“... Ugaritic texts (KTU 1.3 III 38–42; KTU 1.5 I 1–8; and KTU 1.83) refer­ ence Baʿlu and ʿAnatu defeating Yammu and/or Lōtanu. Within the bibli­ cal anthology, many texts emphasize Yahweh’s authority over the sea (Ps 93:1–5; Ps 29:3; Ps 65:8; Nah 1:3b–5; Ps 104; Ps 33; Job 7:12 Job 9:8; Job 38:4a, 8–11, 16); some use the conflict motif to promote Yahweh’s royal author­ ity (Ps 93 and Ps 29); several describe battles against Rahab, Leviathan, dragon/s, Sea, and/or the sea (Ps 89:6–15, Ps 74:12–17, Job 26:10–13), though we also have descriptions of Leviathan as Yahweh’s plaything (Ps 104 and Job 40–41); and many passages interweave the conflict motif with creation themes in order to portray Yahweh’s dominion as universal (Ps 89:6–15, Ps 74:12–17, Ps 104:2–6; Job 38). Ugaritic and biblical literatures promote the prowess of Baʿlu and Yahweh, respectively, through reference to their defeat of Lōtanu/Leviathan, a multi-headed serpent. Judean and Mesopotamian combat traditions share use of the conflict motif to sup­ port the claim that the victorious warrior deity is incomparable. Mari letter A.1968 preserves reference to Adad defeating the sea as well. Though we have no full narratives of Yahweh or Adad defeating divine enemies, these victorious warrior deities, along with Baʿlu, Ninurta, Marduk, and Aššur, attained their kingship and dominion through combat with their enemies. I describe examples of the conflict motif that focus primarily on the status of the victorious deity as primary application of the motif. ...”