ù-mu-un (see on [line 1]).
nu-um-ti occurs also in the next line and no doubt equals balâṭu, “life”.
nu-um seems to be an abstracting prefix of the nature of nam as in nam-ti-la = balâṭu (Br. 1697). nu-um-ti, however, may be a phonetic representation of nim, also written num which means elîtu, “height” (Br. 1982 and 9011). According to this view, nu-um-ti might mean “the acme of life”, just as nam-ti equals “the fortune of life”; hence “life in general”. Or it might be suggested that num is really for nam, as a is known to differentiate sometimes into u; ga for instance becomes gu (MSL. p. X).
ti equals balâṭu, “life”, and has its fuller form in tin, also equal to balâṭu “live”.
za-e equals atta, “thou” (Br. 11762, also ASK. p. 139).
ab-da-me-en equals “thou thyself art”. The form consists of verbal prefix, infix and verb, as follows: ab, being an indeterminate prefix, may therefore be used of the second person (MSL. p. XXV). ÊŠU is an old Babylonian sign pictorially representing “enclosed space”, hence the meaning of “enclosure”. It means, with the value éš, “house”, and, with the value ab, “sea”. da is like à(ID) ([line 14]), ideographically represented by the picture of the hand and forearm ([line 4]). It means “side”, also “strength”. It is sometimes a reflexive verbal infix (MSL. p. XXIV). me-en equals bašû (Br. 10404). me also equals bašû (Br. 10361) and the longer me-a equals bašû (Br. 10459). en, therefore, is not an essential part of the word which means “be”. me-en has no connection with ma-e, the personal pronoun of the first person. men, in fact, can be used of the second person and even of the third as well. The defining pronoun za-e here compels us to take me-en in the second person.
Reverse
[17.] dimmer Mu-ul-lil kur-kur-ra ga-šá-an nu-um-ti nin-zu ga-šá-anab-da(-me-en)
O Bêl of the lands, lord of life, lord of wisdom, lord indeed thou art!
dimmer Mu-ul-lil (see [line 2] for note).