Line	Text original	Text translated
o. 1	a-na a-wi-lim	To the gentleman,
o. 2	qi2-bi2-ma	say:
o. 3	um-ma zi-nu-u2[individual=Zinû]-ma	thus (speaks) Zinû[individual=Zinû].
o. 4	dutu u₃ dnin.šubur
o. 5	aš-šum-ia a-na da-ri-ia-tim
o. 6	li-ba-al-li-ṭu2-ka
o. 7	aš-šum a.ša3 še.giš.i3[glossary=šamaššammū]	Concerning sesame[glossary=šamaššammū] fields
o. 8	ša aš.dub.baki[geogr=Ašdubba]	in Ašdubba[geogr=Ašdubba],
o. 9	ma-am-ma-an u2-ul ta-aš-ku-um°-ma	you did not place anybody so that
o. 10	še.giš.i3 im-ma-ša-aḫ	sesame could be stolen!
o. 11	Idšul-pa-e3-na-ṣir
o. 12	ṭu3-ur-dam-ma
o. 13	še.giš.i3 li-iṣ-ṣu2-ur-ma	watch over sesame so that
r. 14	la [i]-ḫa-li-⸢kum⸣	it will not be lost to you!
r. 15	bi-tum ša-li-im	The house is well.
r. 16	šu-lu!-um-ka šu-up-ra-am	Write to me your greeting,
r. 17	li-ib-bi la it-te-ne2-eḫ-[p]i	lest my heart break!

1. Palaeographical and philological commentary

• Line 10: As Stol and Fiette, after him, noted, the verb is mašā’um N/IV “to be stolen”; there is no connection here with the verb mašāḫum “to count”. Huehnergard also noticed this in his grammar of the Akkadian language (1997: 457), specifying that the weak consonant was here surprisingly preserved in writing. Moreover, since the term for sesame is a plural (šamaššammū), one would expect a sign ḫu instead of aḫ to mark this plural; the photograph available in the CDLI clearly shows that the last sign is an aḫ.
• Line 17: The meaning of “broken heart” in the context refers to a concern expressed by Zinû[individual=Zinû] for her husband’s health. Kouwenberg also discussed this in his synthesis of the Akkadian verb and gave other examples (2012: 428). For more details on this phrase and similar ones, see Sallaberger’s study on Old Babylonian epistolography (1999b: 101-102).
• For other paleographical and philological remarks, see Fiette’s commentary on Archibab.

2. Historical commentary

• The risk of sesame theft in the fields in Ašdubba[geogr=Ašdubba] is known from two other letters: AbB 04 156 and AbB 14 163, both written by Šamaš-ḫāzir to his wife Zinû[individual=Zinû]. We, therefore, have a continuous exchange on this matter.
• We do not have any additional information about Šulpae-nāṣir. He maybe was the person in charge of the sesame field in Ašdubba, or a security guard/supervisor, according to Fiette 2018a: 260.
• For more details, see the Dossier A.1.1.13.

Parallels: AbB 04 156; AbB 14 163.