The passage I selected, 1 Samuel 1:28, tells the story of the birth of Samuel and begins with a story about Samuel’s mother, Hannah, who prays for a child during the family’s annual pilgrimage to worship at Shiloh. Eli, the priest at Shiloh, hears her prayer and tells Hannah that her prayer will be answered. Hannah promises the Lord that if she is granted a child, she will return him to the Lord and his life will be dedicated to the Lord’s work. The birth of Samuel was the first

popular than literature. Two of the most popular stories of creation include the biblical tale of Genesis and the Babylonian epic, Enuma Elish. Many historians have debated over which of the two stories was derived from the other. While both stories are different and depict different ideals of how the universe came to be they due hold striking similarities. The epic of Enuma Elish is comprised of seven tablets and was written sometime in the eleventh century. This epic narrates a great conflict between

Enuma Elish - The Babylonian Creation Story Like the Greek Theogony, the creation of the world in the Enuma elish begins with the universe in a formless state, from which emerge two primary gods, male and female: When the skies above were not yet named Nor earth below pronounced by name, Apsu, the first one, their begetter, And maker Tiamat, who bore them all, Had mixed their waters together, But had not formed pastures, nor discovered reed-beds; When yet no gods were manifest, Nor

In this paper I will discuss three similarities and four differences between Enuma Elish-The Epic of Creation (King,1902) and Genesis 1:1-3:24 as described by Michael Fishbane (Fishbane, 1979). These writings are selected to describe the story of creation of the earth and the inhabitants of the earth. However, each author has a very different view and way of explaining what they have interpreted the sacred texts to mean. The biggest similarity I found is that both indicate there is a creator.

The Babylonian mythos, Enuma Elish is a creation story that centralizes around the struggle for power, control, and dominance. It illustrates the conditions and circumstances evident in society. Most importantly, it entails the construction of authority and how easily it can deteriorate in the face of the desire to move up the hierarchical structure. Through Enuma Elish, light is shed upon the culture, mentality of the people, and even the attributes that dominate society. In the beginning, the

Hesiod’s Theogony and the Babylonian Enuma Elish are both myths that begin as creation myths, explaining how the universe and, later on, humans came to be. These types of myths exist in every culture and, while the account of creation in Hesiod’s Theogony and the Enuma Elish share many similarities, the two myths differ in many ways as well. Both myths begin creation from where the universe is a formless state, from which the primordial gods emerge. The idea of the earth and sky beginning as one

The Babylonian Enuma Elish and the Hattian Kumarbi Cycle are both succession myths that, although written by two different cultures, have certain characters in common, such as the Babylonian god Ea. There are many similarities in the portrayal of Ea in both works. For one, in both works Ea is depicted as a trickster god, deceiving Kumarbi into biting a rock and Apsu into falling asleep in order for him to kill him. However, Ea is also shown to be wise, acting as adviser of the gods in both myths

a succession myth, the familial relationship between the gods is significant. In the three works: The Babylonian Enuma Elish, The Hittite Illuyanka Myths (version 2) and the Greek Theogony by Hesiod; it can be argued that the succession of the gods is a reflection of their power and that this power eventually leads to a redistribution of position within the gods. In the Babylonian Enuma Elish, each generation of god is proclaimed to be stronger than the last and eventually this culmination of power