iiiFnSym 0 1 iiiFnSym 1 2 iiiFnSym 2 3 iiiFnSym 3 4 iiiFnSym 4 5 iiiFnSym 5 6 iiiFnSym 6 7 iiiFnSym 7 8 iiiFnSym 8 9 iiiFnSym 9 10 iiiFnSym 10 11 iiiFnSym 11 12 iiiFnSym 12 13 iiiFnSym 13 14 iiiFnSym 14 15 iiiFnSym 15 16 iiiFnSym 16 17 iiiFnSym 17 18 iiiFnSym 18 19 iiiFnSym 19 20 iiiFnSym 20 21 iiiFnSym 21 22 iiiFnSym 22 23 iiiFnSym 23 24 iiiFnSym 24 25 iiiFnSym 25 26 iiiFnSym 26 27 iiiFnSym 27 28 iiiFnSym 28 29 iiiFnSym 29 30 iiiFnSym 30 31 iiiFnSym 31 32 iiiFnSym 32 33 iiiFnSym 33 34 iiiFnSym 34 35 iiiFnSym 35 36 iiiFnSym 36 37 iiiFnSym 37 38 iiiFnSym 38 39 iiiFnSym 39 40 iiiFnSym 40 41 iiiFnSymT 0 T 1 Differently, Beal R.H. 1999a, 43: “To all the Fates”. However, as a KIN symbol, the Fate deity is always attested in the singular. Since the ‘whole soul of the Fate deity’ is attested in several other texts as a recipient (see, e.g., KUB 49.98+ rev.? 10′; KBo 6.13+ l. col. 4′), the scribe probably left out ZI-ni erroneously in the present passage (see also Warbinek L. 2020a, 494; for a general discussion of the Fate Deity as a KIN symbol see Marcuson H. 2016a, 236). iiiFnSymT 1 T 2 For this translation of =za=kan karpzi see Beal R.H. 1999a, 44 with note 17. Differently, e.g., Friedrich J. 1924e, 186 (‘erledigt, bezwingt’) ; Monte G.F. del – Tischler J. 1978a, 395 (‘unterwirft’); Ünal A. 1974b, 41 (‘hebt’, i.e.. ‘to levy’); HW² K, 177 s.v. karp(iya)- I.2.2 (‘unterwirft’). However, as Beal points out, Nerik is never mentioned in the text as a military target but rather as a starting point for a campaign by the Hittite king, a place he returns to after a campaign, or a location whose borders and integrity the king is concerned about. See also the discussion in the section “historical context” in the introduction to this edition. iiiFnSymT 2 T 3 Or, alternatively, ‘he will go up’ (n=aš=kan UGU DU-ri), as per Ünal A. 1974b, 42–43 and Beal R.H. 1999a, 45. However, in the present context, the reading ‘he will stay up there’ (n=aš=kan UGU GUB-ri), seems more likely (see also CHD L-N, 205 s.v. maši-). iiiFnSymT 3 T 4 For the meaning of menaḫḫanda walḫ- + dat.-loc. ‘to launch a counter-attack against’ see CHD L–N, 288 s.v. menaḫḫanda 10e. Differently, Beal R.H. 1999a, 45 “but all(?) the Kaškaeans will attack it opposite from Ziqapalla.” However, this translation leaves the enclitic pronoun -šši untranslated. iiiFnSymT 4 T 5 Unlike in other sections of the text (see, obv. I 53; obv. 70, obv. II 28; obv. II 66; rev. III 23; rev. III 28), karpzi is found here without the reflexive particle -za. Cf. also the damaged passage obv. II 73, where karpzi is probably to be restored. iiiFnSymT 5 T 6 The word palšiyaḫḫ- is presumably used here metaphorically ‘to satisfy’. See CHD L–N, 78 s.v. *palšiyaḫḫ-. iiiFnSymT 6 T 7 The outcome is not recorded. iiiFnSymT 7 T 8 The text has pl. DINGIRMEŠ ‘gods’ and singular TUKU-za ‘angry’. iiiFnSymT 8 T 9 For the restoration of Taptena in analogy to obv. 60 see also Beal R.H. 1999a, 47. Differently, Ünal A. 1974b, 57 “Wenn sie aber zurück (nach) der Stadt x[… kommt …]x, erledigt sie die Angelegenheit der Stadt Ḫuršama usw. iiiFnSymT 9 T 10 ERÍNMEŠ ŠU-TI, perhaps troops armed/dressed like Sutean tribesmen. See Beal R.H. 1999a, 47 with note 32. iiiFnSymT 10 T 11 Literally, “and if the year is above”. For the meaning see Beal R.H. 1999a, 47. iiiFnSymT 11 T 12 For the meaning of pa-an parḫuwar (= abbr. for pariyan parḫuwar), see CHD P, 146 s.v. parḫ- 7 “chasing across(?)”. iiiFnSymT 12 T 13 Cf. Beal R.H. 1999a, 47. iiiFnSymT 13 T 14 Since the space for a second round appears to be too small, the oracle investigation likely ended after the first round with a negative result, as also suggested by the question in the next paragraph. iiiFnSymT 14 T 15 Beal R.H. 1999a, 48 suggests to restore ‘[for Tanizi]la’. However, it is unlikely that the question asks whether Tanizila will suffer a negative fate, since the experts are requesting an unfavorable oracle outcome. iiiFnSymT 15 T 16 The beginnings and ends of the cola remains here and in the following passages unclear. iiiFnSymT 16 T 17 The oracle query suggests this restoration, as it inquires about an event beneficial to the Hittite ruler. iiiFnSymT 17 T 18 NAM.TAR is a Mesopotamian god of fate and death. iiiFnSymT 18 T 19 The restoration can be inferred from the subsequent query, which builds on the current one. iiiFnSymT 19 T 20 This oracle outcome can be inferred from the subsequent query, which builds on the current one and addresses a negative event. iiiFnSymT 20 T 21 Oracle outcome not recorded. iiiFnSymT 21 T 22 Oracle investigation and outcome not recorded. iiiFnSymT 22 T 23 Oracle investigation and outcome not recorded. iiiFnSymT 23 T 24 The word form turapšita is an allative of an oracle term of Hurrian origin. The meaning of the word, which is only attested here, remains unclear. However, its appearance as an oracle sign is apparently unfavorably (see also Beal R.H. 1999a, 50). iiiFnSymT 24 T 25 Or, ‘my principal god’? Literally, ‘the god of my head’. iiiFnSymT 25 T 26 The phrase SAG.KI-za ḫark- is usually translated as ‘be helpful,’ but a more literal translation works better here because it more accurately captures the meaning, while ‘be helpful’ feels too weak. The idea is that the Storm-god goes before the king and doesn’t turn away from danger, instead keeping his gaze or face fixed forward on the enemy. Therefore, it can be compared with English phraseological expressions like ‘to look danger or the enemy in the eye.’ iiiFnSymT 26 T 27 The phrase arḫa=za A.A-an uda- is hard to translate. It might mean that the ruler takes away his opponent’s strength and keeps it for himself. But it is also possible that it could mean ‘emerging from the situation stronger’. iiiFnSymT 27 T 28 It remains unclear whether KASKAL KUR aš-šur in this context refers to a journey, expedition, or military campaign. Regardless of which is accurate, it should be noted that the endeavor plays only a minor role in the oracle investigation, although its mention is of great interest to us. For a discussion, see the introduction to this edition. iiiFnSymT 28 T 29 Or, as per Beal R.H. 1999a, 51f. with note 48, protection, which, however, is usually written with a phonetic complement PAP-nu-mar. Yet, a similar problem exists with KÚR ‘enemy’, as this is normally written with the preceding determinative LÚ. iiiFnSymT 29 T 30 Oracle outcome not recorded, instead the report of the oracle findings is followed by two blank lines. iiiFnSymT 30 T 31 Meaning of the term unknown. See also Beal R.H. 1999a, 52 who translates “will one of his GÉME.E-men (50) approach him?”. However, since the verb is in the 3.pers.pl., the present translation is more likely. iiiFnSymT 31 T 32 In the gap, two or three cola are to be expected. iiiFnSymT 32 T 33 Here, aššul is probably not a KIN symbol but part of the oracle question. iiiFnSymT 33 T 34 The oracle findings and the outcome are not recorded. Instead there is one blank line. iiiFnSymT 34 T 35 The oracle outcome is not recorded. iiiFnSymT 35 T 36 Oracle outcome not recorded. iiiFnSymT 36 T 37 Oracle outcome not recorded. iiiFnSymT 37 T 38 Oracle outcome not recorded. iiiFnSymT 38 T 39 Oracle outcome not recorded. iiiFnSymT 39 T 40 Oracle findings and outcome not recorded, instead one blank line. iiiFnSymT 40 T 41 Oracle findings and outcome not recorded, instead two blank lines. iiiFnSymT 41 T 42 The meaning of the verb *palšiaḫḫ- (always written haplographically with KASKAL) ‘to set on the way, to dispatch’ is not entirely clear. Some references suggest it should be understood literally, meaning that the gods or their statues are actually placed on the road or sent away. Other references lean toward a figurative interpretation, in the sense of ‘to satisfy’. For references, see CHD P, 78, s.v. palšiaḫḫ-. iiiFnSymT 42 T 43 For this translation see Rieken E. 2019b, 311, differently Beal R.H. 1999a, 54 “flanking(?)”. iiiFnSymT 43 T 44 The oracle outcome is not recorded but presumably negative. iiiFnSymT 44 T 45 The oracle outcome is not recorded, instead four blank lines.