kuwappāl-

This lexeme is attested in contracts with the kings of Tarḫuntašsa, notably the bronze tablet belonging to the Hittite king Tudḫaliya IV.

[D.S.]

nom./acc. coll.	ku-wa-ap-pa-a-la	KBo 4.10 obv. 36’	(CTH 106, NS)
	ku-wa-ap-pa-a-la	KBo 4.10 obv. 37’	(CTH 106, NS)
	ku-wa-ap-pa-la	Bo 86/299 ii 15	(CTH 106, LNS)
	ku-wa-ap-pa-la	Bo 86/299 ii 18	(CTH 106, LNS)

Otten 1988a:47 points out that the phrase 1-NU-TI ku-wa-ap-pa-la speaks for the interpretation of kuwappala as a collective.

[D.S.]

Checked against the photographs in the Konkordanz (Mainzer Fotarchiv).

[D.S.]

In the contexts of attestation, it is said that the kuwappāla are given to the Storm-god piḫaššašši in Dunna, which implies that it is an object that can be dedicated to a god and in the present case in relation to the cult of this particular Storm-god (Starke 1990a:317). No concrete translation has been suggested (cf. also Otten 1988a:17, van den Hout 1995a:33, Beckman 1996a:111, Rieken 2009b:146 "(ein Gebäude oder Denkmal)", Kitchen & Lawrence 2012a:637, Devecchi 2015a:174). Neumann 1991c:297 and van den Hout 1995a:61 suggest that it belongs together with the lexeme kupalla- ‘?’ (meaning unknown according to HEG K:641), which is phonologically incompatible. A more promising cognate is now available with Pal. kuwāp-na-, which refers to a tool used in the context of animal sacrificing. However, for a more precise interpretation, more evidence is needed.

[D.S.]

The noun kwappāl- n. reflects a Luwian instrument noun in -āl- n., the etymological equivalent of Hitt. -āli- n. (Rieken 2009b).

[D.S.]

A Luwian origin has been posited not only due to the gloss wedges, but also because of its morphology (Starke 1990a:316f., CLL:115, Melchert 2005a:450, van den Hout 2006a:240). An etymological connection with CLuw. kuppiš- as proposed by Starke 1990a:317 is formally possible, though unprovable.

[D.S.]