sign in sign up
<<
Home , Genealogies of Genesis, Me (mythology), Nephilim

1

Genesis 3 The First and Its Punishment

3Now the serpent was more crafty than any other wild animal that the LORD God had made. He said to the woman, ‘Did God say, “You shall not eat from any tree in the garden”?’ 2The woman said to the serpent, ‘We may eat of the fruit of the trees in the garden; 3but God said, “You shall not eat of the fruit of the tree that is in the middle of the garden, nor shall you touch it, or you shall die.” ’ 4But the serpent said to the woman, ‘You will not die; 5for God knows that when you eat of it your eyes will be opened, and you will be like God,* knowing good and evil.’ 6So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate; and she also gave some to her husband, who was with her, and he ate. 7Then the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together and made loincloths for themselves.

8 They heard the sound of the LORD God walking in the garden at the time of the evening breeze, and the man and his wife hid themselves from the presence 9 of the LORD God among the trees of the garden. But the LORD God called to the man, and said to him, ‘Where are you?’ 10He said, ‘I heard the sound of you in the garden, and I was afraid, because I was naked; and I hid myself.’ 11He said, ‘Who told you that you were naked? Have you eaten from the tree of which I commanded you not to eat?’ 12The man said, ‘The woman whom you 13 gave to be with me, she gave me fruit from the tree, and I ate.’ Then the LORD God said to the woman, ‘What is this that you have done?’ The woman said, 14 ‘The serpent tricked me, and I ate.’ The LORD God said to the serpent,

‘Because you have done this, cursed are you among all animals and among all wild creatures; upon your belly you shall go, and dust you shall eat all the days of your life. 15 I will put enmity between you and the woman, and between your offspring and hers; he will strike your head, and you will strike his heel.’ 16To the woman he said, ‘I will greatly increase your pangs in childbearing; in pain you shall bring forth children, yet your desire shall be for your husband, and he shall rule over you.’ 17and to the man he said, 2

‘Because you have listened to the voice of your wife, and have eaten of the tree about which I commanded you, “You shall not eat of it”, cursed is the ground because of you; in toil you shall eat of it all the days of your life; 18 thorns and thistles it shall bring forth for you; and you shall eat the plants of the field. 19 By the sweat of your face you shall eat bread until you return to the ground, for out of it you were taken; you are dust, and to dust you shall return.’

20 The man named his wife , because she was the mother of all who live. 21 and the LORD God made garments of skins for the man and for his wife, and clothed them.

22 Then the LORD God said, ‘See, the man has become like one of us, knowing good and evil; and now, he might reach out his hand and take also from the tree 23 of life, and eat, and live for ever’— therefore the LORD God sent him forth from the , to till the ground from which he was taken. 24He drove out the man; and at the east of the garden of Eden he placed the cherubim, and a sword flaming and turning to guard the way to the .

Genesis 4:23-24 The Song of

23 Lamech said to his wives: ‘Adah and Zillah, hear my voice; you wives of Lamech, listen to what I say: I have killed a man for wounding me, a young man for striking me. 24 If is avenged sevenfold, truly Lamech seventy-sevenfold.’

3

Genesis 6:1 - 9:18 The Wickedness of Humankind

6When people began to multiply on the face of the ground, and daughters were born to them, 2the saw that they were fair; and they took wives for 3 themselves of all that they chose. Then the LORD said, ‘My spirit shall not abide in mortals for ever, for they are flesh; their days shall be one hundred and twenty years.’ 4The Nephilim were on the earth in those days—and also afterwards—when the sons of God went in to the daughters of , who bore children to them. These were the heroes that were of old, warriors of renown.

5 The LORD saw that the wickedness of humankind was great in the earth, and that every inclination of the thoughts of their hearts was only evil continually. 6 and the LORD was sorry that he had made humankind on the earth, and it 7 grieved him to his heart. So the LORD said, ‘I will blot out from the earth the beings I have created—people together with animals and creeping things and birds of the air, for I am sorry that I have made them.’ 8But found favour in the sight of the LORD.

Noah Pleases God

9 These are the descendants of Noah. Noah was a righteous man, blameless in his generation; Noah walked with God. 10and Noah had three sons, , , and .

11 Now the earth was corrupt in God’s sight, and the earth was filled with violence. 12and God saw that the earth was corrupt; for all flesh had corrupted its ways upon the earth. 13and God said to Noah, ‘I have determined to make an end of all flesh, for the earth is filled with violence because of them; now I am going to destroy them along with the earth. 14Make yourself an ark of cypress wood; make rooms in the ark, and cover it inside and out with pitch. 15This is how you are to make it: the length of the ark three hundred cubits, its width fifty cubits, and its height thirty cubits. 16Make a roof for the ark, and finish it to a cubit above; and put the door of the ark in its side; make it with lower, second, and third decks. 17For my part, I am going to bring a flood of waters on the earth, to destroy from under heaven all flesh in which is the breath of life; everything that is on the earth shall die. 18But I will establish my with you; and you shall come into the ark, you, your sons, your wife, and your sons’ wives with you. 19and of every living thing, of all flesh, you shall bring two of every kind into the ark, to keep them alive with you; they shall be male and female. 20Of the birds according to their kinds, and of the animals according to their kinds, of every creeping thing of the ground according to its kind, two of every kind shall come in to you, to keep them alive. 21Also take with you every 4 kind of food that is eaten, and store it up; and it shall serve as food for you and for them.’ 22Noah did this; he did all that God commanded him.

The Great Flood

7Then the LORD said to Noah, ‘Go into the ark, you and all your household, for I have seen that you alone are righteous before me in this generation. 2Take with you seven pairs of all clean animals, the male and its mate; and a pair of the animals that are not clean, the male and its mate; 3and seven pairs of the birds of the air also, male and female, to keep their kind alive on the face of all the earth. 4For in seven days I will send rain on the earth for forty days and forty nights; and every living thing that I have made I will blot out from the face of the 5 ground.’ and Noah did all that the LORD had commanded him.

6 Noah was six hundred years old when the flood of waters came on the earth. 7and Noah with his sons and his wife and his sons’ wives went into the ark to escape the waters of the flood. 8Of clean animals, and of animals that are not clean, and of birds, and of everything that creeps on the ground, 9two and two, male and female, went into the ark with Noah, as God had commanded Noah. 10and after seven days the waters of the flood came on the earth.

11 In the six-hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on that day all the fountains of the great deep burst forth, and the windows of the heavens were opened. 12The rain fell on the earth for forty days and forty nights. 13On the very same day Noah with his sons, Shem and Ham and Japheth, and Noah’s wife and the three wives of his sons, entered the ark, 14they and every wild animal of every kind, and all domestic animals of every kind, and every creeping thing that creeps on the earth, and every bird of every kind—every bird, every winged creature. 15They went into the ark with Noah, two and two of all flesh in which there was the breath of life. 16and those that entered, male and female of all flesh, went in as God had commanded him; and the LORD shut him in.

17 The flood continued for forty days on the earth; and the waters increased, and bore up the ark, and it rose high above the earth. 18The waters swelled and increased greatly on the earth; and the ark floated on the face of the waters. 19The waters swelled so mightily on the earth that all the high mountains under the whole heaven were covered; 20the waters swelled above the mountains, covering them fifteen cubits deep. 21and all flesh died that moved on the earth, birds, domestic animals, wild animals, all swarming creatures that swarm on the earth, and all human beings; 22everything on dry land in whose nostrils was the breath of life died. 23He blotted out every living thing that was on the face of the ground, human beings and animals and creeping things and birds of the air; they were blotted out from the earth. Only Noah was left, and those that were with 5 him in the ark. 24and the waters swelled on the earth for one hundred and fifty days.

The Flood Subsides

8But God remembered Noah and all the wild animals and all the domestic animals that were with him in the ark. and God made a wind blow over the earth, and the waters subsided; 2the fountains of the deep and the windows of the heavens were closed, the rain from the heavens was restrained, 3and the waters gradually receded from the earth. At the end of one hundred and fifty days the waters had abated; 4and in the seventh month, on the seventeenth day of the month, the ark came to rest on the mountains of Ararat. 5The waters continued to abate until the tenth month; in the tenth month, on the first day of the month, the tops of the mountains appeared.

6 At the end of forty days Noah opened the window of the ark that he had made 7and sent out the raven; and it went to and fro until the waters were dried up from the earth. 8Then he sent out the dove from him, to see if the waters had subsided from the face of the ground; 9but the dove found no place to set its foot, and it returned to him to the ark, for the waters were still on the face of the whole earth. So he put out his hand and took it and brought it into the ark with him. 10He waited another seven days, and again he sent out the dove from the ark; 11and the dove came back to him in the evening, and there in its beak was a freshly plucked olive leaf; so Noah knew that the waters had subsided from the earth. 12Then he waited another seven days, and sent out the dove; and it did not return to him any more.

13 In the six hundred and first year, in the first month, on the first day of the month, the waters were dried up from the earth; and Noah removed the covering of the ark, and looked, and saw that the face of the ground was drying. 14In the second month, on the twenty-seventh day of the month, the earth was dry. 15Then God said to Noah, 16‘Go out of the ark, you and your wife, and your sons and your sons’ wives with you. 17Bring out with you every living thing that is with you of all flesh—birds and animals and every creeping thing that creeps on the earth—so that they may abound on the earth, and be fruitful and multiply on the earth.’ 18So Noah went out with his sons and his wife and his sons’ wives. 19and every animal, every creeping thing, and every bird, everything that moves on the earth, went out of the ark by families.

God’s Promise to Noah

20 Then Noah built an altar to the LORD, and took of every clean animal and of 21 every clean bird, and offered burnt-offerings on the altar. and when the LORD smelt the pleasing odour, the LORD said in his heart, ‘I will never again curse 6 the ground because of humankind, for the inclination of the human heart is evil from youth; nor will I ever again destroy every living creature as I have done. 22 As long as the earth endures, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease.’

The Covenant with Noah

9God blessed Noah and his sons, and said to them, ‘Be fruitful and multiply, and fill the earth. 2The fear and dread of you shall rest on every animal of the earth, and on every bird of the air, on everything that creeps on the ground, and on all the fish of the sea; into your hand they are delivered. 3Every moving thing that lives shall be food for you; and just as I gave you the green plants, I give you everything. 4Only, you shall not eat flesh with its life, that is, its blood. 5For your own lifeblood I will surely require a reckoning: from every animal I will require it and from human beings, each one for the blood of another, I will require a reckoning for human life. 6 Whoever sheds the blood of a human, by a human shall that person’s blood be shed; for in his own image God made humankind. 7and you, be fruitful and multiply, abound on the earth and multiply in it.’

8 Then God said to Noah and to his sons with him, 9‘As for me, I am establishing my covenant with you and your descendants after you, 10and with every living creature that is with you, the birds, the domestic animals, and every animal of the earth with you, as many as came out of the ark. 11I establish my covenant with you, that never again shall all flesh be cut off by the waters of a flood, and never again shall there be a flood to destroy the earth.’ 12God said, ‘This is the sign of the covenant that I make between me and you and every living creature that is with you, for all future generations: 13I have set my bow in the clouds, and it shall be a sign of the covenant between me and the earth. 14When I bring clouds over the earth and the bow is seen in the clouds, 15I will remember my covenant that is between me and you and every living creature of all flesh; and the waters shall never again become a flood to destroy all flesh. 16When the bow is in the clouds, I will see it and remember the everlasting covenant between God and every living creature of all flesh that is on the earth.’ 17God said to Noah, ‘This is the sign of the covenant that I have established between me and all flesh that is on the earth.’

Noah and His Sons

7

18 The sons of Noah who went out of the ark were Shem, Ham, and Japheth. Ham was the father of . The Sin in the Garden (Gen 3)

Genesis 2 ends with the peace and harmony of God’s creation of man and woman expressed by their nakedness without shame. Genesis 3 begins with a play on words to show how quickly that reversed itself. Whereas they were naked (Hebrew ‘arom), the serpent was shrewd (Hebrew ‘arum). He presents the first couple with the temptation to be like god, wise and immortal. The Yahwist creates a masterpiece of psychological insight here, with the serpent hinting that great things are possible and playing on Eve’s vanity. Both man and woman fall readily, despite their clear recognition that God had forbidden them to eat of the tree of the knowledge of good and evil. They are not pictured as innocent babes in the woods, but as free adults, and so the sin is greater. Once they have committed the act, they do indeed know something new: shame and guilt. It makes them hide their bodies, and, even more revealing, it leads them to hide from God himself. Naturally God finds them out, and the final scene explains how God permitted the pain and evil of the present life to be established as punishment for our own sin. In true artistic manner, J has hear the defence of each in turn, and then in reverse order address the serpent, the woman, and the man with the consequences of their acts. It is a dramatic scene which declares that the causes of sin and shame are rooted in human pride and disobedience, that humans are free to decide but must bear the consequences, and that we are not gods and must live now in a certain distance from God outside his garden. But God remains tenderly concerned to make them adequate clothes even as he expels them from their hopes of immortality.

The famous Babylonian story of also explores this theme. The hero conquers all kinds of hurdles but he cannot pass the final test needed for immortality: to simply stay awake. Although condemned to being mortal like the rest of humanity, Gilgamesh does receive a consolation prize, a twig from the plant of rejuvenation with which he will be able to renew his youth for as long as the plant lasts. But on his journey home, he takes off his clothes to go swimming and leaves the plant unguarded on the shore. Suddenly a snake smells its odour and swallows it, and as a result can shed its old skin again and again. Perhaps the J author was familiar with such stories. At any rate, he builds up his own explanation from many of the same mythical elements: the tree of life, the serpent, the search, the hopes for . But he carefully avoids the position so often assumed by the pagan myths – that the gods purposely kept humans from immortality so that there would be no threat against the divine order. J asserts that we ourselves are to blame. God offered the gift, and if it did not turn out to be so, the reason can be found in human choice.

8

The focus of this story is the tree of knowledge of good and evil. The phrase “to know good and evil” often meant sexual maturity in Hebrew. Taken together with the snake, which symbolised fertility, and the mention of their shame at being naked, it seems clear that the author was linking the fundamental sin of pride and disobedience with the sexual excesses of pagan cults and the lustful side of human nature. But the main point of the story is not sexual. The most significant factor is the choice between obeying God or one’s own desires. It is the human struggle from the first couple until now, and the Yahwist’s use of this story does not so much teach an i.e. that passed his guilt on to his descendants, as it stresses the common human tendency toward sinful desires, a weakness present from the beginning. We must wait until St. Paul and the Church theologians to find a strict doctrine of original sin developing.

Besides these important themes of immortality and human sin, J addresses many other interesting questions about human life that the ancients had. Genesis 2-3 explains why snakes crawl on the ground, why women have pain in childbirth, why people have to work for a living, why we wear clothes, why the sexes are different, why people are ashamed when naked, why we die, and why men and women feel sexual attraction to one another. We call these etiological stories because they explain the reasons for current names and customs. The ancient Israelite delighted in them as part of the tradition.

Cain and (Gen 4)

No doubt in this story also, the Yahwist has made use of an older story or stories with mythological overtones. Quite simply, the biblical writer gives a dramatic example of how the alienation and sin of the garden spread to new levels of evil: not only murder, but murder of one’s own brother. Borrowed elements include the traditional conflict between the farmer and the sheepherd. In line with his overall purpose, the Yahwist has only sketched the details briefly, but added a dialogue between Yahweh and Cain to underscore Israel’s belief that human sin leads not only to God’s punishment but also to his compassionate mercy.

The Genealogies of Genesis 4-5

After the story of , the Yahwist added a list of Cain’s descendants (Gen 4:17-26), emphasising those who gave the world the civilised gifts of music and iron-working, and concluding with a small poem that showed how the evils of violence and revenge were increasing: 23 Lamech said to his wives: ‘Adah and Zillah, hear my voice; you wives of Lamech, listen to what I say: I have killed a man for wounding me, 9

a young man for striking me. 24 If Cain is avenged sevenfold, truly Lamech seventy-sevenfold.’ (Gen 4:23-24) In Gen 4:25, the Yahwist records how Adam had a new son, , and how this marked a positive turning point. From that time on the human race began to call God by his name Yahweh (Gen 4:26). At this point, the Priestly author inserts his own genealogy of the ten descendants of Adam down to Noah. Many of the names are similar to those in the J list of Genesis 4, and probably stem from an old tradition that had been passed down through the centuries in different forms:

Gen 4:17-22 (J) Gen 5:1-32 (P)

1. Adam 1. Adam lived 930 years 2. Cain 2. Seth lived 912 years 3. 3. Enosh lived 905 years 4. 4. Cainan lived 910 years 5. Muhajael 5. Mahaleel lived 895 years 6. Methusael 6. lived 962 years 7. Lamech 7. Enoch lived 365 years 8. Jabel 8. Methusalah lived 969 years 9. Jubel 9. Lamech lived 777 years 10. Tubalcain 10. Noah lived 950 years

The first seven names in the J list correspond closely to names in the P list: Adam – Adam; Cain – Cainan; Irad – Jared; Muhajael – Mahaleel, etc. But what has always interested readers is the long lifespan that P credits to his . This was not intended as proof that humans lived to such ripe old ages in the first days of the world, but a device to show just how vast a distance separates our own world of experience from that of the story itself. The “myth” of enormous lifespans was commonly used in the ancient world to show the superiority of the beginning times. The Sumerian king list, only one of many such that we know from the Near East, lists the names and ages of the kings who lived before the flood:

1. Alulim 28,800 years 5. Dumuzi 36,000 years 2. Alalgar 36,000 years 6. Ensipazianna 28,800 years 3. Enmenluanna 43,200 years 7. Enmenduranna 21,000 years 4. Enmengalanna 28,800 years 8. Ubartutu 18,600 years

Some Hindu traditions are even more exaggerated. One Jain myth speaks of the perfect first age of the world when humans stood six miles high and lived 8,400,000 years! P’s purposes are served by much more modest claims.

The Born of Sin (Gen 6:1-4) 10

This story belongs in style and approach to the Yahwist. It forms the reason for the flood story to come. If humans killing one another had not been sin enough, the evil got worse when God’s divine beings (lesser gods in early thought, in later ) violated the limits set for humanity at creation. Originally the story explained why there had been giants in the old days – a widespread ancient belief as we can see from other references to giants in Deut 2:20 and 3:11. The Yahwist views the existence of these monsters as a sign of the gross abnormality caused by sin in the world. It fully merited the destruction and purification that flood water could bring.

Noah and the Flood (Gen 6-9)

The J and P stories of the flood are closely joined in one dramatic narrative. P has built on the older J tradition so that the disaster leads to a moment in Genesis 9 when God renews his blessing on humankind that matches the first blessing to Adam in Gen 1:28. We can detect certain signs that there were two original accounts in the fact that God announces the flood twice (Gen 6:13; 7:4), and twice promises never to send a flood again (Gen 8:21; 9:15). Noah is told to take a pair of each kind of animal in some passages, but seven pairs of clean animals with one pair of unclean in others. There also seems to be two different numbering systems at work, one based on seven and forty day periods, the other on longer lengths that add up to a full year. A brief comparison illustrates the differences:

Comparison of J and P Flood Accounts

J Version P Version and the Lord said unto Noah, Come and God said unto Noah, The end of Thou and all thy house into the ark; for all flesh is come before me; for the thee have I seen righteous before me in earth is filled with violence through this generation. Of every clean beast them; and, behold, I will destroy them thou shalt take to thee seven and with the earth. Make thee an ark of seven, the male and his female; and of gopher wood, rooms shalt thou make the beasts that are not clean two, the in the ark, and shalt pitch it within and male and his female; without with pitch. And of every living thing of all flesh, two of every sort shalt thou bring into the ark.

11 and it came to pass after the seven In the six hundredth year of Noah’s days, that the waters of the flood were life, in the second month, on the upon the earth… seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened. and the rain was upon the earth forty and the waters prevailed upon the earth days and forty nights; a hundred and fifty days. and it came to pass at the end of forty days, that Noah opened the window of the ark which he had made: and he sent forth a raven. and he stayed yet another seven days, and again he sent forth the dove out of the ark.

and God made a wind to pass over the earth, and the waters assuaged; Noah removed the covering of the ark, and in the second month, on the seven and looked, and behold, the face of the and twentieth day of the month, was ground was dried. the earth dry.

J and P share a single message, however. When God decides he must punish the world for its sin, he spares the one man who has been faithful to him by allowing Noah to ride out the flood on an ark. When the disaster is over, God restores his covenant with the world through this man. The climax for the J version comes in Gen 8:20-22, in which God’s forgiveness extends even to lifting the curse upon the earth for what humans have done in their hearts. People may still choose to sin, but the goodness of God and his everlasting mercy will be seen in the bounty and the regularity of nature’s seasons:

As long as the earth lasts, planting and harvest, cold and heat, summer and winter, day and night, will never cease.

P’s climax comes in Gen 9:1-17 where God renews the blessing of Gen 1 on human beings. P even enlarges the covenant conditions so that now people may eat meat as well as plants, thus removing the last restrictions on their rule over the creatures of the world. But with it comes an increased obligation to respect human life:

Whoever shed the blood of a man, by man shall his blood be shed; 12

For in God’s image has God made man (Gen 9:6).

Ancient Israelites undoubtedly fully believed that a flood had once destroyed the earth. Indeed, almost every nation around them also believed that a major flood had occurred near the beginning of time. But Israel also understood that the story of Noah was not history in the ordinary sense. It was a religious lesson told in mythological language about how God’s mercy and promise far exceeded any terrible disaster to human life.

The and the Flood

Since 1872, the story of the flood has featured prominently in all discussion of the historical background to the Genesis accounts. In that year, the Epic of Gilgamesh was revealed to the world. This Babylonian myth has become one of the better-known works in world literature because it contains a flood story on the eleventh of its twelve tablets.

Copies have since been discovered all over the ancient world, so that we can be sure it was as influential and familiar in the period from 2000-1000 BC. Briefly, it tells how the hero king Gilgamesh is so much greater than his subjects that he tyrannises them. To divert his attention, a goddess makes a companion for him nearly as strong as he is. They become fast friends and embark on a series of exploits, killing the who guards the cedar forest of the gods, rejecting the love of the goddess Ishtar, and then slaying the bull of the god . The gods decree that must die, and this leads Gilgamesh on a frightened search for immortal life. He goes to the ends of the earth where he has heard that the hero of the original flood, Utnapishtim, had been given immortality by the gods. Utnapishtim tells Gilgamesh the story of the flood and how the gods had specially blessed him for his role in saving humanity. He does this in order to point out to Gilgamesh that he cannot hope for personal immortality. Although the details of the Babylonian flood are remarkably similar to those in Genesis, the point of the Babylonian version is always this lesson in the mortality of human beings. Gilgamesh himself is sent home disappointed but wiser. The story ends with his return to his capital city of . There his adventures end as he resumes his duties. The final episode contains a melancholy description of the underworld by the ghost of his friend Enkidu. This is to be man’s fate, even for a Gilgamesh, because the gods reserve everlasting life to themselves.

Comparison of the Babylonian and Hebrew Flood Stories

Genesis 6-9 Gilgamesh Epic 13

Yahweh plans to destroy humanity The gods plan to destroy humans because they are wicked because they have gone astray Yahweh warns Noah to build an ark The god Ea warns Utnapishtim to and cover it with pitch build a boat and use pitch Every species of animal is to be Every species of animal and of skilled brought on the ark and his immediate craftsmen are to be saved, as well as family his family The flood comes and destroys all life The flood comes and destroys all life from the earth from the earth The waters subside gradually and The waters subside slowly and Noah sends out a raven and a dove Utnapishtim sends out a dove, swallow and raven The ark comes to rest on the top of Mt. The boat comes to rest on the top of Ararat Mt. Nisir Noah builds an altar and sacrifices to Utnapishtim builds an altar and Yahweh sacrifices to the gods Yahweh smells the sweet odour The gods smell the sweet odour Yahweh removes the curse from the is reconciled with Utnapishtim earth and promises bounty and no and repents of his rash decision to more floods destroy the earth. Yahweh blesses Noah and his sons to Enlil blesses Utnapishtim and his wife repopulate the earth with immortality on the far western isles

Early models of the same story are known from c.2000 BC in Sumerian, and the setting is always somewhere in Mesopotamia, so that there is no question that the biblical account is a development or offshoot from the Babylonian. The differences in detail, such as the size of the ark, or the length of time that the water stayed on the land, or the types of bird, may argue that the biblical writers knew a slightly different version, perhaps one from an area closer to them, such as Syria. But it also suggests that Israel believed that a flood, like the giants, or the long life of the primal humans, or the struggle of the first humans to be like gods, was part of the way it was in the beginning, just as did their pagan neighbours. Where Israel’s vision was unique was in its understanding of God. The Babylonians believed in a mysterious tension between gods and humans which often broke out in divine anger or apparently wrathful actions because humanity annoyed the gods or disturbed their peace. They felt a great deal of uncertainty about what the gods wanted and what would please them. Israel, in contrast, affirms a god who is always the same, always faithful, always just and always loving toward the creatures he has made. He punishes only for clear moral evil and he is quick to forgive. Both versions struggle with how humans relate to god, but Israel rejects any sense of a moody, petulant god and describes a God whose will can be known and his way lived and his blessing fulfilled.