The earliest researchers did not yet recognize Dadmiš as a separate deity, and her name was considered to be an epithet of Resheph, ršp ddm.
[3] Due to the trend in early scholarship to look for Greek explanations for terms present in Ugaritic texts it was assumed that this alleged deity was analogous to Apollo Didymaeus, similar to how the name Niqmaddu (nqmd, "Hadad the avenger") was misinterpreted as Nikomedes and the place name Yman, referring to an area near the kingdom of Amurru known also from Assyrian and Hebrew sources, as Ionia.
[4] The later discovery of a trilingual god list with Sumerian, Hurrian and Ugaritic columns made it possible to establish not only that Dadmiš was not an epithet, but a separate deity, but also that she was female, unlike Resheph.
[10] However, Marco Bonechi points out that in Ugarit the cognate term dadmum most likely was used in the sense known from letters from Mari, where it appears to function as an Amorite name of the kingdom of Aleppo.
[11] He points out that Ugaritic texts also contain the term ddm, which might refer to inhabitants of the countryside surrounding ancient Aleppo ("Dadmians"), and to the "gods of da-ad-me-ma," who have been tentatively linked with Dadmiš in past scholarship.
[11] Dennis Pardee accepts interpreting this term as "the gods of the land of Aleppo,"[12] but considers the origin of Dadmiš to be unknown.
[8] His assumption relies on the equation between her and the Mesopotamian goddess Šuzianna,[9] attested in the trilingual edition of the Weidner god list from Ugarit.
[9][17] It has also been pointed out that Išḫara, who could be referred to with the epithet belet da-ad-me, "lady of the dwellings," which might be etymologically related to the name of Dadmiš, could be regarded as a divine healer as well.