Dusares or Dushara, being a mountain God, is also a storm God as is custom in the Ancient Near East, which would give Him a fertility aspect. A parallel can be drawn with Dhu-Ghābat, “He of the thicket”, the supreme God of the Lihyanites, Dushara is in the same way a God of vegetation and fertility. This fertility aspect allowed for the identification of Dushara with Dionysus as God of fertility but the evidence for this is inconclusive. Several ancient writers, including Herodotus from the 5th century BC, Strabo from the 1st century AD, and lexicographer Hesychius from the 5th century AD, all say that the Arabs worshipped Dionysus. Hesychius in particular directly equates Dushara and Dionysus but this is not attested in Nabatean inscriptions. Nor is there any evidence for Dushara being depicted as Dionysus in Petra. The Hauran, which became the center of Arabia Petraea, is known for its agriculture including grapes. Sia’, a temple of pilgrimage known from Safaitic inscriptions is full of grape and vine imagery though it was probably a temple to Ba’al Shamin not Dushara nor Dionysus. There are depictions of Dionysus in Petra but none are linked to Dushara. Dushara’s identification with Dionysus might have to do with the cult of the dead and resurrection, linking Him with Osiris. It’s interesting to note that Dushara’s consort Al-'Uzza was associated with Osiris’s consort, Isis. More on this later.

Dushara as supreme storm God was more often compared with Zeus. His assimilation with Zeus seems natural as both are the respective heads of Their pantheons and are storm Gods. Evidence for this pairing can be found on a 1st century BC bilingual inscription from Miletus, Greece at the temple of Apollo: “Syllaeus, brother of the king, on behalf of king Obodas, dedicated to Zeus Dusares Soter (Savior).” Another inscription in the island of Delos mentions Zeus Dusares. Eagle and lion imagery in His temples might show a link with Zeus-Hadad though this can also imply a solar aspect, power or protection without a direct link to Zeus. Dushara was called Zeus Hypsistos in Petra and this title was also given to Ba’al Shamin in Palmyra, another supreme storm God, though this does not mean that Dushara is Ba’al Shamin. The cult of Zeus Hypsistos was widespread and could be attached to the local supreme God of many places. One coin depicts a deity’s bust above thunderbolts and thunderbolts are found in many temples though not directly linked to Zeus nor Dushara. Another coin has a bull on the obverse side which might suggest a link with Zeus-Hadad but this is local money and it probably doesn’t refer to a deity in Syria. It rather expresses the fertility aspect of Dushara. An altar dedicated to Zeus Hagios was found on the northern bank of Gaia, today Wadi Musa, opposite the Temenos of Dushara’s temple (Qaṣr al-Bint) and there’s another one in Siq. There is also a terracotta relief of Zeus Ammon found at the Temple of the Winged Lions.

As Lord of Heaven with solar features Dushara could be associated with Helios. This goes back to Strabo (or rather his informer Athenodoros) informing us that the Nabataeans “worship the sun, building an altar on the top of the house (or temple?), and pouring libations on it daily and burning frankincense.” The presence of eagles in many temples might imply solar imagery and the epithets of Dushara include aspects of Sol Invictus like one from Suwayda set up by a priest of Dushara which honors Him with the title aniketos (invincible), an epithet normally reserved for Sol Invictus. In Hegra an inscription describes a God “who separates night from day,” which might refer to Dushara. If it does it might mean Dushara is a creator God. Solar deities were common throughout the Near East such as Elagabal of Emesa and Heliopolitanus of Baalbek. Palmyra had three distinct solar Gods, Shamash, Yarhibol and Malakbel. Either Elegabal or one of the Palmyran Gods became Sol Invictus though scholars are in disagreement as to which one. In Petra there are approximately 15 to 19 high places, many of which may be associated with the worship of Dushara, based on the presence of betyls and the simplicity of architecture atop each space. These could also link Dushara to the sun. If Helios was assimilated with any deity in Nabataea it would’ve been Dushara but there’s no direct link. There are depictions of Helios in Petra, like there are of Dionysus, but usually as part of façades with other Olympian Gods or as part of the 7 classical planets without any association with Dushara. Dushara definitely has solar features but as Lord of Heaven and not as a sun God in a triad with a moon deity and Venusian deity as seen in Duma and Tayma.