In an offering list from Puzrish-Dagan from the Ur III period concerned with rites of Kutha he appears alongside Tadmuštum, Laṣ and Meslamtaea.
[10] However, as noted by Jeremiah Peterson, it is unclear if the god list An = Anum, usually used to support this theory, recognizes him as Nergal's son, as the corresponding section contains a lacuna.
[11] In a bilingual Akkadian-Amorite lexical list dated to the Old Babylonian period,[12] Šubula's Amorite counterpart was Ġalamu (ḫa-la-mu), whose name is presumed to be a cognate of Ugaritic ġlm, literally "boy, youth", but as an epithet also metaphorically "the noble".
[14] A connection with Ḫalmu and Ḫalamu, a pair of sparsely attested primordial ancestral deities known from the lexical list Diri from Old Babylonian Nippur, has been ruled out.
[13] In the Reallexikon der Assyriologie und Vorderasiatischen Archäologie, Piotr Michalowski describes Šubula as "known only from Ur III and early Isin sources",[3] but more recent publications show that he is also attested in documents from later periods.
[10] According to documents from the archive of Ubarum, a soldier who lived in Ṣupur-Šubula in the Old Babylonian period, the temple served as a place for signing contracts and resolving legal disputes for the local community.
[21] Julia Krul proposes that he was only introduced to the pantheon of the city late and entirely due to his connection with Nergal, similar to Ishum and the Sebitti.
[1] A single reference to an unknown individual making his subordinates swear an oath by Šubula because he was his family god is known.
[26] Ran Zadok proposes that like many other Mesopotamian deities worshiped in this city, he might have been introduced there from the "trans-Tigridian" or Sealand regions of Mesopotamia.