[22] Wilfred G. Lambert considers it a possibility that Enmesharra's association with light could have stemmed from the fact that Ninmesharra, the feminine equivalent of his name, was a title of Inanna, well known as a luminous deity due to her role as a representation of Venus.
[22] Inanna's luminous nature is described for example in a hymn which connects her various abilities, such as providing advice to humans or seemingly complementing evil with good with the light exuded by the corresponding celestial body.
[22] Other interpretations of the figures on this artifact, originally excavated in Khafajah (ancient Tubub) have been proposed too, including Marduk killing Tiamat and Ninurta killing Asag, though neither of these found widespread support, and art historian Anthony Green showed skepticism regarding them, noting art might preserve myths not known from textual record.
[27] According to Andrew R. George Akkadian omen texts from Susa and from the Sealand archives appears to indicate that one-eyed creatures were known as igidalu, igidaru or igitelû, possibly a loanword from Sumerian igi dili ("one eye").
[26] Ancient commentaries at times equate Enmesharra with other, usually cosmogonic, figures: Lugaldukuga, Anu, Qingu,[4] Alala and otherwise largely unknown Ubnu.
[35] While it is consistent that Enki and Ninki were the oldest generation of Enlil's ancestors, the rest of the family tree was not fixed, and various pairs of En- and Nin- deities appear in known sources.
[3] While the suggestions that seven sons of Enmesharra can be identified as the seven apkallu were present in early scholarship, this theory is not considered credible today.
[45] Frans Wiggermann proposes that a single text commenting on magical formulas meant to protect a house from supernatural invaders confuses Enmesharra with the goddess Išḫara, as it identifies Sebitti as her children, an otherwise unknown genealogy.
[46] Shuzianna, a goddess associated with Enlil sometimes identified as his concubine or as the nurse of his son Sin appears in enumerations of the seven children of Enmesharra.
[48] Alfonso Archi considers it possible that the name of Namšara, one of the so-called "primordial gods," divine ancestors inhabiting the underworld in Hurrian mythology, was derived from Enmesharra.
:[10] Wilfred G. Lambert presumes that based on the wording used the myth refers to unlawful seizure of Enlil's right to declare destinies, denoted by the term "Enlilship.
[50] A brief mythical account present in an Akkadian incantation states that Enmesharra passed on the insignia of kingship to Anu and Enlil, though the wording used makes it impossible to determine if the action was voluntary.
[6] Frans Wiggermann notes that the text appears to allude to Enmesharra possessing "higher aspirations" despite being referred to as the lord of the underworld.
[16] He also assumes that the fact one of the objects in mention was a staff might be why Papsukkal was described on one occasion as "son of Anu, offspring of Enmesharra.
[53] After reminding him of his unknown crime, Marduk deprives Enmesharra of his luminosity, which is subsequently given to Shamash, and presumably executes him, though the line clarifying his fate is not preserved.
[53] The rest of the narrative deals with assigning new domains to various gods,[54] and in addition to Marduk and Nergal also features Nabu, Shamash,[55] Zababa, Sin, Adad, Enlil, Urash[56] and Erimbinatuku, possibly an otherwise unknown epithet of Pabilsag.
[59] It has been proposed that an unknown myth about a battle between Marduk and an Enmesharra-like figure who unjustly seized the tablets of destiny was one of the sources used to form the narrative of Enuma Elish, especially the role Qingu plays in it.
[60] The surviving fragment describes the aftermath of a conflict between gods, which seemingly takes place in Babylon, with direct references to temples known from historical sources, such as Eturkalama.
[60] Due to the large number of deities involved (in addition to Enmesharra: his seven sons, Tiamat, Apsu, Nabu, Ninurta, Enutila, Ishtar of Babylon, Qingu, Marduk and Ninzaginna) it is possible that the text was a scholarly compilation consisting of elements of formerly independent narratives, possibly including Enuma Elish, rather than a myth which arose organically.
"[61] Enutila, mentioned in this myth, was another figure who like Enmesharra could be listed in texts dealing with theogony alongside ancestors of Enlil, but did not necessarily play the role of one of them.
[64] A late theological commentary from Assur states that during a ritual the corpse of Enmesharra was transported in the chariot of Ninurta, drawn by the ghost of Anzu.
[10] The connection between Anzu and Enmesharra most likely developed due to both of them playing a similar role in mythology, namely challenging Enlil's rule by taking over his position as the god declaring the fates.