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In Atrahasis humans are created to do the work of the gods, doing the harsh labor the lower gods refused. Genesis echoes this pattern but softens it, placing the man in a garden to do much less harsh work.
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2500 BCE
1000+ CE
Atrahasis
Ancient Near East
The warning signal was loud enough, [we kept hearing the noise.] Belet-ili the womb-goddess is present Let her create primeval man So that he may bear the yoke So that he may bear the yoke, [the work of Ellil], Let man bear the load of the gods! Belet-ili the womb-goddess is present, Let the womb-goddess create offspring, And let man bear the load of the gods! They called up the goddess, asked
Date: 18th-century B.C.E. (based on scholarly estimates)
Genesis 2:15
Hebrew Bible
14 The name of the third river is Tigris; it runs along the east side of Assyria. The fourth river is the Euphrates. 15 The Lord God took the man and placed him in the orchard in Eden to care for it and to maintain it. 16 Then the Lord God commanded the man, “You may freely eat fruit from every tree of the orchard,
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Notes and References
“… Together Enki (another name for Ea, the god of wisdom) and Nintu, the mother-goddess, decided upon a plan. The ringleader of the rebel gods was killed and from his blood mixed with clay Enki and Nintu fashioned a kind of primitive humankind (lullu, or lullu-awilu), seven males and seven females. The idea was that henceforth humankind would bear the work of provisioning the gods so that the latter might rest. Henceforth, humans would till the fields, maintain the irrigation works, and in general, provide all the labor necessary for maintaining the gods in their proper rank. In short, humans were created to be servants of the gods. Subsequent events, however, reveal that the gods were naive in thinking that their inchoate creation was the perfect solution. They had merely traded one problem for another. As humankind rapidly multiplied on earth, so did the ‘din’ that they raised on earth. …”
Batto, Bernard Frank
Slaying the Dragon: Mythmaking in the Biblical Tradition
(pp. 27-28) Westminster John Knox Press, 1992
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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Its details like this why I no longer think Genesis is history