According to Heidel, even the etymological connection between Tiamat and Tehôm cannot be taken to indicate dependence of Genesis on Enūma Eliš, because the words are semantically different (one means “sea” while the other means “subterranean waters”). Had the biblical author borrowed from the Babylonian work, he likely would have used a different word. Heidel’s (and also Lambert’s) objections notwithstanding, an echo of Tiamat in the Hebrew Tehôm is, in my opinion, not to be ruled out. Isaiah 51:9–10, mentions the arm of YHWH which has (in the distant past) smitten Rahab, pierced Tannîn and (during the Exodus) dried up the sea (Yam) and the waters of Tehôm rabbāh (the great Deep), mixing cosmic past, historical past, and impending redemption. One can maintain that the sea, yam, and the great Deep, Tehôm rabbāh, in this verse are only natural phenomena, yet reference to the mythological monsters in the immediately preceding verse certainly imbue these “natural” terms with their original mythological connotations. If so, there seems to be a biblical “memory” of mythological Tiamat piqued by authors in various manners, and one should not rule out that the Priestly author also remembered it.