[13]. Zabsali, also written Savsal(la) or Zavzal(la), probably represents the Zuzim or Zamzummim of Scripture. See my article in the Proceedings of the Society of Biblical Archæology, February 1897, p. 74.
[14]. We possess a list of the kings of Babylonia, divided into dynasties, from the first dynasty of Babylon, to which Khammu-rabi belonged, down to the time of the fall of Nineveh. The number of years reigned by each king is stated, as well as the number of years each dynasty lasted. But, unfortunately, the compiler has forgotten to say what was the duration of the dynasty to which Nabonassar (B.C. 747) belonged; and as the tablet is broken here, the regnal years of most of the kings who formed the dynasty have been lost. There are, however, a good many synchronisms between the earlier period of Babylonian history and that of Assyria, and by means of these the chronology has been approximately restored. We can also test the date of Khammu-rabi in the following way. We learn from Assur-bani-pal that Kudur-Nankhundi, king of Elam, carried off the image of the goddess Nana from the city of Erech 1635 years before his own conquest of Elam, and therefore 2280 B.C. As Eri-Aku boasts of his capture of Erech, and as he was assisted in his wars by his Elamite kinsmen, it seems probable that the capture of the image by Kudur-Nankhundi was coincident with the capture of the city by Eri-Aku.
The discovery of Mr. Pinches has been supplemented by that of Dr. Scheil, who has found letters addressed by Khammu-rabi to Sin-idinnam of Larsa, in which mention is made of the Elamite king Kudur-Laghghamar. Sin-idinnam had been driven from Larsa by Eri-Aku with the help of Kudur-Laghghamar, and had taken refuge at the court of Khammu-rabi in Babylon. Fragments of other letters of Khammu-rabi are in the possession of Lord Amherst of Hackney (see inf. pp. 27, 28).
[15]. The name of Khammu-rabi himself is written Ammu-rabi in Bu. 88-5-12, 199 (Cuneiform Texts from Babylonian Tablets in the British Museum, Part 2).
[16]. Records of the Past, new ser., iii. p. xvi.
[17]. Hommel, Geschichte des alten Morgenlandes, p. 62, The Ancient Hebrew Tradition as illustrated by the Monuments, p. 96.
[18]. Published by Budge, Zeitschrift für Assyriologie, iii. 3, pp. 229, 230.
[19]. The text, which is on a stela found in the ruined temple of Isis at the south-east corner of the great pyramid of Gizeh, is now in the Cairo Museum. It has been published by M. Daressy in the Recueil des Travaux relatifs à la Philologie et à l’Archéologie égyptiennes et assyriennes (xvi. 3, 4, 1894), and is dated in the third year of king Ai. It follows from the inscription that ‘the domain called that of the Hittites’ lay to the north of the great temple of Ptah, and immediately to the south of two smaller temples built by Thothmes I. and Thothmes IV. In the time of Herodotos there was a similar district assigned to the Phœnicians, and known as ‘the Camp of the Tyrians,’ on the south side of the temple of Ptah (see my Egypt of the Hebrews and Herodotos, p. 251).
[20]. Amurru, ‘the Amorite god,’ was a name which had been given by the Sumerians, the earlier population of Chaldæa, to the Syrian Hadad whom the Babylonians identified with their Ramman or Rimmon (cf. Zech. xii. 11). A cuneiform text published by Reisner (Sumerisch-babylonische Hymnen nach Thontafeln griechischer Zeit, p. 139, lines 141-144) couples Amurru, ‘the lord of the mountains,’ with Asratu, the Canaanitish Asherah, ‘the lady of the plain.’ Asratu is identified with the Babylonian Gubarra.
[21]. W. A. I. v. 12, 47.