Genesis 1:21
19 There was evening, and there was morning, a fourth day. 20 God said, “Let the water swarm with swarms of living creatures and let birds fly above the earth across the expanse of the sky.” 21 God created the great sea creatures and every living and moving thing with which the water swarmed, according to their kinds, and every winged bird according to its kind. God saw that it was good. 22 God blessed them and said, “Be fruitful and multiply and fill the water in the seas, and let the birds multiply on the earth.” 23 There was evening, and there was morning, a fifth day.
Psalm 104:26
24 How many living things you have made, O Lord! You have exhibited great skill in making all of them; the earth is full of the living things you have made. 25 Over here is the deep, wide sea, which teems with innumerable swimming creatures, living things both small and large. 26 The ships travel there, and over here swims Leviathan35 you made to play in it. 27 All your creatures wait for you to provide them with food on a regular basis. 28 You give food to them and they receive it; you open your hand and they are filled with food.
Notes and References
"... The survival and embellishment of the eschatological combat myth in postbiblical Jewish literature argues against the view that its presence in the Hebrew Bible is only vestigial. We have already seen that Kaufmann's belief that Israel recontextualized the cosmogonic myth as a mere rebellion is not generally borne out in the texts, which lack the rhetoric of revolt. The fact that the combat may take place after the origination of the physical universe would be decisive only if the point of creation in the Hebrew Bible were creatio ex nihilo, but this is not the point even in Genesis 1. In support of the conventional view that 'the Hebrew myths dealing with the birth of the cosmos envision no struggle between the creator and any other beings,' one scholar has recently noted that 'with the most detail to be found anywhere, the poet in Job 40-41 can picture Behemoth and Leviathan as mere playthings in YHWH's hands.' This reinforces his assertion that 'what is primordial is the goodness of this world and of humanity; what is radically intrusive is the evil which humanity does.' This statement is inadequate to capture even the theology of Genesis 1, which will occupy us in the next chapter. And, couched as a generalization about the Hebrew Bible, it is highly vulnerable. The truth is that Leviathan usually seems to be primordial. In fact, only Psalm 104:26 attributes his creation to YHWH. Whereas Job 40-41 explicitly states that Behemoth is a work of God,4 no such statement is made of Leviathan in the much longer section devoted to him. Instead, we hear only' of God's heroic capture and conquest of the great sea beast. The theology of the first chapter 6f the Bible surely relativized the old combat myth and eventually required that it be seen as a revolt-primordial, eschatological, or both-but the optimistic theology failed to uproot the older and more pessimistic combat myth altogether ..."
Levenson, Jon Creation and the Persistence of Evil: The Jewish Drama of Divine Omnipotence (pp. 48-49) Princeton University Press, 1994