Hey, you surprised me! I wasn't expecting that, and I like being surprised. Thanks for your thoughts.
This brings up an interesting subject. If Genesis is history, then events such as the flood and the dispersion should have parallels in other cultures, shouldn't they?
There are other flood stories all around the world. Some are clearly derived from the biblical story, and the biblical story may be derived from earlier ANE stories.
And some are clearly not related to the biblical story.
My feeling is that there could be an historical event of which the biblical story is a reminiscence. One suggestion is the aftermath of a geological event which suddenly raised the level of the Black Sea about 20,000 years ago. It was quite destructive of human settlements along the former shoreline and would have left a profound impression on survivors. It could be a source of an oral history which eventually resulted in such stories as those of Utnapishtim and Noah and perhaps others.
Flood stories not connected to the biblical account can be explained simply by the fact that people commonly settle near a source of water and floods are common in that scenario.
In those days it would be culturally appropriate to attribute such a disaster to the anger of the gods. or God.
I get hounded occasionally by atheists who claim our faith is false because ancient Judaism contains elements shared with other and sometimes older cultures.
That is quite a silly argument. Why would shared religious elements make any one religion false? I think it could only be used against an attitude that sees the Jewish or Christian faith as so unique as to have no relationship with other faiths at all. But that is extreme and easily shown to be false.
But what did Josephus consider it? In chapter 6 of Antiquities he goes to great effort to reconcile the Table of Nations in Genesis 10 with the histories of the existing nations around him. I think his intent is clear: he's making a case to non-Jews for the veracity of Genesis 10. Aside from that, in the preface he calls his work a history, comparing it to his earlier history of the Jewish-Roman war.
Oh, Josephus considered that he was writing history and using historical sources. But what he considers "history" and what a historian today would consider reliable history are horses of a different colour.
We have to remember that Josephus was one of the earliest to engage in a systematic accounting of events in a historical mode, so he was actually helping to invent parameters that had not been established yet. So he includes events in the national mythology of the Jewish people as if they were historical. It is a process of historicizing legend. I suppose that didn't happen to the same extent in other ANE cultures because they didn't survive into the age in which attempts to write documented history became prominent.
There is no real reason to treat many of the biblical stories as more historical that Homer's tales of Achilles and Ulysses. But when Christianity wiped out the old religions, those stories were labelled "false" and the equivalent biblical stories were labeled "true".
No real problem with that, but "false" was also associated with "myth" and "true" with "history". Those labels could have been switched. Or the rejected stories could have been called "false history" instead of "myth". Or again the accepted stories could have been called "true myth" instead of "history".
How would you show that the stories of the OT are "history" while those of the Mahabharata are not?
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