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The Story of Creation
1 In the beginning, when God created the universe,[a] 2 the earth was formless and desolate. The raging ocean that covered everything was engulfed in total darkness, and the Spirit of God[b] was moving over the water. 3 Then God commanded, “Let there be light”—and light appeared. 4 God was pleased with what he saw. Then he separated the light from the darkness, 5 and he named the light “Day” and the darkness “Night.” Evening passed and morning came—that was the first day.
6-7 Then God commanded, “Let there be a dome to divide the water and to keep it in two separate places”—and it was done. So God made a dome, and it separated the water under it from the water above it. 8 He named the dome “Sky.” Evening passed and morning came—that was the second day.
9 Then God commanded, “Let the water below the sky come together in one place, so that the land will appear”—and it was done. 10 He named the land “Earth,” and the water which had come together he named “Sea.” And God was pleased with what he saw.11 Then he commanded, “Let the earth produce all kinds of plants, those that bear grain and those that bear fruit”—and it was done. 12 So the earth produced all kinds of plants, and God was pleased with what he saw. 13 Evening passed and morning came—that was the third day.
14 Then God commanded, “Let lights appear in the sky to separate day from night and to show the time when days, years, and religious festivals[c] begin; 15 they will shine in the sky to give light to the earth”—and it was done. 16 So God made the two larger lights, the sun to rule over the day and the moon to rule over the night; he also made the stars. 17 He placed the lights in the sky to shine on the earth, 18 to rule over the day and the night, and to separate light from darkness. And God was pleased with what he saw. 19 Evening passed and morning came—that was the fourth day.
20 Then God commanded, “Let the water be filled with many kinds of living beings, and let the air be filled with birds.” 21 So God created the great sea monsters, all kinds of creatures that live in the water, and all kinds of birds. And God was pleased with what he saw. 22 He blessed them all and told the creatures that live in the water to reproduce and to fill the sea, and he told the birds to increase in number. 23 Evening passed and morning came—that was the fifth day.
24 Then God commanded, “Let the earth produce all kinds of animal life: domestic and wild, large and small”—and it was done. 25 So God made them all, and he was pleased with what he saw.
26 Then God said, “And now we will make human beings; they will be like us and resemble us. They will have power over the fish, the birds, and all animals, domestic and wild,[d]large and small.” 27 So God created human beings, making them to be like himself. He created them male and female, 28 blessed them, and said, “Have many children, so that your descendants will live all over the earth and bring it under their control. I am putting you in charge of the fish, the birds, and all the wild animals. 29 I have provided all kinds of grain and all kinds of fruit for you to eat; 30 but for all the wild animals and for all the birds I have provided grass and leafy plants for food”—and it was done. 31 God looked at everything he had made, and he was very pleased. Evening passed and morning came—that was the sixth day.
2—The flood story.
The Epic was composed in the form of a poem. The main figure is Gilgamesh, who actually may have been an historical person. The Sumerian King List shows Gilgamesh in the first dynasty of Urukreigning for 126 years.11 This length of time is not a problem when compared with the age of the pre-flood patriarchs of the Bible. Indeed, after Gilgamesh, the kings lived a normal life span as compared with today.12 The King List is also of interest as it mentions the flood specifically—”the deluge overthrew the land.”13
The story starts by introducing the deeds of the hero Gilgamesh. He was one who had great knowledge and wisdom, and preserved information of the days before the flood. Gilgamesh wrote on tablets of stone all that he had done, including building the city walls of Uruk and its temple for Eanna. He was an oppressive ruler, however, which caused his subjects to cry out to the “gods” to create a nemesis to cause Gilgamesh strife.14
After one fight, this nemesis—Enkidu—became best friends with Gilgamesh. The two set off to win fame by going on many dangerous adventures in which Enkidu is eventually killed. Gilgamesh then determines to find immortality since he now fears death. It is upon this search that he meets Utnapishtim, the character most like the Biblical Noah.15
In brief, Utnapishtim had become immortal after building a ship to weather the Great Deluge that destroyed mankind. He brought all of his relatives and all species of creatures aboard the vessel. Utnapishtim released birds to find land, and the ship landed upon a mountain after the flood. The story then ends with tales of Enkidu’s visit to the underworld.16 Even though many similarities exist between the two accounts, there still are serious differences.Some comments need to be made about the comparisons in the table. Some of the similarities are very striking, while others are very general. The command for Utnapishtim to build the boat is remarkable: “O man of Shuruppak, son of Ubar-Tutu, tear down thy house, build a ship; abandon wealth, seek after life; scorn possessions, save thy life. Bring up the seed of all kinds of living things into the ship which thou shalt build. Let its dimensions be well measured.”17 The cause of the flood as sent in judgment on man’s sins is striking also. The eleventh tablet, line 180 reads, “Lay upon the sinner his sin; lay upon the transgressor his transgression.”18 A study of these parallels to Genesis 6-9, as well as the many others, demonstrate the non-coincidental nature of these similarities.
The meanings of the names of the heroes, however, have absolutely no common root or connection. Noah means “rest,” while Utnapishtim means “finder of life.”19 Neither was perfect, but both were considered righteous and relatively faultless compared to those around them.
Utnapishtim also took a pilot for the boat, and some craftsmen, not just his family in the ark. It is also interesting that both accounts trace the landing spot to the same general region of the Middle East; however, Mt. Ararat and Mt. Nisir are about 300 miles apart. The blessing that each hero received after the flood was also quite different. Utnapishtim was granted eternal life while Noah was to multiply and fill the earth and have dominion over the animals.
actually older than the Sumerian accounts which were restatements (with alterations) to the original.
A popular theory, proposed by liberal “scholars,” said that the Hebrews “borrowed” from the Babylonians, but no conclusive proof has ever been offered.22 The differences, including religious, ethical, and sheer quantity of details, make it unlikely that the Biblical account was dependent on any extant source from the Sumerian traditions. This still does not stop these liberal and secular scholars from advocating such a theory. The most accepted theory among evangelicals is that both have one common source, predating all the Sumerian forms.23 The divine inspiration of the Bible would demand that the Genesis account is the correct version. Indeed the Hebrews were known for handing down their records and tradition.24 The Book of Genesis is viewed for the most part as an historical work, even by many liberal scholars, while the Epic of Gilgamesh is viewed as mythological. The One-source Theory must, therefore, lead back to the historical event of the Flood and Noah’s Ark.25 To those who believe in the inspiration and infallibility of the Bible, it should not be a surprise that God would preserve the true account of the Flood in the traditions of His people. The Genesis account was kept pure and accurate throughout the centuries by the providence of God until it was finally compiled, edited, and written down by Moses.26 The Epic of Gilgamesh, then, contains the corrupted account as preserved and embellished by peoples who did not follow the God of the Hebrews.
REFERENCES
- Keller, Werner, The Bible as History, (New York: William Morrow and Company, 1956), p. 32.
3—Enter Joseph!
- Now the story shifts to Jacob’s son. Yep, it’s still a family affair.
- Joseph is Jacob’s favorite (come on, everyone has one), so Jacob gives him a fancy coat. Oh, also, Joseph dreams of his brothers’ sheaves bowing down to his sheaf. Then he goes and tells them about all about it.
- First, a fancy coat and now this? Cue jealous brothers.
- What does he think he’s going to do? Rule over them or something?
- Then Joseph dreams a second similar dream and blabs to everyone all about it.
- His brothers are fuming at this point. Joseph’s the second youngest of Jacob’s children, so he definitely shouldn’t be getting all this attention.
- Joseph’s brothers are pasturing their father’s sheep at Shechem, when Israel sends Joseph out to meet up with his brothers and report back to him.
- Joseph’s brothers see him coming and conspire to kill him. The only question is how they should they do it.
- Plan A: they kill Joseph, then throw him into a pit and say some wild animals killed him.
- Plan B: throw Joseph into a pit, but don’t kill him.
- When Joseph arrives near his brothers, they strip off his big fancy coat and throw him into a pit. Guess it was Plan B FTW.
- Meanwhile, the brothers are eating and see a group of Ishmaelite businessmen traveling from Gilead to Egypt.
- Judah, one of Joseph’s older brothers, suggests selling Joseph to the Ishmaelites so that technically they are not guilty of murder. Plus, they can make some money while they’re at it.
- And that’s just what they do. The brothers sell Joseph to the Ishmaelites for twenty pieces of silver.
- The brothers take Joseph’s robe, kill a goat, dip the robe in the blood, and bring it to their father as if Joseph is dead. Jacob is upset, to say the least.
- Meanwhile, the businessmen who bought Joseph take him to Egypt and sell him to one of the higher-ups in the Pharaoh’s court, “the captain of the bodyguard” (37:36 NRSV).
4—-Ruth 1New International Version (NIV)
Naomi Loses Her Husband and Sons
1 In the days when the judges ruled,[a] there was a famine in the land. So a man from Bethlehem in Judah, together with his wife and two sons, went to live for a while in the country of Moab. 2 The man’s name was Elimelek, his wife’s name was Naomi, and the names of his two sons were Mahlon and Kilion. They were Ephrathites from Bethlehem,Judah. And they went to Moab and lived there.
3 Now Elimelek, Naomi’s husband, died, and she was left with her two sons. 4 They married Moabite women, one named Orpah and the other Ruth. After they had lived there about ten years, 5 both Mahlon and Kilion also died, and Naomi was left without her two sons and her husband.
Naomi and Ruth Return to Bethlehem
6 When Naomi heard in Moab that the Lord had come to the aid of his people by providing food for them, she and her daughters-in-law prepared to return home from there. 7 With her two daughters-in-law she left the place where she had been living and set out on the road that would take them back to the land of Judah.
8 Then Naomi said to her two daughters-in-law, “Go back, each of you, to your mother’s home. May the Lord show you kindness, as you have shown kindness to your dead husbands and to me. 9 May the Lord grant that each of you will find rest in the home of another husband.”
Then she kissed them goodbye and they wept aloud 10 and said to her, “We will go back with you to your people.”
11 But Naomi said, “Return home, my daughters. Why would you come with me? Am I going to have any more sons, who could become your husbands? 12 Return home, my daughters; I am too old to have another husband. Even if I thought there was still hope for me—even if I had a husband tonight and then gave birth to sons— 13 would you wait until they grew up? Would you remain unmarried for them? No, my daughters. It is more bitterfor me than for you, because the Lord’s hand has turned against me!”
14 At this they wept aloud again. Then Orpah kissed her mother-in-law goodbye, but Ruth clung to her.
15 “Look,” said Naomi, “your sister-in-law is going back to her people and her gods. Go back with her.”
16 But Ruth replied, “Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. 17 Where you die I will die, and there I will be buried. May the Lord deal with me, be it ever so severely, if even death separates you and me.” 18 When Naomi realized that Ruth was determined to go with her, she stopped urging her.
19 So the two women went on until they came to Bethlehem. When they arrived in Bethlehem, the whole town was stirred because of them, and the women exclaimed, “Can this be Naomi?”
20 “Don’t call me Naomi,[b]” she told them. “Call me Mara,[c] because the Almighty[d] has made my life very bitter. 21 I went away full, but the Lord has brought me back empty. Why call me Naomi? The Lord has afflicted[e] me; the Almighty has brought misfortune upon me.”
22 So Naomi returned from Moab accompanied by Ruth the Moabite, her daughter-in-law,arriving in Bethlehem as the barley harvest was beginning.
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