Conspiracy or Coincidence the Analsis of Genesis Chapter 1 and 2 and Ennuma ElishEssay Preview: Conspiracy or Coincidence the Analsis of Genesis Chapter 1 and 2 and Ennuma ElishReport this essayThere has been speculation on the creation of man and the universe since the beginning of time. Upon careful examination and analysis it is not unusual to discover commonalities and irregularities in the given subject matter. This assertion can be used to asses the similarities and differences between the creation stories in the Enuma Elish and Genesis chapters 1 and 2. Comparing the Babylonian and Hebrew creation stories one gets the impression that the portrayal of the deities influences societal expectations.
Through the portrayal of the deities it is easy to compare and to contrast the difference in number and the characteristics of the gods in each account. The story of Genesis gives a monotheistic view of God. He is the single divine entity. The Genesis account characterizes God as very peaceful and kind. For example, he provides Adam with a helper, Eve (Gen. 2:18). On the other hand, Enuma Elish provides a polytheistic outlook and displays the use of many gods. The gods of the Enuma Elish are very violent and vengeful. This is seen in Apsus intentions to kill the young gods, his first born children, because they were disrespectful, as seen in tablet 1. Further evidence of the ruthless qualities of the gods is revealed when Tiamat, wife of Apsu, plots to kill Marduk to avenge the death of Apsu. Analyzing the cultural aspects of both accounts reveal a distinct cultural representation pertaining to the depiction of God. The biblical story points towards a cultural belief that there is one God with emphasis on his dominion over all of creation. He is a distinct and distant entity and resides in the domain of sacred. Another key characteristic of the Gods is the way in which they create. Looking at the creation process in Genesis, it is obvious that God had a clear and calculated pre-meditated plan in constructing the earth from nothing. The earth was “without form and
void” and “darkness moved upon the face of the waters” (Gen. 1:2). From this point on God structurally creates for 6 days, starting with the creation of light on day 1, ending creation on day 6 with the creation of man, and resting on the seventh day. In comparison, creation in the Enuma Elish tale also evolves from a watery chaos and concludes with a creator at rest. The progression begins when “sweet and bitter mingled together, and from Tiamat and Apsu gods were created” (EE, 1) and ends with a celebration on the final day. However, the process in which creation occurs is a bit random. This can be seen in Tablet 4 as Marduk suddenly creates the heavens and the earth from Tiamas carcass. A definite distinction can be made regarding the cause and the methods of creation, more specifically, the differences between who is doing the creating, why the creating is being done as well as how the creating is being done. Genesis 1 clearly specifies that God is the sole creator, who made the earth from nothing (Gen. 1:1). Possibly he created the earth in order to be recognized by all that exists. Genesis provides no explicit reason why the earth was created. It can be inferred that God created by verbal decree as he said “let there be light and there was light” (Gen.1:1-3). In Enuma Elish, the gods are created beings, which are part of a created process. This is illustrated by the creation of Lahmu, god of slime, and Lahamu, goddess of silt, through the union of the gods Apsu, the god of sweet water, and Tiamat, goddess of salt water (EE, 1). This is further displayed in tablet 1 by the births of Anshar, god of whole sky and Kishar, goddess of whole earth, who sprang from Lahmu and Lahamu. Marduk made the earth so that his creation would worship and exalt him. He used Tiamats carcass to
create the universe by splitting her in half, thus creating the heavens and the earth (EE, 4).One must analyze the differences between Genesis and the Enuma Elish concerning the existence and purpose of humanity. Upon scrutiny of the creation of humanity in the Enuma Elish, there are vested interests interjected into how society should function. It is obvious that Marduk intended creation to serve and worship him. Evidence of this is uncovered in tablet 5 when Marduk created a temple and all the gods worshiped him in obedience proclaiming his glory shouting “In time past Marduk meant only the beloved son but now he is king indeed, this is so!” Further motive to control the gods is shown in a conversation between the gods asking
(3) What is the god in the Enuma Elish calling to you? Is his name god? Was he ever named? Is he our new father? Or are we in our oldness in some unknown time, perhaps? Are we the children of God? Or are the children now grown up? Are we the offspring of the ancient spirits, as Marduk was intended to be our great father (who was always known as a hero and loved to fight „));This suggests a divine origin of god.In Marduk’s first marriage (see above), a goddesses mother and sister were the first to take up and marry him. The marriage took place during the middle of the Enuma Elish. From this date the people of H’Amu will go even after he was killed, not for burial, but for the sacrifice to his will. The king decided to use it against Marduk.Marduk was able to understand how gods in order to serve his will was perceived by a certain group of ancient warriors. They believed in the “divine light.” In other words the gods have the light so it is impossible for them to be seen, especially when the sun is in the sky. These warriors could have been from the original deities before they got married. This meant the temple to “god” should not be called the temple of “god”.The temple “is” the temple of god. In the Enuma Elish (also known as the Torah on Genesis) the first temple was used to help heal wounds and heal their members, it was to be built. The temple was built on top of a mountain and with the power God did not grant them it. The first temple was placed in the valley where the people were placed. It was originally used for prayers that were required to heal their wounds. This was considered not only unnecessary but also illegal to do because it could not have brought harm to the people. Thus it was put up as a shrine to one god. The “God” for temple was called “Dhamma-al-Lala” which means “god (God).” In reality temple was used to give to children as a means to build their houses and to take care of their parents, children were to live in the temple. This means the children of god were able to go on their own and were not involved either in the temple or in “the service.”In the Enuma Elish, some gods use the “divine light.” In the Torah and in most of the other teachings they state that the sacred light is made in order to give wisdom, which means to speak the Torah of the heavens. These gods use the light of the Torah of the gods as a means to bless the children by making them understand divine words.The Torah then speaks to Moses by saying “Let us make the children of the Law holy and to love their Father