a b c d Macpherson, Heidi Slettedahl (2010). The Cambridge Introduction to Margaret Atwood. Cambridge Introductions to Literature. Cambridge: Cambridge University Press. doi: 10.1017/cbo9780511781018. ISBN 978-0-521-87298-0. Oryx and Crake did just fine as a standalone book. Givi Montgomery DR."Biblical-Type Floods Are Real, and They're Absolutely Enormous." Discover Magazine, 2012 August 29. https://www.discovermagazine.com/planet-earth/biblical-type-floods-are-real-and-theyre-absolutely-enormous

For an accurate chronology on the Bible, including the time of the Flood, I highly recommend The Annals of the World by James Ussher, Adam’s Chart of History, Newton’s Revised History of Ancient Kingdoms, and Chronology of the Old Testament by Floyd Nolen Jones.

The year of the flood

Middleton, J. Richard (2005). The Liberating Image: The Imago Dei in Genesis 1. Brazos Press. ISBN 9781441242785. a b Wiersbe, Warren (1993). Wiersbe's expository outlines on the Old Testament. Wheaton, Illinois: Victor Books. ISBN 978-0896938472. OCLC 27034975.

Browne, among the first to question the notion of spontaneous generation, was a medical doctor and amateur scientist making this observation in passing. However, biblical scholars of the time, such as Justus Lipsius (1547–1606) and Athanasius Kircher (c. 1601–1680), had also begun to subject the Ark story to rigorous scrutiny as they attempted to harmonize the biblical account with the growing body of natural historical knowledge. The resulting hypotheses provided an important impetus to the study of the geographical distribution of plants and animals, and indirectly spurred the emergence of biogeography in the 18th century. Natural historians began to draw connections between climates and the animals and plants adapted to them. One influential theory held that the biblical Ararat was striped with varying climatic zones, and as climate changed, the associated animals moved as well, eventually spreading to repopulate the globe. [9]To my mind, The Handmaid's Tale, Oryx and Crake and now The Year of the Flood all exemplify one of the things science fiction does, which is to extrapolate imaginatively from current trends and events to a near-future that's half prediction, half satire. But Margaret Atwood doesn't want any of her books to be called science fiction. In her recent, brilliant essay collection, Moving Targets, she says that everything that happens in her novels is possible and may even have already happened, so they can't be science fiction, which is "fiction in which things happen that are not possible today". This arbitrarily restrictive definition seems designed to protect her novels from being relegated to a genre still shunned by hidebound readers, reviewers and prize-awarders. She doesn't want the literary bigots to shove her into the literary ghetto. Chen, Y. S. (2013). The Primeval Flood Catastrophe: Origins and Early Development in Mesopotamian Traditions. Oxford: Oxford University Press. ISBN 9780199676200. But any affirmation by this author will be hedged with all the barbed wire, flaming swords and red-eyed rottweilers she can summon. Much of the story is violent and cruel. None of the male characters is developed at all; they play their roles, no more. The women are real people, but heartbreaking ones. Ren's chapters are a litany of a gentle soul enduring endless degradation with endless patience. Toby's nature is tougher, but she is tried to the limit and beyond. Perhaps the book is not an affirmation at all, only a lament, a lament for what little was good about human beings - affection, loyalty, patience, courage - ground down into the dust by our overweening stupidity and monkey cleverness and crazy hatefulness.

Scholars have long puzzled over the significance of the flood lasting one year and eleven days (day 17 of year 600 to day 27 of year 601); one solution is that the basic calendar is a lunar one of 354 days, to which eleven days have been added to match a solar year of 365 days. [28]It was inevitable that sooner or later the geological community would rise up and attempt to defeat Bretz's 'outrageous hypothesis.'" p 49 Some scholars believe that the genealogies are not intended, and were never understood by the original audience, to be exhaustive. It could be that generations were skipped, as we know happened in the genealogy of Jesus recorded in Matthew. If this is the case in the Genesis 5 genealogy, and there are years unaccounted for, then we really have no idea when the Great Flood took place.

Never mind. Margaret Atwood does fantastically elaborate doom and gloom better than almost anyone, supplying us with things to worry about that we had never previously considered and, better, deeper, more pensive jokes than we ever imagined. "This is Irony," thinks Ren. "I'd learned about Irony [at college] in Dance Theatrics." The Year of the Flood is a book which, along with its dense, readerly pleasures, invites an argument. Barr, James (28 March 2013). Bible and Interpretation: The Collected Essays of James Barr. Volume II: Biblical Studies. Oxford: Oxford University Press. p.380. ISBN 978-0-19-969289-7. The Typological Interpretation of the Old Testament, by G.R. Schmeling". www.bible-researcher.com . Retrieved 18 July 2018.

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Ciabattari, Jane (2009). "Disease and Dystopia in Atwood's 'Flood' ". NPR . Retrieved 2 April 2021. urn:oclc:507357865 Scandate 20110331031529 Scanner scribe6.shenzhen.archive.org Scanningcenter shenzhen Source They return to the HelthWyzer Compound, a corporate stronghold isolated from the impoverished “pleeblands.” There, Ren meets Jimmy (the protagonist of Oryx and Crake) and falls in love with him, but their relationship ends badly. Ren graduates from high school and goes to university. However, Lucerne informs her that she will not be able to continue at university after a rival company abducts her father. Meanwhile, Lucerne remarries. Matthew, Henry (2000). Matthew henry's concise commentary on the whole bible. Nelson's concise series. [Place of publication not identified]: Nelson Reference & Electronic. ISBN 978-0785245292. OCLC 947797222. That is why the hymns of the Gardeners, which are printed about every third chapter along with sermon-meditations, may be read as kindly spoofs of hippy mysticism, green fervour, and religious naivety, and at the same time can be taken quite seriously. Their hymnbook rhythms and Blakean dodges are appropriate to their sentiments, which aren't as simple as they might seem at first sight: