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Christian dogmatics --- Patrology --- Creation --- Apologetics --- Biblical teaching --- Bible. --- Criticism, interpretation, etc. --- Biblical cosmogony --- Cosmogony --- Natural theology --- Teleology --- Beginning --- Biblical cosmology --- Creation windows --- Creationism --- Evolution --- Gen 1 (Book of the Old Testament) --- Genesis 1 (Book of the Old Testament) --- Creation - Biblical teaching - Early works to 1800 --- Apologetics - Early works to 1800

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Creation --- Comparative studies. --- 222.2 --- -Biblical cosmogony --- Cosmogony --- Natural theology --- Teleology --- Beginning --- Biblical cosmology --- Creation windows --- Creationism --- Evolution --- Genesis --- Comparative studies --- -Genesis --- Bible. --- Gen 1 (Book of the Old Testament) --- Genesis 1 (Book of the Old Testament) --- Criticism, interpretation, etc. --- Creation - Comparative studies.

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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.

Biblical cosmology. --- Cosmogony. --- Cosmology --- Cosmology, Biblical --- Creation --- Bible. --- Gen 1 (Book of the Old Testament) --- Genesis 1 (Book of the Old Testament) --- Criticism, interpretation, etc. --- Biblical cosmology --- Cosmogony --- 222.2 --- 291.217 --- 291.217 Cosmogonie. Strijd van de goden onder elkaar en tegen de mens --- Cosmogonie. Strijd van de goden onder elkaar en tegen de mens --- Genesis --- Weltbild. --- Exegese. --- Genesis 1. --- Alter Orient.

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A fifth-sixth century clergyman-cum-theologian, Jacob of Serugh (also spelled Sarug), was an extremely prolific writer. Not counting a number of works in prose he is said to have written nearly 800 homilies, mostly on themes of theological import or biblical stories and personalities. These homilies are composed in metre: each line has twelve vowels. So far less than 150 such homilies have been edited and/or translated. Hexaemeron is an exposition of the first six days of the universe. Jacob dedicated an extra homily to the sabbath, making a total of seven homilies. This genre was known earlier in Greek. Jacob's is the first of the kind in Syriac. Currently the only complete text of Jacob's Hexaemeron is available in an edition by Bedjan (1905-10), but with no translation. This is the first time that this highly interesting work is made available in its entirety, accompanied by an English translation. The editor studies six complete manuscripts and one containing only two homilies. None of these seven manuscrips was available to Bedjan, and one of them is presumably as old as the principal manuscript used by Bedjan.

Creation --- Creation. --- Sermons, Syriac. --- Jacob, --- Bible. --- Sermons, Syriac --- 276 =923 JACOBUS SARUGENSIS --- Syriac sermons --- Biblical cosmogony --- Cosmogony --- Natural theology --- Teleology --- Beginning --- Biblical cosmology --- Creation windows --- Creationism --- Evolution --- 276 =923 JACOBUS SARUGENSIS Patrologie syrienne--JACOBUS SARUGENSIS --- 276 =923 JACOBUS SARUGENSIS Syrische patrologie--JACOBUS SARUGENSIS --- Patrologie syrienne--JACOBUS SARUGENSIS --- Syrische patrologie--JACOBUS SARUGENSIS --- Sermons --- Gen 1 (Book of the Old Testament) --- Genesis 1 (Book of the Old Testament) --- Sermons. --- Création

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This volume discusses the narrative of the creation of heaven, earth and light in the first chapter of Genesis and focuses extensively on its later interpretations in different cultural and religious contexts. After an introductory paper on the text of Genesis itself, the authors deal with receptions of this theme in the Prophet Jeremiah, Early Judaism, and the Dead Sea Scrolls. They comment on creation accounts in the Ancient Near East, Ancient Greece and ancient philosophy, reconstructing the earliest known receptions of Genesis 1 in ancient philosophers like Numenius and Galen. They trace its influence in the Johannine, Petrine and Pauline traditions of Early Christianity, and follow it right through the Middle Ages up till the present-day discussion of design in Nature.

Creation --- Biblical cosmology --- Cosmology --- Biblical teaching --- History --- Bible. --- Criticism, interpretation, etc. --- -Biblical cosmology --- -Cosmology --- -222.2 --- Astronomy --- Deism --- Metaphysics --- Cosmology, Biblical --- Biblical cosmogony --- Cosmogony --- Natural theology --- Teleology --- Beginning --- Creation windows --- Creationism --- Evolution --- -Congresses --- -Genesis --- Bible --- -Bible --- -Criticism, interpretation, etc. --- -Creation --- 222.2 --- Genesis --- Ba-yon Tipan --- Bagong Tipan --- Jaji ma Hungi --- Kainē Diathēkē --- New Testament --- Nouveau Testament --- Novo Testamento --- Novum Testamentum --- Novyĭ Zavet --- Novyĭ Zavi︠e︡t Gospoda nashego Īisusa Khrista --- Novyĭ Zavit --- Nuevo Testamento --- Nuovo Testamento --- Nye Testamente --- Perjanjian Baru --- Dhamma sacʻ kyamʻʺ --- Injīl --- Gen 1 (Book of the Old Testament) --- Genesis 1 (Book of the Old Testament)