In past scholarship it was often assumed that he originated as an Amorite deity, but today it is generally accepted that he developed as a divine stereotype of them in Mesopotamian religion.

While this was initially his only role, he gradually developed other functions, becoming known as a god of the mountains, a warlike weather deity and a divine exorcist.

[7] Most likely the creation of a god representing them was meant to provide them with a symbolic place in Mesopotamian religion due to their growing political importance.

[10] In texts from the Ur III and Old Babylonian periods, Amurru chiefly functioned as a divine stereotype of Amorites.

[14] While the related phrase dKUR.GAL (sometimes shortened to dKUR or just KUR) usually designated Enlil, there is evidence that from the Kassite period onward it could be occasionally employed to represent Amurru.

[15] Examples include theophoric names from Kassite Nippur[16] and texts from Neo-Babylonian archive of the Eanna temple in Uruk.

[18] A mountain range particularly frequently associated both with the god and with the historical Amorites in Mesopotamian texts was Bashar, known today as Jebel Bishri.

[22] The word gamlu and its Ugaritic equivalent gml has been interpreted as referring to a type of scimitar or sickle in the past, but according to Aicha Rahmouni this translation is incorrect.

[5] Tonia Sharlach assumes that he was initially associated with Eridu and Kuara, as according to one of the known documents he received offerings in a temple of Damkina in the latter of these two cities.

[31] Paul-Alain Beaulieu proposes that in this case Amurru was reinterpreted as a divine representation of Arameans, who rose to prominence in Assyrian society in the first millennium BCE.

[34] Amurru's newfound popularity among speakers of West Semitic languages is also attested in the late sources from Babylonia, where he is the fourth most common deity in their theophoric names after Bel (Marduk), Nabu and Nanaya.

[35] For example, one text mentions legal proceedings between two citizens of the Sealand province during which a priest and a scribe from the temple of Amurru acted as witnesses.

[19] Dietz Otto Edzard argued that the fact Amurru was regarded as a son of Anu and not Enlil might stem from his position in Mesopotamian religion.

[37] It is possible that Amurru's weather god-like profile was in part based on the fact that Hadad was the most popular god among the Amorites, but no direct evidence in favor of this interpretation is available.

[51] Additionally, due to the use of the epithet Belet-Seri to refer to Ashratum, in a few cases Amurru was regarded as the husband of Geshtinanna (or Azimua), also associated with this title, even though she was usually the wife of Ningishzida instead.

[53] According to Wilfred G. Lambert, this pairing is unusual, as unless an otherwise not attested tradition conflated Amurru with her spouse, the farmer god Urash, the two deities have nothing in common.

"[57] However, Steve A. Wiggins points out that the evidence is not conclusive, as the term Amurru is spelled as amr in the alphabetic Ugaritic texts, while "Amrur" in Qodesh-wa-Amrur's name - as amrr.

[59] In the beginning of this composition, Martu (Amurru), portrayed as a leader of a group of nomads, learns from his mother that his relatives receive bigger rations despite their lower rank because they have their own families.

[61] One of his allies tells him about a festival taking place in the city of Inab,[61] either an alternate name of Kazallu or a smaller settlement located close to it.

[11] The city god of this location, Numushda, as well as his wife Namrat and daughter Adgarkidu, will attend it, and a wrestling or fighting contest will be held as entertainment.

[61] The protagonist agrees and emerges victorious from the games, but when Numushda offers him the reward, silver and various precious stones, he asks for Adgarkidu's hand in marriage instead.

[47] The next passage is poorly preserved, but apparently a person whose name is not presented distributes various valuable items among the inhabitants of Inab.

[62] A friend of Adgarkidu apparently tries to dissuade her by describing Martu's lifestyle unfavorably, highlighting that he does not pay proper respect to Nanna, roams the countryside digging for truffles and lives in a tent,[11] but her words are dismissed by the bride herself.

[62] It has been argued that Marriage of Martu was composed in the Ur III period, and reflected either a political event, perhaps the arrival of Amorites in the province governed by Puzur-Numushda during the reign of Ibbi-Sin, or simply the introduction of a new deity, Amurru, to the Mesopotamian pantheon.