“... A number of West Semitic texts likewise allude to the cosmic conflict between the storm-god and his enemies, as noted at length in section 3 of chapter 8. The use of the conflict story to reinforce human kingship appears in a variety of texts, hailing from the city of Mari on the Euphrates river all the way to Egypt. The political use of the conflict between storm-god and cosmic enemies passed into Israelite tradition. Yahweh is not only generally similar to Baal as a storm-god. Yahweh inherited the names of Baal’s cosmic enemies such as Leviathan, Sea, Death, and Tannin, as well as the name of Baal’s home on Mount Saphon, which is secondarily identified with Zion in Psalm 48:3. With this evidence, it would appear that Yahweh’s titles, “Rider of the heavens” (Deuteronomy 33:26; Psalm 104:3) and “Rider of the Steppes” (Psalm 68:5), echo Baal’s own title, “Rider of the Clouds.”5 The political use of this conflict language also passed into ancient Israel. The biblical parallel between Yahweh, the divine king, and the Davidic ruler, the human king, may be seen in Psalm 89. The parallelism between Yahweh and the king changes, however, in verse 26, and a different sort of notion appears: Yahweh promises to extend his power to the monarch in language associated in Ugaritic with the god Baal: “I will set his hand on Sea and his right hand on Rivers.”6 ...”