n
Literature, pp. 282ff. R. W. Rogers, Religion of Babylonia and
Assyria, pp. 107ff.

[30] Tablet V, lines 1-3.

[31] Lines 1-8.

[32] An English translation of the entire epic is found in R. F.
Harper, Assyrian and Babylonian Literature, pp. 324ff.; the Deluge
story is given by R. W. Rogers, Religion of Babylonia and Assyria, pp.
199ff.

{226}

[33] Lines 23-31.

[34] Lines 184-186.

[35] Lines 27, 85, 86.

[36] Lines 92-111.

[37] Lines 141, 142.

[38] Lines 146-156.

[39] Lines 156-162.

[40] Babel and Bible, Two Lectures, p. 62.

[41] F. Hommel, The Ancient Hebrew Tradition, pp. 75ff.

[42] P. Delitzsch, Babel and Bible, pp. 58ff.

[43] Preface to Religions of Ancient Egypt and Babylonia.

{227}

CHAPTER VI

THE PERMANENT SIGNIFICANCE OF THE OLD TESTAMENT

In the opening paragraphs of Chapter I, attention is called to the
unique place occupied by the Old Testament in the thought, life, and
theology of the early Church. Throughout the Middle Ages, and in the
eyes of the Protestant reformers, the two great divisions of the Bible,
the Old and New Testaments, continued to command equal respect and
attention. The legal principles of the Pentateuch have determined the
legal systems of all civilized nations; the bold and fiery sermons of
the prophets have been the chief inspiration on the fierce battles for
righteousness in all ages; and the sublime religious lyrics of the
Psalter have ushered millions into the very presence of God. Indeed,
the Old Testament has exerted an incalculable influence on the
development of religion and civilization.

However, it must be admitted that during the latter part of the
nineteenth century a change of attitude toward the Old Testament seems
to have taken place. True, from nearly the beginning of the Christian
era again and again voices have {228} been heard denying to the Old
Testament a place in Christian thought and life, but not until
comparatively recent times has this sentiment become widespread. Says
a writer in a book published a few years ago: "The Bible was never more
studied nor less read than at the present day. This paradox is true,
at least, of the Old Testament. For two generations scores of patient
scholars have toiled on the text, scanning each letter with microscopic
care, and one result of their labors has been that to the majority of
educated men and women of whatever belief, or no belief, the Bible has
become a closed, yea