KTU 1.14
Cuneiform Texts from UgaritAnd Bull, his father, El replied: “Desist from weeping, Keret, from crying, gracious one, heir of El. Wash yourself and rouge yourself; wash your hands to the elbow, your fingers up to the shoulder. Enter into the darkness of the tent shrine. Take a lamb in your hand, a sacrificial lamb in your right hand, a suckling lamb in them both. Take the appointed portion of your offering-bread, dreg-free wine as a drink-offering; pour out wine from a silver rhyton, honeyed wine from a rhyton of gold; Go up to the top of the tower, mount up to the summit of the wall. Lift up your hands to heaven, sacrifice to Bull your father, El. Serve Baal with your sacrifice, the Son of Dagan with your food.
Psalm 89:26
24 He will experience my faithfulness and loyal love, and by my name he will win victories. 25 I will place his hand over the sea, his right hand over the rivers. 26 He will call out to me, ‘You are my father, my God, and the protector who delivers me.’ 27 I will appoint him to be my firstborn son, the most exalted of the earth’s kings. 28 I will always extend my loyal love to him, and my covenant with him is secure.
Notes and References
"... The fatherhood of El was not restricted to the divine realm. El was also called “father of humanity”. In the Kirta Epic, the protagonist (King Keret), even though he is a mortal, is addressed as though he were the son of El. Indeed, human rulers appear to have been treated as children of the god El in much the same way that the gods of the pantheon were considered his children. A monarch became a child of El when it was clear that he was the person who had been chosen to rule. In Psalms 2:7 and 89:26 the new ruler is described as being accepted as a son by Yahweh; at the same time, heirs apparent in Syria-Palestine were presumed to be nurtured by suckling at goddesses’ breasts. One of these goddesses who is specifically mentioned as breast-feeding the prince is, as might be expected, Asherah ..."
Handy, Lowell K. Among the Host of Heaven: The Syro-Palestinian Pantheon as Bureaucracy (pp. 78-79) Eisenbrauns, 1994