In the astral-theological system Ninib becomes the planet Saturn.
That the figures symbolic of Rakab or Hadad were compounded or amalgamated by the Israelites with those symbolic of Nergal (the lion-god) and Ninib (the eagle-god), is not surprising.
A certain confusion exists in cuneiform literature between Ninib and Nergal, perhaps due to the traces of two different conceptions regarding these two solar deities.
Bitumen is found at Hit, whence perhaps its name (Babylonian Id in Tukulti Ninib II.'s inscription referred to above), and near the Tigris.2 Climate.
At the same time, the possibility of a confusion between Ninib and Nergal must be admitted, and perhaps we are to see the solution of the problem in the recognition of two diverse schools of theological speculation, the one assigning to Ninib the role of the spring-tide solar deity, the other identifying him with the sun of the summer solstice.
The combination points to the amalgamation of the district in which Ninib was worshipped with the one in which Bel was the chief deity.
In the systematized pantheon, Ninib survives the tendency towards centralizing all sun cults in Shamash by being made the symbol of a certain phase of the sun.
Indeed, the other gods, Sin, Shamash (Samas), Adad, Ninib and Nergal, and even Ea, take on the warlike traits of Assur in the epithets and descriptions given of them in the annals and votive inscriptions of Assyrian rulers to such an extent as to make them appear like little Assurs by the side of the great one.