After respectful consideration of Amorite evidence for personal names with the Yaḫwi-/Yawi- verbal element, Karel van der Toorn (1999: 914) concludes that “though theoretically possible, it is difficult to believe that the major Israelite deity, venerated in a cult that was imported into Palestine, was originally a deified ancestor.” Gods that originated as human ancestors tend to be worshiped locally, for a restricted group. Having declined this possibility, van der Toorn turns to other composite names, such as Rakib-’el (Charioteer of El) or Malakbel (Messenger of Bel), which represent subordinates to the great gods. Albright, Cross, Dijkstra, and de Moor all proposed explanations that identify Yahweh with El, a deity of unassailable prominence, but van der Toorn (915) finds it unexpected to have the proper name of a major god replaced by an activity attributed to him. More deeply, with two different divine names in play and contrasting associations, the very notion of an original identification raises doubt.