-pát is written above the line and in correspondence with the pierced hole.
The following paragraph line separates the content of the rev. from the obv., but the sentence continues into the l. e. with the verb, thus the last lines written on the edge are to be read in continuity.
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Akk. ṢĒRU (Hitt. gimra-), which defines uninhabited areas (‘steppe’, but also the ‘field(s)’), seems to also mean ‘battlefield’ in certain contexts, as discussed Beckman G. 1999a, 162-163; Beckman G. 2012c, 4-5; previously also Wegner I. 1981b, 28-33. The content of the letter also supports the interpretation of this epithet as a martial hypostasis of Šavoška (see also l. e. 32-34). CHD L-N, 324. Lit. “give a mukeššar- to…”. But see also the comments of Klinger J. 2010a, 159 and n. 19 for the difficult translation of this term, with its variety of meanings.
Note the impersonal use of the verb aš(ša)nu- ‘to take care of; to be done with’.
See CHD P, 262 d for this particular use of peiye/a- without direct object. The arguments of Beckman G. 2012c, 4-5 that EGIR.KASKAL is not to be interpreted “After the campaign…”, seem persuasive, particularly in reason of the content of rev. 22. Differently Klinger J. 2010a, 160 (with n. 20): “Nach der Reise aber…”. A different possibility is to understand this sentence as: “(Until) after the campaign, …”, meaning that the worship is to begin immediately, and rites should be carried out until the delivery of the statue to the king. Lit. “in”; alternatively “on the eight day”?
Lit. “there”, as in rev. 17, 24; nonetheless, a temporal nuance of apiya- is plausible in context.
Either partitive ABL, or potentially SISKUR=a=z(a).
On ḫanza ḫark- see Rieken E. 1999a, 33-34, with previous literature, and Klinger J. 2010a, 160: ‘beistehen’, ‘helfen’. Evidently, this verb needs the dative, as also in KBo 12.39, obv. 10: ḫuišwanni ḫanza ḫarkan[du] “you shall protect (our) life”. |
