Dragons in Genesis

Throughout the bible we encounter the imagery of the lofty being brought low while the lowly are elevated. While this is typical of the promise of a reversal of fate, it does sometimes appear in a more literal sense, such as when Luke copies Matthew’s famous Sermon on the Mount but changes the location to a lowly plain. But this isn’t the only change that Luke will make to Matthew’s story. His genealogy, nativity, quotes, and overall theology will all be modified to bring Jesus back to a more gentile-friendly state.

Throughout the New Testament we’re treated to countless examples of literary influence from the older texts, including the Book of Enoch and the works of Homer. But most striking are perhaps the numerous examples of New Testament authors borrowing directly from the Hebrew Bible in order to craft their most memorable scenes. From the nativity story to the crucifixion, virtually every scene from the life of Jesus can be traced to Jewish writings centuries earlier.

The influence from neighboring cultures in Second Temple Judaism cannot be overstated, but that influence shows up in some surprising places and comes from some surprising sources. Perhaps none more alarming are the Babylonians themselves who took the upper classes from Jerusalem hostage. From this hostile neighbor the Jews would get a new writing system, a new calendar, units and measures, the concept of the Sabbath, and even a new home for Yahweh, the great temple of the Babylonian storm-god Marduk.

The Bible is filled with strange scenes, but few can compare with the opening of Ezekiel when the sky is filled with clouds, fire, and lightning and a vision of a strange entity described as “wheels within wheels” terrifies the prophet so that he cannot speak for a week. But it’s hardly the strangest thing we’ll encounter in this episode. There’s also the worship of a bronze snake, a resurrected Sumerian god, child sacrifice, and Yahweh’s own mother.

As the destruction of the temple draws near, Jeremiah offers mixed messages of hope and despair, of violent ends and joyous beginnings. The city will be dismantled, no, it will be burned down. The temple will be toppled, or perhaps consumed by cleansing flames. And through it all the story of Zarathustra shines as the prophet replays the court scene from the legendary Persian prophet.

When the Jewish exiles returned from Babylon they brought with them sweeping changes to their religion, changes formed during and after their captivity. Many changes were unwelcome, but as they were backed by the Persian state, they held sway in the newly-built Jerusalem. As their reforms took root, older forms of Yahweh worship were deemed apostate including the acknowledgment of Yahweh’s siblings, the worship of his consort, and the practice of sacrificing children to appease their deity.

Throughout the Hebrew Bible we’ve found important sections that were inspired by older myths and stories. From the opening chapter of Genesis drawing upon the Babylonian creation epic to Jacob’s struggle with the mysterious figure by the river taking details from the Epic of Gilgamesh, outside inspiration permeates the stories. But were the stories of Abraham and Moses inspired by portions of the book of Isaiah? And was Sarah, Abraham’s wife, originally a Canaanite goddess?