This masterly book is the climax of over twenty-five years of study of the impact of Canaanite religion and mythology on ancient Israel and the Old Testament. It is John Day's magnum opus in which he sets forth all his main arguments and conclusions on the subject. The work considers in detail the relationship between Yahweh and the various gods and goddesses of Canaan, including the leading gods El and Baal, the great goddesses (Asherah, Astarte and Anat), astral deities (Sun, Moon and Lucifer), and underworld deities (Mot, Resheph, Molech and the Rephaim). Day assesses both what Yahwism assimilated from these deities and what it came to reject. More generally he discusses the impact of Canaanite polytheism on ancient Israel and how monotheism was eventually achieved.

This volume provides a lengthy introduction and detailed translation and commentary for the first two tablets of the Baal Cycle, which witnesses to both the religious worldview of Ugarit and many of the formative religious concepts and images in the Bible.

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.

In this groundbreaking book, Barker claims that pre-Christian Judaism was not monotheistic and that the roots of Christian Trinitarian theology lie in a pre-Christian Palestinian belief about angels derived from the ancient religion of Israel. Barker's beliefs are based on canonical and deutero-canonical works and literature from Qumran and rabbinic sources.

Thousands of years ago there was a great conflict that has affected the lives of everyone living today. This conflict was between the worshipers of the Baal pantheon and the worshipers of Jehovah (Yahweh) in Canaan. In this region, the worshipers of Yahweh ultimately prevailed. This struggle is alluded to in several places in the Holy Bible. Now, due to archeological discoveries, we are able to reconstruct many of the beliefs of the pagan Canaanites. Knowing these stories helps us to understand the story of the Bible fully and in a way it enables us to read the Bible like the ancients. There is a great deal of confusion regarding and also false information about the Canaanite gods that are mentioned in several places in the Bible. Due to archeological discoveries we now know that Dagon was a god of grain and not a fish god. (The rabbis made this mistake because a Hebrew word for "fish" is "dag.") Tammuz was a shepherd god and not a sun god. Baal was a god of thunder and of the rain and not a sun god. Asherah was a mother goddess and the Asherah pole was most likely a sacred tree or a symbol of a sacred tree and not a phallus symbol. These misunderstandings of Canaanite religion often cause people to be confused in their reading of the Bible and knowing the Canaanite myths can clarify some Bible stories.

In The Conflict Myth and the Biblical Tradition, Debra Scoggins Ballentine analyzes the ancient west Asian theme of divine combat between a victorious warrior deity and his enemy, typically the sea or a sea dragon.