Epic of Gilgamesh XI

Ancient Near East

I offered incense in front of the mountain-ziggurat. Seven and seven cult vessels I put in place, and (into the fire) underneath (or: into their bowls) I poured reeds, cedar, and myrtle. The gods smelled the savor, the gods smelled the sweet savor, and collected like flies over a (sheep) sacrifice. Just then Beletili arrived. She lifted up the large flies (beads) which Anu had made for his enjoyment: You gods, as surely as I shall not forget this lapis lazuli around my neck, may I be mindful of these days, and never forget them! The gods may come to the incense offering, but Enlil may not come to the incense offering, because without considering he brought about the Flood and consigned my people to annihilation. Just then Enlil arrived. He saw the boat and became furious, he was filled with rage at the Igigi gods: Where did a living being escape? No man was to survive the annihilation! Ninurta spoke to Valiant Enlil, saying: Who else but Ea could devise such a thing?

Genesis 9:15

Hebrew Bible

13 I will place my bow35 in the clouds, and it will become a guarantee of the covenant between me and the earth. 14 Whenever I bring clouds over the earth and the bow35 appears in the clouds, 15 then I will remember my covenant with you and with all living creatures of all kinds. Never again will the waters become a flood and destroy all living things. 16 When the rainbow is in the clouds, I will notice it and remember the perpetual covenant between God and all living creatures of all kinds that are on the earth.” 17 So God said to Noah, “This is the guarantee of the covenant that I am confirming between me and all living things that are on the earth.”

 Notes and References

"... The exact nature of the biblical flood story's journey from its distant pre–Israelite origins may be as unknowable as both its original form and its exact relationship to known Mesopotamian and connected Hellenistic traditions, but the fact that it took such a journey is beyond question ... Meaningful comparison and contrast is limited, however, to a handful of texts possessing geographical and cultural propinquity— the Mesopotamian texts being, The Epic of Atrahasis, Eridu Genesis, Epic of Gilgamesh, and Berossus's Babyloniaca, and the Hellenistic texts being, Bibliotheca, Metamorphosis, and De Syria Dea. Even without discovering Mesopotamian flood texts dating back to the 14th Century BC at Meggido and Ugarit, and back to the 13th at Emar in Syria, the existence of a connection between the biblical flood story and the Mesopotamian tradition would be obvious. The texts all follow a basic pattern, but what are far more important for validating the use of a mythopoetic lens in the reading of the biblical flood narrative are upwards of forty striking similarities in points of detail within this story pattern between the biblical account and these other texts ... The Noahic story, Eridu Genesis, Gilgamesh, and Atrahasis all have a divine blessing scene ... Both the Noahic account and Atrahasis end with a view to the changes in world structures that will prevent a recourse to the situation that led to the flood ... The Biblical Flood story, like Eridu Genesis, Gilgamesh and Atrahasis favors the use of the sacred number, seven ... Both YHWH and "Mistress of the gods" swear never to forget. She does so in both Atrahasis and Gilgamesh ..."

Sargent, Andrew D. Wind and Water in Gen 8:1 (Part 1): The Calming of the Waters in Gen 8:1 (pp. 1-31) Trinity International University, 2016

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