Ancient Near East

The gods wept with her for the country. She was sated with grief, she longed for beer (in vain). Where she sat weeping, (there the great gods) sat too, But, like sheep, could only fill their windpipes (with bleating). Thirsty as they were, their lips Discharged only the rime of famine. For seven days and seven nights The torrent, storm and flood came on. He put down Provided food The gods smelt the fragrance, Gathered like flies over the offering. When they had eaten the offering, Nintu got up and blamed them all, Whatever came over Anu who makes the decisions? Did Ellil (dare to) come for the smoke offering? (Those two) who did not deliberate, but sent the Flood Gathered the people to catastrophe- You agreed the destruction. (Now) their bright faces are dark (forever). Then she went up to the big flies 42 Which Anu had made, and (declared) before the gods His grief is mine! My destiny goes with his! He must deliver me from evil, and appease me! Let me go out in the morning Let these flies be the lapis lazuli of my necklace

Genesis 7:10

Hebrew Bible

8 Pairs of clean animals, of unclean animals, of birds, and of everything that creeps along the ground, 9 male and female, came into the ark to Noah, just as God had commanded him. 10 And after seven days the floodwaters engulfed the earth. 11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month—on that day all the fountains of the great deep burst open and the floodgates of the heavens were opened. 12 And the rain fell on the earth 40 days and 40 nights.

 Notes and References

"... Genesis 7:13 begins with an emphatic time reference. 7:13 seems to refer to 7:11, either to the date 17/2/600 or the bursting of the deep and the opening of heaven. In the process it isolates 7:12 as a summary statement of what is about to happen, a kind of flash forward, rather like 7:6. As historical critics have noted, this repetition causes plot problems. Firstly, 7:13-16 seems to suggest that everyone, humans, and animals entered on the very day the rain started, which is cutting it fine! 7:7 might confirm this. Atrahasis and Gilgamesh have everyone well settled before the weather changes and it is only the hero who enters at the last moment. No wonder the rabbis thought this entry miraculous or a sign of lack of faith. In 7:4 Noah was given 7 days to accomplish this task, so why the late entry? And how is the final-form reader to reconcile 7:7 where Noah appears to enter earlier? Some readers declare the passage a redactional contradiction requiring the two plots to be read separately. Some accept the incongruence as part of the enigmatic strangeness of the text, while others attempt to harmonize. For instance, the verses could be read as a pluperfect 'by this very day Noah had entered' or, at least, viewed as a flashback to 7:7-9. The doubly emphatic 'this very same day' has been read as a theological, rather than temporal, concept. McEvenue suggests it 'pertains to a commemorative feast' thus contrasting the tēbâ festal salvation with this day of judgement ..."

Harper, Elizabeth Ann It's all in the Name: Reading the Flood Narrative through the Lens of Genesis 5:29 (p. 155) Durham University, 2013

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