[2] Authors such as Paul-Alain Beaulieu,[5] Andrew R. George,[6] Joan Goodnick Westenholz[7] and Takayoshi Oshima (who was responsible for the relevant entry in the Reallexikon der Assyriologie) also favor romanizing the name with a z.

[1] In some cases, she was effectively portrayed as Marduk's feminine counterpart, with similar characteristics, including a connection to divination, and analogous position in the pantheon, that of queen of the gods.

[16] The so-called Archive of Mystic Heptads calls her the "mistress-of-the-goddesses" (dbe-let-i-la-a-ti), which presumably reflects her status as the foremost female deity in late Babylonian theology.

[22] The mythical creature uridimmu (from Sumerian ur-idim, "mad lion"[24]) could be described as the door keeper of both Zarpanitu and Marduk, and in a late incantation is implored to intercede with both of these deities on behalf of the petitioner.

[25] The same being is also mentioned in a hymn to these two deities attributed to Ashurbanipal, but in this case it appears in a context seemingly indicating influence from its portrayal in Enūma Eliš instead.

[28] Paul-Alain Beaulieu notes that in the Eanna archive from Uruk in texts from between the reigns of Marduk-apla-iddina II and Nabopolassar the title bēltīya, which typically designated Zarpanitu, is instead used in contexts which indicate Ishtar was meant.

[29] He suggests the attempts to syncretize the two to reassert the supremacy of Babylon over Uruk might have originally started in the eighth century BCE, as some accounts of Nabu-shuma-ishkun's reign indicate that the image of Ishtar was removed from Eanna and replaced by a different goddess, deemed "improper" by the chroniclers, with the original only restored in the sixth century BCE by Nebuchadnezzar II.

[34] It is known from a Neo-Babylonian (or later) fragment of a topographical text from Sippar (BM 66534), which mentions its city gates, as well as from a fragmentary myth confirming its association with Zarpanitu.

[37] An inscription dealing with the preparation of a cultic object dated to the reign of either Samsu-iluna or Hammurabi which mentions Zarpanitu, Marduk and Esagil is also known from a copy discovered in Nippur, and according to Douglas Frayne it can be assumed that it pertains to the same event.

[38] Many additional references to Zarpanitu occur in letters from the Old Babylonian period, where she is one of the most commonly referenced goddesses, next to Ishtar, Annunitum, Ninsianna, Gula and Aya.

[40] One of the inscriptions of Sargon II (722–705 BCE) commemorating his participation in the akitu festival in the same location mentions Zarpanitu among the recipients of gifts provided by him.

[44] In the corpus of Ugaritic texts Zarpanitu is mentioned in an incantation against Lamashtu which pairs her with Marduk and invokes them in parallel with Anu and Antu, Enlil and Ninlil, Ea and Damkina and Papsukkal and Amasagnudi.

[50] Takayoshi Oshima suggests that in a Neo-Assyrian[51] myth focused on Marduk the name Damkianna, normally considered to be a variant form of Damkina, the wife of Ea, is instead used to refer to Zarpanitu, in parallel with a late prayer attesting a similar situation.

[52] A different interpretation has been suggested by Wilfred G. Lambert, who assumed that she is to be understood as Damkina in this context, and based on the unusual character of the text proposed that it originated in Malgium, where this goddess was commonly acknowledged in royal inscriptions, in the Kassite period.

[53] The narrative deals with a conflict between Marduk and his allies and the gods of Nippur, led by Enlil, which is ultimately decided in favor of the former by the intervention of Damkianna, though it is not certain what it entailed.