Ross Marshall
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Genesis 10 and other National Mythologies tell the story of mankind and the origin of the Nations. Please feel free to correspond and contact me with any questions or comments on ancient history and Genesis-10 studies.
Supervisors: Ross S Marshall, BA. Western Washington University
Phone: 360-421-7195
Address: GENESIS-10 Research Association
c/o Ross S Marshall, BA
4103 E. College Way, Apt. B110
My Vernon, Wa. 98273
https://www.amazon.com/s/ref=nb_sb_noss?url=search-alias%3Dstripbooks&field-keywords=Ross+S+Marshall
GENESIS 10 Video with Dr John Pilkey
https://www.youtube.com/watch?v=qDeSlqOMEZU&t=2s
BOOK/DVD WEB SITES: http://www.weirdvideos.com
CONTACT: See portal links and emails at: Weirdvideos.com
Genesis 10 and other National Mythologies tell the story of mankind and the origin of the Nations. Please feel free to correspond and contact me with any questions or comments on ancient history and Genesis-10 studies.
Supervisors: Ross S Marshall, BA. Western Washington University
Phone: 360-421-7195
Address: GENESIS-10 Research Association
c/o Ross S Marshall, BA
4103 E. College Way, Apt. B110
My Vernon, Wa. 98273
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In this volume, the author attempts to fill a void in human knowledge surrounding the development of Noah s family and the origin of human nations after the Flood. Based on years of study, the book is a synthetic reconstruction of the events and people of this largely forgotten period of history.
Dr. Pilkey has post graduate degrees in both literature and theology In addition he has carried out deep studies into such fields as art chronology mythology and philosophy so that he is uniquely qualified to advance a project that was begun by the Christian euhemerists of the 18th century but has been studiously neglected during the last one hundred years.
Readers will find that this book is based on young earth creationism and that the author espouses a tightly woven chronology in which the Noachian deluge occurs at 2518 B.C. Pilkey realizes that “to dispute high chronology with a Darwinian is like blaspheming against the idea of eternity, because vast time periods have become for the Darwinist “a substitute for eternity.”
He writes a compelling apologetic for what he calls “Noahic science,” which he feels is “the atomic physics of world history.” Pilkey believes that Noahic science when fully conceived will liberate us from Darwinism so that we will then be able to see the past for what it really was.
The author carefully and brilliantly exegetes such archaeological sources as the Gundestrup Caldron and Mesopotamian Seals. While paying attention to Scripture, Pilkey demonstrates that the myths and king lists of ancient societies support the Biblical pattern of monophylogenetic human origins.
Pilkey attempts to bring identity between such widely separated fields as human mythology, Biblical truth and the plight of modern man. Fascinating parallels are drawn, for example, between Peleg’s struggle with Canaan and Elijah’s later conflict with Jezebel, herself a Canaanite descendant.
To those who would argue that the Bible should be treated as a book of salvation alone, ignoring any of its historical, cultural, or related features, Pilkey answers as follows: “The Bible functions as a book of salvation precisely because it is a book of science, literature, and philosophy. True science is salvation from ignorance; historical literature is salvation from pagan amnesia; and true philosophy is the Logos Jesus Christ, the Truth, and Savior. One reason that secularism has spread in our day is that persons of religious background have become spiritually and therefore, intellectually lazy, unimaginative, and apathetic toward key issues of faith.”
Specialists in history or mythology would do well to read the book consecutively. Interested general readers, however, might wisely begin with the last three chapters (7, 8, and 9) to achieve an overview of the principals involved before attempting to assimilate the array of details found in the earlier chapters.
Creationists and others desiring to understand Noah’s family and its contribution to present-day national governments will find this volume indispensable. All students of ancient literature and mythology should consider their work deficient if they do not study this truly landmark endeavor.
My logic resembles theirs. The difference between my work and theirs lies in the data furnished by archaeology since the discovery of the Sumerians around 1880. The challenge of my work is to combine their logic with the essential information unavailable to them. An obvious question is why this work has not been done by others.
There are several answers. The most basic is that Biblical monogenesis has been unpopular in historical science since the 1880's, largely through the influence of Darwinism. Another reason concerns the issue of eccentricity. Bryant, Pezron, and others were often perceived as eccentric. Biblical monogenesis tends to breed eccentricity because of its extraordinarily daring implications. For example, a self-evident feature of any monogenetic scheme is the role of incest, inasmuch as all males and females are members of the same universal family; but incest is just one of a series of bizarre logical consequences of Biblical monogenesis. 1The most important of these concerns the degree and type of political authority to be found in Noah's postdiluvian family. The political factor distinguishes my viewpoint, first from the Darwinian anthropologists, but ultimately from the whole tenor of empirical scholarship in the modern democratic era. To the conservatives, Noah is the passive recipient of divine instruction and of a salvation experience but is not an agent of charismatic political power. In other words, Noah has been conceived as a pious but hapless old man in a bathrobe. Whether or not the gradualist approach to antiquity compromises with Darwinism, it strikes me as unworthy of a Bible, which stresses dispensational revolutions and displays of power. Noah survived the Flood in order to build a world; and worlds are not built without the intervention of great political and creative power. Noah's family were the human building blocks of the nations and were the most powerful ruling house in the history of humankind, prototypes of the Emperors of Agade and the Pharaohs of Egypt. In fact, this understates the case.
Noah's family was a kind of solar nucleus to all the primary linguistic stocks of humankind. These stocks are to Noah what the twelve tribes of Israel were to Jacob, except that Noah's postdiluvian longevity of 350 years enabled him to witness their growth from individual families to large tribes or nations, each capable of generating its own independent civilization.
If you look through standard Bible atlases for maps describing the contents of Genesis 10 and think about what you find, you will notice something very strange. Genesis 10 follows the account of Noah’s Flood in 6-9 and carries the names of Noah, Shem, Ham, and Japheth over into the start of the chapter. However, what you find in the atlases is a set of nations who lived relatively nearby Israel. Both Genesis and a verse in I Peter claim that the Flood reduced the population of the human race to only eight persons— a point of vast historical importance. That tiny family of eight once inhabited a single part of the earth; and the story of the Tower of Babel implies that, even when the population of this family grew sizeable, it was still living in the single location of Mesopotamia (Iraq).
If all the nationalities of mankind descend from a family living at one time in Mesopotamia, why do the Bible atlases concentrate only on nations surrounding Israel while neglecting the people of interior Europe, Siberia, the Far East, Polynesia, the Americas and interior Africa? We all agree that Israelites (*) in biblical times possessed no knowledge of those distant lands. However, knowledge of those distant lands is not at issue. Since the ancestors of all nationalities were once located in Mesopotamia, why does the text confine itself only to those nations familiar to Israel? The Bible atlases are really claiming that Genesis 10 differs radically from 6-9. After telling the story of the single family who survived the Flood, the text of Genesis is supposed to say nothing more about that family except to sample the descendants of Shem, Ham, and Japheth living in proximity to Israel. We learn nothing about the history of Noah’s family except that a remote relationship exists between Noah’s sons and nations familiar to Israel.
[* This does not necessisarily mean such seafaring nations as the Egyptians, Phoenicians, Chinese, and others were ignorant of distant lands such as the Americas. There is much evidence of ancient contact between continents. Ancient worldwide rock art demonstrates the Egyptians and Chinese explored the Americas. The Chinese ‘Classic of Mountain and Seas’ or Shan Hai Jing mentions “Fusang” (North America) as was surveyed by the Chinese around 2500 B.C. The Chinese-Egyptian connection predates Moses a few hundred years suggesting Moses could have known about distant lands, such as China.The oppressive pharaoh noted in Exodus (1:2–2:23) was Seti I (1318–04), and the pharaoh during the Exodus was Ramses II (c. 1304–c. 1237). In short, Moses was probably born in the late 14th century BCE. Chinese historian Sima Qian’s (206 BC – AD 220.) description of the topography of the Xia empire (2070 to 1600 B.C.) suggests at least a second millennium B.C. Chinese-Egyptian connection. He notes, “Northwards the river is divided and becomes the nine rivers”… “Reunited, it forms the opposing river and flows into the sea.” – (Records of the Grand Historian). The river in question wasn’t China’s famed Yellow River, which flows from west to east. There is only one major river in the world that flows northwards, “The Nile.” Futher evidence for this exists with the Yin-Shang and the Sanxingdui bronze wares, which date back to ca. 1400 BC, during the Shang Dynasty 1766 to 1122 BC (Bamboo Annals calculate 1556 to 1046 BC.). These objects appeared suddenly at that time in the alluvial plain of the Yellow River, in Henan Province, central China, and from several places in southern China at roughly the same time or slightly earlier. The bronze material is similar to Egyptian bronze and was obtained in Africa, bearing the highly radiogenic lead isotopic signatures of the Africa Archean cratons.]
This reading of Genesis 10 has made an unfortunate impression on modern scholars of ancient times. It makes it appear that Moses has combined a story about a Flood with an entirely different, almost unrelated body of knowledge. Secular scholars draw the unfortunate conclusion that the Flood story is an isolated myth brought forward only in a vague attempt to explain where nations known to Israel came from.(**) Christians may content themselves that the nations in Genesis 10 accurately reflect the bloodlines of Noah’s three sons. That belief, however, has little bearing on the general impression that Genesis 10 contains a less than universal account of nations with a Flood story put in front of it.
[** It is a false assumption that Moses was ignorant of geography and a further false assumption that the knowledge of Ptolemy outweighs early Dynastic geographical knowledge.]
My logic resembles theirs. The difference between my work and theirs lies in the data furnished by archaeology since the discovery of the Sumerians around 1880. The challenge of my work is to combine their logic with the essential information unavailable to them. An obvious question is why this work has not been done by others.
There are several answers. The most basic is that Biblical monogenesis has been unpopular in historical science since the 1880's, largely through the influence of Darwinism. Another reason concerns the issue of eccentricity. Bryant, Pezron, and others were often perceived as eccentric. Biblical monogenesis tends to breed eccentricity because of its extraordinarily daring implications. For example, a self-evident feature of any monogenetic scheme is the role of incest, inasmuch as all males and females are members of the same universal family; but incest is just one of a series of bizarre logical consequences of Biblical monogenesis. 1The most important of these concerns the degree and type of political authority to be found in Noah's postdiluvian family. The political factor distinguishes my viewpoint, first from the Darwinian anthropologists, but ultimately from the whole tenor of empirical scholarship in the modern democratic era. To the conservatives, Noah is the passive recipient of divine instruction and of a salvation experience but is not an agent of charismatic political power. In other words, Noah has been conceived as a pious but hapless old man in a bathrobe. Whether or not the gradualist approach to antiquity compromises with Darwinism, it strikes me as unworthy of a Bible, which stresses dispensational revolutions and displays of power. Noah survived the Flood in order to build a world; and worlds are not built without the intervention of great political and creative power. Noah's family were the human building blocks of the nations and were the most powerful ruling house in the history of humankind, prototypes of the Emperors of Agade and the Pharaohs of Egypt. In fact, this understates the case.
Noah's family was a kind of solar nucleus to all the primary linguistic stocks of humankind. These stocks are to Noah what the twelve tribes of Israel were to Jacob, except that Noah's postdiluvian longevity of 350 years enabled him to witness their growth from individual families to large tribes or nations, each capable of generating its own independent civilization.
Dr. Pilkey has post graduate degrees in both literature and theology In addition he has carried out deep studies into such fields as art chronology mythology and philosophy so that he is uniquely qualified to advance a project that was begun by the Christian euhemerists of the 18th century but has been studiously neglected during the last one hundred years.
Readers will find that this book is based on young earth creationism and that the author espouses a tightly woven chronology in which the Noachian deluge occurs at 2518 B.C. Pilkey realizes that “to dispute high chronology with a Darwinian is like blaspheming against the idea of eternity, because vast time periods have become for the Darwinist “a substitute for eternity.”
He writes a compelling apologetic for what he calls “Noahic science,” which he feels is “the atomic physics of world history.” Pilkey believes that Noahic science when fully conceived will liberate us from Darwinism so that we will then be able to see the past for what it really was.
The author carefully and brilliantly exegetes such archaeological sources as the Gundestrup Caldron and Mesopotamian Seals. While paying attention to Scripture, Pilkey demonstrates that the myths and king lists of ancient societies support the Biblical pattern of monophylogenetic human origins.
Pilkey attempts to bring identity between such widely separated fields as human mythology, Biblical truth and the plight of modern man. Fascinating parallels are drawn, for example, between Peleg’s struggle with Canaan and Elijah’s later conflict with Jezebel, herself a Canaanite descendant.
To those who would argue that the Bible should be treated as a book of salvation alone, ignoring any of its historical, cultural, or related features, Pilkey answers as follows: “The Bible functions as a book of salvation precisely because it is a book of science, literature, and philosophy. True science is salvation from ignorance; historical literature is salvation from pagan amnesia; and true philosophy is the Logos Jesus Christ, the Truth, and Savior. One reason that secularism has spread in our day is that persons of religious background have become spiritually and therefore, intellectually lazy, unimaginative, and apathetic toward key issues of faith.”
Specialists in history or mythology would do well to read the book consecutively. Interested general readers, however, might wisely begin with the last three chapters (7, 8, and 9) to achieve an overview of the principals involved before attempting to assimilate the array of details found in the earlier chapters.
Creationists and others desiring to understand Noah’s family and its contribution to present-day national governments will find this volume indispensable. All students of ancient literature and mythology should consider their work deficient if they do not study this truly landmark endeavor.
In this volume, the author attempts to fill a void in human knowledge surrounding the development of Noah s family and the origin of human nations after the Flood. Based on years of study, the book is a synthetic reconstruction of the events and people of this largely forgotten period of history.
Dr. Pilkey has post graduate degrees in both literature and theology In addition he has carried out deep studies into such fields as art chronology mythology and philosophy so that he is uniquely qualified to advance a project that was begun by the Christian euhemerists of the 18th century but has been studiously neglected during the last one hundred years.
Readers will find that this book is based on young earth creationism and that the author espouses a tightly woven chronology in which the Noachian deluge occurs at 2518 B.C. Pilkey realizes that “to dispute high chronology with a Darwinian is like blaspheming against the idea of eternity, because vast time periods have become for the Darwinist “a substitute for eternity.”
He writes a compelling apologetic for what he calls “Noahic science,” which he feels is “the atomic physics of world history.” Pilkey believes that Noahic science when fully conceived will liberate us from Darwinism so that we will then be able to see the past for what it really was.
The author carefully and brilliantly exegetes such archaeological sources as the Gundestrup Caldron and Mesopotamian Seals. While paying attention to Scripture, Pilkey demonstrates that the myths and king lists of ancient societies support the Biblical pattern of monophylogenetic human origins.
Pilkey attempts to bring identity between such widely separated fields as human mythology, Biblical truth and the plight of modern man. Fascinating parallels are drawn, for example, between Peleg’s struggle with Canaan and Elijah’s later conflict with Jezebel, herself a Canaanite descendant.
To those who would argue that the Bible should be treated as a book of salvation alone, ignoring any of its historical, cultural, or related features, Pilkey answers as follows: “The Bible functions as a book of salvation precisely because it is a book of science, literature, and philosophy. True science is salvation from ignorance; historical literature is salvation from pagan amnesia; and true philosophy is the Logos Jesus Christ, the Truth, and Savior. One reason that secularism has spread in our day is that persons of religious background have become spiritually and therefore, intellectually lazy, unimaginative, and apathetic toward key issues of faith.”
Specialists in history or mythology would do well to read the book consecutively. Interested general readers, however, might wisely begin with the last three chapters (7, 8, and 9) to achieve an overview of the principals involved before attempting to assimilate the array of details found in the earlier chapters.
Creationists and others desiring to understand Noah’s family and its contribution to present-day national governments will find this volume indispensable. All students of ancient literature and mythology should consider their work deficient if they do not study this truly landmark endeavor.
My logic resembles theirs. The difference between my work and theirs lies in the data furnished by archaeology since the discovery of the Sumerians around 1880. The challenge of my work is to combine their logic with the essential information unavailable to them. An obvious question is why this work has not been done by others.
There are several answers. The most basic is that Biblical monogenesis has been unpopular in historical science since the 1880's, largely through the influence of Darwinism. Another reason concerns the issue of eccentricity. Bryant, Pezron, and others were often perceived as eccentric. Biblical monogenesis tends to breed eccentricity because of its extraordinarily daring implications. For example, a self-evident feature of any monogenetic scheme is the role of incest, inasmuch as all males and females are members of the same universal family; but incest is just one of a series of bizarre logical consequences of Biblical monogenesis. 1The most important of these concerns the degree and type of political authority to be found in Noah's postdiluvian family. The political factor distinguishes my viewpoint, first from the Darwinian anthropologists, but ultimately from the whole tenor of empirical scholarship in the modern democratic era. To the conservatives, Noah is the passive recipient of divine instruction and of a salvation experience but is not an agent of charismatic political power. In other words, Noah has been conceived as a pious but hapless old man in a bathrobe. Whether or not the gradualist approach to antiquity compromises with Darwinism, it strikes me as unworthy of a Bible, which stresses dispensational revolutions and displays of power. Noah survived the Flood in order to build a world; and worlds are not built without the intervention of great political and creative power. Noah's family were the human building blocks of the nations and were the most powerful ruling house in the history of humankind, prototypes of the Emperors of Agade and the Pharaohs of Egypt. In fact, this understates the case.
Noah's family was a kind of solar nucleus to all the primary linguistic stocks of humankind. These stocks are to Noah what the twelve tribes of Israel were to Jacob, except that Noah's postdiluvian longevity of 350 years enabled him to witness their growth from individual families to large tribes or nations, each capable of generating its own independent civilization.
If you look through standard Bible atlases for maps describing the contents of Genesis 10 and think about what you find, you will notice something very strange. Genesis 10 follows the account of Noah’s Flood in 6-9 and carries the names of Noah, Shem, Ham, and Japheth over into the start of the chapter. However, what you find in the atlases is a set of nations who lived relatively nearby Israel. Both Genesis and a verse in I Peter claim that the Flood reduced the population of the human race to only eight persons— a point of vast historical importance. That tiny family of eight once inhabited a single part of the earth; and the story of the Tower of Babel implies that, even when the population of this family grew sizeable, it was still living in the single location of Mesopotamia (Iraq).
If all the nationalities of mankind descend from a family living at one time in Mesopotamia, why do the Bible atlases concentrate only on nations surrounding Israel while neglecting the people of interior Europe, Siberia, the Far East, Polynesia, the Americas and interior Africa? We all agree that Israelites (*) in biblical times possessed no knowledge of those distant lands. However, knowledge of those distant lands is not at issue. Since the ancestors of all nationalities were once located in Mesopotamia, why does the text confine itself only to those nations familiar to Israel? The Bible atlases are really claiming that Genesis 10 differs radically from 6-9. After telling the story of the single family who survived the Flood, the text of Genesis is supposed to say nothing more about that family except to sample the descendants of Shem, Ham, and Japheth living in proximity to Israel. We learn nothing about the history of Noah’s family except that a remote relationship exists between Noah’s sons and nations familiar to Israel.
[* This does not necessisarily mean such seafaring nations as the Egyptians, Phoenicians, Chinese, and others were ignorant of distant lands such as the Americas. There is much evidence of ancient contact between continents. Ancient worldwide rock art demonstrates the Egyptians and Chinese explored the Americas. The Chinese ‘Classic of Mountain and Seas’ or Shan Hai Jing mentions “Fusang” (North America) as was surveyed by the Chinese around 2500 B.C. The Chinese-Egyptian connection predates Moses a few hundred years suggesting Moses could have known about distant lands, such as China.The oppressive pharaoh noted in Exodus (1:2–2:23) was Seti I (1318–04), and the pharaoh during the Exodus was Ramses II (c. 1304–c. 1237). In short, Moses was probably born in the late 14th century BCE. Chinese historian Sima Qian’s (206 BC – AD 220.) description of the topography of the Xia empire (2070 to 1600 B.C.) suggests at least a second millennium B.C. Chinese-Egyptian connection. He notes, “Northwards the river is divided and becomes the nine rivers”… “Reunited, it forms the opposing river and flows into the sea.” – (Records of the Grand Historian). The river in question wasn’t China’s famed Yellow River, which flows from west to east. There is only one major river in the world that flows northwards, “The Nile.” Futher evidence for this exists with the Yin-Shang and the Sanxingdui bronze wares, which date back to ca. 1400 BC, during the Shang Dynasty 1766 to 1122 BC (Bamboo Annals calculate 1556 to 1046 BC.). These objects appeared suddenly at that time in the alluvial plain of the Yellow River, in Henan Province, central China, and from several places in southern China at roughly the same time or slightly earlier. The bronze material is similar to Egyptian bronze and was obtained in Africa, bearing the highly radiogenic lead isotopic signatures of the Africa Archean cratons.]
This reading of Genesis 10 has made an unfortunate impression on modern scholars of ancient times. It makes it appear that Moses has combined a story about a Flood with an entirely different, almost unrelated body of knowledge. Secular scholars draw the unfortunate conclusion that the Flood story is an isolated myth brought forward only in a vague attempt to explain where nations known to Israel came from.(**) Christians may content themselves that the nations in Genesis 10 accurately reflect the bloodlines of Noah’s three sons. That belief, however, has little bearing on the general impression that Genesis 10 contains a less than universal account of nations with a Flood story put in front of it.
[** It is a false assumption that Moses was ignorant of geography and a further false assumption that the knowledge of Ptolemy outweighs early Dynastic geographical knowledge.]
My logic resembles theirs. The difference between my work and theirs lies in the data furnished by archaeology since the discovery of the Sumerians around 1880. The challenge of my work is to combine their logic with the essential information unavailable to them. An obvious question is why this work has not been done by others.
There are several answers. The most basic is that Biblical monogenesis has been unpopular in historical science since the 1880's, largely through the influence of Darwinism. Another reason concerns the issue of eccentricity. Bryant, Pezron, and others were often perceived as eccentric. Biblical monogenesis tends to breed eccentricity because of its extraordinarily daring implications. For example, a self-evident feature of any monogenetic scheme is the role of incest, inasmuch as all males and females are members of the same universal family; but incest is just one of a series of bizarre logical consequences of Biblical monogenesis. 1The most important of these concerns the degree and type of political authority to be found in Noah's postdiluvian family. The political factor distinguishes my viewpoint, first from the Darwinian anthropologists, but ultimately from the whole tenor of empirical scholarship in the modern democratic era. To the conservatives, Noah is the passive recipient of divine instruction and of a salvation experience but is not an agent of charismatic political power. In other words, Noah has been conceived as a pious but hapless old man in a bathrobe. Whether or not the gradualist approach to antiquity compromises with Darwinism, it strikes me as unworthy of a Bible, which stresses dispensational revolutions and displays of power. Noah survived the Flood in order to build a world; and worlds are not built without the intervention of great political and creative power. Noah's family were the human building blocks of the nations and were the most powerful ruling house in the history of humankind, prototypes of the Emperors of Agade and the Pharaohs of Egypt. In fact, this understates the case.
Noah's family was a kind of solar nucleus to all the primary linguistic stocks of humankind. These stocks are to Noah what the twelve tribes of Israel were to Jacob, except that Noah's postdiluvian longevity of 350 years enabled him to witness their growth from individual families to large tribes or nations, each capable of generating its own independent civilization.
Dr. Pilkey has post graduate degrees in both literature and theology In addition he has carried out deep studies into such fields as art chronology mythology and philosophy so that he is uniquely qualified to advance a project that was begun by the Christian euhemerists of the 18th century but has been studiously neglected during the last one hundred years.
Readers will find that this book is based on young earth creationism and that the author espouses a tightly woven chronology in which the Noachian deluge occurs at 2518 B.C. Pilkey realizes that “to dispute high chronology with a Darwinian is like blaspheming against the idea of eternity, because vast time periods have become for the Darwinist “a substitute for eternity.”
He writes a compelling apologetic for what he calls “Noahic science,” which he feels is “the atomic physics of world history.” Pilkey believes that Noahic science when fully conceived will liberate us from Darwinism so that we will then be able to see the past for what it really was.
The author carefully and brilliantly exegetes such archaeological sources as the Gundestrup Caldron and Mesopotamian Seals. While paying attention to Scripture, Pilkey demonstrates that the myths and king lists of ancient societies support the Biblical pattern of monophylogenetic human origins.
Pilkey attempts to bring identity between such widely separated fields as human mythology, Biblical truth and the plight of modern man. Fascinating parallels are drawn, for example, between Peleg’s struggle with Canaan and Elijah’s later conflict with Jezebel, herself a Canaanite descendant.
To those who would argue that the Bible should be treated as a book of salvation alone, ignoring any of its historical, cultural, or related features, Pilkey answers as follows: “The Bible functions as a book of salvation precisely because it is a book of science, literature, and philosophy. True science is salvation from ignorance; historical literature is salvation from pagan amnesia; and true philosophy is the Logos Jesus Christ, the Truth, and Savior. One reason that secularism has spread in our day is that persons of religious background have become spiritually and therefore, intellectually lazy, unimaginative, and apathetic toward key issues of faith.”
Specialists in history or mythology would do well to read the book consecutively. Interested general readers, however, might wisely begin with the last three chapters (7, 8, and 9) to achieve an overview of the principals involved before attempting to assimilate the array of details found in the earlier chapters.
Creationists and others desiring to understand Noah’s family and its contribution to present-day national governments will find this volume indispensable. All students of ancient literature and mythology should consider their work deficient if they do not study this truly landmark endeavor.
by R. S. Marshall
Fixing the Biblical Flood date at 2518 - A Continuous Chronology from Etana to Cleopatra Selene