He was also venerated in Luwian religion in the first millennium BCE, with theophoric names invoking him attested from as late as the Hellenistic period in Cilicia and Lycia.

[14] According to Piotr Taracha [de] this can be considered an example of a phenomenon typical for the bronze age folk beliefs of southern Anatolia and northern Syria, with analogous derivatives also attested for Allanzu, Maliya, Ninatta and Kulitta.

[23] However, this proposal is not universally accepted, and while it is agreed that the name does not originate in any Semitic language and might be Hurrian, Mark S. Smith and Wayne Pitard note linking it with Šarruma does not account for the fact that this toponym, which is rendered in the Ugaritic alphabetic script as ṯrmg, has a g as the final consonant.

[19] The latter phenomenon reflects a broader pattern of worship of dyads of deities in Hurrian religion, with other well attested examples including Allani and Ishara, Hutena and Hutellura, Ninatta and Kulitta or Umbu and Nikkal.

[30] However, as noted by Marie-Claude Trémouille[22] and Daniel Schwemer [de], no evidence in favor of this interpretation can be found in primary sources, and it is safe to assume the connection between them was only ever considered to be that between parent and child.

[32] Schwemer notes it is one of the examples of a broader trend of associating bull gods with Teshub, also attested for Tilla, Šeri and Ḫurri.

[35] Piotr Taracha notes that the connection between these two gods could be referenced in sources focusing on relations between members of the Hittite royal family, for example Urhi-Teshub while holding the position of the presumptive heir (tuḫkanti) of his father used a seal depicting him with Šarruma.

[23] Šarruma could also be associated with lunar deities, including Hurrian Kušuḫ (or Umbu), as attested in Hurro-Hittite sources, and Luwian Arma, as indicated by a dedication from Ordekburnu.

[20] In the same city his successor Talmi-Šarruma [de] built a temple dedicated to the dyad Ḫepat-Šarruma (DEUSḫa-pa-SARMA), though this god is otherwise unattested in sources from it.

[23] Daniel Schwemer [de] suggests that this might have occurred during the life of Telipinu, who served as a priest in Kizzuwatna at first and might have introduced local theological conceptions to Aleppo after relocating there.

[26] In Yazilikaya, in addition to a depiction of Šarruma in the procession of deities (figure 44, standing on a leopard behind his mother, in front of his two sisters),[15] a separate relief shows him embracing Tudhaliya IV.

[2] It is possible that chamber B, where it is located, served as the burial place of said king, with the presence of Šarruma reflecting the belief that protective deities of specific individuals still fulfilled that role after their death with regards to their tombs.

[43] Šarruma is also attested in the Ugaritic texts, according to Marie-Claude Trémouille as a result of Hittite influence, similarly as in the case of evidence from Aleppo and Emar.

[45] Wilfred H. van Soldt notes that Šarruma was relatively commonly invoked in theophoric names of the inhabitants of Ugarit.

[47] Two children of the Ugaritic king Niqmepa and his wife Aḫat-Milku, who hailed from Amurru, bore Hurrian theophoric names invoking him, Ḫišmi-Šarruma and ÌR-Šarruma, which reflected a tradition typical for their mother's place of origin.

[51] As noted by Manfred Hutter, the local pantheon of this kingdom shows strong Hurrian influence, but it is not clear if the same was the case for earlier Luwian beliefs in the same region in the second millennium BCE.

[53] It has been noted that most of them combine his name, consistently written logographically, with Luwian elements, in contrast with earlier largely Hurrian examples.

[14] It has been proposed that one possible example, Sar(ru)ma-piya (Σαρμαπιας) is attested in a Greek text from Diokaisareia, though as stressed by Ignasi-Xavier Adiego it is not certain if the restoration is correct.

[54] An additional problem for interpretation of uncertain cases is the existence of Luwian names with the element zalma, seemingly "protection", which can be confused with the theonym Šarruma.