She is best attested in texts from Borsippa, where she first appears in sources from the eighth century BCE, though a chapel dedicated to her apparently also existed in the Esagil temple complex in Babylon.
[2] The term "Sutean" (sutû) was used in Babylonia to refer to nomadic speakers of West Semitic languages, and in some contexts functioned interchangeably with the label "Aramean" (aḫlamû).
[5] However, according to Joan Goodnick Westenholz Sutītu understood as a distinct goddess only arose in the first millennium BCE as one of the new deities meant to personify specific ethnolinguistic groups.
[12] A possible depiction of Sutītu (clad in robes decorated with crosses), Nanaya and Mār-bīti has been identified on a stela from Borsippa, VaS 1 36, dated to the reign of Nabu-shuma-ishkun.
[13] A late double column version of the Weidner god list, KAV 63, explains the names of two deities, Araḫtu and Ṣilluš-ṭāb, as dSu-ti-tum (Sutītu).
[8] In the Neo-Babylonian period Sutītu apparently also had a chapel in the Esagil temple complex in Babylon, though since only a single text referring to it is known it is possible that it was not regarded as a permanent dwelling of the goddess, but merely as the location in which she was worshiped during festivals which involved her arrival in this city.
[4] Connections with various terms have proposed, including Akkadian ḫullānu, "shirt" or "coverlet", ḫulālu, a type of precious stone and ḫalālu, "to confine, shut away", or less plausibly Aramaic ḥll and ḥwl, "to dance around".