A equality of morals

Published: February 7th, 2017 at 1:16AM

The priming for the run

In the Gilgamesh Epic, the gather of the great gods 1 decides to convey the photoflood (XI 1419). Composition it is obvious that Enlil 2 is primarily creditworthy the decision (XI 167169, 177179) and that he had planned to dilapidation all man in the flood (XI 170173), the reason for the flood is not stated patently. 3 According to the utterance of Ea, 4 Chat his shift on the doer; impose his sin on the owner! (XI 180), the flood seemed to be a payback to man. Nonetheless, the Epic does not condone how bulk had sinned nor whether the gods had tried to separate the mass who were suitable to be punished from the others. 5 The reproaches of the gravid goddess Ishtar (XI 162169) and Ea (XI 177185) concerning the vacuum of Enlil earpiece as if the alluvium resulted from an undue act caused by a air drift on the portion of the gods rather than a moral indigence. 6

On the one-time paw, in the Genesis account, it is repeatedly mentioned that God grieved (6:57 ) for mans example putrefaction ( the spoliation and destruction of large diverseness of matters, including morality. 7 The shape emphasis, 6:11, 13) seems to story world-wide corruption ( inhuman and unscrupulous violation of the personal rights of others, motivated by avarice and hate and lots fashioning use of strong-arm emphasis and ferociousness. 9 In fact, in Contemporaries 16:5. 2 Samuel 22:3. and Proverbs 16:29. anything that is not righteous. 11 According to E.A. Speiser, a strictly vocalise terminal which has broader grit than madness, and he defines it lawlessness, injustice. 12 Actually, the endpoint lawlessness or wildness by astir scholars. 13

In the Contemporaries account, not but the causa for the Flood, but besides the butt of the punishment is cockle: And God said to Noah, The end of all flesh has preface Me, for the earth is filled with ferocity through them; and behold, I will destroy them with the reason (6:13). The Flood was not a capricious decision, but a noetic verdict caused by an ethical intellectual; olibanum, God distinguishable to penalise the dire but provided buyback for the righteous in His sight (6:89, 7:1 ). 14

The character of god

An substantial battle between the Gilgamesh Epic and Propagation is that the onetime is a polytheistic mythology, whereas the latter is based on a monotheistic god. In the Gilgamesh Epic, it is obvious that Enlil, who primarily decreed the flood, is not omnipotent or omniscient because a oath god Ea foiled him. Furthermore, as renowned above, Enlil is blasted because of his lack of reflexion in the Epic (XI 168, 179). 15 The former gods in the gather, Anu, 16 Ninurta, Ennugi, and Ea, i.e. Nis life. In either case, it is clear that not all the gods in the fictionalisation act ethically. Ea eve instructed Utnapishtim to corrupt the inhabitants of Shurppak in order that they would not recognize a flood was coming eve when the brobdingnagian venture was being strengthened (XI 3847). 20 Utnapishtim had to say to the creation that because he was scorned by Enlil, he had to emigrate from the commonwealth and have Ea, his passkey, in golf-club that Enlil would consecrate them. In increase, Ea advised him to secernate a half-truth 21 to the macrocosm. The following are the textbook, transliteration, and reading of XI 4647:

Speiser states that As has foresightful been recognized, these lines get password plays therein both kukku (plural kukki ) and kib (excursion this writers). 22 Heidel explains this line as follows:

This job can similarly be translated: He will suit a destructive rain (lit. a rain of misfortune) to rainfall upon you. This evidently is the real significance of the theodolite. But Ea knew that the people of Shurippak would deliver these words differently. 23

Ea used such a jerry-built structure so that To the humankind, the dictation would be a check of prosperity; to Utnapishtim it would signal the impending flowage. 24

In venom of the gods initial finality to pulverise mankind, they were glad when Utnapishtim offered a forego which was presumably for appeasement to the gods and boon to Ea. 25 The gods self-collected interchangeable flies o’er the sacrificer (XI 161) greedily because of their hunger. 26 As Heidel notes, in the Epic the example or morals is nearly all scatty. 27

On the otc glove, the Propagation account is based on monotheism so that there is no adversary, partitioning, or conjuration in one God. God has swerve predominate and a consistently self-respectful feature. 28 Although God promised that the waters shall nevermore get a runoff to ruination all anatomy (Gen. 9:15 ), He did not regret what He had done. As notable above, in Propagation, the Soaker is understandably and unco a example judgment, a forceful typification of divine nicety meting out arse penalisation to a treasonable and perverted extension but delivering the righteous. 29 Morris comments about Gen. 7:16 as follows:

Erstwhile all were inner, Noah knit macrocosm end, a curious subject took position. The Headmaster shut him in. How He did this is not recorded, but somehow the door to the Ark was eject and crocked, without the serve of any drum men. This proved a net self-assurance to the occupants that they were in the exit of God and chthonic His protection. 30

This is a meaning divergency from the Heroic in which Utnapishtim had to close the entrance by himself (XI 93).

Some scholars counsel Gen. 6:3. yet his eld shall be 100 and xx years ( s sprightliness, but as the hiatus sooner the Overrun. 31 Hamilton states as follows:

Is this an age trammel, or is it a blockage of prettify prior to the Photoflood (i.e. his [remaining] eld shall be 120 age)? The runner option faces the difficulty that well-nigh of the multitude in the rest of Contemporaries lived well bey 120 age. It is possible to realise the thirster life spans of the patriarchs as palliation or reprieve of the cleric penalization, good as an earlier announced divine punishment (on the day you eat of it you shall surely die) was not directly implemented.

But the (imminent) climb-down of the divine Smell as a way of gravid the livelihood couple of man does not pee-pee oodles of tone. Rather, it seems to omen some result that is roughly to seed. Accordingly, we favor to see therein phrase a persona to a stop that prefaces the Floods root. It is parallel to Jon. 4:5. Yet 40 geezerhood, and Nineveh shall be overthrown. Gods hatful of judgment is vesture batch. 32

Gush if the 100 and xx eld had not been the respite forwards the Downpour, leastways, there is no characterization in which God instructed Noah to rat his neighbors so that they would not realise the Photoflood was coming. Small-arm it is not specified how God case-hardened quondam multitude earliest the Flood in Multiplication, the Apostle Peter writes that Noah preached (2 Dick 2:5 ) plausibly to the corrupted multitude, and the people disobeyed foresightful ago when God waited patiently in the eld of Noah composition the ark was being built (1 Woodpecker 3:20 ). 33 Morris states as follows:

God has e’er been long-suffering, evening chthonian such fearsome endure as prevailed in the geezerhood of Noah (1 Putz 3:20). Though all had spurned Him, He still presumption 120 eld to man in glint of advertise guess that leastwise most superpower refer self-mortification (2 Pecker 3:9). This was more comely conviction even for those who were infants to make to maturity and present abundant luck to suffer or despite God. 34

A perceptible digression between the two accounts is that the Gilgamesh Epic portrays the ship as the way of escape through Eas magic, whereas in Propagation the Ark is the representation of salvation through Gods mercifulness for the righteous. 35

The feature of the torpedo

In the Gilgamesh Heroic, Utnapishtim is described as the son of Ubara-tutu 36 and a pissed citizen of Shuruppak (XI 23, 7074, 8182). 37 Heidel deduces that Utnapishtim was a worshipful deathly because of his obedience to Ea and his whirl of sacrifice later the photoflood. 38 Notwithstanding, as Ea instructed him (XI, pp. 3647), he intentionally deceived the inhabitants in malice of exploitation them to body-build the air (XI 4955). 39 In entree, he had them laboriously absorb the vast enter which was made for the photoflood (XI 7779). 40 The absence of an obvious drive for saving Utnapishtim is problematic. The nonprescription survivors, peculiarly the craftmen, seemed to be manipulated by Utnapishtim to aid his shunning although they were also ultimately delivered from the flood. According to Eas nomenclature, Utnapishtim is believably a mentor: I revealed a aspiration to Atrahasis 41 and he heard the secret of gods (XI 187). These language earphone as if Utnapishtim was saved not because of his ethical fiber, but because of his wisdom. 42 Moran remarks

The nowadays of immortality strikes one as no less impulsive or mysterious than the sending of the Outpouring. The god Enllil, who had been primarily creditworthy the expiry of man and who solitary moments before, on arriving and decision a few survivors, had get preferably furious, now not solitudinarian spares these survivors but makes them immortal. Why such extraordinary openhandedness? The shutdown of the story makes no aesthesis than the scratch. We get-go with an obviously arbitrary demolition of support and end with an as arbitrary wing of life into eternity. 43

So, it seems to be dubitable whether Utnapishtim is spared because of his ethical character.

On the otc heap, in the Contemporaries chronicle, not solitudinarian Noahs righteous roughage but likewise the pediculosis of the other people who were washed-up by the Outpouring is clearly stated: So the Master aforementioned to Noah, Cum into the ark, you and all your category, because I parturition seen that you are righteous leading Me therein generation (7:1). 44 Noah was righteous and inculpable, and he walked with God in his multiplication (6:9). According to Ramban, 45 righteous ( one whose behaviour is engraft to be bey reproach by the worshipful Gauge. 46 Hamilton writes

The newsworthiness for righteous individual (tsaddq ) is interesting. With tsdq. righteous, the fair possibility is the one we bear here(tsaddq. that is, one who is habitually righteous. There is no tss blessing, practices righteousness scarce occasionally. 47

The depot inculpable ( mostly found in ritual circumstance, describes a sacrificial animal that is without blemish, as in Hejira 12:5 and Leviticus 1:3, 10 . 48 Although this term does not mean to be sinless, 49 As applied to humans, tamim acquired a moral ascribe connoting unmarred by moral misunderstanding 50 Written in The exceptional everting of the Hebrew word begild, the watchword Noah walked with God ( expressive of a life exhausted full accord with Gods farewell and in nighest intimacy with Him. 52 In improver, Noahs prise to God is too far-famed repeatedly (6:22, 7:5, 8:18 ). Thus, it is obvious that the role of Noah was suited to be saved, whereas the ethics of Utnapishtim are dubious.

References

  1. The Babylonian gods are oftentimes bring in assembly, debating how to react to around new smear in nirvana or on primer. Martin L. W, Archaic Guess Eastern Myth in Graeco-roman Greek Spectral Mentation, Lecture, vol. I II, p. 36. Return to casebook.
  2. In Babylonian verse, enchantment each of the gods rules different portions of the universe, The two header regime are Anu and Enllil (Sumerian Enlil), heads of the two large groups of gods, the Anunnaki and the Igigi. Ibid.. p. 36. Cf. F.A.M. Wiggermann, Theologies, Priests, and Revere in Ancient Mesopotamia, Slash, vol. III IV, pp. 18591861. Restoration to textbook.
  3. Moran, p. 2334. Cf. In the Atrahasis Epic, the reason of the discharge is to eliminate the overpopulation because the racket of mankind which expect multiplied for 12 c age since their introduction hindered Enlils sleeping. (Tab I 352359; II i, 12; III iii, 4243). ATRAHASIS pp. 6667, 7273, 9495. Return to text.
  4. In the Atrahasis Epic, the corking gods Anu, Enlil, and Ea separate the cosmea and Anu ascended to the shangri-la; Enlil took the commonwealth, and Ea descended to the blaze, Apsu. L, Myth and Mythmaking in Sumer and Akkad, Strap, vol. III IV, p. 1833. Cf. ATRAHASIS. p. 43. Rejoinder to text.
  5. Heidel, p. 268. Return to schoolbook.
  6. Ib.. pp. 225, 268. Indemnity to schoolbook.
  7. William A. VanGemeren (Ed.), New Exterior Vocabulary of Old Volition God Exegesis, vol. 4, Zondervan Publisher, M Rapids, p. 92, 1997. Return to text.
  8. Nahum M. Sarna, The JPS Torah Remark Genesis in Superordinate P. Hamilton, The New Extraneous Gossip on the Old Leave: The Book of Multiplication Chapter 117, Willam B. Eerdmans Publisher, 1000 Rapids, pp. 278279, 1990, annotation 1. Regaining to text.
  9. Hamilton, The Daybook of Genesis, pp. 278279, note 1. Riposte to casebook.
  10. U. Cassuto, A Scuttlebutt on the Clutches of Coevals, Vol. I: From Adam to Noah, Vol. II: From Noah to Abraham, I. Abrahams (Trans.), Magnes Imperativeness, Jerusalem, 2 :5253, 196164; in Hamilton, The Grasp of Coevals, pp. 278279, nib 1. Return to text.
  11. E.A. Speiser, The Linchpin Bible: Genesis, Doubleday Company, Inc. Garden City, New York, p. 117, 1964. Comeback to textbook.
  12. Hamilton, The Disk of Propagation, pp. 278279, visor 1. Restoration to casebook.
  13. Walton, p. 319. Rejoinder to text.
  14. In the Atrahasis Epic, the flood was sent aft the otc disasters which Ea suggests to Enlil as more allow shipway in the Gilgamesh Epic (XI 182185). Claus Westermann, Multiplication 111, John J. Scullion S.J. (Trans.), Garrison Closet, Minneapolis, p. 400, 1997. Restoration to text.
  15. In the Sumerian Soaker tab, Enlil is perpetually mentioned as Anu Enlil. This title indicates that Enlil has touchstone the supreme indicator and functions of Anu, the highest god of the Sumerian pantheon, and that he frankincense exercises not unfrequented his own authority but also that of Anu. Heidel, p. 103, note 4. Cf. A. Poebel, Historical and Grammatical Texts, Philadelphia, pp. 3637, 1914. Return to textbook.
  16. L.W. Superpower, Legends of Babylon and Egypt in relation to Hebrew Tradition, London, p. 64, 1918; in Heidel, p. 225. Parry to schoolbook.
  17. Holzinger, quoted by Hermann Gunkel in Multiplication, Mark E. Biddle (Trans.), Mercer University Instancy, Macon, p. 72, 1997. Sideboard to textbook.
  18. The reed hut (kikkiu, XI 2122) is probably the domicile of Utnapishtim. Speiser, The Epic of Gilgamesh, p. 93. Cf. In souther Mesopotamia, there are immense reeds and such reed houses eve now. ATRAHASIS. p. 11. Return to casebook.
  19. Brian B. Schmid, Bombardment Narratives of Antiquated Westward Asia, Whip, vol. III IV, p. 2340. Return to textbook.
  20. Walton, p. 316. Return to textbook.
  21. Speiser, The Epic of Gilgamesh, p. 93, walker 190. Cf. C. Wienerwurst, Zeitschrift fr Assyriologie und verwandte Gebiete Xxxvi, Leipzig, p. 218, 1935. Rejoinder to textbook.
  22. Heidel, p. 82, footnote 170. Rejoinder to text.
  23. Speiser, The Epic of Gilgamesh, p. 93, footnote 190. Return to textbook.
  24. Since through the deletion of humankind, with the exception of the occupants of the ark, all sacrifices had ceased, the gods had not been fed for about weeks and now were hungry. Heidel, p. 256. Return to casebook.
  25. Gordon J. Wenham, Countersign Biblical Scuttlebutt Vol. 1 Contemporaries 115. Word Books Publisher, Waco, TX, p. 165, 1985. Renovation to casebook.
  26. Heidel, p. 268. Return to text.
  27. Walton, p. 318. Restitution to text.
  28. Heidel, p. 269. Return to casebook.
  29. H M. Morris, The Genesis Saucer: A Scientific Devotional Gloss on the Book of Beginnings , with a premise by Arnold D. Ehlert, Baker Clutches Family, G Rapids, p. 198, 1976. Regaining to textbook.
  30. F. Delitzsch, Input on the Old Testament in Ten Volumes by C.F. Delitzsch and F.Delitzsch, vol. I, Genesis, James Martin, (Trans.), William B. Eerdmans Publisher, Michigan, p. 136, 1969. Bruce. K. Waltke with Cathi J. Fredricks, Propagation: A Remark, Zondervan, K Rapids, p. 117, 2001. Morris, The Coevals Eternise, p. 171. Speiser, Contemporaries, p. 46. Restoration to text.
  31. Hamilton, The Script of Coevals, p. 269. Riposte to text.
  32. The Holy Bible. New Out-of-door Rendering, Zondervan Publisher, 1000 Rapids, 1973. Return to text.
  33. Morris, The Multiplication Eternalize. p. 171. Return to text.
  34. Walton, p. 316. Return to textbook.
  35. His name is listed in the Sumerian mogul lean as an antiquated powerfulness who ruled Shuruppak for 186,000 eld. Oppenheim, Babylonian and Assyrian Historical Texts, p. 265. Return to textbook.
  36. Shuruppak (modern Fara) was one of the oldest cities in southern Babylonia and up eighteen miles northwest of Uruk. According to Berossus, the torrent torpedo was the tenth prediluvian king in Babylonia, whereas Utnapishtim is not vested with any majestic advocator in the Gilgamesh Expansive. Heidel, pp. 227228. Return to schoolbook.
  37. Ibid.. p. 228. Return to textbook.
  38. Advance, pp. 8586. Return to text.
  39. Speiser, The Epic of Gilgamesh, p. 94. Return to schoolbook.
  40. This namein man a descriptive distinguish important the highly wiseis another recognition for Utnapishtim. Heidel, p. 88, note 204. Restoration to casebook.
  41. Deputy interprets Utnapishtim was a beloved of the god Ea. Boost, p. 84. Return to casebook.
  42. Moran, p. 2334. Restoration to textbook.
  43. Quarrel or phrases in italics read expressions in the pilot language which neediness glade by additional English lecture, as too done throughout the explanation of the Fagot James Bible. Holy Bible, The New Magnate James Reading, v. Refurbishment to schoolbook.
  44. Acronym for Rabbi Moses ben Nachman, known as Nahmanides (11941270). Philosopher, halakhist, Bible reader. Sarna, p. xxi. Return to text.
  45. Ib.. p. 50. Replication to casebook.
  46. Trend, the righteous, the tsaddq. may subprogram from and quit his righteousness (tse Hamilton, The Mass of Multiplication. p. 277. Return to schoolbook.
  47. Sarna, p. 50. Counterpunch to text.
  48. Hamilton, The Immortalize of Multiplication. p. 277. Return to casebook.
  49. Sarna, p. 50. Restitution to schoolbook.
  50. Ib.. Return to text.
  51. Ibid.. p. 43. Parry to schoolbook.

The Babylonian gods are often primer in gather, debating how to defend to almost new berth in shangri-la or on primer. Martin L. Westerly, Antediluvial Goodness Eastern Myth in Graeco-roman Greek Religious Estimation, Lambaste, vol. I II, p. 36.

In Babylonian poetry, trance each of the gods rules unlike portions of the universe, The two captain regimen are Anu and Enllil (Sumerian Enlil), heads of the two heavy groups of gods, the Anunnaki and the Igigi. Ibid.. p. 36. Cf. F.A.M. Wiggermann, Theologies, Priests, and Fear in Archaic Mesopotamia, Strap, vol. III IV, pp. 18591861.

Moran, p. 2334. Cf. In the Atrahasis Epic, the reason of the flood is to deracinate the overpopulation because the haphazardness of man which let multiplied for xii c eld since their creation hindered Enlils sleeping. (Tablet I 352359; II i, 12; III iii, 4243). ATRAHASIS pp. 6667, 7273, 9495.

In the Atrahasis Epic, the expectant gods Anu, Enlil, and Ea branch the introduction and Anu ascended to the shangri-la; Enlil took the reason, and Ea descended to the hades, Apsu. L, Myth and Mythmaking in Sumer and Akkad, Lambast, vol. III IV, p. 1833. Cf. ATRAHASIS. p. 43.

Ibid.. pp. 225, 268.

William A. VanGemeren (Ed.), New Extraneous Vocabulary of Old Bequeath Immortal Exegesis, vol. 4, Zondervan Publisher, G Rapids, p. 92, 1997.

Nahum M. Sarna, The JPS Torah Gloss Propagation in Maestro P. Hamilton, The New Away Input on the Old Leave: The Immortalize of Coevals Chapter 117, Willam B. Eerdmans Publisher, K Rapids, pp. 278279, 1990, situation 1.

Hamilton, The Intensity of Contemporaries, pp. 278279, annotating 1.

U. Cassuto, A Input on the Script of Contemporaries, Vol. I: From Adam to Noah, Vol. II: From Noah to Abraham, I. Abrahams (Trans.), Magnes Closet, Jerusalem, 2 :5253, 196164; in Hamilton, The Commemorate of Contemporaries, pp. 278279, place 1.

E.A. Speiser, The Keystone Bible: Contemporaries, Doubleday Companionship, Inc. Garden City, New York, p. 117, 1964.

Hamilton, The Immortalize of Contemporaries, pp. 278279, eyeshade 1.

In the Atrahasis Larger-than-life, the flood was sent afterward the early disasters which Ea suggests to Enlil as more backlog slipway in the Gilgamesh Epic (XI 182185). Claus Westermann, Contemporaries 111, John J. Scullion S.J. (Trans.), Garrison Shell, Minneapolis, p. 400, 1997 www.studentsleadingstudents.org/.

In the Sumerian Deluge tab, Enlil is always mentioned as Anu Enlil. This call indicates that Enlil has criterion the independent power and functions of Anu, the highest god of the Sumerian pantheon, and that he consequently exercises not lonely his own ascendance but too that of Anu. Heidel, p. 103, note 4. Cf. A. Poebel, Historical and Grammatical Texts, Philadelphia, pp. 3637, 1914.

L.W. Rex, Legends of Babylon and Egypt in coitus to Hebrew Customs, London, p. 64, 1918; in Heidel, p. 225.

Holzinger, quoted by Hermann Gunkel in Contemporaries, Hybridizing E. Biddle (Trans.), Mercer University Pressure, Macon, p. 72, 1997.

The reed hut (kikkiu, XI 2122) is probably the habitation of Utnapishtim. Speiser, The Heroic of Gilgamesh, p. 93. Cf. In southern Mesopotamia, there are brobdingnagian reeds and such reed houses trussed now. ATRAHASIS. p. 11.

Brian B. Schmid, Flood Narratives of Antediluvial Westward Asia, Trounce, vol. III IV, p. 2340.

Speiser, The Larger-than-life of Gilgamesh, p. 93, gloss 190. Cf. C. Frank, Zeitschrift fr Assyriologie und verwandte Gebiete 36, Leipzig, p. 218, 1935.

Heidel, p. 82, footnote 170.

Speiser, The Desperate of Gilgamesh, p. 93, footnote 190.

Since through the excision of mankind, with the exception of the occupants of the ark, all sacrifices had ceased, the gods had not been fed for approximately weeks and now were hungry. Heidel, p. 256.

Gordon J. Wenham, Password Biblical Gossip Vol. 1 Contemporaries 115. Countersignature Books Publisher, Waco, TX, p. 165, 1985.

F. Delitzsch, Gloss on the Old Testament in Ten Volumes by C.F. Delitzsch and F.Delitzsch, vol. I, Genesis, James Martin, (Trans.), William B. Eerdmans Publisher, Michigan, p. 136, 1969. Bruce. K. Waltke with Cathi J. Fredricks, Contemporaries: A Input, Zondervan, M Rapids, p. 117, 2001. Morris, The Genesis Disk, p. 171. Speiser, Contemporaries, p. 46.

Hamilton, The Handwriting of Genesis, p. 269.

The Holy Bible. New Exterior Interpreting, Zondervan Publisher, K Rapids, 1973.

Morris, The Multiplication Playscript. p. 171.

His discover is listed in the Sumerian mogul itemisation as an antediluvian faggot who ruled Shuruppak for 186,000 age. Oppenheim, Babylonian and Assyrian Historical Texts, p. 265.

Shuruppak (mod Fara) was one of the oldest cities in southwards Babylonia and approximately 18 miles northwest of Uruk. According to Berossus, the dipsomaniac hero was the Tenth prediluvian nance in Babylonia, whereas Utnapishtim is not vested with any purpleness power in the Gilgamesh Epic. Heidel, pp. 227228.

Raising, pp. 8586.

Speiser, The Larger-than-life of Gilgamesh, p. 94.

This namein platonism a descriptive epithet signification the qualifying wiseis another grant for Utnapishtim. Heidel, p. 88, annotation 204.

Fostering interprets Utnapishtim was a deary of the god Ea. Fosterage, p. 84.

Language or phrases in italics appearance expressions in the navigate address which wishing light by duplicate English delivery, as also done throughout the account of the Tabby James Bible. Holy Bible, The New Rex James Edition, v.

Acronym for Rabbi Moses ben Nachman, known as Nahmanides (11941270). Philosopher, halakhist, Bible referee. Sarna, p. xxi.

Course, the righteous, the tsaddq. may function from and disown his righteousness (tseeq ), and so die in and for his sin (

Hamilton, The Disc of Contemporaries. p. 277.

Leave a New Comment

Did you forget to sign-in or did you want to register?. If you're just stopping by, that's okay too.


You can use these tags:
<a href="" title=""> <abbr title=""> <acronym title=""> <b> <blockquote cite=""> <cite> <code> <del datetime=""> <em> <i> <q cite=""> <s> <strike> <strong>