This book provides a substantive, reliable, and accessible comparison of the Gilgamesh Epic and Genesis 1–11, investigating their presentation of humanistic themes such as wisdom, power, and the ‘good life.’ While the Gilgamesh Epic and Genesis 1–11 are characterized by historical and cultural features that may seem unusual or challenging to modern readers, such as the intervention of gods and goddesses and talking animals, these ancient literary masterpieces are nonetheless familiar and relatable stories through their humanistic composition. This volume explores the presentation of humanistic themes and motifs throughout both stories. Significant passages and narratives, such as stories from the Garden of Eden and the Flood, are translated into English and accompanied by comprehensive discussions that compare and contrast shared ideas in both compositions. Written in a lucid and concise fashion, this book offers new insights into the Gilgamesh Epic and Genesis 1–11 in an accessible way. The Gilgamesh Epic in Genesis 1–11: Peering into the Deep is suitable for students and scholars of ancient Near Eastern literature, with broad appeal across religious studies, ancient history, and world literature.

Cuneiform records made some three thousand years ago are the basis for this essay on the ideas of death and the afterlife and the story of the flood which were current among the ancient peoples of the Tigro-Euphrates Valley. With the same careful scholarship shown in his previous volume, The Babylonian Genesis, Heidel interprets the famous Gilgamesh Epic and other related Babylonian and Assyrian documents. He compares them with corresponding portions of the Old Testament in order to determine the inherent historical relationship of Hebrew and Mesopotamian ideas.

The Book of Revelation is a work of profound theology. But its literary form makes it impenetrable to many modern readers and open to all kinds of misinterpretations. Richard Bauckham explains how the book's imagery conveyed meaning in its original context and how the book's theology is inseparable from its literary structure and composition. Revelation is seen to offer not an esoteric and encoded forecast of historical events but rather a theocentric vision of the coming of God's universal kingdom, contextualised in the late first-century world dominated by Roman power and ideology. It calls on Christians to confront the political idolatries of the time and to participate in God's purpose of gathering all the nations into his kingdom. Once Revelation is properly grounded in its original context it is seen to transcend that context and speak to the contemporary church. This study concludes by highlighting Revelation's continuing relevance for today.

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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.

The evolution of the Gilgamesh epic" (1982) / Jeffrey H. Tigay -- From "Gilgamesh in literature and art: the second and first millennia" (1987) / Wilfred G. Lambert -- From "Gilgamesh: sex, love and the ascent of knowledge" (1987) / Benjamin Foster -- "Images of women in the Gilgamesh epic" (1990) / Rivkah Harris -- "The marginalization of the goddesses" (1992) / Tikva Frymer-Kensky -- "Mourning the death of a friend: some assyriological notes" (1993) / Tzvi Abusch -- "Liminality, altered states, and the Gilgamesh epic" (1996) / Sara Mandell -- "Origins: new light on eschatology in Gilgamesh's mortuary journey" (1996) / Raymond J. Clark -- From "a Babylonian in Batavia: Mesopotamian literature and lore in The sunlight dialogues" (1982) / Greg Morris -- "Charles Olson and the poetic uses of Mesopotamian scholarship" / John Maier -- From "'Or also a godly singer, ' Akkadian and early Greek literature" (1984) / Walter Burkert -- From "Gilgamesh and Genesis" (1987) / David Damrosch -- "Praise for death" (1990) / Donald Hall -- From "Gilgamesh in the Arabian nights" (1991) / Stephanie Dalley -- "Ovid's Blanda voluptas and the humanization of Enkidu" (1991) / William L. Moran -- From "the Yahwist's primeval myth" (1992) / Bernard F. Batto -- "Gilgamesh and Philip Roth's Gil Gamesh" (1996) / Marianthe Colakis -- From "The epic of Gilgamesh" (1982) / J. Tracy Luke and Paul W. Pruyser -- From "Gilgamesh and the Sundance Kid: the myth of male friendship" (1987) / Dorothy Hammond and Alta Jablow -- "Gilgamesh and other epics" (1990) / Albert B. Lord -- From "Reaching for abroad: departures" (1991) / Eric J. Leed -- From "Introduction" to he who saw everything (1991) / Robert Temple -- "The oral aesthetic and the bicameral mind" (1991) / Carl Lindahl -- From "Point of view in anthropological discourse: the ethnographer as Gilgamesh" (1991) / Miles Richardson -- From "The wild man: the epic of Gilgamesh" (1992) / Thomas Van Nortwick.

There is general agreement in the field of Biblical studies that study of the formation of the Pentateuch is in disarray. David M. Carr turns to the Genesis Primeval History, Genesis 1-11, to offer models for the formation of Pentateuchal texts that may have traction within this fractious context. Building on two centuries of historical study of Genesis 1-11, this book provides new support for the older theory that the bulk of Genesis 1-11 was created out of a combination of two originally separate source strata: a Priestly source and an earlier non-Priestly source that was used to supplement the Priestly framework. Though this overall approach contradicts some recent attempts to replace such source models with theories of post-Priestly scribal expansion, Carr does find evidence of multiple layers of scribal revision in the non-P and P sources, from the expansion of an early independent non-Priestly primeval history with a flood narrative and related materials to a limited set of identifiable layers of Priestly material that culminate in the P-like redaction of the whole. This book synthesizes prior scholarship to show how both the P and non-Priestly strata of Genesis also emerged out of a complex interaction by Judean scribes with non-biblical literary traditions, particularly with Mesopotamian textual traditions about primeval origins. The Formation of Genesis 1-11 makes a significant contribution to scholarship on one of the most important texts in the Hebrew Bible and will influence models for the formation of the Hebrew Bible as a whole.

Reading Scripture from the perspective of Black church tradition can help us connect with a rich faith history and address the urgent issues of our times. Demonstrating an ongoing conversation between the collective Black experience and the Bible, New Testament scholar Esau McCaulley shares a personal and scholarly testament to the power and hope of Black biblical interpretation.

Daniel Lowery commences this work by suggesting that history is a subjective enterprise—it is controlled by those who record it. The power of the present decides what is counted as history, and how the rest of us are told about the past shapes our view of it and, concomitantly, our outlook for the future. In this sense, then, history fundamentally shapes the future. Few questions are more basic to human existence than Who am I? Where did I come from? What is my place in this world? The earliest chapters of Genesis have oriented hearers and readers for millennia in their attempts to address these concerns. And so, in several respects, Genesis shapes the future. In this study, Lowery sets out to understand more accurately ancient Near Eastern language and claims about origins, specifically claims found in Gen 1–11. He uses Gen 4:17–22 as a test case representing the Hebrew tradition explaining how the world came to be civilized. Lowery observes that this passage serves a function within the larger narrative of Gen 1–11 akin to other ancient Near Eastern traditions of civilized beginnings. Moreover, it occupies a place in the overarching “narrative of beginnings” corresponding to what we find elsewhere throughout the ancient world. Lowery focuses mainly on Mesopotamia, leaving other cultures for later study. This study aims to demonstrate that much of the language of Gen 1–11 is similar in many ways to its Mesopotamian counterparts. More explicitly, here is an exploration of the nature of the language and terms of Gen 1–11 to ascertain what truths it communicates and how it communicates them. At its core, this is a study of the genre and generic claims of protohistory as found in Gen 1–11.

Egyptologist Gerald Massey challenged readers in A Book of the Beginnings to consider the argument that Egypt was the birthplace of civilization and that the widespread monotheistic vision of man and the metaphysical was, in fact, based on ancient Egyptian mythos. In The Natural Genesis, presented here in an omnibus edition, Massey delivers a sequel, delving deeper into his compelling polemic. In Volume I, he offers a more intellectual, fine-tuned analysis of the development of society out of Egypt. From the simplest signs (numbers, the cross) to the grandest archetypes (darkness, the mother figure), Massey carefully and confidently lays the cultural and psychosocial bricks of evolutionism. Volume II provides detailed discourse on the Egyptian origin of the delicate components of the monotheistic creed. With his agile prose, Massey leads an adventurous examination of the epistemology of astronomy, time, and Christology-and what it all means for human culture. British author GERALD MASSEY (1828-1907) published works of poetry, spiritualism, Shakespearean criticism, and theology, but his best known works are in the realm of Egyptology, including The Book of the Beginnings, The Natural Genesis, and Ancient Egypt: The Light of the World.