YOS 11, 15 // YOS 11, 29b

A1=B23 The evil-doer, his evil deeds will not leave him (Text A: her),

A2=B23 his wickedness will not leave his offspring.

A3=B24 He who sows wickedness, his hands will reap (it).

A4=B24 The word which came out against me - his (the evil-doer's) sons will repeat(?).

A5=B25 The torn-eyed wolf shall not rejoice,

A6=B25 and as for the roaring lion - he will moan to me.

A7=B26 The... will not be well...

A8=B26 ... will not... the howling...

A9=B27 To the wro[nged person(?) ....who like...

A10=B27    To the... hand(?)...

A11=B28    The wro[nged person(?) ...

A12=B28    ... ...

A13=B29    To the...

A14=B29    ... ...

A15 He who carries(?)...

A16 ... in the ...

A17 8 peas, 7 (grains of?) K.-vegetable, 9 (grains of?) wheat,

A18 7 grains of S.-plant, (mixed in) B.-liquid (and) vinegar

A19 you will bury in the socket for the doorpost -

A20 Witchcrafts which were done against this house will [...]

A21–22  If the man is constantly troubled and worry is set upon him -

A22–23  he will tear out a brick from his threshold and place it in his stove;

A24 Thus will his worry be torn out.

General: The verbal form in A20 inneppušū (rather than inneppešū) and the unusual use of logograms (A17–18) seem to point to the late OB as the date of this duplicate. Mimation, however, is generally kept in both texts (cf. however A4: uṣ-ṣi-a) vs. B24: uṣ-ṣi-a-am).

A1–4=B23–24: The gnomic, almost wisdom-like, character of this list of phrases is not typical to OB incantations.

A4=B24: INIM-a-at, read awāt or pl. awât, seems a better reading than the difficult ka-a-ad, suggested by Schwemer (2010, 63 and n. 3: "the ... from which he escapes, his sons will double (it)"). For the term awātum, "word", used as a designation of an incantation, see YOS 11, 12c: 37 (a-wa-tum a-wa-at bu-[ul?-ṭim?]. A clear difficulty in this proposal is that awātum, f., cannot be referred to by the pron. -šu in ap-lu-šu. The pron. is therefore understood as referring to the person who spoke the evil word. If so ap-lu-šu stands for aplûm (āpilum), "dissenter", or "answerer", and not for aplum, "heir" whose const. is apilšu (although pirḫum, "offspring", in ll. A2=B23 does not allow to rule out the possibility, raised by Schwemer 2010, 63 to read aplū, "sons"). So understood, the line presents the speaker's wishes that the evil words spoken against him will be altered, or revoked, by a person who has the power to do so.

A4–6=B25   This couplet, also of gnomic character, refers metaphorically to the evil-doer.

A21: the spelling šumma(DIŠ) is atypical to literary texts.

B25: ba-ar-ba-ru i-mi-ṣi-ni is a sandhi spelling of (ḫ)imiṣ īni, for which see OB Lu B iv 48–49: [lú.igi.x.x] = ša ināšu nasḫā, "whose eyes have been torn out", [lú.igi.x.x] = ša ināšu ḫamṣā, "whose eyes have been torn out", and AfO 18, 65: 20 (OB omen) šumma(DIŠ) awīlum(LÚ) na-ap-lu-sú ḫa-mi-iṣ mu-ut ḫi-in-qi i-ma-at, "If a man's way of looking is oblique: he will die of constriction". For the grammatical construction of (ḫ)imiṣ īni see Wasserman 2003a, 53.