H63 LH iiia 29 B iv 13 dd Ma-ma Má-[ ] OV – Different spelling of the proper noun Mama in B.
(^) H64 LH iiia 35 (^) d Nin-tu (^) SV(1) – Different appellations for
B iv 19 D ii 2 d be-let ì-lí DINGIR.MAḪ sources.the same deity between the (^386)
H65 B iv 21 LH iiia 38 ša-i-im ˹ša˺[ ] SV(1) – Lexical interchange.^387
D ii 4 ša-ki-in
H66 B iv 21 me-ri-tim LH iiia 39 mi-ri-tim OV(l) – Possible difference in pro-nunciation. (^388)
D ii 4 me[ ]
(^) H67 LH iiia 42 GÍR.SU (^) ki OV – The proper noun Girsu is
B iv 24 D ii 7 GÌR.SU[ ] GÍR.SU[ ] written with the sign GÌR in B.
H68 LH iiia 44 ni-in-da-bé-e OV – B has CVC against CV-VC in LH and D for the noun
√nindabû, “offering, provision.”
B iv 25 nin-da-b[é ]
D ii 9 ni-in-da-bé- ˹e˺ (^)
H69 LH iiia 45 ra-bu-tim B iv 26 ra-bi-ù-ti OV(l) nunciation.– Possible difference in pro- (^389)
D ii 10 ra-bu-tim
(^) an oblique plural here in B. However, there is a marked tendency in this Neo-Babylonian manuscript to
frequently write grammatically incorrect case vowels. 386
B and D refer to the same deity, probably the goddess Mama mentioned previously, where D has a com-
pound logogram for the epithet Bēlet Ilī but lacks the feminine marker. The goddess Nintu, named in the
stele, is also associated with the goddess Mama. On this see G. Leick, A Dictionary of Ancient Near East-
ern Mythology 387 (London: Routledge, 1997) 119-21 and 135.
The stele has √šâmu, “procure, allot,” against √šakānu, “provide,” in D. The lexeme in D is also found
in the Old Babylonian duplicate of LH, AO10237 (see G.R. Driver and J.C. Miles, Babylonian Laws, 134,
CAD 388 Š 1 153 and 360a). B is too damaged to allow a certain reading.
This is another example of the possible free variation of the phonemes /i/ and /e/. See note above, and
also notes and below. 389
The final weak form in B has the diphthongal ending preserved in the orthography. See note above and
the references there.