[1] His character was regarded as Ninurta-like, with an emphasis on the role of a farming deity, as evidenced by explanatory texts referring to him as "Ninurta of the hoe," "of the calendar" or "of the tenant farmer.
[7] A connection nonetheless existed between Anu and the male Urash, as exemplified by the reference to the former in the name of the latter's main temple, E-ibbi-Anum, and Wilfred G. Lambert assumes they were likely viewed as father and son.
[19] Based on the fact that analogous pairs of "Daughters of Esagil" and "Daughters of Ezida" are identified as members of courts of Sarpanit and of Nanaya respectively, specifically as their hairdressers, it has been proposed by Andrew R. George that these pairs of goddesses were imagined as maidservants in the household of the major deity or deities of a given temple.
[20] In the Weidner and Nippur god lists Urash occurs in the proximity of deities such as Ninurta, Zababa, Ninegal and Lagamal.
[24] One of the Kassite rulers bearing the name Kurigalzu left behind an inscription according to which he built E-ibbi-Anum, in which he addresses Urash as the "foremost lord" and "counselor of heaven and earth.
[28] Urash was still worshiped in Dilbat in early Achaemenid times,[23] though the inhabitants of the city lost any religiously motivated privileges (such as tax exemptions) they might have enjoyed earlier and one administrative document even mentions some of them were brought to former Elamite territory under Persian control as forced labourers.
[31] In another late fragmentary myth, titled Enmesharra's Defeat by Wilfred G. Lambert, Urash is mentioned as one of the ten gods who received specific cities as their domains after Marduk's ascension to the throne of Anu.