Genesis 1-11 contains some of the best-known stories in the world. To modern Westerners they may look like no more than entertaining tales that children can enjoy, but modern adults cannot take seriously. However, when read in the context of the ancient Orient, Genesis 1-11 looks very different. It turns out to be a truly revolutionary document. In retelling the history of the ancient world, it puts a new spin on it by introducing an all-powerful, all-knowing, unique God whose greatest concern is human welfare. The God who appears in Genesis 1-11 is the God presupposed by all the Old Testament writers, indeed by the New Testament as well. The gripping tales of Genesis thus provide the theological spectacles for a sympathetic reading of the Bible. They are the gateway to a valid understanding of its message and can even help modern believers construct a worldview that integrates both the discoveries of modern science and the insights of Christian theology.

Genesis 1-11 contains some of the best-known stories in the world. To modern Westerners they may look like no more than entertaining tales that children can enjoy, but modern adults cannot take seriously. However, when read in the context of the ancient Orient, Genesis 1-11 looks very different. It turns out to be a truly revolutionary document. In retelling the history of the ancient world, it puts a new spin on it by introducing an all-powerful, all-knowing, unique God whose greatest concern is human welfare. The God who appears in Genesis 1-11 is the God presupposed by all the Old Testament writers, indeed by the New Testament as well. The gripping tales of Genesis thus provide the theological spectacles for a sympathetic reading of the Bible. They are the gateway to a valid understanding of its message and can even help modern believers construct a worldview that integrates both the discoveries of modern science and the insights of Christian theology.

A Biblical Theology of the New Creation from Genesis to Revelation "Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God." — Revelation 21:3 The Bible begins with the story of one perfectly good God creating a perfectly good universe. Forming two perfectly good human beings in his own image—Adam and Eve—was the crown jewel of his creative expression. Through humanity's sin, however, God's creation fell into a fallen state—yet he promised to bring restoration. In this book, Frank Thielman traces the theme of the new creation through the Bible, beginning in Genesis and ending in Revelation. He shows us that at every turn, God invites his people to be a "kingdom of priests" (Exodus 19:6), exemplifying the new creation to a needy and watching world until the return of Jesus.

An assessment of the origins of the book of Genesis. Garrett looks at the various possible sources of information that Moses drew on in putting together his account of the origins of the earth and the appearance of the history of Israel. The documentary hypothesis has always been criticised from conservative theological circles. This has tended to be in the form of outright opposition to the concept and the insistence that Moses used no other source than inspiration by the Holy Spirit. The uniqueness of Garrett's approach is that he combines conservative theology with an investigation of the possible sources of information available to Moses.

THE NEW AMERICAN COMMENTARY is for the minister or Bible student who wants to understand and expound the Scriptures. Notable features include:* commentary based on THE NEW INTERNATIONAL VERSION;* the NIV text printed in the body of the commentary;* sound scholarly methodology that reflects capable research in the original languages;* interpretation that emphasizes the theological unity of each book and of Scripture as a whole;* readable and applicable exposition.

One in an ongoing series of esteemed and popular Bible commentary volumes based on the New International Version text.

The opening chapters of Genesis tell the story of how humans relate to the world— and to God. Genesis 1-11 is a parade of humanity's stories intertwined with the most intriguing subjects wrestled with today: the beginning of the cosmos, the nature of humanity, family, sex, deceit, death, murder, mass murder, ecology, agriculture, urbanization, and more. In The Universal Story, Dru Johnson shows how Genesis 1-11 is written in a way that informs the rest of biblical history—including the exodus, the kings of Israel, the exile, the Gospels, and early church. Genesis 1-11 presents a story of humanity that seeks to explain the background of every human endeavor. It is the universal story—the story of stories—because it is a story about how all of these things came to be the way the Hebrews understood them to be. These bizarre and ancient stories frame the story of God and His plan for earth and humanity.

Genesis is the book of beginnings; and creation begins with light. Most religious people live with shuttered windows, receiving light only from their own people and their own tradition. Genesis 1–11 calls us to recognize all peoples as created by God and under the rainbow covenant of his light. This commentary opens windows on seeds of truth from Genesis 1-11 which are planted in the various environments “in front of the text” – including the New Testament, rabbinic tradition, the Qur’an, and Bangladeshi culture. It examines those seeds in their original seedbed, discerning how their truths will unfurl from the fragrant Genesis 1-11 bud of theology through the blessings given to Eve, Noah, and Abraham. Windows on the Text is a ground-breaking Bible commentary series written by followers of Jesus in Muslim contexts. It develops biblical insight in deliberate conversation with the Qur’an, the Hadith, and local Islamic cultures. Confi dent that the Bible in its entirety speaks directly into Muslim contexts, it opens new windows into the holy word of God to equip and empower believers to live out their faith in loving service and clear communication within their communities.

Although the object of centuries of study, only relatively recently has Genesis 1-11 been analyzed with attention to its literary unity and theological purpose. With the latter twentieth century's increased attention to synchronic approaches, many scholars began to consider Genesis 1-11 from the perspective of a literary unity in its final form and, therefore, to consider matters of intent and theological content. Yet, in spite of these treatments, there have been virtually no attempts to view the entire section of Genesis 1-11 as a literary and theological unity presenting a coherent message. This book begins to fill this void by seeking to identify the message of these chapters through utilization of a literary-theological approach. The study focuses on literary features, including the broader issues of surface and deep structure, while other topics of special concern include rhetoric as the art of composition for the purpose of communication and persuasion, and the use of speech as an important indicator of key issues in Hebrew narrative.

Solid scriptural and archaeological evidence refutes the traditional interpretation used to bar women from leadership.