P. [201], l. 5 from below. Qanni is probably one of the Assyro-Babylonian words for “sanctuary.”
P. [203]. In addition to the deities mentioned, Aššur-banî-âpli (Assurbanipal) speaks of the goddess Nin-gala, the “great lady” or “queen,” as having a temple called Ê-gipara at Haran. She is mentioned with Nusku (p. [202]) and is called “the mother of the gods,” Šamaš, the sungod, being described as her firstborn. To all appearance she was the consort of the Moongod, Nannar.
P. [208], last line. “Yoke of the Elamites” would probably have been the better term. (See the note to p. [199].)
P. [209], l. 8 from below. Oppert always refused to accept the identification of Amraphel with Ḫammurabi.
P. [222], l. 4 from below. It would appear from the Babylonian lists that Tudḫula may be read simply Tudḫul, notwithstanding the final a at the end.
P. [243], ll. 25 ff. The name Aqabi-îlu (p. [463], l. 15) is similarly formed to that of Ya'kubi-îlu, and from the same root, but it is not identical with it. There is no probability that Egibi (p. [439], l. 2, etc.) has any connection with the name Jacob, as has been suggested. Its connection with the (? Assyrian) name [pg 555] Ḫakkubu seems to be still more unlikely. Upon these and similar names, see Hommel, “Ancient Hebrew Tradition,”[340] p. 112.
P. [246], l. 5. If my memory serves me, the name Gadu-ṭâbu, “the fortune is good,” occurs on a contract-tablet in the British Museum. (I unfortunately forgot to make note of it at the time, hence my inability to give the reference.)
P. [249], after the first paragraph. Jacob's wrestling with “a man” (Gen. xxxii. 24 ff.) brings out the interesting name Peniel or Penuel (vv. 30 and 31), explained as “the face of God,” so called because he had there “seen God face to face.” A similar name to this is the Babylonian Ana-pâni-îli, “to the face of God,” sometimes shortened to Appâni-îli. The documents bearing the latter are of the time of Samsu-iluna, and are therefore rather earlier than the time of Jacob. Besides the meaning given above, other renderings are possible, and the question arises, whether Ana-pâni-îli means “(let me go) to the presence” or “before the face of God,” or that its bearer was asked for by his father “at the presence of God.” Many other possible renderings will also, in all probability, occur to the reader, but it is noteworthy, that in this case, the Biblical narrative may, by chance, serve to explain this Babylonian compound, for as “the man” with whom Jacob wrestled was the representative of the Almighty, so pâni in the Babylonian name may be interpreted in the same way, and the person bearing it may have been offered or dedicated to the face, or presence (that is, the representative) of God. It is to be noted that the owner of the name on Mr. Offord's cylinder (pl. vi. no. 2) was a worshipper of the god Hadad or Rimmon, and was not, therefore, a monotheist.
P. [273], l. 8. The date of Amenophis II., according to Petrie, was about 1449 to 1423.
P. [278]. The non-Semitic pronunciation of Ninip was possibly Nirig, and the Semitic reading En-mašti (so Prof. A. T. Clay). An earlier reading of the Aramaic character regarded as m was n, which would give Ênu-rêštū, “the primæval lord,” or the like, a title of Ninip and of other gods. For other suggestions, see Hrozný in the Revue Sémitique, July 1908.