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Extra resources for Primeval History: Babylonian, Biblical, and Enochic. An Intertextual Reading
The main structure of the flood myth is accordingly as follows: Part two: the flood myth (I v, 249—III viii) 1. The birth of humans, the order and organisation of human life (I v, 249—vii, 351) 2. The divine disasters (I vii, 352—II iv) • The first divine disaster: plague (I vii, 352—viii, 415) • The second divine disaster: drought and food shortage (II i, 1—ii, 38) • The third divine disaster: extensive drought and famine (II iii—iv) 3. The flood (II v—III vii) • Convention in the divine assembly (II v—viii, 35) • The flood story (III i, 1—vi, 40) • New regulations after the flood (III vi, 41—vii) 4.
Paris 1991, 411–14. The most significant feature of the OB text is that the introduction of Enki in I iv, 200–205 is missing. 13 B. Böck and I. Márques Rowe, “MM 818: A New LB Fragment of Atra-ḫasīs I,” AuOr 17–18 (1999–2000): 167–77. 16 i. mesopotamian primeval traditions published by A. R. 14 This fragment is to be placed at the end of the flood story and contains a promise given by Ea never again to send a flood. W. von Soden dealt with Atrahasis in several studies. 17 In this last translation all the Old Babylonian fragments discovered by that time were included.
M. Kikawada, “The Double Creation of Humankind in Enki and Ninmah, Atrahasis I 1–351 and Gen 1–2,” Iraq 45 (1983): 43–45; D. T. Tsumura, “Genesis and Ancient Near Eastern Stories of Creation and Flood: An Introduction,” in “I Studied Inscriptions from before the Flood”. Ancient Near Eastern, Literary and Linguistic Approaches to Genesis 1–11, ed. R. S. Hess and D. T. Tsumura. Winona Lake, Indiana 1994, 27–57, 29f. 30 i. mesopotamian primeval traditions They entered the house of destiny, prince Ea and wise Mami.
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