Teshub in the context of "Anu"

Hadad (Ugaritic: 𐎅𐎄, romanized: Haddu), Haddad, Adad (Akkadian: 𒀭𒅎 IM, pronounced as Adād), or Iškur (Sumerian) was the storm- and rain-god in the Canaanite and ancient Mesopotamian religions.He was attested in Ebla as "Hadda" in c. 2500 BCE.

From the Levant, Hadad was introduced to Mesopotamia by the Amorites, where he became known as the Akkadian (Assyrian-Babylonian) god Adad. Adad and Iškur are usually written with the logogram 𒀭𒅎 IM - the same symbol used for the Hurrian god Teshub. Hadad was also called Rimon/Rimmon, Pidar, Rapiu, Baal-Zephon, or often simply Baʿal (Lord); however, the latter title was also used for other gods. The bull was the symbolic animal of Hadad. He appeared bearded, often holding a club and thunderbolt and wearing a bull-horned headdress. Hadad was equated with the Greek god Zeus, the Roman god Jupiter (Jupiter Dolichenus), as well as the Babylonian Bel.

Urkesh, also transliterated Urkish (Akkadian: 𒌨𒆧𒆠 UR.KIŠ, 𒌨𒋙𒀭𒄲𒆠 UR.KEŠ₃; modern Tell Mozan; Arabic: تل موزان), is a tell, or settlement mound, located in the foothills of the Taurus Mountains in Al-Hasakah Governorate, northeastern Syria. It was founded during the fourth millennium BC, possibly by the Hurrians, on a site which appears to have been inhabited previously for a few centuries. The city god of Urkesh was Kumarbi, father of Teshup.

Baʽal Zephon (Hebrew: בעל צפון‎, romanized: Baʿal Ṣəp̄on, lit. 'Lord of Ṣafon'; Akkadian: Bēl Ḫazi (IM ḪUR.SAG); Ugaritic: 𐎁𐎓𐎍 𐎕𐎔𐎐, romanized: Baʿlu Ṣapuni; Hurrian: Tešub Ḫalbağe; Ancient Egyptian: 𓃁𓏮𓐰𓂋𓏤𓃫𓍑𓄿𓊪𓐱𓏲𓐰𓈖𓄿𓐱𓌙𓐰𓈉, romanized: bꜥr ḏꜣpwnꜣ), also transliterated as Baal-zephon, was an epithet of the Canaanite storm god Baʿal (lit. "Lord") in his role as lord of Jebel Aqra, called "Mount Zaphon" in antiquity. He is identified in Ugaritic texts as Hadad.

Because of the mountain's importance in the Biblical narrative and location, Zephon (Hebrew: צפון, romanized: ṣap̄on) came to metonymously signify "north" in Hebrew. The name is, therefore, sometimes given in translation as Lord of the North.

Jupiter Dolichenus was a Roman god whose mystery cult was widespread in the Roman Empire from the early-2nd to mid-3rd centuries AD. Like several other figures of the mystery cults, Jupiter Dolichenus was one of the so-called 'oriental' gods; that is Roman re-inventions of ostensibly foreign figures in order to give their cults legitimacy and to distinguish them from the cults of the traditional Roman gods. assumed to have really been a Roman continuation of an oriental figure. In the case of Jupiter Dolichenus, the cult's exoticism was attributed to an interpretatio romana derivation from a semitic Hadad-Baal-Teshub cult, which had its cult center on a hill (37°07′40″N 37°20′43″E / 37.12778°N 37.34528°E / 37.12778; 37.34528 (Excavation site of the temple of Hadad-Baal-Teshub, Baba Tepesi, Turkey)) near Doliche, 30 Roman Miles west of Samosata on the Euphrates, in the Commagene in eastern Asia Minor.

Like the other mystery cults (including the other pseudo-oriental ones), the cult of Jupiter Dolichenus gained popularity in the Roman Empire as a complement of the open 'public' religion of mainstream Roman society. Unlike the Roman public cults, but like the other mysteries, the temples of the cult of Jupiter Dolichenus were nominally closed to outsiders and followers had to undergo rites of initiation before they could be accepted as devotees. As a result, very little is known about the cult's beliefs and practices from the few clues that can be obtained from the sparse iconographic, archaeological or epigraphic evidence.

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.

Ḫepat (Hurrian: 𒀭𒄭𒁁, ḫe-pát; also romanized as Ḫebat; Ugaritic 𐎃𐎁𐎚, ḫbt) was a goddess associated with Aleppo, originally worshiped in the north of modern Syria in the third millennium BCE. Her name is often presumed to be either a feminine nisba referring to her connection to this city, or alternatively a derivative of the root ḫbb, "to love". Her best attested role is that of the spouse of various weather gods. She was already associated with Adad in Ebla and Aleppo in the third millennium BCE, and in later times they are attested as a couple in cities such as Alalakh and Emar. In Hurrian religion she instead came to be linked with Teshub, which in the first millennium BCE led to the development of a tradition in which she was the spouse of his Luwian counterpart Tarḫunz. Associations between her and numerous other deities are described in Hurrian ritual texts, where she heads her own kaluti (de), a type of offering lists dedicated to the circle of a specific deity. She commonly appears in them alongside her children, Šarruma, Allanzu and Kunzišalli. Her divine attendant was the goddess Takitu. In Hittite sources, she could sometimes be recognized as the counterpart of the Sun goddess of Arinna, though their respective roles were distinct and most likely this theological conception only had limited recognition. In Ugarit the local goddess Pidray could be considered analogous to her instead.

The oldest evidence for the worship of Ḫepat comes from texts from Ebla, though she was not a major goddess in Eblaite religion. In later times she was worshiped in the kingdom of Yamhad, as well as in Emar. She was also incorporated into Hurrian religion, though most of the related evidence comes exclusively from western Hurrian polities such as Kizzuwatna, where her cult center was Kummanni. In Ugarit, as well as among the eastern Hurrian communities, her importance was comparably smaller. She was also incorporated into Hittite and Luwian religion through Hurrian mediation, and as a result continued to be worshiped in the first millennium BCE in states such as Tabal and Samʾal. The goddess Hipta, known from Lydia and from later Orphic sources, is sometimes presumed to be a late form of her. A less direct connection between her and another figure known from classical sources, Ma, has also been proposed.

Šimige was the Hurrian sun god. Known sources do not associate him with any specific location, but he is attested in documents from various settlements inhabited by the Hurrians, from Kizzuwatnean cities in modern Turkey, through Ugarit, Alalakh and Mari in Syria, to Nuzi, in antiquity a part of the kingdom of Arrapha in northeastern Iraq. His character was to a large degree based on his Mesopotamian counterpart Shamash, though they were not identical. Šimige was in turn an influence on the Hittite Sun god of Heaven and Luwian Tiwaz.

In Hurrian myths, Šimige is portrayed as one of the allies of Teshub. He plays an active role in the Song of Ullikummi, where he is the first to spot the eponymous monster, and as a result brings the news about his existence to the weather god.

Šauška (Shaushka), also called Šauša or Šawuška, was the highest ranked goddess in the Hurrian pantheon. She was associated with love and war, as well as with incantations and by extension with healing. While she was usually referred to as a goddess and with feminine titles, such as allai (Hurrian: "lady"), references to masculine Šauška are also known. The Hurrians associated her with Nineveh, but she was also worshiped in many other centers associated with this culture, from Anatolian cities in Kizzuwatna, through Alalakh and Ugarit in Syria, to Nuzi and Ulamme in northeastern Mesopotamia. She was also worshiped in southern Mesopotamia, where she was introduced alongside a number of other foreign deities in the Ur III period. In this area, she came to be associated with Ishtar. At a later point in time, growing Hurrian influence on Hittite culture resulted in the adoption of Šauška into the Hittite state pantheon.

In Hurrian myths, many of which are only known from their Hittite translations, Šauška commonly appears either as an ally of her brother Teshub, or as a heroine in her own right. Specific narratives describe her battles against the sea monster Ḫedammu, the diorite giant Ullikummi, the sea god Kiaše and the mountain god Pišaišapḫi. She also appears in a myth about Hašarri, a personified olive tree, who needs to be protected by her from various threats.