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Overview of Genesis 1 – 11 - The Foundations of Everything

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Overview of Genesis 1 – 11: The Foundations of Everything

Adapted from insights by Ray C. Stedman and other biblical reflections

A Relevant Story: The Mirror in the Rubble

After a devastating earthquake, a young boy wandered through the ruins of his home. Amid the broken bricks and shattered glass, he found a small mirror, cracked but still reflecting light. He held it up to the sun and watched beams scatter across the rubble. “I can still make light,” he whispered.

That mirror, fractured yet still capable of reflecting something beautiful, is a fitting image for humanity in Genesis 1 – 11. These chapters tell the story of a world created in perfection, shattered by sin, and yet still reflecting the light of God’s purpose. They are not just the beginning of the Bible; they are the beginning of everything: creation, identity, rebellion, judgment, and the first glimpses of redemption.

Universality of Mankind

Genesis opens with an awareness of the greatest material fact in human life: we live in a universe. Our planet orbits a sun, which belongs to a galaxy, which moves through a cosmos filled with billions of galaxies. And yet, in this vastness, Genesis 1:1 declares:

“In the beginning God created the heavens and the earth.”

What a strange conjunction, to place the vast heavens on one side and our tiny planet on the other. Yet the Bible moves immediately to tell us that man is the major object of God’s concern.

The phrase “the heavens and the earth” speaks equally to the primitive villager and the modern astronomer. God has made the physical universe to reflect spiritual realities. As Dr. F. A. Filby said, “The material world is designed to produce parallels, parables, of the spiritual.” Nature teaches us about God; revelation brings us to Him.

Granting this to be true, then the first truth God suggests to us—manifested in the material universe—is that there is a heavenly life as well as an earthly one. There is a difference between the life of God and the life of man. The supreme subject of the Bible will be how to move from the level of earth to the life of the heavens. As Isaiah declares:

“‘For My thoughts are not your thoughts, neither are your ways My ways,’ declares the Lord. ‘For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.’” (Isaiah 55:8–9)

That is the great truth with which, symbolically and cosmically, the Bible begins.

The Days of Creation: Genesis 1–2 in Detail

Genesis 1 unfolds in six days of divine activity, followed by a seventh day of rest. Each day reveals physical formation and spiritual symbolism, a rhythm of separation, order, and purpose.

Each of the six creative days (except the seventh) includes an evening and a morning—a rhythm that suggests incompleteness moving toward completeness. The evening comes first, symbolizing a period of obscurity and anticipation, followed by morning, the arrival of clarity and fulfillment. This pattern reflects the spiritual journey: from confusion to understanding, from brokenness to wholeness.

How should we view these days? Are they literal 24-hour periods, or symbolic of long epochs? While this debate has stirred much controversy, it’s important to recognize that Genesis 1 is not primarily concerned with chronology. The focus is not on how long creation took, but on what God was doing and why. He was moving toward a goal—step by step, stage by stage—each act building upon the last.

Moreover, the physical things God creates are reflections of deeper spiritual realities. The universe is designed to teach us about the invisible kingdom of truth. Genesis 1 becomes a kind of table of contents for the rest of Scripture, introducing themes that will be developed throughout the Bible.

Day 1: Light and Darkness (Genesis 1:3–5)

The earth begins as a formless, watery void wrapped in darkness. But the Spirit of God hovers over the waters, moving toward order. God says, “Let there be light,” and light appears, essential for life and symbolic of truth. This day teaches us a spiritual precedent: throughout our lives, we must learn to distinguish between what is good and what is not. Every sunrise and sunset reminds us of this truth.

Day 2: Sky and Waters (Genesis 1:6–8)

God creates a firmament to separate the waters above from the waters below. Physically, this is the atmosphere around the Earth, which supports vast quantities of water in evaporated form above and separates it from the oceans below. Spiritually, it symbolizes the division between earthly life and heavenly life. The ocean and sky reflect two realms of existence, linked invisibly, yet distinct.

It is striking that the forgetfulness of the truths revealed in the first two creative days is at the root of much of the violence and moral decline in our time. Day one teaches us to distinguish between light and darkness—between good and evil, truth and error. Day two reminds us that this life is not all there is, and that we must prepare for the life to come. Yet modern culture increasingly blurs these distinctions. We seek instant gratification, immediate happiness, and resist the idea of future accountability or eternal purpose.

But every 24 hours, the rhythm of day and night, the presence of sky and sea, quietly preach these truths. They remind us that life is layered, that meaning is deeper than the moment, and that God is moving all things toward a goal. The second day of creation teaches us to lift our eyes, to see beyond the surface, and to live with eternity in view.

Day 3: Land, Seas, and Vegetation (Genesis 1:9–13)

Dry land emerges from the waters, and life begins to grow: vegetation, seed-bearing plants, and fruit trees. Spiritually, this pictures the emergence of a new humanity from the old. The barren waters symbolize unregenerate humanity; the fruitful land represents those transformed by God. The three types of vegetation may reflect spiritual maturity: children, young men, and fathers (1 John 2:13). The progression is clear: life begins, multiplies, and matures.

God sees this fruitfulness and declares it good. It is pleasing to Him, not just because it is beautiful, but because it fulfills His purpose. The third day teaches us that fruitfulness is the mark of divine transformation. Where once there was only water and emptiness, now there is land and abundance.

Spiritually, this day reminds us that God calls us out of barrenness into fruitfulness. He separates us from the old and plants us in the new. And when our lives begin to bear fruit—whether in character, service, or love—it is the evidence of His Spirit at work within us.

Day 4: Sun, Moon, and Stars (Genesis 1:14–19)

On the fourth day, God said: “Let there be lights in the expanse of the heavens to separate the day from the night, and let them be for signs and for seasons and for days and years.”

God sets the sun, moon, and stars in the sky—not merely as sources of light, but as instruments of rhythm, order, and meaning. They govern time, mark seasons, and illuminate the earth. But beyond their physical function, they carry profound spiritual symbolism.

The sun symbolizes Christ, “the sun of righteousness” (Malachi 4:2). He is the light of the world, the source of life, warmth, and clarity. The moon, reflecting the sun’s light, represents the church shining in a dark world. Stars symbolize believers who shine with moral influence (Daniel 12:3).

Day 4 reminds us that God has placed lights in the world to guide, to govern, and to witness. The sun speaks of Christ’s supremacy, the moon of the church’s calling, and the stars of the faithful who illuminate others.

This day also reinforces the theme of divine order. The cosmos is not chaotic; it is calibrated. Seasons, days, and years unfold with precision, reflecting the intentionality of God’s design. And just as the physical heavens declare the glory of God (Psalm 19:1), so too do the spiritual lights He has placed among us.

Day 4 teaches us to look up, not just to observe the sky, but to recognize the spiritual realities it reflects. It calls us to live as lights in the world, to reflect the glory of Christ, and to mark our lives by the rhythms of grace and truth.

Day 5: Sea Creatures and Birds (Genesis 1:20–23)

On the fifth day, God said, “Let the waters swarm with swarms of living creatures, and let birds fly above the earth across the expanse of the heavens.”

God fills the waters and skies with life. Birds and fish symbolize believers living in hostile environments. The spiritual life is alien to natural man, yet by God’s redemption, we can “mount up with wings like eagles” (Isaiah 40:31) and swim through the chaos of the world with grace. Birds, flying freely in the heavens, symbolize the redeemed life, lifted above earthly limitations. Fish, navigating the depths of the sea, represent believers living in the midst of a broken world. Though the sea is a hostile environment, they are equipped to thrive within it—just as the redeemed can live effectively in a fallen world, sustained by grace and guided by the Spirit.

This day also reinforces the theme of divine abundance. It is a picture of vitality, movement, and purpose, creation responding to the voice of God and filling the earth with His design.

Day 6: Land Animals and Humanity (Genesis 1:24–31)

Day 6 begins with the creation of land animals, “Let the earth bring forth living creatures according to their kinds—livestock and creeping things and beasts of the earth.”

From the larger beasts (called “the cattle”) to the creeping things—including insects, reptiles, and other small creatures—God fills the land with life. This progression is not random; it is clearly building toward a climax. The fossil record itself affirms this order: man appears last in the sequence of life.

But when man is created, something radically different happens. God holds a divine consultation: “Let Us make man in Our image, according to Our likeness.” (Genesis 1:26)

This is the first hint in Scripture that God is more than one person—a triune being. And this revelation is given only in connection with the emergence of man, for only man can understand and enter into a relationship with a triune God. Man is the link between God and the rest of creation.

The first man, Adam, is a mediator between God and the animal world—just as the last Adam, Jesus Christ, will be the mediator between fallen humanity and God. Adam was made to reign over nature; Christ makes it possible for those in Him to reign in life (Romans 5:21).

The key phrase about man is that he is made in the “image” and “likeness” of God. This image is not found in man’s body or soul, but in his spirit. As Jesus told the woman at the well: “God is spirit, and those who worship Him must worship in spirit and truth.” (John 4:24)

What is godlike about our spirit? Genesis 1 suggests three divine capacities:

  • God creates – and so does man, through inventiveness and imagination.
  • God communicates – and man uniquely shares ideas, emotions, and meaning.
  • God evaluates – and man alone possesses moral awareness, discerning good from evil.

These capacities mark the image of God in man. However, while man retains the image, he has lost the likeness. The image is the capacity to be godlike; the likeness is the proper functioning of that capacity. Adam, formed by the Creator, stood before God as a spirit dwelling in a body and exercising the functions of a soul. He was not only capable of creativity, communication, and moral judgment—he was actively doing them. He was functioning in God-likeness.

The secret of this likeness, as Scripture later reveals, lay in an inner dependence on God, a continual repudiation of self-confidence. Man was designed to live in intimate reliance on his Creator.

Day 6 teaches us that humanity is not an evolutionary accident, but a divine appointment. We are made to reflect God, to relate to Him, and to reign with Him. And though the likeness has been lost through sin, the image remains—and through Christ, it can be restored.

Day 7: Rest and Sanctification (Genesis 2:1–3)

The seventh day stands apart from all the others. Unlike the previous six, it is a day without an evening or a morning. There is no movement within it—no advance from incompleteness to completeness. Instead, it is a day characterized by rest. God ceased from His labours, not because He was weary, but because His work was finished. He blessed the seventh day and made it holy.

This rest is not merely physical—it is deeply spiritual. It is a picture of what Scripture later calls “the rest of faith.” As Hebrews 4:10 declares, “The one who has entered His rest has himself also rested from his works, as God did from His.” This day has no evening or morning; it is eternal. True Sabbath is not inactivity, but trusting God to work through us.

Here we see a revolutionary principle of human behaviour, one that God intended from the very beginning. It is the principle of human activity resting upon an indwelling God to produce extraordinary results. Man was never meant to live by striving alone, but by trusting in the presence and power of God within him.

This principle was lost in the fall, but it is restored in Jesus Christ. The weekly observance of the Sabbath is but a shadow, as Paul writes in Colossians 2:17, of this deeper reality: “The substance belongs to Christ.”

True Sabbath-keeping is not about ritual or regulation; it is about learning to labour from a place of rest. It means allowing God to work in and through what we do, trusting His strength rather than our own. He who learns to live and labour on those terms is keeping the Sabbath as God originally intended.

Day 7 teaches us that rest is not the absence of work, it is the presence of trust. It is the culmination of creation, the rhythm of grace, and the invitation to live in communion with the Creator. In this rest, we find not only peace, but purpose.

Genesis 2: The Garden and the Breath of Life

Genesis 2 shifts from cosmic scope to intimate detail. It zooms in on human intimacy and identity. Man is formed from dust, and God breathes life into him. He is placed in a garden, not merely to exist, but to walk in communion with God, functioning as a spirit within a physical body and manifesting the personality characteristics of the soul.

At this point, God gives man a unique assignment—a kind of research project. Adam is invited to investigate the animal world in search of a suitable counterpart to himself. God knows Adam will not find what he’s looking for, but the process is instructive. Adam learns three profound truths:

  1. A woman is not a beast of burden. Unlike the animals, she is not created to serve or carry loads. That would not fulfill Adam’s need for a helper and companion.
  2. A woman is not merely a biological laboratory. While animals use sex solely for reproduction, Adam realizes that human sexuality is designed for something deeper—intimacy, unity, and mutual delight.
  3. A woman is not something outside of man. She is not an object to be used and discarded. She is a helper fit for him—corresponding to him in essence and dignity.

God creates woman from Adam’s rib, symbolizing equality and unity. Their relationship touches not just the conscious mind, but the subconscious and unconscious. Genesis 2 ends with four principles of marriage:

  • Identity: “The two shall become one.” Marriage involves a complete blending of lives—not instantaneously, but gradually, as a couple lives together, merges their histories, and forms a shared identity.
  • Headship: Man is given the role of leadership in the home—not as domination, but as direction. The woman’s role is to support and sustain that leadership in mutual love and respect.
  • Permanence: “A man shall cleave to his wife.” Marriage is a lasting bond, not a temporary arrangement. It is a covenant of commitment.
  • Openness: “The man and his wife were both naked and were not ashamed.” This speaks of transparency, vulnerability, and free communication—hallmarks of a healthy relationship.

Genesis 2 teaches us that human relationships are sacred, intentional, and deeply spiritual. It affirms that companionship is not a luxury; it is a divine provision. And it reminds us that marriage, at its best, reflects the unity, creativity, and love of the God who made us.

Genesis 3: The Fall, the Fracture, and the First Promise

Genesis 3 explains the origin of sin and suffering. The tempter, likely a “shining one”, distorts truth, arouses desire, and leads Eve to rationalize disobedience. Adam follows, and death enters.

Four marks of death appear:

  1. Shame: They realize they are naked.
  2. Hiding: Guilt drives them from God.
  3. Blame: They shift responsibility, even to God.
  4. Limits: Pain, toil, and mortality begin.

Yet grace appears. God clothes them with animal skins, a picture of substitutionary sacrifice. They are banished not to block the tree of life, but to guard the way to it. Jesus later declares, “I am the way.” The life path is spiritual, not physical.

Genesis 3 follows a redemptive arc:

  • Temptation
  • Death
  • Repentance
  • Grace
  • Healing

Genesis 4–8: The Foundations of Human Society and the Collapse of Civilization

Chapters 4 through 8 of Genesis trace the earliest human history—not as myth, but as a meaningful record. There was a real Cain, a genuine 40-day deluge, a solid gopherwood ark, and an actual tower of babbling confusion. These events are not only historical; they are profoundly instructive. They reveal the principles on which humanity has built its society—and the inherent flaws that have led to its repeated collapse.

History, as we know it, is the chronicle of man’s progress from primitive tools to nuclear weapons. It is the story of war, bloodshed, and brokenness. And the key to this long dilemma lies in the story of two brothers: Cain and Abel.

Cain and Abel: The Roots of Violence

The focus of Genesis 4 is the offerings brought by Cain and Abel. Abel’s offering—a lamb—is accepted; Cain’s grain offering is rejected. Commentators rightly note that Cain’s was a bloodless offering, and “without shedding of blood there is no forgiveness” (Hebrews 9:22). But Cain’s deeper failure was his refusal to repent. Anger consumed him, and jealousy led to murder. The ax rose, Abel fell, and the first human death was not natural—it was fratricide.

Here lie the roots of human warfare: jealousy, pride, and the unwillingness to forgive. Cain’s contemptuous question—“Am I my brother’s keeper?”—echoes through history. The blood of Abel cries out for justice, and God responds by cursing the ground Cain once cultivated with joy. Yet even in judgment, grace appears. God places a mark on Cain—not of shame, but of mercy: “This man is still mine.”

The Rise of Civilization and the Spread of Corruption

Cain’s son Enoch builds a city—on ground still red with Abel’s blood. Within this city, we see the beginnings of culture: travel, music, metallurgy, politics, and domestication. But these achievements rest on shaky foundations. Polygamy emerges with Lamech. Violence is justified. The state begins to replace the family. Urban life overtakes rural simplicity. Sexual excess is tolerated.

Yet God’s redemptive plan continues. Adam and Eve have another son, Seth (“appointed”), through whom a godly line is traced. In Genesis 5, a remarkable sequence of names tells a hidden story of grace:

“It is appointed that mortal man shall sorrow, but the blessed God came down teaching that His death shall bring strength and comfort.”

The chapter centers on Enoch, who “walked with God.” In a brilliant but wicked age, one man learned to live in fellowship with the Creator.

Genesis 6: The Collapse of Civilization

Genesis 6 introduces the “sons of God” who marry the “daughters of men,” producing the Nephilim—a race of giants. Jude suggests these “sons of God” were angels who abandoned their proper abode, possessing human bodies and corrupting the human race. The Nephilim (“fallen ones”) reflect the mythic memory of half-gods and half-men.

But God sets a limit: 120 years. During this time, Noah becomes a preacher of righteousness. The marks of a collapsing civilization are clear:

  • Demonic influence
  • Unchecked violence
  • Deep inner corruption (“every intent of the thoughts of his heart was only evil continually”)

God announces judgment and commands Noah to build an ark—a vessel of safety amid impending catastrophe.

The Ark and the Flood: Judgment and New Beginning

Noah obeys, entering the ark with his family and pairs of animals. The distinction between clean and unclean animals is symbolic—teaching spiritual truths through physical traits. Clean animals reflect qualities God loves; unclean ones reflect traits He disapproves of.

Then the flood comes. The fountains of the deep burst forth, the windows of heaven open, and the earth is submerged—even the mountains. All life perishes except those in the ark and marine creatures. The rain lasts 40 days and nights. After 150 days, the waters begin to recede.

On the seventeenth day of the seventh month, the ark comes to rest on the mountains of Ararat. This date is deeply symbolic. Centuries later, Jesus would rise from the dead on the seventeenth day of the first month—after God changed the calendar at the Exodus. In the old reckoning, this is the same day. Thus, Noah’s emergence from the ark is a picture of resurrection—a new beginning of life, just as every Christian experiences through the new birth in Christ.

Genesis 4–8 reveals the tragic trajectory of human society: from worship to murder, from cities to corruption, from demonic influence to divine judgment. But it also reveals the persistent thread of grace. In Cain’s mark, in Seth’s line, in Enoch’s walk, in Noah’s obedience, and in the ark’s resting place—we see that God is always preparing a way back to life.

Genesis 9–11: Covenant, Corruption, and Dispersion

Genesis 9 opens with one of the major covenants of the Bible, a covenant made with Noah, but extending to all humanity. It is the foundation for human government and the ordering of society. God establishes a framework for life after the flood, acknowledging the persistent reality that “the intent of man’s heart is evil from his youth” (Genesis 8:21), yet choosing to work through grace and structure.

The Noahic Covenant: Order After Chaos

This covenant includes several key provisions:

  • Dependable nature: Secured by the promise of the rainbow, God assures that universal catastrophe will not return in the same form.
  • Dominion through fear: Man’s rule over animals is now mediated by fear, and animals are given as food alongside plants.
  • Sanctity of life: Human life is declared sacred. Only God has the right to take it, but He delegates authority to the state, laying the foundation for police work and capital punishment.
  • Cultural mandate: Once again, humanity is commanded to multiply and fill the earth.

This covenant is not merely ceremonial—it is practical, establishing the moral and civil framework for human society.

Noah’s Drunkenness and the Blessing of Sons

The strange episode of Noah’s drunkenness and Ham’s response carries deep significance. Many scholars suggest Ham’s act had sexual connotations—at the very least, it involved a leering, dishonorable gaze. In contrast, Shem and Japheth refuse to look upon their father’s shame, covering him in love and respect. They embody the New Testament principle: “Love covers a multitude of sins.” (1 Peter 4:8)

Noah, guided by divine insight, discerns that Ham’s tolerance of perversion will manifest in one of his sons. He curses Canaan—not with skin colour, as some have wrongly claimed, but with a tendency toward sexual immorality, which later defines the Canaanite tribes.

In Noah’s prophetic words, we find a key to the dispersion of mankind:

  • Shem is given religious primacy. The Semitic peoples—Judaism, Islam, and Christianity—carry the spiritual legacy.
  • Japheth is promised enlargement. These people populate Europe, India, and the Americas, fulfilling the prophecy of geographic expansion.
  • Ham is assigned a servant role—not as slaves, but as practical technicians and inventors. The Egyptians, Babylonians, Mayans, and Aztecs—all Hamitic—contribute foundational technologies and cultural advancements.

Genesis 10: The Table of Nations

Chapter 10 narrows the flow of history to the Semitic races. It traces the genealogies of Noah’s sons and sets the stage for the next great narrowing—to one man, Abraham. From this point, the Bible will focus on Abraham and his descendants, both physical and spiritual. These chapters form one of the most important links in understanding the entire biblical narrative.

The atmosphere is one of movement and migration. Humanity spreads out like spokes from a wheel, radiating into the corners of the earth.

Genesis 11: The Tower of Babel

One branch of the Hamitic family settles in Shinar (Babylonia) and begins to build two things: a city and a tower. The city reflects man’s social hunger, for beauty, art, music, commerce, and community. The tower reflects man’s spiritual ambition.

Archaeologists have uncovered ziggurats—spiral towers with shrines at the top, often inscribed with zodiac signs. Though they bore plaques claiming to glorify God, their true purpose was to control God—to use Him for human glory. This is revealed in the builders’ words:

“Let us make a name for ourselves.”

God’s response is one of exquisite irony. He acknowledges their unity and creativity:

“Nothing that they propose to do will now be impossible for them.” (Genesis 11:6)

So, for man’s own protection, God confuses their language and scatters them across the earth. This divine intervention prevents the ultimate catastrophe—humanity united in ignorant ambition, believing it can master the mechanisms of life without God.

Genesis 9–11 reveals the tension between divine order and human pride. It shows us that civilization, though impressive, is fragile when built on rebellion. Yet even in dispersion, God is preparing a redemptive plan—one that will begin with Abraham and ultimately restore what was lost in Eden.

The Purpose of Genesis 1–11

Genesis 1–11 is not merely a record of ancient events; it is the theological foundation for everything that follows in Scripture. These chapters explain why the world is both breathtaking and broken. They reveal the origin of creation, the nature of humanity, the entrance of sin, the rise of civilization, and the persistent thread of divine grace.

They also introduce the major themes that will echo throughout the rest of the Bible:

  • Creation and Order – God brings light out of darkness, form out of formlessness, and purpose out of chaos.
  • Fall and Judgment – Humanity rebels, and the consequences are profound: shame, guilt, death, and dispersion.
  • Grace and Redemption – Even in judgment, God provides a way back, through sacrifice, covenant, and promise.
  • Covenant and Calling – God begins to narrow His redemptive plan, preparing to call one man, Abraham, through whom all nations will be blessed.

Genesis 1–11 also teaches us how to interpret the world around us. It shows that nature and revelation are complementary sources of truth. It affirms that human history is not random, but purposeful. And it reminds us that every sunrise, every storm, every act of creativity or conscience is a reflection of deeper spiritual realities.

These chapters are not just the prologue to the Bible; they are the prologue to our lives. They explain our longing, our brokenness, our questions. They show us that we were made for more and that God has not abandoned us.

As the story narrows to Abraham in Genesis 12, the focus shifts from universal history to personal covenant. But the foundation has been laid. The rest of Scripture will build upon these truths, leading us from Eden to Calvary, from the flood to the cross, from Babel to Pentecost, and ultimately from death to resurrection.

Genesis 1 – 11 is the beginning of that restoration. It is the first chapter in the greatest story ever told.

So What?

Genesis 1–11 is not just ancient history, it’s our story. It explains:

  • Why we long for meaning
  • Why we struggle with guilt and shame
  • Why society rises and collapses
  • Why we need redemption

It teaches us that we are not random accidents, but intentional creations. That our brokenness is real, but not final. That God’s grace is woven through every chapter, even in judgment, He prepares a way back.

These chapters call us to:

  • Live with discernment between light and darkness
  • Embrace our identity as image-bearers of God
  • Trust in the rest that comes from faith
  • Walk with God in a fractured world
  • Build lives not on pride, but on dependence

Genesis 1 – 11 is the foundation of everything. It is the beginning of the gospel. It is the mirror in the rubble, still catching light, still pointing upward.

A Final Story: The Tree and the Way

A traveller once wandered into a desert, parched and weary. In the distance, he saw a tree, green, vibrant, alive. Beneath it flowed a hidden spring. As he drank, he noticed a path winding from the tree toward the horizon. A sign read:

“This is the way to life.”

That tree is the tree of life. That path is the way of faith. Genesis 1 – 11 ends not with despair, but with direction. The way is guarded, yes, but it is not closed. It is opened again through Christ, who said:

“I am the way, the truth, and the life.”

The journey begins here. The rest of Scripture is the unfolding of that path.

Resources:

  1. Thomas, W.H. Griffith. Methods of Bible Study. New York: Association Press, 1911.

  2. Morgan, G. Campbell. An Exposition of the Whole Bible. London: Pickering and Inglis, 1959.

  3. Ray Stedman

  4. Bible Project, Genesis 1-11

  5. Pawson, David, Old Testament Studies: Genesis (1): Introduction

  6. Boyd, Steve, What does the original Hebrew text reveal about Genesis 1-11?

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Danny Sutanto