KMC 28

Al-Shaḥrī and King (1993) omitted the final six glyphs from their tracing.

z: The relative pronoun, etymological *ḏV:. It is also possible to understand it as a demonstrative.

l-: The dative preposition, cognate with Arabic li- 'to, for'.

mʿl: The epithet 'exalted', applied previously to Shams, the divine sun, in KMC 66.

mḥmd: Another divine epithet, 'the praised one'. This would seem to have the same referent as mʿl. It is possible that the intended deity here is Shams. The use of mḥmd as a divine epithet is previously attested in Late Sabaic, Ja 1028. 

lbd: These final two terms must refer to the drawing of the two animals that accompany the inscription. Thus, lbd should be construed as a noun referring to the quality of one of the beasts. The root lbd gives rise to several adjectives that are applied to camels in Arabic and other animals, usually dealing with hair (Lane, 2646). The translation 'hairy' camel is provisional.

nm: The final term likely refers to the cow and may be related to Arabic ʾanām, a term that refers to all creatures subject to sleep (Lane, 118b). There is evidence for the loss of the initial glottal stop in Dhofari (DJJ 1), and so we may be dealing with a singular form of the collective noun attested in Arabic.

Should this interpretation prove correct, it would imply the phenomenon of offering drawings or rock art to deities, a custom also seen in Safaitic (Al-Jallad 2022a: 49-52).