She also continued to be worshiped in Taite in the Neo-Assyrian period, as attested in a text from the reign of Ashurbanipal, where she is one of the deities invoked to bless the king.

Attested spellings of the theonym Nabarbi in cuneiform include dna-bar-bi (widespread in Hittite texts), dna-a-bar-bi, dna-a-bar-wi, dnaa-wa-ar-wee, dna-bar-WA[2] and dna-wa-ar-ni.

[20] In the kaluti [de] (offering lists) dedicated to the circle of deities associated with Ḫepat Nabarbi occurs after Šauška's servants Ninatta and Kulitta, and before Shuwala[7] and the dyad Uršui-Iškalli.

[2] Worship of pairs of goddesses (for example Išḫara and Allani, Hutena and Hutellura, Ninatta and Kulitta) as dyads was a common feature of Hurrian religion.

[22] In some cases, Nabarbi and Shuwala could be grouped with Ayu-Ikalti,[23] the Hurrian form of the Mesopotamian goddess Aya, the bride of Shamash.

[6] She appears as one of the divine witnesses in the treaty between Shattiwaza of Mitanni and Šuppiluliuma I of the Hittite Empire, in the proximity of figures such as Samanminuḫi, hypostases of Teshub associated with cities such as Washukanni and Irridu, Partaḫi of Šuda, Šuruḫḫi, Shala, Bēlat-ekalli, Damkina, Išḫara and others.

[25] It is presumed that the selection of deities in this text was politically motivated, with their cult centers being located roughly in the core of the Mitanni state.

[28] The site is located close to Hattusa, and the pantheon depicted on its walls reflects Hurrian traditions from Kizzuwatna adopted by the Hittite royal family.

[2][1] It is assumed she was received from the Hurrian milieu, but the circumstances of the incorporation of her and other foreign deities, such as Mesopotamian Sebitti, into the local pantheon are poorly understood.