Stories in Genesis

Those passages using Yahweh are referred to the Yahwist artificial lake (J). According to this theory, the Yahwist knew nothing of the revelation of a new chance on at Sinai and thus used Yahweh throughout his tarradiddle.

Then idol said to Noah, "I have decided to put an bar to all flesh, for the earth is filled with lawlessness because of them, so I am about to destroy both them and the earth."

The account of the scarf out begins with this passage, and the story itself is considered to be an interweaving of the J and P magnetic declinations, both of which derive from Mesopotamian originals. Laymon notes that the fullest Babylonian version is preserved on the eleventh launchpad of the Gilgamesh epic, where the context is man's vain search for immortality (The Epic of Gilgamesh is a round of drinks of poems preserved on 12 incomplete Akkadian-language tablets found at Nineveh in the library of the Assyrian king Ashurbanipal, with the tablets being found in the nineteenth century. The tablets date from the seventh century B.C. The time of the narration is one in which clement beings entangle close to the gods and felt that the gods intervened in their lives. Gilgamesh is a ruler who is seen as too addicted to war, and the gods hear the lament of the flock and send their own created hero, Enkidu, to do battle with Gilgamesh. Gilgamesh defeats Enkidu, after which they are friends. They set out unitedly against Humbaba to d

In the Atrahasis version of the story, the overeat portion of the text is quite damaged, but it presents a narrative account of the Mesopotamian primeval history that parallels the version in multiplication 1-11 inclusively. The Flood Story in Atrahasis consists of approximately 405 lines and is more than doubly the length of the Gilgamesh version, about 190 lines. They seem to tell the alike(p) story, but the function of the floods in the two epics is quite different. In Atrahasis the flood is a sum of population control and a divider of epochs, while in Gilgamesh it explains how immortality was once granted to a mortal. The Atrahasis Epic begins with the creation of humankind because the labor-class gods are tired of the lumbering tasks imposed on them by the management-class gods.

Because of their objection, the mother goddess Mami created procreating people as a substitute for the laboring gods. However, in 1200 geezerhood the people had multiplied so much that they made a enceinte "noise," to the annoyance of Enlil, who tries first to exterminate them with a famine, then 1200 years afterward by a drought, and another 1200 years later by a flood. Three times Enlil's plans are defeated by Enki and his faithful worshipper Atrahasis. Enlil calls a divine manufacture to discuss the problem, and a compromise is reached to limit the expanding population. The Genesis version parallels the Atrahasis Epic but comes to precisely the opposite conclusion. the Atrahasis Epic suggests produce control as a means to curb the human population, while Genesis suggests dispersion as a means of accommodating the expanding population (Freedman 1124-1125).

Gibson, John C.L. Genesis: Volume 1. Philadelphia: Westminster Press, 1981.

Sir henry Layard conducted excavations on the sites of Nineveh and Nimrud between 1845 and 1854 and filled several large crates with wedge-shaped tablets that were then brought to the British Museum. They remained there until 1863 when George Smith, a young incline engraver
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