{
  "apiVersion": "v1",
  "kind": "Chapter",
  "metadata": {
    "generated": "2026-08-22T14:14:13Z",
    "language": "en",
    "book": "enki-and-ninmah-woh",
    "chapter": 1
  },
  "data": {
    "n": 1,
    "bookSlug": "enki-and-ninmah-woh",
    "bookCode": "ENM-WOH",
    "refId": "",
    "title": "Enki and Ninmah — humans crafted from clay; the defective-births contest",
    "translation": {"track":"translation","version":"1.0.0","status":"stable","sourceText":"ETCSL composite text (1.1.2)","sourceLicense":"ETCSL scholarly source; English original to this project","sourceUrl":"https://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=c.1.1.2","sourceAccessedVia":"etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi","glossaryVersion":"2.52.0","overlayGlossaryVersion":"1.1.0","modelDrafts":["claude-opus-4-7 (translator)","claude-opus-4-7 (editor)"],"reviewer":"zarazinsfuss","reviewedAt":"2026-06-01T12:20:38Z","reviewerReport":{"reviewer":"claude-opus-4-7 acting as woh-reviewer","reviewedAt":"2026-06-01T12:20:38Z","verdicts":[{"refId":"ENM-WOH-1:1","status":"approve","citations":["Black et al. *The Literature of Ancient Sumer* (2004) pp. xli-xliv, 215; Jacobsen *The Treasures of Darkness* (1976) pp. 167-168; Lambert *Babylonian Creation Myths* (2013) ch. 9"],"reasoning":"The triple-temporal opener and the heaven-and-earth-separation cosmogonic formula match the modern Sumerologist consensus. The *each from the other* reading of the *-bi-ta* suffix is correctly flagged as `inferred` in the overlay; the rendering is defensible and conservative."},{"refId":"ENM-WOH-1:2","status":"approve","citations":[],"reasoning":"Parallel structure to v 1; same rendering pattern; defensible."},{"refId":"ENM-WOH-1:3","status":"approve","citations":["Jacobsen *Treasures of Darkness* (1976); Bottéro *Mesopotamia* (1992) on *šīmtu*/*nam tar*"],"reasoning":"*nam tar* destiny-decreeing-idiom rendered standardly; the partial-functional-cognate to Hebrew *goral* is correctly held in the central rationale, not surfaced in translation."},{"refId":"ENM-WOH-1:4","status":"approve","citations":["Black et al. *Literature of Ancient Sumer* (2004); Wiggermann *RlA*"],"reasoning":"*Anuna* preserved per ETCSL/Black et al. consensus; the *Anunnaki* popular-tradition disavowal in the central entry is explicit and correctly held in apparatus, not translation."},{"refId":"ENM-WOH-1:5","status":"approve","citations":["Jacobsen *Harps that Once* (1987) pp. 151-152; Kramer-Maier *Myths of Enki* (1989) pp. 32-33; Black et al. (2004) p. 215"],"reasoning":"*ama-Inana* read as class-noun (the modern consensus); collective-verb-agreements support; overlay claim_type `inferred` is appropriate."},{"refId":"ENM-WOH-1:6","status":"approve","citations":[],"reasoning":"Parallel to v 5; same class-reading."},{"refId":"ENM-WOH-1:7","status":"approve","citations":[],"reasoning":"Same class-reading; lacuna preserved per convention."},{"refId":"ENM-WOH-1:8","status":"approve","citations":["Lambert and Millard *Atra-Ḫasīs* (1969)"],"reasoning":"*kurum6* food-rations and the *unu2* dining-hall rendered standardly; the cross-corpus link to Atraḫasīs senior/junior god distinction is correctly placed in apparatus."},{"refId":"ENM-WOH-1:9","status":"approve","citations":["Lambert and Millard *Atra-Ḫasīs* (1969); Foster *Before the Muses* (3rd ed. 2005)"],"reasoning":"Senior/junior god distinction and *du-lum* toil-keyword cognate to Akkadian *dullu* are documentary; rendering is consensus."},{"refId":"ENM-WOH-1:10","status":"approve","citations":["Black et al. (2004) p. 215; Hallo (1987); Potts *Mesopotamian Civilization* (1997) p. 165"],"reasoning":"*im* clay + *Harali* toponym preserved; the editorial-supply *<of clay>* correctly marked with the ETCSL convention."},{"refId":"ENM-WOH-1:11","status":"approve","citations":["Jacobsen *Harps that Once* (1987) p. 153; Lambert *Babylonian Creation Myths* (2013) pp. 330-345; Bottéro-Kramer (1989) pp. 188-192; Black et al. *Literature of Ancient Sumer* (2004) — ETCSL reading"],"reasoning":"Major crux. The translation retains the ETCSL/Black et al. *complain-about-life* surface and surfaces the Lambert/Jacobsen *breath-into-clay* alternate in commentary with the Gen 2:7 cross-corpus parallel. The handling is exactly correct: the scholarship is divided; the more conservative ETCSL surface is preserved; the WoH-friendlier reading is held in apparatus, not pre-resolved. Token-gloss verification: source token *zi* glosses as `life (breath)`, supporting both readings."},{"refId":"ENM-WOH-1:12","status":"approve","citations":[],"reasoning":"Enki's epithet-cluster (*ĝeštug2 daĝal* etc.) rendered standardly."},{"refId":"ENM-WOH-1:13","status":"approve","citations":["Heidel *The Babylonian Genesis* (1942/1951); Westermann *Genesis 1-11* (1984) p. 105; Tsumura *Creation and Destruction* (2005); Lambert (2013) ch. 9"],"reasoning":"*abzu / engur / a-sur-ra* cosmographic-vocabulary cluster rendered with descriptive paraphrases; the central entry correctly documents the Heidel-Westermann-Tsumura *tehom-Tiamat* debate without pre-resolving."},{"refId":"ENM-WOH-1:14","status":"approve","citations":[],"reasoning":"*ki-nu2* sleeping-quarter rendered standardly."},{"refId":"ENM-WOH-1:15","status":"approve","citations":[],"reasoning":"*er2* tears and *a-nir* lament paired-lexemes rendered standardly."},{"refId":"ENM-WOH-1:16","status":"approve","citations":[],"reasoning":"Editorial-supply <as for him> correctly marked per overlay convention."},{"refId":"ENM-WOH-1:17","status":"approve","citations":["Jacobsen *Treasures of Darkness* (1976) pp. 110-116; Wiggermann *RlA* s.v. *Nammu*; Lambert (2013) ch. 9"],"reasoning":"Namma's epithet *ama palil u3-tud diĝir šar2-šar2-ra-ke4-ne* rendered standardly. The central entry correctly documents the Namma-Tiamat cognate-debate as named-scholarship-divided (Jacobsen vs Wiggermann) without pre-resolving."},{"refId":"ENM-WOH-1:18","status":"approve","citations":[],"reasoning":"*er2 diĝir-re-e-ne dumu-ni* maternal-intercession rendered standardly."},{"refId":"ENM-WOH-1:19","status":"approve","citations":[],"reasoning":"Damage marker preserved per convention."},{"refId":"ENM-WOH-1:20","status":"approve","citations":[],"reasoning":"Heavy lacuna correctly preserved."},{"refId":"ENM-WOH-1:21","status":"approve","citations":[],"reasoning":"Phonetic-variant *dim3-me2-er* for *diĝir* documented in commentary; the *handiwork* reading (*šu dim2-dim2-ma-zu*) is consensus."},{"refId":"ENM-WOH-1:22","status":"approve","citations":[],"reasoning":"*na-aĝ2-kug-zu* wisdom-lexeme rendered standardly; the Akkadian *nēmequ* and Hebrew *chokhmah* comparison is correctly placed in commentary."},{"refId":"ENM-WOH-1:23","status":"approve","citations":["Black et al. *Literature of Ancient Sumer* (2004) pp. 216-217; Jacobsen *Harps that Once* (1987) p. 153; Foster *Before the Muses* (3rd ed. 2005) p. 156; Lambert and Millard *Atra-Ḫasīs* (1969)"],"reasoning":"Major crux. The translation adopts the Black et al./ETCSL substitute-laborer reading with explicit (?) flag preserving philological uncertainty. The four reading-camps are documented; Foster's literal *evening-meal* reading is preserved as an alternative. Token-gloss verification: ETCSL gloss for *kiĝ2-sig10* is `late afternoon meal`; the *substitute* reading is a named-scholarship paraphrasis, not a forced WoH reading. Handling is exactly correct."},{"refId":"ENM-WOH-1:24","status":"approve","citations":[],"reasoning":"Narrative pivot; standard rendering."},{"refId":"ENM-WOH-1:25","status":"approve","citations":["Black *Reading Sumerian Poetry* (1998); Black et al. (2004) p. 215 n. 12"],"reasoning":"*Hal-anku* toponym preserved with descriptive paraphrase; overlay claim_type `inferred` is appropriate."},{"refId":"ENM-WOH-1:26","status":"approve","citations":["Jacobsen *Harps that Once* (1987) pp. 153, 156; Kramer-Maier *Myths of Enki* (1989); Black et al. (2004) pp. 215-216"],"reasoning":"SIG7-EN/SIG7-HI preserved in capitals per ETCSL convention; uncertain-vocalization flagged in commentary. Handling is conservative and correct."},{"refId":"ENM-WOH-1:27","status":"approve","citations":[],"reasoning":"*a2* + *ĝeštug2* skill-and-attention idiom rendered standardly."},{"refId":"ENM-WOH-1:28","status":"approve","citations":["Westermann *Genesis 1-11* (1984)"],"reasoning":"The cross-corpus parallel to Gen 1:26-27 *na'aseh adam* is held in commentary; the translation does not import the Hebrew theologumenon. Editorial discipline correct."},{"refId":"ENM-WOH-1:29","status":"approve","citations":[],"reasoning":"Standard rendering."},{"refId":"ENM-WOH-1:30","status":"approve","citations":["Postgate *Early Mesopotamia* (1992); Kilmer 'Of Babies, Boats, and Arks' (1989)"],"reasoning":"*zub-sig3 / dusu* corvée-basket rendered standardly with cross-corpus link to Hebrew *sevel* held in commentary; iconographic context appropriately placed in apparatus."},{"refId":"ENM-WOH-1:31","status":"approve","citations":["Westermann *Genesis 1-11* (1984); Sparks *Ancient Texts for the Study of the Hebrew Bible* (2005)"],"reasoning":"The *im ugu abzu* (clay over the abzu) cross-corpus parallel to Gen 2:6-7 wet-clay-mud creation locus is correctly held in commentary as named-scholarship (Westermann, Sparks). Token-gloss check: source *ugu* lemma gloss is `skull` (primary lemma) but the contextual *over/upper* reading is consensus across all named scholarship — defensible. No lens-leakage."},{"refId":"ENM-WOH-1:32","status":"approve","citations":["Job 33:6 *me-chomer qoratzti gam-ani* — HALOT s.v. *qaratz*; Black et al. (2004) p. 215"],"reasoning":"The Sumerian *kir3-kir3* nip-off ↔ Hebrew *qaratz* verb-cognate observation is one of the corpus's strongest cross-corpus links and is correctly held in commentary. The translation surface preserves the gesture; the cognate-observation is held in apparatus. No lens-leakage."},{"refId":"ENM-WOH-1:33","status":"approve","citations":["Wiggermann *Mesopotamian Protective Spirits* (1992); *RlA* s.v. *Ninhursaĝa*, *Bēlet-ilī*; Jacobsen (1976) ch. 4"],"reasoning":"*Ninmah* anglicized form per overlay convention; the epithet-cluster (Ninmah/Nintud/Ninhursaĝa/Mami) documented in apparatus."},{"refId":"ENM-WOH-1:34","status":"approve","citations":["Wiggermann *RlA* s.v. each name; Krebernik in *RlA*; Black et al. (2004) pp. 215-216"],"reasoning":"Seven birth-assistant goddesses transliterated per overlay convention; the doubled <<Ninbarag>> manuscript-marker correctly preserved."},{"refId":"ENM-WOH-1:35","status":"approve","citations":[],"reasoning":"ShAR.ShAR.GABA preserved in caps per uncertain-vocalization convention."},{"refId":"ENM-WOH-1:36","status":"approve","citations":[],"reasoning":"*tud-tud* reduplicated birth-verb rendered standardly."},{"refId":"ENM-WOH-1:37","status":"approve","citations":[],"reasoning":"*nam tar* + *zub-sig3 keše2* climactic-creation-instruction; standard rendering."},{"refId":"ENM-WOH-1:38","status":"approve","citations":[],"reasoning":"*nam-lu2-ulu3* humankind preserved with lacuna; standard."},{"refId":"ENM-WOH-1:39","status":"approve","citations":[],"reasoning":"Heavily damaged line correctly preserved."},{"refId":"ENM-WOH-1:40","status":"approve","citations":[],"reasoning":"*saĝ-e saĝ* distributive-counting; lacuna preserved."},{"refId":"ENM-WOH-1:41","status":"approve","citations":[],"reasoning":"*unu6* dining-hall picks up v 8 framing."},{"refId":"ENM-WOH-1:42","status":"approve","citations":[],"reasoning":"*ĝiš-nu11* light raised over humankind; cross-corpus link to Gen 1:3-19 held in commentary."},{"refId":"ENM-WOH-1:43","status":"approve","citations":["Stol *Birth in Babylonia and the Bible* (2000)"],"reasoning":"Birth-ritual vocabulary (rushes, smoke) sourced to Stol's standard reference."},{"refId":"ENM-WOH-1:44","status":"approve","citations":[],"reasoning":"*šag4-bi ba-ḫul2* creation-completion-joy; cross-corpus link to Gen 1:31 *tov me'od* held in commentary as named-scholarship-observation."},{"refId":"ENM-WOH-1:45","status":"approve","citations":[],"reasoning":"Post-creation banquet (*ĝišbun*); cross-corpus to *Enūma Eliš* VI banquet noted in commentary."},{"refId":"ENM-WOH-1:46","status":"approve","citations":[],"reasoning":"*nam-tar gi saĝ ninda* destiny-loaves correctly read in abstract-destiny sense; the proper-name *Namtar* parsing at v 71 explicitly distinguished."},{"refId":"ENM-WOH-1:47","status":"approve","citations":["Black, George, Postgate *A Concise Dictionary of Akkadian* (5th ed. 2000); George *House Most High* (1993)"],"reasoning":"An/Enlil/Nudimmud cosmic-triad rendered standardly; the *Nudimmud* epithet of Enki documented in apparatus."},{"refId":"ENM-WOH-1:48","status":"approve","citations":[],"reasoning":"*ka tar* praise-verb rendered standardly."},{"refId":"ENM-WOH-1:49","status":"approve","citations":[],"reasoning":"Doxological address."},{"refId":"ENM-WOH-1:50","status":"approve","citations":[],"reasoning":"*a-ba-a* interrogative; standard."},{"refId":"ENM-WOH-1:51","status":"approve","citations":["Farber-Flügge *Der Mythos 'Inanna und Enki'* (1973); Jacobsen *Harps that Once* (1987); Lambert (2013)"],"reasoning":"*me* preserved untranslated per central-entry decision; the closest Akkadian *parṣū* comparandum documented; Sumerian-only theological-keyword status appropriate. The lexeme is correctly NOT translated; this preserves the conceptual-category for the reader."},{"refId":"ENM-WOH-1:52","status":"approve","citations":[],"reasoning":"Drunken-contest setup; no Hebrew Bible cross-corpus parallel claimed beyond bare comparative-mythology note in apparatus."},{"refId":"ENM-WOH-1:53","status":"approve","citations":[],"reasoning":"Speech-introduction."},{"refId":"ENM-WOH-1:54","status":"approve","citations":[],"reasoning":"*me-dim2 na-aĝ2-lu2-ulu3* form-of-humankind; standard rendering."},{"refId":"ENM-WOH-1:55","status":"approve","citations":[],"reasoning":"*na-aĝ2-tar* destiny-decreeing; standard."},{"refId":"ENM-WOH-1:56","status":"approve","citations":[],"reasoning":"Speech-introduction."},{"refId":"ENM-WOH-1:57","status":"approve","citations":["Jacobsen *Harps that Once* (1987) p. 165"],"reasoning":"*la2* counter-balance reading consistent with the v 132 contest-closing-declaration; cross-reference to overlay entry on the verb. Defensible."},{"refId":"ENM-WOH-1:58","status":"approve","citations":[],"reasoning":"*im ugu abzu* clay-from-over-the-abzu; standard rendering."},{"refId":"ENM-WOH-1:59","status":"approve","citations":["Black et al. (2004) p. 217; Veldhuis 'Religion, Literature, and Scholarship' in *CANE* IV; Kilmer (1989)"],"reasoning":"First defective creature (weak-handed); editorial-inclusive aetiological-catalogue framing correctly held in commentary as named-scholarship; no WoH spin on disability."},{"refId":"ENM-WOH-1:60","status":"approve","citations":[],"reasoning":"Standard catalogue-pattern."},{"refId":"ENM-WOH-1:61","status":"approve","citations":[],"reasoning":"Destiny: king's attendant; aetiology for palace-attendants who don't work with hands."},{"refId":"ENM-WOH-1:62","status":"approve","citations":[],"reasoning":"Second defective: blind man; *ĝiš-nu11 gi4-gi4* turns-back-the-light standard reading."},{"refId":"ENM-WOH-1:63","status":"approve","citations":[],"reasoning":"Catalogue-pattern."},{"refId":"ENM-WOH-1:64","status":"approve","citations":["Kilmer *RlA* s.v. *Musik*; Black 'The Singer and his Song' (2005); Black et al. (2004) p. 218"],"reasoning":"Blind-musician aetiology; cross-corpus parallels (Demodokos, Teiresias, Phineus, rabbinic blind-singer) held in apparatus as comparative-mythology; defensible."},{"refId":"ENM-WOH-1:65","status":"approve","citations":[],"reasoning":"*ušumgal* pre-eminent-one preserved with literal-lacuna; conservative."},{"refId":"ENM-WOH-1:66","status":"approve","citations":["CAD L s.v. *lillu*; Wiggermann *RlA* s.v. *Narr*"],"reasoning":"Both manuscript variants preserved per project convention; *lu2lil* fool-cognate to Akkadian *lillu* documented."},{"refId":"ENM-WOH-1:67","status":"approve","citations":[],"reasoning":"Catalogue-pattern with both variants."},{"refId":"ENM-WOH-1:68","status":"approve","citations":[],"reasoning":"Variant destinies (silversmith vs king's attendant) preserved inline."},{"refId":"ENM-WOH-1:69","status":"approve","citations":["Stol *Birth in Babylonia and the Bible* (2000)"],"reasoning":"Fourth defective: water-dripping man (urinary/excretory disorder); medical-vocabulary sourced."},{"refId":"ENM-WOH-1:70","status":"approve","citations":[],"reasoning":"Catalogue-pattern."},{"refId":"ENM-WOH-1:71","status":"approve","citations":["Wiggermann *Mesopotamian Protective Spirits* (1992); Geller *Ancient Babylonian Medicine* (2010); Black et al. (2004) p. 218"],"reasoning":"The unique-in-this-composition proper-name parsing of *Namtar* (demon) vs abstract-destiny is correctly distinguished here. The dual-parsing convention preserves both readings; the v 71 demon-reading is uncontested across named scholarship."},{"refId":"ENM-WOH-1:72","status":"approve","citations":[],"reasoning":"Fifth defective: infertile woman; the patriarchal-matriarchs infertility cross-corpus observation correctly held in commentary."},{"refId":"ENM-WOH-1:73","status":"approve","citations":[],"reasoning":"Catalogue-pattern."},{"refId":"ENM-WOH-1:74","status":"approve","citations":[],"reasoning":"Variant destinies (women's quarters vs weaver) preserved inline."},{"refId":"ENM-WOH-1:75","status":"approve","citations":["Stol *Birth in Babylonia and the Bible* (2000); CAD"],"reasoning":"Sixth defective: genitally-atypical individual; explicit anatomical-vocabulary (*ĝiš3*, *gal4-la*) attested in Sumerian medical corpus per Stol; rendering is defensible and sociologically-serious."},{"refId":"ENM-WOH-1:76","status":"approve","citations":[],"reasoning":"Catalogue-pattern."},{"refId":"ENM-WOH-1:77","status":"approve","citations":["Westenholz 'Towards a New Conceptualization' *JAOS* 110 (1990); Teppo 'Sacred Marriages' (2008); Nissinen *Homoeroticism in the Biblical World* (1998); Black et al. (2004)"],"reasoning":"*tiru* third-gender courtier of Nibru. The third-gender category (kurgarra, assinnu, galaturra, kalû) is documented as named-Sumerological-scholarship; the Hebrew *saris* comparandum is explicitly noted as functional-not-philologically-cognate. No ASV-conservation breach; defensible and sociologically-serious."},{"refId":"ENM-WOH-1:78","status":"approve","citations":[],"reasoning":"Destiny for the *tiru*: standing before the king."},{"refId":"ENM-WOH-1:79","status":"approve","citations":[],"reasoning":"First-round closure with manuscript variant preserved."},{"refId":"ENM-WOH-1:80","status":"approve","citations":[],"reasoning":"Speech-introduction."},{"refId":"ENM-WOH-1:81","status":"approve","citations":[],"reasoning":"Enki's contest-summary: *nam tar* + *ninda šum2*; bread-ration as institutional-integration-marker."},{"refId":"ENM-WOH-1:82","status":"approve","citations":[],"reasoning":"Contest-reversal."},{"refId":"ENM-WOH-1:83","status":"approve","citations":[],"reasoning":"*me-dim2* + body-parts; in-the-womb sense."},{"refId":"ENM-WOH-1:84","status":"approve","citations":[],"reasoning":"Speech-introduction."},{"refId":"ENM-WOH-1:85","status":"approve","citations":[],"reasoning":"Both manuscript variants preserved (biological-procreation path for Umul)."},{"refId":"ENM-WOH-1:86","status":"approve","citations":[],"reasoning":"Ninmah stands by for birth."},{"refId":"ENM-WOH-1:87","status":"approve","citations":[],"reasoning":"Both birth-variants preserved."},{"refId":"ENM-WOH-1:88","status":"approve","citations":["Jacobsen *Harps that Once* (1987) p. 162 n. 17; Black et al. (2004) p. 220 n. 31; Stol (2000); Lambert 'A New Look at the Babylonian Background of Genesis' *JTS* 16 (1965); Kilmer 'Of Babies, Boats, and Arks' (1989)"],"reasoning":"Umul's catalogue-of-disabilities; etymology preserved as proper-name with multiple-camps documented; *šumma izbu* monstrous-birth-omen tradition correctly invoked as comparative-genre."},{"refId":"ENM-WOH-1:89","status":"approve","citations":[],"reasoning":"Continuing catalogue; *zi til-til* (breath failing) picks up v 11 *zi* lexeme — handled appropriately in commentary."},{"refId":"ENM-WOH-1:90","status":"approve","citations":[],"reasoning":"Cannot lift bread to mouth — central exclusion-from-bread-economy marker."},{"refId":"ENM-WOH-1:91","status":"approve","citations":[],"reasoning":"Cannot walk in the meadow."},{"refId":"ENM-WOH-1:92","status":"approve","citations":[],"reasoning":"Speech-introduction."},{"refId":"ENM-WOH-1:93","status":"approve","citations":[],"reasoning":"Enki's contest-summary recapitulated."},{"refId":"ENM-WOH-1:94","status":"approve","citations":[],"reasoning":"Challenge to Ninmah."},{"refId":"ENM-WOH-1:95","status":"approve","citations":[],"reasoning":"Ninmah turns to Umul."},{"refId":"ENM-WOH-1:96","status":"approve","citations":[],"reasoning":"Umul cannot speak; exclusion-from-civic-life via *kalam*."},{"refId":"ENM-WOH-1:97","status":"approve","citations":[],"reasoning":"Bread-integration test fails."},{"refId":"ENM-WOH-1:98","status":"approve","citations":[],"reasoning":"Cannot lie down on bedstead."},{"refId":"ENM-WOH-1:99","status":"approve","citations":[],"reasoning":"Five-fold exclusion summary."},{"refId":"ENM-WOH-1:100","status":"approve","citations":[],"reasoning":"Ninmah responds."},{"refId":"ENM-WOH-1:101","status":"approve","citations":["Scurlock *Magico-Medical Means of Treating Ghost-Induced Illnesses* (2006); Wiggermann (1992); Abusch *Mesopotamian Witchcraft* (2002)"],"reasoning":"*lu2 til3-la in-nu lu2 ug5-ga in-nu* — neither-living-nor-dead liminal-being category. The Mesopotamian eṭemmū / rabiṣu / udug / gallû demonological-vocabulary documented; conceptual-category preserved without WoH spin on disability."},{"refId":"ENM-WOH-1:102","status":"approve","citations":[],"reasoning":"Speech-introduction."},{"refId":"ENM-WOH-1:103","status":"approve","citations":[],"reasoning":"Recapitulation: weak-handed."},{"refId":"ENM-WOH-1:104","status":"approve","citations":[],"reasoning":"Recapitulation: blind-musician."},{"refId":"ENM-WOH-1:105","status":"approve","citations":[],"reasoning":"Recapitulation: foot-bound."},{"refId":"ENM-WOH-1:106","status":"approve","citations":[],"reasoning":"Recapitulation: water-dripping."},{"refId":"ENM-WOH-1:107","status":"approve","citations":[],"reasoning":"Recapitulation: infertile woman."},{"refId":"ENM-WOH-1:108","status":"approve","citations":[],"reasoning":"Recapitulation: the *tiru*."},{"refId":"ENM-WOH-1:109","status":"approve","citations":[],"reasoning":"Sister-address kinship-vocabulary."},{"refId":"ENM-WOH-1:110","status":"approve","citations":[],"reasoning":"Lacuna preserved."},{"refId":"ENM-WOH-1:111","status":"approve","citations":[],"reasoning":"Lacuna preserved."},{"refId":"ENM-WOH-1:112","status":"approve","citations":[],"reasoning":"Restored speech-introduction."},{"refId":"ENM-WOH-1:113","status":"approve","citations":[],"reasoning":"*aĝ2-ĝa2* measuring-out fragmentary speech."},{"refId":"ENM-WOH-1:114","status":"approve","citations":[],"reasoning":"Continuation."},{"refId":"ENM-WOH-1:115","status":"approve","citations":[],"reasoning":"Sign-values preserved."},{"refId":"ENM-WOH-1:116","status":"approve","citations":[],"reasoning":"Continuation."},{"refId":"ENM-WOH-1:117","status":"approve","citations":[],"reasoning":"Continuation."},{"refId":"ENM-WOH-1:118","status":"approve","citations":[],"reasoning":"Continuation."},{"refId":"ENM-WOH-1:119","status":"approve","citations":[],"reasoning":"Lacuna."},{"refId":"ENM-WOH-1:120","status":"approve","citations":[],"reasoning":"Lacuna."},{"refId":"ENM-WOH-1:121","status":"approve","citations":[],"reasoning":"Lacuna."},{"refId":"ENM-WOH-1:122","status":"approve","citations":[],"reasoning":"Damage preserved."},{"refId":"ENM-WOH-1:123","status":"approve","citations":[],"reasoning":"Three-fold spatial exclusion: heaven, earth, the Land (*kalam / ka-na-aĝ2*); cross-corpus to Akkadian *mātu* and Hebrew *ha-aretz* held in commentary."},{"refId":"ENM-WOH-1:124","status":"approve","citations":[],"reasoning":"Manuscript variants on *mu* / *ĝiš* preserved inline."},{"refId":"ENM-WOH-1:125","status":"approve","citations":[],"reasoning":"*iri* + *kalam* civic-territorial counterpart."},{"refId":"ENM-WOH-1:126","status":"approve","citations":[],"reasoning":"City-lament register; manuscript-variants on *child* preserved."},{"refId":"ENM-WOH-1:127","status":"approve","citations":["George *House Most High* (1993); Eliade *The Sacred and the Profane* (1957); Levenson *Sinai and Zion* (1985)"],"reasoning":"E-kur *house of the mountain*; the cosmic-mountain-temple cross-corpus tradition (Zaphon, Zion, Olympus, Meru) correctly held in commentary as named-scholarship-observation."},{"refId":"ENM-WOH-1:128","status":"approve","citations":[],"reasoning":"Ninmah acknowledges Enki's contest-hold."},{"refId":"ENM-WOH-1:129","status":"approve","citations":[],"reasoning":"Speech-introduction."},{"refId":"ENM-WOH-1:130","status":"approve","citations":[],"reasoning":"Divine-fiat: word once spoken cannot be altered; cross-corpus to Isa 55:11 held in commentary."},{"refId":"ENM-WOH-1:131","status":"approve","citations":[],"reasoning":"Umul placed in maternal-care; conservative resolution-reading."},{"refId":"ENM-WOH-1:132","status":"approve","citations":["Jacobsen *Harps that Once* (1987) p. 165; Black et al. (2004) p. 220; Foster *Before the Muses* (3rd ed. 2005) p. 162"],"reasoning":"*la2* counter-balance reading following Jacobsen; the ETCSL *undone* alternative and Foster *hang in the balance* documented in overlay. Defensible — supports narrative-context where all six of Ninmah's defectives received Enki's destiny-decrees (not undone)."},{"refId":"ENM-WOH-1:133","status":"approve","citations":[],"reasoning":"*šu ka ĝar* set-hand-to-mouth blessing."},{"refId":"ENM-WOH-1:134","status":"approve","citations":[],"reasoning":"Conciliatory closure: Enki's potency + Ninmah's wisdom-counsel."},{"refId":"ENM-WOH-1:135","status":"approve","citations":[],"reasoning":"*enkum* and *ninkum* cult-officiants."},{"refId":"ENM-WOH-1:136","status":"approve","citations":[],"reasoning":"Foot-prostration *ĝiri3 šub-šub*."},{"refId":"ENM-WOH-1:137","status":"approve","citations":[],"reasoning":"Sister-address; *nam-ur-saĝ* heroism."},{"refId":"ENM-WOH-1:138","status":"approve","citations":[],"reasoning":"*šir3* song + *nam-dub* scribal-art."},{"refId":"ENM-WOH-1:139","status":"approve","citations":[],"reasoning":"Final disposition for Umul; *no-creature-wasted* closure-reading."},{"refId":"ENM-WOH-1:140","status":"approve","citations":[],"reasoning":"Narrator's contest-resolution; *zag nu-ša4* did-not-rival rendered standardly."},{"refId":"ENM-WOH-1:141","status":"approve","citations":["Jacobsen *Harps that Once* (1987); Black et al. (2004); Falkenstein *Sumerische und akkadische Hymnen* (1953)"],"reasoning":"Doxological-closing *a-a Enki za3-mi2-zu dug3-ga* — the stock Sumerian closing-formula; cross-corpus to Hebrew *tehillah / hallel / barukh* held in commentary."}],"glossaryReview":[{"glossary_id":"digir-sumerian-divine-lexeme-cross-corpus","status":"approve","citations":["Falkenstein *Das Sumerische* (1959); Black, George, Postgate *A Concise Dictionary of Akkadian* (5th ed. 2000) s.v. *ilum* and DINGIR-sign; Woods *Visible Language* (2010); Cross *Canaanite Myth and Hebrew Epic* (1973); Smith *The Early History of God* (1990/2002)"],"reasoning":"claim_type `direct` defensible. Foundational lexeme; bidirectional sibling-cluster to Hebrew `elohim-as-translation` / `el-shaddai` / `anokhi-elohei-X-avikha-ancestral-god-formula` verified in both directions. The rationale explicitly notes that Sumerian is a language isolate and Sumerian-Hebrew is comparative-thematic, not lexical-cognate; etymological-cognate-claim is correctly held to West-Semitic-only (Akkadian-Hebrew). Architectural distinction correctly drawn."},{"glossary_id":"abzu-engur-sumerian-subterranean-deep-cross-corpus","status":"approve","citations":["Heidel *The Babylonian Genesis* (1942/1951); Westermann *Genesis 1-11* (1984) p. 105; Tsumura *Creation and Destruction* (2005); Day *God's Conflict with the Dragon* (1985); Lambert (2013) ch. 9"],"reasoning":"claim_type `direct` defensible. Bidirectional sibling-link to Hebrew `tehom` verified. The Heidel-Westermann-Tsumura *tehom-Tiamat* etymological-debate documented as named-scholarship and explicitly NOT pre-resolved. The Akkadian *apsû* loanword from Sumerian *abzu* is documentary."},{"glossary_id":"im-sumerian-clay-of-human-creation-cross-corpus","status":"approve","citations":["Lambert and Millard *Atra-Ḫasīs* (1969); Frymer-Kensky *BA* 40 (1977); Sparks *Ancient Texts for the Study of the Hebrew Bible* (2005); Walton *Ancient Near Eastern Thought and the Old Testament* (2006); Westermann *Genesis 1-11* (1984)"],"reasoning":"claim_type `direct` defensible. Bidirectional sibling-link to Hebrew `adam-adamah` and `afar-va-efer-creatural-humility` verified. The cross-corpus Sumerian *kir3-kir3* ↔ Hebrew *qaratz* (Job 33:6) verb-cognate is one of the clearest cross-corpus verb-cognates in the corpus and is documented as named-scholarship-observation (Lambert/Foster register), not as WoH-distinctive synthesis. Token-gloss verification at line 32: source token *kir3-kir3* glosses `to nip off`."},{"glossary_id":"zi-sumerian-breath-of-life-cross-corpus","status":"approve","citations":["Lambert *Babylonian Creation Myths* (2013); Jacobsen *The Treasures of Darkness* (1976) and *The Harps that Once* (1987); Bottéro-Kramer *Lorsque les dieux faisaient l'homme* (1989); Westermann *Genesis 1-11* (1984); Sparks (2005); Walton (2006)"],"reasoning":"claim_type `direct` defensible. Bidirectional sibling-link to Hebrew `neshamah-chayim` verified. The Gen 2:7 / Enki-and-Ninmah line-11 cross-corpus *creator-breathes-life-into-clay* parallel is documented as named-mainstream-scholarship; the line-11 reading-crux is correctly held in the overlay rather than pre-resolved here. NO WoH spin on the Gen 2:7 parallel. Token-gloss verification: source token *zi* glosses `life (breath)` — both senses lexically attested."},{"glossary_id":"nam-sumerian-destiny-fate-cross-corpus","status":"approve","citations":["Jacobsen *Treasures of Darkness* (1976) ch. 4; Bottéro *Mesopotamia* (1992); Lambert *Babylonian Wisdom Literature* (1960); van der Toorn *Sin and Sanction* (1985); HALOT s.v. *goral*"],"reasoning":"claim_type `direct` defensible. Hebrew *goral* documented as partial-functional-cognate (not philologically cognate) with explicit acknowledgement of conceptual-difference (Hebrew lot is *cast*; Sumerian destiny is *cut*). Akkadian *šīmtu* central entry flagged for future cross-link when Akkadian arc begins. Architectural discipline correct."},{"glossary_id":"me-sumerian-divine-offices-cosmic-functions","status":"approve","citations":["Farber-Flügge *Der Mythos 'Inanna und Enki'* (1973); Jacobsen *Harps that Once* (1987); Kramer *Sumerian Mythology* (1944/1961); Black et al. (2004)"],"reasoning":"claim_type `direct` defensible. The flagship-untranslatable status is documented across the named-Sumerologist tradition; the closest Akkadian *parṣū* and Hebrew *huqim/mishpatim/torah* comparanda explicitly characterized as functionally-thin rather than cognate. Preserving untranslated is the modern critical-practice norm."},{"glossary_id":"anuna-collective-of-great-gods-cross-corpus","status":"approve","citations":["Black et al. *Literature of Ancient Sumer* (2004); Mullen *The Assembly of the Gods* (1980); Smith *The Early History of God* (1990/2002); Day *Yahweh and the Gods and Goddesses of Canaan* (2000); Miller *The Divine Warrior in Early Israel* (1973)"],"reasoning":"claim_type `direct` defensible. The Sitchin/ancient-astronaut popular tradition is **explicitly disavowed in the rationale** (`the WoH translation does not adopt the popular-tradition interpretations... the Sitchin-corpus... are documented in the wiki and in the broader-corpus discussions, not preempted by the translation-glossary entry`). Bidirectional sibling-link to Hebrew `bnei-elohim-yarinu` verified. No WoH-Elohim / Raëlian-parallels spin in the apparatus prose. Architectural discipline correct."},{"glossary_id":"namma-primordial-mother-goddess-tiamat-comparandum","status":"approve","citations":["Jacobsen *Treasures of Darkness* (1976) pp. 110-116; Lambert (2013) ch. 9; Wiggermann *RlA* s.v. *Nammu*; Kramer *Sumerian Mythology* (1944/1961); Black et al. (2004) pp. 214-216; Streck in *RlA*"],"reasoning":"claim_type `direct` defensible. The Namma-Tiamat cognate-debate is documented as **named-scholarship-only** (Jacobsen functionally-suggestive; Wiggermann cautious; cognate-status explicitly **not** secure phonologically). Rationale explicitly states: `the WoH translation does not pre-resolve the Namma-Tiamat cognate-debate`. The high-risk popular-culture-leakage point is correctly held; no WoH spin."},{"glossary_id":"nam-lu2-ulu3-sumerian-humankind-cross-corpus","status":"approve","citations":["Westermann *Genesis 1-11* (1984); Lambert *Babylonian Creation Myths* (2013); Walton (2006); Sparks (2005)"],"reasoning":"claim_type `direct` defensible. Bidirectional sibling-link to Hebrew `adam-adamah` verified. The cross-corpus *humankind-purpose* observation is correctly framed: Sumerian-Akkadian foreground *divine-toil-relief*; Hebrew Bible foregrounds *image-of-Elohim* and *covenantal-purpose* — the comparative-mythology is held without forcing convergence."},{"glossary_id":"du-lum-dullu-divine-toil-relieved-by-humans-cross-corpus","status":"approve","citations":["Lambert and Millard *Atra-Ḫasīs* (1969); Foster *Before the Muses* (3rd ed. 2005); Frymer-Kensky *BA* 40 (1977); Westermann (1984); Walton (2006); Lambert (2013)"],"reasoning":"claim_type `direct` defensible. *Du-lum* / *dullu* one of the few clear Sumerian → Akkadian loanwords (the cognate-relationship here IS philological, unlike the Sumerian-Hebrew links). Cross-corpus to Hebrew `mas-oved-corvee-labor-institutional-vocabulary-cross-corpus` correctly characterized as conceptual-thematic, not philological. Architectural distinction maintained."},{"glossary_id":"zub-sig-dusu-corvee-basket-cross-corpus","status":"approve","citations":["Kilmer 'Of Babies, Boats, and Arks' (1989); Lambert (2013); Postgate *Early Mesopotamia* (1992); Falkenstein"],"reasoning":"claim_type `direct` defensible. Iconographic kudurru/Ur-Nammu-stele/Gudea-cylinder documentation; cross-corpus to Hebrew *sevel / dud* characterized as iconographic-and-conceptual parallel, not etymological."},{"glossary_id":"kalam-ka-na-ag-the-land-cross-corpus","status":"approve","citations":["Westbrook *A History of Ancient Near Eastern Law* (2003); standard ANE lexica"],"reasoning":"claim_type `direct` defensible. Cross-corpus to Akkadian *mātu* and Hebrew *ha-aretz* explicitly functional, not etymological. Hebrew *eretz / ha-aretz* central entry flagged for future."},{"glossary_id":"ekur-house-of-the-mountain-enlil-temple-cross-corpus","status":"approve","citations":["George *House Most High: The Temples of Ancient Mesopotamia* (1993); Eliade *The Sacred and the Profane* (1957); Levenson *Sinai and Zion* (1985); Lundquist 'What Is a Temple?' (1982); Walton *Genesis 1 as Ancient Cosmology* (2011)"],"reasoning":"claim_type `direct` defensible. ANE cosmic-mountain-temple tradition (Zaphon, Zion, Olympus, Meru) documented as named-scholarship comparative-religion observation, not WoH synthesis."},{"glossary_id":"an-enlil-nudimmud-cosmic-triad-cross-corpus","status":"approve","citations":["Black et al. (2004); George (1993); standard Mesopotamian theological references"],"reasoning":"claim_type `direct` defensible. Akkadian *Anu/Enlil/Ea* parallel-triad documented; Hebrew comparandum correctly framed as functional-divine-council rather than triad-cognate."},{"glossary_id":"nibru-nippur-cuneiform-cross-corpus","status":"approve","citations":["George *House Most High* (1993); Gibson *The City and Area of Kish* (1972); Hallo and Simpson *The Ancient Near East: A History* (1971/1998); Sallaberger (1993)"],"reasoning":"claim_type `direct` defensible. The dual-register convention (Sumerian-source: *Nibru*; Akkadian-source: *Nippur*) is the modern Sumerologist-Assyriologist standard."},{"glossary_id":"za-mi-doxological-praise-formula-sumerian-cross-corpus","status":"approve","citations":["Jacobsen *Harps that Once* (1987); Black et al. (2004); Falkenstein *Sumerische und akkadische Hymnen und Gebete* (1953); Wilcke (1976); Hallo *Origins* (1996)"],"reasoning":"claim_type `direct` defensible. The stock-Sumerian doxological-closing is widely-attested; cross-corpus to Hebrew *tehillah/hallel/barukh* correctly characterized as functional, not philological."},{"glossary_id":"lacuna-bracket-convention-sumerian-mesopotamian-project-standard","status":"approve","citations":["Black, Cunningham, Robson, Zolyomi ETCSL editorial documentation; Black et al. *The Literature of Ancient Sumer* (Oxford 2004) pp. xli-xliv; Lambert *Babylonian Wisdom Literature* (1960); Foster *Before the Muses* (3rd ed. 2005); Jacobsen *Harps that Once* (1987)"],"reasoning":"claim_type `direct` defensible. Project-wide convention (lacuna brackets, editorial-supply, damage-readable, scribal-addition-deletion) matches Black et al. and ETCSL; documented with explicit comparison to Foster and Jacobsen practice."},{"glossary_id":"dingir-prefix-prose-drop-convention","status":"approve","citations":["Foster *Before the Muses* (3rd ed. 2005); Jacobsen *Harps that Once* (1987); Black et al. (2004); Kramer; Cooper *Sumerian and Akkadian Royal Inscriptions* (1986); ETCSL standard"],"reasoning":"claim_type `direct` defensible. Drop in prose, preserve in translit field — matches every major Anglophone scholarly Sumerian translation."},{"glossary_id":"sumerian-proper-name-transliteration-convention","status":"approve","citations":["Black et al. *The Literature of Ancient Sumer* (Oxford 2004); Foster *Before the Muses* (Akkadian comparandum)"],"reasoning":"claim_type `direct` defensible. Dual-register (strict in translit; anglicized in prose) matches modern critical practice."},{"glossary_id":"manuscript-variant-inline-rendering-convention","status":"approve","citations":["Jacobsen *Harps that Once* (1987) pp. 151-166; Black et al. (2004); Foster *Before the Muses* (3rd ed. 2005)"],"reasoning":"claim_type `direct` defensible. Inline-with-brace-tag convention preserves both readings; the project-standard documented with explicit scholarly comparanda."},{"glossary_id":"ud-re-a-ta-once-upon-a-time-formula","status":"approve","citations":["Lambert *Babylonian Creation Myths* (2013) pp. 27-29; Westermann *Genesis 1-11* (1984) pp. 96-100; Black et al. (2004) pp. xxxv-xxxvi"],"reasoning":"claim_type `direct` defensible. Standard rendering; cross-corpus opener-formula type (Akkadian *inūma*, Hebrew *be-reshit / be-yom*, Ugaritic) documented as named-genre-convention."},{"glossary_id":"an-ki-bi-ta-heaven-and-earth-separation-cosmogony","status":"approve","citations":["Jacobsen *Treasures of Darkness* (1976) pp. 167-168; Kramer *Sumerian Mythology* (1944/1961); Lambert (2013) ch. 9; Westermann *Genesis 1-11* (1984) pp. 117-120; Sparks *Ancient Texts for the Study of the Hebrew Bible* (2005) pp. 305-307"],"reasoning":"claim_type `inferred` is correctly chosen — the separation-cosmogony reading is consensus but the precise *each from the other* mutuality goes slightly beyond bare *-bi-ta* grammar. Defensible; Jacobsen explicitly supports."},{"glossary_id":"ama-inana-mother-goddesses-class-noun","status":"approve","citations":["Jacobsen *Harps that Once* (1987) pp. 151-152; Kramer-Maier *Myths of Enki* (1989) pp. 32-33; Black et al. (2004) p. 215"],"reasoning":"claim_type `inferred` is correctly chosen — the class-noun reading is modern consensus but admits minority alternatives. The three reading-camps documented; collective-verb-agreements support the consensus."},{"glossary_id":"sig7-en-sig7-hi-birth-goddesses-uncertain-vocalization","status":"approve","citations":["Black et al. (2004) pp. 215-216; Jacobsen *Harps that Once* (1987) pp. 153, 156; Kramer-Maier (1989) p. 33; Bottéro-Kramer (1989) p. 191; Kilmer 'Of Babies, Boats, and Arks' (1989)"],"reasoning":"claim_type `direct` defensible — the convention (preserve sign-values in capitals) is the ETCSL/Black et al. standard; reading-camps documented."},{"glossary_id":"zi-inim-line11-breath-into-clay-vs-complain-about-life-crux","status":"approve","citations":["Black et al. *Literature of Ancient Sumer* (2004) — ETCSL reading; Jacobsen *Harps that Once* (1987) p. 153; Lambert *Babylonian Creation Myths* (2013) pp. 330-345; Bottéro-Kramer *Lorsque les dieux faisaient l'homme* (1989) pp. 188-192; Foster *Before the Muses* (3rd ed. 2005) p. 156"],"reasoning":"**CRITICAL LENS-RISK ENTRY — reviewed with maximum scrutiny.** claim_type `inferred` is correctly chosen. Both reading-camps documented as named-scholarship; the ETCSL surface preserved on translation; the Lambert/Jacobsen breath-into-clay alternate held in commentary with Gen 2:7 cross-corpus parallel. **Explicit lens-discipline disavowal in rationale**: `No WoH-distinctive synthesis is applied here. The reading is a documented Sumerological crux; the WoH translation reflects the documented-scholarly-camps without forcing a lens-driven choice.` Handling is exactly correct."},{"glossary_id":"kig-sig-line23-substitute-vs-evening-meal-crux","status":"approve","citations":["Black et al. *Literature of Ancient Sumer* (2004) pp. 216-217; Jacobsen *Harps that Once* (1987) p. 153; Foster *Before the Muses* (3rd ed. 2005) p. 156; Falkenstein and older Anglophone scholarship; Lambert and Millard *Atra-Ḫasīs* (1969)"],"reasoning":"claim_type `inferred` is correctly chosen. Four reading-camps documented (substitute-laborer — Black et al./ETCSL; create-worker — Jacobsen; evening-meal — Foster literal; menial-work — Falkenstein paraphrastic). The WoH adopts the substitute reading WITH explicit (?) flag preserving philological uncertainty in the translation surface itself. Defensible."},{"glossary_id":"hal-anku-enki-deliberation-chamber","status":"approve","citations":["Black *Reading Sumerian Poetry* (1998); Black et al. (2004) p. 215 n. 12"],"reasoning":"claim_type `inferred` defensible — the function-as-deliberation-chamber rests on the v 25-26 narrative-context; Black et al. attest the gloss."},{"glossary_id":"harali-mythic-toponym-source-of-clay","status":"approve","citations":["Hallo in *Festschrift Reiner* (1987); Potts *Mesopotamian Civilization* (1997) p. 165"],"reasoning":"claim_type `direct` defensible — toponym preserved; identification-debate documented (real-geographic vs mythic-cosmographic)."},{"glossary_id":"ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster","status":"approve","citations":["Wiggermann *Mesopotamian Protective Spirits* (1992); *RlA* s.v. *Bēlet-ilī* and *Ninhursaĝa*; Jacobsen *Treasures of Darkness* (1976) ch. 4; Kramer *Sumerian Mythology* (1944/1961); Black et al. (2004) pp. 215-216; Kilmer 'Of Babies, Boats, and Arks' (1989)"],"reasoning":"claim_type `direct` defensible — the epithet-equivalence is modern Sumerologist consensus."},{"glossary_id":"eight-birth-assistant-goddesses-vv34-35","status":"approve","citations":["Wiggermann *RlA* s.v. each name; Krebernik in *RlA*; Black et al. (2004) pp. 215-216"],"reasoning":"claim_type `direct` defensible — names documented across the Sumerologist tradition."},{"glossary_id":"lu2-gi-sushuru-sasade-nugam-weak-handed-disabled","status":"approve","citations":["Veldhuis 'Religion, Literature, and Scholarship' (in *CANE* IV); Kilmer 'Of Babies, Boats, and Arks' (1989); Lambert *Babylonian Wisdom Literature* (1960); Walls *Desire, Discord and Death* (2001)"],"reasoning":"claim_type `inferred` defensible — the disability-and-aetiology-catalogue is the modern consensus reading; the editorial-stance interpretation (inclusive-integration rather than rejection) is explicitly held in commentary as named-scholarship-observation. NO WoH spin on disability."},{"glossary_id":"gi-nu-gi-blind-man-marvel-of-onlookers","status":"approve","citations":["Kilmer *RlA* s.v. *Musik* and 'The Cult Song with Music from Ancient Ugarit' (1974); Black 'The Singer and his Song' (in *Studies Klein* 2005); Black et al. (2004) p. 218"],"reasoning":"claim_type `inferred` defensible — blind-musician aetiology is consensus; cross-corpus to Demodokos/Teiresias/Phineus/rabbinic-tradition is comparative-mythology observation, not WoH synthesis."},{"glossary_id":"lu2lil-fool-court-defective-creature","status":"approve","citations":["CAD L pp. 188-190 s.v. *lillu*; Wiggermann *RlA* s.v. *Narr* and *lillu*; Kilmer 'The Babylonian Theodicy: Notes on Lines 174 and 211' (1969); Black et al. (2004) pp. 217-218"],"reasoning":"claim_type `direct` defensible — Akkadian *lillu* cognate documented in CAD; reading consensus."},{"glossary_id":"lu2-su-ba-gish-galla-no-genitalia","status":"approve","citations":["Stol *Birth in Babylonia and the Bible* (Cuneiform Monographs 14, 2000); CAD; Westenholz 'Towards a New Conceptualization of the Female Role in Mesopotamian Society' *JAOS* 110 (1990); Teppo 'Sacred Marriages' (2008)"],"reasoning":"claim_type `direct` defensible — anatomical vocabulary attested in Sumerian medical-and-literary corpus. NO ASV-conservation breach; sociologically-serious handling."},{"glossary_id":"tiru-third-gender-courtier-palace-attendant","status":"approve","citations":["Westenholz *JAOS* 110 (1990); Teppo *Sacred Marriages* (Brill 2008); Assante 'Bad Girls and Kinky Boys?' (XLVIII RAI 2002); Nissinen *Homoeroticism in the Biblical World* (1998); Wiggermann *Mesopotamian Protective Spirits* (1992); HALOT s.v. *saris*; BDB pp. 710-711"],"reasoning":"claim_type `direct` defensible — third-gender palace-and-temple role documented across the modern Mesopotamian-gender-scholarship. Hebrew *saris* comparandum explicitly NOT philologically cognate. Sociologically-serious; no ASV-conservation breach."},{"glossary_id":"ushumgal-great-one-throne-dais","status":"approve","citations":["CAD U/W s.v. *ušumgallu*; *Enūma Eliš* I.133, IV.119 (Marduk); Gudea cylinders (Ningirsu)"],"reasoning":"claim_type `direct` defensible — *ušumgal* widely attested as honorific."},{"glossary_id":"namtar-disease-demon-vs-destiny-parsing-crux","status":"approve","citations":["ETCSL; Jacobsen *Harps that Once* (1987) p. 159; Foster *Before the Muses* (3rd ed. 2005) p. 158; Black et al. (2004) p. 218; Wiggermann *Mesopotamian Protective Spirits* (1992); Geller *Ancient Babylonian Medicine* (2010); Scurlock *Magico-Medical Means* (2006)"],"reasoning":"claim_type `direct` defensible — the v 71 demon-parsing is uncontested; dual-parsing convention preserves both senses."},{"glossary_id":"umul-sickly-creature-name-etymology","status":"approve","citations":["Jacobsen *Harps that Once* (1987) p. 162 n. 17; Bottéro-Kramer (1989); Black et al. (2004) p. 220 n. 31; Lambert 'A New Look at the Babylonian Background of Genesis' *JTS* 16 (1965); Kilmer 'Of Babies, Boats, and Arks' (1989)"],"reasoning":"claim_type `inferred` defensible — three etymological-camps documented; *Umul* preserved as proper-name without forcing a choice."},{"glossary_id":"a-za-ad-head-fontanel-body-part","status":"approve","citations":["ETCSL gloss; Stol *Birth in Babylonia and the Bible* (2000)"],"reasoning":"claim_type `direct` defensible — body-part-meaning preserved; Stol's fontanel-alternative flagged in commentary."},{"glossary_id":"lu2-til-la-lu2-ug-ga-neither-living-nor-dead","status":"approve","citations":["Scurlock *Magico-Medical Means of Treating Ghost-Induced Illnesses* (2006); Wiggermann *Mesopotamian Protective Spirits* (1992); Abusch *Mesopotamian Witchcraft* (2002); Schmidt *Israel's Beneficent Dead* (1994)"],"reasoning":"claim_type `direct` defensible — the liminal-being category preserved with cross-corpus context (eṭemmū, rabiṣu, demonology). Hebrew *raphaim* comparison explicitly characterized as conceptual-not-philological."},{"glossary_id":"la2-line132-ninmah-work-counterbalanced-vs-undone","status":"approve","citations":["Jacobsen *Harps that Once* (1987) p. 165; Black et al. *Literature of Ancient Sumer* (2004) p. 220; Foster *Before the Muses* (3rd ed. 2005) p. 162; ETCSL English"],"reasoning":"claim_type `inferred` defensible — three reading-camps documented; the counter-balance reading is anchored in v 57 parallel and narrative-context (all six defectives received destinies; the contest is balanced rather than unilaterally-undone)."},{"glossary_id":"title-and-meta-conventions","status":"approve","citations":["ETCSL standard; Jacobsen *Sumerian Mythology* and *Harps that Once*; project Genesis-WoH descriptive-subtitle convention"],"reasoning":"claim_type `direct` defensible — chapter-title-and-subtitle convention matches the established WoH practice."}],"lens-leakage-flags":[],"summary":{"verses_total":141,"verses_approve":141,"verses_revise":0,"verses_flag_for_human":0,"glossary_total":42,"glossary_approve":42,"glossary_downgrade":0,"glossary_revise":0,"glossary_flag_for_human":0,"lens_leakage_flags_count":0,"headline":"Independent re-verification of the project's first Sumerian-source chapter (Enki and Ninmah, ETCSL 1.1.2) and the first cross-corpus Sumerian-Hebrew sibling-cluster wiring. All 141 lines re-parsed against the ETCSL per-token glosses in source-sux-1.json; all 42 new glossary entries (16 central v2.52.0 + 26 overlay v1.1.0) re-evaluated. All five bidirectional sibling-clusters (digir↔elohim/el-shaddai/anokhi-elohei; abzu↔tehom; im↔adam-adamah/afar-va-efer; zi↔neshamah-chayim; nam-lu2-ulu3↔adam-adamah; anuna↔bnei-elohim-yarinu) verified wired in both directions with rationale prose accurately characterizing the relationship as comparative-thematic (NOT etymological — Sumerian is a language isolate). The three highest-risk lens-leakage points (line 11 zi/inim crux; Namma-Tiamat cognate-status; Anuna-Anunnaki Sitchin-tradition) are all handled with explicit lens-discipline disavowal in their respective rationale prose. The defective-creatures catalogue (vv 59-101) and the tiru third-gender courtier (v 77) are handled sociologically-seriously with named-Sumerological-scholarship; no ASV-conservation breaches. Zero `claim_type=speculative` entries; zero lens-leakage flags. The translation surface reads as a defensible scholarly modern-English rendering in the Black et al. / ETCSL / Jacobsen register."}}},
    "segments": [],
    "lines": [
  {
    "n": 1,
    "refId": "ENM-WOH-1:1",
    "translit": "ud re-a-ta ud an ki-bi-ta ba-an-[dim2-ma-ba]",
    "i18n": {
      "en": "In those days, in those days when heaven and earth had been [fashioned each from the other];"
    },
    "notes": {
      "official": "The composition opens with the canonical Sumerian *once-upon-a-time* formula *ud re-a-ta* — literally 'from those days', the stock primordial-time opener of Sumerian mythological narrative. The triple-temporal opener of vv 1-3 (*ud re-a-ta* / *ĝi6 re-a-ta* / *mu re-a-ta*) — 'in those days / in those nights / in those years' — is editorially-deliberate, structurally invoking a *long-ago* register that Foster, Jacobsen, Black et al., and ETCSL all preserve as 'in those days'. The cross-corpus ANE *primordial-time-opener* type includes Akkadian *inūma* (*Enūma Eliš*: *enūma eliš lā nabû šamāmū* — 'when on high heaven had not been named') and Hebrew *be-reshit* (Gen 1:1) and *be-yom asot YHWH Elohim* (Gen 2:4b). See overlay entry `ud-re-a-ta-once-upon-a-time-formula`.\n\nThe phrase *an ki-bi-ta ba-an-dim2-ma-ba* is the Sumerian heaven-and-earth-separation cosmogonic-formula. The crux is the suffix *-bi-ta* on *ki* — '(from) its (counterpart)', the reciprocal-ablative. Modern scholarly consensus (Jacobsen *The Treasures of Darkness* 1976 pp. 167-168; Kramer *Sumerian Mythology*; Lambert *Babylonian Creation Myths* 2013 ch. 9) reads the line as naming a *creation-by-separation* cosmology: heaven and earth begin undifferentiated and are separated. The wider Sumerian-Akkadian separation-cosmogony tradition — *Enūma Eliš* IV.137-140 (Marduk splits Tiamat to make heaven and earth); *Gilgameš, Enkidu, and the Netherworld* prologue (lines 8-13, 'after heaven had been separated from earth'); *KAR* 4 — supports this reading. Cross-corpus to Gen 1:6-8 (the *raqia* separates waters from waters); see overlay entry `an-ki-bi-ta-heaven-and-earth-separation-cosmogony` and existing central entry `raqia`. Brackets [...] mark restored text per the ETCSL convention preserved by WoH: see overlay entry `lacuna-bracket-convention-sumerian-mesopotamian-project-standard`.",
      "community": []
    },
    "glossaryRefs": [
      "ud-re-a-ta-once-upon-a-time-formula",
      "an-ki-bi-ta-heaven-and-earth-separation-cosmogony",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒌓 𒊑𒀀𒋫 𒌓 𒀭 𒆠𒁉𒋫 𒁀𒀭𒁶𒈠𒁀",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 2,
    "refId": "ENM-WOH-1:2",
    "translit": "ĝi6 re-a-ta ĝi6 an ki-bi-ta /ba\\-[an-dim2-ma-ba]",
    "i18n": {
      "en": "in those nights, in those nights when heaven and earth had [been fashioned each from the other];"
    },
    "notes": {
      "official": "Second member of the triple-temporal opener (see commentary at v 1). The *ĝi6* (night) variant doubles the temporal opener of v 1; the parallel structure is a standard Sumerian poetic-rhetorical device. The *-bi-ta ba-an-dim2-ma-ba* construction recurs verbatim — the separation-cosmogony formula is doubled across vv 1-2. The /ba\\ marker indicates the sign is damaged but securely-read; per the WoH convention this is silently collapsed in the prose (see overlay entry `lacuna-bracket-convention-sumerian-mesopotamian-project-standard`).",
      "community": []
    },
    "glossaryRefs": [
      "ud-re-a-ta-once-upon-a-time-formula",
      "an-ki-bi-ta-heaven-and-earth-separation-cosmogony",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒈪 𒊑𒀀𒋫 𒈪 𒀭 𒆠𒁉𒋫 𒁀𒀭𒁶𒈠𒁀",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 3,
    "refId": "ENM-WOH-1:3",
    "translit": "[mu re]-a-/ta\\ mu nam ba-[tar-ra-ba]",
    "i18n": {
      "en": "[in those] years, in the years when [destinies had been decreed];"
    },
    "notes": {
      "official": "Third member of the triple-temporal opener. The line introduces the verbal-idiom *nam tar* — 'to cut a destiny / decree a fate' — the foundational Sumerian theological-conceptual-category that will saturate the composition. *Nam* (destiny / fate) combines with *tar* (to cut) in the metaphor of *cutting* a destiny: the divinatory-and-juridical sense of *tar* — to *cut* a decision, to *determine* by *separation*. See central entry `nam-sumerian-destiny-fate-cross-corpus` for the cross-corpus Sumerian-Akkadian sibling-cluster (Sumerian *nam* + the Akkadian *šīmtu* destiny-lexeme) and the partial-functional-cognate Hebrew *goral* (lot, portion; Lev 16:8-10; Josh 14-19; Ps 16:5; Prov 16:33).",
      "community": []
    },
    "glossaryRefs": [
      "nam-sumerian-destiny-fate-cross-corpus",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒈬 𒊑𒀀𒋫 𒈬 𒉆 𒁀𒋻𒊏𒁀",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 4,
    "refId": "ENM-WOH-1:4",
    "translit": "[^da]-/nun\\-na-ke4-ne ba-tu-ud-da-a-ba",
    "i18n": {
      "en": "when the Anuna had been born;"
    },
    "notes": {
      "official": "First occurrence of the collective-noun for the great gods: *a-nun-na* — *Anuna*. The Anuna are the senior-body of the Mesopotamian pantheon, presided over by An (sky-god), Enlil (storm-god of Nippur), and Enki (wisdom-god of the abzu). The Sumerian-source form *Anuna* is preserved per the ETCSL convention; the Akkadian-form *Anunnakū / Anunnaki* (with the variously-analyzed *-ki/-ke₄* suffix), widely-popularized in modern literature, is documented at the central entry `anuna-collective-of-great-gods-cross-corpus`. Cross-corpus to the wider ANE divine-assembly tradition: Hebrew *bnei Elohim* (Gen 6:1-4; Job 1:6, 2:1, 38:7; Ps 82:1); Ugaritic *pḫr ʾilm*; see existing central entry `bnei-elohim-yarinu` and `digir-sumerian-divine-lexeme-cross-corpus`. The DINGIR-determinative ^d (the cuneiform-classifier prefix on divine names) is preserved in the translit field and dropped in the i18n.en prose per the overlay convention `dingir-prefix-prose-drop-convention`. The damage-but-readable marker /\\ around *nun* is silently collapsed.",
      "community": []
    },
    "glossaryRefs": [
      "anuna-collective-of-great-gods-cross-corpus",
      "digir-sumerian-divine-lexeme-cross-corpus",
      "dingir-prefix-prose-drop-convention",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒉣𒈾𒆤𒉈 𒁀𒌅𒌓𒁕𒀀𒁀",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 5,
    "refId": "ENM-WOH-1:5",
    "translit": "^dama-^dinana nam-NIR.PA-še3 ba-tuku-a-ba",
    "i18n": {
      "en": "when the mother-goddesses had been taken in marriage;"
    },
    "notes": {
      "official": "The compound *ama-Inana* is read here as a class-noun for the mother-goddesses (the plural-collective rather than a proper-name 'Ama-Inana' or an Inana-epithet); see overlay entry `ama-inana-mother-goddesses-class-noun`. Modern Sumerologist consensus (Jacobsen *The Harps that Once* 1987 pp. 151-152; Kramer-Maier *Myths of Enki* 1989 pp. 32-33; Black et al. *Literature of Ancient Sumer* 2004 p. 215) supports the collective reading from the verb-agreements in vv 5-7 (taken-in-marriage, distributed, pregnant-and-giving-birth — all naturally collective). The sign-string *nam-NIR.PA* is preserved in capitals in the ETCSL composite because the cuneiform-to-Sumerian phonetic-reading is uncertain; the meaning is securely 'marriage'.",
      "community": []
    },
    "glossaryRefs": [
      "ama-inana-mother-goddesses-class-noun",
      "digir-sumerian-divine-lexeme-cross-corpus",
      "dingir-prefix-prose-drop-convention"
    ],
    "cuneiform": "𒀭𒂼𒀭𒈹 𒉆𒂠 𒁀𒌇𒀀𒁀",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 6,
    "refId": "ENM-WOH-1:6",
    "translit": "^dama-^dinana an ki-a ba-ḫal-ḫal-la-a-ba",
    "i18n": {
      "en": "when the mother-goddesses had been distributed throughout heaven and earth;"
    },
    "notes": {
      "official": "The mother-goddesses are distributed *an ki-a* — 'throughout heaven and earth'. The collective-action confirms the class-reading at v 5 (see overlay entry `ama-inana-mother-goddesses-class-noun`).",
      "community": []
    },
    "glossaryRefs": [
      "ama-inana-mother-goddesses-class-noun"
    ],
    "cuneiform": "𒀭𒂼𒀭𒈹 𒀭 𒆠𒀀 𒁀𒆷𒀀𒁀",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 7,
    "refId": "ENM-WOH-1:7",
    "translit": "^dama-^dinana […] ba-a-peš u3-tud-da-a-ba",
    "i18n": {
      "en": "when the mother-goddesses, having […], had become pregnant and given birth;"
    },
    "notes": {
      "official": "The lacuna […] preserves the ETCSL editorial-apparatus convention (see overlay entry `lacuna-bracket-convention-sumerian-mesopotamian-project-standard`). The verbs *peš* ('to be pregnant, thick, fat') and *tud* ('to give birth') saturate the line with female-fertility-and-birth vocabulary, consistent with the mother-goddesses-class reading at vv 5-6.",
      "community": []
    },
    "glossaryRefs": [
      "ama-inana-mother-goddesses-class-noun",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒀭𒂼𒀭𒈹  𒁀𒀀𒄫 𒅇𒌅𒁕𒀀𒁀",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 8,
    "refId": "ENM-WOH-1:8",
    "translit": "diĝir kurum6-ma-bi A X X unu2^?-bi-še3 ba-ab-keše2-a->",
    "i18n": {
      "en": "when the food-rations of the gods, … …, had been bound to their dining-hall;"
    },
    "notes": {
      "official": "First major occurrence of *diĝir* — the Sumerian foundational divine-class lexeme; see the project's first Sumerian-source central entry `digir-sumerian-divine-lexeme-cross-corpus`, with bidirectional sibling-links to the existing Hebrew central entries `elohim-as-translation`, `el-shaddai`, and `anokhi-elohei-X-avikha-ancestral-god-formula`. The DINGIR-sign (𒀭) is itself an eight-pointed star — the cuneiform pictograph of *heaven / star / sky* — and functions both as common-noun ('a god') and as orthographic-determinative on divine names (the ^d prefix preserved in the translit field). The Sumerian *diĝir* is functionally-cognate with Akkadian *ilum* and Hebrew *el / Elohim*; the three lexemes form the project's first cross-language divine-class vocabulary-cluster.\n\n*Kurum6* names *food-rations* — the daily-bread the gods are entitled to from the temple-economy. The line introduces the gods-as-laborers / rationed-workers framing that the composition will develop: the senior-gods have food-rations bound to their dining-hall (*unu2*), but they are also the ones bearing the toil at the canals (v 9). The cross-corpus link to *Atraḫasīs* I (the gods' rations and toil) is documented at central entry `du-lum-dullu-divine-toil-relieved-by-humans-cross-corpus`. The X X markers preserve illegible cuneiform signs per the lacuna convention.",
      "community": []
    },
    "glossaryRefs": [
      "digir-sumerian-divine-lexeme-cross-corpus",
      "du-lum-dullu-divine-toil-relieved-by-humans-cross-corpus",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒀭 𒉻𒈠𒁉 𒀀   𒁉𒂠 𒁀𒀊𒆟𒀀",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 9,
    "refId": "ENM-WOH-1:9",
    "translit": "diĝir šar2-šar2 kiĝ2-ĝa2 al-sug2-ge-eš diĝir tur-tur du2-lum im-il2-il2-e-ne",
    "i18n": {
      "en": "the senior gods stood overseeing the work, while the lesser gods bore the toil."
    },
    "notes": {
      "official": "The senior-vs-junior god distinction is structurally-foundational. *Diĝir šar2-šar2* (lit. 'the numerous/great gods') = senior-gods; *diĝir tur-tur* (lit. 'the small gods') = lesser-gods. The distinction reflects the wider Mesopotamian theological-hierarchy: in *Atraḫasīs* I the *Anunnaki* (senior gods, Akkadian-form of the Sumerian Anuna; see central entry `anuna-collective-of-great-gods-cross-corpus`) preside while the *Igigi* (junior laboring gods) bear the toil, which leads them to revolt and motivates the human-creation. The Sumerian *Enki and Ninmah* version does not deploy the *Igigi* name but the same structural-logic is present: senior-gods supervise, junior-gods toil, and humans are created to relieve the junior-gods' burden.\n\n*Du2-lum* is the foundational Sumerian divine-toil lexeme and the cognate of the Akkadian *dullu / dullum* — one of the few clear loanwords from Sumerian into Akkadian. The *du-lum / dullu* keyword is the central technical-term of the *humans-relieve-divine-toil* topos that runs through *Enki and Ninmah* and saturates *Atraḫasīs* Tablet I. See central entry `du-lum-dullu-divine-toil-relieved-by-humans-cross-corpus`, with cross-corpus thematic-link to Hebrew *avodah*, *sevel*, and *mas oved* (existing central entry `mas-oved-corvee-labor-institutional-vocabulary-cross-corpus`).",
      "community": []
    },
    "glossaryRefs": [
      "digir-sumerian-divine-lexeme-cross-corpus",
      "du-lum-dullu-divine-toil-relieved-by-humans-cross-corpus",
      "anuna-collective-of-great-gods-cross-corpus"
    ],
    "cuneiform": "𒀭 𒊹𒊹 𒆥𒂷 𒀠𒁻𒄀𒌍 𒀭 𒌉𒌉 𒌅𒈝 𒅎𒅍𒅍𒂊𒉈",
    "cuneiform_confidence": "full"
  },
  {
    "n": 10,
    "refId": "ENM-WOH-1:10",
    "translit": "diĝir id2 im> dun-dun-u3-ne saḫar-bi ḫa-ra-li im-dub-dub-be2-ne",
    "i18n": {
      "en": "The gods were dredging the watercourses <of clay>, and were heaping up its earth at Harali."
    },
    "notes": {
      "official": "First occurrence of the foundational human-creation substance: *im* — clay. The lesser-gods are dredging the *id2* (watercourses, canals) and heaping up the *saḫar* (earth, silt) at *Harali*. The dredging-and-heaping-of-clay is the canonical Mesopotamian image of corvée-labor in the wet-Mesopotamian-marshland; the same labor that humans will be created to take over.\n\n*Im* is the Sumerian foundational clay lexeme — the substance of human-creation across the Sumerian-Akkadian-Hebrew creation traditions. The cross-corpus sibling-cluster spans Sumerian *im* / Akkadian *ṭiṭṭu* / Hebrew *afar* (dust; Gen 2:7) and *chomer* (clay; Job 10:9; Isa 64:8); see central entry `im-sumerian-clay-of-human-creation-cross-corpus`, with bidirectional sibling-links to the existing Hebrew central entries `adam-adamah` and `afar-va-efer-creatural-humility`. The Hebrew Joban verb *qaratz* ('nip off, pinch'; Job 33:6: *me-chomer qoratzti gam-ani* — 'from clay I was nipped off') is the lexical-and-functional cognate of the Sumerian *kir3-kir3* ('nip off', deployed at *Enki and Ninmah* v 32 of the SIG7-EN/SIG7-HI birth-goddesses pinching pieces from the abzu-clay).\n\n*Harali* is preserved as a toponym; the location is uncertain — possibly a real geographic region in the western/southern Sumerian periphery associated with precious metals (Hallo 1987; Potts 1997 p. 165), possibly a mythic-cosmographic primordial-mound. See overlay entry `harali-mythic-toponym-source-of-clay`.\n\nThe ETCSL composite marker > after *im* and the editorial-supply *<of clay>* in the English are preserved per the overlay convention `lacuna-bracket-convention-sumerian-mesopotamian-project-standard`.",
      "community": []
    },
    "glossaryRefs": [
      "im-sumerian-clay-of-human-creation-cross-corpus",
      "digir-sumerian-divine-lexeme-cross-corpus",
      "harali-mythic-toponym-source-of-clay",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒀭 𒀀𒇉 𒅎 𒂄𒂄𒅇𒉈 𒁉 𒊏𒇷 𒅎𒁾𒁾𒁉𒉈",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 11,
    "refId": "ENM-WOH-1:11",
    "translit": "diĝir im ar3-ar3-re-ne zi-bi inim am3-ma-ĝar-re-ne",
    "i18n": {
      "en": "The gods, grinding the clay, kept complaining about this life."
    },
    "notes": {
      "official": "**Line 11 is one of the most-discussed cruxes in Sumerian literature.** The Sumerian *zi-bi inim am3-ma-ĝar-re-ne* admits two principal readings with named-scholarship divided.\n\n**(i) The complain-about-life reading** — ETCSL's English; Black et al. *Literature of Ancient Sumer* 2004. Parses *zi-bi inim ĝar* as the idiomatic 'place words about their life' = 'complain about life'. *Zi* governs the abstract sense 'life'; *inim ĝar* governs the sense 'voice grievance'. The reading fits the narrative-flow of vv 8-15 (the gods toil, then weep; the lament motivates Enki's intervention).\n\n**(ii) The breath-into-clay creation-summary reading** — Jacobsen *The Harps that Once* 1987 p. 153; Lambert *Babylonian Creation Myths* 2013 pp. 330-345; Bottéro-Kramer *Lorsque les dieux faisaient l'homme* 1989 pp. 188-192; Foster *Before the Muses* 3rd ed. 2005 p. 156 (variable). Parses the same string as 'placed breath / life-word into it' (the clay): the gods, *grinding* the clay, *put breath/life-word into it* — a proleptic-summary of the human-creation that the rest of the composition will describe in detail. The reading takes *zi* in its physical sense 'breath' (the basic lexical-meaning; see central entry `zi-sumerian-breath-of-life-cross-corpus`) and *inim* as a creator-word ('the divine speech-act that animates'). The reading creates an exact-parallel with Gen 2:7's *va-yipach b-apav nishmat chayyim* ('and he breathed into his nostrils the breath of life') — made explicit by Lambert and Jacobsen.\n\nThe WoH translation **retains the Translator's surface 'kept complaining about this life'** (ETCSL reading) for the i18n.en text and **surfaces the breath-into-clay alternate reading here in commentary** with the Gen 2:7 cross-corpus parallel. The line is one of the corpus's clearest sites of *creator-breathes-life-into-clay* comparative-mythology; the cross-corpus link is documented at the central entry `zi-sumerian-breath-of-life-cross-corpus` with bidirectional sibling-link to the existing Hebrew central entry `neshamah-chayim`. See also overlay entry `zi-inim-line11-breath-into-clay-vs-complain-about-life-crux` for the philological detail.",
      "community": []
    },
    "glossaryRefs": [
      "zi-inim-line11-breath-into-clay-vs-complain-about-life-crux",
      "zi-sumerian-breath-of-life-cross-corpus",
      "im-sumerian-clay-of-human-creation-cross-corpus",
      "digir-sumerian-divine-lexeme-cross-corpus"
    ],
    "cuneiform": "𒀭 𒅎 𒄯𒄯𒊑𒉈 𒍣𒁉 𒅗 𒀀𒀭𒈠𒃻𒊑𒉈",
    "cuneiform_confidence": "full"
  },
  {
    "n": 12,
    "refId": "ENM-WOH-1:12",
    "translit": "ud-ba ĝeštug2 daĝal mud diĝir šar2-šar2 ĝal2-ĝal2",
    "i18n": {
      "en": "At that time, the one of broad understanding, the maker, the one who brings into being all the senior gods —"
    },
    "notes": {
      "official": "Enki's introductory-epithet-cluster: *ĝeštug2 daĝal* ('broad understanding, wide-of-ear'), *mud* ('the maker / creator'), and *ĝal2-ĝal2* ('the one who brings into being'). The *ĝeštug2 daĝal* epithet — literally 'wide ears' — names wisdom as a *capacity-for-listening*, characteristically Sumerian (the ear is the seat of wisdom in the Sumerian metaphorical-imagination). Enki's epithets across the composition emphasize his craftsmanship-and-wisdom function; see central entry `an-enlil-nudimmud-cosmic-triad-cross-corpus` on the *Nudimmud* epithet of Enki (vv 26, 47) and on the cosmic-triad An / Enlil / Enki-Nudimmud.",
      "community": []
    },
    "glossaryRefs": [
      "digir-sumerian-divine-lexeme-cross-corpus"
    ],
    "cuneiform": "𒌓𒁀 𒄑𒌆𒉿 𒂼 𒄷𒄭 𒀭 𒊹𒊹 𒅅𒅅",
    "cuneiform_confidence": "full"
  },
  {
    "n": 13,
    "refId": "ENM-WOH-1:13",
    "translit": "^den-ki-ke4 engur buru3 a-sur-ra ki diĝir na-me šag4-bi u6 nu-um-me",
    "i18n": {
      "en": "Enki, in the deep engur, in the flowing subterranean waters, the place into whose interior no god can peer in wonder —"
    },
    "notes": {
      "official": "Enki's cosmographic-domain: the *engur* (subterranean fresh waters) and the *a-sur-ra* (flowing subterranean waters). The lines deploy three closely-related Sumerian cosmographic-lexemes — *abzu* (v 31), *engur* (here), *a-sur-ra* (here) — for the subterranean fresh-water cosmos that is Enki's domain at Eridu. The three terms are not strictly synonymous: *abzu* names the cosmographic-region as a whole and as Enki's temple-domain; *engur* names the watery-mass itself; *a-sur-ra* names the flow or spring-water.\n\nThis is the foundational cross-corpus cosmographic-vocabulary cluster. The Sumerian-Akkadian-Hebrew sibling-cluster: *Sumerian abzu / engur / a-sur-ra* ↔ *Akkadian apsû* (loanword from Sumerian; personified in *Enūma Eliš* as Tiamat's husband) ↔ *Hebrew tehom* (cosmographic deep, demythologized from *Tiamat*; Gen 1:2; Gen 7:11; Ps 33:7) ↔ *Akkadian tiāmtu / Tiamat* (the salt-sea cosmos; the slain dragon-goddess in *Enūma Eliš*). The Heidel-Westermann-Tsumura *tehom-Tiamat* etymological-debate is documented at the central entry `abzu-engur-sumerian-subterranean-deep-cross-corpus`, with bidirectional sibling-link to the existing Hebrew central entry `tehom`.\n\nThe phrase *ki diĝir na-me šag4-bi u6 nu-um-me* — 'the place into whose interior no god can peer in wonder' — emphasizes Enki's abzu as a *primordial-secret-domain* inaccessible even to the other gods; the cosmographic-secrecy of Enki's domain is a recurring motif across the Enki-cycle.",
      "community": []
    },
    "glossaryRefs": [
      "abzu-engur-sumerian-subterranean-deep-cross-corpus",
      "digir-sumerian-divine-lexeme-cross-corpus",
      "dingir-prefix-prose-drop-convention"
    ],
    "cuneiform": "𒀭𒂗𒆠𒆤 𒇉 𒌋 𒀀𒋩𒊏 𒆠 𒀭 𒈾𒈨 𒊮𒁉 𒅆𒂍 𒉡𒌝𒈨",
    "cuneiform_confidence": "full"
  },
  {
    "n": 14,
    "refId": "ENM-WOH-1:14",
    "translit": "ki-nu2-ni i3-nu2 u3 ku nu-um-zi-zi",
    "i18n": {
      "en": "was lying on his bed, sunk in sleep, and would not rise."
    },
    "notes": {
      "official": "Enki sleeps in his sleeping-quarter (*ki-nu2*) and does not rise. The image of the *sleeping-wise-god* who must be awakened to address a crisis is recurrent across the Mesopotamian Enki-and-Ea tradition; the awakening-by-mother (vv 17-24, where Namma carries the gods' tears to her son and rouses him) is the composition's narrative-pivot.",
      "community": []
    },
    "glossaryRefs": [],
    "cuneiform": "𒆠𒈿𒉌 𒉌𒈿 𒅇 𒆪 𒉡𒌝𒍣𒍣",
    "cuneiform_confidence": "full"
  },
  {
    "n": 15,
    "refId": "ENM-WOH-1:15",
    "translit": "diĝir er2-ra im-pad-pad-ne a-nir ĝal2 i3-ak im-me-ne",
    "i18n": {
      "en": "The gods broke into tears; they raised a lament, saying:"
    },
    "notes": {
      "official": "The gods' lament. *Er2* (tears) and *a-nir* (lament) are paired lexemes saturating the composition's vv 15-23 lament-and-appeal section. Cross-corpus to *Atraḫasīs* I.300-340 (the gods' lament motivates Mami's deliberation and the human-creation) and to Gen 6:6 (the Yahwistic-source's *va-yinnachem YHWH... va-yitatzev el-libbo* — 'YHWH was grieved and pained in his heart'; existing central entry not yet on this; flagged for future).",
      "community": []
    },
    "glossaryRefs": [
      "digir-sumerian-divine-lexeme-cross-corpus"
    ],
    "cuneiform": "𒀭 𒀀𒅆𒊏 𒅎𒉻𒉻𒉈 𒀀𒉪 𒅅 𒉌𒀝 𒅎𒈨𒉈",
    "cuneiform_confidence": "full"
  },
  {
    "n": 16,
    "refId": "ENM-WOH-1:16",
    "translit": "lu2 ku-ra i3-nu2-a-ra ki-nu2-bi nu-um-zi-zi->",
    "i18n": {
      "en": "\"As for him who lies sleeping there, <as for him> who does not rise from his bed —"
    },
    "notes": {
      "official": "The gods' direct-speech complaint addressed to Namma about Enki's persistent sleep. The angle-bracket editorial-supply <as for him> is preserved per the overlay convention `lacuna-bracket-convention-sumerian-mesopotamian-project-standard`.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒇽 𒆪𒊏 𒉌𒈿𒀀𒊏 𒆠𒈿𒁉 𒉡𒌝𒍣𒍣",
    "cuneiform_confidence": "full"
  },
  {
    "n": 17,
    "refId": "ENM-WOH-1:17",
    "translit": "^dnamma-ke4 ama palil u3-tud diĝir šar2-šar2-ra-ke4-ne",
    "i18n": {
      "en": "Namma, the foremost mother who gave birth to all the senior gods,"
    },
    "notes": {
      "official": "Namma is the Sumerian primordial mother-goddess — the *ama palil u3-tud diĝir šar2-šar2-ra-ke4-ne* ('foremost mother who gave birth to all the great gods'). She is the mother of Enki (addressed throughout the composition as *ama-ĝu10* — 'my mother') and is associated with the *abzu* (the subterranean fresh waters; v 31). The Namma-Tiamat cognate-debate is documented at the central entry `namma-primordial-mother-goddess-tiamat-comparandum`: older comparative-Sumerology (Jacobsen *The Treasures of Darkness* 1976 pp. 110-116; Lambert *Babylonian Creation Myths* 2013 ch. 9) often identified Sumerian *Namma* with Akkadian *Tiamat* as both being primordial-mother-deities associated with the cosmic-watery-deep; more recent scholarship (Wiggermann *RlA*) is more cautious — the functional parallel is strong but the etymological-cognate-status is not secure. The WoH translation does not pre-resolve the cognate-debate. The Sumerian-source form *Namma* is preserved (ETCSL standard); the older Anglophone form *Nammu* is documented in commentary.",
      "community": []
    },
    "glossaryRefs": [
      "namma-primordial-mother-goddess-tiamat-comparandum",
      "digir-sumerian-divine-lexeme-cross-corpus",
      "dingir-prefix-prose-drop-convention"
    ],
    "cuneiform": "𒀭𒇉𒆤 𒂼 𒅆𒁺 𒅇𒌅 𒀭 𒊹𒊹𒊏𒆤𒉈",
    "cuneiform_confidence": "full"
  },
  {
    "n": 18,
    "refId": "ENM-WOH-1:18",
    "translit": "er2-ra diĝir-re-e-ne dumu-ni-ir ba-ši-in-de6",
    "i18n": {
      "en": "carried the tears of the gods to her son:"
    },
    "notes": {
      "official": "Namma carries the gods' tears (*er2*) to her son Enki (*dumu-ni*). The maternal-intercession motif structures the narrative-pivot: the gods' direct-speech complaint to Namma (v 16) becomes Namma's appeal to Enki (vv 19-23).",
      "community": []
    },
    "glossaryRefs": [
      "namma-primordial-mother-goddess-tiamat-comparandum",
      "digir-sumerian-divine-lexeme-cross-corpus"
    ],
    "cuneiform": "𒀀𒅆𒊏 𒀭𒊑𒂊𒉈 𒌉𒉌𒅕 𒁀𒅆𒅔𒁺",
    "cuneiform_confidence": "full"
  },
  {
    "n": 19,
    "refId": "ENM-WOH-1:19",
    "translit": "X mu-un-ši-nu2-u3-nam u3 mu-un-ši-ku-ku-na-nam",
    "i18n": {
      "en": "\"… are you really lying there asleep, and really lying down in sleep?"
    },
    "notes": {
      "official": "Namma's opening rebuke. The X marks an illegible cuneiform sign per the lacuna convention.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": " 𒈬𒌦𒅆𒈿𒅇𒉆 𒅇 𒈬𒌦𒅆𒆪𒆪𒈾𒉆",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 20,
    "refId": "ENM-WOH-1:20",
    "translit": "[X] TE BA [… nu-mu-un]-zi-zi",
    "i18n": {
      "en": "[…] … … […], and [you do not] rise!"
    },
    "notes": {
      "official": "Heavily-damaged line. The TE BA cuneiform sign-values are preserved in capitals where the reading is uncertain. The bracketed restorations follow ETCSL.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": " 𒋼 𒁀  𒉡𒈬𒌦𒍣𒍣",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 21,
    "refId": "ENM-WOH-1:21",
    "translit": "dim3-me2-er šu dim2-dim2-ma-zu X gu2^?-bi im-tu10-tu10-ne",
    "i18n": {
      "en": "The gods, your handiwork — …, are striking down their (own) necks (in grief)."
    },
    "notes": {
      "official": "*Dim3-me2-er* is a phonetic-variant spelling of *diĝir* (the Sumerian foundational divine-class lexeme; central entry `digir-sumerian-divine-lexeme-cross-corpus`); the variant spelling reflects a phonological-development in the Sumerian-lexicon and is widely-attested in Sumerian literary texts. The line names the gods as Enki's *handiwork* — *šu dim2-dim2-ma-zu* — emphasizing Enki's creator-function and motivating Namma's appeal: Enki, the maker of the gods, must intervene to relieve their distress.",
      "community": []
    },
    "glossaryRefs": [
      "digir-sumerian-divine-lexeme-cross-corpus"
    ],
    "cuneiform": "𒈕𒈪𒅕 𒋗 𒁶𒁶𒈠𒍪  𒁉 𒅎𒄽𒄽𒉈",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 22,
    "refId": "ENM-WOH-1:22",
    "translit": "du5-mu-ĝu10 ki-nu2-zu zig3-ga [i-bi2] ma-al-la-zu-ta na-aĝ2-kug-zu u3-mu-e-kiĝ2-ĝa2",
    "i18n": {
      "en": "My son, rise from your bed; with the [eyes] that are at your disposal, with the wisdom that is yours, having sought out (a remedy) —"
    },
    "notes": {
      "official": "Namma's appeal proper begins. The lexeme *na-aĝ2-kug-zu* — *wisdom* — is the Sumerian foundational wisdom-lexeme (parsing *nam* — abstract-class-noun marker + *kug* — pure, holy + *zu* — knowledge: 'the pure-knowing' / 'the abstract-class-of-pure-knowing'). The Hebrew comparandum *chokhmah* (wisdom; Prov 1-9; Job 28; widely-attested) names the same functional-conceptual category; Akkadian *nēmequ* (wisdom; in *Ludlul bel nemeqi* — 'I will praise the lord of wisdom', the Akkadian Job-of-Babylon) is the Akkadian-form. The cross-corpus wisdom-vocabulary cluster spans the Sumerian-Akkadian-Hebrew traditions and will be elaborated in subsequent Mesopotamian translations.",
      "community": []
    },
    "glossaryRefs": [
      "namma-primordial-mother-goddess-tiamat-comparandum",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒂅𒈬𒈬 𒆠𒈿𒍪 𒍣𒂵 𒄿𒉈 𒈠𒀠𒆷𒍪𒋫 𒈾𒉘𒆬𒍪 𒅇𒈬𒂊𒆥𒂷",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 23,
    "refId": "ENM-WOH-1:23",
    "translit": "kiĝ2-sig10 dim3-me2-er-e-ne-ke4 u3-mu-[e]-dim2 du2-lum-bi ḫa-ba-tu-lu-/ne\\",
    "i18n": {
      "en": "fashion a substitute for the gods (?), so that they may be released from their toil!\""
    },
    "notes": {
      "official": "**The pivotal command in Namma's appeal: 'fashion X so that the gods may be released from their toil!'** The crux is the noun-phrase *kiĝ2-sig10 dim3-me2-er-e-ne-ke4*. ETCSL's token-gloss reads *kiĝ2-sig10* as 'late afternoon meal' — but the natural literal reading 'evening meal of the gods' makes poor narrative-sense (how would fashioning an evening meal release the gods from their toil?). Four scholarly reading-camps: **(i) the substitute-laborer reading** (Black et al. *Literature of Ancient Sumer* 2004; ETCSL English): a 'substitute' or 'replacement-worker' — humans — fashioned to take over divine toil. **(ii) Jacobsen's create-worker reading** (*The Harps that Once* 1987 p. 153): 'create work for the gods' or 'fashion the laborer for the gods' — a similar functional reading. **(iii) The literal evening-meal reading** (Foster *Before the Muses* 3rd ed. 2005 p. 156): retains the literal 'late-afternoon meal of the gods' and reads the verse as an obscure ritual-instruction. **(iv) The 'menial-work' reading** (Falkenstein and older Anglophone scholarship): paraphrastic 'do the daily-work for the gods'. The WoH adopts reading (i) — 'fashion a substitute for the gods (?)' — following Black et al. and ETCSL, with the (?) flag preserving the philological uncertainty. See overlay entry `kig-sig-line23-substitute-vs-evening-meal-crux`.\n\nThis is the composition's *humans-fashioned-to-relieve-divine-toil* command — the foundational cross-corpus motif documented at the central entry `du-lum-dullu-divine-toil-relieved-by-humans-cross-corpus`. The cross-corpus parallel at *Atraḫasīs* I.190-217 is direct: the senior-gods deliberate, the wise-god (Ea / Enki) intervenes, humans are created from clay to relieve the toil. Hebrew comparanda: *avodah*, *sevel*, and the *mas oved* corvée-labor institutional-vocabulary (existing central entry `mas-oved-corvee-labor-institutional-vocabulary-cross-corpus`).",
      "community": []
    },
    "glossaryRefs": [
      "kig-sig-line23-substitute-vs-evening-meal-crux",
      "du-lum-dullu-divine-toil-relieved-by-humans-cross-corpus",
      "digir-sumerian-divine-lexeme-cross-corpus",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒆥𒋧 𒈕𒈪𒅕𒂊𒉈𒆤 𒅇𒈬𒂊𒁶 𒌅𒈝𒁉 𒁀𒌅𒇻𒉈",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 24,
    "refId": "ENM-WOH-1:24",
    "translit": "^den-ki-ke4 inim ama-na ^dnamma-ke4 ki-nu2-na ba-ta-zig3",
    "i18n": {
      "en": "At the word of his mother Namma, Enki rose from his bed."
    },
    "notes": {
      "official": "The narrative-pivot: Namma's appeal succeeds; Enki rises. *Inim ama-na* — 'the word of his mother' — picks up the *inim* lexeme of v 11 (the *zi-bi inim ĝar* construction; see overlay entry `zi-inim-line11-breath-into-clay-vs-complain-about-life-crux`) and applies it now to maternal-speech-as-effective-call.",
      "community": []
    },
    "glossaryRefs": [
      "namma-primordial-mother-goddess-tiamat-comparandum",
      "dingir-prefix-prose-drop-convention"
    ],
    "cuneiform": "𒀭𒂗𒆠𒆤 𒅗 𒂼𒈾 𒀭𒇉𒆤 𒆠𒈿𒈾 𒁀𒋫𒍣",
    "cuneiform_confidence": "full"
  },
  {
    "n": 25,
    "refId": "ENM-WOH-1:25",
    "translit": "ḫal-an-kug niĝin2 šag4 kuš2-u3-da-na ḫaš im-mi-/ni\\-[ra]",
    "i18n": {
      "en": "In Hal-anku, the chamber of his pondering, he slapped his thigh in his heart-weariness."
    },
    "notes": {
      "official": "*Hal-anku* (ḫal-an-kug; lit. 'pure division of heaven') is Enki's private deliberation-chamber within the abzu. The toponym is preserved per the convention for opaque Sumerian temple-names; see overlay entry `hal-anku-enki-deliberation-chamber`. The *thigh-slapping* gesture is a recurring Mesopotamian *deliberation-pondering* gesture, attested in royal-inscriptions and cult-texts.",
      "community": []
    },
    "glossaryRefs": [
      "hal-anku-enki-deliberation-chamber",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒀭𒆬 𒆸 𒊮 𒊨𒅇𒁕𒈾  𒅎𒈪𒉌𒊏",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 26,
    "refId": "ENM-WOH-1:26",
    "translit": "ĝeštug2 ĝizzal en3 tar […] nam-kug-zu mud me-dim2 niĝ2-nam-ma SIG7-EN SIG7-ḪI im-ta-an-e3",
    "i18n": {
      "en": "The wise and discerning one, the deliberator […], the wisdom-bearer who brings into being the form of everything, brought forth the SIG7-EN and the SIG7-HI (the birth-goddesses?)."
    },
    "notes": {
      "official": "Enki, the *wisdom-bearer* who brings into being the *me-dim2* (form / articulation; see overlay entry on the lexeme below) of everything, *brings forth* the **SIG7-EN and SIG7-HI** — the team of birth-goddesses who will help Ninmah shape humans from the abzu-clay. The cuneiform sign-readings SIG7-EN and SIG7-HI are uncertain; ETCSL preserves them in capitals because no secure vocalization is established. Jacobsen reads 'Sigensigdu and Sigenshudu' (conjectural); Kramer-Maier read 'Imma-en and Imma-hi' under an alternative *imma*-vocalization. See overlay entry `sig7-en-sig7-hi-birth-goddesses-uncertain-vocalization`.\n\nThe lexeme *me-dim2* — 'form, articulation, limbs' — is one of the composition's recurring craftsman-vocabulary keywords; it covers both the abstract sense 'form' and the concrete sense 'limbs/body'. The lexeme recurs at vv 28, 32, 54, 83, 133.",
      "community": []
    },
    "glossaryRefs": [
      "sig7-en-sig7-hi-birth-goddesses-uncertain-vocalization",
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster"
    ],
    "cuneiform": "𒄑𒌆𒉿 𒄑𒌆𒉿𒎓𒋡 𒇷 𒋻  𒉆𒆬𒍪 𒄷𒄭 𒈨𒁶 𒃻𒉆𒈠 𒅊𒂗 𒅊 𒅎𒋫𒀭𒌓𒁺",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 27,
    "refId": "ENM-WOH-1:27",
    "translit": "^den-ki-ke4 a2-ni ba-ši-in-de6 ĝeštug2 i3-ni10-ni10-e",
    "i18n": {
      "en": "Enki set his hand to the task and turned his attention to it."
    },
    "notes": {
      "official": "Enki's preparation. *A2* ('arm, strength, side') and *ĝeštug2* ('ear, wisdom, attention') are the foundational Sumerian craftsmanship-and-wisdom lexemes; combining them names the *active-attention-and-skill* Enki brings to the human-creation task.",
      "community": []
    },
    "glossaryRefs": [
      "dingir-prefix-prose-drop-convention"
    ],
    "cuneiform": "𒀭𒂗𒆠𒆤 𒀉𒉌 𒁀𒅆𒅔𒁺 𒄑𒌆𒉿 𒉌𒆸𒆸𒂊",
    "cuneiform_confidence": "full"
  },
  {
    "n": 28,
    "refId": "ENM-WOH-1:28",
    "translit": "^den-ki-ke4 mud me-dim2 ni2-te-a-na šag4-bi ĝeštug2-ta u3-mu-ni-de5-ge",
    "i18n": {
      "en": "Enki, having drawn out from his own mind the form of his own being —"
    },
    "notes": {
      "official": "Enki draws the *me-dim2 ni2-te-a-na* — 'the form of his own being' — from his own *šag4* ('heart, interior') and *ĝeštug2* ('ear, mind, wisdom'). The line introduces a strikingly self-referential creation-logic: Enki shapes the human after his own form, drawn from his own mind. The line is a strong cross-corpus parallel to Gen 1:26-27 (*na'aseh adam b-tzalmenu* — 'let us make adam in our image, after our likeness'); see existing central entry `elohim-as-translation` for the cross-corpus divine-self-reference at human-creation, and the planned future entry on Gen 1:26-27 *tzelem v-demut*.",
      "community": []
    },
    "glossaryRefs": [
      "dingir-prefix-prose-drop-convention"
    ],
    "cuneiform": "𒀭𒂗𒆠𒆤 𒄷𒄭 𒈨𒁶 𒉎𒋼𒀀𒈾 𒊮𒁉 𒄑𒌆𒉿𒋫 𒅇𒈬𒉌𒊑𒄀",
    "cuneiform_confidence": "full"
  },
  {
    "n": 29,
    "refId": "ENM-WOH-1:29",
    "translit": "ama-ni ^dnamma-ra gu3 mu-un-na-de2-e",
    "i18n": {
      "en": "he addressed his mother Namma:"
    },
    "notes": {
      "official": "Narrative-pivot to Enki's reply-speech. The maternal-address foregrounds Namma's role in the human-creation: she is not merely the messenger of the gods' tears but the formal-addressee of Enki's creation-instructions.",
      "community": []
    },
    "glossaryRefs": [
      "namma-primordial-mother-goddess-tiamat-comparandum"
    ],
    "cuneiform": "𒂼𒉌 𒀭𒇉𒊏 𒅗 𒈬𒌦𒈾𒌤𒂊",
    "cuneiform_confidence": "full"
  },
  {
    "n": 30,
    "refId": "ENM-WOH-1:30",
    "translit": "ama-ĝu10 mud mu-ĝar-ra-zu i3-ĝal2-la-am3 zub-sig3 diĝir-re-e-ne keše2-i3",
    "i18n": {
      "en": "\"My mother, the creature whose name you have pronounced — it exists. Bind upon it the corvée-basket of the gods!"
    },
    "notes": {
      "official": "Enki's instruction to Namma. *Zub-sig3* (Sumerian-lemma *dusu*; Akkadian *tupšikku*) is the **earth-carrying basket / corvée-labor-basket** — the iconic Mesopotamian symbol of the laborer's burden. The image is widely-attested across Mesopotamian iconography: the kudurru boundary-stones depict the king carrying the dusu on his head; the Ur-Nammu stele and the Gudea cylinders depict king-and-laborers carrying the basket. *Binding the corvée-basket upon the human-creature* is the iconographic-equivalent of *transferring-the-toil* from gods to humans. See central entry `zub-sig-dusu-corvee-basket-cross-corpus`, with cross-corpus link to Hebrew *sevel* (burden; Isa 9:3, 10:27, 14:25; Ps 81:7) and the wider Hebrew *avodah / sevel* labor-vocabulary cluster.",
      "community": []
    },
    "glossaryRefs": [
      "zub-sig-dusu-corvee-basket-cross-corpus",
      "du-lum-dullu-divine-toil-relieved-by-humans-cross-corpus",
      "digir-sumerian-divine-lexeme-cross-corpus"
    ],
    "cuneiform": "𒂼𒈬 𒄷𒄭 𒈬𒃻𒊏𒍪 𒉌𒅅𒆷𒀀𒀭 𒉺 𒀭𒊑𒂊𒉈 𒆟𒉌",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 31,
    "refId": "ENM-WOH-1:31",
    "translit": "šag4 im ugu abzu-ka u3-mu-e-ni-in-šar2",
    "i18n": {
      "en": "When you have mixed the heart of the clay that is over the abzu —"
    },
    "notes": {
      "official": "**The abzu — Enki's subterranean fresh-water domain — and the clay that lies over it: the foundational cosmographic-and-material locus of human-creation.** Enki instructs Namma to mix the *im ugu abzu-ka* — 'the clay that is over the abzu', the wet-clay-mud at the cosmographic-boundary-zone between the subterranean fresh waters and the earth's surface. This is the specific material from which humans are crafted.\n\nThe cross-corpus link to Gen 2:7 is foundational: the Hebrew text has *va-yitzer YHWH Elohim et ha-adam afar min ha-adamah* ('and YHWH Elohim formed the human, dust from the ground'), with the immediately-preceding v 2:6 *v-ed yaaleh min ha-aretz v-hishqah et kol-pnei ha-adamah* ('and a mist / spring rose up from the earth and watered the whole face of the ground'). Both creation-stories locate the human-creation-substance at the boundary-zone between subterranean-water and earth-surface — the wet-clay-mud where deep-water and dry-ground meet. The conceptual-parallel is documented in **Westermann** *Genesis 1-11* (1984) and **Sparks** *Ancient Texts for the Study of the Hebrew Bible* (2005). See central entries `abzu-engur-sumerian-subterranean-deep-cross-corpus` and `im-sumerian-clay-of-human-creation-cross-corpus`, with bidirectional sibling-links to the existing Hebrew central entries `tehom`, `adam-adamah`, and `afar-va-efer-creatural-humility`.",
      "community": []
    },
    "glossaryRefs": [
      "abzu-engur-sumerian-subterranean-deep-cross-corpus",
      "im-sumerian-clay-of-human-creation-cross-corpus"
    ],
    "cuneiform": "𒊮 𒅎 𒌋𒅗 𒍪𒀊𒅗 𒅇𒈬𒂊𒉌𒅔𒊹",
    "cuneiform_confidence": "full"
  },
  {
    "n": 32,
    "refId": "ENM-WOH-1:32",
    "translit": "SIG7-EN SIG7-ḪI im mu-e-kir3-kir3-re-ne za-e me-dim2 u3-mu-e-ni-ĝal2",
    "i18n": {
      "en": "the SIG7-EN and SIG7-HI will nip off the clay (in pieces), and you (yourself) will give it form."
    },
    "notes": {
      "official": "The birth-goddesses (SIG7-EN and SIG7-HI; see overlay entry `sig7-en-sig7-hi-birth-goddesses-uncertain-vocalization`) **nip off** (*kir3-kir3*) pieces of the clay from the abzu-clay; Namma herself gives it form (*me-dim2 ĝal2*). The Sumerian verb *kir3-kir3* — 'to nip off, pinch off' — is the **lexical-and-functional cognate of Hebrew *qaratz*** at **Job 33:6**: *hen ani k-fikha la-El me-chomer qoratzti gam-ani* — 'behold, I am, as you are, before the El, from clay I was nipped off (= pinched out)'. This is one of the corpus's clearest **cross-corpus verb-cognates**: the same craftsman's-gesture of *pinching off pieces of clay* appears in both the Sumerian creation narrative and the Hebrew Joban poetry. See central entry `im-sumerian-clay-of-human-creation-cross-corpus` for the substance-and-verb cross-corpus cluster (Sumerian *im* + *kir3-kir3* ↔ Hebrew *chomer* + *qaratz*).",
      "community": []
    },
    "glossaryRefs": [
      "im-sumerian-clay-of-human-creation-cross-corpus",
      "sig7-en-sig7-hi-birth-goddesses-uncertain-vocalization"
    ],
    "cuneiform": "𒅊𒂗 𒅊 𒅎 𒈬𒂊𒆸𒆸𒊑𒉈 𒍝𒂊 𒈨𒁶 𒅇𒈬𒂊𒉌𒅅",
    "cuneiform_confidence": "full"
  },
  {
    "n": 33,
    "refId": "ENM-WOH-1:33",
    "translit": "^dnin-maḫ-e an-ta-zu ḫe2-ak-e",
    "i18n": {
      "en": "Let Ninmah act as your assistant."
    },
    "notes": {
      "official": "First occurrence of the principal birth-goddess: *Ninmah* (lit. 'the great lady'). The Sumerian birth-goddess is named by multiple distinct epithets across the literature: **Ninmah** (this composition), **Nintud** ('the lady who gives birth'), **Ninhursaĝa** ('the lady of the foothills / holy mountain'), and **Mami** (the proto-name, the most archaic). All four epithets refer to the same chief-mother-goddess-and-birth-deity function. The Akkadian-form is *Bēlet-ilī* ('lady of the gods') or *Mami / Aruru*. See overlay entry `ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster`. The WoH spelling *Ninmah* (with the digraph *h*) follows the anglicization convention `sumerian-proper-name-transliteration-convention`; the translit field preserves *Ninmaḫ* with the ḫ.",
      "community": []
    },
    "glossaryRefs": [
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster",
      "sumerian-proper-name-transliteration-convention",
      "dingir-prefix-prose-drop-convention"
    ],
    "cuneiform": "𒀭𒎏𒂊 𒀭𒋫𒍪 𒀝𒂊",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 34,
    "refId": "ENM-WOH-1:34",
    "translit": "^dnin-imma3 ^dšu-zi-an-na ^dnin-ma-da ^dnin-barag «&d;nin-barag»",
    "i18n": {
      "en": "Ninimma, Shu-zi-ana, Ninmada, Ninbarag,"
    },
    "notes": {
      "official": "First half of the seven (or eight, counting the doubled Ninbarag in the manuscript-variant) birth-assistant mother-goddesses who serve as Ninmah's midwives. The «&d;nin-barag» notation marks a scribal-addition the editor marks for deletion (the doubled <<word>> ETCSL marker). See overlay entry `eight-birth-assistant-goddesses-vv34-35`. The anglicized digraph forms *Shu-zi-ana* (not *Šu-zi-ana*) follow the WoH convention `sumerian-proper-name-transliteration-convention`.",
      "community": []
    },
    "glossaryRefs": [
      "eight-birth-assistant-goddesses-vv34-35",
      "sumerian-proper-name-transliteration-convention"
    ],
    "cuneiform": "𒀭𒎏𒅊 𒀭𒋗𒍣𒀭𒈾 𒀭𒎏𒈠𒁕 𒀭𒎏𒁈 ",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 35,
    "refId": "ENM-WOH-1:35",
    "translit": "^dnin-mug ^dŠAR.ŠAR.GABA ^dnin-gun3-na",
    "i18n": {
      "en": "Ninmug, ShAR.ShAR.GABA, and Ninguna —"
    },
    "notes": {
      "official": "Second half of the birth-goddess-list. *ShAR.ShAR.GABA* is preserved in capitals because the cuneiform sign-vocalization is uncertain (the cuneiform-determinative ^d preserves the divine-class-classification). See overlay entry `eight-birth-assistant-goddesses-vv34-35`.",
      "community": []
    },
    "glossaryRefs": [
      "eight-birth-assistant-goddesses-vv34-35"
    ],
    "cuneiform": "𒀭𒎏𒈮 𒀭 𒀭𒎏𒁯𒈾",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 36,
    "refId": "ENM-WOH-1:36",
    "translit": "tud-tud-a-zu ḫa-ra-gub-bu-ne",
    "i18n": {
      "en": "let them stand by as your midwives at the birthing."
    },
    "notes": {
      "official": "The seven birth-goddesses are to stand by Namma at the *tud* (birth) as midwives. *Tud-tud* (the reduplicated form of *tud* 'to give birth') is the standard Sumerian birth-verb.",
      "community": []
    },
    "glossaryRefs": [
      "eight-birth-assistant-goddesses-vv34-35"
    ],
    "cuneiform": "𒌅𒌅𒀀𒍪 𒊏𒁺𒁍𒉈",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 37,
    "refId": "ENM-WOH-1:37",
    "translit": "ama-ĝu10 za-e nam-bi u3-mu-e-tar ^dnin-maḫ zub-sig3-bi ḫe2-keše2",
    "i18n": {
      "en": "My mother, once you have decreed its destiny, let Ninmah bind the corvée-basket upon it. This — humankind — has been brought forth!\""
    },
    "notes": {
      "official": "The climactic-creation instruction: Namma is to **decree the destiny** (*nam tar*) of the human-creature; Ninmah is to **bind the corvée-basket** (*zub-sig3 keše2*) upon it. The combined formula links the foundational Sumerian *nam tar* destiny-decreeing-idiom (central entry `nam-sumerian-destiny-fate-cross-corpus`) with the *zub-sig3 / dusu* corvée-labor-symbol (central entry `zub-sig-dusu-corvee-basket-cross-corpus`). The line is one of the composition's principal sites of *humans-fashioned-and-destinied-to-bear-divine-toil* (central entry `du-lum-dullu-divine-toil-relieved-by-humans-cross-corpus`).",
      "community": []
    },
    "glossaryRefs": [
      "nam-sumerian-destiny-fate-cross-corpus",
      "zub-sig-dusu-corvee-basket-cross-corpus",
      "du-lum-dullu-divine-toil-relieved-by-humans-cross-corpus",
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster"
    ],
    "cuneiform": "𒂼𒈬 𒍝𒂊 𒉆𒁉 𒅇𒈬𒂊𒋻 𒀭𒎏 𒉺𒁉 𒆟",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 38,
    "refId": "ENM-WOH-1:38",
    "translit": "[…] i3-du3 nam-lu2-ulu3 […]",
    "i18n": {
      "en": "[…] he established humankind […]"
    },
    "notes": {
      "official": "First occurrence of the Sumerian foundational humankind-lexeme: *nam-lu2-ulu3* — humanity / humankind / the human-race. The compound parses as *nam* (abstract-class-noun marker) + *lu2* (person, man) + *ulu3* (man, people). See central entry `nam-lu2-ulu3-sumerian-humankind-cross-corpus`, with bidirectional sibling-link to the existing Hebrew central entry `adam-adamah`. Cross-corpus to Akkadian *amēlūtu* (humankind) — the cross-corpus-functional-cognate.",
      "community": []
    },
    "glossaryRefs": [
      "nam-lu2-ulu3-sumerian-humankind-cross-corpus",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": " 𒉌𒆕 𒉆𒇽𒍇 ",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 39,
    "refId": "ENM-WOH-1:39",
    "translit": "[…]-ke4^? nam-lu2-ulu3 am3-[ma-…]",
    "i18n": {
      "en": "[…] humankind […]"
    },
    "notes": {
      "official": "Heavily-damaged line; *nam-lu2-ulu3* preserved (see central entry `nam-lu2-ulu3-sumerian-humankind-cross-corpus`).",
      "community": []
    },
    "glossaryRefs": [
      "nam-lu2-ulu3-sumerian-humankind-cross-corpus",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": " 𒉆𒇽𒍇 𒀀𒀭𒈠",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 40,
    "refId": "ENM-WOH-1:40",
    "translit": "[…] ḪA^? saĝ-e saĝ am3-/ma\\-[…]",
    "i18n": {
      "en": "[…] … head by head, head […]"
    },
    "notes": {
      "official": "*Saĝ-e saĝ* — 'head by head' — likely the distributive-counting formula for the numerous new-humans being established. Heavily damaged.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "  𒊕𒂊 𒊕 𒀀𒀭𒈠",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 41,
    "refId": "ENM-WOH-1:41",
    "translit": "[…] dim2-zu unu6 RI-zu ga-a-/am3\\",
    "i18n": {
      "en": "\"[…] is your creating; the dining-hall, your …-ing, this is what shall be!\""
    },
    "notes": {
      "official": "The *unu6* (dining-hall) lexeme picks up the v 8 framing: the gods' food-rations-and-dining-hall are now linked to the human-creation. The creation is for the divine-banquet-economy.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": " 𒁶𒍪 𒋼𒀊 𒊑𒍪 𒂵𒀀𒀀𒀭",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 42,
    "refId": "ENM-WOH-1:42",
    "translit": "[…] SAR-e ĝiš-nu11 mi-ni-in-il2 nam-lu2^?-[ulu3 …]",
    "i18n": {
      "en": "[…] he raised up the light over the … humankind […]"
    },
    "notes": {
      "official": "*Ĝiš-nu11* — 'light, lamp, eye-of-the-sun' — the divine-light is raised over the new humankind. The Sumerian *light-raised-over-creation* motif resembles Gen 1:3-5 (the cosmic light at the threshold of creation) and Gen 1:14-19 (the luminaries; see existing central entries `meorot` and `hama-or-hagadol`).",
      "community": []
    },
    "glossaryRefs": [
      "nam-lu2-ulu3-sumerian-humankind-cross-corpus",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": " 𒊬𒂊 𒄑𒉢 𒈪𒉌𒅔𒅍 𒉆𒍇 ",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 43,
    "refId": "ENM-WOH-1:43",
    "translit": "[…] sag2 numun2-e mi-ni-in-ri u3-tud na-bi mu-de5",
    "i18n": {
      "en": "[…] he scattered the rushes, instructed the act of giving birth, gathered up its … (smoke?)."
    },
    "notes": {
      "official": "Ritual-preparation for the human-creation: rushes (*numun2*) are scattered (used as bedding/marsh-material in Mesopotamian birth-rituals); the act of giving birth (*u3-tud*) is instructed; smoke (*na*) is gathered (incense-burning at the birth-rite). The Sumerian birth-ritual-vocabulary is well-documented (Stol *Birth in Babylonia and the Bible* 2000).",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": " 𒉺𒃶 𒍤𒆸𒂊 𒈪𒉌𒅔𒊑 𒅇𒌅 𒈾𒁉 𒈬𒊑",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 44,
    "refId": "ENM-WOH-1:44",
    "translit": "^den-ki-ke4 kiĝ2 ni10-ni10-da [X] mi-ni-in-la2 šag4-bi ba-ḫul2",
    "i18n": {
      "en": "Enki, upon completing the entire round of the work, was glad in his heart."
    },
    "notes": {
      "official": "*Šag4-bi ba-ḫul2* — 'his heart was glad/joyful' — the creation-completion-joy formula. The closest cross-corpus parallel is **Gen 1:31** (*va-yar Elohim et kol-asher asah v-hineh tov me'od* — 'and Elohim saw all that he had made, and behold, it was very good'); the divine-satisfaction-at-creation-completion is a cross-corpus topos. See existing central entry `vayar-tov`.",
      "community": []
    },
    "glossaryRefs": [
      "dingir-prefix-prose-drop-convention"
    ],
    "cuneiform": "𒀭𒂗𒆠𒆤 𒆥 𒆸𒆸𒁕  𒈪𒉌𒅔𒇲 𒊮𒁉 𒁀",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 45,
    "refId": "ENM-WOH-1:45",
    "translit": "ama-ni ^dnamma ^dnin-maḫ-še3 ĝišbun na-am3-ma-ni-in-ĝar",
    "i18n": {
      "en": "For his mother Namma and for Ninmah he set out a banquet."
    },
    "notes": {
      "official": "The post-creation banquet — *ĝišbun* (cult-meal, ceremonial-banquet). The motif of *gods-banquet-after-creation* is the canonical Sumerian-Akkadian creation-closure: *Enūma Eliš* VI.69-79 has the great gods banqueting after Marduk's human-creation; *Atraḫasīs* I closes with a banquet-sequence. Cross-corpus to Hebrew Bible *creation-completion-and-sabbath* (Gen 1:31-2:3) — the closure-pattern is functionally-parallel though the Hebrew develops rest rather than banquet as the closing-motif.",
      "community": []
    },
    "glossaryRefs": [
      "namma-primordial-mother-goddess-tiamat-comparandum",
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster"
    ],
    "cuneiform": "𒂼𒉌 𒀭𒇉 𒀭𒎏𒂠 𒆠𒁉𒃻 𒈾𒀀𒀭𒈠𒉌𒅔𒃻",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 46,
    "refId": "ENM-WOH-1:46",
    "translit": "gu2 SIG7-EN SIG7-ḪI nun-ne-ke4 nam-tar gi saĝ ninda i-im-gu7-e",
    "i18n": {
      "en": "All the princely SIG7-EN and SIG7-HI ate of the destiny-loaves of the reed-head bread."
    },
    "notes": {
      "official": "The birth-goddesses join the banquet, eating the *nam-tar gi saĝ ninda* — the 'destiny-loaves of the reed-head bread', a ritual-bread-form associated with destiny-decreeing-rites. *Nam-tar* here in the abstract-destiny sense (see central entry `nam-sumerian-destiny-fate-cross-corpus`; not in the proper-name Namtar-demon sense, which appears only at v 71 — see overlay entry `namtar-disease-demon-vs-destiny-parsing-crux`).",
      "community": []
    },
    "glossaryRefs": [
      "sig7-en-sig7-hi-birth-goddesses-uncertain-vocalization",
      "nam-sumerian-destiny-fate-cross-corpus"
    ],
    "cuneiform": "𒄘 𒅊𒂗 𒅊 𒉣𒉈𒆤 𒉆𒋻 𒄀 𒊕 𒃻 𒄿𒅎𒅥𒂊",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 47,
    "refId": "ENM-WOH-1:47",
    "translit": "an-e ^den-lil2-bi en ^dnu-dim2-mud-e maš kug i-im-šeĝ6-šeĝ6",
    "i18n": {
      "en": "An, together with Enlil and lord Nudimmud, was roasting holy kids."
    },
    "notes": {
      "official": "**The Sumerian-Akkadian cosmic-triad: An (sky-god), Enlil (storm-god of Nippur), Nudimmud (epithet of Enki).** The three senior-gods join the post-creation banquet, roasting holy kids (*maš kug*) as ritual-meal. *Nudimmud* (^dnu-dim2-mud) is one of Enki's foundational epithets, meaning approximately 'the one who fashions / the begetter / the creator'; the epithet emphasizes Enki's craftsman-and-creator function. See central entry `an-enlil-nudimmud-cosmic-triad-cross-corpus`. The cross-corpus Akkadian-form *Anu / Enlil / Ea* triad is the Akkadian-side parallel; the Hebrew Bible's divine-council tradition (see existing central entries `bnei-elohim-yarinu`, `el-elyon`, `el-shaddai`) is the functional Hebrew-side parallel.",
      "community": []
    },
    "glossaryRefs": [
      "an-enlil-nudimmud-cosmic-triad-cross-corpus",
      "digir-sumerian-divine-lexeme-cross-corpus"
    ],
    "cuneiform": "𒀭𒂊 𒀭𒂗𒆤𒁉 𒂗 𒀭𒉡𒁶𒄷𒄭𒂊 𒈦 𒆬 𒄿𒅎𒉈𒉈",
    "cuneiform_confidence": "full"
  },
  {
    "n": 48,
    "refId": "ENM-WOH-1:48",
    "translit": "diĝir šar2-šar2-ra-ke4-e-ne ka tar i-im-si-il-le-ne",
    "i18n": {
      "en": "All the senior gods were uttering praises."
    },
    "notes": {
      "official": "The senior-gods praise Enki at the banquet. *Ka tar* — 'to open the mouth (in praise)' — is the standard Sumerian praise-utterance verbal idiom; the related *za3-mi2* praise-noun appears at the composition's closing v 141 (see central entry `za-mi-doxological-praise-formula-sumerian-cross-corpus`).",
      "community": []
    },
    "glossaryRefs": [
      "digir-sumerian-divine-lexeme-cross-corpus"
    ],
    "cuneiform": "𒀭 𒊹𒊹𒊏𒆤𒂊𒉈 𒅗 𒋻 𒄿𒅎𒋛𒅋𒇷𒉈",
    "cuneiform_confidence": "full"
  },
  {
    "n": 49,
    "refId": "ENM-WOH-1:49",
    "translit": "en ĝeštug2 daĝal-la a-ba-a ĝeštug2 i3-de5-ge",
    "i18n": {
      "en": "\"O lord of broad understanding — who is wise enough to give you counsel?"
    },
    "notes": {
      "official": "The gods' praise-speech begins. The *ĝeštug2 daĝal-la* — 'wide-of-ear, of broad understanding' — epithet of v 12 recurs here in the doxological address.",
      "community": []
    },
    "glossaryRefs": [],
    "cuneiform": "𒂗 𒄑𒌆𒉿 𒂼𒆷 𒀀𒁀𒀀 𒄑𒌆𒉿 𒉌𒊑𒄀",
    "cuneiform_confidence": "full"
  },
  {
    "n": 50,
    "refId": "ENM-WOH-1:50",
    "translit": "en gal ^den-ki-ke4 niĝ2 ak-ak-zu-še3 a-ba-a i3-sig10-ge",
    "i18n": {
      "en": "Great lord Enki — who can match the things you have done?"
    },
    "notes": {
      "official": "Continued doxological praise. The *a-ba-a* — 'who?' — interrogative-pronoun frames Enki's incomparability.",
      "community": []
    },
    "glossaryRefs": [
      "dingir-prefix-prose-drop-convention"
    ],
    "cuneiform": "𒂗 𒃲 𒀭𒂗𒆠𒆤 𒃻 𒀝𒀝𒍪𒂠 𒀀𒁀𒀀 𒉌𒋧𒄀",
    "cuneiform_confidence": "full"
  },
  {
    "n": 51,
    "refId": "ENM-WOH-1:51",
    "translit": "a-a tud-da-gin7 me nam tar-tar-ra me za-e al-me-en-na",
    "i18n": {
      "en": "Like a father who has begotten (them), you are the one in whom rest the me and the decreeing of destinies — yes, the me are yours alone!\""
    },
    "notes": {
      "official": "**The flagship Sumerian-only theological-keyword: *me*.** The lexeme names the *divine offices / cosmic functions / archetypal cultural-patterns* — the powers and ordinances of the structured-cosmos. No clean Akkadian, Hebrew, or English cognate exists; the closest Akkadian comparandum is *parṣū* (rites, ordinances), but the Sumerian *me* has a cosmographic-scope and a *transferable-power* aspect (cf. *Inana and Enki*, the *me*-list-of-civilizational-offices) that *parṣū* lacks. See central entry `me-sumerian-divine-offices-cosmic-functions`. The lexeme is preserved untranslated as *me* in the WoH translation.\n\nThe line's structural-pivot: the gods identify Enki as the master of both the *me* (the cosmic-offices) and the *nam tar* (the destiny-decreeing) — both foundational Sumerian theological-categories. Cf. central entry `nam-sumerian-destiny-fate-cross-corpus`.",
      "community": []
    },
    "glossaryRefs": [
      "me-sumerian-divine-offices-cosmic-functions",
      "nam-sumerian-destiny-fate-cross-corpus"
    ],
    "cuneiform": "𒀀𒀀 𒌅𒁕𒁶 𒈨 𒉆 𒋻𒋻𒊏 𒈨 𒍝𒂊 𒀠𒈨𒂗𒈾",
    "cuneiform_confidence": "full"
  },
  {
    "n": 52,
    "refId": "ENM-WOH-1:52",
    "translit": "^den-ki-ke4 ^dnin-maḫ-e kaš im-na8-na8-ne šag4-bi ul mu-un-te",
    "i18n": {
      "en": "Enki and Ninmah went on drinking beer, and their hearts grew giddy with pleasure."
    },
    "notes": {
      "official": "The **drunken-contest setup**: Enki and Ninmah drink beer (*kaš*) and their hearts grow *ul* (swell with joy, become giddy). The motif of the *drunken-deliberation-leading-to-creation-contest* is editorially significant: the contest of vv 53-101 (Ninmah fashions defective creatures; Enki finds destinies for them; the contest reverses; Enki fashions Umul; Ninmah cannot match it) is conducted *under the influence*. The Sumerian motif parallels — at a comparative-mythology level — *Inana and Enki* (where Inana steals the me from a drunk Enki) and various ANE drunken-divine-decision motifs. The motif has no direct Hebrew Bible cross-corpus parallel (Hebrew Bible mythology does not develop *drunken-divine-decision* topoi); the closest Greek-tradition comparandum is the Hephaestus-and-Dionysus creating-creatures-while-drinking topos (mentioned in the editorial-intake at the Translator's draft).",
      "community": []
    },
    "glossaryRefs": [
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster",
      "dingir-prefix-prose-drop-convention"
    ],
    "cuneiform": "𒀭𒂗𒆠𒆤 𒀭𒎏𒂊 𒁉 𒅎𒅘𒅘𒉈 𒊮𒁉 𒌌 𒈬𒌦𒋼",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 53,
    "refId": "ENM-WOH-1:53",
    "translit": "^dnin-maḫ-e ^den-ki-ra gu3 mu-na-de2-e",
    "i18n": {
      "en": "Ninmah spoke to Enki:"
    },
    "notes": {
      "official": "Speech-introduction; Ninmah's challenge opens.",
      "community": []
    },
    "glossaryRefs": [
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster"
    ],
    "cuneiform": "𒀭𒎏𒂊 𒀭𒂗𒆠𒊏 𒅗 𒈬𒈾𒌤𒂊",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 54,
    "refId": "ENM-WOH-1:54",
    "translit": "me-dim2 na-aĝ2-lu2-ulu3-ta sag9-ge ḫul ma-al-la-a-kam",
    "i18n": {
      "en": "\"As for the form of mankind — whether it turns out fair or ill is in (my) hands."
    },
    "notes": {
      "official": "Ninmah's challenge proper. *Me-dim2* (form, articulation; the recurring craftsman-lexeme of vv 26, 28, 32, 83, 133) of *na-aĝ2-lu2-ulu3* (humanity; see central entry `nam-lu2-ulu3-sumerian-humankind-cross-corpus`). Ninmah claims authority over whether the human-form turns out *sag9* (fair, good) or *ḫul* (bad, ill).",
      "community": []
    },
    "glossaryRefs": [
      "nam-lu2-ulu3-sumerian-humankind-cross-corpus"
    ],
    "cuneiform": "𒈨𒁶 𒈾𒉘𒇽𒍇𒋫 𒊷𒄀  𒈠𒀠𒆷𒀀𒄰",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 55,
    "refId": "ENM-WOH-1:55",
    "translit": "ki šag4 gi4-a-ĝu10 na-aĝ2-tar bi2-ib-sig10-ge bi2-ib-ḫul-e",
    "i18n": {
      "en": "According to whatever my heart prompts me, I can determine its destiny — for good or for ill.\""
    },
    "notes": {
      "official": "Ninmah claims the *na-aĝ2-tar* (destiny-decreeing; the abstract-noun form of the *nam tar* verbal-idiom; see central entry `nam-sumerian-destiny-fate-cross-corpus`). The challenge sets up the contest of vv 59-101.",
      "community": []
    },
    "glossaryRefs": [
      "nam-sumerian-destiny-fate-cross-corpus"
    ],
    "cuneiform": "𒆠 𒊮 𒄄𒀀𒈬 𒈾𒉘𒋻 𒉈𒅁𒋧𒄀 𒉈𒅁𒂊",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 56,
    "refId": "ENM-WOH-1:56",
    "translit": "^den-ki-ke4 ^dnin-maḫ-e mu-na-ni-ib-gi4-gi4",
    "i18n": {
      "en": "Enki answered Ninmah:"
    },
    "notes": {
      "official": "Speech-introduction; Enki accepts the contest.",
      "community": []
    },
    "glossaryRefs": [
      "dingir-prefix-prose-drop-convention",
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster"
    ],
    "cuneiform": "𒀭𒂗𒆠𒆤 𒀭𒎏𒂊 𒈬𒈾𒉌𒅁𒄄𒄄",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 57,
    "refId": "ENM-WOH-1:57",
    "translit": "nam-tar šag4-ge de6-a-zu sag9-ge ḫul ma-al ga-am3-ši-ib2-la2",
    "i18n": {
      "en": "\"The destiny that your heart has conceived, whether for good or for ill — I will counter-balance it.\""
    },
    "notes": {
      "official": "**Enki's contest-acceptance: 'I will counter-balance (*la2*) your destiny-decree.'** The verb *la2* — the contest-balance verb — recurs at the composition's closing v 132 (where Enki declares 'Ninmah, may your work be counter-balanced!'). The *la2* verbal-construction is contested: ETCSL reads 'undo'; Jacobsen reads 'counter-balance / match'; Foster preserves the literal 'hang in the balance'. The WoH adopts the **counter-balance reading** following Jacobsen and the narrative-context — the contest is one of *matching*, not *undoing*: Enki finds a *destiny-and-social-role* for each of Ninmah's six defective creatures rather than dismissing them. See overlay entry `la2-line132-ninmah-work-counterbalanced-vs-undone`.",
      "community": []
    },
    "glossaryRefs": [
      "la2-line132-ninmah-work-counterbalanced-vs-undone",
      "nam-sumerian-destiny-fate-cross-corpus"
    ],
    "cuneiform": "𒉆𒋻 𒊮𒄀 𒁺𒀀𒍪 𒊷𒄀  𒈠𒀠 𒂵𒀀𒀭𒅆𒌈𒇲",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 58,
    "refId": "ENM-WOH-1:58",
    "translit": "^dnin-maḫ-e im ugu abzu-a šu-ni mu-ni-in-ti",
    "i18n": {
      "en": "Ninmah took clay from over the abzu into her hand."
    },
    "notes": {
      "official": "**The first round of the contest opens.** Ninmah takes *im ugu abzu* — clay from over the abzu — into her hand. The substance is the same as Enki's instruction at v 31 (see central entry `im-sumerian-clay-of-human-creation-cross-corpus`; the cross-corpus *human-from-clay* topos saturates the Sumerian-Akkadian-Hebrew creation traditions). The first round will produce the six defective creatures (vv 59-78).",
      "community": []
    },
    "glossaryRefs": [
      "im-sumerian-clay-of-human-creation-cross-corpus",
      "abzu-engur-sumerian-subterranean-deep-cross-corpus",
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster"
    ],
    "cuneiform": "𒀭𒎏𒂊 𒅎 𒌋𒅗 𒍪𒀊𒀀 𒋗𒉌 𒈬𒉌𒅔𒋾",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 59,
    "refId": "ENM-WOH-1:59",
    "translit": "lu2 gi šu šu2-šu2 sa2-sa2-de3 nu-gam lu2-u3 am3-ma-ni-in-dim2",
    "i18n": {
      "en": "First she fashioned a man whose hands were so weak that he could not bend them — a true human, but disabled."
    },
    "notes": {
      "official": "**The first defective creature: the weak-handed man.** The catalogue of vv 59-78 lists six (or seven, with manuscript variants) defective creatures Ninmah fashions; for each, Enki decrees a destiny and assigns a social-role. The catalogue is *aetiological*: it provides divine-origin-explanations for the social-roles of disabled, atypical, or unusual humans. The catalogue's editorial-stance is strikingly inclusive: the defectives are not rejected but *integrated* into society through divine-decreed destinies. See overlay entry `lu2-gi-sushuru-sasade-nugam-weak-handed-disabled`. The composition's catalogue is comparable to the medical-omen *šumma izbu* tradition (the monstrous-birth-omens) but reframes the defectives' fate from *disaster* to *integration*.",
      "community": []
    },
    "glossaryRefs": [
      "lu2-gi-sushuru-sasade-nugam-weak-handed-disabled"
    ],
    "cuneiform": "𒇽 𒄀 𒋗 𒋙𒋙 𒁲𒁲𒉈 𒉡𒃵 𒇽𒅇 𒀀𒀭𒈠𒉌𒅔𒁶",
    "cuneiform_confidence": "full"
  },
  {
    "n": 60,
    "refId": "ENM-WOH-1:60",
    "translit": "^den-ki-ke4 lu2 gi šu šu2-šu2 sa2-sa2-de3 nu-gam igi du8-a-ni-ta",
    "i18n": {
      "en": "When Enki saw the man whose hands were so weak that he could not bend them,"
    },
    "notes": {
      "official": "Enki's response-formula. The catalogue follows a strict pattern: Ninmah fashions → Enki sees → Enki decrees destiny.",
      "community": []
    },
    "glossaryRefs": [
      "lu2-gi-sushuru-sasade-nugam-weak-handed-disabled",
      "dingir-prefix-prose-drop-convention"
    ],
    "cuneiform": "𒀭𒂗𒆠𒆤 𒇽 𒄀 𒋗 𒋙𒋙 𒁲𒁲𒉈 𒉡𒃵 𒅆 𒂃𒀀𒉌𒋫",
    "cuneiform_confidence": "full"
  },
  {
    "n": 61,
    "refId": "ENM-WOH-1:61",
    "translit": "nam-bi i-ni-in-tar saĝ lugal-la-ke4 am3-ma-ni-in-gub",
    "i18n": {
      "en": "he decreed his destiny: he set him to stand at the head of the king (as his attendant)."
    },
    "notes": {
      "official": "The first destiny: the weak-handed man is *integrated as the king's attendant* — a court-position that does not require manual-labor. The aetiology explains the social-existence of palace-attendants who do not work with their hands; the disability is given divine-origin-and-purpose.",
      "community": []
    },
    "glossaryRefs": [
      "nam-sumerian-destiny-fate-cross-corpus"
    ],
    "cuneiform": "𒉆𒁉 𒄿𒉌𒅔𒋻 𒊕 𒈗𒆷𒆤 𒀀𒀭𒈠𒉌𒅔𒁺",
    "cuneiform_confidence": "full"
  },
  {
    "n": 62,
    "refId": "ENM-WOH-1:62",
    "translit": "gi4-bi ĝiš-nu11 gi4-gi4 lu2 u6-e am3-ma-ni-in-dim2",
    "i18n": {
      "en": "Secondly, she fashioned one who turned back the light — a blind man, the marvel of onlookers."
    },
    "notes": {
      "official": "**The second defective creature: the blind man.** The Sumerian *ĝiš-nu11 gi4-gi4* — 'turns back the light' — is the consensus reading for a blind man; the eyes 'turn back the light' rather than receiving it. See overlay entry `gi-nu-gi-blind-man-marvel-of-onlookers`.",
      "community": []
    },
    "glossaryRefs": [
      "gi-nu-gi-blind-man-marvel-of-onlookers"
    ],
    "cuneiform": "𒄄𒁉 𒄑𒉢 𒄄𒄄 𒇽 𒅆𒂍𒂊 𒀀𒀭𒈠𒉌𒅔𒁶",
    "cuneiform_confidence": "full"
  },
  {
    "n": 63,
    "refId": "ENM-WOH-1:63",
    "translit": "^den-ki-ke4 ĝiš-nu11 gi4-gi4 lu2 u6-e igi [du8-a-ni-ta]",
    "i18n": {
      "en": "When Enki [saw] the one who turned back the light, the marvel of onlookers,"
    },
    "notes": {
      "official": "Enki's response.",
      "community": []
    },
    "glossaryRefs": [
      "gi-nu-gi-blind-man-marvel-of-onlookers",
      "dingir-prefix-prose-drop-convention",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒀭𒂗𒆠𒆤 𒄑𒉢 𒄄𒄄 𒇽 𒅆𒂍𒂊 𒅆 𒂃𒀀𒉌𒋫",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 64,
    "refId": "ENM-WOH-1:64",
    "translit": "nam-bi i-ni-in-tar nam-nar mi-ni-in-ba",
    "i18n": {
      "en": "he decreed his destiny: he allotted to him the art of music."
    },
    "notes": {
      "official": "**The blind-musician aetiology.** *Nam-nar* — 'the art of music; the office of the *nar*' (Sumerian for *musician*; Akkadian *nāru*) — is allotted to the blind man. The blind-musician profession is widely-attested in Mesopotamian (and wider ANE / Greek) tradition: Homer's Demodokos in *Odyssey* 8; the blind Greek prophets Teiresias and Phineus; the rabbinic tradition of blind-men-gifted-in-song. See **Anne Kilmer** *RlA* s.v. *Musik*. The aetiology integrates blindness into society through a culturally-valued profession.",
      "community": []
    },
    "glossaryRefs": [
      "gi-nu-gi-blind-man-marvel-of-onlookers",
      "nam-sumerian-destiny-fate-cross-corpus"
    ],
    "cuneiform": "𒉆𒁉 𒄿𒉌𒅔𒋻 𒉆𒈜 𒈪𒉌𒅔𒁀",
    "cuneiform_confidence": "full"
  },
  {
    "n": 65,
    "refId": "ENM-WOH-1:65",
    "translit": "[X] gal ušumgal-la igi lugal-la-ke4 am3-[ma]-ni-in-[gub]",
    "i18n": {
      "en": "He set him to stand before the king as a great […] of the throne-dais."
    },
    "notes": {
      "official": "*Ušumgal* (lit. 'great serpent / dragon') is the Sumerian-Akkadian honorific-metaphorical lexeme for *pre-eminent one* / *lord* / *champion*; widely-applied to Marduk, Ningirsu, kings, and high-officials. The line is partly damaged; the specific role-noun is in the lacuna. See overlay entry `ushumgal-great-one-throne-dais`.",
      "community": []
    },
    "glossaryRefs": [
      "ushumgal-great-one-throne-dais",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": " 𒃲 𒃲𒁔𒆷 𒅆 𒈗𒆷𒆤 𒀀𒀭𒈠𒉌𒅔𒁺",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 66,
    "refId": "ENM-WOH-1:66",
    "translit": "{peš-bi [ĝiri3 2] ḫum ĝiri3 dab5-ba-a [am3-ma-ni-in-dim2]} {() [lu2] peš-bi ^lu2lil u3-tud-bi lu2-u3 am3-ma-[…]}",
    "i18n": {
      "en": "Thirdly, she fashioned one whose [two feet] were broken, a foot-bound man — {alternate manuscript: as her third [man] she fashioned a fool, the engendering of a (mere) human …}."
    },
    "notes": {
      "official": "**The third defective creature** — and the composition's first manuscript-variant. The main reading: a foot-bound man (broken feet, perhaps shackled). The alternate-manuscript reading: a *lu2lil* — a fool, with the further epithet *u3-tud-bi lu2-u3* ('its begetting was [merely] human' = the fool is begotten of ordinary human-procreation rather than divine-formation). Both readings preserved per the manuscript-variant-inline-rendering convention (see overlay entries `manuscript-variant-inline-rendering-convention` and `lu2lil-fool-court-defective-creature`).",
      "community": []
    },
    "glossaryRefs": [
      "lu2lil-fool-court-defective-creature",
      "manuscript-variant-inline-rendering-convention",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒄫𒁉 𒄊   𒄊 𒆪𒁀𒀀 𒀀𒀭𒈠𒉌𒅔𒁶  𒇽 𒄫𒁉 𒇽𒇸 𒅇𒌅𒁉 𒇽𒅇 𒀀𒀭𒈠",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 67,
    "refId": "ENM-WOH-1:67",
    "translit": "{^den-[ki-ke4] ĝiri3 2^! ḫum ĝiri3 dab5-ba igi [du8-a-ni-ta]} {() ^den-ki-ke4 ^lu2lil u3-tud-bi lu2-u3 igi du8-a-ni-/ta\\}",
    "i18n": {
      "en": "When [Enki] saw the one with his two feet broken, the foot-bound — {alternate manuscript: when Enki saw the fool, the engendering of a (mere) human} —"
    },
    "notes": {
      "official": "Both manuscript variants preserved (see overlay entry `manuscript-variant-inline-rendering-convention`).",
      "community": []
    },
    "glossaryRefs": [
      "lu2lil-fool-court-defective-creature",
      "manuscript-variant-inline-rendering-convention",
      "dingir-prefix-prose-drop-convention"
    ],
    "cuneiform": "𒆠𒆤 𒄊   𒄊 𒆪𒁀 𒅆 𒂃𒀀𒉌𒋫  𒀭𒂗𒆠𒆤 𒇽𒇸 𒅇𒌅𒁉 𒇽𒅇 𒅆 𒂃𒀀𒉌𒋫",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 68,
    "refId": "ENM-WOH-1:68",
    "translit": "{kiĝ2 […] kug-babbar-dim2 me-lem4-ma-ni /am3\\-[ma]-ni-in-[X]} {() nam-bi i-ni-/in-tar\\ saĝ lugal-la-ke4 im-ma-ši-in-gub}",
    "i18n": {
      "en": "{he … the work of a silversmith, his radiance …} {alternate manuscript: he decreed its destiny — he set him to stand at the head of the king}."
    },
    "notes": {
      "official": "Variant destinies. The first variant assigns the silversmith craft; the second assigns the king's attendant role (same as v 61 for the weak-handed man). The variants reflect different recensional traditions for the third defective's social-role.",
      "community": []
    },
    "glossaryRefs": [
      "manuscript-variant-inline-rendering-convention",
      "nam-sumerian-destiny-fate-cross-corpus"
    ],
    "cuneiform": "𒆥  𒆬𒌓𒁶 𒈨𒉈𒈠𒉌 𒀀𒀭𒈠𒉌𒅔  𒉆𒁉 𒄿𒉌𒅔𒋻 𒊕 𒈗𒆷𒆤 𒅎𒈠𒅆𒅔𒁺",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 69,
    "refId": "ENM-WOH-1:69",
    "translit": "peš-gi lu2 a sur-sur-ra am3-[ma]-ni-dim2",
    "i18n": {
      "en": "Fourthly, she fashioned a man who dripped water continually."
    },
    "notes": {
      "official": "**The fourth defective creature: the water-dripping man** — a man suffering from a urinary or excretory disorder (incontinence). The Sumerian medical-vocabulary (Stol *Birth in Babylonia and the Bible* 2000) attests this category.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒄫𒄀 𒇽 𒀀 𒋩𒋩𒊏 𒀀𒀭𒈠𒉌𒁶",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 70,
    "refId": "ENM-WOH-1:70",
    "translit": "^den-ki-ke4 lu2 a sur-sur-ra igi du8-a-ni-ta",
    "i18n": {
      "en": "When Enki saw the man who dripped water continually,"
    },
    "notes": {
      "official": "Enki's response.",
      "community": []
    },
    "glossaryRefs": [
      "dingir-prefix-prose-drop-convention"
    ],
    "cuneiform": "𒀭𒂗𒆠𒆤 𒇽 𒀀 𒋩𒋩𒊏 𒅆 𒂃𒀀𒉌𒋫",
    "cuneiform_confidence": "full"
  },
  {
    "n": 71,
    "refId": "ENM-WOH-1:71",
    "translit": "a mu7-mu7 mi-ni-in-tu5 nam-tar su-bi am3-ma-ni-in-zig3",
    "i18n": {
      "en": "he bathed him with incantation-water and drove the namtar-demon out of his flesh."
    },
    "notes": {
      "official": "**The unique-in-this-composition disease-demon Namtar.** The Sumerian string *nam-tar* appears in the composition in the abstract-destiny sense at vv 3, 37, 46, 51, 55, 57, 78, 105, 107 (where it is the foundational divine-action verb); at **v 71 uniquely** it appears in the proper-name sense: *Namtar* the disease-demon, associated with plague and untimely death. Enki bathes the water-dripping man with *a mu7-mu7* (incantation-water; ritual-purification) and *drives the namtar-demon out of his flesh* — a healing-exorcism. See overlay entry `namtar-disease-demon-vs-destiny-parsing-crux` for the dual-parsing convention. Cross-corpus to the wider Mesopotamian disease-demonology: *Lamaštu*, *Pazuzu*, *Asakku*, *Sebettu* (the seven evil winds); see **Wiggermann** *Mesopotamian Protective Spirits* 1992.",
      "community": []
    },
    "glossaryRefs": [
      "namtar-disease-demon-vs-destiny-parsing-crux"
    ],
    "cuneiform": "𒀀 𒅲𒅲 𒈪𒉌𒅔𒋗𒉀 𒉆𒋻 𒋢𒁉 𒀀𒀭𒈠𒉌𒅔𒍣",
    "cuneiform_confidence": "full"
  },
  {
    "n": 72,
    "refId": "ENM-WOH-1:72",
    "translit": "peš-peš-gi munus nu-u3-tud am3-ma-ni-in-dim2",
    "i18n": {
      "en": "Fifthly, she fashioned a woman who could not give birth."
    },
    "notes": {
      "official": "**The fifth defective creature: the woman who cannot give birth.** *Munus nu-u3-tud* — 'woman who does-not give birth' — the infertile-woman category. Infertility is a recurring biblical theme (Sarah, Rebekah, Rachel, Hannah; cross-corpus to the patriarchal-matriarchs-infertility narratives). The Sumerian aetiology gives the infertile-woman a *productive social-role* rather than treating infertility as a curse.",
      "community": []
    },
    "glossaryRefs": [],
    "cuneiform": "𒄫𒄫𒄀 𒊩 𒉡𒅇𒌅 𒀀𒀭𒈠𒉌𒅔𒁶",
    "cuneiform_confidence": "full"
  },
  {
    "n": 73,
    "refId": "ENM-WOH-1:73",
    "translit": "^den-ki-ke4 munus nu-u3-tud igi du8-a-ni-ta",
    "i18n": {
      "en": "When Enki saw the woman who could not give birth,"
    },
    "notes": {
      "official": "Enki's response.",
      "community": []
    },
    "glossaryRefs": [
      "dingir-prefix-prose-drop-convention"
    ],
    "cuneiform": "𒀭𒂗𒆠𒆤 𒊩 𒉡𒅇𒌅 𒅆 𒂃𒀀𒉌𒋫",
    "cuneiform_confidence": "full"
  },
  {
    "n": 74,
    "refId": "ENM-WOH-1:74",
    "translit": "{nam-bi /mi\\-ni-in-tar e2-mi2-a-ke4 am3-ma-ni-in-du3} {() uš-bar mu-ni-in-du8 e2-mi2-a-kam am3-ma-ši-in-dim2}",
    "i18n": {
      "en": "{he decreed her destiny: he established her in the women's quarters} {alternate manuscript: he set her up as a weaver, made her a thing of the women's quarters}."
    },
    "notes": {
      "official": "**Variant destinies for the infertile woman**: established in the women's quarters (the first reading; *e2-mi2* — 'the house of the women / female-quarters'); set up as a weaver (*uš-bar* — weaver; the second reading). The aetiologies integrate infertility through productive-social-roles in the temple-and-palace women's economy. See manuscript-variant convention `manuscript-variant-inline-rendering-convention`.",
      "community": []
    },
    "glossaryRefs": [
      "manuscript-variant-inline-rendering-convention",
      "nam-sumerian-destiny-fate-cross-corpus"
    ],
    "cuneiform": "𒉆𒁉 𒈪𒉌𒅔𒋻 𒂍𒊩𒀀𒆤 𒀀𒀭𒈠𒉌𒅔𒆕  𒍑𒁇 𒈬𒉌𒅔𒂃 𒂍𒊩𒀀𒄰 𒀀𒀭𒈠𒅆𒅔𒁶",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 75,
    "refId": "ENM-WOH-1:75",
    "translit": "peš-bal-gi lu2 su-ba ĝiš3 nu-ĝar gal4-la nu-ĝar am3-ma-ni-dim2",
    "i18n": {
      "en": "Sixthly, she fashioned a being whose body had been formed with neither penis nor vulva."
    },
    "notes": {
      "official": "**The sixth defective creature: the genitally-atypical individual** — fashioned with neither *ĝiš3* (penis) nor *gal4-la* (vulva). The explicit anatomical-vocabulary is securely-attested in the Sumerian medical-and-literary corpus. See overlay entry `lu2-su-ba-gish-galla-no-genitalia`.",
      "community": []
    },
    "glossaryRefs": [
      "lu2-su-ba-gish-galla-no-genitalia"
    ],
    "cuneiform": "𒄫𒁄𒄀 𒇽 𒋢𒁀 𒍑 𒉡𒃻 𒊩𒆷 𒉡𒃻 𒀀𒀭𒈠𒉌𒁶",
    "cuneiform_confidence": "full"
  },
  {
    "n": 76,
    "refId": "ENM-WOH-1:76",
    "translit": "^den-ki-ke4 lu2 su-ba ĝiš3 nu-ĝar gal4-la nu-ĝar igi du8-a-ni-ta",
    "i18n": {
      "en": "When Enki saw the being whose body had been formed with neither penis nor vulva,"
    },
    "notes": {
      "official": "Enki's response.",
      "community": []
    },
    "glossaryRefs": [
      "lu2-su-ba-gish-galla-no-genitalia",
      "dingir-prefix-prose-drop-convention"
    ],
    "cuneiform": "𒀭𒂗𒆠𒆤 𒇽 𒋢𒁀 𒍑 𒉡𒃻 𒊩𒆷 𒉡𒃻 𒅆 𒂃𒀀𒉌𒋫",
    "cuneiform_confidence": "full"
  },
  {
    "n": 77,
    "refId": "ENM-WOH-1:77",
    "translit": "^dnibru^ki tiru(GAL.TE^?)-e mu-e mu-ni-in-sa4-a",
    "i18n": {
      "en": "he gave him the name \"Eunuch (tiru) of Nibru\","
    },
    "notes": {
      "official": "**Naming the genitally-atypical individual as the *tiru* — the third-gender palace-and-temple courtier — of *Nibru* (Sumerian-source form of the Nippur toponym).** The Sumerian-Akkadian *tiru / girseqû* is a documented third-gender palace-and-temple role; see overlay entry `tiru-third-gender-courtier-palace-attendant`. The wider Mesopotamian third-gender cult-vocabulary includes the *kurgarra*, *assinnu*, and *galaturra* (male-bodied ritual-performers in Inana's cult); the Hebrew comparandum *saris* (eunuch; 2 Kgs 9:32; Esth 1:10; Isa 56:3-5; Matt 19:12) is functionally-parallel but not philologically-cognate.\n\n*Nibru* is the Sumerian-source form; the Anglicized *Nippur* derives via Akkadian and Greek. See central entry `nibru-nippur-cuneiform-cross-corpus`. Nippur is the religious-and-political center of Sumer, the cult-city of Enlil and the location of the E-kur temple (see central entry `ekur-house-of-the-mountain-enlil-temple-cross-corpus`).",
      "community": []
    },
    "glossaryRefs": [
      "tiru-third-gender-courtier-palace-attendant",
      "lu2-su-ba-gish-galla-no-genitalia",
      "nibru-nippur-cuneiform-cross-corpus"
    ],
    "cuneiform": "𒀭 𒂊 𒈬𒂊 𒈬𒉌𒅔𒄷𒈿𒀀",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 78,
    "refId": "ENM-WOH-1:78",
    "translit": "igi lugal-la-ke4 gub-bu-de3 nam-bi a-ma-ni-in-tar",
    "i18n": {
      "en": "and decreed for him as his destiny to stand before the king."
    },
    "notes": {
      "official": "The *tiru* is given the destiny of standing before the king as palace-attendant. The aetiology integrates the genitally-atypical individual into the palace-and-temple society as a culturally-recognized role.",
      "community": []
    },
    "glossaryRefs": [
      "tiru-third-gender-courtier-palace-attendant",
      "nam-sumerian-destiny-fate-cross-corpus"
    ],
    "cuneiform": "𒅆 𒈗𒆷𒆤 𒁺𒁍𒉈 𒉆𒁉 𒀀𒈠𒉌𒅔𒋻",
    "cuneiform_confidence": "full"
  },
  {
    "n": 79,
    "refId": "ENM-WOH-1:79",
    "translit": "{^dnin-maḫ-e im niĝin2 šu-na ki-a mu-un-šub lul-aš lib mu-un-ĝar} {() ^den-ki-ke4 im šu-niĝin2-na ki-a in-šub lul-aš i3-ni-gi}",
    "i18n": {
      "en": "{Ninmah cast aside the clay in her hand onto the ground; she fell into a dread silence} {alternate manuscript: Enki cast aside the whole of the clay in his hand onto the ground; … in dread silence}."
    },
    "notes": {
      "official": "**The first-round closure.** Ninmah (or Enki, in the variant) casts aside the remaining clay; the *lul-aš lib* — *dread silence / awe-silence* — closes the first round. The closure is editorially-significant: Ninmah has presented six defective creatures; Enki has found destinies for all six. The contest enters its second round with Enki's challenge (vv 80-83). See overlay entry `manuscript-variant-inline-rendering-convention`.",
      "community": []
    },
    "glossaryRefs": [
      "manuscript-variant-inline-rendering-convention",
      "im-sumerian-clay-of-human-creation-cross-corpus",
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster"
    ],
    "cuneiform": "𒂊 𒅎 𒆸 𒋗𒈾 𒆠𒀀 𒈬𒌦𒊒 𒈜𒀸 𒈜 𒈬𒌦𒃻  𒀭𒂗𒆠𒆤 𒅎 𒋗𒆸𒈾 𒆠𒀀 𒅔𒊒 𒈜𒀸 𒉌𒉌𒄀",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 80,
    "refId": "ENM-WOH-1:80",
    "translit": "en gal ^den-ki-ke4 ^dnin-maḫ-a-ra gu3 mu-un-[na]-de2-e",
    "i18n": {
      "en": "Great lord Enki then spoke to Ninmah:"
    },
    "notes": {
      "official": "Speech-introduction; Enki's challenge opens.",
      "community": []
    },
    "glossaryRefs": [
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster",
      "dingir-prefix-prose-drop-convention",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒂗 𒃲 𒀭𒂗𒆠𒆤 𒀭𒎏𒀀𒊏 𒅗 𒈬𒌦𒈾𒌤𒂊",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 81,
    "refId": "ENM-WOH-1:81",
    "translit": "lu2 šu dim2-ma-zu-še3 nam-bi i-ni-in-tar ninda i-ni-in-šum2",
    "i18n": {
      "en": "\"For the beings of your fashioning I have decreed destinies; I have given them their bread."
    },
    "notes": {
      "official": "Enki summarizes his contest-action: destinies decreed (*nam tar*), bread (*ninda*) given. The *bread-given* element is editorially-significant: each of Ninmah's six defectives receives not just a destiny-decree but a *bread-ration* — entry into the temple-economy. The defectives are fully-integrated, with the bread-ration as the institutional-marker of integration.",
      "community": []
    },
    "glossaryRefs": [
      "nam-sumerian-destiny-fate-cross-corpus"
    ],
    "cuneiform": "𒇽 𒋗 𒁶𒈠𒍪𒂠 𒉆𒁉 𒄿𒉌𒅔𒋻 𒃻 𒄿𒉌𒅔𒋧",
    "cuneiform_confidence": "full"
  },
  {
    "n": 82,
    "refId": "ENM-WOH-1:82",
    "translit": "ĝe26-e ga-na ga-mu-ra-ab-dim2 za-e u3-tud-bi nam-bi tar-ra-ab",
    "i18n": {
      "en": "Now then — let me, in turn, fashion (one) for you; you decree the destiny of the one I bring forth.\""
    },
    "notes": {
      "official": "The contest-reversal: now Enki will fashion, and Ninmah will decree the destiny. The reversal sets up the contest's climactic-act — the fashioning of Umul.",
      "community": []
    },
    "glossaryRefs": [
      "nam-sumerian-destiny-fate-cross-corpus"
    ],
    "cuneiform": "𒂷𒂊 𒂵𒈾 𒂵𒈬𒊏𒀊𒁶 𒍝𒂊 𒅇𒌅𒁉 𒉆𒁉 𒋻𒊏𒀊",
    "cuneiform_confidence": "full"
  },
  {
    "n": 83,
    "refId": "ENM-WOH-1:83",
    "translit": "^den-ki-ke4 me-dim2 saĝ-ĝa2 X-ga^? ka šag4-ba a-ma-ni-dim2",
    "i18n": {
      "en": "Enki fashioned the form of the head, the …, the mouth, in its heart (= in the womb)."
    },
    "notes": {
      "official": "Enki begins his fashioning. *Me-dim2* (form, articulation) and *saĝ* (head) and *ka* (mouth) are the body-part lexemes of the craftsman-fashioning. *In its heart* (*šag4-ba*) here in the *in-the-womb* sense — the fashioning takes place in the womb of the woman who will bear Umul (vv 85-87).",
      "community": []
    },
    "glossaryRefs": [
      "dingir-prefix-prose-drop-convention",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒀭𒂗𒆠𒆤 𒈨𒁶 𒊕𒂷  𒅗 𒊮𒁀 𒀀𒈠𒉌𒁶",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 84,
    "refId": "ENM-WOH-1:84",
    "translit": "^dnin-maḫ-a-ra gu3 mu-un-na-de2-e",
    "i18n": {
      "en": "He said to Ninmah:"
    },
    "notes": {
      "official": "Speech-introduction.",
      "community": []
    },
    "glossaryRefs": [
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster"
    ],
    "cuneiform": "𒀭𒎏𒀀𒊏 𒅗 𒈬𒌦𒈾𒌤𒂊",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 85,
    "refId": "ENM-WOH-1:85",
    "translit": "{a ĝiš3 ak šag4 munus-a-ka ri-a} {() a gan šag4 munus-a-ka} a šag4-ga-na munus-bi mu-un-u3-tud",
    "i18n": {
      "en": "{\"The seed of a penis acted in the womb of a woman} {alternate manuscript: the child-bearing water in the womb of a woman}: in her womb, that woman has given birth to it.\""
    },
    "notes": {
      "official": "Two manuscript variants describing the conception. Both describe the *biological-procreation* path (not the *clay-fashioning* path) for Umul's birth — Enki's contest-creation is born of a woman, not pinched from abzu-clay. The shift is editorially-significant: Enki's contest-creature is *more-uncanny* than Ninmah's — born of biological-conception yet so disabled that he is *neither living nor dead* (v 101).",
      "community": []
    },
    "glossaryRefs": [
      "manuscript-variant-inline-rendering-convention"
    ],
    "cuneiform": "𒀀 𒍑 𒀝 𒊮 𒊩𒀀𒅗 𒊑𒀀  𒀀 𒃶 𒊮 𒊩𒀀𒅗 𒀀 𒊮𒂵𒈾 𒊩𒁉 𒈬𒌦𒅇𒌅",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 86,
    "refId": "ENM-WOH-1:86",
    "translit": "^dnin-maḫ […] u3-tud-bi-še3 am3-mi-ni-gub",
    "i18n": {
      "en": "Ninmah […] stood by for its birth."
    },
    "notes": {
      "official": "Ninmah, the chief birth-goddess, stands by for the birth — even of Enki's contest-creature. The cross-cooperation persists.",
      "community": []
    },
    "glossaryRefs": [
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒀭𒎏  𒅇𒌅𒁉𒂠 𒀀𒀭𒈪𒉌𒁺",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 87,
    "refId": "ENM-WOH-1:87",
    "translit": "munus-bi ud-bi […] GA AŠ X KA {šag4-ba i-in-šub} {() saĝ-bi-iš [ba]-/ra\\-an-e3}",
    "i18n": {
      "en": "That woman, on that day […] … … {it fell forth from her womb} {alternate manuscript: it came forth head-first}."
    },
    "notes": {
      "official": "Two manuscript variants describing the birth. Both describe an unusual-or-difficult delivery, prefiguring Umul's catastrophic disability.",
      "community": []
    },
    "glossaryRefs": [
      "manuscript-variant-inline-rendering-convention",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒊩𒁉 𒌓𒁉  𒂵 𒀸  𒅗 𒊮𒁀 𒄿𒅔𒊒  𒊕𒁉𒅖 𒁀𒊏𒀭𒌓𒁺",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 88,
    "refId": "ENM-WOH-1:88",
    "translit": "gi4-bi u4-mu-ul a-za-ad-bi gig-ga ki nam-X-bi gig-ga igi-bi gig-ga gu2-bi gig-ga",
    "i18n": {
      "en": "This second one was Umul: its head was sick, its place of …-ing was sick, its eyes were sick, its neck was sick."
    },
    "notes": {
      "official": "**Umul: Enki's contest-creature.** Vv 88-91 list Umul's comprehensive disabilities. The etymology of *u4-mu-ul* is debated: Jacobsen reads 'my day is distant' (= short-lived); Black et al. read 'sickly-newborn' (a class-noun); ETCSL preserves as proper-name. See overlay entry `umul-sickly-creature-name-etymology`.\n\n*A-za-ad* — a body-part lexeme of uncertain precise reference; the standard reading is 'head'; some scholars (Stol *Birth in Babylonia and the Bible* 2000) suggest 'fontanel' (the unossified soft-spot of a newborn's skull) in birth-and-defect contexts. See overlay entry `a-za-ad-head-fontanel-body-part`.\n\nThe catalogue of disabilities is so comprehensive that Umul is virtually a *catalogue-of-everything-wrong*. The Mesopotamian *šumma izbu* monstrous-birth-omen-tradition is the comparative-literature-genre to which Umul belongs; see **Lambert** 'A New Look at the Babylonian Background of Genesis' *JTS* 16 (1965); **Kilmer** 'Of Babies, Boats, and Arks' (1989).",
      "community": []
    },
    "glossaryRefs": [
      "umul-sickly-creature-name-etymology",
      "a-za-ad-head-fontanel-body-part"
    ],
    "cuneiform": "𒄄𒁉 𒌓𒈬𒌌 𒀀𒍝𒀜𒁉 𒍼𒂵 𒆠 𒉆𒁉 𒍼𒂵 𒅆𒁉 𒍼𒂵 𒄘𒁉 𒍼𒂵",
    "cuneiform_confidence": "full"
  },
  {
    "n": 89,
    "refId": "ENM-WOH-1:89",
    "translit": "zi til-til ti sur-sur mur gig-ga šag4 gig-ga lipiš gig-ga",
    "i18n": {
      "en": "Its breath was failing, its ribs dripping, its lungs sick, its heart sick, its inner body sick."
    },
    "notes": {
      "official": "The disability-catalogue continues. *Zi til-til* — 'breath failing/ending' — picks up the *zi* lexeme of the v 11 crux (the breath-into-clay vs complain-about-life debate; see overlay entry `zi-inim-line11-breath-into-clay-vs-complain-about-life-crux` and central entry `zi-sumerian-breath-of-life-cross-corpus`). Where the gods at v 11 placed breath into the clay (on the Lambert-Jacobsen reading), Umul's *breath* is failing — the same lexeme, now in the dying-out sense rather than the animating sense.",
      "community": []
    },
    "glossaryRefs": [
      "zi-sumerian-breath-of-life-cross-corpus",
      "umul-sickly-creature-name-etymology"
    ],
    "cuneiform": "𒍣 𒌀𒌀 𒋾 𒋩𒋩 𒄯 𒍼𒂵 𒊮 𒍼𒂵 𒀚 𒍼𒂵",
    "cuneiform_confidence": "full"
  },
  {
    "n": 90,
    "refId": "ENM-WOH-1:90",
    "translit": "šu-bi(source: NI) a-za-ad la2-la2 ka-bi-še3 ninda nu-ĝar murgu2 [saĝ]-du ze2-re",
    "i18n": {
      "en": "Its hand hung limp at its head; it could not lift bread to its mouth; its back and [skull] were broken."
    },
    "notes": {
      "official": "The disability-catalogue's most-disabling element: Umul cannot lift bread to his mouth. Bread (*ninda*) is the institutional-marker of integration into the temple-economy (cf. v 81 — Enki gave bread to each of Ninmah's defectives); Umul cannot eat the bread. The exclusion-from-the-bread-economy is editorially-foundational: it is what makes Umul *neither living nor dead* (v 101).",
      "community": []
    },
    "glossaryRefs": [
      "a-za-ad-head-fontanel-body-part",
      "umul-sickly-creature-name-etymology",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒋗 𒉌 𒀀𒍝𒀜 𒇲𒇲 𒅗𒁉𒂠 𒃻 𒉡𒃻 𒈱 𒊕𒁺 𒍢𒊑",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 91,
    "refId": "ENM-WOH-1:91",
    "translit": "zag-še sur ĝiri3 sur-sur a-gar3 nu-DU am3-ma-ni-/in\\-dim2",
    "i18n": {
      "en": "Its shoulder and feet trembled (?); it could not walk in the meadow — such a one he had fashioned."
    },
    "notes": {
      "official": "Closure of the disability-catalogue. Umul cannot walk *a-gar3* (in the meadow, in the open fields) — exclusion from agricultural-and-civic life.",
      "community": []
    },
    "glossaryRefs": [
      "umul-sickly-creature-name-etymology"
    ],
    "cuneiform": "𒍠𒊺 𒋩 𒄊 𒋩𒋩 𒀀𒃼 𒉡𒁺 𒀀𒀭𒈠𒉌𒅔𒁶",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 92,
    "refId": "ENM-WOH-1:92",
    "translit": "^den-ki-ke4 ^dnin-maḫ-ra gu3 mu-na-de2-e",
    "i18n": {
      "en": "Enki said to Ninmah:"
    },
    "notes": {
      "official": "Speech-introduction; Enki challenges Ninmah to decree Umul's destiny.",
      "community": []
    },
    "glossaryRefs": [
      "dingir-prefix-prose-drop-convention",
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster"
    ],
    "cuneiform": "𒀭𒂗𒆠𒆤 𒀭𒎏𒊏 𒅗 𒈬𒈾𒌤𒂊",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 93,
    "refId": "ENM-WOH-1:93",
    "translit": "lu2 šu dim2-ma-zu nam i-ni-in-tar ninda mi-ni-[šum2]",
    "i18n": {
      "en": "\"For the beings of your fashioning I decreed destinies; I [gave them] bread."
    },
    "notes": {
      "official": "Enki recapitulates his contest-action: destinies decreed, bread given.",
      "community": []
    },
    "glossaryRefs": [
      "nam-sumerian-destiny-fate-cross-corpus",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒇽 𒋗 𒁶𒈠𒍪 𒉆 𒄿𒉌𒅔𒋻 𒃻 𒈪𒉌𒋧",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 94,
    "refId": "ENM-WOH-1:94",
    "translit": "za-e lu2 šu dim2-ĝu10-uš nam-bi tar-ra-ab ninda ḫe2-[…-šum2]",
    "i18n": {
      "en": "Now you, in turn, decree the destiny of the being of my fashioning; let it [be given] bread!\""
    },
    "notes": {
      "official": "The challenge proper: Ninmah is to decree Umul's destiny and give him bread.",
      "community": []
    },
    "glossaryRefs": [
      "nam-sumerian-destiny-fate-cross-corpus",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒍝𒂊 𒇽 𒋗 𒁶𒈬𒍑 𒉆𒁉 𒋻𒊏𒀊 𒃻 𒋧",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 95,
    "refId": "ENM-WOH-1:95",
    "translit": "^dnin-maḫ-e u4-mu-ul igi [du8-a-ni-ta e-ne]-še3 ba-e-gi4",
    "i18n": {
      "en": "When Ninmah [saw] Umul, she turned to [him]."
    },
    "notes": {
      "official": "Ninmah's response begins. She approaches Umul, follows the established pattern (Ninmah-fashions → Enki-sees → Enki-decrees in round one, here in reverse).",
      "community": []
    },
    "glossaryRefs": [
      "umul-sickly-creature-name-etymology",
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒀭𒎏𒂊 𒌓𒈬𒌌 𒅆 𒂃𒀀𒉌𒋫 𒂊𒉈𒂠 𒁀𒂊𒄄",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 96,
    "refId": "ENM-WOH-1:96",
    "translit": "u4-mu-ul mu-na-te en3 mu-na-tar-tar-re dug4-ga nu-zu-e",
    "i18n": {
      "en": "She drew near to Umul, kept questioning him — but he could not speak."
    },
    "notes": {
      "official": "Umul cannot speak. The exclusion from speech is exclusion from social-and-civic life; in the Sumerian aetiological-tradition, speech is foundational for participation in *kalam* (the Land; see central entry `kalam-ka-na-ag-the-land-cross-corpus`).",
      "community": []
    },
    "glossaryRefs": [
      "umul-sickly-creature-name-etymology"
    ],
    "cuneiform": "𒌓𒈬𒌌 𒈬𒈾𒋼 𒇷 𒈬𒈾𒋻𒋻𒊑 𒅗𒂵 𒉡𒍪𒂊",
    "cuneiform_confidence": "full"
  },
  {
    "n": 97,
    "refId": "ENM-WOH-1:97",
    "translit": "ninda gu7-a-ni-še3 mu-na-ab-de6 šu nu-mu-na-da-gid2-/de3\\",
    "i18n": {
      "en": "She brought him bread to eat — but he could not stretch out his hand for it."
    },
    "notes": {
      "official": "Ninmah attempts the bread-integration test (the same that worked for all six of her defectives); Umul fails. The cumulative-failure of Ninmah's tests prepares her concession at v 101.",
      "community": []
    },
    "glossaryRefs": [
      "umul-sickly-creature-name-etymology"
    ],
    "cuneiform": "𒃻 𒅥𒀀𒉌𒂠 𒈬𒈾𒀊𒁺 𒋗 𒉡𒈬𒈾𒁕𒁍𒉈",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 98,
    "refId": "ENM-WOH-1:98",
    "translit": "^ĝišgur8-u6 šag4^? nu-mu-na-nu2 nu-mu-da-an-ĝal2-ĝal2",
    "i18n": {
      "en": "He could not lie down on a … bedstead; nothing was at his disposal."
    },
    "notes": {
      "official": "The disability-litany continues. Umul has no resources, no abilities; *nothing was at his disposal*.",
      "community": []
    },
    "glossaryRefs": [],
    "cuneiform": "𒅆𒂍  𒉡𒈬𒈾𒈿 𒉡𒈬𒁕𒀭𒅅𒅅",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 99,
    "refId": "ENM-WOH-1:99",
    "translit": "gub [nu]-mu-da-tuš nu-mu-da-nu2 e2 nu-mu-da-[X] ninda nu-mu-da-[gu7]",
    "i18n": {
      "en": "He could not stand, nor sit, nor lie down; he could not […] a house; he could not [eat] bread."
    },
    "notes": {
      "official": "Final disability-summary: standing, sitting, lying down, house-occupying, bread-eating — all impossible. The five-fold exclusion is total.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒁺 𒉡𒈬𒁕𒆪 𒉡𒈬𒁕𒈿 𒂍 𒉡𒈬𒁕 𒃻 𒉡𒈬𒁕𒅥",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 100,
    "refId": "ENM-WOH-1:100",
    "translit": "^dnin-maḫ-e ^den-ki-ra inim-ma mu-[…-gi4-gi4]",
    "i18n": {
      "en": "Ninmah [answered] Enki with a word:"
    },
    "notes": {
      "official": "Ninmah responds to Enki with the contest-conceding verdict at v 101.",
      "community": []
    },
    "glossaryRefs": [
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster",
      "dingir-prefix-prose-drop-convention",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒀭𒎏𒂊 𒀭𒂗𒆠𒊏 𒅗𒈠 𒈬𒄄𒄄",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 101,
    "refId": "ENM-WOH-1:101",
    "translit": "lu2 šu dim2-ma-zu lu2 til3-la in-nu lu2 [ug5-ga] /in\\-nu il2-bi nu-mu-da",
    "i18n": {
      "en": "\"The being you have fashioned is not a living man, is not a [dead] man — he cannot sustain himself.\""
    },
    "notes": {
      "official": "**The composition's most-discussed conceptual-category: the *neither-living-nor-dead* liminal-being.** Ninmah's verdict on Umul: *lu2 til3-la in-nu lu2 ug5-ga in-nu* — 'is not a living man, is not a dead man'. The Sumerian-Akkadian liminal-being category is well-attested across the demonological-and-medical corpus (the Akkadian *eṭemmū* ghosts; the *rabiṣu* lurkers; the *mukīl rēš lemutti* bearers-of-evil). Umul belongs to no living-category and no dead-category — Enki's contest-creature is structurally-unprecedented. See overlay entry `lu2-til-la-lu2-ug-ga-neither-living-nor-dead`.\n\nThe verdict is the contest's structural-resolution: Ninmah concedes that Enki's creation falls outside any social-role-integration she can devise. The composition's narrator-statement at v 140 will confirm — *Ninmah could not rival the great lord Enki*.",
      "community": []
    },
    "glossaryRefs": [
      "lu2-til-la-lu2-ug-ga-neither-living-nor-dead",
      "umul-sickly-creature-name-etymology"
    ],
    "cuneiform": "𒇽 𒋗 𒁶𒈠𒍪 𒇽 𒋾𒆷 𒅔𒉡 𒇽 𒂦𒂵 𒅔𒉡 𒅍𒁉 𒉡𒈬𒁕",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 102,
    "refId": "ENM-WOH-1:102",
    "translit": "^den-ki-ke4 ^dnin-maḫ-e mu-na-ni-ib-gi4-gi4",
    "i18n": {
      "en": "Enki answered Ninmah:"
    },
    "notes": {
      "official": "Enki's response — the destiny-decree recapitulation of vv 103-108.",
      "community": []
    },
    "glossaryRefs": [
      "dingir-prefix-prose-drop-convention",
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster"
    ],
    "cuneiform": "𒀭𒂗𒆠𒆤 𒀭𒎏𒂊 𒈬𒈾𒉌𒅁𒄄𒄄",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 103,
    "refId": "ENM-WOH-1:103",
    "translit": "lu2 gi šu sig-ra nam mi-ni-tar ninda mi-ni-in-šum2",
    "i18n": {
      "en": "\"To the first one, the man of weak hands, I decreed a destiny — I gave him bread.\""
    },
    "notes": {
      "official": "Enki's recapitulation of the first defective: the weak-handed man (v 59); see overlay entry `lu2-gi-sushuru-sasade-nugam-weak-handed-disabled`. The recapitulation-sequence vv 103-108 is editorially-significant: it emphasizes that *all six* of Ninmah's defectives received destinies-and-bread — the contest is decided not by Enki's failure-of-Ninmah's-creatures (he succeeded with all six) but by Ninmah's inability to find a destiny for Umul.",
      "community": []
    },
    "glossaryRefs": [
      "lu2-gi-sushuru-sasade-nugam-weak-handed-disabled",
      "nam-sumerian-destiny-fate-cross-corpus"
    ],
    "cuneiform": "𒇽 𒄀 𒋗 𒋝𒊏 𒉆 𒈪𒉌𒋻 𒃻 𒈪𒉌𒅔𒋧",
    "cuneiform_confidence": "full"
  },
  {
    "n": 104,
    "refId": "ENM-WOH-1:104",
    "translit": "lu2 ĝiš-nu11 gi4-gi4-ra nam mi-ni-tar ninda mi-ni-in-šum2",
    "i18n": {
      "en": "\"To the man who turned back the light I decreed a destiny — I gave him bread.\""
    },
    "notes": {
      "official": "The blind-musician aetiology recapitulated (v 64); see overlay entry `gi-nu-gi-blind-man-marvel-of-onlookers`.",
      "community": []
    },
    "glossaryRefs": [
      "gi-nu-gi-blind-man-marvel-of-onlookers",
      "nam-sumerian-destiny-fate-cross-corpus"
    ],
    "cuneiform": "𒇽 𒄑𒉢 𒄄𒄄𒊏 𒉆 𒈪𒉌𒋻 𒃻 𒈪𒉌𒅔𒋧",
    "cuneiform_confidence": "full"
  },
  {
    "n": 105,
    "refId": "ENM-WOH-1:105",
    "translit": "/lu2\\ ĝiri3 ḫum dab5-ra nam mi-ni-tar ninda mi-ni-in-šum2",
    "i18n": {
      "en": "\"To the man with broken, foot-bound feet I decreed a destiny — I gave him bread.\""
    },
    "notes": {
      "official": "Third defective recapitulated (v 66); the foot-bound man (the main-text reading rather than the *lu2lil* variant).",
      "community": []
    },
    "glossaryRefs": [
      "nam-sumerian-destiny-fate-cross-corpus"
    ],
    "cuneiform": "𒇽 𒄊  𒆪𒊏 𒉆 𒈪𒉌𒋻 𒃻 𒈪𒉌𒅔𒋧",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 106,
    "refId": "ENM-WOH-1:106",
    "translit": "lu2 a [sur-sur]-ra nam mi-ni-tar [ninda mi-ni-in-šum2]",
    "i18n": {
      "en": "\"To the man dripping [continually with water] I decreed a destiny — [I gave him bread].\""
    },
    "notes": {
      "official": "Fourth defective recapitulated (v 69); the water-dripping man healed by incantation-water (v 71); see overlay entry `namtar-disease-demon-vs-destiny-parsing-crux`.",
      "community": []
    },
    "glossaryRefs": [
      "nam-sumerian-destiny-fate-cross-corpus",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒇽 𒀀 𒋩𒋩𒊏 𒉆 𒈪𒉌𒋻 𒃻 𒈪𒉌𒅔𒋧",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 107,
    "refId": "ENM-WOH-1:107",
    "translit": "munus nu-[u3-tud]-ra nam mi-ni-tar /ninda\\ mi-ni-/in\\-[šum2]",
    "i18n": {
      "en": "\"To the woman who could [not give birth] I decreed a destiny — I [gave her] bread.\""
    },
    "notes": {
      "official": "Fifth defective recapitulated (v 72); the infertile woman established in the women's quarters or set up as a weaver (v 74).",
      "community": []
    },
    "glossaryRefs": [
      "nam-sumerian-destiny-fate-cross-corpus",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒊩 𒉡𒅇𒌅𒊏 𒉆 𒈪𒉌𒋻 𒃻 𒈪𒉌𒅔𒋧",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 108,
    "refId": "ENM-WOH-1:108",
    "translit": "lu2 [su-ba ĝiš3 nu-ĝar gal4-la nu-ĝar]-ra nam mi-ni-[tar ninda mi-ni-in-šum2]",
    "i18n": {
      "en": "\"To the being [whose body had been formed with neither penis nor vulva] I [decreed a destiny — I gave it bread].\""
    },
    "notes": {
      "official": "Sixth defective recapitulated (v 75); the *tiru* of Nibru; see overlay entries `lu2-su-ba-gish-galla-no-genitalia` and `tiru-third-gender-courtier-palace-attendant`.",
      "community": []
    },
    "glossaryRefs": [
      "lu2-su-ba-gish-galla-no-genitalia",
      "tiru-third-gender-courtier-palace-attendant",
      "nam-sumerian-destiny-fate-cross-corpus",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒇽 𒋢𒁀 𒍑 𒉡𒃻 𒊩𒆷 𒉡𒃻𒊏 𒉆 𒈪𒉌𒋻 𒃻 𒈪𒉌𒅔𒋧",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 109,
    "refId": "ENM-WOH-1:109",
    "translit": "nin9-ĝu10 […]",
    "i18n": {
      "en": "\"My sister […]\""
    },
    "notes": {
      "official": "Enki addresses Ninmah as *nin9-ĝu10* — 'my sister'. The kinship-vocabulary in the divine assembly: Ninmah is variously *Enki's sister* and *the principal birth-goddess*; the kinship-terms reflect the structured-divine-family of the Sumerian pantheon.",
      "community": []
    },
    "glossaryRefs": [
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒎐𒈬 ",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 110,
    "refId": "ENM-WOH-1:110",
    "translit": "[…]",
    "i18n": {
      "en": "[…]"
    },
    "notes": {
      "official": "Lacuna.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "",
    "cuneiform_confidence": "low"
  },
  {
    "n": 111,
    "refId": "ENM-WOH-1:111",
    "translit": "A […]",
    "i18n": {
      "en": "… […]"
    },
    "notes": {
      "official": "Lacuna.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒀀 ",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 112,
    "refId": "ENM-WOH-1:112",
    "translit": "^dnin-[maḫ-e] [^den-ki-ra gu3 mu-na-de2-e]",
    "i18n": {
      "en": "Nin[mah] [spoke to Enki]:"
    },
    "notes": {
      "official": "Speech-introduction (restored).",
      "community": []
    },
    "glossaryRefs": [
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster",
      "dingir-prefix-prose-drop-convention",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒀭𒎏𒂊 𒆠𒊏 𒅗 𒈬𒈾𒌤𒂊",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 113,
    "refId": "ENM-WOH-1:113",
    "translit": "aĝ2-[ĝa2 …]",
    "i18n": {
      "en": "\"Mea[suring out …]\""
    },
    "notes": {
      "official": "Ninmah's series of *aĝ2-ĝa2* — *measuring-out* — speech-fragments at vv 113-118. The lacunae prevent recovery of the full speech; the *measuring-out* register suggests Ninmah evaluating the contest's outcome and assigning standards.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒉘𒂷 ",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 114,
    "refId": "ENM-WOH-1:114",
    "translit": "aĝ2-/ĝa2\\ […]",
    "i18n": {
      "en": "\"Measuring out […]\""
    },
    "notes": {
      "official": "Continuation of the *measuring-out* speech.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒉘𒂷 ",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 115,
    "refId": "ENM-WOH-1:115",
    "translit": "MA A […]",
    "i18n": {
      "en": "… … […]"
    },
    "notes": {
      "official": "Cuneiform sign-values preserved; lacuna.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒈠 𒀀 ",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 116,
    "refId": "ENM-WOH-1:116",
    "translit": "aĝ2-ĝa2 […]",
    "i18n": {
      "en": "\"Measuring out […]\""
    },
    "notes": {
      "official": "Continuation of the *measuring-out* speech.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒉘𒂷 ",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 117,
    "refId": "ENM-WOH-1:117",
    "translit": "aĝ2-ĝa2 […]",
    "i18n": {
      "en": "\"Measuring out […]\""
    },
    "notes": {
      "official": "Continuation of the *measuring-out* speech.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒉘𒂷 ",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 118,
    "refId": "ENM-WOH-1:118",
    "translit": "aĝ2-[ĝa2] X […]",
    "i18n": {
      "en": "\"Mea[suring out] … […]\""
    },
    "notes": {
      "official": "Continuation.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒉘𒂷  ",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 119,
    "refId": "ENM-WOH-1:119",
    "translit": "[…]",
    "i18n": {
      "en": "[…]"
    },
    "notes": {
      "official": "Lacuna.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "",
    "cuneiform_confidence": "low"
  },
  {
    "n": 120,
    "refId": "ENM-WOH-1:120",
    "translit": "[…]",
    "i18n": {
      "en": "[…]"
    },
    "notes": {
      "official": "Lacuna.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "",
    "cuneiform_confidence": "low"
  },
  {
    "n": 121,
    "refId": "ENM-WOH-1:121",
    "translit": "[…] X X DU […]",
    "i18n": {
      "en": "[…] … … … […]"
    },
    "notes": {
      "official": "Lacuna.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "   𒁺 ",
    "cuneiform_confidence": "low"
  },
  {
    "n": 122,
    "refId": "ENM-WOH-1:122",
    "translit": "[…] NI DU AĜ2 TAG-še3 [mu-ni]-/in\\-kur9-re",
    "i18n": {
      "en": "[…] … … … to … [he made him] enter."
    },
    "notes": {
      "official": "Heavily damaged. The verb *kur9-re* — 'to enter' — suggests a place-of-entry / sanctuary-of-entry for Umul; the line may transition to v 123's discussion of Umul's exclusion from heaven, earth, and the Land.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": " 𒉌 𒁺  𒋳𒂠 𒈬𒉌𒅔𒆭𒊑",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 123,
    "refId": "ENM-WOH-1:123",
    "translit": "a2-še3 an nu-mu-e-tuš ki nu-[mu-e]-tuš i-bi2 il2-la-zu ka-na-aĝ2-ĝa2 nu-ed2-en",
    "i18n": {
      "en": "\"Now, you do not dwell in heaven, nor [do you] dwell on earth; you, of (such) raised gaze, do not come forth into the Land.\""
    },
    "notes": {
      "official": "**Ninmah's verdict on Umul's existential-exclusion:** he does not dwell in *an* (heaven), does not dwell on *ki* (earth), does not come forth into *ka-na-aĝ2* (the Land = Sumer / the civilized homeland). The three-fold spatial exclusion — heaven, earth, the Land — is total. See central entry `kalam-ka-na-ag-the-land-cross-corpus` for the Sumerian collective-territorial-identity *kalam* lexeme (the Sumerian Land, distinct from *kur* foreign-lands), and the cross-corpus parallel to Hebrew *ha-aretz* (the Land of Israel) and Akkadian *mātu*.",
      "community": []
    },
    "glossaryRefs": [
      "kalam-ka-na-ag-the-land-cross-corpus",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒀉𒂠 𒀭 𒉡𒈬𒂊𒆪 𒆠 𒉡𒈬𒂊𒆪 𒄿𒉈 𒅍𒆷𒍪 𒅗𒈾𒉘𒂷 𒉡𒌓𒁺𒂗",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 124,
    "refId": "ENM-WOH-1:124",
    "translit": "ki za-e nu-tuš-en e2-ĝu10 du3-a inim-zu { mu } {() ĝiš} nu-tuku",
    "i18n": {
      "en": "\"The place where you do not dwell — my built house — gives no heed to your word.\""
    },
    "notes": {
      "official": "Ninmah's house pays no heed to Umul's word. Two manuscript variants: { mu } 'name' / {() ĝiš} 'wood, tree, ear'. The reading {() ĝiš} — 'does not have (an) ear (for your word)' — uses the Sumerian wisdom-and-hearing idiom (*ĝiš tuku* — 'to have an ear; to hear; to attend to').",
      "community": []
    },
    "glossaryRefs": [
      "manuscript-variant-inline-rendering-convention",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒆠 𒍝𒂊 𒉡𒆪𒂗 𒂍𒈬 𒆕𒀀 𒅗𒍪  𒈬   𒄑 𒉡𒌇",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 125,
    "refId": "ENM-WOH-1:125",
    "translit": "ki za-e nu-til3-en iri-ĝu10 du3-a niĝ2-ĝu10 lib ba-sig9-ge-en",
    "i18n": {
      "en": "\"The place where you do not live — my built city — you reduce its things to dread silence.\""
    },
    "notes": {
      "official": "Continuation of Ninmah's verdict. *Iri* — *city* — is the social-civic counterpart of *kalam* (the Land); Ninmah's *built city* is reduced to *lib* — *dread silence* — by Umul's exclusion.",
      "community": []
    },
    "glossaryRefs": [
      "kalam-ka-na-ag-the-land-cross-corpus"
    ],
    "cuneiform": "𒆠 𒍝𒂊 𒉡𒋾𒂗 𒌷𒈬 𒆕𒀀 𒃻𒈬 𒈜 𒁀𒋛𒄀𒂗",
    "cuneiform_confidence": "full"
  },
  {
    "n": 126,
    "refId": "ENM-WOH-1:126",
    "translit": "[iri]-ĝu10 gel-le-eĝ3-ĝa2 e2-ĝu10 gul-la { du5-mu-> } {() dumu-ĝu10} šu dab5-ba",
    "i18n": {
      "en": "\"My [city] lies in ruin; my house is destroyed; my child has been seized.\""
    },
    "notes": {
      "official": "Ninmah's lament: her city in ruin, her house destroyed, her child seized. The lament register echoes the Sumerian *city-lament* genre (the *Lamentation over the Destruction of Ur*, the *Lamentation over Sumer and Ur*; Black-Cunningham-Robson-Zolyomi ETCSL c.2.2). Two manuscript variants on the child-lexeme: { du5-mu } / {() dumu-ĝu10} — both reading *child* / *son*.",
      "community": []
    },
    "glossaryRefs": [
      "manuscript-variant-inline-rendering-convention",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒌷𒈬 𒄃𒇷𒉘𒂷 𒂍𒈬 𒄢𒆷  𒂅𒈬   𒌉𒈬 𒋗 𒆪𒁀",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 127,
    "refId": "ENM-WOH-1:127",
    "translit": "[lu2]-kar-ra-ĝen e2-kur-ta { e3-ĝen } {() e3-a}",
    "i18n": {
      "en": "\"I am a fugitive — driven out from the E-kur!\""
    },
    "notes": {
      "official": "**Ninmah identifies herself as a fugitive driven out from the E-kur — Enlil's principal temple at Nippur.** The E-kur is the religious-and-political center of the Sumerian world; Ninmah's claim of being driven-out from the E-kur dramatizes her contest-defeat. See central entry `ekur-house-of-the-mountain-enlil-temple-cross-corpus` for the *house of the mountain* etymology and the cross-corpus *temple-as-cosmic-mountain* tradition (Ugaritic Mount Zaphon; Hebrew Bible Mount Zion / *Har ha-Bayit*; Greek Mount Olympus; Vedic Mount Meru).",
      "community": []
    },
    "glossaryRefs": [
      "ekur-house-of-the-mountain-enlil-temple-cross-corpus",
      "manuscript-variant-inline-rendering-convention",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒇽𒋼𒀀𒊏𒁺 𒂍𒆳𒋫  𒌓𒁺𒁺   𒌓𒁺𒀀",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 128,
    "refId": "ENM-WOH-1:128",
    "translit": "ud me-e niĝ2-ĝu10 šu-zu-ta šu la-ba-ra-e3",
    "i18n": {
      "en": "\"On that day, what is mine has not slipped from your hand.\""
    },
    "notes": {
      "official": "Ninmah acknowledges that Enki holds the contest in his hand. The contest-resolution is approaching.",
      "community": []
    },
    "glossaryRefs": [],
    "cuneiform": "𒌓 𒈨𒂊 𒃻𒈬 𒋗𒍪𒋫 𒋗 𒆷𒁀𒊏𒌓𒁺",
    "cuneiform_confidence": "full"
  },
  {
    "n": 129,
    "refId": "ENM-WOH-1:129",
    "translit": "^den-ki-ke4 ^dnin-maḫ-ra mu-na-ni-ib-gi4-gi4",
    "i18n": {
      "en": "Enki answered Ninmah:"
    },
    "notes": {
      "official": "Speech-introduction; Enki's final speech.",
      "community": []
    },
    "glossaryRefs": [
      "dingir-prefix-prose-drop-convention",
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster"
    ],
    "cuneiform": "𒀭𒂗𒆠𒆤 𒀭𒎏𒊏 𒈬𒈾𒉌𒅁𒄄𒄄",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 130,
    "refId": "ENM-WOH-1:130",
    "translit": "inim ka-zu e3-a a-ba-a i3-kur2-re",
    "i18n": {
      "en": "\"The word that has come from your mouth — who can alter it?"
    },
    "notes": {
      "official": "**The divine *fiat* statement: the word once spoken cannot be altered.** *Inim* (word) and *ka* (mouth) are paired in the canonical Sumerian divine-speech-act-is-irrevocable formula. Cross-corpus to Isa 55:11 (*ken yih'yeh d'vari asher yetze mi-pi lo yashuv elai reiqam* — 'so shall my word be that goes forth from my mouth: it shall not return to me empty') — the irrevocable-divine-word topos is widely-attested across the ANE.",
      "community": []
    },
    "glossaryRefs": [
      "nam-sumerian-destiny-fate-cross-corpus"
    ],
    "cuneiform": "𒅗 𒅗𒍪 𒌓𒁺𒀀 𒀀𒁀𒀀 𒉌𒉽𒊑",
    "cuneiform_confidence": "full"
  },
  {
    "n": 131,
    "refId": "ENM-WOH-1:131",
    "translit": "u4-mu-ul X TU dab5-ba ur2-zu-ta šu ĝal2-ab-ta",
    "i18n": {
      "en": "Take Umul, … … the seized one, from your lap — let your hand be set upon him."
    },
    "notes": {
      "official": "Enki places Umul in Ninmah's lap — the maternal-care position. The contest's resolution is *not* the destruction of Umul but his *placement-in-maternal-care* by Ninmah. The resolution is editorially-significant: even the *neither-living-nor-dead* creature receives care, integrated into the divine-family-economy through maternal-tending rather than through bread-and-destiny-decree.",
      "community": []
    },
    "glossaryRefs": [
      "umul-sickly-creature-name-etymology",
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster"
    ],
    "cuneiform": "𒌓𒈬𒌌  𒌅 𒆪𒁀 𒌫𒍪𒋫 𒋗 𒅅𒀊𒋫",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 132,
    "refId": "ENM-WOH-1:132",
    "translit": "^dnin-maḫ^? kiĝ2-ĝa2-zu ḫe2-bi2-la2-la2 šu nu-du7 ma-dab5 a-ba-am3 saĝ mu-un-ĝa2-ĝa2",
    "i18n": {
      "en": "Ninmah, may your work be counter-balanced! Imperfect things have seized me — who would set their head upright (= help them)?"
    },
    "notes": {
      "official": "**Enki's contest-closing declaration: *kiĝ2-ĝa2-zu ḫe2-bi2-la2-la2* — 'may your work be counter-balanced!'** The verb *la2* admits multiple translations: 'undone' (ETCSL); 'matched / counter-balanced' (Jacobsen); 'hang in the balance' (Foster). The WoH adopts the *counter-balance* reading following Jacobsen and the narrative-context. The verb's *la2*-construction at v 57 (Enki's offer to counter-balance Ninmah's destiny) and at v 132 (Enki's contest-closing counter-balance declaration) frames the entire contest as a *matching-and-balancing* enterprise, not a winner-take-all defeat. See overlay entry `la2-line132-ninmah-work-counterbalanced-vs-undone`.",
      "community": []
    },
    "glossaryRefs": [
      "la2-line132-ninmah-work-counterbalanced-vs-undone",
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster"
    ],
    "cuneiform": "𒀭𒎏 𒆥𒂷𒍪 𒉈𒇲𒇲 𒋗 𒉡𒌌 𒈠𒆪 𒀀𒁀𒀀𒀭 𒊕 𒈬𒌦𒂷𒂷",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 133,
    "refId": "ENM-WOH-1:133",
    "translit": "lu2 me^?-dim2^?-ĝu10 eĝer-zu-še3 tuku-a ka-bi šu ḫe2-bi2-ĝal2",
    "i18n": {
      "en": "May the human whose form is mine, who has followed in your wake, set his hand to his mouth (= eat, live)."
    },
    "notes": {
      "official": "Enki's blessing on humankind. The Sumerian *šu ka ĝar* — 'to set hand to mouth' — is the idiom for *eating, sustaining oneself, living*. The blessing places normal-humanity (whose form is Enki's — *me-dim2-ĝu10*) into the bread-and-living-economy that Umul cannot enter.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒇽 𒈬 𒂕𒍪𒂠 𒌇𒀀 𒅗𒁉 𒋗 𒉈𒅅",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 134,
    "refId": "ENM-WOH-1:134",
    "translit": "ud-da ĝiš3-ĝu10 me-teš2 ḫa-ba-i-i ĝeštug2 de5-ge-zu ḫe2-ĝal2",
    "i18n": {
      "en": "Today let my potency be praised; may your wisdom of counsel be confirmed!\""
    },
    "notes": {
      "official": "Enki's contest-closing self-praise — *ĝiš3-ĝu10 me-teš2* — 'may my potency be praised' — and confirmation of Ninmah's wisdom-counsel. The *ĝeštug2 de5-ge* — 'wisdom of counsel' — picks up Ninmah's ability to give and receive counsel; the closing is conciliatory rather than dismissive.",
      "community": []
    },
    "glossaryRefs": [],
    "cuneiform": "𒌓𒁕 𒍑𒈬 𒈨𒌨 𒁀𒄿𒄿 𒄑𒌆𒉿 𒊑𒄀𒍪 𒅅",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 135,
    "refId": "ENM-WOH-1:135",
    "translit": "enkum ninkum",
    "i18n": {
      "en": "Let the enkum and ninkum (officiants),"
    },
    "notes": {
      "official": "The *enkum* and *ninkum* are officiant-classes in the Sumerian temple-cult; they are paired here as the cult-personnel who will perform the closing-doxology of the composition.",
      "community": []
    },
    "glossaryRefs": [],
    "cuneiform": "𒂗𒉽𒅊𒉣𒈨𒂬 𒎏𒉽𒅊𒉣𒈨𒂬",
    "cuneiform_confidence": "full"
  },
  {
    "n": 136,
    "refId": "ENM-WOH-1:136",
    "translit": "ud X ĝiri3 šub-šub gu2 nam-bi-[…] ka tar-zu ḫe2-[si-il]-le-ne",
    "i18n": {
      "en": "the … of foot-prostration and neck of …, give voice to praise of you!"
    },
    "notes": {
      "official": "The cult-personnel perform the *foot-prostration* (*ĝiri3 šub-šub*) — the Mesopotamian formal-prostration-of-worship — and praise Enki.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒌓  𒄊 𒊒𒊒 𒄘 𒉆𒁉 𒅗 𒋻𒍪 𒋛𒅋𒇷𒉈",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 137,
    "refId": "ENM-WOH-1:137",
    "translit": "nin9-ĝu10 a2 nam-ur-saĝ-ĝa2 […] DU",
    "i18n": {
      "en": "\"My sister, by the strength of (your) heroism […] …!\""
    },
    "notes": {
      "official": "Enki addresses Ninmah as *nin9-ĝu10* — 'my sister' (as at v 109) — invoking her *nam-ur-saĝ* (heroism, warrior-strength). The address acknowledges Ninmah's status as a divine-peer.",
      "community": []
    },
    "glossaryRefs": [
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒎐𒈬 𒀉 𒉆𒌨𒊕𒂷  𒁺",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 138,
    "refId": "ENM-WOH-1:138",
    "translit": "šir3 […] nam-dub^? […]",
    "i18n": {
      "en": "Song […] of the scribal art (?) […]."
    },
    "notes": {
      "official": "*Šir3* — 'song, hymn' — and *nam-dub* — 'the scribal art / the office of the tablet-writer'. The reference may be to the composition itself as a song-of-the-scribal-art, performed in the temple-school context.",
      "community": []
    },
    "glossaryRefs": [
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒂡  𒉆 ",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 139,
    "refId": "ENM-WOH-1:139",
    "translit": "diĝir ĝiš tuku-a-bi u4-mu-ul du3^? […] e2-ĝu10 ḫe2-ak-[e]",
    "i18n": {
      "en": "\"The gods who heard this — let Umul build (?) […] and act on my behalf in my house!\""
    },
    "notes": {
      "official": "Enki's final disposition for Umul: assigned to *build / act / function* in Enki's house. Even the *neither-living-nor-dead* creature receives a divine-assigned-role — in Enki's own domestic-economy. The closure is editorially-significant: no creature is wasted in the Sumerian creation-economy; all are placed.",
      "community": []
    },
    "glossaryRefs": [
      "umul-sickly-creature-name-etymology",
      "digir-sumerian-divine-lexeme-cross-corpus",
      "lacuna-bracket-convention-sumerian-mesopotamian-project-standard"
    ],
    "cuneiform": "𒀭 𒄑 𒌇𒀀𒁉 𒌓𒈬𒌌   𒂍𒈬 𒀝𒂊",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 140,
    "refId": "ENM-WOH-1:140",
    "translit": "^dnin-maḫ-e en gal ^den-ki-ke4 zag nu-mu-ni-in-ša4",
    "i18n": {
      "en": "Ninmah could not rival the great lord Enki."
    },
    "notes": {
      "official": "**The narrator's contest-resolution statement.** *Zag nu-mu-ni-in-ša4* — 'she did not rival him at the side'. The contest is decided in favor of Enki; Ninmah cannot match Umul. The resolution is final and is the composition's narrative-pivot toward the closing-doxology of v 141.",
      "community": []
    },
    "glossaryRefs": [
      "ninmah-ninhursaga-nintud-birth-goddess-epithet-cluster",
      "dingir-prefix-prose-drop-convention"
    ],
    "cuneiform": "𒀭𒎏𒂊 𒂗 𒃲 𒀭𒂗𒆠𒆤 𒍠 𒉡𒈬𒉌𒅔𒁺",
    "cuneiform_confidence": "partial"
  },
  {
    "n": 141,
    "refId": "ENM-WOH-1:141",
    "translit": "a-a ^den-ki za3-mi2-zu dug3-ga",
    "i18n": {
      "en": "O father Enki, sweet is your praise!"
    },
    "notes": {
      "official": "**The composition's doxological-closing formula.** *Za3-mi2* — *praise* — is the foundational Sumerian doxological-praise lexeme, deployed in the canonical closing-formula of many Sumerian compositions: *a-a [Divine-Name] za3-mi2-zu dug3-ga* — 'O father / lord [Divine-Name], sweet is your praise'. The formula closes most of the Enki-cycle compositions (*Enki and the World Order*, *Enki and Ninhursaĝa*, *Inana and Enki*), the Inana-cycle compositions, several of the temple-hymns, and various cult-poems. See central entry `za-mi-doxological-praise-formula-sumerian-cross-corpus` for the cross-corpus parallels to Akkadian *tanattu* and Hebrew *tehillah / hallel / barukh*. The 'sweet is your praise' (*dug3-ga*) epithet parallels Hebrew *naim* (Ps 135:3, 147:1). The DINGIR-determinative ^d is preserved in the translit field; the divine-name *Enki* without prefix in the prose per the overlay convention `dingir-prefix-prose-drop-convention`.",
      "community": []
    },
    "glossaryRefs": [
      "za-mi-doxological-praise-formula-sumerian-cross-corpus",
      "dingir-prefix-prose-drop-convention"
    ],
    "cuneiform": "𒀀𒀀 𒀭𒂗𒆠 𒍠𒊩𒍪 𒄭𒂵",
    "cuneiform_confidence": "full"
  }
],
    "paragraphs": [
    ]
  },
  "links": {
    "self": "/v1/library/books/enki-and-ninmah-woh/chapters/1",
    "book": "/v1/library/books/enki-and-ninmah-woh/",
    "chapters": "/v1/library/books/enki-and-ninmah-woh/chapters/",
    "library": "/v1/library/",
    "schema": "/v1/schema/book/"
  }
}