Psalms 74:13-14

74:13 You destroyed ¹  the sea by your strength;

you shattered the heads of the sea monster ²  in the water.

74:14 You crushed the heads of Leviathan; ³ 

you fed ⁴  him to the people who live along the coast. ⁵ 

Psalms 135:9

135:9 He performed awesome deeds ⁶  and acts of judgment ⁷ 

in your midst, O Egypt,

against Pharaoh and all his servants.

Deuteronomy 4:34

4:34 Or has God ⁸  ever before tried to deliver ⁹  a nation from the middle of another nation, accompanied by judgments, ¹⁰  signs, wonders, war, strength, power, ¹¹  and other very terrifying things like the Lord your God did for you in Egypt before your very eyes?

Deuteronomy 6:22

6:22 And he ¹²  brought signs and great, devastating wonders on Egypt, on Pharaoh, and on his whole family ¹³  before our very eyes.

Deuteronomy 7:18-19

7:18 you must not fear them. You must carefully recall ¹⁴  what the Lord your God did to Pharaoh and all Egypt, 7:19 the great judgments ¹⁵  you saw, the signs and wonders, the strength and power ¹⁶  by which he ¹⁷  brought you out – thus the Lord your God will do to all the people you fear.

Nehemiah 9:10-11

9:10 You performed awesome signs ¹⁸  against Pharaoh, against his servants, and against all the people of his land, for you knew that the Egyptians ¹⁹  had acted presumptuously ²⁰  against them. You made for yourself a name that is celebrated to this day. 9:11 You split the sea before them, and they crossed through ²¹  the sea on dry ground! But you threw their pursuers ²²  into the depths, like a stone into surging ²³  waters.

[74:13]  ¹ tn The derivation and meaning of the Polel verb form פּוֹרַרְתָּ (porarta) are uncertain. The form may be related to an Akkadian cognate meaning “break, shatter,” though the biblical Hebrew cognate of this verb always appears in the Hiphil or Hophal stem. BDB 830 s.v. II פָּרַר suggests a homonym here, meaning “to split; to divide.” A Hitpolel form of a root פָּרַר (parar) appears in Isa 24:19 with the meaning “to shake violently.”

[74:13]  ² tn The Hebrew text has the plural form, “sea monsters” (cf. NRSV “dragons”), but it is likely that an original enclitic mem has been misunderstood as a plural ending. The imagery of the mythological sea monster is utilized here. See the note on “Leviathan” in v. 14.

[74:14]  ³ sn You crushed the heads of Leviathan. The imagery of vv. 13-14 originates in West Semitic mythology. The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon [Ugaritic tnn, cognate with Hebrew תַּנִין (tanin), translated “sea monster” in v. 13] vanquished and captured? I did destroy the wriggling [Ugaritic ’qltn, cognate to Hebrew עֲקַלָּתוֹן (’aqallaton), translated “squirming” in Isa 27:1] serpent, the tyrant with seven heads” (note the use of the plural “heads” here and in v. 13). (See CTA 3.iii.38-39 in G. R. Driver, Canaanite Myths and Legends, 50.) (2) “For all that you smote Leviathan the slippery [Ugaritic brh, cognate to Hebrew בָּרִחַ (bariakh), translated “fast moving” in Isa 27:1] serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5.i.1-3 in G. R. Driver, Canaanite Myths and Legends, 68.) In the myths Leviathan is a sea creature that symbolizes the destructive water of the sea and, in turn, the forces of chaos that threaten the established order. In the OT, the battle with the sea motif is applied to Yahweh’s victories over the forces of chaos at creation and in history (see Pss 74:13-14; 77:16-20; 89:9-10; Isa 51:9-10). Yahweh’s subjugation of the waters of chaos is related to his kingship (see Pss 29:3, 10; 93:3-4). Isa 27:1 applies imagery from Canaanite mythology to Yahweh’s eschatological victory over his enemies. Apocalyptic literature employs the imagery as well. The beasts of Dan 7 emerge from the sea, while Rev 13 speaks of a seven-headed beast coming from the sea. Here in Ps 74:13-14 the primary referent is unclear. The psalmist may be describing God’s creation of the world (note vv. 16-17 and see Ps 89:9-12), when he brought order out of a watery mass, or the exodus (see Isa 51:9-10), when he created Israel by destroying the Egyptians in the waters of the sea.

[74:14]  ⁴ tn The prefixed verbal form is understood as a preterite in this narrational context.

[74:14]  ⁵ sn You fed him to the people. This pictures the fragments of Leviathan’s dead corpse washing up on shore and being devoured by those who find them. If the exodus is in view, then it may allude to the bodies of the dead Egyptians which washed up on the shore of the Red Sea (see Exod 14:30).

[135:9]  ⁶ tn Or “signs” (see Ps 65:8).

[135:9]  ⁷ tn Or “portents”; “omens” (see Ps 71:7). The Egyptian plagues are alluded to here.

[4:34]  ⁸ tn The translation assumes the reference is to Israel’s God in which case the point is this: God’s intervention in Israel’s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience. Some understand the divine name here in a generic sense, “a god,” or “any god.” In this case God’s incomparability is the focus (cf. v. 35, where this theme is expressed).

[4:34]  ⁹ tn Heb “tried to go to take for himself.”

[4:34]  ¹⁰ tn Heb “by testings.” The reference here is the judgments upon Pharaoh in the form of plagues. See Deut 7:19 (cf. v. 18) and 29:3 (cf. v. 2).

[4:34]  ¹¹ tn Heb “by strong hand and by outstretched arm.”

[6:22]  ¹² tn Heb “the Lord.” See note on the word “his” in v. 17.

[6:22]  ¹³ tn Heb “house,” referring to the entire household.

[7:18]  ¹⁴ tn Heb “recalling, you must recall.” The Hebrew text uses the infinitive absolute before the finite verb for emphasis. Cf. KJV, ASV “shalt well remember.”

[7:19]  ¹⁵ tn Heb “testings” (so NAB), a reference to the plagues. See note at 4:34.

[7:19]  ¹⁶ tn Heb “the strong hand and outstretched arm.” See 4:34.

[7:19]  ¹⁷ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[9:10]  ¹⁸ tn Heb “signs and wonders.” This phrase is a hendiadys. The second noun functions adjectivally, while the first noun retains its full nominal sense: “awesome signs” or “miraculous signs.”

[9:10]  ¹⁹ tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.

[9:10]  ²⁰ tn Or “arrogantly” (so NASB); NRSV “insolently.”

[9:11]  ²¹ tn Heb “in the midst of.”

[9:11]  ²² tn Heb “those who pursued them.”

[9:11]  ²³ tn Heb “mighty.”