ḫabābu s. ḫapāpu

 

+ ḫabāqu (mng. uncert.) s. ḫabiqtu

D MA ḫa-bi-i-qa BATSH 4/13 23, s. Cancik-Kirschbaum 1996, 110.

 

ḫabību “murmuring, twittering”

1. OB lit. ina pīšina ul pa12-ri-is ḫa!(text: ZA)-bi-bi ākilāt karṣiya! ul iʾaddarā m[ūšī] u urrī CUSAS 10, 9: 29–31 “Her gossip concerning me was not cut off from their (the womens) mouth. They who slander me have no fear by night and day”.

2. ḫa-bi-bi UET 7, 73 iv 151 (Sg. letter, Westenholz 1997, 148ff.), between lilāʾī “a singer/musician” and LÚ.GI.DI.DA.A “malīlu-flutist”.

MPS

 

ḫābilu I “evildoer”

1. OB lit. râmī ša ṣēri ḫa-bi-i-lu literrūnimma AOAT 267, 192 i 11f. “my love of the steppe, may the robbers return (him) back to me!”

2. MB lit. []a-bi-li- dādīka lumšuḫ ALL no. 11: 2 “I want to plunder your attractiveness like a [ro]bber”.

MPS

 

ḫābilu II “trapper”; +OB

OB ḫa-[b]i-li UET 7, 73 iv 167 (Sg. letter, Westenholz 1997, 148ff.) “trappers”. Cf. Sjöberg 1996a, 121 and 138 (followed by entries denoting hunters).

MPS

 

+ ḫabiqtu (mgn. uncert.), cf. ḫabāqu

MA ḫa-bi-iq-te BATSH 4/1, 19: 6. [ḫa]-bi-iq-te ib. 19: 12’. ḫa-bi-iq-t⌈i ib. 7: 19''.

S. Cancik-Kirschbaum 1996, 128.

 

ḫabu s. haʾu

 

+ ḫabūratu (?) “noise (?)”; Ur III

cf. ḫubūru

2 [guruš] šidim 3 guruš é ḫa-bu-ra-tum é-mušen-na dů-dč gub-ba CUSAS 3, 9: 25 “2 builders (and) 3 workmen employed to construct the house of noise (?), the bird house”. Heimpel, CUSAS 5, 167 connects . with ḫabāru I “to make noise”, which would be “surely descriptive of the facility”. Kleinerman/Owen, CUSAS 4, 46 and 680, however, interprets h. as a PN.

NR

 

ḫādű “rejoicing”; + OB

OB lit. ḫa-di mīšārim Westenholz 1997, 198: 66; 200: 68 „who rejoices over justice“.

MPS

 

ḫakāmu “to understand”

D OB lit. eqelki ḫu-uk-ku-um CUSAS 10, 10: 39 “your field is all too well known” (sexual metaphor), s. George, ib. p. 65.

MPS

 

+ ḫa-al? “valley(?)”; LB, Aram. lw.

1 GAR NUMUN ⌈LU⌉ šá ḫa-al FS W. G. Lambert 175, 21A: 11 “1 GAR of…seed from a valley(?)”. Finkel id. 177 sub 2, 11 tentatively connects ḫa-al with Aram. hylʾ, hyltʾ “valley”.

NR

 

ḫalālu II “to pipe, murmur”

OB lit. műka ḫa-li-lu JAOS 103, 26f.: 39 “your water is murmuring”.

MPS

 

ḫalāṣu “to press, squeeze”

OB lit. lu-uḫ-ta-al-ṣa ṣūḫiš ina majjālim kilallāni YOS 11, 24 i 22 “let us(?) joyfully press to each other(?) on the bed”.

MPS

 

+ ḫalbānātu “an aromatic”; NB, WSem. lw.

s. ḫilabānu (CAD Ḫ 184a, AHw 345a) and *ḫilbanītu (CAD Ḫ 185)

NB ḫal-ba-[ ] CT 55, 25; šimḫal-la-ba-na-a- BM 74485; šimḫal-⌈la!-ban!⌉(?)-n[a!-a-] CT 55, 385; giš.šimḫal-la-bi-na-a-meš NBC 4547; šimḫal-ba-na-a- BM 75944; [ši]m[ḫa]-⌈li⌉-ba-nu-a-tu4 BM 73335; šimḫa-la-ba-n[a-] YBC 4173; šimḫa-la-bu-na-tu4 Iraq 59 no. 40 (all ref.s from adm. texts from the Eanna (Uruk) and Ebabbar (Sippar) archives, s. Jursa 2009, 155f.)

 

The two last spellings with the first sign ḪA demonstrate clearly that the sign ḪAL in the other references must be read as ḫal and not as a logogram šimBULUḪ for baluḫḫu. Other spellings of this word show that ḫalbānātu was etymologized by Babylonian scribes as ḫīlu “resin” in combination with abnu “stone” or in combination with the adjectives banű “beautiful” and ablu “dry” (s. Jursa 2009, 155f.): A.KAL(-)ab-na-a-a- (BM 54060 ii 5’); šimḫi-li(-)ab-na-[a-a-] (NCBT 682); [ši]mḫi-i-lu(-)ba-na-a-ta (GCCI 2, 258: 3); [A.]KAL(-)la(-)ba-na-a-a-tu4 (NCBT 796); A.KAL(-)ab-la-a-ti (PTS 2112); šimA.KAL(-)/ab-la-a-ta (UCP 9/2, 27); ḫi-li(-)ab-la-a-tu4 (GCCI 2, 358). For the reference GCCI 2, 258: 3 s. already CAD Ḫ 185 s. v. *ḫilbanītu., where the popular etymology was already recognized.

After Jursa 2009, 155 ḫalbānātu is a West Semitic loanword, which is known in Hebrew as ḥelbənā and in Syriac as ḥelbānītā, both mean “galbanum”. Despite the etymology, it is not provable that Akkadian ḫalbānātu means “galbanum”, namely gum resin from Ferula Galbaniflua (Jursa 2009, 156). In this sense, it is noteworthy that baluḫḫu, which was identified with greater certainty as galbanum, does not occur in the New Babylonian texts about aromatics from Sippar and Uruk: perhaps ḫalbānātu has replaced it in these texts (Jursa 2009, 156).

NR

 

+ ḫallapunu “an aromatic”; LB

4 GÍN ḫal-la-pu-un-na FS W. G. Lambert 188, 31: 9’ (list of aromatics). After Finkel id. . could be a by-form of ḫaltappānu. S., however, also ḫalbānātu above.

NR

 

+ ḫallu V; OB

s. pisannu

 

ḫalṣūtu s. birtūtu

 

ḫalű I “wool; woolen garment”

1. Ur III túgḫa-la-umůzi-lí-ḫi 3-kam-ús CUSAS 3, 811: 3. Note also túgḫa-la CUSAS 3, 690: 2 and túgḫu-la-um CUSAS 3, 738: 6.

2. In ḫalī šiknim (a type of blanket) in Mari: túgḫa-li šiknim ša giš 3 ša 2 pānūšu ARM 30 p. 39 T.473: 1-3 “woolen blanket for a bed, double-sided” s. for disc. and further ref. Durand 2009, 39f.; cf. ḫališiknum “a fabric” AHw 1558b and CDA 102; not in CAD Ḫ. ).Durand 2009, 40 considers also the possibility to read TÚG(ṣubāt) ḫalî šik-num with šiknum as an apposition by analogy with an OA passage 2 TÚG ku--a-tum ší-ik-nu-um.

S. also bttu II for another attestation of ḫalī šiknim.

NR

 

ḫamāmu “to gather”

SB niklāti kalāma ḫa-mi-im karassu ORA 7, 318: 14 “his mind gathers all artful things”.

MPS

 

ḫamīmu, + ḫamāmu “an aromatic plant”; MA, + NB, SB

NB amāmu BM 63426 (Jursa 2009, 159). Compare this form with Aramaic ḥmāmā. The identification with Amomum (AHw 317a; CDA 104a) should be probably abandoned (CAD Ḫ 66b; Jursa 2009, 159f. with further literature).

NR

 

ḫamiš, f. ḫamšat, ḫamšet “five”

OB lit. erbēt šār u ḫa-am-ši-et⌉ CUSAS 10, 12: 20f. “four eons and five”.

MPS

 

ḫammu, fem. ḫammatu “family head”

OB lit. (Ištar) ḫa-ma-at/ta!? ṣí-ru[-tim] CUSAS 10, 13: 2’ “head(?) of sup[remacy]”.

MPS

 

ḫanābu “to flourish”

Gtn s. muḫtanbu.

 

+ ḫandalatu (mng. uncl.); Ug., WSem. lw.

SÍG.ZA.GĚN ḫaš-ma-na SÍG.ZA.GĚN : ḫa-an-da-la-ti ů SÍG.ZA.GĚN : DU-pa--ši ů NA4 ga-bi ma-ʾa-dě-iš NIN?-ya li-še-bi-la Ug. 5, 48: 9 “may my lady(?) send me a great deal of ḫašmanu-colored blue wool, ḫandalātu-type blue wool, dupašši-type blue wool, and alum” (cit. CAD U 194 s.v. uqnâtu). Sivan 1984, 226 interprets ḫandalatu as “purple wool”. Van Soldt 1990, 337 considers ḫandalatu as an unidentified wool color. S. also Olmo Lete / Sanmartín, who translate alphabetic ḫndlt as “type or color of cloth”. Compare with Hittite (síg)ḫantala- “ein Wolltuch, das vielleicht auch als Kleidungsstück getragen werden kann” (Friedrich / Kammenhuber 1998, 168).

NR

 

ḫapāpu, ḫabābu “to murmur, whisper, twitter”

OB lit. ibaššī râmum elī nišī i-ḫa-ap-pu-up râmum li-iḫ-pu-pa-am ina ṣēria⌉ CUSAS 10, 11: 5f. “love came into being, whispering over the people. May love whisper above me.” George, CUSAS 10 p. 70, derives the word from a root *ḤBB “to love” and mentions further ref. However, all the instances of this alleged verb either can be derived from the onomatopoeic verb listed in AHw. 301 as ḫabābumurmeln, zirpen, zwitschern” or belong to ḫapāpu, a variant of ḫepű (AHw. 321 ḫapāpu I 321 “zerschlagen”). S. also ḫabību for which a meaning “murmuring, twittering” fits the context better than a meaning “love”. Finally, the variant ḫapāpu with p instead of b can be more easily explained when the verb is onomatopoeic rather than etymologically connected to *ḤBB.

MPS

 

ḫapātu “to overcome”

+ Gtn ḫi-ta-pu-ut elīja YOS 11, 24 i 3 “he keeps overcoming me”.

MPS

 

+ ḫarāmu III (mng. uncert.); Emar

[(x) q]aqqada liṣBirmi [l]ū ta-aḫ-ru-um-mi [DUMUmeš] ša ulladu [DUMUmeš]-ia šu-nu-mi AulaOr. 5, 13: 10.

Arnaud 1987, 233, note 31 connects this form with the West Semitic root hry “to be pregnant”. However, this does not explain the writing of the double -mm-. Pentiuc 2001, 176f. relates this form to the West Semitic root ḥrm “to put aside, forbid, consecrate” (s. Hebrew ḥāram (Hiph.) “to ban, devote”; Arabic ḥarama II “to declare inviolable”) and translates the lines 10-12 as “She [surel]y declared (vowed): [The sons] whom I will bear, they (will be) my [sons]”.

This interpretation conflicts, however, with the grammar and the context of the passage. The form [lu]-ú ta-aḫ-ru-um-mi is the part of the direct speech (lines 4-14) with the marker of the direct speech –mi. The whole speech belongs to Aḫu-ṭāb. In the lines 4-8 he declares his daughter Alnašuwa as “man and woman”, i.e. heiress, which must “invoke his gods and his dead” (for this practice, s. van der Toorn 1994, 44; Yamada 1995, 306). In the lines 11-12 Aḫu-ṭāb nominates the sons of Alnašuwa who may be born in the future, as his sons (for this passage s. e.g. Bellotto 2002, 138). There are two lines between these declarations, [(x) q]a-qa- li-iṣ-BI-ir-mi / [lu]-ú ta-aḫ-ru-um-mi, which remain unclear. It seems, though, that the topic of these lines could be the marriage of Alnašuwa due to the fact that the next passage reports about the birth of her children (s. already Arnaud 1987, 233, note 31). With Arnaud one could understand [(x) q]a-qa- li-iṣ-BI-ir-mi as “may she dress / decorate (her) head” (s. CAD ṣepēru 132f.), that can denote her status change from unmarried to married. [lu]-ú ta-aḫ-ru-um-mi, which seems to be precative 3 f. sg. too (for possible precative forms in Emar s. Seminara 1998, 401), could be understood as a synonym to li-iṣ-BI-ir-mi with q]a-qa- again as an object. Unfortunately, the Akkadian verb ḫarāmu/arāmu “to cover” (CAD A/2, 228, especially 1b: “to cover the body or a part of the body”), which would fit well the context, belongs to the vowel class i/i.

NR

 

ḫarāru “to dig”; D “to tuft (?); to trim (?)”

S. also tarīru.

taḫrīru is doubtless a nomen actionis from the verb ḫurruru, which is listed among stages in the preparation of textiles in the OB text: U4 2 KÁM ka-ma-du-um ITI 2 KÁM ma-ša-rum U4 4 KÁM ne-ṣú-ú-um ů ḫu-ru-rum ITI 1 KÁM pa-la-kum mi-iš-rum ů er-sú-ú-um Syria 59, 129–149 § d and passim “two days for beating (?); two month for teaseling; for days for scraping (?) and tufting (?); one month for sewing (?), teaseling and sizing (?) (the textiles)”.

            Both terms, neṣű and ḫurruru, occur together and probably denote similar processes. After Lackenbacher 1982b, 142 neṣű means here “racler, enlever en grattant”. This assumption is confirmed by a commentary to SB omina, which explains bīta iṣṣi by ša sīri iḫallašu “that (means) he scrapes off the (wall)plaster” (BRM 4, 24: 22, etc.; s. CAD N/2, 190 and AHw 758a). Furthermore, Lackenbacher connects ḫurruru with ḫarāru B (CAD Ḫ 91f.), which occurs in passages “referring to some expression or act of mortification” (qaqqada uḫarrar lētēšu ugallab). She describes the process of ḫurruru referring to textiles as “l’opération qui consiste ŕ gratter pour enlever les corps étrangers et couper les bouts de laine et les noeuds qui deparent la surface (l’épincetage)”. She doubts, however, that this sort of operation could be finished within 4 days. With Durand she considers also the possibility to derive ḫurruru from ḫarāru A “to dig, groove” (CAD Ḫ 91) and to understand it as “mettre (les fibres) parallčlement”. It should be, however, noted that AHw does not make a difference (possibly quite rightly) between ḫarāru A and ḫarāru B.

            Durand 2009, 42, discussing the textile túgḫa/urruru as a participle D from ḫarāru, connects it with OB túgarrūru known from AbB 7, 112: 17 (s. the same in AHw 1544b), assuming its etymological identity with Arabic ʿarra “arracher le poil”, which returns us back to “l’épincetage”. Durand, agreeing with Lackenbacher in general, specifies the definition of túgḫa/urruru as “surface trčs rase, peut-ętre du genre de certains velours”, i. e. “woven tufted fabric”. If he is right, then the verb ḫurruru should denote something like “to tuft”.

            This assumption could be confirmed by an obviously existing connection between túgḫa/urruru and túgGUZ.ZA (gizzu). So túgḫa/urruru seems to be equated with túgGUZ.ZA in the parallel texts T.518: 4 and T.519: 4 (Durand 1985, 161; Durand 2009, 42). S. also the equatation gu-uzguz = ḫu-ur-ru-ru/ AS 7, 36, 7; 40, 31.

As is well know, GUZ, in turn, is equated with apparrű, ḫapparrű “with tufted hair” (Landsberger 1934, 102; Oppenheim 1948, 65): síg-guz-za = ḫa-ap-pa-ar-ru-ú (OB UM 5, 147, 5); gu-uzguz = ap-par-ru-u (SB AS 7, 40, 36). S. also Waetzoldt 1980–1983, 20f., who understands túgGUZ.ZA as “Zottenstoff”, and Durand 2009, 598 describing túgGUZ.ZA as “tissu ŕ poil ras, velours de qualité grossičre”, i. e. in practically the same way as túgḫa/urruru “velours”. So everything seems to point to the fact that ḫurruru denotes “to tuft” and taḫrīru a “tufting process”. In the end all three verbs, mašāru “to teasel”, neṣű “to scrape” and ḫurruru in the passage above seem to describe processes resulting in the production of fabric with raised surface, i. e. the process of raising the nap, and of trimming the nap. Note also Ea v 10 with gu-uzguz = ḫu-ur-ru-ru,  ḫu-ur-ru-mu, where ḫurrumu means “to separate, to cut off”. Does then guz = ḫurruru denote the trimming process rather than the tufting process? Or does the tufting process include the trimming process?

            This new meaning of ḫurruru possibly helps to understand better the passages under ḫarāru B in CAD Ḫ 91f. referring to persons: qaqqada uḫarrar lētēšu ugallab “he tufts (or trims hair of his) head, he shaves his cheeks” (CT 38, 33: 1; for ABL 281: 17 s. marāru D).

NR

 

ḫarāsu “a skin disease”

Ref.s s. Stol 2007, 235.

 

+ ḫarbazinnānu “a bird”

OB ḫa-ba-ar-zi-na-nu-um Edubba’a 7, 100: 41 (in list of birds).

MPS

 

ḫardu “wakeful”; + OB

OB lit. ḫar-du u āriru ... iggeltâm CUSAS 10, 8: 19f. “wakeful and trembling, ... I(!) awoke”.

MPS

 

ḫaṣābu “to break off”

OB lit. in transf. mng.: ḫu-uṣ-bi ezbī CUSAS 10, 10: 9 “break off, leave!”

MPS

 

ḫaṣibaru “a bird”

OB ⌈ḫa!⌉-ṣí-ba-ru-ummušen Edubba’a 7, 100: 39 (in list of birds). Black/Al-Rawi 1987, 124 read i-zi-KU-ru-um, Al-Rawi/Dalley 2000, 106 ⌈i⌉-ṣí-ba!-ru-um.

MPS

 

ḫašāšu I “to rejoice”

G OB lit. li-iḫ-šu-⌈šupānūki! kīma rīmti[m] CUSAS 10, 11: 9 “may your face rejoice as a wild cow”. li-iḫ-šu-ša kabtataki ZA 75, 200: 34 “may your liver rejoice”.

Gtn AHw. BE 40294 = MIO 12, 52f.: 12’.

MPS

 

ḫašḫūru “apple”

OB kīma ḫa-aš-ḫu-ri-im ša simānim! ša ip-pān šattim itbuku inibšu ibāʾum[a] birqu ša Adad ina ṣērišu ibtâ birqum ša ṣīḫātim elīya ALL no. 1 i 8–13 “Like an apple tree of the appropriate time, which heaped up its fruit (and) the lightning of Adad swept over it, (thus,) indeed, the lightning of love-making swept over (me).”

MPS

 

ḫašű III “a spice plant: thyme?”; Ur III

Ur III ḫa-šu-um CUSAS 3, 548: 14 (list of ingredients for beer). With Sallaberger, CUSAS 6, 357, other Ur III texts write ḫa-ši/šu-a-núm (CAD Ḫ 138).

NR

 

+ ḫattārītu “ ‘the bobbing one’, name of a bird”

OB ḫa-ta-ri-tum! Edubba’a 7, 100: 59 (in list of birds). Cf. ḫatāruwippend gehen” (said of a falcon) AHw. 336 and ḫattārűwippend gehend?” ib. Black/Al-Rawi 1987, 124 read -lum, Al-Rawi/Dalley 2000, 106 -lum/kum?

MPS

 

ḫaṭāpu, ḫeṭēpu “to pour out, to shed”

G 1. a) SB [n]assu anḫu i-ḫe-eṭ-ṭě-ip dimtu [aššu]m? niklātu amēluttu di-ma-ta-am-ma i-ḫe-eṭ-ṭě-ip ORA 7, 318: 23f. “he sheds a tear, [becau]se of the trickery of mankind he sheds a tear” (parallel to ibakki “he weeps” l. 22) . Cf. Hecker 2013, 92.

b) SB [aššum] qabât lemuttašu i-ḫe-eṭ-ṭě-ip di-im-ti ORA 7, 318: 26 “[because] his evil was ordered he sheds a tear” (parallel to ibakki l. 25).

2. Lex. ḫa-ṭa-pu ša šeʾi (AHw 336, CAD Ḫ 152) “to pour out, of grain(?)”.

D OB lit. di-ma-tu-! ḫu-ṭů-pa-at UET 6, 396: 23 “her tear was shed”. Cf. already AHw 1580 (wrong as ḫu-ṭů-pa).

Disc.: It remains unclear whether the etym. of AHw 336 “he., aram., ar. ḫṭp wegnehmen” is correct.

MPS

 

ḫaʾu, ḫabu “a throne cover; textile”; Ur III, SB

Ur III 1 túgḫa-um gišGU.ZA URI5ki 3-KAM.ÚS CUSAS 3, 631: 3 “3rd quality . fabric for the throne of Ur”; 1 túgḫa-bu-um 3-KAM.ÚS gišGU.ZA URI5ki-ma CUSAS 3, 821: 5; 1 túgḫa-um a-gi4-um PN CUSAS 3, 581: 1. S. CUSAS 4, 77f. for further ref.

NR

 

ḫazannu I, SB azannu, + ḫazuʾannu “an alliaceous vegetable”; + OA

1. For ḫazuʾannu as OA form of ḫazannu s. Farber 1991, 237.

2. OA a-da-aḫ-ší u 4 meʾat kipunannī u ḫa-z[u-a-ni] ina ḫuršiānim aknukma “I have sealed a.-plants and 400 k.-items and .-plants in a package” I 429 (ZA 81, 236; s. also var. ḫa-zu-a-NUM in dupl. OIP 27, 55: 33 // TC 3, 159).

Note that addaḫšī and ḫazuannī occur in two Hitt. texts too as AN.DAḪ.ŠUM.SAR and ḫa-az-zu-wa-ni-iš.

NR

 

ḫazannu II “mayor”

Note the unusual spelling ḫa-za-nu-um in Ur III (usually written ḫa-za-núm), which occurs only in NRVN 57: 11 and in Garšana (CUSAS 4, 14). Note also the usual spelling ḫa-za-núm in Garšana (CUSAS 6, 263). S. also Sallaberger, CUSAS 6, 357.

NR

 

ḫazuʾannu s. ḫazannu I

 

ḫepű II “to break”

G Ug. [i]ḫ-pa-an-ni ORA 7, 210: 36’ “he broke me”.

MPS

 

ḫīʾāṭu “to supervise, check”

D NA ú-ḫa-a-a-a-ṭa! la ke-nu-ti SAA 9, 2 ii 32 “I will search out the disloyal ones”, s. comm. of S. Parpola, ib. p. 16.

MPS

 

ḫilṣu I “filtration; filtered oil”

CAD ḫilṣu A a. ḫilṣu B; AHw ḫilṣu I

1. Ug. NIN-ú-a šám-na gi-il-ṣa⌉ (g = ) ⌈ni?⌉ ú?(text sa)-ra-ḫa-PI-ni “my sisters sprinkle pressed oil on me” ORA 7, 208: 12’.

2. Bongenaar 1997, 267 doubts the interpretation of ḫilṣu as “a cleaning (or pressing) process performed on sesame seeds” and considers ḫilṣu in the texts from the Ebabbar archive in Sippar as “perfume or incense, or the ceremony for which that perfume/incense was used”: ŠIM.ḪI.A šá šam-ni GAL-ú šá ḫi-il-ṣu šá dGAŠAN Sip-parki šá UD.8.KAM šá ITI.KIN ru-qu (BM 74485 (= Bertin 1816)) “aromatics for the preparation of the rabű-oil for the ḫilṣu of Šarrat-Sippar on the eighth day of Elūlu”.

Note that ḫilṣu occurs only in context with the goddess Šarrat-Sippar and was performed (or made) on special days. For one ḫilṣu were required 6 l. of sesam oil and many different aromatics or herbs (Bongenaar 1997, 267).

MPS (1), NR (2)

 

ḫinnu “cabin”; OB, SB lex.

1. OB arkus ḫi-in-ni-ša elēnūm u šaplūm Finkel 2014: 17 “I constructed her (the ship’s) cabins”; 1 ŠU.ŠI ESIR ana ḫi-in-ni-ša [t]apak ib. 20 “I poured out 60 (measures of) bitumen onto her (the ship’s) cabins”.

2. ša gišÉ.MŔ UET 7, 73 i 30 “the one (in charge) of the boat cabin” (Sg. letter Westenholz 1997, 148ff.) Cf. Sjöberg 1996a, 117.

MPS

 

ḫiṭṭatu “excavation”

bītu ḫiṭṭātu “plot covered with pits”: this expression occurs in two NB contracts, VS 4, 98 and VS 5, 79, concerning the sale of building plots in the city (s. already CAD Ḫ 210 “excavation lot”). The price of bītu ḫiṭṭātu is comparable with the price of kišubbu “unbuilt plot” (actually bītu ḫiṭṭātu in VS 4, 98 is even cheaper than kišubbu in BM21938). Kolinski / Paszkowiak-Wojciechowska 2006, 84f., no. 83 argue, that bītu ḫiṭṭātu is a plot covered with pits, which served as a source of clay for replastering of the houses. Such a plot could be turned into a building plot. This interpretation seems more plausible than “excavation lot”, since, after Kolinski / Paszkowiak-Wojciechowska 2006, 84, “there is no archaeological evidence for setting foundations in trenches for construction of private houses in this period”.

NR

 

ḫīṭu “sin”

S. Stol 2007, 236 on Enūma Anu Enlil I.

 

ḫūʾa s. ḫuyaʾu

 

ḫubbű “cultic dancer”

OB [u]-ub-bi⌉ UET 7, 73 Sg. letter, Westenholz 1997, 148ff. iv 136 (followed by NAR a-ú “singer of woe” and other entertainers). The text distinguishes between p and b, therefore the word has b (Sjöberg 1996a, 135).

MPS

 

ḫubdű “an official”

1. OB lex. ref.s s. CAD Ḫ 215 (ḫubdű in ša ḫubdę)

ḫúb-da = ša ḫu[b-di-e] OB Lu A 470. S., however, the spelling in MSL 12, 171: 470: bar-ḫu-da = ša bar-[ḫu-di-im] (the sign ḪÚB is understood as BAR and ḪU there).

2. OB u ḫu-ub-du aššu bēlīya kâta ibaššanni AbB 2, 83: 21 “And ḫubdű-official will come to shame by me because of you, my lord”.

The context assumes that ḫubdű is an official, who has direct influence on the position of the author of the letter, who is prisoner in the house of agrig. The author asks his lord to send some money (half a shekel of silver) or wool (two minas) to ḫubdű, so that he may show his pardon to the author in this misery. CAD B 5 under baʾāšu B, 1b interprets ḫubdű as a PN that does not seem to suit the context.

NR

 

+ ḫubūšu “bulge”

OB lit. kīma šummunnim ḫu-bu-ú-ša-ki ZA 75, 200: 36 “your two bulges are like a halter”.

MPS

 

ḫuduššu II “frog”

1. OB lit. ḫu-du-šu qablini PRAK 1 B 472 i 12 “the frog(s) of our waist”, a metaphor for the vulva.

2. OB karš[um] šumēlam kīma ḫu-du-ši-i[m] tarik ARM 26/1, 98 2’-4’ “the stomach was dark like a frog on the left side”.

MPS

 

**ḫuduštu s. ḫuduššu II.

 

+ ḫulību? “a fatty substance?”; LB; Aram. lw.

1 GÍN šiqittu ina ḫu?-li-bi šadannu ḪI.ḪI FS W. G. Lambert 171, 17: 9 (for making a tampon in order to make a barren woman pregnant) “you mix ... 1 shekel of almonds with fatty material (?) from the mouth of a vat”. Finkel id. 172 tentatively connects . with Aram. ḥēleb “a viscous substance, glair”. Note, however, that the reading of the first sign is uncertain: an alternative reading of Finkel is si-li-bi without any interpretation.

NR

 

ḫullu, s. ullu III.

 

ḫunzű “lame, limping (?)”

S. disc. Stol 2007, 236.

 

ḫuppű II s. ḫubbű.

 

ḫūpu I, ḫuppu “(wheel) rim; ring”; Ur III

Ur III 1,5 kuš udu é--na gišḫu-pu-um 14-kam CUSAS 3, 855: 16 “1,5 waterproof sheep skins (for) 14 wheel rims”. More ref. in CUSAS 6, 263. For the use of sheep skins for wheel rims s. Waetzoldt, RlA 11, 216.

NR

 

ḫurāṣu “gold”

 

ḫurdatu II “vulva”

OB lit. luppitma ḫu-ur-da-at-ni PRAK 1 B 472 i 13 “touch our vulva!”

MPS

 

ḫuribtu “desert”

MA BATSH 4/1: ḫu-rib-te 13: 21.

 

ḫuriʾu, ḫuriʾānu (a spice); Ur III

Ur III 5 sěla ḫu-ri-um CUSAS 1190: 4; ḫu-ri-[um] CUSAS 3, 1092: 6. More ref. in CUSAS 6, 263.

NR

 

ḫuršānu, ḫursānu “mountain(s)”

NA etanattiq KURmeš-e ḫur-sa-a-ni SAA 9, 9: 10 “I traverse hills and mountains”.

MPS

 

ḫuršu “storehouse”

OB ērub i-ḫu-ur-ši-im ALL no. 1 i 2 “I entered the storehouse”.

MPS

 

+ ḫuttutu “to infest”

OB lit. kabtatī išallī libbam mu-ḫa-ti-tam dāduša râmu mu-ḫa-ti-tu CUSAS 10, 8: 4–6 “my mood plunges into the infesting heart, her love-making is an infesting love”. Cf. ḫatītān, ḫatītu and ḫuttutu “infested”, and s. George, ib. p. 52.

MPS

 

ḫuyaʾu?, ḫuʾa/u, aʾu “a kind of owl”

OB ⌈ḫu?⌉-a-a-ummušen Edubba’a 7, 100: 31 (in list of birds). The onomatopoeic word is probably a variant of ḫūʾa/u (or ḫuʾa) “eine EulenartAHw. 350. This is supported by the following entry a-še-bi-im, variant of eššebu, another kind of owl. Al-Rawi/Dalley 2000, 105 read the first sign as ⌈u8⌉ but suggest on p. 107 the same connection with ḫuʾa. The preceding line 30 probably contains with a-ú?⌉-ummušen another variant of the same word, and the entry following a-še-bi-im, [x-]iamušen l. 33, might be another (spelling) variant.

MPS