ḫabābu s. ḫapāpu

 

+ ḫabāqu (mng. uncert.) s. ḫabiqtu

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

 

+ ḫabāsu? “to bind, bandage”; OB

OB lit. ḫa-ab-sa-ši-im UET 6/3, 889 ii 5. Cf. Hebr. ḤBŠ “to bind”, s. Streck/Wasserman 2012, 199.

 

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”.

 

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

 

ḫābilu IItrapper”; +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).

 

+ 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.

 

abṣūtu “joy”

On KBo. 1, 51 ii 18, quoted in AHw 305 under abṣūtu, s. abšūtu. Both words are correctly distinguished in CAD H 18.

 

abš/tu “part of a sheep’s stmoach, reticulum(?)”; + OB

1. OB lit. a-ab-šu-tum Fs. Geller 133 ii 11 ((list of sheep body parts, between riqītum “omasum” and kukkudru “abomasum”).

2. SB ab-šu-tum pī karši K. 3978+ iii 62 // 62 // K. 3667+ iii 12, quoted Cohen 2018, 142 “. is the reticulum(? lit. mouth of the stomach)”.

3. SB a-ab--[tu] KBo. 1, 51 ii 18 (after riqītu “omasum”), quoted in CAD H under ḫabšūtu and in AHw 305 under ḫabṣūtu.

4. Cf. Cohen 2018, 142–144.

 

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

 

adű “to be(come) happy“

OB lit. u lumnu utalliq[ši?] a-du-ú uddappir ZA 110, 40 i 38 “and evil made (it) disappear, happiness was driven away”.

 

ḫādű “rejoicing”; + OB

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

 

aḫḫu II “plum (the tree and its fruit)”

NA (boxes of) giša-aḫ-ḫi SAA 11, 85: 5.

Disc.: The mng. “plum” (AHw. 308) is based on etym. comparison with Aram. ḫōḫ, Arab. au. Postgate 1987, 129f., points out that the latter means “peach” in modern Egyptian and Iraqi, but the fruit was probably not introduced in Mesopotamia prior to the Achaemenid era.

JW

 

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.

 

+ 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”.

 

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”.

 

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

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

 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 var. 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--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. OB túgḫa-li šiknim ša gišša 2 panūšu ARM 30, 39 T.473: 1–3 “woolen blanket for a bed, double-sided” s. ib. for add. refs. S. AHw. 1558b s.v. ḫališiknum. 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-sí-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”.

 

+ ḫamānirru “an insect”; SB

1. [pug]gula ḫa-ma-a-ni-ir[ru? … at]tabi nibīssu Jiménez 2017, 304: 11 “[I] hereby call its name [str]ong .’ ḫa-ma-ni-ra ib. 304: 13; 306: 29, 32; 308: 45.

2. Disc. Jiménez 2017, 322f.

 

ḫamāṭu II “to hasten”

Š S. ḫamāṭu III Š.

 

ḫamāṭu III “to burn”

Š 1. SB marmāḫu ina libbiya upuntašu ušnammar ārir ana paššūr ilī u šarri ú-šaḫ-ma-ṭu ginâšu Jiménez 2017, 250: 24 “using me, the m.-priest makes splendid his flour offering. The miller(?) makes glowing his regular offering for the table of the gods and the king”. The parallel ušnammar : ušaḫmaṭ makes probable that ušaḫmaṭ derives from ḫamāṭu III rather than from ḫamāṭu II “to hasten”. This is probably also true for other ref. of ḫamāṭu Š with obj. offering listed in the dictionaries under ḫamāṭu II.

2. ú-šaḫ-maṭ gin[âya] ib. 252: 34 (manuscript c) “I make glowing [my] regular off[ering]”.

 

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, fem. ḫamšat, ḫamšet “five”

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

 

ḫammāʾu “rebel”

 

OB lit. ⌈ūtellēelī gipši ḫa-⌈am-ma-idanan-na-at TIM 9, 41: 35 “([the kingship] of KN) is raised above the mass of the rebels, it is strong”.

 

ḫammu, fem. ḫammatu “family head”

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

 

ḫam/nṭussu “swiftly, hastily”

AHw 319 ḫam/nṭūtu.

SB [tiʾām]at gal-la-at abāʾi ḫa-am-ṭu-ut-su Jiménez 2017, 170 Ic 30 “I (poplar) swiftly cross the rolling [se]a”.

 

amű II “to paralyze”; + OB

OB lit. u māram ša ina bīt abim u-um-mu-ú iššar šarrum ZA 110, 42 ii 16 “and the king will provide for the son who is a cripple in (his) father’s house”.

 

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-aš-ši ů NA4 ga-bi ma-ʾa--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

 

andūḫu s. kantuḫḫu and ḫidduḫḫu

 

ḫapādu, + qapādu “to be(come) blind“

D 1. MA PNf ummušunu ḫap-pu-da-at iškārateppaš aklītakkal BATSH 18, 3: 4 “PN, their mother, is blind; she does not do work, she does not eat bread”, also in 6: 4.

2. MA var. qapādu: PNf ummušunu qa-pu-da-at BATSH 18, 12: 56 “PN, their mother, she is blind“, also 42: 27 and possibly in 43: 2‘.

Disc.: Salah (ib.) reads ḫabbudat/qabbudat and considers both variants of kabātu, which is rejected by de Ridder 2018, 132f. S. ib. for the interchange of // and /q/ in MA. Freydank apud BATSH 18, 76 n. 592 suggests a reading ()abbuṭat from ebēṭu.

JK/JW

 

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.

 

ḫapātu “to overcome”

G OB lit. iḫ--ta VS 10, 213 i 1.

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

 

+ 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 (?)”

G OB eqlam a-ka-ar-r[a-a]r erriš AbB 13, 150 r. 15 “I will hoe the field and seed it”; ana ka-ra-ri-im lā tanaddin ib. 17 “do not hand it (out) for hoeing!”

D a step during textile production: 1. OB neṣűm u ḫu-ru-rum Syria 59, 129–149 §d and pass. “(4 days) for scraping (?) and tufting (?)”. S. Lackenbacher 1982b, 142; Durand 2009, 42 (cf. túgarrūru AbB 7, 112: 17?).

S. also tarīru.

JW (G), NR (D)

 

ḫarāsu “a skin disease”

Refs. s. Stol 2007, 235.

 

+ ḫarbazinnānu “a bird”

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

 

ḫardu “wakeful”; + OB

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

 

asānu s. aṣānu

 

ḫaṣābu “to break off”

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

 

aṣānu to shelter”; + OB

OB lit. ⌈ušumma ina damq[ātim] abu lā i-si-nam-ma m[ārāšū] matī mārum ina namra[im] abāšu li-iḫ-si-in ZA 110, 53 ii 2,  4 “and if a father did/does not shelter [his] s[on] in go[od times], when would a son shelter his father during suffering?” Note the spelling of the second radical with SI, which stands for deaffricated [s], whereas the affricate /s/ is written ZI = in the text: -ik-ka-nim 32, la-ma-(as-) i 9, 14.

 

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.

 

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’.

 

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).”

 

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?

 

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.

 

ḫaṭṭu II “stick”

SB ina gišPA-ia//ḫaṭ-ṭ[i-ia] ša lā māgiri inaṭṭű zumuršu Jiménez 2017, 168 Ic 12 “with my (the poplar’s) stick they beat the body of the disobedient”.

 

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

 

ḫayru s. dâku.

 

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

 

azzu “goat”; OB

me-ra-am u a-az-za-am ú-zi-zu-ni-im-ma me-ra-am u a-az-za-am ina puluti bēliya ul amgur MARI 7, 186 A.1056: 7f. “they provided (izuzzum Š) a puppy and a goat, but out of respect for my lord, I did not accept the puppy or the goat”.

S. also kazzu.

JW

 

ḫazuʾannu s. ḫazannu I

 

ḫērebu s. āribu

 

ḫepű II “to break”

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

 

ḫīʾāqu “to mix”

+ Š SB ina Šamši ina paššūr ilī -ḫa-qa ušrâtu Jiménez 2017, 252: 34 “in the cup of Šamaš, on the table of the gods, I (vine) mix the tithe”.

 

ḫīʾāṭu “to supervise, check”

G OB lit. bārī libbi mimma šumšu ša šumam nabű ḫa-ḫi/i-iṭ (// igi niĝin) ajabba! elītim u šaplītim CT 58, 28: 2 “who inspects the heart of everything that has been given a name, who examines the upper and the lower sea”.

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.

 

+ idduḫḫu

The Nuzi refs. and BE 14, 123a: 8 cit. AHw./CAD s.v. andūru belong here. S. the disc. by van Koppen 2001, 220 and s.v. kantuḫḫu.

JW

 

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-ú (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)

 

ḫīlu “labor pain”; + OB

1. OB lit. i-lum ay ibīt ina libbiki BiOr. 75, 13: 3 “the labor pain shall not stay in your belly”.

2. OB lit. i-il-ki lū bāʾī ib. 8 “may your labor pain pass”.

3. Note the sg.; hence the word is not plurale tantum (pace AHw, CAD).

 

ḫimmatu “collection”

1) OB lit. ḫi-im-ma-at parṣī RA 86, 81: 7, cf. imittu.

2) OB lit. kullat ḫi-im-ma-tim⌉ RA 86, 81: 10 “all of (them) together”.

 

imu II “fatty tissue around the intestines”

OB lit. i-im-um Fs. Geller 133 iii 4 (list of sheep body parts).

 

ḫinnucabin”; 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 aš[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.

 

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).

 

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”.

 

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”.

 

**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.

 

ḫultuppű II, + ḫultippű “rod”

SB [k]āšid ḫul-tip-pi-i bēl emūqi ša iṭarradu pīra Jiménez 2017, 304: 21 “who overcomes the rod of the strong man (= the trunk of the elephant?), who chases away the elephant”.

 

ḫunzű “lame, limping (?)”

S. disc. Stol 2007, 236.

 

**upuppu

Read kabkabu “time of the visibility of the stars” (Hrůša 2010, 76, 229; Streck 2017, 598).

JW

 

ḫuppű II s. ḫubbű.

 

ḫuppudu II “to blind”

OB lit. ḫu-pu-da-at la-ma-[] ZA 110, 44 ii 23 “the pro[tective spirit] is blind” (parallel sukkuk … “deaf is …” (broken)).

 

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

 

upurtu s. upurtu.

 

ḫurāṣu “gold”

 

urbabillu “chameleon (?)”

NA kī šīri [ša] ur-ba-bíl-li liggamrū SAA 2, 6: 593 “(may your flesh and the flesh of your women, your brothers, your sons and your daughters) be used up like the flesh of a chameleon”. Cf. ša ur-ba-bil-li ligmurū SAA 2, 15: 593.

Disc.: SED II 140–141 (cf. arab. ḥirbāʾ).

JW

 

ḫurdatu II “vulva”

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

 

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

 

ḫurpatu “canopy, tarpaulin”

OB 1 ḫu-ur-pa-tum rabītum 16 awīlū 10 qersū 20 awīlū 5 muzzazzū 5 awīlū 14 murudű 2 awīlū ŠU.NIGIN 43 awīlū ša ḫu-ur-pa-tim rabītim FM 3, 65 M.6873 “1 big canopy, 16 men; 10 canopy frames, 20 men; 5 posts, 5 men; 14 lattices, 2 men. Together: 43 men for the big canopy”.

 

ḫurru “hole”

1. SB šēlebu ištu ḫur-ri u[ṣâmma] Jiménez 2017, 381: 7 “the fox c[ame out] of the hole”.

2. SB [ul]tu ḫurri uṣâmma […i]tūr ana ḫurri Jiménez 2017, 384: 9f. “came out of the hole [… r]eturned to the hole”.

 

ḫuršānu, ḫursānu “mountain(s)”

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

 

ḫuršu “storehouse”

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

 

+ 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.

 

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 Eulenart” AHw. 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.