Tiglath-pileser I 02

• dMÁ.GUR₈ — The logogram MÁ.GUR₈ usually denotes the sacred processional boat of Marduk; here used as a divine epithet or perhaps the deity Mār-bīti. Some editors read this as an epithet of Sîn or Marduk rather than a separate divine name. Cannot verify from photo.
• pu-qu-du DUB-NAM.MEŠ-te — Literally 'who oversees the tablets of destinies (ṭuppi šīmāti)'; the verb paqādu here means 'to entrust/oversee.' The phrase is a standard epithet of Sîn as keeper of fate-tablets, but the beginning of the line is broken.
• ša-qu-ú — Partially broken; restored as 'exalted' (šaqû). Alternative restoration possible depending on parallel manuscripts.
• ra-ḫi-iṣ kib-rat KÚR.MEŠ — Literally 'who inundates/sweeps away the (four) quarters of enemy lands'; rahāṣu can mean 'to flood over' or 'to trample.' The phrase is a standard martial epithet of Adad, but the full line is heavily restored.
• mu-še-eb-ru ṣe-ni — Literally 'who makes the flock cross (safely)'; šēnu = flock/sheep. This is an epithet of Šamaš as shepherd-god and divine judge, but 'guides the flock' is an interpretive rendering.
• kiš-šu-ti / kiš-šat — kiššatu ('totality, universe') and kiššūtu ('sovereignty, supremacy') are related but distinct. The transliteration uses both forms in different lines, correctly distinguishing Aššur's cosmic role from Enlil's political sovereignty.

Photo examination: The image shows six fragments of a clay tablet (British Museum K.2804, labelled 'T-P.' — Tiglath-pileser). The obverse face of the uppermost central fragment is the most legible; roughly five lines of Neo-Assyrian cuneiform are visible, with relatively well-cut wedges though the surface is abraded at the right and upper edges. The middle large fragment (third row) shows approximately six lines of denser text, also readable but with significant erosion at the left margin, consistent with the heavy restorations in square brackets in the scholarly transliteration. The bottom fragment is badly worn and essentially blank/illegible on the exposed face. The right and left flanking pieces show only edge profiles with no readable signs. The visible sign clusters on the uppermost inscribed fragment are broadly consistent with the transliteration's divine name sequence (Aššur, Enlil, Sîn) and epithets, but resolution and angle are insufficient to verify individual sign values with confidence. The scholarly transliteration is drawn from a composite of multiple witnesses (ORACC Q005927), and the extensive lacunae reflect genuine breakage across all manuscript copies. This is a standard Neo-Assyrian royal prologue invoking the great gods as authorisers of kingship, well paralleled in Tiglath-pileser I annals (RIMA 2, A.0.87); restorations within brackets follow those parallels. The reading of dMÁ.GUR₈ as the divine barge (associated with Marduk's processional boat or a separate deity Mār-bīti) remains debated.