[Line 78]. (ú-ta-ab-bil from abâlu, “grieve” or “darkened.” Cf. uš-ta-kal (Assyrian version, ib. line 9), where, perhaps, we are to restore it-ta-[bil pa-ni-šú].
[Line 87]. uš-ta-li-pa from elêpu, “exhaust.” See Muss-Arnolt, Assyrian Dictionary, p. 49a.
[Line 89]. Cf. Assyrian version, ib. line 11, and restore the end of the line there to i-ni-iš, as in our text.
[Line 96]. For dapinu as an epithet of Ḫuwawa, see Assyrian version, Tablet III, 2a, 17, and 3a, 12. Dapinu occurs also as a description of an ox (Rm 618, Bezold, Catalogue of the Kouyunjik Tablets, etc., p. 1627).
[Line 98]. The restoration on the basis of ib. III, 2a, 18.
[Lines 96]–98 may possibly form a parallel to ib. lines 17–18, which would then read about as follows: “Until I overcome Ḫuwawa, the terrible, and all the evil in the land I shall have destroyed.” At the same time, it is possible that we are to restore [lu-ul]-li-ik at the end of line 98.
[Line 101]. lilissu occurs in the Assyrian version, Tablet IV, 6, 36.
[Line 100]. For ḫalbu, “jungle,” see Assyrian version, Tablet V, 3, 39 (p. 160).
[Lines 109]–111. These lines enable us properly to restore Assyrian version, Tablet IV, 5, 3 = Haupt’s edition, p. 83 (col. 5, 3). No doubt the text read as ours mu-tum (or mu-u-tum) na-pis-su.
[Line 115]. šupatu, which occurs again in line 199 and also line 275.šú-pa-as-su (= šupat-su) must have some such meaning as “dwelling,” demanded by the context. [Dhorme refers me to OLZ 1916, p. 145].