StrongerBible

livyatan

לִוְיָתָן

HebrewH3882Leviathan, sea monster, ...

Appears 6 times · tap a cell to see the verses

Job 3:8Job 41:1(40:25)Psa 74:14Psa 104:26Isa 27:1 (2×)
Root family
Word studyResearch-gradeliv-yah-TAHNnoun

What livyatan means

Leviathan: a vast coiling sea-serpent, the legendary chaos-monster of the deep that only God can master

TranslatabilityUntranslatableCertaintyStrong

Leviathan is a proper name for one creature, not a generic word, and the Bible names it only six times. The name itself most likely means "the coiling one," picturing a long serpent wreathed back on itself. It is the Hebrew form of a monster already known across the ancient Near East: the seven-headed sea-serpent that older Canaanite poems say the storm-god killed. Israel reused that imagery, but always to make one point, that the sea and its most terrifying creature answer to the God of Israel alone.

The handful of verses do not all picture Leviathan the same way, and that is the heart of what makes the word interesting.

  • In one place God has already crushed its many heads.
  • In another it is reduced to a creature God simply made, splashing in the ocean for God's own delight.
  • In Job it is an awesome, untamable beast paraded before a suffering man to silence him.
  • In Isaiah it is an enemy God has not yet finished with, one he promises to kill on a coming day.

These are not different animals; they are the same legendary creature seen from different angles, and the shift from "already defeated" to "a mere plaything" to "yet to be slain" is deliberate.

What holds the senses together is power and mastery. Leviathan stands for everything wild, deep, and beyond human control, the part of the world that frightens people and that no one can tame. The point the biblical writers keep making is that this very thing is no rival to God: he crushed it, he formed it, he can play with it, and he will finish it whenever he chooses.

Nuances

1athe many-headed chaos sea-serpent God crushed at the beginning
Psa 74:14
1bthe chaos-serpent God promises to slay in the future, on a coming day
Isa 27:1 (2×)
1cthe dread serpent that sorcerers could rouse to swallow the daylight
Job 3:8
1da creature God merely made, reduced to playing in the sea
Psa 104:26
1ethe awesome untamable beast God parades before Job to humble him
Job 41:1(40:25)

What scholars say about livyatan

The standard lexica (BDB, HALOT, DCH) and the dictionary entry by Uehlinger in DDD agree that Leviathan derives from a root meaning "to twist, coil" with a name-forming ending, giving roughly "the coiling one." Since the discovery of the Ugaritic texts at Ras Shamra in 1929, most scholars identify Leviathan with the Canaanite sea-serpent Lotan, the seven-headed monster the storm-god is said to kill; Isaiah 27:1 reuses that Canaanite wording almost word for word. The major synthesis is John Day, God's Conflict with the Dragon and the Sea (1985), built on the Ugaritic Baal Cycle (edited and translated by Mark Smith and Wayne Pitard) and Frank Moore Cross, Canaanite Myth and Hebrew Epic (1973). Jon Levenson, Creation and the Persistence of Evil (1988), reads the Psalms as celebrating God's mastery over a chaos that is defeated yet still threatens. The identity of Leviathan in Job 41 is genuinely disputed, with Marvin Pope, Norman Habel, and Day reading a mythological monster, older and some conservative commentators reading a crocodile, and David Clines, Carol Newsom, and Tremper Longman reading a deliberately unresolved literary symbol that fuses real animal and primordial dragon. David Tsumura (Creation and Destruction, 2005) and Rebecca Watson (Chaos Uncreated, 2005) have recently challenged whether the Hebrew Bible really carries a primordial combat myth at all.

Where scholars disagree about livyatan

What Leviathan actually is, especially in the long poem of Job 41: a real natural animal, the mythological chaos-serpent, or a deliberately unresolved symbol that fuses the two.

  • majorityLeviathan is the mythological chaos sea-serpent inherited from Canaanite poetry, not any known living animal; its fiery breath, impenetrable scales, and title as king over all proud creatures are un-crocodilian.; John Day, God's Conflict with the Dragon and the Sea (1985), 62-87; Marvin Pope, Job (Anchor Bible, 1973), 268-334; Norman Habel, The Book of Job (OTL, 1985), 557-575
  • contestedThe Job 41 description embroiders a real animal, chiefly the crocodile, with fanciful dragon imagery, so the poet deliberately leaves it between natural beast and primordial monster and refuses to resolve it.; David Clines, Job 38-42 (WBC 18B, 2011), 1190-1196; Carol Newsom, The Book of Job: A Contest of Moral Imaginations (2003), 248-252
  • minorityLeviathan is a literal large animal admired as part of creation, identified as a whale (with Behemoth the hippopotamus) and explicitly not the multi-headed chaos serpent.; Michael Fox, "Behemoth and Leviathan," Biblica 93 (2012), 261-267

Whether the Hebrew Bible's Leviathan passages really carry a primordial creation-combat myth (Chaoskampf) inherited from Canaan, or whether that framework has been read into texts that only use storm-and-flood imagery.

  • majorityThe Psalms and prophets preserve a genuine inherited combat myth in which God defeated the chaos sea-dragon, defeated in principle but still threatening and requiring liturgical re-actualization.; John Day, God's Conflict with the Dragon and the Sea (1985); Jon Levenson, Creation and the Persistence of Evil (1988), 3-25
  • minorityThe supposed combat myth is largely read into the texts: the poetic passages use storm and flood metaphors without encoding primordial combat, and any dragon-combat motif entered Israelite religion late rather than as an archaic substratum.; David Tsumura, Creation and Destruction (Eisenbrauns, 2005); Rebecca Watson, Chaos Uncreated (BZAW 341, de Gruyter, 2005)

Whether the Job 41 Leviathan should be identified with Satan, as later Christian tradition held.

  • majorityLeviathan in Job is not Satan; the adversary of Job 1-2 is a court title with the definite article, not a personal name, and the Hebrew Bible's own use of the two words does not connect them.; David Clines, Job 38-42 (WBC 18B, 2011), 1190
  • minorityLeviathan is the chaos serpent behind whom Satan stands, so the Job speeches unmask the real adversary.; Robert Fyall, Now My Eyes Have Seen You (NSBT 12, 2002), 126-175; Eric Ortlund, Piercing Leviathan (NSBT 56, 2021)
In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • BDB, s.v. לִוְיָתָן, p. 531lexicon
  • HALOT II, s.v. לִוְיָתָן, 524-525lexicon
  • DCH IV, s.v. לִוְיָתָן, 522-523lexicon
  • Christoph Uehlinger, "Leviathan," in Dictionary of Deities and Demons in the Bible (DDD), cols. 511-515reference
  • John Day, God's Conflict with the Dragon and the Sea (Cambridge, 1985), 62-87, 141-151monograph
  • Frank Moore Cross, Canaanite Myth and Hebrew Epic (Harvard, 1973), 119-120monograph
  • Jon Levenson, Creation and the Persistence of Evil (1988), 3-25, 53-77monograph
  • Mark Smith and Wayne Pitard, The Ugaritic Baal Cycle, Vols. I-II (Brill, 1994, 2009)monograph
  • Marvin Pope, Job (Anchor Bible, 3rd ed., 1973), 268-334commentary
  • Norman Habel, The Book of Job (OTL, 1985), 557-575commentary
  • David Clines, Job 38-42 (WBC 18B, 2011), 1148-1232commentary
  • Carol Newsom, The Book of Job: A Contest of Moral Imaginations (Oxford, 2003), 248-252monograph
  • C.-L. Seow, Job 1-21 (Illuminations, 2013), 327-331commentary
  • Hans Wildberger, Isaiah 28-39 / Continental Commentary on the Isaiah Apocalypse (1997), 580-589commentary
  • Hossfeld-Zenger, Psalms 2 (Hermeneia, 2005), 244-254commentary
  • David Tsumura, Creation and Destruction: A Reappraisal of the Chaoskampf Theory in the Old Testament (Eisenbrauns, 2005)monograph
  • Rebecca Watson, Chaos Uncreated (BZAW 341, de Gruyter, 2005)monograph

All attested forms of לִוְיָתָן

m s absolute

לִוְיָתָן

Job 3:8, Job 41:1, Psa 74:14, Psa 104:26, Isa 27:1, Isa 27:1