[13] Rubio states that attempts have been made to prove that Kubaba and other similarly structured theonyms originated in a single substrate language, sometimes referred to with the informal name "banana language", but this view found no universal support and there's no evidence that similar reduplicated names shared linguistic origin.

[22] Bel-Eresh, a ruler of Shadikanni who was a contemporary of Ashur-resh-ishi I,[23] renovated the temple of Samnuha and a deity identified by Stephanie Dalley as Kubaba,[24] dgu-ba-ba.

[26] For example, in an article published in 2008 Mark Munn voiced support for the equivalence between the two argued that the Phrygian name Cybele developed from Lydian adjective kuvavli, first changed into kubabli and then simplified into kuballi and finally kubelli.

[32] The title matar means "mother" and most likely was used to refer to different Phrygian deities, similarly to epithets such as potnia did in Mycenean Greece.

[29] As evidenced by art from Carchemish and Arslantepe, Kubaba was depicted seated on a throne, holding a mirror and a pomegranate, with a polos-like crown on her head and a veil placed either over it or on her shoulders.

[40] An orthostat belonging to the so-called "Long Wall of Sculpture" in Carchemish, dated to the reign of Suhi II (second half of the tenth century BCE) has been argued to depict Kubaba holding a branch and an object which might be a pomegranate, but as noted by Nicolò Marchetti and Hasan Peker the former would be an unusual attributes for her.

[42] It has been also argued that the relief of a seated goddess holding a mirror from Sam'al is a depiction of Kubaba, though this identification is not based on any inscriptions.

[43] Based on the presence of the sign AVIS in the hieroglyphic Luwian writing of her name is it presumed Kubaba was associated with birds, per analogy with the animal symbol of Karhuha, the deer, being reflected in the use of the sign CERVUS is his name, but it not certain what qualities of the goddess were reflected by this symbol, and she was never depicted in the company of birds.

[45] Manfred Hutter states that multiple local traditions linking Kubaba to various deities existed, and it is not necessarily possible to harmonize them.

[37] Aramaic inscriptions from Castabala (Hierapolis) in Cilicia indicate that in the fifth century BCE Kubaba was locally identified with Artemis Perasia.

[2] Piotr Taracha [de] notes that the presence of deities such as her, Nisaba and Išḫara in the local pantheon and the absence of Hattian ones shows that the religion of the city was influenced by traditions of southern Anatolia, northern Syria and Mesopotamia.

[57] Manfred Hutter argues that the Amik Valley, corresponding to the ancient state of Mukish centered in Alalakh, was the area where Kubaba was originally worshiped and that she only spread to Carchemish and Anatolia from there.

[5] In the ritual described on the tablet RS 24.261, which contains instructions in both Ugaritic and Hurrian and focuses on Ashtart and Šauška,[62] Kubaba is listed among deities receiving offerings after Adamma.

[63] A letter written in standard syllabic cuneiform, RS 20.182c, mentions a festival held in her honor, but it is not known if it took place in Ugarit itself or elsewhere, and its time is unspecified.

[64] Two theophoric names invoking Kubaba have been identified in texts from Ugarit dated to the reign of the local king Arḫalba [de] (1315-1313 BCE).

[65] While her role in the onomasticon was only marginal, the individuals bearing these names were nonetheless local inhabitants rather than foreigners temporarily staying in Ugarit.

[68] A Hurrian text from this city mentions her alongside her cult center, Carchemish, in a passage which also lists Išḫara and Ebla and a deity whose name is not preserved, presumably Shuwala, and Mardaman.

[45] In texts from the Bogazköy Archive she appears among the deities mentioned in kaluti (offering lists) of the Hurrian goddess Hebat, usually alongside Adamma, Hašuntarhi, or both of them.

[71] From the Hurrian milieu of northern Syria, Kubaba was also incorporated into Luwian religion, though the transfer apparently occurred relatively late,[26] in the early first millennium BCE.

[77] She is invoked alongside Rakkab'el in an inscription on the stele of Ördek-Burnu, in which she might be addressed as "Kubaba of Aram", possibly to be understood as northern Syria in this context, though the restoration of the passage is uncertain.

[10] Kubaba also appears in an Aramaic context alongside Resheph on a stele from Tell Sfir dated to the eighth century, which might reflect the adoption of her cult directly from Carchemish.

[79] She is listed among deities invoked in the oath formula in a treaty between the Aramean king Mati'el of Arpad and Ashur-nirari V.[80] Infrequent references to Kubaba occur in Lydian sources, and according to Manfred Hutter can be interpreted as an indication of transmission of Luwian traditions.

[26] Rostislav Oreshko notes that the correspondence between the Lydian goddess and Kubaba is generally accepted in scholarship,[82] but expresses doubts about it himself due to lack of evidence for cultural contacts between Lydia and Luwian states where she was worshiped.

[83] Only two attestations occur in Lydian texts,[82] one of them being an Achaemenid funerary inscription from the necropolis in Sardis which also invokes Šanta and the Marivdas, a group of deities analogous to earlier Luwian Marwainzi [de].

[86] Hesychius also asserts "some others" used this name to refer to Artemis, which might indicate the Lydian goddess simply had no direct correspondence in the Greek pantheon.