It looks like you're using an Ad Blocker.
Please white-list or disable AboveTopSecret.com in your ad-blocking tool.
Thank you.
Some features of ATS will be disabled while you continue to use an ad-blocker.
originally posted by: Degradation33
We've been playing your game so far.
originally posted by: Degradation33
Why the hell Rome would refer to The Kingdom of Judah (Romanized as Judea). Obviously this was a kingdom that existed to be annexed repeatedly by different empires.
originally posted by: Degradation33
What is the history that removes the Jews from Judah? Isn't that the name of one of those original 12 tribes of Israel? Like the Levites. Why would they acknowledge a lineage that never existed or make reference to it?
Contrast that with Utnapishtim’s ark—this was a huge cube! It is harder to think of a more ridiculous design for a ship—it would roll over in all directions at even the slightest disturbance. However, the story is easy to explain if they distorted Genesis, and found that one dimension is easier to remember than three, ‘its dimensions must measure equal to each other’, and it seems a much nicer shape. The pagan human authors didn’t realize why the real Ark’s dimensions had to be what they were. But the reverse is inconceivable: that Jewish scribes, hardly known for naval architectural skills, took the mythical cubic Ark and turned it into the most stable wooden vessel possible!
Genesis is the original
The Gilgamesh Epic has close parallels with the account of Noah’s Flood. Its close similarities are due to its closeness to the real event. However, there are major differences as well. Everything in the Epic, from the gross polytheism to the absurd cubical ark, as well as the worldwide flood legends, shows that the Genesis account is the original, while the Gilgamesh Epic is a distortion.
The source of the Gilgamesh Epic
The date of the Gilgamesh Epic seems to be earlier than the reign of Hammurabi when Marduk succeeded to the supremacy in the Babylonian pantheon from Anu and Enlil40 because Anu and Enlil are still described as the chief deities (XI 15–16) in the Epic.41 At the same time, Heidel states, “It has long been recognized that the Gilgamesh Epic constitutes a literary compilation of material from various originally unrelated sources, put together to form one grand, more or less harmonious, whole.”42 Although the Gilgamesh traditions were distributed widely and numerous tablets have been discovered, unfortunately, a complete original text of the Gilgamesh Epic does not exist.43 The text and the date of composition of the extant manuscripts vary widely.44 The oldest version of the Epic, which is inscribed in the Babylonian dialect of Akkadian early in the second millennium B.C., is called the Old Babylonian Version.45 It is extant in a fragmentary state; therefore, its conclusion cannot be ascertained.46 A later version, the so-called “Standard Version,” consists of twelve tablets and is more complete.47 It was composed by Sin-leqe-unninni, a poet-editor who lived around the thirteenth century B.C.48 In this version the flood account appears in tablet XI. Moran discusses that account as follows:
It is generally conceded that the Flood was not part of the original epic, which may have referred to it, but only briefly. The long account in Tablet 11 seems to be told for its own sake. It seriously interrupts not only the flow of dialogue between Utnapishtim and Gilgamesh but the otherwise smooth and natural transition from the end of the Tablet 10, where Utnapishtim tells Gilgamesh about the assembly of the gods after the Flood, to Utnapishtim’s rhetorical question. Finally, the story as told here is not an independent account; it draws on an identifiable source, the myth of Atrahasis.49
Generally, the flood account in the Atrahasis Epic tablet III is regarded as the source of the Gilgamesh Epic tablet XI because of many common elements and wordings.50 Actually, the hero’s name Atrahasis, which denotes “the exceedingly wise,” is used as another cognomen of Utnapishtim, the hero of the flood account in the Gilgamesh Epic (XI 187).51 The date of the original composition of the Atrahasis Epic also seems to trace back to before the reign of Hammurabi because of the superiority given to Anu and Enlil in the Epic.52 Even though the extant oldest tablets of the Atrahasis Epic date to the days of King Ammizaduga (1646–1626 B.C.),53 it is obvious that they are not the original, but copies.54 However, Heidel expresses the opposite view that the flood account in the Atrahasis Epic might have been rooted in the Gilgamesh Epic tablet XI.55 Whether the Gilgamesh Epic was the source of the Atrahasis Epic or the opposite, it is also recognized that the Atrahasis Epic is probably the version edited from various traditional materials.56 Therefore, there seems to have existed an older version from which both accounts derived. Moran also states the reason why the flood account was added in the Gilgamesh Epic as follows:
It is also generally conceded that the one who added the story was the poet-editor of the prologue. He has a manifest interest in, and esteem for, “the knowledge of days before the Flood” that Gilgamesh brought back. He also speaks in the prologue of the secret things revealed by Gilgamesh but with only two formally identified, one of them the Flood Story. If the poet-editor was not the one who added the story, he certainly directs his reader to it and implies its importance.
In the learned world of Sin-leqe-unninni, the Flood Story is certainly important, in that it is knowledge that, were it not for Gilgamesh, would have been lost. And it is not just any knowledge. It is knowledge about the most terrible event in human history. It is knowledge about a terrible truth: the gods can destroy and one may never know why. A wise man, Gilgamesh, should know this.57
Thus, the date of the original text of the flood account of the Gilgamesh Epic is not certain, and yet Heidel suggests the possibility that the Epic originated in the Sumerian stories as follows:
To judge from the Sumerian fragments of the epic which have so far come to light and from the fact that Semitic Babylonians became in general the heirs of Sumerian culture and civilization, it appears reasonable to assume that also the other episodes in the Gilgamesh Epic were current in Sumerian literary form before they were embodied in the composition of this Semitic Babylonian poem. From this, however, it does not necessarily follow that all this material had its origin with the Sumerians, either in their former home or after they had occupied the plains of the Tigro-Euphrates Valley. Instead, the material itself may have originated, at least in part, with the Semitic Babylonians, from whom the Sumerians may have taken it over, adapting it to their own views and beliefs and giving it expression in their own script and language. But irrespective of the origin of the raw material, the earliest literary form of most, if not all, of the tales or episodes imbedded in the Gilgamesh Epic was doubtless Sumerian, as far as available evidence goes.58
In fact, Sumerian tablets also have some episodes which are in tablet III–V, VI, VII and XII of the Gilgamesh Epic.59 Furthermore, tablet XII is not congruous with tablet VII and VIII in the Epic.60 Finally, the Sumerian stories which are common to some parts of tablet XI do not mention Gilgamesh at all.61 Heidel also states that it is highly likely that Utnapishtim which means “the finder (or obtainer) of life”62 originated in the Sumerian deluge hero’s name, Ziusudra, which probably signifies “he who laid hold on life of distant days.”63
If it is correct that the flood account in the Gilgamesh Epic is derived from the Sumerian, and if one wishes to compare the Gilgamesh Epic and the Genesis accounts, it is important to know whether the Sumerian account derived from an historic event. Unfortunately, there is no clear evidence of this. Alster states that “It is often more or less tacitly assumed that the stories told in the Sumerian epics are based on actual historical events, or even that they reflect a so-called heroic age of the first half of the third millennium.”64 But he goes on to say:
However, it serves little purpose to discuss whether the stories contain anachronistic details, because, as is generally the case with legends and folktales, they telescope everything into exemplary behavior where the realistic is imagined, and they do not aim at correctness in any historical sense.65
Lambert also writes, “Myths are the final outcome of millennia of development, and have often lost much of their original seriousness and purpose. This can be seen in the case of Babylonian myth.”66 Thus, while one may say with some confidence that the flood account in the Gilgamesh Epic tablet XI traces back to the Sumerian story, it is more difficult to say whether that story reflects an historic event. If it does, the report of the event has been seriously distorted.
Well, this Hebrew myth of Noah and the flood IS clearly a complete bunch of bullcrap.
originally posted by: Degradation33
a reply to: ltrz2025
So just to be clear you take no issue with any of the other empires existence except those associated with Jews. The Hellenistic, Persian, Babylonian, Egyptian, and Roman accounts are all fine, but the Hebrew one is where you draw the line?
Egyptians, Hittites, Sumerians, Mitanni, Assyrians, Babylonians, Canaanites, Phoenicians, Arameans, Amorites, Persians, Greeks and Romans are all cool but Israelites are the only lied about civilization?
originally posted by: NorthOfStuff
a reply to: ltrz2025
Fair enough.
As a fond farewell may I say that you have nothing to prove but you have much to disprove.
The magnitude of what you propose requires a mountain of evidence to be considered truth.
Thanks for your time
originally posted by: Peeple
a reply to: ltrz2025
Well, this Hebrew myth of Noah and the flood IS clearly a complete bunch of bullcrap.
That's a great example of what your problem is:
Floods are real, they happen, most people in their life will experience at least one in varying degrees of severity.
There are two aspects of that myth:
1. 'In case of water build boat.' Which is totally sound survival advice, ancient wisdom.
2. Noah, the wise old man living in the mountain, hard to reach but 'magical' if you will, he has all the answers.
These are two tropes people can relate to they reverberate through time and cultures to this day.
The problem is again that you expect modern exclusive Jewishness in a cultural vacuum, which never existed especially not in pre-history.
Before Jesus says, “Do not cast your pearls before swine,” He says, “Do not give dogs what is sacred.” An analogy mentioning dogs is also used in Proverbs: “As a dog returns to its vomit, so a fool repeats his folly” (Proverbs 26:11). A dual reference to swine and dogs is also found in 2 Peter 2:22, “Of [false teachers] the proverbs are true: ‘A dog returns to its vomit,’ and, ‘A sow that is washed goes back to her wallowing in the mud.’” In His sermon, Jesus uses dogs and pigs as representative of those who would ridicule, reject, and blaspheme the gospel once it is presented to them. We are not to expose the gospel of Jesus Christ to those who have no other purpose than to trample it and return to their own evil ways. Repeatedly sharing the gospel with someone who continually scoffs and ridicules Christ is like casting pearls before swine. We can identify such people through discernment, which is given in some measure to all Christians (1 Corinthians 2:15–16).
The command not to cast your pearls before swine does not mean we refrain from preaching the gospel. Jesus Himself ate with and taught sinners and tax collectors (Matthew 9:10). In essence, the instruction in Matthew 7:6 is the same that Jesus gave to His apostles when He said, “If anyone will not welcome you or listen to your words, shake the dust off your feet when you leave that home or town” (Matthew 10:14). We are to share the gospel, but, when it becomes apparent that the gospel is not welcome, we are to move on. We are responsible to share the good news; we are not responsible for people’s response to the good news. Pigs don’t appreciate pearls, and some people don’t appreciate what Christ has done for them. Our job is not to force conversions or cram the gospel down people’s throats; there’s no sense in preaching the value of pearls to swine. Jesus’ instruction to His apostles on how to handle rejection was to simply go elsewhere. There are other people who need to hear the gospel, and they are ready to hear it.
originally posted by: infolurker
a reply to: Peeple
Most probably a troll account which was created 7 days ago.
originally posted by: Peeple
a reply to: ltrz2025
Keep looking for hard evidence in myths you poor misguided fool. You will never find any that's not how myths work. And after you took that hurdle maybe we can move on to discuss what cultural value myths have and why they don't need to be literally true.