Babylonian Creation Myths

Best Essays

Jia Guo
Ben Smuin Section A02
Analytical Essay
July 30th, 2015
The Exploration of Genesis 1, with Creation Mythos of Babylonia and Egypt The growing number of contemporary biblical researches help people to clarify the misunderstanding of the event background, and provide readers to identify if the characters in the Bible can be supportive while doing the analysis. In “Genesis 1 and Ancient Egyptian Creation Myths,” Johnston indicates that Genesis 1 is most likely to refute the Egyptian creation myths (Johnston 194). In specific, Johnston claims Egyptian creation myths is destined to be the same with Genesis 1 in literary since they refer to the same historical connection, and he also declares that Genesis 1 is opposing to ancient Egyptian …show more content…

As far as I can see, Johnston denies the affinities between Genesis 1 and Enuma Elish without considering the timeline. Thus, it reflects to my assumption which his analysis is feeble, at least the arguments that he uses to debate with Enuma Elish are not persuasive (Johnston 183). In light of Kapelrud’s opinions, he implies that Genesis as Priestly Code should release around 550 B.C. or even earlier due to the fact that Second Isaiah was dated to about 550 B.C. and it was formed by Priestly Code. (Kapelrud 179-180). Similarly, the scholar Jacobsen declares that Priestly Code should be dated to 500 B.C. due to their common interest in chronology at that time. Besides the common interest of these creation stories, Jacobsen also mentions the tradition of Eridu Genesis was at least known in Mesopotamia by 600 B.C. because “the bilingual fragment from the library of Ashurbanipal is of that date and had both the list of reigns and the story of the flood” (Jacobsen 528) Since there exists inconsistency of the time, I think it is probable to explain why the scholar Kapelrud guarantees that the author of Genesis1 had read Enuma Elish before starting his own work (Kapelrud 181). In my opinion, the striking similarities within the timeline between Genesis 1 and Babylonian creation mythos are not accidental since the …show more content…

From the perspective of Johnston, he clarifies that the claims of Enuma Elish and Genesis1 are not the tighter than Egyptian creation myths since he suggests “there is no hints of divine conflict between God and the primordial waters in Genesis 1” (Johnston 179). In addition, Johnston implies that the sun god Re in the Egyptian creation cosmogony is holding the same meaning with creature sun in Genesis 1(Johnston 193). Whereas as the scholar Richard J. Clifford said in “Creation Accounts in the Ancient Near East”, he rejects his own assumption which the title of the creatures in Enuma Elish and Genesis 1 essentially apply in the different information (Clifford 140). For example, he thinks the content “light is created” in Genesis 1 is different from the content “light emanating from the gods” in Enuma Elish. In my opinion, I prefer to agree with Johnston because it does not matter to use different naming methods with diverse definitions if the intention of the authors is essentially the same. Therefore, the comparisons from Clifford between Enuma Elish and Genesis is worthless because the different forms of the subjects’ names do not on behalf of different subjects. For instance, even though Enuma Elish uses Sumerian language Apsu and Tiamat to indicate the

Get Access