The Genesis flood account has been probed and analyzed for centuries. But what might the biblical author have been saying to his ancient audience? In order to rediscover the biblical flood, we must set aside our own cultural and interpretive assumptions and visit the distant world of the ancient Near East. Walton and Longman lead us on this enlightening journey toward a more responsible reading of a timeless biblical narrative.
In this astute mix of cultural critique and biblical studies, John H. Walton presents and defends twenty propositions supporting a literary and theological understanding of Genesis 1 within the context of the ancient Near Eastern world and unpacks its implications for our modern scientific understanding of origins.
What if reading Genesis 2–3 in its ancient Near Eastern context shows that the creation account makes no claims regarding Adam and Eve's material origins? John Walton's groundbreaking insights into this text create space for a faithful reading of Scripture along with full engagement with science, creating a new way forward in the human origins debate.
Basing their research on geophysics, oral legends, and archaeology, the authors offer evidence that the flood in the book of Genesis actually occurred.
The ancient Near Eastern mode of thought is not at all intuitive to us moderns, but our understanding of ancient perspectives can only approach accuracy when we begin to penetrate ancient texts on their own terms rather than imposing our own world view. In this task, we are aided by the ever-growing corpus of literature that is being recovered and analyzed. After an introduction that presents some of the history of comparative studies and how it has been applied to the study of ancient texts in general and cosmology in particular, Walton focuses in the first half of this book on the ancient Near Eastern texts that inform our understanding about ancient ways of thinking about cosmology. Of primary interest are the texts that can help us discern the parameters of ancient perspectives on cosmic ontology—that is, how the writers perceived origins. Texts from across the ancient Near East are presented, including primarily Egyptian, Sumerian, and Akkadian texts, but occasionally also Ugaritic and Hittite, as appropriate. Walton’s intention, first of all, is to understand the texts but also to demonstrate that a functional ontology pervaded the cognitive environment of the ancient Near East. This functional ontology involves more than just the idea that ordering the cosmos was the focus of the cosmological texts. He posits that, in the ancient world, bringing about order and functionality was the very essence of creative activity. He also pays close attention to the ancient ideology of temples to show the close connection between temples and the functioning cosmos. The second half of the book is devoted to a fresh analysis of Genesis 1:1–2:4. Walton offers studies of significant Hebrew terms and seeks to show that the Israelite texts evidence a functional ontology and a cosmology that is constructed with temple ideology in mind, as in the rest of the ancient Near East. He contends that Genesis 1 never was an account of material origins but that, as in the rest of the ancient world, the focus of “creation texts” was to order the cosmos by initiating functions for the components of the cosmos. He further contends that the cosmology of Genesis 1 is founded on the premise that the cosmos should be understood in temple terms. All of this is intended to demonstrate that, when we read Genesis 1 as the ancient document it is, rather than trying to read it in light of our own world view, the text comes to life in ways that help recover the energy it had in its original context. At the same time, it provides a new perspective on Genesis 1 in relation to what have long been controversial issues. Far from being a borrowed text, Genesis 1 offers a unique theology, even while it speaks from the platform of its contemporaneous cognitive environment.
Walton and Sandy summarize what we know of orality and oral tradition as well as the composition and transmission of texts in the ancient Near East and the Greco-Roman world, and how this shapes our understanding of the Old and New Testaments. The authors then translate these insights into a helpful model for understanding the reliability of Scripture.
Perhaps no biblical episode is more troubling than the conquest of Canaan. But do the so-called holy war texts of the Old Testament portray a divinely inspired genocide? John Walton and J. Harvey Walton take us on an archaeological dig, reframing our questions and excavating the layers of translation and interpretation that cloud our perception of these difficult texts.
John H. Walton is a significant voice in Old Testament studies, who has influenced many scholars in this field as well as others. This volume is an acknowledgment from his students of Walton's role as a teacher, scholar, and mentor. Each essay is offered by scholars (and former students) working in a range of fields--from Old and New Testament studies to archaeology and theology. They are offered as a testimony and tribute to Walton's prolific career."
Many today find the Old Testament a closed book. The cultural issues seem insurmountable and we are easily baffled by that which seems obscure. Furthermore, without knowledge of the ancient culture we can easily impose our own culture on the text, potentially distorting it. This series invites you to enter the Old Testament with a company of guides, experts that will give new insights into these cherished writings. Features include • Over 2000 photographs, drawings, maps, diagrams and charts provide a visual feast that breathes fresh life into the text. • Passage-by-passage commentary presents archaeological findings, historical explanations, geographic insights, notes on manners and customs, and more. • Analysis into the literature of the ancient Near East will open your eyes to new depths of understanding both familiar and unfamiliar passages. • Written by an international team of 30 specialists, all top scholars in background studies.
Some people believe that a battle of cosmic proportions is raging as Satan and his demons seek to destroy Christians and undermine God's plans. Others believe that all talk of demons in the Bible and theology only reflects pre-modern superstitions that should be re-interpreted in philosophical and psychological terms. Despite their contrasts, both believe that the Bible directly or indirectly intends to teach readers about reality. Another path is possible. What if references to demons in the Bible are similar to references about the shape and structure of the cosmos representing the beliefs familiar to the ancient audience but used only as a framework for teaching about the plans and purposes of God? This approach is here worked out through detailed examination of hermeneutical method, the ancient Near Eastern and Greco-Roman contexts, each of the biblical terms and passages, and the essentials of biblical and systematic theology. Unlike many scholarly treatments of demons, readers will not find an assessment of the metaphysical realities. Instead they will be introduced to a hermeneutical, exegetical, and theological feast regarding what the Bible, understood in its ancient context, teaches.
