1DIŠ can also be read GÉŠ “60,” as it is in l. 3′, a reference to Anu’s god number. Here, its alternate reading as the number one is used instead as part of the explanation of something that is lost. While not part of the preserved text here, the similar AN.ZÍB means teleʾû “able, experienced,” an epithet attested with Enlil as ilu teleʾû but much more commonly used in the feminine form telītu as an attribute of Ištar (CAD T: 327-28). This is possibly related to Anu’s usurpation of Ištar’s primacy in Uruk, though it is rare that the god (rather than Antu) is given Ištar’s epithets directly.
2The syllabic writing da-nu-um is consistent with An = Anum. BA DINGIR could be ba-an “creator.” The colon between GUB and BA is possibly a mistake (based on errors in 3' and 5'), leading to a reading DINGIR.GUB.BA. For DINGIR.GUB.BA as a type of divine attendant to other gods, see Litke 1998: 7, including fn. 50. It is nonetheless not clear what is meant in this part of the line.
3This equation may come from ŠÁR meaning šarru and kiššatu. As mentioned, writing Anu’s name as d60 is the standard for this period and is meant to indicate totality, providing another wordplay with the title “king of totality.”
4This line explains the equation in line 3′ between dGÉŠ and šar kiššati via explanations of šarru.
5As mentioned in the introduction above, this may be a subtle nod to the lexical list An = Anu ša amēli, which was a source for Anu theology and may have been influential in this text. The equation between NU and amēlūtu is also attested in Proto-Ea (see CAD A II: 49, lexical section).
6The colons in this line are still seemingly random. Epithets for Anu as abu ṣalmāt qaqqadi and abu ša ilānī bānû kalāma can be found in Tallqvist 1938: 1-2.
7The final equation in this line, A : ba-nu-ú, is also attested in BM 38121 (CCP 7.2.u24) and MSL 14: 128, 204. This line may be referencing “black” (as in “black headed” people) and “statue” as a word play.
8Four texts relating to mīs pî (“washing of the mouth”), a ritual primarily but not exclusively used for divine cult images (Walker and Dick 2001), are known from Uruk (Linssen 2004: 153).
9An.ki is attested as a name of Anu in An = Anu (line 3). Titles such as “king of heaven and earth” or “lord of heaven and earth” are common epithets of the highest gods of a pantheon.
10Uraš is Anu ša milki in An = Anu ša amēli (line 1) and is mentioned in An = Anum as a gloss for dIB = da-nu-um u an-tum and likely as the reading for IB in the next line; i.e. dnin-uraš = da-nu-um u an-tum (lines 4-5), see Litke 1998: 21 fn 5. Uraš’s association with earth and, secondarily, heaven is explained in the introduction above.
11Anu is not traditionally associated with the steppe, but a number of gods are: Bēlet-ṣēri “lady of the steppe,” Lugal-edinna “king of the steppe,” Latarak (who is called šar ṣēri “king of the steppe), and Sumuqan (who is called bēl ṣēri “lord of the steppe”), among others (see CAD Ṣ: 147). In addition, the goddess A.EDIN = Zarpanītum, Marduk’s consort, in An = Anum (Litke 1998: 106).
12The equation is possibly due to ŠÁR = kiššatu (see previous line). Moreover, ŠÁR is the second element in several of Anu's bynames in An = Anum (lines 6-11) and so this may meant to explain that element, especially if this continues a discussion of Ki.šar or Ki.šar.gal that begins in the lines previously. Similarly, a god called ŠÁR.GAL is the Anu ša kiššat šamê in An = Anu ša amēli (line 11), possibly also playing on GAL = rabû and the epithets in previous lines. Furthermore, a commentary on Enūma Anu Enlil includes the line šarŠÁR ra-bu-ú (82-5-2,572 = CCP 3.1.47, line 29’).