However, in the latter city her introduction into the local pantheon might have been a late phenomenon reflecting the study of god lists, and she is absent from sources from the Neo-Babylonian period from the same location.
[5] Ninḫinuna could be interpreted both as a personified deity and as a deified object, as indicated by texts from Isin referring to repairs of an instrument designated by her name.
[2] In another fragmentary Old Babylonian god list which might be a further forerunner of An = Anum,[13] she might occur directly before Inanna, though according to Manuel Ceccarelli such a placement would be unusual for a servant deity.
[16] According to Grégoire Nicolet, her placement in the Isin god list also reflects an association both with Inanna and Ninisina, similarly as the position of Ninshubur and Ninigizibara in this source.
[1] She is mentioned in the text TU 42+, an instruction for the akītu festival of Ishtar, alongside deities such as the deified sage Adapa, Urkayītu, Kilili, Barirītu, Bēlet-Eanna of Udannu, Kanisurra, Nanaya, and others.
[23] She suggests that such deities constituted a new addition to the local pantheon, and that their inclusion in rituals was the result of study of god lists and other similar sources.
[24] Despite her ritual role, Ninḫinuna is absent from legal texts from Seleucid Uruk and was not invoked in theophoric names.