“Some scholars of Mesopotamia sought to declare independence from biblical studies in the 1930s, insisting that Mesopotamia be studied on its own terms, even in isolation, but for most people the main interest of Mesopotamian religions lies in their historical interest and comparison with ancient Greece and the Bible.
Studies regularly appear on the Near Eastern background of Greek mythology and culture. Some, such as the work of Cyrus Gordon, are strongly critical of a perceived tendency of Classicists to assume that Greece stood alone in the eastern Mediterranean and was not significantly influenced by Near Eastern (or ‘Semitic’) peoples (Gordon 1965).
With respect to the Bible, the ‘contextual approach,’ advocated by scholars such as William W. Hallo, makes both comparisons and contrasts, recognizing the autonomy and interdependence of ancient Israel and Mesopotamia (Hallo 1997).
This steers a middle course between the extremism of the Pan-Babylonianists and of those who would build a fence around the Bible and claim that Israel was somehow exempt from the dynamic influences of Mesopotamia, the greatest cultural centre in Western Asia during the first millennium BCE.
No serious student of the Bible can ignore Mesopotamian civilization, but the religious experiences of both Mesopotamia and the Hebrews have to be understood in their own terms before they can be profitably compared or contrasted.”
Benjamin R. Foster, “Mesopotamian Religion and the Bible,” John R. Hinnells, ed., A Handbook of Ancient Religions, 2007, pp. 209.