The Great Canaanite God Baal is one of the most maligned deities in western religious history. Only Satan is considered more sinister and evil. This is sad because Baal is not evil at all but has been done an injustice and that is something I will be discussing at great length later in this book. Despite his falsely ascribed reputation in western religion, Baal is a mysterious God with qualities very similar to that of Yahweh of the Old Testament. In fact, they might be more alike than you can imagine. In general, the Canaanite pantheon is one of the most mysterious pantheons of the ancient Middle East. Because of the western taint, no one has truly discussed Baal in a way that does not reflect this bias. Sure, they have discussed him academically, but seldom spiritually without this weird negativity. Even other books that discuss Baal in magickal practice, do so with the inherent western bias that he is this shady, dark character with sinister motives. Yes, he like any other God and Goddess, has this side, but he was also prayed to and worshiped for good and benevolent reasons as well. He was, in fact, a savior-like figure. In this book, we will not only learn how to call upon this great God magickally, we will also dispel the myths surrounding him. As I do with all my books, I like to discuss history; I am an historian after all. We will cover: The history of Baal. His various aspects and forms. His worship and pervasiveness in ancient Biblical writings. A brief overview of the Baal Cycle. Why Baal is incorrectly equated with the Devil and evil in the West. Demonological References to Baal from the Most Obvious to the least and why they get it wrong. And finally, we will learn his great magick. He is very powerful, I must warn you. We have a lot to cover. Let us proceed.

From two leading Christian apologists, here is a fascinating survey of the most important Old and New Testament archaeological discoveries through the ages. Biblical archaeology has always stirred excitement among believers and curiosity among unbelievers. The evidence dug up with a spade can speak volumes—and serve as a powerful testimony of the reliability of Scripture. Norm Geisler and Joe Holden have put together an impressive array of finds that confirm the biblical peoples and events of ages past. In a user-friendly format written in popular style, they... examine the latest finds and explain their significance include more than 150 photographs provide an instructive chart of artifacts (along with fast facts) sample a variety of finds—papyri, inscriptions, scrolls, ossuaries, and more If readers are looking for just one book to cover this topic both concisely and comprehensively, this is it!

""Elijah, Yahweh, and Baal is a masterpiece presented with authority by a twentieth-century accomplished and unsurpassed exegete. It is now translated by a disciple, whose elegant rendition sounds as if Hermann Gunkel had originally written himself the book in English."" --Andre LaCocque, The Chicago Theological Seminary, Chicago, IL ""Written a century ago for a church audience eager to learn how the best scholarship of the day could illuminate one of the Bible's most absorbing stories, this little book shows Gunkel at the height of his powers of critical perspicuity, explanatory finesse, and reverent sensitivity, the ideal Bible study leader, at once learned, captivating, and devout. . . . Moreover, Gunkel encompasses his subject as few today could or would in such short scope, combining philological acumen, aesthetic appreciation, comparative perspective, and attention to communal folk tradition--his pioneer distinction--and constants of human religiosity. The translation includes astute notes by the editor and a helpful list of more recent resources."" --Robert B. Coote, San Francisco Theological Seminary, San Francisco, CA ""Hermann Gunkel, who died in 1932, is one of the greatest teachers and 'God-Fathers' of Old Testament study. He has taught us the most about the artistic, imaginative dimensions of the text. His interpretation of the Elijah narrative in this volume is a treasure that merits continuing attention. We may be grateful indeed to K. C. Hanson for bringing it to us in English, and to Wipf and Stock for its publication. Gunkel continues to be our teacher and 'God-Father' in wise shrewd reading of the text."" --Walter Brueggemann, Columbia Theological Seminary, Decatur, GA Hermann Gunkel (1862-1932) was Professor of Old Testament at the universities in Berlin, Giessen, and Halle, Germany. Among his major works in English are Genesis, Introduction to the Psalms, and Creation and Chaos in the Primeval Era and the Eschaton.

Since 1929, scholars have been concerned with the interpretation of certain Canaanite literary materials found at Ras Shamra in North Syria, known as Ugarit in ancient times. Attention has been paid, primarily, to certain linguistic and cultural parallels between this corpus of literature and sections of the Old Testament. But despite the numerous treatments of the isolated points of contact between Ugaritic and biblical thought, one major question has not received an adequate answer. How and to what extent are the Ugaritic texts, and especially the Baal texts, relevant for an appreciation of the fundamentals of the Israelite religion? Professor Habel seeks to answer at least part of this question by translating pertinent segments of the Baal texts, according to the sequence of G. R. Driver, summarizing their context, and considering their import, thought sequence, and basic ideas in relation to appropriate materials from the early faith of Israel. The succinct results of this comparison are provocative, to say the least. The author begins by isolating the major features of an underlying “conflict tradition.” The conflict between Israel’s beliefs and the religious forces of its environment was a vital influence in the formulation of Israel’s earliest religious faith and experience. The content of this faith as summarized in the concise wording of Exodus 19:3–6 is shown to be virtually identical with that of Israel’s earliest poetic heritage where a lively polemic against the Canaanite religious is discernible. One of the highlights of Professor Habel’s comparison of the Baal texts with Israel’s archaic poetic traditions is his contribution to the understanding of Exodus 15. In this connection he discovers a clearly defined sequence of ideas common to certain Baal texts and Exodus 15:1–18. By skillfully utilizing the work of other scholars the author sheds additional light on the polemical and theological import of several passages depicting theophanies of Yahweh. A similar evaluation of the relevance of the Ugaritic texts for the cultic practices of Israel is made possible by a sober evaluation of the pertinent texts.