SPECIAL TOPIC: LEVIATHAN

“Leviathan” (BDB 531, KB 524, lit. “coiled” or
“twisted”) seems to be the seven-headed Ugaritic mythological sea monster, Lotan
(i.e., Job 3:8; 41:19-21; Ps. 104:26). In Ugaritic poetry, the root “tnn”
(Tannin, BDB 1072) is parallel to “ltn,” (Lotan); both names for chaos water
monsters. However, sometimes it is used as a symbol for an evil nation (cf. Ps.
74:12-17, possibly Egypt, cf. Ezek. 29:3; 32:2). It resembles a river snaking
through their land. Sometimes this term is linked specifically to “Rahab,” which
is a way of referring to Egypt (cf. Ps. 87:4; 89:9-10; Isa. 30:7). It seems to
me that in Isaiah we are talking about a river symbolizing a national enemy,
either Egypt or Assyria (cf. Isa. 27:1,12). The two great river systems of the
ANE were the cradles of civilization (i.e., the Nile, and the Tigris and
Euphrates). Tannin (BDB 1072) is parallel with (NIDOTTE, vol. 3, p. 87):

1. Leviathan, Job 7:12; Ps. 74:13-14; Isa. 27:1

2. Rahab, Isa. 51:9

3. Bashan, Ps. 68:22; Amos 9:3

The reason this term can be used symbolically so
easily is that it was previously used in the mythological fertility literature
of Canaan (cf. Job 3:8; 42:1-34; Ps. 74:12-17; 104:26; see G. Archer,
Encyclopedia of Bible Difficulties, pp. 239-240).
There is a literary parallelism between

1. the fleeing serpent (BDB 638 I, cf. Isa. 27:1; Amos 9:3)

2. the twisted sea monster (Isa. 17:1 has possibly two
monsters listed, cf. Gen. 1:21)

3. the dragon who lives in the sea (BDB 1072, Isa. 27:1)

4. Rahab (BDB 923, cf. Job 9:13; 26:12-13)

This same allusion is found in (1) Ugaritic poems and
(2) Isa. 51:9, using “Rahab,” who is also identified by the term “dragon” (BDB
1072, cf. Job 7:12; Isa. 27:1; 51:9).

After much contemplation, I have come to the opinion
that the “serpent” (BDB 638) of Genesis 3, is also to be identified with the
imagery of the ancient chaos monster. A talking snake has always bothered me. In
light of “Leviathan” (i.e., esp. Ps. 74:12-17), this Genesis imagery makes more
ANE sense. The serpent of Genesis 3 is not identified with “the Accuser” until
late in the interbiblical period (i.e., 2 Esd. 6:52; 2 Bar. 29:3-8). The first
readers would have known this Canaanite imagery but would not have taken the
mythology as reality (just conflict, resistance-to-God imagery).