ītwaniti(ya)-

Both attestations of the word come from ritual fragments from the Kuwattalla tradition (MS and NS).

[E.R.]

nom./acc. sg. n.	i-it-wa-ni-ti-ia-an-za	KBo 9.143 iii! 12’	(CTH 763, MS)
	it-wa-ni-ti-an-za	KUB 32.8 iv 32’	(CTH 759, NS)

For the interpretation as acc. sg., see under Meaning. The assumed context and syntax of the sentence precludes the interpretation as dat./loc. pl. considered in CLL:97 and DCL:s.v.Outdated is the analysis as acc. pl. in DLL:53.

[E.R.]

Checked against the photographs in the Mainzer Fotoarchiv.

[E.R.]

No translation has been provided so far (DLL:53, CLL:97, HHw:68, DCL:s.v.). The context suggests that itwanitiyanza is part of the direct object naming the positive condition(s) requested for the ritual patron together with progeny:

^(12’)[                                                         ] en sískur i-it-wa-ni-ti-˹ia˺-an-za

^(13’)[                                            ḫ]a-˹am˺-ša-a-ti ḫa-am-šu-uk-kal-la-a-ti

^(14’)[a-ar-ra-ia-ti uš-ša-a-ti ap-pa-r]a-an-ta-ti a-a-ra-ti ḫa-at-tu-u-la-a-ḫi-ta-ti

“... The lord of the ritual [shall see (vel sim.)] the ītwanitiyanza [              ] (together) with grandchildren and great-grandchildren, [long years, fut]ure times (and) health” (KBo 9.143 iii^! 12’-14’; modified from Martínez Rodríguez 2019b:184)

Based on the relational suffix -i(ya)-, it is assumed here that ītwaniti(ya)- represents an adjective modifying its lost head noun (at the beginning of line 13’). Unfortunately, the morphematic segmentation as offered under Stem does not give any clue as to the meaning.

[E.R.]

The base ītwanit-, to which the -i(ya)- suffix was attached, permits by its formal appearance an analysis as a root īt- plus -wan- (oblique stem from heteroclitic -war/-w(a)n-) plus -i(t)- /-id-/).

[E.R.]