“... One can agree with Spronk’s observations regarding Canaanites prototypes for bib­ lical language even if polemic is not involved. The language of Yahweh’s overcoming death (Hosea 13:14, 14:2; Isaiah 25:8; Song of Songs 8:6; 1 Corinthians 15:54-55; Revelation 12:4; see pp. 277-304) has a Northwest Semitic antecedent in Baal’s struggle against Death (Mot) in KTU 1.5-1.6. Furthermore, the theme of Baal’s return to life and overcoming Death in 1.6 III and VI and 1.17 V 25-26, and perhaps the “rising(?)” {qym) of the dead in KTU 1.22 I 5 formed the Northwest Semitic background to the The same suggestion was made by M. S. Smith, “The Magic of Kothar, the Ugaritic Craftsman God, in KTU 1.6 VI49-50,” Revue Biblique 91 (1984) 379 n. 12. biblical idea that the dead “rise,” expressed by the verb *qwm, “to rise,” in Psalm 88:11 (cf. 2 Samuel 13:21; Job 14:12; Ruth 4:5, 10). These notions in part laid the basis for the motif of Yahweh’s “bringing back to life” as a metaphor for preventing the death of the living (pp. 270-79, 285-89), and for the specific use of *qwm for divine help in Hosea 6:2. The lan­ guage of the individual’s “rising to life from death” appears to have been applied to the nation in exile (Ezekiel 37:1-14; pp. 293-97). In turn, this metaphor laid the foundation for expressing individual resur­ rection in Daniel 12:2 (pp. 338-43 and Isaiah 26:19 (pp. 297-305). The development is especially clear in the case of the latter passage, as it uses the verb *qwm, “to rise,” to describe resurrection. ...”