Mesopotamian god in the context of "Utu"

Sin (/ˈsiːn/) or Suen (Akkadian: 𒀭𒂗𒍪, EN.ZU) also known as Nanna (Sumerian: 𒀭𒋀𒆠 ŠEŠ.KI, NANNA) is the Mesopotamian god representing the moon. While these two names originate in two different languages, respectively Akkadian and Sumerian, they were already used interchangeably to refer to one deity in the Early Dynastic period. They were sometimes combined into the double name Nanna-Suen. A third well attested name is Dilimbabbar (𒀭𒀸𒁽𒌓). Additionally, the name of the moon god could be represented by logograms reflecting his lunar character, such as 30 (𒀭𒌍), referring to days in the lunar month or U₄.SAKAR (𒀭𒌓𒊬), derived from a term referring to the crescent. In addition to his astral role, Sin was also closely associated with cattle herding. Furthermore, there is some evidence that he could serve as a judge of the dead in the underworld. A distinct tradition in which he was regarded either as a god of equal status as the usual heads of the Mesopotamian pantheon, Enlil and Anu, or as a king of the gods in his own right, is also attested, though it only had limited recognition. In Mesopotamian art, his symbol was the crescent. When depicted anthropomorphically, he typically either wore headwear decorated with it or held a staff topped with it, though on kudurru the crescent alone serves as a representation of him. He was also associated with boats.

The goddess Ningal was regarded as Sin's wife. Their best attested children are Inanna (Ishtar) and Utu (Shamash), though other deities, for example Ningublaga or Numushda, could be regarded as members of their family too. Sin was also believed to have an attendant deity (sukkal), Alammuš, and various courtiers, such as Nineigara, Ninurima and Nimintabba. He was also associated with other lunar gods, such as Hurrian Kušuḫ or Ugaritic Yarikh.

Ilabrat was a Mesopotamian god who in some cases was regarded as the sukkal (attendant deity) of the sky god Anu. Evidence from the Old Assyrian period indicates that he could also be worshiped as an independent deity.

Papsukkal (𒀭𒉽𒈛) was a Mesopotamian god regarded as the sukkal (attendant deity) of Anu and his wife Antu in Seleucid Uruk. In earlier periods he was instead associated with Zababa. He acquired his new role through syncretism with Ninshubur.

Ningublaga (𒀭𒊩𒌆𒂯, less commonly Ningublag) was a Mesopotamian god associated with cattle. His cult center was Kiabrig, a little known city located in the proximity of Ur. He belonged to the circle of deities related to the moon god, Nanna, and sometimes could be viewed as his son. He is also well attested as the brother of Alammuš, and they frequently appear together in god lists, incantations and especially in astronomical texts.

Numushda (𒀭𒉡𒈲𒁕, nu-muš-da) was a Mesopotamian god best known as the tutelary deity of Kazallu. The origin of his name is unknown, and might be neither Sumerian nor Akkadian. He was regarded as a violent deity, and was linked with nature, especially with flooding. A star named after him is also attested. He was regarded as a son of Nanna and Ningal, or alternatively of Enki. His wife was the sparsely attested goddess Namrat. According to the myth The Marriage of Martu they had a daughter, Adgarkidu, who married the eponymous deity. Late sources associate Numushda with the weather god Ishkur.

The oldest evidence for the worship of Numushda comes from the Early Dynastic period, and includes entries in god lists and offering lists and theophoric names. In addition to Kazallu, he was also associated with Kiritab and Inab, and he played an important role in Marad. A hymn dedicated to him was composed during the reign of one of the kings of Larsa, Sin-Iqisham, presumably during a period of peace between this city and his cult center. He is sparsely attested in sources postdating the Old Babylonian period, which is presumed to reflect the decline of Kazallu.

Alammuš (Alammush) was a Mesopotamian god. He was the sukkal (attendant deity) of the moon god Nanna, and like him was worshiped in Ur. He was also closely associated with the cattle god Ningublaga, and especially in astronomical texts they could be regarded as twin brothers.

Zababa (𒀭𒍝𒂷𒂷, za-ba₄-ba₄, /ˈzɑːbɑːbɑː/) was a Mesopotamian god. He was the tutelary deity of the city of Kish and was regarded as a god of war. He was initially seen as a son of Enlil, though in Assyria during the reign of Sennacherib, he started to be viewed as a son of Ashur instead. The goddess Bau came to be viewed as his wife after her introduction to Kish in the Old Babylonian period.

The worship of Zababa is first documented in sources from the Early Dynastic period, including texts from both Kish and other cities in Mesopotamia, for example the Zame Hymns from Abu Salabikh. His importance declined in the Sargonic and Ur III period, but he regained a more prominent position in the Old Babylonian period. Through the first millennium BCE he was worshiped both in Babylonia and in Assyria.

Kumarbi, also known as Kumurwe, Kumarwi and Kumarma, was a Hurrian god. He held a senior position in the Hurrian pantheon, and was described as the "father of gods". He was portrayed as an old, deposed king of the gods, though this most likely did not reflect factual loss of the position of the head of the pantheon in Hurrian religion, but only a mythological narrative. It is often assumed that he was an agricultural deity, though this view is not universally accepted and the evidence is limited. He was also associated with prosperity. It was believed that he resided in the underworld.

Multiple Hurrian deities were regarded as Kumarbi's children, including Teshub, whom he conceived after biting off the genitals of Anu. They were regarded as enemies. In myths dealing with the conflict between them Kumarbi fathers various enemies meant to supplant the weather god, such as the stone giant Ullikummi. Kumarbi was also closely associated with other deities who were regarded as the "fathers of gods" in their respective pantheons. As early as in the eighteenth century BCE, he came to be linked with Dagan, the head god of the pantheon of inland Syria in the Bronze Age. Both of them were associated with the goddess Shalash, and with the Mesopotamian god Enlil. From the sixteenth century BCE onward, and possibly also earlier, Kumarbi and Enlil were viewed as equivalents, though they were not necessarily conflated with each other, and could appear as two distinct figures in the same myths. A trilingual version of the Weidner god list from Ugarit presents both Kumarbi and Enlil as the equivalents of the local god El. A tentative restoration of a bilingual version from Emar might also indicate he could be associated with Ištaran.