Personal names including the stem ʾl are found with similar patterns in both Amorite and Sabaic The Egyptian god Ptah is given the title ḏū gitti 'Lord of Gath' in a prism from Lachish which has on its opposite face the name of Amenhotep II (c. The title ḏū gitti is also found in Serābitṭ text 353. 19) points out that Ptah is often called the Lord (or one) of eternity and thinks it may be this identification of ʼĒl with Ptah that lead to the epithet ’olam 'eternal' being applied to ʼĒl so early and so consistently. Ashshur has established (it) for us, and all the divine beings and the majority of the group of all the holy ones, through the bond of heaven and earth for ever, ...The Eternal One (‘Olam) has made a covenant oath with us, Asherah has made (a pact) with us.
It is likely that Il is also very often the god called in Akkadian texts Amurru or Il Amurru.
He also fathered many gods, most importantly Hadad, Yam, and Mot, each sharing similar attributes to the Greco-Roman gods: Zeus, Poseidon, and Hades respectively.
It occasionally appears with the definite article as hā’Ēl 'the god' (for example in 2 Samuel ,33–48).
The theological position of the Tanakh is that the names Ēl and ’Ĕlōhîm, when used in the singular to mean the supreme god, refer to Yahweh, beside whom other gods are supposed to be either nonexistent or insignificant.
He is qāniyunu ‘ôlam ("creator eternal"), the epithet ‘ôlam appearing in Hebrew form in the Hebrew name of God ’ēl ‘ôlam "God Eternal" in Genesis 21.33. Ēl is the grey-bearded ancient one, full of wisdom, malku ("King"), ’abū šamīma ("Father of years"), ’El gibbōr ("Ēl the warrior").