Urash's name was usually represented by the cuneiform sign IB, typically prefaced by the so-called "divine determinative", DINGIR, though phonetic syllabic spellings such as ur5-ra-aš or u4-ra-aš are also attested, in some cases, for example in the god list An = Anum, as glosses.
[6] Wilfred G. Lambert has additionally suggested that a possible phonetic variant of the term uraš, supplied with the prefix nin, is the second element of the theonym Ninurta.
[11] As Anu's spouse, Urash could be addressed as bēlet-ilī, "queen of the gods", though in this context this name was only used as a descriptive epithet reflecting her position in the Mesopotamian pantheon and it did not imply an equation with the goddess usually designated by it, Ninhursag.
[13] He suggests the primordial deities Dūri and Dāri, whose names, while attested in Sumerian texts, were loanwords derived from the Akkadian phrase "ever and ever", might have represented the latter concept.
[15] A number of texts treat Urash as a name of Anu himself, which is presumed to be related to the infrequent use of the word uraš to refer to heaven rather than earth, attested for example in Nabnitu, but the details of these developments are unknown.
[16] It has been noted that the fact that in addition to Urash Anu could be paired with another earth deity, Ki, could sometimes lead to confusion,[11] though ultimately the two were separate figures.
[17] In a god list known from late Assyrian copies and a number of other sources the double name Ki-Urash (dki-uraš, 𒀭𒆠𒅁) appears, which indicates the two could be combined into a single designation for earth as a primordial being.
[18] The double name was initially misread as dki-ib and thus misinterpreted as a reference to the Egyptian god Geb by Daniel David Luckenbill, but this proposal has been disproved and abandoned.
[10] The only source directly referring to a deity as the mother of Ishkur also places Urash in this role, which can be considered an extension of his well attested position as a son of Anu.