^{page 488 note 1} For gištug-gub = uznên šakānu, v. BL. 8, 13.

^{page 488 note 2} Text has LU, as in Gadd's copy.

^{page 488 note 3} See RA. 15, 214, note on xi, Rev. 26.

^{page 488 note 4} Ur-Ninurta seems to have been an usurper. See OECT. ii, 20, n. 13. And in 1. 30 he is said to have come from Susa.

^{page 489 note 1} Here Enlil is clearly referred to, as in the liturgy, SBP. 120, 4 = PBS. x, 300, 10, where the title is omitted. So also in Thureau-Dangin, URUK, 103, 3, and in our text, Rev. 7, below.

^{page 489 note 2} Cf. RA. 11, 85.

^{page 489 note 3} The sign is É + GAR, which has the value e-ga-ra = bit zuḫarê, AJSL. 33, 182, 244. A reading egar-rí is possible in 1. 20 above.

^{page 489 note 4} Cf. OECT. i, 47, 15.

^{page 489 note 5} Cf. King, LIH. iii, 201, 32.

^{page 489 note 6} Cf. PBS. x, 251, 19; Barton, Miscellaneous Babylonian Inscriptions, No. 3, i, 9.

^{page 490 note 1} For ŭr-ŭr = maḫāru, v. 81–7–1, 98, ii, 2, Pinches, Victoria Institute, 1893. For ir-ir, “ cause to be brought.”

^{page 490 note 2} sà I take as equivalent to sá = malāku. The postfixed precative ģe-ni-in may possibly owe its position to the rule of indirect discourse and the phrase is to be regarded as dependent upon “ they say ”. Cf. sá-ba-ra-da-ab-bi-in in-na-an-dúg, “ she said, let a judgement be rendered,” RA. 8, 9, Obv. 9. See Sum. Gram., § 221.

^{page 490 note 3} See PBS. x, 151, n. 1; PSBA. 1918, 72, 32.

^{page 490 note 4} Cf. Enlilbani sib nig-nam-šár-ra, “ shepherd of the totality of everything,” Journal of the Manchester Oriental Society, 1911, 3.

^{page 490 note 5} Cf. AJSL. 39, 178, 31; PBS. x, 248, 10.

^{page 490 note 6} Error for si-di ?

^{page 490 note 7} Literally, “ lift up their foundation.” uššû is clearly a loan-word. See (uš) = uš-šum, PBS. v, 102, v, 8.

^{page 491 note 1} Cf. PBS. x, 267, 17.

^{page 491 note 2} Cf. SBP. 12, n. 3; Zimmern, K.-L., No. 5, Rev. i, 36–44; 102, ii, 15. The phrase seems to be a general title of temples.

^{page 491 note 3} me-šú has a variety of possibilities. One expects an adverb here. uzziš, aggiš, “ angrily,” is a possibility; cf. me = uzzu, II R. 42, No. 3, 4. me-šú = aiš, “ where ? ” does not fit in with the context, PBS. v, 152, x, 6. A reading me-zíd, a title, may be the correct solution; cf. OECT. i, 19, 9, me-zíd-du, in the name of a temple, and as a title, PBS. x, 180, 20.

^{page 492 note 1} Restoration from CT. 15, 11, 9, but this implies a verb at the end construed with šú, and the passage is wholly obscure.

^{page 492 note 2} kima ḳanê edi ṣallu, SBP. 48, 49.

^{page 492 note 3} Sign GALU + KAR, glossed se-e, ša-gà, Ni. 15149 (unpublished). The combined signs are certainly identical with GALU-KAR = ḫabbilu, wretch, and the ideogram has here some such sense as ina ḫibilti. Cf. ḫabālu, syn. tazimtu, woe, sorrow, RA. 17, 199.

^{page 492 note 4} This sign is clearly on the tablet, and see PSBA. 1913, 278. There is a difficulty about the identification, for in no case should a perpendicular stroke stand at the beginning of this sign.

^{page 493 note 1} Probably for the ordinary word ùg (BAD) = mâtu, nâru.

^{page 493 note 2} Semitic maru mutîr gimilli-ia, a clear reference to a Sumerian myth similar to the Epic of Creation. In the original Sumerian legend Ninurta was the avenger of his father Enlil, and conquered the dragon Zû, whereas the Semitic version substituted Marduk and Ea for Ninurta and Enlil. See my Epic of Creation, 17–20, and p. 104, 94, where Marduk is called mutîr gimilli abi-šu, and also ibid., n. 1.

^{page 493 note 3} The sign is TIL.

^{page 493 note 4} Cf. PBS. x, 16, R, ii, 33.

^{page 494 note 1} Read SUK-^d.INNINI.

^{page 494 note 2} Cf. AJSL. 39, 166, 5. Literally “ to give counsel ”.

^{page 494 note 3} The defied kings of the Isin period identified themselves with Tammuz, son and husband of Ishtar. See PSBA. 1918, 38, and Ishme-Dagan employs an identical phrase concerning himself, PBS. x, 148, 5.

^{page 495 note 1} For this sign, see BE. 30, 12, 20 = PBS. x, 186.

^{page 495 note 2} Cf. Poème Sumérien du Paradis, 46, 23. Probably Innini and Ur-Ninurta are meant here. A similar phrase is, ki Abbakalla … ta gub-ba-ám, “ who remains with A.,” MIO. 3541, 3, Genouillac, Inventaire, ii. The strophe probably refers to statues of the deified king and Innini; Idin-Dagan's statue was set up in Nippur beside that of Innini. See Sumerian Grammar, 197, 24–5; 198, 39 ff.

^{page 495 note 3} Not NI.

^{page 495 note 4} Cf. PBS. x, 181, 29.

^{page 495 note 5} This reading is obtained by comparing the variants, il-ki-be-en, CT. 15, 8, 29 (= SBP. 12, 29), with 15, 24, 10 (= SBP. 2, 10), and CT. 16, 14, 28, ilkibi(bi).

^{page 495 note 6} kuzbi minûtu, sensuous attraction and pleasure of love. For dú-gùr-ru = minûtu, v. PBS. v, 136, v, 11.

^{page 495 note 7} Cf. AJSL. 39, 163, 8.

^{page 495 note 8} šag-ir = libba abālu, syn. of šag-túm-ma, šag-tum, šag-sĭg. The original meaning of this Sumerian phrase is “ to direct the thoughts upon ”, with the accusative, and the Semitic translation is construed in the same way. Note minâ libba-ša ublanni, “ why has she thought of me ? ” minâ kabta-ša uš-pir-da-an-ni, “ why has she turned her attention to me ? ” Descent of Ishtar, Obv. 31, restored from KAR., No. 1. Hence kabta šupardû, “ to brighten the mind,” “ to take an interest in,” is a synonym, and also construed with the accusative.

^{page 496 note 1} Cf. AJSL. 39, 175, 6.

^{page 496 note 2} Here Innini addresses Ur-Ninurta.

^{page 496 note 3} Cf. ti-la ģe-dirig, RA. 16, 70, No. 4, 5.

^{page 496 note 4} Text DA!

^{page 496 note 5} For ģi-li = abātu, var. of gul, v. K. 3931, Obv. 15, in S. A. Smith, Miscel. Texts, 11, compared with SBH. 62, 29; and see SBP. 242, 53 = PBS. x, 162, n. 6. ģi-li-ag is clearly the original of ģilimma = šaḫluḳtu, “ destruction ”; ģi-li-em-mà = egēru, “ to bind ”; cf. ni-ģi-li-em-mà-eš = ittangiri, ASKT. 127, 45; itteningiri (?), SBH., No. 22, 12 = SBP. 124.