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The Genesis creation narrative is the creation myth [a] of both Judaism and Christianity, [1] told in the Book of Genesis ch. 1–2. While the Jewish and Christian tradition is that the account is one comprehensive story, [2] [3] modern scholars of biblical criticism identify the account as a composite work [4] made up of two stories drawn from different sources.
However, another analysis (Heidel 1951) notes many differences, including polytheism vs. monotheism, and personification of forces and qualities in the Babylonian myth vs. imperative creation by God in the biblical stories; permanence of matter vs. creation out of nothing; and the lack of any real parallel for Marduk's long battles with monsters.
Genesis creation narrative: Genesis 1 Enuma Elish, the Babylonian creation myth, has a very similar opening to Genesis 1, refers to such entities as the "Deep" (Hebrew Tehom), arrives at a cosmology very similar to the one in Genesis 1:6, and shows a similar concern for reckoning time through the creation of heavenly bodies. God's creation of ...
A creation myth (or creation story) is a cultural, religious or traditional myth which describes the earliest beginnings of the present world. Creation myths are the most common form of myth, usually developing first in oral traditions, and are found throughout human culture.
Enuma Elis (also spelled Enuma Elish) is a Babylonian creation myth with an unclear composition, though it possibly dates back to the Bronze Age. This piece was thought to be recited in a ritual celebration of the Babylonian new year.
"Babylonian Genesis" is a translation and commentary on the Babylonian epic known as Enuma Elish (the first two words of the text, translated as "When on high..."). On its publication it was reviewed in the Journal of the American Oriental Society as "a sober and lucid translation of the epic in the most completely restored form available to date."
In Genesis, these include the two creation stories, three different wife–sister narratives, and the two versions of Abraham sending Hagar and Ishmael into the desert. [ 15 ] [ page needed ] According to the documentary hypothesis, J was produced during the 9th century BC in the southern Kingdom of Judah and was believed to be the earliest source.
The supplementary approach was dominant by the early 1860s, but it was challenged by an important book published by Hermann Hupfeld in 1853, who argued that the Pentateuch was made up of four documentary sources, the Priestly, Yahwist, and Elohist intertwined in Genesis-Exodus-Leviticus-Numbers, and the stand-alone source of Deuteronomy. [22]