> the texts in question are the list k. 43394 and the letter vat 1646 ^ s = kn am., no. 290. through the equation (in col. iii, 1. 1) d. ulmnu=d. ninurta", the first informs us that ulmnu was considered identical to ninurta and that, consequently, the ideogram d. nin.ib can be pronounced ulmnu > nin.ib. the ideogram for ninurta is followed by the somewhat damaged words ina elamti "in elam". how it was felt by zimmern, nativity scene operator. cit., 510, 474, note 8, this must be due to an error by the ancient or modern copyist of k. 4339. cf. also knig, reallexikon der assyriologie, ii, 226 s. v. di.me, who notes that the supposed elamite deity i-ul-man does not exist > the etymology of the name moses > josephos has preserved an extract from the egyptian historian manetho, which relates the egyptian version of the story of the exodus as it was told in the second century before our era. in this it is stated that the earlier name of moses was osarsiph, and that he had been priest of heliopolis or on > here it is evident that moses and joseph have been confounded together. the name of joseph, who married the daughter of the priest of on, has been decomposed into two elements, the first of which is the divine name jeho, and this has been changed into its supposed egyptian equivalent osar or osiris > it is clear that, whatever might have been his opinion about the name of joseph, manetho had no doubt that that of moses was purely israelitish. it was not until he had become the israelitish lawgiver and had ceased to be an egyptian priest that osarsiph took the name of moses > but moses finds no satisfactory etymology in the pages of the hebrew lexicon. it stands alone among hebrew proper names, like aaron and david
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