He was closely associated with Lulal, though the relationship between them varies between available primary sources, with some equating them and other treating them as a pair of similar, but not identical deities.
According to Wilfred G. Lambert, Latarak's name should be interpreted as a negated infinitive form of an unidentified Akkadian word, analogously to Lagamal's.
[3] A single unpublished commentary on the Weidner god list explains it as a combination of lā, "not", and tarāku, "to switch a whip", additionally glossed as naṭû, "to beat", but according to Frans Wiggermann this ancient attempt at etymologizing it is grammatically incorrect.
[8] While attempts have been made to classify him as one of the deities representing deified ancestors, similar to Yakrub-El or Itūr-Mēr, according to Jack M. Sasson this view is incorrect.
[16] A fragmentary Neo-Babylonian text (CT 51 102) with instructions for an unidentified ritual prescribes the preparation of a pair of figures representing Latarak and Lulal.
[23] Additionally, a lexical list from this city from the Old Babylonian period mentions a toponym which might be read as either Bāb-Lātarāk or Ka-Lulal, possibly a cult center of the deity it was named after.
[1] A Middle Babylonian administrative document (TMH NF 5 29) mentions that a certain Amurru-nāṣir, identified as a physician (asû), received barley needed for an office related to the worship of Latarak, parṣu.
[14] A shrine dedicated jointly to him and Mīšaru, known under the ceremonial name Ursaĝsumkudda, existed in Assur in the lobby of Ešarra,[25] the temple complex of Ashur.
[27] Šēp lemutti prescribes the preparation of two figures of Latarak and decorating them with "black paste",[28] an unidentified substance represented by the cuneiform signs IM.GI6.
[29] It has been noted that darker pigments were typically used for figures of gods, with other examples attested in similar sources including Meslamtaea, Sebitti and Narundi, and lighter for these representing other supernatural beings, such as mythical hybrids or apkallu.
[30] Similarly, a section of the text labeled as An Address of Marduk to the Demons by Wilfred G. Lambert (K 4656 + K 9741) prescribes stationing him in the door alongside a number of other deities, including Lulal, Tishpak, the Sebitti and Ishtar.