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 iiiFnSymT 0 T 1 i.e. an unintentional infliction of harm. iiiFnSymT 1 T 2 For the supposed meaning of the two adverbs appan arḫa- preceding the accusative karpin or waštul as ‘hidden’ see Zuntz L. 1936, 42–43; Beal R.H. 2002f, 78 note 130 and Marcuson 2016a, 152–153. iiiFnSymT 2 T 3 The phrase likely refers to a road accident (see Beal R.H. 1997a, 209 with note 29). iiiFnSymT 3 T 4 The meaning of the phrase remains unclear. Beal R.H. 1997a, 209 reads NÍG-aš-za, interpreting -aš as an enclitic pronoun in the accusative plural and translates the phrase as “the thing(?) took them inside itself”. However, a similar phrase in KUB 16.97 rev. 45 suggests that -aš in the present text is a phonetic complement. Thus, in KUB 16.97 rev. 45 GAR-aš (or NÍG-aš) is to be found in a verbless clause: GAR-aš-ša-an A-NA GAR še-er (or NÍG-aš-ša-an A-NA NÍG še-er) ‘a GAR (or NÍG) is above a GAR (or NÍG)’. GAR (or NÍG) might thus be an equivalent to Akkadian ṣibtu(m) ‘addition’, as has been suggested by Schuol M. 1994a, 266–268 with reference to AHw 1098 s. v. ṣibtu(m) II. This is also supported by the position in which the term is mentioned in the liver oracle. iiiFnSymT 4 T 5 The meaning of SAG.ME is still unclear. Notably, as a feature of the exta, it is primarily mentioned alone. In a few instances, however, it is preceded by other features, such as ZÍ ḫi-li₈ (KUB 22.56 rev.21′); GIŠTUKUL (‘weapon’; KUB 6.19+ rev.?23′/Rs.? III 23′); ni, ši, ir-liš (KUB 16.29+ obv. 21); ni, ši (KUB 22.70 rev. 3). In one case it is followed by šuri- (KUB 6.2 obv. 12). If two exta are observed, SAG.ME is always mentioned as a feature of the second one. Furthermore, in all cases in which the outcome is preserved or explicitly stated, it is unfavorable (both when an unfavorable outcome was solicited or unsolicited). See also the preliminary analysis by Laroche (Laroche E. 1952b, 34; Laroche E. 1970b, 130, 134). iiiFnSymT 5 T 6 Or: “the deity?” iiiFnSymT 6 T 7 i.e. the standing army. See Beal R.H. 1992a, 37-55 and Beal R.H. 1997a, 210 with note 40. iiiFnSymT 7 T 8 The phrase kattan arḫa [GAR-ru?] (i.e. kattan arḫa [kittaru], “it [shall be] disre[garded]”, or literally, “it shall be put away below”), which on the basis of other texts is likely to be restored here, apparently excludes what is mentioned in the following conditional clause. In other cases, however, the conditional clause stating the exception precedes it (cf., e.g., KBo 23.117 obv. 89-90). A similar construction as in KUB 5.3+ obv. I 44 is to be found in KUB 18.7 obv. 6-7. For an overview and discussion of the usage of kattan arḫa ki- and similar phrases see Zuntz L. 1936a, 47-49. iiiFnSymT 8 T 9 The term ‘day of the mother’ refers to the natural death in contrast to an unnatural death caused by an epidemic (see also Friedrich J. 1930a). Further references Beal R.H. 1997a, 210; CHD Š, 502 s.v. šiwatt- c 1ʹbʹ. iiiFnSymT 9 T 10 The meaning of the verb markišta(i)- and the related verbal substantive markištauwar remains unclear. For a discussion and further literature see CHD L-N, 190. iiiFnSymT 10 T 11 Or, “behind/after that it is šuri”. It remains unclear whether the term designates an area of the liver localized near the gallbladder, or a feature or pathological change of the liver. See Schuol M. 1994b, 287f.; CHD Š, 648-649, s.v. šuri- A. In any case, this finding reverses the result to its opposite. iiiFnSymT 11 T 12 Or, “and placed it for the god into anger.” See Beal R.H. 1997a, 210. iiiFnSymT 12 T 13 The restoration is based on obv. II 1-2 which states that the epidemic will be caused by the anger of a deity. iiiFnSymT 13 T 14 Or, “is kno[wn] (as one) inmidst the year”, i.e. a seasonal one. The enclitic conjunction -ma that in obv. i 58 is attached to ŠÀ MU-ti (or MU-TI) indicates that the conditional clause is part of a double question and expresses an alternative to the question in obv. i 46-48. Since the latter asks if a general sudden epidemic (pankuš markišdauwaš ḫenkaš) will not occur up in Ḫattuša during His Majesty’s winter stay and make the king flee from there the phrase ŠÀ MU-ti (or ŠÀ MU-TI) ta[ran ] apparently defines the epidemic as one that had been predicted earlier in the year or as one that is already known as a seasonal one. iiiFnSymT 14 T 15 Probably to be emended into a singular “a deity”. Cf. obv. II 5-12. iiiFnSymT 15 T 16 i.e.not some other deity will be causing it (see obv. II 6). iiiFnSymT 16 T 17 Presumably, the angry deity was represented by a divine statue that was shaped as a quiver and was carried on a wagon along with other divine statues. The representation by a quiver suggests that it was a warrior deity. According to other sources, the term GIŠMA-AD-NA-NI designates a vehicle with four wheels that was dragged by bulls and was frequently used to transport statues of gods, primarily those of warrior deities. For attestations and discussions see CAD M/1, p. 19 s.v. madnanu A; CAD M/1, p. 116-117 s.v. majāltu; Hagenbuchner A. 2004a; Soysal O. 2019b, 177-178. Naming the deity only by his/her attributes, but not by name, might be because this was considered as potentially dangerous, esp. if it was a war deity. iiiFnSymT 17 T 18 The switch to the 2nd pers. sg. is indicated by the use of the particle -za in the following verbless clause. See Hoffner H.A. − Melchert H.C. 2008a, pp. 362–364 (§ 28.32–28.40), cf. also CHD P, 78 s.v. *palšiaḫḫ-. iiiFnSymT 18 T 19 According to Beal R.H. 1997a, 211 and CHD P, 78 s.v. *palšiaḫḫ-, *palšiaḫḫ- in the present context probably means ‘to satisfy’. Yet, also the literal meaning ‘to set on the road, to dispatch’ fits the context well. Thus, it might refer to the dispatch of the divine statue of the deity. Support for this interpretation is provided by the oracle inquiry KUB 5.1+ III 19: DINGIR-LIM-tar KASKAL-an-zi DINGIRMEŠ URUšapinuwaiya udanzi “they will dispatch the divine statues and bring the gods to Šapinuwa”. Also the use of the verb with the local or directional adverb zilan ‘on this side, lengthways’ (or ‘flanking’ as per Beal R.H. 1997a, 211) in KUB 5.1+ rev. IV 83-84 suggests that the verb refers to a movement: DUTU-ŠI-za DINGIRMEŠ-tar ŠA ḪUR.SAGḫa-ḫar-wa KASKAL-aḫ-zi zi-la-an-na-kán ŠA URUḪAT-TI DINGIRMEŠ-tar KASKAL-aḫ-zi “will His Majesty set the gods of Mount Ḫaḫarwa on the road? And from this side the gods of Ḫattuša?”. iiiFnSymT 19 T 20 Restoration based on obv. I 26; obv. I 48, obv. II 11 passim. iiiFnSymT 20 T 21 Or, “we mad[e]”. iiiFnSymT 21 T 22 Apparently, the oracle precedure and its outcome have not been recorded. iiiFnSymT 22 T 23 This is the only inquiry in KUB 5.3+ that, similar to KUB 5.4+ obv. I 2–3; obv. I 17–18; obv. I 27–28 passim, mentions the celebration of the festivals and the congregation of the birds of the season for the king.