作为战士之神，扎巴巴在战斗中拥有强大的力量和勇猛。绰号“石头粉碎者”突出了他可怕的本性。同样，位于巴比伦的扎巴巴大门（Zababa Gate）也被称为“憎恨它的攻击者（It Hates Its Attacker）”。扎巴巴在神话中很少被提及，一般是作为阿舒尔（Assur）之子与尼努尔塔一同出现。特别是在古巴比伦王国之后，芭芭女神常被认作是他的妻子。扎巴巴也常常作为伊南娜的配偶被引用，出现时往往是成对的。然而，这种组合可能是由于他们共同的好战本性。
他的绰号“土地之主（Lord of the Lands）”将扎巴巴与恩利尔（Enlil）等同起来，因为这一般是恩利尔的头衔。扎巴巴也被认为是阿卡德的萨尔贡的铭文上的神，伊拉巴（Ilaba）。萨尔贡认为伊拉巴是他个人的神，在征服基什之后，他将两位神等同起来。基什是扎巴巴的城市，但是古巴比伦王国的王萨姆苏-伊路那（Samsu-iluna）的碑文上把扎巴巴与伊斯塔尔都写成是基什城的主神，对扎巴巴崇拜的最早证明可以追溯到早王朝时期。为符合他的好战本性，扎巴巴的图像常与狮子、狮子头权杖联系在一起。在其他战神尼努尔塔与伊斯塔尔的图像上也有这类标志

Zababa has also been identified with the god Ilaba in inscriptions of Sargon of Akkad, who presented the latter as his personal deity and equated the two gods after his capture of Kiš (Nigro 1998: 93).
Her husband Ilaba was also revered in Akkad. Ishtar and Ilaba were later worshipped at Sippar in the Old Babylonian period, possibly because Akkad itself had been destroyed by that time.
在阿卡德的萨尔贡的铭文中，扎巴巴也被认为是伊拉巴神，他将后者作为自己的个人神，并在他攻占基什后将两个神等同起来（Nigro 1998:93）。
她的丈夫伊拉巴在阿卡德也受到尊敬。伊什塔尔和伊拉巴后来在古巴比伦时期的西帕受到崇拜，可能是因为阿卡德在自身在当时已经被摧毁

Zababa is a warrior god, patron deity ofKiš and consort of goddesses Baba and Ištar.
Functions
As a warrior god, Zababa was creditedwith strength and prowess in battle. The epithet "Crusher of stones"highlights his fearsome nature. In a similar vein, the Zababa Gate at Baylonwas known as "It Hates Its Attacker" (Van de Mieroop 2003).
Divine Genealogy and Syncretisms
Zababa is infrequently mentioned, alongwith Ninurta, as the sonof Aššur (Lambert 1983: 82). Particularly after the OldBabylonian period, the goddess Baba is regularly attested as his wife (Lambert 1967). Zababa is also often cited as theconsort of Ištar (Black and Green 1998: 141) with whom he was oftenpaired. This pairing, however, may be due to the warlike nature the two shared.The epithet 'Lord of the Lands' identifies Zababa with Enlil,the rightful owner of the title. Zababa has also been identified with the godIlaba in inscriptions of Sargon of Akkad, who presented the latter as hispersonal deity and equated the two gods after his capture of Kiš (Nigro 1998: 93).
CultPlace(s)
Kiš was the city of Zababa, although an inscription of the OldBabylonian king Samsu-iluna names both Zababa and Ištar as the chief deities of Kiš (Lambert 1967). Sacred buildings of Zababa in Kiš sawvarious rebuildings by Old Babylonian kings including Sumu-lael (George 1993: 123), Samsu-iluna and Hammurabi (George 1993: 154). Old Babylonian Kiš also had a'cloister' of nadītu-priestesses of Zababa (Harris 1962: 4, n.8). The diminishing importance ofKiš after the Old Babylonian period translated into an era of neglect, fromwhich Zababa's temple was saved by Kurigalzu I/II in the Kassite period (Clayden 1996: 143). For the first millennium, abuilding inscription of Nebuchadnezzar reveals another phase of restoration (McEwan 1983: 119). A templeof Zababa was built in Ur by Warad-Sin, dating to the OldBabylonian period (George 1993: 112). Zababa also had a temple inNeo-Babylonian Uruk (Beaulieu 2003: 348-9) and a seat in the Ešarr

为啥你们的亚述学文章都是日语

所谓女性说法是把Baba女神混淆了吧？又或者是闹了乌龙。

不列颠博物馆闹的乌龙，它得背一定的黑锅。
这个”文物介绍“，好多年前我调侃过。结论是：乌龙。
写了很挫的邮件给不列颠博物馆，看看他们怎么回复了。