This study will discuss the importance of the Noakh account. In it, the following subjects will be considered:
As in the days of Noakh p.1;
Who was Noakh? p.2;
Why is he critical to 21st. Century evangelists? P.3;
Grace in Tanakh p.4;
Why was the Flood necessary? P.4;
The building of the taybah (ark) p.7;
Salvation of households p.11;
Why is the Flood chronology in such detail? p.12;
The seven Noakhide Laws p.19;
The shameful episode of Kham (Ham) p.20;
Noakh in the Renewed Covenant p.21;
Summary of Types p.22;
References and credits p.24:
NOAKH
(Gen. 5:28-9:28)
As in the days…
In the passage in the 24th. Chapter of Matthew, the Master explains that “As the days of Noakh were, so will be the coming of the Son of Man.” (Matt. 24:37). So, what were the days of Noakh (Noah/Noe) like?
(i) “Tzillah (Tzil-ar) also gave birth to Tuval-Kayin (Too-val Kay-in), the forger of every cutting instrument of brass and iron. Tuval-Kayin’s sister was Na`amah (Nare-mar).” (Gen. 4:22). There was great progress in the use of metallurgy and technology.
(ii) “They did eat, they drank, they married wives, they were given in marriage, until the day that Noe (No-ay) entered into the ark, and the flood came, and destroyed them all.” (Luke 17:27 KJV). The pleasures of the flesh outweighed any spiritual influence. Likewise, the references to marriage in this passage seem to indicate that the sacrament of marriage had been replaced by a more secular form with total disregard to importance given to it by Yahuah.
(iii) “Lamekh (La-mekh) took two wives: the name of the one was `Adah (A-da), and the name of the other Tzillah.” (Gen. 4:19). This was in blatant contravention of the original economy Yahuah had for Mankind in that one man was to take only one woman as his wife, “Therefore a man will leave his father and his mother, and will join with his wife, and they will be one flesh.” (Gen. 2:24).
-1-
(iv) “It happened, when men began to multiply on the surface of the ground, and daughters were born to them,” (Gen. 6:1). The widespread sexual immorality caused a rapid increase in population. Although on the face of it, this was in obedience to Yahuah’s initial commandment to be fruitful, “Yahuah `Elohiym blessed them. God said to them, “Be fruitful, multiply, fill the earth, and subdue it…” (Gen. 1:28a), it is typical of the world’s system that it is not the act that is important, but more the motive behind the act. In this case, it waspurely the pursuit of pleasure.
(v) “Yahuah said, ‘Let the earth put forth grass, herbs yielding seed, and fruit trees bearing fruit after their kind… bring forth living creatures after their own kind… `Elohiym created man in His own image. In `Elohiym’s image He created him; male and female He created them.’” (Gen. 1:12a, 24a, 27). Yahuah `Elohim ordered Creation according to His divine will. Again, in direct rebellion, the pre-flood world was experimenting with genetic re-modelling. This is seen in the recent ‘creation’ of cybrids (human nucleus in animal cell) and chimeras (animal nucleus in human cell) (Johnson(2) p13; Johnson (3) p195).
(vi) “and did not spare the ancient world, but preserved Noakh with seven others, a preacher of righteousness, when He brought a flood on the world of the ungodly.” (2 Peter 2:5). Although Yahuah has raised up Evangelists to preach the Good News, the worldly desires caused them to ignore Yahuah’s warnings.
(vii) “Yahuah said to Noakh, ‘Come with all of your household into the taybah, for I have seen your righteousness before me in this generation.” (Gen. 7:1). “Abraham drew near, and said, ‘Will you consume the righteous with the wicked?’” (Gen. 18:23). In the days immediately prior to the Flood, Yahuah could not find anyone else who was righteous apart from Noakh. It may not necessarily be the conduct of the people that had dismayed Yahuah, but that there was a lack of Believers to carry out His work. It has been recently been remarked upon that there is a dearth of young prophets coming through and the current crop is getting old. This could also be true of teachers as both prophets and teachers need to have younger people to mentor and encourage. The role of both these groups of people is to explain the Scriptures and how to show how to apply them to everyday life. The moment that the Messiah returns in many respects does away with the need for prophets and teachers as Scripture makes plain what is to take place. Is this scarcity down to the imminent return of the Messiah and Yahuah will no longer have a need for them in the next generation?
Who was Noakh?
“Lehmekh lived one hundred eighty-two years, and became the father of a son,” (Gen. 5:28). It is usually asserted that Noakh was Lehmekh’s firstborn son. Hebrew tradition has it that Lehmekh (lamed-mem-khaf) alludes to Melech (mem-lamed-khaf) meaning king. Therefore, Hebrew listeners would associate Noakh as being the firstborn of the king (Danieli p.122). However, there is no scriptural indication that Noakh was the first-born.
“and he (Lamekh) named him Noakh, saying ‘This one will comfort us in our work and in the toil of our hands, because of the ground which Yahuah has cursed’” (Gen. 5:29). Noakh would bring about the reversal of the curse given to Adam by Yahuah, “To Adam He said, ‘…cursed is the ground for your sake. In toil you will eat of it all the days of your life…By the sweat of your face will you eat bread until you return to the ground…’” (Gen. 3:17-19). This curse came about by the attempt by Adam to cover or atone for the sin of
-2-
disobedience in eating of the fruit of the Tree of the Knowledge of Good and Evil, “Yahuah `Elohiym commanded the man, saying, ‘Of every tree of the garden you may freely eat: but of the Tree of the Knowledge of Good and Evil, you shall not eat of it: for in the day that you eat of it you will surely die.’” (Gen. 2:16, 17). The punishment handed down by Yahuah `Elohiym was in direct relation to the sin. Adam ignored the warning that, although Yahuah had graciously provided all the food for Adam, Adam had to go and use his own hands to provide food. Therefore, from then on, Mankind had to provide food for themselves by their own labours. (This will be more fully discussed when dealing with Gen. 8:4). Likewise, Adam attempted to cover their nakedness by using his own hands to make fig leaf clothes when only Yahuah could provide suitable coverings.
When parents gave a name to their child, it was usually in anticipation of the character or occupation of the child (Harris et al p.934). It was only later that parents tended to name children after close relatives, “It happened on the eighth day, that they came to circumcise the child; and they would have called him Zekharyah (Zekh-hair-ree-ar), after the name of the father. His mother answered, ‘Not so; but he will be called Yochanan (Ye-hoh-khan-an).’” (Luke 1:59, 60).
“When her days to be delivered were fulfilled, behold, there were twins in her womb. The first came out red all over, like a hairy garment. They named him Esav (Eh-sarv).” (Gen. 25:24, 25). The naming of the child may be due to some physiological aspect of the child.
“After that, his brother came out, and his hand had hold on Esav’s heel. He was named Ya`akov (Ya-a-kove). Yitzchak (Yit-khak) was sixty years old when she bore them.” (Gen. 25:26). The child could also be named after some psychological aspect.
Sometimes, under the influence of HaRuach, the parents prophetically name their child, “But when he thought about these things, behold, an angel of Yahuah appeared to him in a dream, saying, ‘Yosef (Yoh-safe), son of Dawid, do not be afraid to take to yourself Miryam (Mare-re-arm), your wife, for that which is conceived in her is of the Ruach HaQodesh. She shall bring forth a son. You shall call His name Yahusha (Yah is salvation), for it is He who shall save His people from their sins.’” (Matt. 1:20, 21).
It is my belief, that Lehmekh named his son Noakh prophetically.
נֹחַ #H5146 *1323b noakh rest or salvation from the root נוּחַ #H5117 *1323 nuwach spiritual rest,absence of trouble; ~1107-J(V) a place of quiet and rest form burdens, work or enemies. There are two types of rest cessation of labour (shabbat), “On the seventh day, Yahuah finished His work which He had made; and He rested from all His work which He made.”(Gen. 2:2) and entering into a state of victory or salvation, “for in six days Yahuah made heaven and earth, the sea, and all that is in them, and rested (nuwach) the seventh day therefore Yahuah blessed the day of Shabbat and made it set apart.” (Exod. 20:11). Noakh was named prophetically designating a temporary rest after his construction of the taybah that was a type of eternal rest found in Yahuah’s salvation through the Messiah Yahusha.
“which are a shadow of the things to come; but the body is the Messiah’s.” (Col. 2:17). Sha’ul is describing to the Colossian Assembly what is a ‘type’ (shadow). It is something or someone that points prophetically to a much more important event or person some time in
-3-
the future. The ‘antitype’ is the fulfilment of the prophetic type. Throughout Scripture the antitype is found in the reality (body) of the Messiah. If you asked most people on the streets, they may know of the person of Yahusha (known to them as Jesus), if only for the celebration of the pagan festival of Christmas. However, many more will know of the account of Noah’s [sic] Ark. Yahusha is no longer taught in schools, but most will have a lesson on the Ark. Evangelists, therefore, may benefit from using Noakh as a starting point for the Good News.
6:8 – “But Noakh found grace in the Yahuah’s eyes.” Grace is usually translated in modern versions as favour.
חֵן #H2580 *694a kh-ane grace favour; ~1175-H(M) from tent or camp, a place of refuge, compassion, mercy. Many commentators who have teach that Yahuah has replaced His people, Yisra`el with the Church, often state that there is no grace in Scripture until the Messiah Yahusha was crucified and replaced Torah with grace. This may be due to the effect of using some modern translations that use favour, not grace. These versions tend to be the thematic type, and rely upon the translators’ personal views rather than the literal meaning.
6:9 – “This is the history of the generations of Noakh. Noakh was a righteous man, blameless among the people of his time. Noakh walked with Yahuah `Elohiym.”
צַדִּיק #H6662 *1879c tsad-deek just, lawful; ~2658(b) straight. This is the same word Yesha’yahu used when describing the Suffering Servant (Isa. 53:11). This is reference to the condition of the inner man.
תָּמִים #H8549 *2522d ta-meem perfect, whole, complete entire. This is the same word used when describing the condition of the animals selected for sacrifice being without spot or blemish, “Your lamb shall be without blemish, a male a year old. You shall take it from the sheep, or from the goats:” (Exod. 12:5). This in turn was a type of the Messiah, “but with precious blood, as of a lamb without spot, the blood of the Messiah;” (1 Pt. 1:19). This is reference to the outer-man.
Rabbinic tradition states that Noakh was the most righteous in all ten generations, based upon the last sentence in Hebrew contains ten words staring and ending with Noakh. He was considered as being a preacher of righteousness (cf 2 Pt. 2:5), building up the taybah (Kingdom of Yahuah). Although he was ridiculed for his preaching in word and deed, ultimately, he (and his family) would be saved and the mockers were not (Danielli p. 135).
6:10 – “Noakh became the father of three sons: Shem, Kham, and Yefet.”
שֵׁם #H8035 sh-ame from #H8034 sh-ame *2405 name, conspicuous position alluding to #H8864 heaven: ~1473-A(N) sky.
חָם #H2526 kh-am from #H2525 kh-arm *677b warm alluding to #H2552 kha-mame) to inflame oneself or result of the sun’s effect. Note that this was before the Dispersion.
יֶפֶת #H3315 Yeh-feth from #H6601 par-far *1853 opened, expansion, enlarge morally.
This refers to Noakh having at least three sons and possibly daughters as well. Nevertheless, it was only these named sons and their wives that were saved, along with Noakh and his wife.
-4-
Why was the Flood necessary?
Fruchtenbaum, shows a chiastic structure (passage symmetry) from Gen. 6:11-8:22 (Fruchtenbaum p. 152):
A – 6:11-13
B – 6:14-22
C – 7:1-9
D – 7:10-16
E – 7:17-24
F – 8:1a
E` – 8:1b-5
D` – 8:6-14
C` – 8:15-19
B` – 8:20
A` – 8:21-22
6:11, 12 – “The earth was corrupt before Yahuah `Elohiym, and the earth was filled with violence. Yahuah `Elohiym saw the earth, and saw that it was corrupt, for all flesh had corrupted their way on the earth.” Not only was Mankind part of the deterioration of Creation, but all things had been corrupted.HaSatan’s system to corrupt Mankind and negate Yahuah’s promise to Khavah of her seed defeating haSatan was almost accomplished. Yahuah saved all of Noakh’s family because of the righteousness of one man when Noakh obeyed Yahuah building the taybah and taking all his family into the taybah.
אֶרֶץ #H776 e-rets earth, land and/or its people.
שָׁחַת #H7843 *2370 shak-kherth corrupt, destroy, ruin, decay, perverted. Here, the land and all living animals were subjected to corruption and Creation had been perverted from perfection, “Yahuah `Elohiym saw everything that He had made, and, behold, it was very good.” (Gen. 1:31). It states that the earth itself was acting as a destroyer. This can mean that there was an increase in deadly earthquakes, volcanic eruptions, droughts, storms and localised flooding. This is very similar to what is happening in the 21st. Century, attributed incorrectly to Climate Change.
חָמָס #H2555 *678a kha-mars violence, cruelty, injustice, extreme wickedness; ~2172-V violent shaking, cruelty, injustice, unrighteous. It appears that after all that was going on, it was the violence, the sins attributed to cunning and malice, which caused judgement to fall (FFOZ Vol.1 quoting Leibowitz). Due to the global nature of the Flood, it would seem that all of Creation was subjected to the coming judgement. It has been claimed that marine life-forms escaped from this. However, the mass of freshwater/saltwater mixtures entering the seas, sub-oceanic earthquakes and volcanoes, and land run-off debris would have killed off most of these. Also, the deposition of marine life found in fossil records would indicate otherwise (Westacott & Ashton).
This violence was not the sort related to an end state, such as a mugging. It was violence for the sake of and the goal of itself; wanton wickedness.
-5-
“Yahuah, how long will I cry, and you will not hear? I cry out to you ‘Violence!’ (kha-mars) and will you not save? Why do you show me iniquity, and look at perversity? For destruction and violence are before me. There is strife, and contention rises up. Therefore, the law is paralyzed, and justice never goes forth; for the wicked surround the righteous; therefore, justice goes forth perverted.” (Hab. 1:2-4). In the prophecy of Havakkuk, Yahuah shows him a time of utter disregard to Torah. Instead of unity, there was strife; instead of mutual respect, tolerance and community there was a state everyone looking out for their own ends; instead of love, worship and obedience to Yahuah there was evil and rebellion.
Sounds familiar?
The prophet is shown the condition of the Yehudi and sees that Torah has become ineffectual. Why was Torah given? Sha`ul tells us that
(i) “For the wrath of Yahuah is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, because that which is known of Yahuah is revealed in them, for Yahuah revealed it to them. For the invisible things of Him since the creation of the world are clearly seen, being perceived through the things that are made, even His everlasting power and divinity; that they may be without excuse. Because, knowing Yahuah, they did not glorify Him as Yahuah, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened.” (Rom. 1:18-21). Through Yahuah’s grace and mercy Torah was given that Man may know the invisible attributes of Yahuah and His wrath towards evil-doers.
(ii) “For as many as are of the works of the law are under a curse. For it is written, ‘Cursed is everyone who does not continue in all things that are written in the book of the law, to do them.’ Now that no man is justified by the law before Yahuah is evident, for, ‘The righteous will live by faith.’” (Gal. 3:10, 11, 19-24 cf Hab. 2:4). Man can never become righteous by his own efforts.
Thus, in revealing this, if a person or nation wilfully ignores and rebels against Torah, Yahuah hardens their hearts so that repentance is no longer possible. Therefore, Yahuah’s long-suffering has to give way to His righteousness. When, as a result of a person’s heart becoming hardened, chastisement is no longer possible, so judgement must fall. Chastisement is a result of Yahuah’s love and constant working to bring wayward Man back to Himself. If Man chooses to ignore these warnings, Yahuah stops working to bring Man back, but to bring about destruction, “Yahuah `Elohiym saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.” (Gen. 6:5).
Yahuah’s covenantal (Adamic) people rebelled and judgement fell (Flood). Yahuah’s covenantal (Moshaic) people rebelled and judgement fell (Bavel exile – Hab. 1:6-1; Jer. 2:7-13).
6:13 – “Yahuah said to Noakh, ‘The end of all flesh has come before me, for the earth is filled with violence through them. Behold, I will destroy them with the earth.’” The judgement has been determined. Compare the account of Abraham/S`dom and Yonah/Ninerva. If a person, city or nation should repent, Yahuah is willing to stay punishment. Failure to do so results in the proclaimed judgement being carried out. The addition of the word ‘them’ infers the promise that Noakh would be spared.
-6-
Enough is enough! Although one of the attributes of Yahuah `Elohiym is His long-suffering towards man, there was a limit and man had now over-reached that limit. (Morris). Thus the 120 year countdown began.
The building of the taybah
6:14 – “Make thee an taybah of gopher wood; rooms shalt thou make in the ark, and shalt pitch (1) it within and without with pitch (2)” (KJV).
תֵּבָה #H8392 *2492 tay-bah huge, rectangular box-shaped vessel (this should raise a warning when using Strong’s translations to form doctrine, as it emphasises the taybah, not the box;) ~1028 A(i) an empty container waiting to be filled. The only other time this word is used in the Tanakh is to describe the vessel that Moshe’s mother used to put Moshe into on the Nile, “When she could no longer hide him, she took a papyrus basket (taybah) for him, and coated it with tar (1) and with kofer (2). She put the child in it, and laid it in the reeds by the river’s bank.” (Exod. 2:3). Moshe’s taybah was probably constructed of reeds or willow switches woven together and coated externally with tar (slime, asphalt or bitumen) and internally with pitch.
The taybah is a load-word from Egyptian that shows Moses influence in redacting Genesis. It can also refer to birds’ nests or reeds (Harris et al *374 p. 171). The wading birds of the Nile would have made their nests amongst the reeds, similar to the position Par`oh’s daughter found Moses’s taybah (cf Exod, 2:3, 5).
The taybah is the means whereby the righteous (Noakh and his family) have escaped the wrath of Yahuah. Therefore, this is a type of the Kingdom of Yahuah. The word תֵּבָה #H8392 *2492 tay-bah is used in preference to taybah. This is because of the image taybah brings to mind. This derives from the Roman Catholic art of the Middle Ages that so often depicts biblical scenes in a Middle Age, western European character. Below are several descriptions of the taybah that may conflict with the traditional view of the taybah.
The use of the word box is more accurately portrayed by the sort of vessel seen in ancient Egyptian paintings and models that show a box on a floating raft of reeds or Mesopotamian images of a wicker boat.
גֹּפֶר #H1613 *374 go-fare the actual material is unknown. However, several theories have arisen with the wood being a resinous timber such as pine or cypress; a solid wooden frame-work in-filled with reeds (Harris et. al.) or completely constructed of reeds as seen in Egyptian hieroglyphics. The frame-work is the foundation that ultimately divides the righteous from the wicked. This wooden frame is a type of the Cross upon which atonement was secured. Whatever the material, some form of coating or caulking material would have had to be used to prevent ingress of water.
כָּפַר #H3722 ka-fare *1023, *1024 to cover, purge, make atonement for; ~2283-V appease, mercy. The first use of the word ‘pitch’ (1) above is the same word that is used throughout Vayikra (Leviticus) and B’midmar (Numbers) when talking of the Temple sacrifices. All these point to the sacrifice of the Messiah and its result.
כֹּפֶר #H3724 ko-fare *1025b bitumen, ransom, to atone by offering a substitute; ~2283(g) ransom. In Hebrew these two words are spelt identically. It is only when later (Masoretic) vowels were added that the words were pronounced differently. The verse above would be more accurately translated ‘…and cover it inside and out with a cover.’
-7-
When comparing the Hebrew words
גֹּפֶר #H1613 *374 go-fare with כֹּפֶר #H3724 ko-fare and כָּפַר #H3722 ka-fare there is a very close resemblance. This may be intentional so as to draw out the type, or it may be accidental mis-coping where gimmel-fey-resh was used instead of kaph-fey-resh. Instead of it trying to describe a particular species of wood, it may have meant just to describe a material that had been covered.
The external covering was there to keep out the water from the vessel. Water is a type of Yahuah’s wrath. Therefore, the external covering protects against the wrath of Yahuah.This is a type of salvation where the blood is applied to the cross for the forgiveness of sins. The internal covering is when the blood is applied after salvation. This again is for the forgiveness of sins but after salvation and for the healing of Believers. In the expression ‘Between the devil and the deep blue sea’ is very apt here. In nautical terms, the ‘devil’ was a seam between the ship’s hull’s timbers. To be between the devil and the sea meant to have to decide upon one or other dangerous course of action. Here, the caulking or covering keeps the righteous safe from haSatan and Yahuah’s wrath.
“Everyone therefore who confesses me before men, him I will confess before my Father who is in Heaven, But whoever denies me before men, him I will also deny before my Father who is in Heaven.” (Matt. 10:32, 33). In the Aramaic text, the word deny is כָּפַר #H3722 ka-fare has the dual meaning of to deny but also to cover or atone. Hence the commandment to deny or afflict oneself on Yom HaKippurim, “However on the tenth day of this seventh month is Yom Kippurim: it shall be a holy convocation to you, and you shall afflict yourselves; and you shall offer an offering made by fire to Yahuah.” (Lev. 23:27). It is not a cover in the sense of a carpet covering a floor but in the sense of paint covering a wall or a disguise covering a face. Its intention is to distort the appearance or characteristic of the original and thus indicates a cancellation or mis-representation of the original or over-writing a document to change its meaning (Wadge quoting The Complete Word Dictionary p.296 #248).
“Your covenant with death shall be annulled (kaphar),and your agreement with She`ol shall not stand, when the overflowing scourge shall pass through, then you shall be trodden down by it.” (Isa. 28:18). Therefore, it can be seen the Blood of the Lamb, in covering sin both cancels it out and denies its power to bring death (cf 1 Cor. 15:56).
It can also be said that גֹּפֶר go-fare can be traced to an ancient Hebrew word gimmel-fey-resh meaning to lift up the Man who speaks (Chartrand p. 71), in effect the taybah giving glory to Yahuah.
עֵץ #H6086 `atz wood *1670a wood, stalks, sticks. Although generally considered as wood, it can also mean stalks (as in cut reeds) or sticks (as in cut willow branches).
It cannot be stressed enough that it is not the material that saved Noakh and his family from the waters of judgement, but the covering. That is, it is not the Cross that saves people from the wrath of Yahuah, but the shed Blood of the Lamb. The Cross is the means by which the Blood is made efficacious.
-8-
“In my Father’s house are many mansions (rooms). If it were not so, I would have told you. I am going to prepare a place for you.” (John 14:2).
μονή #G3438 mo-nay room, a staying, abiding, dwelling or abode.
קֵן #H7064 kane chamber, dwelling, room; ~1428-A(N) a bird’s nest or animal stall. The use of rooms by the Master in referring to the eternal abode of Believers may have suggested to His listeners the account of Noakh, the taybah and ultimate salvation of the righteous.
6:15 – “This is how you shall make it. The length of the taybah will be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits.” It is unfortunate that some Bible translations state these dimensions in modern terms as it is not possible to determine exactly the length of the taybah cubit. There are several known cubits used in the ancient world varying from the Hebrew Short Cubit of 17.5” (44.5cm) to the Egyptian Long Cubit of 20.6” (52.3cm) (www.worldwideflood.com ). A comparison in the dimensions is given in the Table 1 below. Only the wilderness Tabernacle and Yechezk`el’s Temple are such exact details of construction given.
A further comparison between the taybah and R.M.S. Lusitania (www.rmslusitania.info) is given in Table 2.
Table 1
| Unit | Length | Beam | Depth |
| Hebrew Short | 437.5 ft | 73.0 ft | 43.75 ft |
| Hebrew Short | 133.5 m | 22.25 m | 13.35 m |
| Egyptian Long | 515.0 ft | 85.6 ft | 51.5 ft |
| Egyptian Long | 157.0 m | 26.2 m | 15.7 m |
Table 2
| Lusitania | 760 ft | 87.5 ft | 60.4 ft |
| Lusitania | 231.5 m | 26.7 m | 18.4 m |
However, research has proven that the dimensional ratio L:B:D of 30:5:3 produces the best compromise of stability, seakindliness, strength, cargo capacity and survivability (www.answeringenesis; www.worldwideflood.com). In the comparison above between the taybah and R.M.S. Lusitania there is a similar B:D ratio. The length of the Cunard liner is proportionally much greater but this is due to the stronger materials of construction and the need for speed.
If the taybah was in the (commonly acknowledged) shape of a barge and given the dimensions in Table 1 the taybah’s capacity would have been between 39600 and 64600 cubic metres (13984 to 22813 gross tonnage). The Lusitania would have been 89340 cubic metres (31550 gross tonnage).
This is based all upon the assumption that the taybah was built according to Medieval paintings. However, if the box was of these dimensions, the floating raft would have been larger. It may well have been that the taybah was a simple rectangular box structure, sitting on a large raft. This would have been very stable in most sea conditions, as there was no method of propulsion or steerage apart from substantial windage effect, that would require a more conventional ship shape.
-9-
6:16 – “You shall make a roof in the taybah, and to a cubit shall you finish it upward. You shall set the door of the taybah in the side of it. You shall make it with lower, second, and third levels.”
צֹהַר #H6672tsoh-hair *1883a midday, blessings *1883b roof. This is probably a skylight-like aperture made a cubit below the apex of the roof. However, the meaning is unclear and may have referred to a casement running around the eaves of the roof for most of the vessel. With the darkness of judgement and all the chaos that was happening outside of the taybah, the only light and fresh air would come from this aperture. For the blessing and refreshing, Noakh and his family had to look up to the sky. This comes from the root
צָהַר #H6671 *1883d tsa-hair to make anointing oil. The window let in Light that was anointed by Yahuah.
The three levels within the taybah may correspond to the three traditional heavens.
פֶּתַח #H6607 peh-thakh opening, door, gateway. This one and only door would be located at the upper (of three) decks and included a ramp of some form. The Septuagint (LXX) translation into Greek used θύρα thoo-ra. This is the same word #G2374 used in the Greek translations of the Renewed Covenant by the Master, “I am the door. If anyone enters in by me, he will be saved, and will go in and go out, and will find pasture.” (John 10:9). In this passage of the Parable of the Good Shepherd, the Master likens the pasture to the Kingdom of Yahuah and that the one and only way into the Kingdom was by Him.
The door would have needed to be at the upper levels to allow for the draft that would occur when fully afloat.
6:17 – “I, even, I do bring the flood of waters on this earth, to destroy all flesh having the breath of life from under the sky. Everything that is in the earth will die.” Yahuah has seen that the earth, His Creation, has been perverted and His Creation has turned away from Him. Therefore, it is He that brings judgement upon the earth and its inhabitants. This judgement has been pronounced and the punishment certain.
הַמַּבּוּל #H3999 ha-ma-bool the Flood. This word is only ever used to describe this event as is κατακλυσμός #G2627 kat-ak-loose-mas flood. In using the definite article distinguishes this event apart from all other floods.
6:18 – “But I will establish my covenant with you. You shall come into the taybah, you, your sons, your wife, and your sons’ wives with you.” (See also 7:6 below). Here, the term covenant is ambiguous. It may be a specific promise to Noakh to protect him and his family from the coming judgement with a separate covenant made to all Mankind and Creation, “As for me, behold, I establish my covenant with you, and with your offspring after you, and with every living creature that is with you…” (Gen. 9:9, 10a) (Hertz). It may also mean that this is the covenant made to all Mankind through Adam prior to his sin and is re-affirmed in Gen. 9:9 (Skinner).
6:20 – “Of the birds after their kind, of the cattle after their kind, of every creeping thing of the ground after its kind, two of every sort shall come to you, to keep them alive.” Three different classes of creatures are mentioned here, but later will be more clearly defined (cf Gen. 7:8, 9; 7:14).
“…every sort shall come to you…” Yahuah summons all the creatures to Noakh.
-10-
Salvation of households
7:1 – “Yahuah said to Noakh, ‘Come with all of your household into the taybah, for I have seen your righteousness before me in this generation’”. I believe that this verse defines what version of the Bible should be used. In general, the literal translations have Yahuah commanding Noakh and his family to ‘come’ into the taybah. In the thematic translations Yahuah commands Noakh to ‘go’ into the taybah. Some translations are ambiguous in having ‘enter’. There is nowhere in the Bible that Yahuah commands Man to go away from Him into salvation. Everywhere, Yahuah invites them to join Him in His Kingdom.
It is important to note the difference between a type and a prophecy. A type is but a shadow or indication of soe greater truth. Not every detail has to be fulfilled. A prophecy, on the other hand, is fulfilled in every minute detail.
This verse poses a problem to me in that it is commonly understood that it was only Noakh that was righteous. This verse would therefore mean that Noakh’s family was saved because of his righteousness. This would be contrary to faith in the Messiah (John 3:16; 10:9). The following scenarios are stated for consideration:
(i) That Yahuah was referring to each family member as being righteousness and was saved by their own faith. However, we are not told of their righteousness. On the contrary, Scripture tells of the unrighteousness of Noakh’s son, “Kham, the father of Kana`an, saw the nakedness of his father, and told his two brothers outside.” (Gen. 9:22).
(ii) That Yahuah used Noakh as a type of the Messiah and that the family’s faith and obedience to Noakh as head of the family (type of the Messiah) was counted as their individual righteousness.
(iia) “Speak to all the congregation of Yisra`el, saying, ‘On the tenth day of this month, they shall take to them every man a lamb, according to their fathers’ houses, a lamb for a household;’” (Exod. 12:3).
(iib) “Rachav said, ‘Now therefore, please swear to me by Yahuah, since I have dealt kindly with you, that you also will deal kindly with my father’s house, and give me a true token; and that you will save alive my father, and my mother, and my brothers, and my sisters, and all that they have, and will deliver our lives from death.” (Josh. 2:12, 13).
(iic) “‘Sirs, what must I(Thyatirian gaoler) do to be saved?’ They (Sha`ul and Silas) said, ‘Believe in the Master Yahusha the Messiah, and you will be saved, you and your household.’” (Acts 16:30b, 31).
From the accounts of Noakh, the first Pesakh, Rachav and the Thyatirian gaoler, it would appear that all the household were saved because of the faith of one of its members. Nevertheless, the taybah is only a type and the salvation of unrighteous people cannot be proven by this account.
7:2, 3 – “You shall take seven pairs of every clean animal with you, the male and his female. Of the animals that are not clean, take two, the male and his female. Also, of the birds of the sky, seven and seven, male and female, to keep seed alive on the surface of all the land.”
-11-
טָהוֹר #H2889 * 792d ta-hore pure, clean. When Moshe redacted B’resheet/Genesis under inspiration of the Spirit of Yahuah he may have classed clean and unclean after the revelation of Lev. 11:1-47. However, since the first death of an animal in Gan Eden to atone for Adam’s sin, I believe that Adam and future generations knew what animals were acceptable for sacrifice. Noakh knew what the significance was between clean and unclean as he had to take on board the relevant numbers of the different animals. In his essay Geological Evidence for Creation, Snelling writes that the number of animals required would not be that of every creature but of every kind that would go on to diversify as known today (Westacott & Ashton).
One of the major objections to the Noakh narrative is the period Man and beasts were locked up together. Many consider that the lions, tigers, bears and wolves etc, would have attacked and eaten the other inhabitants. This does not take into account that all creatures (including Man) were herbivorous until the dispersion after the taybah was re-opened.
Another factor, if all were herbivorous, is the amount of fodder (and mucking-out) that would have been required to sustain the inhabitants. It may be possible that Yahuah caused a deep sleep (hibernation) to fall upon all the inhabitants, man and beast. The entrance to the taybah can be seen as the ‘sleep unto death’, “Therefore He says, ‘Awake, you who sleep, and arise from the dead, and the Messiah will shine on you.’” (Eph. 5:14 cf. John 11:1-45) and the taybah’s awakening unto a renewed world, as our resurrection. All burst out into halleluYah’s the moment eyes are opened upon Yahuah and the Lamb. This would require only a minimum of food to be stored.
Isa. 11:6 – “The wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fattened calf together; and a little child shall lead them.” This passage in Yesha’yahu is often quoted as referring to the Millennial Kingdom of Yahuah. This is also a picture of what it would have been like inside the taybah. Up until the dispersion after the flood had subsided, all animals (including Man), were herbivorous and would have grazed together.
7:4 – “In seven days, I will cause it to rain on the earth for forty days and forty nights. Every living thing that I have made, I will destroy from the surface of the ground.” Noakh, his family and all the creatures were safely within the taybah for seven days before the deluge began. This may be the first record of a family ‘sitting shibah’, that is a seven-day mourning period immediately after the death of a very close relative. Once Yahuah had closed the door to the taybah, it was the death sentence of all those left outside, many would have belonged to Noakh’s immediate but unrighteous family, mothers, brothers, sisters, children and possibly grandchildren.
Many consider that the shutting of the taybah door by Yahuah was a type of the Snatching Away, whereby the righteous are taken into the Kingdom of `Elohiym. Then there was a seven-day period between the door closing and the Flood beginning. The Flood is a type of the judgement Terrible Day of the Wrath of `Elohiym. Therefore, this seven-day period, between the Snatching Away and the Day of Wrath would be a type of three and a half years of so-called peace up to the Abomination of Desolation and from then until the Return of the Messiah and Judgement.
-12-
When people around the taybah would realise their mistake in rejecting Yahuah’s salvation through Noakh and the taybah. Many would have repented and cried out to Yahuah for help, but the moment of salvation had passed them by. It is these last-minute Believers that would end up in Abraham’s Bosomand were released when the Messiah went down to She`ol “Because the Messiah also suffered for sins once, the righteous for the unrighteous, that He might bring you to `Eloakh; being put to death in the flesh, but made alive in the spirit; in which He also went and preached to the spirits in prison, who before were disobedient, when `Eloakh waited patiently in the days of Noakh, while the taybah was being built. In it, few, that is, eight souls, were saved through water.” (1 Pt. 3:18-20). These were seen immediately after the Crucifixion, “The tombs were opened, and many bodies of the holy ones who had fallen asleep were raised; and coming out of the tombs after his resurrection, they entered into the holy city and appeared to many.” (Matt. 27:52, 53).
This would be reflected in that End Time period immediately after the Snatching Away, when many people would come to faith, realising all that Scripture had said is coming to pass. Unfortunately, these Tribulation Saints would have to endure the time of Ya`akob’s Trouble.
Chronology of the Flood
7:6 – “Noakh was six hundred years old when the flood of waters came on the earth.” In the Genealogy of Adam (Gen. 5:1-32) several facts arise concerning Noakh:
(i) That he was the first of the pre-flood Patriarchs born after the death of Adam (Hertz).
(ii) That he was considerably older when his first child was born; 503 years old with the next oldest being Metushelach who was 187 years old.
(iii) That he was the only pre-Flood Patriarch with more than one son named.
(iv) That his father, Lehmekh died 5 years before the Flood.
(v) That he was alive when Bavel was started (Table 3 below).
Further, to be noted:
(vi) That he was the first to cultivate plants (vines) as opposed to planter/reaper/gatherer (v9:20).
(vi) That he is the first person recorded to be drunk, either from the accidental fermentation in his stomach of the grape juice, or the intentional production of wine.
7:7 – Year 600: Month 2: Day 10 Year 600: Month 8: Day 10
The Jewish (secular) New Year commemorated the birth of Adam and is the starting point of dates until the giving of the religious New Year. A new calendar was instigated by Yahuah, “Yahuah spoke to Moshe and Aharon in the land of Mitzrayim, saying, ‘This month shall be to you the beginning of months. It shall be the first month of the year to you.’” (Exod. 12:1, 2). The date references are for the age of Noakh showing the secular calendar first followed by the Biblical calendar. In this study, Biblical dates have been calculated and when reference is made to the Biblical year may be within counting error of a day or so. The use of Mo`edim would suggest that the calculations may be slightly out. The accuracy of the transposed dates into the biblical calendar may vary depending upon the calculation of a biblical (lunar) month of 28 days and the addition of a thirteenth ‘balance’ month.
-13-
Calculations may also be out due to the counting of days. For instance, the day noted as the completion of a passage may also be counted as the beginning of the next passage simultaneously. This is best described in the counting of the one hundred and fifty days of Gen. 7:24 and 8:3. Therefore, given this discrepancy, the biblical date would be according to Yahuah’s mo`edim. There is also the difficulty in the Flood narrative in that the narrator tends to go back over events and not follow a strict chronological account (cf Gen. 7:7 and 7:16).
“Noakh went into the taybah with his sons, his wife, and his sons’ wives, because of the waters of the flood.” בֵּן #H1121 bane son, any male descendent, group of children both male and female. There is no mention of any grandchildren of Noakh until Yahuah’s command of Gen. 9:1.Although the reference to sons could have included grandchildren, the context renders this unlikely. This is confirmed in, “…when Yahuah waited patiently in the days of Noakh, while the taybah was being built. In a few, that is, eight souls, were saved through water.” (1 Pt. 3:20).
7:11 – Year 600: Month 2: Day 17 Year 600: Month 8: Day 17
“In the six hundredth year of Noakh’s life, in the second month, on the seventeenth day of the month, on the same day all the fountains of the great deep were burst open, and the sky’s windows were opened.” The accuracy of the dating lends credence to the veracity of the Flood account (Henry p.35). It also is a means of indicating mo`edim. The verbs used are all in the Perfect Tense. That is, these were a one-off occurrence that was completed.
Snelling describes a theory of global tectonics as being Yahuah’s way of using the earth to bring about His judgement for corrupting the earth (Westacott & Ashton).
7:12 – Year 600: Month 3: Day 26 Year 600: Month 10: Day 26
“The rain was on the earth forty days and forty nights.” However, although the commencement of the upwelling of water and the down-pouring of rain were completed acts, the rain continued for a length of time. This would relate to the Hanukkah Day 3. The four candles traditionally represent ‘dedicated to love `ahavah – help to fill the world with love (machar.org).
7:16 – “Those who went in, went in male and female of all flesh, as Yahuah `Elohiym commanded him; and Yahuah shut him in.” After Noakh’s absolute obedience, Yahuah completed the act of salvation by closing the door so that nothing could enter and the waters were kept at bay: all that could be done was done.
“To the messenger of the assembly in Philadelphia write: ‘He who is set apart, He who is true, He who has the key of Dawid, He who opens and no one can shut, and who shuts and no one opens, says these things; Because you kept my command to endure, I also will keep you from the hour of testing, which is to come on the whole world, to test those who dwell on the earth.’” (Rev. 3:7, 10). Only Yahuah can open the door of salvation through His Son, who is the Door. The door of the taybah was open to all but only Noakh and his family responded positively. It is only Yahuah who shuts the door to all those who have rejected His offer of salvation through His Son. Like Noakh and the Believers in Philadelphia, Yahuah will preserve all those who have put their trust in His Son.
-14-
Salvation is a sovereign act. The door to the Kingdom of `Eloakh is open to everyone, without exception. However, the great majority, as in Noakh’s day, refused Yahuah’s offer through His Son. The decision to finally withdraw the offer, is Yahuah’s, based upon nothing but His sovereign will.
It must be noted here, that Noakh entered the taybah, it was only due to his faith in Yahuah `Elohiym and his obedience in building the taybah for, “What good is it, my brothers, if a man says he has faith, but has no works? Can that faith save him?… You see that faith worked together with his works, and by works faith was perfected;” (James 2:14, 22). Once built and provisioned, Noakh again trusted Yahuah by entering the taybah. However, the sealing up of the door was an act carried to completion by Yahuah of which, Noakh had no part.
“One said to Him, ‘Master, are they few who are saved?’ He said to them, ‘Strive to enter in by the narrow door, for many, I tell you, will seek to enter in, and will not be able. When once the master of the house has risen up, and has shut the door, and you begin to stand outside, and to knock at the door, saying, ‘Master, Master, open to us!’ then he will answer and tell you, ‘I do not know you or where you come from.’” (Luke 13:23-25). It must have been a terrible experience for Noakh and his family, knowing that the multitudes of people, including many close relatives, clambering to get into the taybah were soon to die.
“While they were away to buy, the Bridegroom came, and those who were ready went in with Him to the marriage feast, and the door was shut.” (Matt. 25:10); “When Yahusha therefore had received the vinegar, He said, ‘It is finished.’ He bowed His head, and gave up His spirit.” (John 19:30). Although Yahuah is long-suffering and is not willing that any should die, His patience is not unlimited. Yahuah has set a time limit on individuals, nations and the earth. Once this limit has been reached, it is final.
7:17, 18 – “The flood was forty days on the earth. The waters increased, and lifted up the taybah, and it was lifted up above the earth. The waters prevailed and increased greatly on the earth; and the taybah floated on the surface of the waters.” This alludes to the lifting up of the copper serpent, “Moshe made a serpent of copper, and set it on the standard: and it happened, that if a serpent had bitten any man, when he looked up to the serpent of copper, he lived.” (Num. 21:9) and ultimately of the Master’s crucifixion, “As Moshe lifted up the serpent in the wilderness, even so must the Son of Man be lifted up,” (John 3:14). Although sin seems to have overcome the world, those in the Messiah are kept safe (rescued, saved) from the judgement and subsequent wrath to be visited upon the unrepentant world.
The waters of judgement was the means by which Yahuah brought punishment upon Man and by which the taybah was lifted up (cf Exod. 14:21-31). So too, the Cross was both the punishment upon Man and the means by which Man could be saved.
The waters are typical of chaos and destruction. This was probably what the prophet had imagined when HaRuakh led him to write, “Look among the nations, watch, and wonder marvellously; for I am working a work in your days, which you will not believe though it is told you. For, behold, I raise up the Kasdim, that bitter and hasty nation, that march through the breadth of the earth, to possess dwelling places that are not theirs. They are feared and dreaded. Their judgment and their dignity proceed from themselves.” (Hab. 1:5-7). When the Kasdim (Chaldeans) swept through the nations, it was like an inexorable tsunami bringing Yahuah’s judgement upon a sinful world. All but a very few shall escape.
There is no indication that the Flood was a violent event. Rather, it is again the imagery of Renaissance paintings and subsequent images that show this as a period of violent storms with lightning flashes.
-15-
7:19 – “The waters prevailed exceedingly on the earth. All the high mountains that were under the whole sky were covered.”
מְאֹד מְאֹד #H3966 meh-ode exceedingly. Here, the Hebrew text has מְאֹד meh-ode repeated, indicating a massive superlative.
This verse counters the argument that the Flood was only a localised event, in that every mountain under the sky was covered by the waters.
7:20 – “The waters prevailed fifteen cubits upward, and the mountains were covered.” Atheists cite this in order to refute the historical accuracy of a global flood. Taking into account Mt. Everest’s current height (8850m) and the estimated annual rate of increase in height (4mm), Mt. Everest would have been approximately 8830m during the Flood. The waters would have had to been 7m (15 cubits) higher than this globally. Snelling counters this with his global tectonic theory. If all the earth was relatively flat, then there would be sufficient water in the ocean basins to accomplish this. Mt. Everest was only created by the upheaval due to the tectonic plates of Africa and Asia colliding and was rapidly thrust up to somewhere near its current height. Although the Biblical account does not describe stormy conditions (that are typical of the common interpretation of events), Snelling’s theory would give rise to catastrophic changes on the earth. Mountain ranges and submarine ridges were formed in a very short time with corresponding tidal surges (tsunamis) of 20m high waves moving at velocities of 15-30m/s across the continental land masses.
However, this may be a record of the depth of water under the taybah necessary for it to clear any mountains in its path, ensuring the taybah arrived at Yahuah’s designated destination.
“The hangings for the one side of the gate shall be fifteen cubits; their pillars three, and their sockets three.” (Exod. 27:14). The curtains of the Tabernacle symbolically separated the righteous (those allowed access to the court) from the unrighteous. Those who have been justified were in the taybah separated by fifteen cubits of water from those falling under judgement.
“Yahuah `Elohiym said, ‘Let the waters under the sky be gathered together to one place, and let the dry (land) appear,’ and it was so.” (Gen. 1:9). On day three of Creation, Yahuah `Elohiym caused the land to be formed. This would seem to indicate that either the land encompassed all the seas (one big lake), or that one huge sea surrounded a single land mass (one big island).
“To `Eh-vair were born two sons. The name of the first was Pel-egg, for in his days was the earth divided (pa-laig). His brother’s name was Yoke-tarn.” (Gen. 10:25).
ץאֶרֶ #H776 e-rets is translated over 2200 times in KJV as land or earth. Whilst it also became to mean nations or the people habiting a land, from a Biblical point of view, it should be rendered land or earth. “These are the families of the sons of Noakh, after their generations, in their nations. Of these were the nations [םהַגּוֹיִ֛ hagoyim] divided in the earth after the flood.” (Gen. 10:32). The word for the human inhabitants in this verse is referred to as םהַגּוֹיִ֛ #H1471e ha-goy-im and not ץאֶרֶ #H776 e-rets. Therefore, it is unlikely that Peleg was so named because, as some commentators have remarked, Yahuah `Elohiym caused the people to be scattered after the Bavel incident.
It is much more likely that the reference is to the single land mass that started to separate at the beginning of the Flood and came to rest (a hundred and one years after the Flood) approximately to what is known today. Although science may agree with the concept of a single land mass (Pangaea) surrounded by a single mass of water, the Biblical time scale of 101 years does not tally with scientific time scale of 200 million years (history.howstuffworks.com).
-16-
8:1 – “`Elohiym remembered Noakh, all the animals, and all the cattle that were with him in the taybah; and `Elohiym made a wind to pass over the earth. The waters subsided.”
זָכַר #H2142 za-khair remembered; *551 to pay attention to; ~2121(V) memorial, to recall or act upon a past event; to pass down to the next generation. Yahuah did not forget Noakh and then suddenly remember him. Yahuah always paid close attention to what Noakh was doing, and because of the complete obedience of Noakh, caused the wind to blow over the earth. Noakh and his family were then able to pass the details of the Flood down to subsequent generations.
8:3- Year 600: Month 7: Day 20 Year 600: Month 1: Day 20
“The waters receded from off the earth continually. After the end of one hundred and fifty days the waters decreased.” The exact dating of the start and finish of the one hundred and fifty days is problematic as no definitive dates are mentioned. It may refer to the date the deluge commenced or the date when the waters stopped and the taybah floated. The completion of the one hundred and fifty days may refer to the waters receding; the first sight of land, the taybah grounding, or dry land appearing.
8:4 – Year 600: Month 7: Day 17 Year 600: Month 1: Day 17
“The taybah rested in the seventh month, on the seventeenth day of the month, on the mountains of Ararat.” טאֲרָרָ #H780 air-a-rat (according to Strong)curse reversed. The Master was crucified on Pesakh (Month 1: Day 14).
“In the first month, on the fourteenth day of the month in the evening, is Yahuah’s Pesakh.” (Lev. 23:1). “For as Yonah was three days and three nights in the belly of the fish, so will the Son of Man be three days and three nights in the heart of the earth.” (Matt. 12:40). Three days (and three nights) after His death, the Messiah was raised from the tomb. This day also coincided with the waving of the First Fruits (Lev. 23:9-14) in the year that the Messiah was crucified.
8:5 – Year 600: Month 10: Day 1 Year 600: Month 4: Day 1
“The waters receded continually until the tenth month. In the tenth month, on the first day of the month, the tops of the mountains were seen.” It would have been impossible for Noakh to have been able to judge how fast, if at all the waters rose or drained without any reference to depth. It was only when the first land appeared, that any perception of the water receding would be noticeable.
8:6, 7 – Year 600: Month 11: Day 11 Year 600: Month 5: Day 11
“It happened at the end of forty days, that Noakh opened the window of the taybah which he made and he sent forth a raven. It went back and forth, until the waters were dried up from the earth.” The waters were slowly receding, but probably only mountainous terrain that was inhospitable was visible. Noakh waited until local habitable land appeared before he sent out a raven to scan the earth. The raven was to unsuccessfully search for 50 days.
-17-
Ravens at this time were not yet the scavengers known today. It has been said that the raven failed to find dry ground as it was distracted by feeding on corpses (sefaria.org). However, this seems unlikely as all the animals were still herbivores until after the dispersion from the taybah. Most views take it that the raven was only sent out once and returned after which the dove was sent out in its place. The raven has the potential to fly continuously for several days and maybe up to a week (biology.stackexchange.com).
The raven was traversing the waterscape and the inference is like that of a tracker dog criss-crossing a trail. Ravens are of superior intelligence, not only for birds, but of most animals (mentalfloss.com). They also have the ability to climb high and soar and glide unlike doves that tend to fly close to the ground and must have active wing beats in its flight (quora.com). These scientific facts were unknown to the human Noakh, but are to an omniscient Creator, Yahuah `Elohiym.
8:13 – Year 601: Month 1 (assumed): Day 1 Year 601: Month 7: Day 1
“It happened in the six hundred and first year (of Noakh’s life), in the first day of the month, the waters were dried up from off the earth. Noakh removed the covering of the taybah, and looked. He saw that the surface of the ground was dried.” This date coincides with Yom Teruah, “In the seventh month, on the first day of the month, you shall have a set apart convocation; you shall do no servile work; it is a day of blowing of trumpets.” (Num. 29:1).
The occupants of the taybah may have been sleeping, either due to the temperature of the season and being enclosed, or induced by Yahuah. Yom Teruah is an alarm call for the nation of Yisra`el (both spiritual and physical). Yom Teruah takes place after the long, hot summer during which time people become lethargic due to the heat. The trumpet blasts are to awaken workers out of this sluggish period and Believers out of their spiritual lethargy.
Although the land had dried, this may have only been a surface effect, but unable to sustain any weight, being still water-logged.
8:8, 9 – Year 601: Month 1 (assumed): Day 8 Year 601: Month 7: Day 8
“He sent forth a dove from him, to see if the waters were abated from off the surface of the ground, but the dove found no place to rest her foot, and she returned to him into the taybah; for the waters were on the surface of the whole earth. He put forth his hand, and took her, and brought her to him into the taybah.” As the dove is used typically to represent the Spirit of Yahuah, then this verse reflects back to the dawn of Creation, “Now the earth was formless and empty. Darkness was on the surface of the deep. Yahuah’s Spirit was hovering over the surface of the waters.” (Gen. 1:2). From Noakh’s perspective, the open expanse of water would have been ‘formless and empty’.
As Noakh waited seven days between repeatedly sending out the dove, it may be assumed that he waited seven days between the final flight of the raven and the dove’s first flight and can be borne out by the repeated use of the phrase ‘yet another seven days’. This would fit neatly into the Biblical mo`edim.
-18-
8:10, 11 – Year 601: Month 1 (assumed): Day 15 Year 601: Month 7: Day 15
“He waited yet another seven days, and again he sent forth the dove out of the taybah. The dove came back to him at evening, and, behold, in her mouth was an olive leaf plucked off. So Noakh knew that the waters were abated from off the earth.” The olive tree is a relatively short tree and the leaf would indicate that the waters had all but subsided. The Rabbis have a comment that when the dove returns with a bitter leaf in its mouth it appears to say ‘Better bitter food that comes from God than the sweetest food at the hands of man’ (Hertz). In most cultures there is an account of an ancient deluge and many of these have the raven as an omen of chaos and the dove as a symbol of peace. This could well have stemmed from He waited yet another seven days, and sent forth the dove; and she did not return to him anymore.” The day after the seven days of Sukkot is to be a separate feast day known as שמיני עצרת Shemeni Atzeret or The Eighth (Day of) Assembly (hebcal.com/shmini). “On the eighth day you shall have a solemn assembly: you shall do no servile work;” (Num. 29:35). It is closely associated with ערב שמחת תורה Simchat Torah or Rejoicing with/of the Torah. This is the completion and commencing of the weekly parashot Torah reading cycle. (hebcal.com/simchat).the deluge account.
In the Biblical calendar, the mo`edim would relate to the first day of Sukkot. This is one of the most significant mo`edim as it relates to the day the Master was born, symbolizing the turning away of Yahuah’s wrath.
Sukkot is also called זְמַן שִׂמְחָתֵנוּ Z`man Simchateinu (Season of Our Rejoicing); What can give us greater joy than to celebrate the birth (and return) of our Redeemer!?
8:12 – Year 601: Month 1 (assumed): Day 22 Year 601: Month 7: Day 22
“He stayed yet another seven days, and sent forth the dove; and she did not return to him any more.” Ironically, another aspect of Shemeni Atzeretis the ancient tradition of reciting the ‘Prayer for Rain’ on this day. After the completion of the harvest on the seventh day of Sukkot, a special prayer was offered on Shemeni Atzeretfor rain to celebrate the beginning of a new cycle. Throughout Scripture the Messiah/Master is referred to as rain or water, “For as the rain comes down… so shall my word be that goes forth out of my mouth: it shall not return to me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” (Isa. 55:10, 11); “Behold, `El is my salvation. I will trust, and will not be afraid; for Yah, Yahuah, is my strength and song; and He has become my Yahusha. Therefore, with joy you shall draw water out of the wells of Yahusha.” (Isa. 12:2, 3 cf Isa. 44:3; John 4:10).
8:14 – Year 601: Month 2: Day 27 Year 601: Month 8: Day 27
“In the second month, on the twenty-seventh day of the month, the ground was dry.”
יָבֵשׁ #H3001 ya-baysh (yod-bet-shin) dried up, withered
“`Elohiym said, ‘Let the waters under the sky be gathered together to one place, and let the dry land appear,’ and it was so.” (Gen. 1:9).
יַבָּשָׁה #H3004 ya-ba-shar (yod-bet-shin-hey) dry.
Although there are several references to dry land, this verse indicates that the ground was dry and firm enough for the animals to disembark. The new ground is similar to the original ground becoming suitable to sustain life, prior to the introduction of the first vegetation.
However, there is another allusion back to Gan Eden, “They were both naked, the man and his wife, and were not ashamed.” (Gen. 2:25).
-19-
בּוּשׁ #H954 boosh (bet-waw-shin)ashamed. This is part of the bet-shin family of words that includes יָבֵשׁ ya-baysh and יַבָּשָׁה ya-ba-shar (Lu p. 216). As mentioned in Gen. 8:4, the grounding of the taybah is to be considered as a type of curse and Adam and Khavah’s shame at being naked, reversed.
The disembarkation onto dry land was the final statement that judgement had been served and salvation assured, ““But the children of Yisra`el walked on dry (יַבָּשָׁה ya-ba-shar) land in the midst of the sea, and the waters were a wall to them on their right hand, and on their left.” (Exod. 14:29).
8:15, 16 – “`Elohiym spoke to Noakh, saying, ‘Go forth from the taybah, you, and your wife, and your sons, and your sons’ wives with you.” “The gatekeeper opens the gate for him, and the sheep listen to His voice. He calls His own sheep by name, and leads them out.” (John 10:3).
8:20 – “Noakh built an altar to Yahuah, and took of every clean animal, and of every clean bird, and offered burnt offerings on the altar.” Although this is not the first reference to offerings, “As time passed, it happened that Kayin brought an offering to Yahuah from the fruit of the ground.” (Gen. 4:3), it is the first reference to an altar being built upon which to offer a sacrifice. The altar is most likely to be one of earth, heaped up for, “You shall make an altar of earth for me, and shall sacrifice on it your burnt offerings and your peace-offerings, your sheep and your oxen. In every place where I record my name I will come to you and I will bless you.” (Exod. 20:21(24)).
8:21 – “Yahuah smelled the sweet savour. Yahuah said in His heart, ‘I will not again curse the ground any more for man’s sake, because the imagination of man’s heart is evil from his youth; neither will I ever again strike everything living, as I have done.’” One consequence of the Fall is that Man was not curse, but “…cursed is the ground for your sake…” (Gen. 3:17a). The earth was cursed because of Adam’s disobedience. Now, because of Noakh’s obedience, Yahuah relented of His judgement upon the earth. Nevertheless, “…In toil you will eat of it all the days of your life. Thorns also and thistles will it bring forth to you; and you will eat the herb of the field. By the sweat of your face will you eat bread until you return to the ground, for out of it you were taken. For you are dust, and to dust you shall return.” (Gen. 3:17b-19), the judgement directly upon Man was not lifted, including the physical death of people.
This burnt offering was probably a Peace Offering (cf Lev. 3:1-17; 7:11-21, 29-34). This is the only sacrifice in which Yahuah, the priest (Noakh) and the Offerer (Noakh) and his family are considered to be in communion with each other and share in the meal. This is a free-will offering, giving thanks for their deliverance from judgement.
9.1 – “`Elohiym blessed Noakh and his sons, and said to them, ‘Be fruitful, and multiply, and replenish the earth.’” At first sight, this looks like a reaffirmation of, “`Elohiym blessed them. `Elohiym said to them, “Be fruitful, multiply, fill the earth, and subdue it….” (Gen. 1:28). Adam was made in the image of `Elohiym (Gen. 1:27), and was commanded to take dominion over the earth. However, Noakh and his sons were made in the image of fallen Adam (cf. Gen. 5:3), and, as such, had lost the right to have dominium to haSatan.
9.2 – “The fear of you and the dread of you will be on every animal of the earth, and on every bird of the sky. Everything that the ground teems with, and all the fish of the sea are delivered into your hand.” All living creatures became fearful of Man and so forcing them away from Man. Compare this to, “Out of the ground Yahuah `Elohim formed every animal of the field, and every bird of the sky, and brought them to the man to see what he would call them. Whatever the man called every living creature, that was its name.” (Gen. 2:19),
-20-
where the creatures were drawn to Man and, “`Elohiym said, ‘Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the birds of the sky, and over the cattle, and over all the earth, and over every creeping thing that creeps on the earth.” (Gen. 1:26). In order to have dominium over the creatures, Man had to have a relationship, whereas after the Flood, all creatures were forced away.
9:3 – “Every moving thing that lives will be food for you. As the green herb, I have given everything to you.” Prior to the dietary laws of Lev. 11:1-47, any creature was considered edible but not acceptable for sacrifices. However, it is unlikely that Noakh suddenly changed to a meat-eater overnight. The Flood survivors’ stomachs would have to slowly be accustomed to the new diet. Also, the non-Kashrut animals only had a single pair. To kill one for food would cause the extinction of the breed. This could well be the cause of the extinction of the dinosaurs, although not because Noakh and his family ate them, but due to their slow reproductive rate and the introduction of carnivores.
The difficulty arises in considering the global dispersion of all the animals. It cannot be possible that immediately upon disembarkment all the relevant creatures turned omnivore/carnivore. This would involve all these to rapidly turn upon the herbivores, causing many kinds of animals to be wiped out. It must be assumed that all the animals remained herbivorous until settling in their relative environments, and adapting or evolving into carnivores/omnivores.
“For I am Yahuah who brought you up out of the land of Egypt, to be your `Elohiym. You shall therefore be set apart, for I am set apart.” (Lev. 11:45). I believe that the reason for the dietary laws was to set the Yisra`elites apart from other nations, proclaiming Yahuah as their `Elohiym. At the time of Noakh, no such separation of identity was necessary and so any animal could be considered as food, but not necessarily beneficial. This does not mean that one has to obey the dietary laws as given to Moshe, in order to be set apart. It is similar to Immersion that does not save, but is an outward physical sign of an inward spiritual change. I believe by observing the dietary (and all other relevant) laws does not lead to salvation, but is a major witness to Believers being separated from out of the world.
9:4 – “But flesh with the life of it, the blood of it, you shall not eat.” “It shall be a perpetual statute throughout your generations in all your dwellings, that you shall eat neither fat nor blood.” (Lev. 3:17). “You must abstain from eating food offered to idols, from consuming blood or the meat of strangled animals, and from sexual immorality. If you do this, you will do well. Farewell.” (Acts 15:29 – NLT). Of important note is the prohibition of eating anything containing blood. Yahuah commanded Noakh, re-affirmed it through Moshe and inspired Ya’akov (James) to include it in the letter from Yerushalayim (Council) to Gentile Believers in Asia.
That this prohibition is stated pre-Torah, Torah and in the Renewed Covenant shows the immense significance of the ruling, “For the life of the flesh is in the blood; and I have given it to you on the altar to make atonement for your souls: for it is the blood that makes atonement by reason of the life (נֶפֶשׁ neh-fesh).” (Lev. 17:11).
9:6 – “Whoever sheds man’s blood, by man will his blood be shed, for in the image of `Elohim made He man.” נֶפֶשׁ #H5315 neh-fesh life, soul. This is the essence of what makes Man Man as opposed to חַי #H2416 khaye animated life. This suggests that `Elohiym was to initiate capital punishment.
-21-
The traditional seven Noakhide Laws are a rabbinic construct and were codified after the Second Temple destruction in 70 C.E. (academic.oup.com) and said to be applicable to all Mankind (jewishvirtuallibrary.org) up to the giving of Torah on Mt. Sinai, and all Non-Jews up to the present. If obedience to the Torah is that by which Rabbinic Judaism declares one righteous, then obedience to the Noakhide Laws can be considered that by which Gentiles are made righteous
These are:-
- Do not deny Yahuah – to fall into idolatry.
- Do not blaspheme Yahuah – taking and using His name in an unrighteous manner.
- Do not murder – homicide or suicide.
- Do not engage in immorality – relations outside of wedlock, incest, adultey, homosexuality and bestiality.
- Do not steal.
- Do not eat of a live animal – the flesh of a dead animal in which there is still blood.
- Establish courts and a legal system to ensure the laws’ observance.
However, it can be clearly seen that these do not originate with the Noakhide Covenant as only f) is mentioned prior to the Law given to Moshe at Mt. Sinai.
8:17 – “Bring forth with you every living thing that is with you of all flesh, including birds, cattle, and every creeping thing that creeps on the earth; that they may breed abundantly in the earth, and be fruitful, and multiply on the earth.” This is a commandment Yahuah gave to Noakh and his family. Therefore, the Noakhide Law prohibiting incestuous relationship (d) would be in direct contravention of this commandment. There were only four couples that survived and all were close relatives. This also does not make sense in the Law of Legislation (g). Noakh would be the head of the family and all decisions would ultimately fall to him. Hence, it would be safe to assume that the seven Noakhide Laws originated several generations, if not centuries after the Flood.
9:8-10 – “`Elohiym spoke to Noakh, and to his sons with him, saying, ‘As for me, behold, I establish my covenant with you, and with your offspring after you, and with every living creature that is with you: the birds, the cattle, and every animal of the earth with you. Of all that go out of the taybah, even every animal of the earth.’” `Elohiym establishes an unconditional covenant.
9:11, 12 – “I will establish my covenant with you; neither will all flesh be cut off any more by the waters of the flood; neither will there any more be a flood to destroy the earth.” `Elohiym said, ‘This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations:’” This emphasises the universality of the covenant, both in extent (Man, all creatures and the earth) and time. This promise does not exclude that Yahuah will never bring about local floods nor that He will never destroy all creatures, “I saw a new heaven and a new earth: for the first heaven and the first earth have passed away, and the sea is no more.” (Rev. 21:1).
9:13 – “I set my bow in the cloud, and it will be for a sign of a covenant between me and the earth.’”
קֶשֶׁת #H7198 qeh-sheth bow. The term rainbow is a relatively modern conception.
אוֹת #H226 oath sign token; ~12435-A (N2) reminder to both parties of a covenant.
It can, therefore, be seen that the Noakhic Covenant of Gen. 9:1-17 is not equivalent to the seven Noakhide Laws.
-22-
The shameful episode of Kham
9:18 – “The sons of Noakh who went forth from the taybah were Shem, Kham, and Yefet. Kham is the father of Kana`an.” This is the first mention of Kham’s son, Kana`an. Throughout this account, Kham is always referred to as the father of Kana`an.
9:20 – “And Noakh began to be an husbandman, and he planted a vineyard:” (KJV). חָלַל #H2490 kha-lel 1.D.ii to begin. This is the most common use of the word. *661d te-khil-la refers to this word as being the first in a series or the originator. Thus, Noakh was the first recorded account of the strategic cultivation of a plant as opposed to a simple sower, reaper or gatherer. There is no direct translation of husbandman but Noakh is called a man of the earth who planted a vine.
If Noakh began to cultivate a vineyard, what was his occupation prior to the flood. Was he herdsman (like Hevel) or a sower/reaper (like Kayin)?
9:21 – “He drank of the wine, and got drunk. He was uncovered within his tent.” This is the oldest account in literature of the danger of over indulgence of alcohol.
9:22 – “Kham, the father of Kana`an, saw the nakedness of his father, and told his two brothers outside.” It is significant that in this segment, Kham is referred to as the father of Kena`an alluding to the fact that Kena`an was the more renowned. Kena`an is known as the youngest (or fourth) son of Kham
“None of you shall approach anyone who are his close relatives, to uncover their nakedness: I am Yahuah.” (Lev. 18:6). This whole chapter, Lev. 18:1-30 all refer to immoral sexual relationships. To ‘uncover a person’s nakedness’ is synonymous with having sexual contact with the person.
“The man who lies with his father’s wife has uncovered his father’s nakedness: both of them shall surely be put to death; their blood shall be upon them.” (Lev. 20:11). This verse compares the uncovering of the father with uncovering his wife. Therefore, Kham may have had a sexual encounter with his mother.
9:24 – “Noakh awoke from his wine, and knew what his youngest son had done to him.” This verse is quite ambiguous. The normal reading is that Noakh is referring to the youngest of his three sons, Kham. Nevertheless,
קָטָן #H6996 ka-torn *2009a young, small, insignificant. Someone who is young is small in the number of years.
9:19 – “These three were the sons of Noakh, and from these, the whole earth was populated.” It would appear that these were the only children of Noakh, unlike the other ante-Diluvians who were said to have had sons and daughters.
9:25 – “He said, ‘Cursed be Kana`an; A servant of servants will he be to his brothers.’” The strangest part of this episode, is the fact that Noakh does not condemn Kham, but Kham’s son, Kena`an. Due to this verse, it has been said that Kena`an was the instigator of this whole sorry affair (Danieli p. 139 fn 381 quoting Rabbi Judah).
-23-
This episode must have taken place many years after the end of the flood, as Kena`an is considered as past the age of accountability (of sin), traditionally twelve or thirteen years of age.
Noakh prophetically cursed Kena`an, from whom seven major enemies of the Yisra`elites entering into the Land, “When Yahuah your `Elohiym shall bring you into the land where you go to possess it, and shall cast out many nations before you, the Hittite, and the Girgashi, and the Amori, and the Kana`ani, and the Perizzi, and the Hivvi, and the Yevusi, seven nations greater and mightier than you;” (Deut. 7:1), would come. All these were known to be savage and extremely wicked, being renowned in particularly for their idolatry, sexual immorality and child sacrifice, practiced by both men and women (knowingthebible.net). When Moshe redacted Sepher Maaseh Bereishit/Genesis, these vicious people, and could be the reason that Kana`an is emphasised and not Kham who was cursed.
9:28, 29 – “Noakh lived three hundred fifty years after the flood. All the days of Noakh were nine hundred fifty years, then he died.”
Noakh in the Renewed Covenant
As the Exodus was six months after the beginning of Adamic calendar, the taybah came to rest on the seventeenth day of the first month of the Mosaic calendar. Therefore, the taybah coming to rest is a type of Resurrection, that finalised the reversal of the curse of Gan Eden.
“And as it was in the days of Nukh, likewise it will be in the days of the Son of Man. For they were eating and drinking and taking wives and giving them to husbands until the day that Nukh entered into the Ark and the flood came and destroyed everyone” (Luke 17:26, 27 AENT). This is often quoted as referring to the Rapture. However, the context has the Master explaining how it will be when He returns back to earth. In the Noakh account, it is the wicked that are swept away in judgement and wrath and the righteous being saved. This can only refer to the terrible Day of Yahuah.
However, as can be seen from Table 3 below, Noakh was still alive when Babel was under construction. This ante-diluvian experienced two of the world’s most prominent and evil of times in history; the Flood and the Dispersion of the Nations. So it shall be when the Messiah returns back to earth that evil will be at its fullest.
“By faith, Noakh, being warned about things not yet seen, moved with godly fear, prepared a taybah for the saving of his house, through which He condemned the world, and became heir of the righteousness which is according to faith.” (Heb. 11:7). Noakh obediently built the taybah and must have been capable of carrying multitudes of people. However, by the rejection of Noakh’s preaching both verbally and by his actions, the rest of Mankind condemned itself.
“which were formerly disobedient in the days of Noah when the longsuffering of `Elohim commanded an taybah to be made, in the hope of their repentance; and eight souls only entered into it and were kept alive in the waters. And you also, by a like figure, are made alive by immersion (not when you wash your bodies from filth, but when you confess `Elohim with a pure conscience) and by the resurrection of Y’shua the Mashiyach.” (1 Peter 3:20, 21 AENT). This does not mean that a person is saved by immersion (baptism) but by the obedience of faith in Yahuah and the power behind the resurrection of His Son, HaMashiyach.
-24-
“And (if `Elohim) did not spare the former world but preserved Noah the eighth person, a preacher of righteousness when he brought a flood on the world of the wicked…Master YHWH knows how to rescue from afflictions those who fear him, and he will reserve the wicked for the day of judgement to be tormented,” (2 Peter 2:5, 9 AENT). As with Noakh, all those who reverently fear Yahuah and put their complete trust in Him will be saved from the coming Day of Judgement and subsequent eternal punishment.
Summary of types in the Noakh account
Noakh/Messiah – righteous and without spot or blemish; head of the saved family, prophet, priest and king, saviour.
Taybah/Kingdom of Yahuah – that into which Yahuah calls us for salvation, contains only one family.
Wooden Frame/Cross – that which separates the righteous from the wicked.
Pitch/Blood – that which covers and seals from the effects of the judgement and wrath of Yahuah and atones for sin.
Skylight/Heaven – from where blessings and refreshing come.
Door/Messiah – the only way through which to gain entrance into the Kingdom of Yahuah.
Waters/Wrath – that which destroys sinners.
Door shutting/Crucifixion – the finished work of salvation.
Taybah floating – crucifixion.
Taybah grounding – curse reversed.
Door shutting – the death of the Believer.
Days within the taybah – sleep/hibernation
Door opening – resurrection of the Believer.
Dove/Spirit – hovers over the surface of the waters.
Blood/Life – so precious it must only be used for an offering.
-25-
Table 3
| Event | Genesis | Date BCE/Judaism | Noach’s Age | Comments | |
| Noach Born | 5:30 | 2948/821 | 0 | All dates are taken from Archbishop James Ussher’s dating of the Flood (answersingenesis). BCE refers to Before the Common Era. Even if Ussher’s actual dates are incorrect, the time scale would remain the same as it is taken from Scripture. | |
| Ark Started | 5:32 | 2448/1321 | 500 | This verse is generally taken that Noach’s eldest son was born but the reading would mean that Noach had triplets which is contrary to Scripture. All the pre-Flood Patriarchs in Gen. 5:1-31 are stated as having lived and died: v32 simply states that Noach was 500 years old and that he had three sons. It is my belief that this verse indicates the commencement of the ark and Noach’s preaching. | |
| Shem Born | 11:10 | 2445/1323 | 503 | Dated from the Flood’s end. | |
| Yefet Born | 10:21 | 2443/1325 | 505 | Shem was the older brother of Yefet. This date is an estimation. | |
| Ham Born | 9:24 | 2440/1330 | 508 | Ham was Noach’s youngest son. This date is an estimation. | |
| Flood Started | 7:11 | 2348/1421 | 600 | Ussher’s date. Shem was approx. 98 years old. | |
| Flood Ended | 8:13 | 2347/1422 | 601 | All dates that are mentioned after the Flood have been taken from the departure from the ark. | |
| Peleg Born | 11:10-16 | 2246/1523 | 702 | Dated from Shem’s birth. | |
| Bavel Started | 11:4 | 2242/1527 | 706 | Ussher’s date. | |
| Bavel Halted | 10:25 | 2241/1528 | 707 | There is no Scriptural evidence that this refers to any geophysical event. אֶרֶץ #H776 ‘erets can mean land, earth or nations. It would, therefore more likely mean when the nations were confused and dispersed. | |
| Peleg Died | 11:18 | 2007/1761 | 940 | Peleg would have been a witness of Bavel, the dispersion and contemporary of Nimrod. | |
| Noach Died | 9:28 | 1997/1811 | 950 | Noach would have been a witness of Bavel, the dispersion and contemporary of Nimrod. | |
| Arpakhshad Died | 11:13 | 1907/1901 | —– | Arpakhshad would have been a witness of Bavel, the dispersion and contemporary of Nimrod. | |
| Shelach Died | 11:15 | 1877/1931 | —– | Shelach would have been a witness of Bavel, the dispersion and contemporary of Nimrod. | |
| Shem Died | 11:11 | 1845/1963 | —– | Shem would have been a witness of Bavel, the dispersion and contemporary of Nimrod. | |
| Ever Died | 11:17 | 1816/1992 | —– | Ever would have been a witness of Bavel, the dispersion and contemporary of Nimrod. |
-26-
Table 4
| Gen. | Secular Date | Biblical Date | Event |
| 7:7 | Y600: M2: D10 | Y600: M8: D10 | Noach enters ark. |
| 7:11 | Y600: M2: D17 | Y600: M8: D17 | Flood begins |
| 7:12 | Y600: M3: D26 | Y600: M10: D26 | Rains stop |
| 8:4 | Y600: M7: D17 | Y600: M1: D17 | Ark grounds |
| 8:5 | Y600: M10: D1 | Y600: M4: D1 | First land appears |
| 8:6 | Y600: M11: D11 | Y600: M5: D11 | Raven first sent out |
| 8:13 | Y601: M1: D1 | Y600: M7: D1 | No surface water; dove first sent out |
| 8:11 | Y601: M1: D8 | Y600: M7: D8 | Dove returns with leaf |
| 8:12 | Y601: M1: D15 | Y600: M7: D15 | Dove does not return |
| 8:14 | Y601: M2: D27 | Y600: M7: D27 | Land dry; Noach leaves ark |
Yahuah bless you and keep you,
Yahuah make His face to shine upon you and be gracious unto you,
Yahuah lift up His face toward you and give you peace.
All glory be to Yahuah,
Ameyn.
References and Credits
In using these references, it is in no way agreeing to or condoning the theological viewpoint of the authors.
Benner J.A. (2005) Ancient Hebrew Lexicon of the Bible, Virtualbookworm.com Pub. Inc., College Station, TX, USA. (Denoted by ~).
Chartrand P. Torah Revealed, Book 1, An Hebraic Study of the Book of (2016) Bereshit (Genesis), Torah Way of Life Books, U.S.A.
Danieli Y.R. (2020) Moses Wrote About Me – Genesis, Tour Your Roots Pub. Galilee, Israel.
FFOZ Vol.1 Torah Treasures, FFOZ, Littleton, Colorado, USA.
Fruchtenbaum A.G. Ariel’s Bible Commentary: The Book Of Genesis, 6th. ed., Ariel, (2023) San Antonio, TX.
Harris R.L., Archer Theological Wordbook of the Old Testament, Moody, Chicago,
G.J. Jr., Waltke B.K.(1980) Il. (Denoted by *)
Henry M. (1841) An Exposition of the Old an New Testament, Vol. I, Frederick Westland, London.
Hertz J.H. Dr. (1987) The Pentateuch and Haftorahs, 2nd. Ed. Socino Press, London.
Johnson K.(1) Th.D. (2010) Ancient Post-Flood History, Biblefacts Ministries, USA.
-27-
Johnson K. (2) Th.D. (2008) Ancient Book of Jasher, Biblefacts Ministries, USA.
Johnson K.(3) Th.D. (2012) Ancient Book of Enoch, Biblefacts Ministries, USA.
Morris H.M. (2009) The Genesis Record, Baker, Grand Rapids, MI.
Skinner J. D.D.(1912) Genesis, T&T Clark, Edinburgh.
Strong J.(1994) Strong’s New Exhaustive Concordance of the Bible, World Bible Publishers Inc., Madison. (Denoted by #H or #G).
Strong J.(1996) The New Strong’s Complete Dictionary of Bible Words, Thomas Nelson, Nashville. (Denoted by #H or #G).
Wadge Dr. R.B. (2015) Discovering the Jewish Roots of the Gospel of Matthew, Jewish Roots Pub., U.S.A.
Westacott M.J. & The Big Argument, Ch.9, The Geological Evidence for Creation
Ashton J.F. Ph.D. A.A.Snelling, Strand Pub., Sydney, Aust.
https://academic.oup.com/liverpool-scholarship-online/book/37931/chapter-
abstract/332442496?redirectedfrom=fulltext
https://answersingenesis.org/noahs-taybah/safety-investigation-of-noahs-taybah-in-a-seaway/
https://answersingenesis.org/tower-of-babel/was-the-dispersion-at-babel-a-real-event/
https://history.howstuffworks.com/how-naming-the-continents-works
https://www.jewishvirtuallibrary.org/the-seven-noakhide-laws
https://www.knowingthebible.net/topical-studies/the-extermination-of-the-canaanites
http://mentalfloss.com/article/53295/10-fascinating-facts-about-ravens
https://www.quora.com/How-high-can-birds-fly
www.rmslusitania.info/lusitania/specifications
https://sefaria.org/Pirkei_DeRabbi_Eliezer_23
www.worldwideflood.com/taybah/cargo/cargo.html
AENT “Scripture taken from the Aramaic English New Testament Copyright 2008. Used by permission of Netzari Press.”
HNV The Hebrew Names Version is based off the World English Bible, an update of the American Standard Version of 1901. This version of the Bible is in the public domain.
-28-
King James Version (KJV) Outside of the United Kingdom, the KJV is in the public domain. Within the United Kingdom, the rights to the KJV are vested in the Crown. This Bible is printed and published by Cambridge University Press, the Queen’s royal printer, under royal letters patent. The text commonly available now is actually that of the 1769 revision, not that of 1611. The text used by BLB is the current 1769 edition.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.
U.S. Code › Title 17 › Chapter 1 › § 107 17 U.S. Code § 107 – Limitations on exclusive rights: Fair use
Notwithstanding the provisions of sections 106 and 106A, the fair use of a copyrighted work, including such use by reproduction in copies or phonorecords or by any other means specified by that section, for purposes such as criticism, comment, news reporting, teaching (including multiple copies for classroom use), scholarship, or research, is not an infringement of copyright. In determining whether the use made of a work in any particular case is a fair use the factors to be considered shall include—
(1) the purpose and character of the use, including whether such use is of a commercial nature or is for nonprofit educational purposes;
(2) the nature of the copyrighted work;
(3) the amount and substantiality of the portion used in relation to the copyrighted work as a whole; and
(4) the effect of the use upon the potential market for or value of the copyrighted work.
The fact that a work is unpublished shall not itself bar a finding of fair use if such finding is made upon consideration of all the above factors.
-29-
First Generation Assembly 