In Susa, Lagamal formed a pair with Ishmekarab, a deity associated with law and justice, while documents from Mari indicate that in Terqa she was connected with the local god Ikšudum.
[9] Lugal-šunugia (Akkadian: Bel-lagamal), "the merciless lord", who occurs in the god list An = Anum (tablet VI, line 70) without an explanatory note, might represent an etymologically related epithet.
[3][11] Wouter Henkelman describes him as fulfilling the role of advocatus diaboli in the beliefs pertaining to judgment of souls in the afterlife documented in texts from Susa.
[13] Attempts were made to place Lagamal in the category of deities representing deified heroes or ancestors, to which Itūr-Mēr and Yakrub-El are often presumed to belong, but according to Jack M. Sasson similar as in the case of Latarak and Ilaba this assumption is incorrect.
[24] A late Assyrian copy of a Babylonian text refers to Lagamar as the "king of Mari" (LUGAL ša Mā-riki[25]), despite the deity being only rarely attested in documents from that city.
[26] Sources pertaining to travels of a statue of Lagamal from Terqa associate her with the god Ikšudum, whose name is possibly derived from the phrase "he seized".
[27] In An = Anum the same name refers to one of the dogs of Marduk, but it is regarded as implausible that the other Ikšudum should also be understood as a subordinate of the tutelary god of Babylon.
[28] Charpin argues that the city gods of Terqa was the pair Lagamal and Ikshudum, whereas Dagan functioned as the lord of the entire region, in a similar fashion to Enlil and Ninurta for Nippur.
[32] Guichard also connects a text inquiring whether or not to give the statues of Lagamal and Ikshudum lion heads was ideological influence from the character of Ninurta.
[37] A different letter from an unknown official requests the arrival of Lagamal and Ikšudum,[38] while yet another states that these deities can only travel at a time of peace, and need to be accompanied by a hundred soldiers.
[44] A late topographical text, composed no earlier than in the seventh century BCE,[45] indicates that Lagamal was one of the many deities worshiped in the E-šarra temple complex in Assur.
[9] A well established theory connects the Elamite group of Inshushinak, Lagamal and Ishmekarab with the later Zoroastrian belief that after death souls are judged by Mithra, Sraosha and Rashnu.
[62] However, this view is not universally accepted, and it has been pointed out that while the names of both Sraosha and Ishmekarab are both etymologically connected to terms related to hearing, the functions of Rashnu and Lagamal in the respective traditions they belong to do not appear to be similar.
[24] Nathan Wasserman additionally questions if the three deities from Susa really did function as a triad in the same way as the Zoroastrian Yazatas, though he does accept that a close connection existed between Lagamal and Ishmekarab alone.
[9] The possible original form of the name has been speculatively restored as Kudur-Lagamal or Kutir-Lagamal, with the first element meaning "protection" respectively in Akkadian or Elamite,[5] but as early as in 1869 Theodor Nöldeke called the historicity of Chedorlaomer into question.