[30] “Before thou comest from the mountain, Gilgamesh in Erech will see thy dreams,” after which the dreams are recounted by the woman to Enkidu. The expression “thy dreams” means here “dreams about thee.” (Tablet I, 5, 23–24).
[31] Lines 100–101.
[32] In a paper read before the American Oriental Society at New Haven, April 4, 1918.
[33] See the commentary to col. 4 of the Yale tablet for further details.
[34] This is no doubt the correct reading of the three signs which used to be read Iz-tu-bar or Gish-du-bar. The first sign has commonly the value Gish, the second can be read Gin or Gi (Brünnow No. 11900) and the third Mash as well as Bar. See Ungnad in Ungnad-Gressmann, Das Gilgamesch-Epos, p. 76, and Poebel, Historical and Grammatical Texts, p. 123.
[35] So also in Sumerian (Zimmern, Sumerische Kultlieder aus altbabylonischer Zeit, No. 196, rev. 14 and 16.)
[36] The sign used, LUM (Brünnow No. 11183), could have the value ḫu as well as ḫum.
[37] The addition “father-in-law of Moses” to the name Ḫobab b. Re’uel in this passage must refer to Re’uel, and not to Ḫobab. In Judges 4, 11, the gloss “of the Bene Ḫobab, the father-in-law of Moses” must be separated into two: (1) “Bene Ḫobab,” and (2) “father-in-law of Moses.” The latter addition rests on an erroneous tradition, or is intended as a brief reminder that Ḫobab is identical with the son of Re’uel.
[38] See his List of Personal Names from the Temple School of Nippur, p. 122. Ḫu-um-ba-bi-tu and ši-kin ḫu-wa-wa also occur in Omen Texts (CT XXVII, 4, 8–9 = Pl. 3, 17 = Pl. 6, 3–4 = CT XXVIII, 14, 12). The contrast to ḫuwawa is ligru, “dwarf” (CT XXVII, 4, 12 and 14 = Pl. 6, 7.9 = Pl. 3, 19). See Jastrow, Religion Babyloniens und Assyriens, II, p. 913, Note 7. Ḫuwawa, therefore, has the force of “monster.”
[39] Ungnad-Gressmann, Das Gilgamesch-Epos, p. 111 seq.