Sorry for the long delay in substantive posting. I’ve been busy on several projects that have tied me up, including the preparation and presentation of papers at conferences and, most importantly, my follow up to Genesis Chronology and Egyptian King-Lists: The Egyptian Origins of Genesis History, Volume I: Egypt’s Dynastic Period. In Volume II, I take on Egypt’s mythic god-king lists and Genesis 1–11, what is routinely referred to as the bible’s primeval history. The latter encompasses the stories of creation, Adam and Eve and their offspring, the story of Noah and the Flood, and several genealogies and chronologies. I’m trying to finish it up and get it into print by the spring of 2022.It will have lots of surprising revelations.
One of the areas that I devote a good deal of time to is the story of Noah’s Flood and whether its current narrative location is original to the earlier biblical sources. This is a question that a number of biblical scholars ask. The general consensus, I believe, is that the flood is a late addition to the narrative and based on either the Babylonian Gilgamesh epic (mid first millennium B.C.E.) or a common source shared by both. I, as you might expect, take an entirely different tack. Removing the flood story from its present location has some interesting ramifications for some of my genealogical and chronological arguments.
Here I want to link you to a recent article, The Original Primeval History of the Hebrews, that appeared on The Torah.Com, that argues that the original sources for Genesis 1–11 lacked the flood story. It cites some of the arguments I make against the present narrative location. I disagree, however, with most of the literary analysis concerning the remaining portions of the primeval history, although much of that literary analysis is consistent with mainstream biblical scholarship.
It will be the argument in the second volume of Genesis Chronology and Egyptian King-Lists that the story of Noah’s flood originally derived from an Egyptian creation myth associated with the city of Hermopolis, and that narrative appeared in the account of the first day of creation (which belongs to the “P” source). In that story, four males and their four wives appear in the primeval deep and animate Re, the Hermopolitan creator deity, who raises a mountain out of the waters so that he would have a place to stand. As he emerges from the deep, the [benben/phoenix] bird of light flies off. The second day of creation (also “P”) featured the Egyptian creation myth from the city of Heliopolis. Separate from P’s days of creation narrative, the J source gives us a different creation story somewhat inconsistent with the P version. That narrative includes the stories of Adam and Eve and their offspring. I argue that the J narrative is part of the Heliopolitan source that takes placed on P’s account of the second and third days of creation.
Long after, during the Babylonian exile and Persian periods, the Hebrews became heavily influenced by the Mesopotamian cultures and began to modify some of their earlier Egyptian-based stories in order to harmonize Hebrew history with Mesopotamian history. It is in that era when the original Flood story was moved from the first day of creation to the Tenth generation of humanity, consistent with some Mesopotamian flood sources. The one piece of the story that remained in place was the light created on the first day.