AMD 14, 197b

rev.

3–4       His jumps are swift, strong is his bite.

5–6       From his teeth death oozes.

7–8       He carries his semen in his mouth – wherever he bit, he left his offspring.

9–10  May the Sippirûm-tree(?) cross the river hither!

11–12 May it go down to me! May it ascend from its subterranean water! 

13      Incantation formula.

6:       Note the alliterative couple izâb mūtum ↔ mārasšu īzib which strengthens the notion that the dog's progeny is death.

8:       For the collocation of ezēbum with semen and giving birth, see CT 15, 5–6 ii2, vii 8–9 (SEAL no. 7514).

9–10: Farber (following Wu) reads Zi-ip-pi-ru-ú-um, noticing correctly that Sippirûm cannot be the name of a river or a canal, for a fem. form is expected. He translates this lemma as "the one from Sippar". But who this Sipparian might be? I suggest reading sippirrum/sippirrum "(a tree and an aromatic product obtained from it)", a tree attested in first mill. medico-magical context (CAD S 230), or sippirû "(a fruit tree)", which is attested only lexically equating ^gišḫašḫur UD.KIB.NUN.KI. This understanding clarifies nagbišu: the subterranean water refers to the tree's deep roots. Another healing tree, the date palm from Tilmun, is summoned as a purifying or healing agent in the dog incantation CUSAS 32, 29a: 5–6 (SEAL no. 7087.

11:       Judging by the hand copy, li-ta-ḫ[i?]-a-am "let him get close, reach" (instead of li-ta-l[i]-a-am) is not impossible (but cf. Farber 2018, 200).

12:       The parallel of CUSAS 32, 29a: 6 (SEAL no. 7087) proves that the prep. in the broken part is ina.