In his history of Mesopotamian religion, Treasures of Darkness, Thorkild Jacobsen calls attention to the intimate relationship between a temple and the god who was supposed to reside in it.
The presence of the temple was “visible reassurance that the God was present and available, that he – as the hymn to the moon god expressed it – ‘among the (creatures) in whom is breath of life has settled down in a holy abode” (16). Like a human home-owner, the god was identified with His house. To call the temple a “house” for the god carried all the connotations of “emotional closeness of a human owner and his home,” but in addition it implied “a closeness of essence, of being, amounting more nearly to embodiment than to habitation. In some sense the temple, no less than the ritual drama and the cult image, was a representation of the form of the power that was meant to fill it” (16). This is why the house was considered a sacred house: The indwelling god’s own luminous sacredness infused the house itself.
Jacobsen lists other examples of houses named for gods: “House rising sun” for the sun god Utu; “House causing light” for the moon god; “House of date clusters” for a goddess; “He who issues forth from the thriving mesu tree” (17).