“... The identification of human and divine kings in battle together represents a theme running through a good deal of biblical texts surviving from the monarchy. Ac- cording to 1 Samuel 25:28, the king is said to fight Yahweh’s wars. The parallelism between divine and human kings is explicit in the royal psalms (Psalms 2; 89:5– 18//19–37; cf. 72:8). It is commonplace to observe that Psalm 18  2 Samuel 22, verses 8–19 describe Yahweh in terms associated with Baal’s battle (CAT 1.2 IV; cf. 1.4 VII 8–9, 38–39), fighting for the king and saving him from destruction while verses 29–45 depict Yahweh’s enabling the monarch to conquer his enemies in battle.53 Habakkuk 3 employs the conflict-myth in defense of the king. The poem tells how Yahweh has come in his storm-theophany (verses 4–11) to trample the enemy-nations (verse 12) and to save the people and his “anointed” (verse 13), the king. The divine force is arrayed against Yamm and River (verse 8), and his theophanic vanguard includes not only the theophanic light with the Sun and Moon (verse 11) but also destructive divine forces including Resheph (verse 5). Accordingly, this text provides an instance of Yahweh’s action in battle with the attendant divine astral bodies and accompanying destructive divinities.54 This poem bears a further importance, as it illustrates divine powers subservient to Yahweh, the warrior-king, in a context supportive of the monarchy.55 As the warrior-god battles the cosmic enemies, his earthly counterpart, the human king, may fight enemies on the terrestrial level. Often the stress falls on Yahweh fighting on behalf of the king, but sometimes the text accents the king’s own action aided by his divine patron. The royal theology of parallels between the heavenly and earthly realms extended also to identifying historical enemies with cosmic enemies known from the Ugaritic texts as Baal’s or Anat’s enemies.56 It is well-known that Sea and River in Isaiah 11:15 appear in conflated form with the seven-headed dragon in a description of Egypt. Rahab stands for Egypt (Isaiah 30:7; Psalm 87: 4), the River for Assyria (Isaiah 8:5–8; cf. 17:12–14), Tannin for Babylon (Jere- miah 51:34). It is no wonder that apocalyptic literature used this imagery so ex- tensively, as mythical enemies had long served as emblems of historical enemies. ...”