The first thing we should notice is the fact that offering sacrifices is the role of a priest. Noach therefore represents the priesthood of all believers. Being a type for Mashiyach he is participating in a priesthood that is both before and beyond that of the Levitical priesthood (Hebrews 7). Noach is a type for Melki-Tzedek, who is in turn a type for Yeshua the Kohen HaGadol of all creation. We see here three attributes of Messiah/God with us: Rest (Noach), Righteousness (Melki-Tzedek), and Salvation (Yeshua). Gen 8:1 And thought of, remembered, brought to mind, וַיִּזְכֹּר vayizakor, אֱלֹהִים Elohim (Judge, ruler), נֹחַ Noach (Rest, Comfort), and every living thing כָּל־הַחַיָּה kol-hachaiyah, and all the beasts בְּהֵמָה beheimot that were together in the vessel: and passing over וַיַּעֲבֵר v’yaaveir, אֱלֹהִים Elohim’s spirit, wind רוּחַ ruach upon the earth הָאָרֶץ ha-aretz, and subsided, the waters;
The opening verse of this chapter can sometimes cause confusion for the English reader who may understand the word, “remembered” as a recollection of something forgotten. This is not what the Hebrew root, זכר zachor means. God exists outside the bounds of time and space and He knows the end from the beginning, therefore He is incapable of forgetting. The Hebrew, זכר zachor carries the meaning of fulfilment, faithfulness, special attention. It is meant to convey the chronology of God’s redemptive participation in time from His position outside of all things. The phrase, “God remembered” calls to mind other instances in the Torah where God remembers [is faithful] and rescues [redeems]: a.) God remembers Abraham and subsequently rescues Lot from death in Sodom [Gen. 19:29] b.) God remembers Rachel and rescues her from humiliation and infertility [Gen 30:22] c.) God remembers His covenant with Abraham, Isaac and Jacob and rescues Israel from bondage in Egypt [Exodus 2:23-25] God is being faithful to His covenant promise to Noach (Gen 6:18), which He had promised to establish beforehand. We could paraphrase this verse to say, “Elohim drew attention to the fulfilment of His covenant promise to Noach.” Or, “God was faithful to Noach.” This remembering marks the turning point of the flood story and the triumph of mercy over judgement. We note that Elohim, the Ruler/Judge is acting in Mercy, the primary attribute of the Proper Noun יהוה YHVH. When Scripture speaks of God “remembering” His people, it intends to convey the idea that He is recalling, “re – calling” or, “calling again”. Not because He needs to remind Himself of His merciful nature but because we are in need of reminding. “He has given help to Israel His servant, recalling His mercy, as He spoke to our fathers, to Abraham and his seed forever.” –Luke 1:54-55 The latter part of Bereishit 8:1 recalls the creative brooding of the Spirit over the primordial earth (Gen. 1:2). Both the Yonatan and Yerushalayim Targums call it, "a wind of mercies", or a, “merciful wind” or a, “wind of comforts”. We are being reminded that this is a type of new creation, and Noach is a type for the first man Adam. As followers of Yeshua we are able to see Noach as a foreshadowing of the Messiah, Who is called, “the last Adam” (1 Cor. 15:45). Just as it was in the beginning, it’s the brooding Spirit of God that acts as the catalyst for transforming the face of the earth. The mikveh (gathering together of waters) of Genesis 1:10, has been emulated here as an immersion (baptism) that delivers from death. This same mikveh will reoccur at the Red Sea [Ex. 14] when Israel is delivered through the waters from certain death and is seen again when Israel crosses the Jordan into the promised land under the leadership of Joshua [Joshua 3:9-17], who is a foreshadow of the Messiah Yeshua/Joshua. This redemptive immersion is given to all who will believe and are immersed in the name of The Father, and of The Son, and of The Holy Spirit. Gen 8:2 And shut up the springs of the deep and the windows of the heavens (sky waters) and held back the rain from the heavens; Once again the text of Genesis 8 reflects the creation account. Thus reinforcing that the events of the flood are a primer for a new creation. “And made Elohim the expanse, and separated the waters which were below the expanse from the waters which were above the expanse; and it was so.” –Genesis 1:7 Gen 8:3 And returned the waters from upon the earth הָלוֹךְ halokh walking and returning, and decreased the waters to the outskirts on the hundred and fiftieth day. The one hundred and fiftieth day is counted from when the flood began on the seventeenth day of Iyar (second month) [Genesis 7:11]. The 40 days of the cataclysmic outpouring of the waters recorded in Genesis 7:12 are part of the 150 days. This is the same 150 days mentioned in Genesis 7:24. Thus the sum total of the days to this point is 150, which brings the reader to the seventeenth of Tishrei (seventh month), five lunar months after the flood began. Gen 8:4 And resting וַתָּנַח vatanakh (noach), the vessel in the month the seventh (Tishrei), on the seventeenth day of the month, upon the mountains (a range-plural) of אֲרָרָט Ararat (a curse and a panic caused suddenly). The language of this verse shows great care for the narrative. The vessel rested (vatanakh: the root being noach) from the outer turmoil that had buffeted it, while Rest (Noach) himself remained within. The vessel comes to rest in the seventh month (Tishrei), which represents completion. This is also the month that would later become the Sabbath month containing the high holy days: Yom Teruah, Yom Kippur and Sukkot. Known as the Aliyot, “Going up” festivals, or Regalim (moments). Although the language origin and meaning of the name of the mountain range of Ararat (Occupying parts of modern Turkey, Iraq, Armenia, and Iran) is unknown, it’s possibly a composite of the following Hebrew words: 1.) Arar: curse 2.) Retet: panic 3.) Ratah: wring out [linked to yarat = precipitate (cause suddenly), lay out, contrary, (Num. 22:32)] Gen 8:5 And the waters הָלוֹךְ halokh walked and decreased continually until the month the tenth (Tevet): on the first of the month, seen, were the tops of the mountains. The affirmation of this new creation is seen in its correlation to the creation account of Genesis 1. “Then said Elohim, ‘Let the waters below the heavens be gathered into one place, and let the dry land appear’; and it was so.” –Genesis 1:9 It took almost three more months for the waters to recede enough for the mountains to be fully exposed. Gen 8:6 And it came to pass at the end of the fortieth day, that opened נֹחַ Noach (Rest, Comfort) the window of the vessel which he had made עָשָׂה asah: The reference to the tenth month in the previous verse is by way of an overview: the writer now returns us to the reference point of the seventeenth of Tishrei (seventh month) as the starting point for counting 40 days, which brings us to the end of the eighth month, Cheshvan. Therefore, Noach waited forty days after the vessel came to rest before opening the window of the vessel. While this is literally true, it is also symbolic of the convergence of the completion of one aspect of Noach’s journey and the beginning of another. Gen 8:7 And he sent forth the raven הָעֹרֵב ha-oreiv (root: arav/erev), which went forth to go out and return continually, until dried up were the waters from off the earth הָאָרֶץ ha-aretz. The prophetic establishment of a new creation continues: “Then said Elohim, ‘Let the waters teem with swarms of living creatures, and let birds fly above the earth in the open expanse of the heavens.” –Genesis 1:20 The raven is the largest bird of the crow family. It’s twice as heavy as the common crow at 1.3 kg, being 60 cm long, with a wingspan of almost 1 meter. Ravens can live 40 years in the wild. The raven is a significant choice because in many ancient cultures, including but not limited to Egyptian, Greek, Semitic, Siberian and Chinese, the raven is seen as a messenger of storms and bad weather. It’s no coincidence that the raven is black and acts as the counterpoint to the white dove that follows. The Hebrew, עֹרֵב oreiv (raven) shares the root, ערב arav with the Hebrew, ערבerev which means evening. Perhaps the raven was sent out in the evening and the dove in the morning, linking the final stages of Noach’s deliverance with the creation narrative of Genesis 1 yet again. The raven feeds on fruits, seeds, nuts, fish, carrion, small animals, food remains and garbage. Thus it seems that Noach’s intention was to use the raven to find out if the water had receded enough to have left body remnants and perhaps rotting debris which the raven sought for food. However, the raven found no such evidence and so continued to fly out and return continually until the waters had dried up from the earth. Gen 8:8 Also he sent forth the dove הַיּוֹנָה ha-yonah from him, to see if the waters had abated from off the face of the ground הָאֲדָמָה ha-adamah; It seems that Noach sent both the raven and the dove to perform the same task. They were forerunners sent to scout out the land. The mention of the raven and the dove in this account is the first mention of specific bird types in the Bible. This is significant and offers a symbolic foreshadowing regarding the opposing natures of the two types of bird. Both birds are sent out as messengers and each acts according to its nature, the raven, a carnivore, returns fruitless and goes out and back until it returns no more, on the other hand the dove, a strict vegetarian, returns fruitful holding the leaf of an olive tree. The former in darkness, the latter in light. The dove is an important bird with regard to spiritual symbolism. It’s a symbol of purity (Song of Songs 5:2), rest (Psalm 55:6), security (Song of Songs 2:14), innocence (Hosea 7:11; Matthew 10:16), and of course the Holy Spirit (Luke 3:22: John 1:32; Mark 1:10). Doves and pigeons are so closely related that they are often mistaken for one another, However, there is an important distinction: doves migrate, but pigeons remain in their chosen haunts all year. Doves are known to be docile and tender by nature, which explains their having been chosen to represent so many of the characteristics of the Spirit of God. Doves are strict vegetarians and almost exclusively seed eaters, with 99 percent of their diet being seeds. They rarely feed on insects, an unusual practice among birds, who usually eat high-protein foods such as insects, at least while they are young. Doves prefer a wide range of seeds. Doves were offered for sacrifice by Israelites both prior to and in keeping with the Instruction of the Torah (Genesis 15:9; Leviticus 1:14; 5:8-10; 12:6-8). Their use is always specified in preference to pigeons if only one bird were to be used; if both, the dove is frequently mentioned first. In total the dove is specifically mentioned approximately twenty times in the Bible: in the history of the flood, in sacrifice and in poetry. Gen 8:9 And not finding, the dove a resting place מָנוֹחַ manoach for the sole of her foot, and she returned to the vessel, for the waters were on the face of the whole earth הָאָרֶץ ha-aretz: then he put forth his hand, and received her, and pulled her in unto him into the vessel. The dove, being a bird that eats seed from the ground, found neither nesting place nor food while the waters still covered the earth. While the earth was uninhabitable, the dove sought rest with Noach (rest) because she had found no other manoach (resting place). Gen 8:10 And trembling, going round continually seven days in addition to; and again he sent forth the dove out of the vessel; The seven additional days are possibly representative of the seven days of creation and emphasize the completion of this new creation. Gen 8:11 And entering in the dove came to him in the evening; and, behold, a leaf of the olive, freshly picked was in her mouth: and knowing נֹחַ Noach (Rest, Comfort) that the waters were abated from off the earth. Unlike the raven, the dove returns with good news that will comfort and direct Noach as he awaits God’s instruction to leave the vessel. The olive branch is representative of the olive tree and its oil. Combined with the imagery of the dove we see two obvious symbols of the Holy Spirit. In fact, it’s nearly impossible to miss the clear correlation between the events unfolding in the story of Noach and the events which took place during the immersion (Baptism) of Yeshua (Luke 3:22: John 1:32; Mark 1:10). “The Holy Spirit descended upon Him in bodily form like a dove, and a voice came out of the heavens, ‘You are My beloved Son, in You I am well-pleased.’” –Luke 3:22 Noach, being a type for Messiah (the last Adam) and having undergone the immersion (Baptism) of the flood, is now empowered by the dove (messenger bringing the symbol of the olive tree/oil: Holy Spirit) through hope, to act on the instruction of God for the future of humanity. Yeshua, having been acknowledged as the rightful Kohen Ha-Gadol (High Priest) through His cousin Yochanan’s anointing, went through the symbolic waters of immersion (Baptism) and received the sign of the dove which identifies the manifest presence of the Holy Spirit, Who is already one in Yeshua (It’s important to understand that Yeshua did not receive the Holy spirit at His immersion, why would Imanu El God with us need to receive HaRuach God’s Spirit? The Scripture teaches that God is echad! To the contrary, the manifestation of the dove at Yeshua’s immersion was an ot sign for those watching.) The Brit Ha-Chadashah (NT) sees both the flood of Noach and the immersion (Baptism) of the believer as twin expressions of a way through death to life. “For Messiah also died for sins once for all, the just for the unjust, so that He might bring us to Elohim, having been put to death in the flesh, but made alive in the Spirit; in Whom also He went and made proclamation to the spirits now in prison, who once were disobedient, when the patience of Elohim kept waiting in the days of Noach, during the construction of the vessel, in which a few, that is, eight persons, were brought safely through the water. Corresponding to the, immersion (baptism) that now saves you—not the removal of dirt from the flesh, but an appeal to Elohim for a good conscience—through the resurrection of Yeshua Ha-Mashiyach, Who is at the right hand of Elohim, having gone into the heavens, after angels and authorities and powers had been subjected to Him.” –1 Peter 3:18-22 [Author’s translation] Gen 8:12 And in expectation, going round continually seven more days; and sent forth the dove; which did not again return unto him, going round continually. These final seven days probably represent the Sabbath (שבת Shabbat: from the root שבע sheva 7), the promise of rest and security. Both Noach and Yeshua thus send out the dove (Holy Spirit) to empower all who will believe. Gen 8:13 And it came to pass in the six hundred and first year, in the first day of the first month (Nisan), the waters were dried up from off the earth: and turning aside נֹחַ Noach the covering of the vessel, and looked, and, behold, the face of the ground הָאֲדָמָה ha-adamah was dry. Gen 8:14 And in the month, the second, on the twenty seventh day of the month, was dried, the earth הָאָרֶץ ha-aretz. A year after the flood began the earth is dry once again and on the 27th of Iyar, the second month, 10 days after the date that the flood had begun (Genesis 7:11), the earth was ready to receive redeemed humanity. This corresponds to the ascension of Yeshua into the heavens prior to Shavuot 33 C.E [ref. my commentary on Genesis 7:11]. Gen 8:15 And spoke אֱלֹהִים Elohim (Judge, ruler) unto נֹחַ Noach (Rest, Comfort), saying, Gen 8:16 “Go forth out of the vessel, you, and your wife, and your sons, and your sons' wives with you. Gen 8:17 All the living who are together, along with all flesh, flying creatures and the beasts, and of every creeping thing that creeps upon the earth; send out to go out together and multiply in the earth, and be fruitful, and increase upon the earth.” Gen 8:18 And went out נֹחַ Noach (Rest, Comfort) and his sons, and his wife, and his sons' wives together: Gen 8:19 All the living, every creeping thing, and every winged creature, everything that creeps upon the earth, and their kinds/families לְמִשְׁפְּחֹתֵיהֶם le’mishpe’choteiyhem, went forth out of the vessel. Notice that Noach has been true to his name and calling, resting in God and waiting for God’s direction rather than acting on his own to leave the vessel. It is not until the Ruler of the Universe instructs Noach to leave that he leaves along with all those who are with him, both human and animal. We should also pay attention to the fact that the animals are spoken of in terms of families (kinds) of creatures. All creation is founded on the unity of the family as a reflection of the God head. “Elohim made the beasts of the earth after their kind (families), and the cattle after their kind (families), and everything that creeps on the ground after its kind (family); and Elohim saw that it was good.” –Genesis 1:25 [Author’s translation] Gen 8:20 And built נֹחַNoach (Rest, Comfort) an altar מִזְבֵּחַ mizbeach (from slaughter) unto יהוה HaShem (YHVH: Merciful); and took of all the beasts, the clean, and of all the fowl, the clean, and ascended, whole burnt offerings from the altar. The first thing we should notice is the fact that offering sacrifices is the role of a priest. Noach therefore represents the priesthood of all believers. Being a type for Mashiyach he is participating in a priesthood that is both before and beyond that of the Levitical priesthood (Hebrews 7). Noach is a type for Melki-Tzedek, who is in turn a type for Yeshua the Kohen HaGadol of all creation. We see here three attributes of Messiah/God with us: Rest (Noach), Righteousness (Melki-Tzedek), and Salvation (Yeshua). “But you are a chosen people, a royal priesthood, a holy nation, a people belonging to Elohim, that you may declare the praises of Him who called you out of darkness into His wonderful light.” –1 Peter 2:9 [Author’s translation] “If perfection could have been attained through the Levitical priesthood—and indeed the Torah given to the people established that priesthood—why was there still need for another priest to come, one in the order of Melki-Tzedek, not in the order of Aaron?” –Hebrews 7:11 [Author’s translation] Second, it’s worth noting that the timing of these sacrifices is highly likely to be in line with the giving of the Torah (Exodus 19) in the third month, corresponding to the outpouring of the Ruach Ha-Kodesh (Holy Spirit) at the same time of year (Acts 2). This calculation can be made by adding the six days (a week minus the Shabbat) to the date of the drying of the earth on the 27th of Iyar (Second month). This brings us to the date of Shavuot (3rd day of the third month), which is equivalent to 3 Sivan. It seems reasonable to assume that the disembarking of the animals was a process that took a number of days. Therefore, when we add to this the setting up of lodgings and preparation for planting etc. we are well within logical parameters for estimating an additional six days, giving us a 3 Sivan dating for the sacrifices of Noach. If this is accurate, then the sacrifices of Noach (Who represents the priesthood of all believers) and the sign of God, the rainbow, occurred on the same date as the giving of the Torah at Sinai and the giving of the Ruach Ha-Kodesh during Shavuot 33 CE (approx.) Finally there is a common flaw in the majority rabbinical Jewish understanding, which claims that the offerings of Noach are an act of worship, thanksgiving and peace alone, without any atoning significance. The same also suggest that Messianic Judaism teaches sacrifice as appeasement. This is simply not the case. They mistake the righteous requirements of God’s judgement for the appeasement of a punitive deity. Sadly, far too many modern Christian scholars propagate similar heresy. Blood sacrifice is a tragic necessity (Leviticus 17:11; Hebrews 9:22), an atoning covering for the sin which humanity invited into this world. It’s a symbolic means (blood of animals) of redemption (blood of Yeshua) given by God for the purpose of reconciliation. It’s ludicrous to suggest, as many of our modern rabbis have, that blood sacrifice is simply an act of worship for the purpose of intimate connection to God, based on the merits of the one who sacrifices. While blood sacrifice is an act of worship and a means for intimacy, it is also a requirement of justice and right standing with God. Furthermore, no one, based on his own merit, will enter the kingdom of God. Unless we see the need for the blood atonement, a covering of our sin, we will never enter the kingdom of God. The Hebrew text of Genesis 8:20 clearly states that Noach took from all the clean animals: 1. To make, עֹלֹת olot whole burnt offerings 2. This Hebrew word עֹלֹת (from עלה) is used to describe whole burnt animal offerings made on the altar (Leviticus 17:11; Hebrews 9:22). When we combine these two facts we see that at least one of the offerings made here is an atoning (kaparah: covering) sin offering, חטאה chata’ah ]Exodus 29; 30; Leviticus 1-7 etc.[. It’s interesting to note that a poor Israelite who couldn’t afford a lamb for a trespass offering was instructed to bring two doves as an עלה olah (Burnt offering) [Leviticus 5:7]. Thus it’s clear that the offerings made here were most likely a combination of atonement, peace and thank offerings and that the atonement offerings were an affirmation of the atoning nature of the flood. We note that the animals Noach offered were given to him by God in the first place, meaning that God provided the means for Noach’s atonement. Noach, as righteous as he was, could not claim to have received favour and redemption from God based on his own merits. The sacrifices of Noach are the basis for the covenant promise that follows. With few exceptions (and those being connected to blood), all covenant ברית b’rit (cutting) is established through blood. Gen 8:21a And the aroma came up to וַיָּרַח vayirach (from ruach) יהוה HaShem (YHVH: Merciful) the scent, fragrance אֶת־רֵיחַ et-reiyach (from ruach) the restful, soothing הַנִּיחֹחַ ha-niychoach (from noach); The phrase, “a pleasing aroma” is similar to the repeated phrases of Leviticus 1:9, 13, 17; Numbers 15:24; 28:6, where, “a sweet fragrance unto HaShem” refers to the aroma of the atoning sin offering. HaShem is pleased by the aroma of atonement, a means He has provided that makes reconciliation and right relationship possible between Him and His creation. This is not an allusion to God’s hunger (Psalm 50:8-15) but a figurative way of explaining God’s delight in the provision He’s made for humanity’s redemption. “Walk in love, just as Messiah also loved each of you and gave Himself up for us, an offering and a sacrifice to Elohim, as a fragrant aroma.” –Ephesians 5:2 [Author’s translation] Gen 8:21b and said יהוה HaShem (YHVH: Merciful) in His core being, heart, “Not again will I curse continually the ground on account of the humanity; for the inclination יֵצֶר yeitzer of the core being, heart לֵ֧ב leiv of the human being is evil, wicked, disagreeable, unkind, displeasing רַע ra from infancy; neither will I again strike, smite continually, all life, which has been made עָשִׂיתִי asiytiy. Gen 8:22 Continually all the days of the earth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease, stop יִשְׁבֹּֽתוּ yishbotu (root: Shabbat).” God’s acceptance of Noach’s offering in spite of the unchanged nature of humanity doesn’t negate the fact that the sacrifices of the Torah were never able to take away sin. Through the account of Noach, HaShem is giving us a glimpse of the redemptive work of Yeshua, which is already in effect outside of time and space and will provide for the eternal removal of sin for those who enter into His covenant (Jeremiah 31:31-34). “Being justified as a gift by His grace through the redemption which is in Mashiyach Yeshua; Whom Elohim displayed publicly as a conciliatory offering in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of Elohim He passed over the sins previously committed; for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has trust in Yeshua.” –Romans 3:24-26 [Author’s translation] The covenant of HaShem is one of royal decree that has no conditions. He will never again destroy all living creatures with a global catastrophe for as long as the earth endures. The final Shabbat (ceasing) will come about at the end of the age in the form of the עוֹלָם הַבָּא Olam Habah (World to come). “For your Maker is your husband; HaShem (Mercy) Who goes warring is His name; and your Redeemer the Holy One of Israel; The Elohim (Judge) of the whole earth shall He be called. For HaShem (Mercy) has called you (Israel) as a woman forsaken and grieved in spirit, and a wife of youth, when you were refused, says your Elohim (Judge). For a small moment have I forsaken you; but with great mercies will I gather you. In a little anger I hid my face from you for a moment; but with everlasting kindness will I have mercy on you, says HaShem (Mercy) your Redeemer. For this is as the waters of Noach unto Me: for as I have sworn that the waters of Noach should no more go over the earth; so have I sworn that I would not be angry with you, nor rebuke you. For the mountains shall depart, and the hills be removed; but my kindness shall not depart from you (Israel), neither shall the covenant of my peace be removed, says HaShem (Mercy) Who has mercy on you (Israel).” –Yishayahu (Isaiah) 54:5-10 © 2023 Yaakov ben Yehoshua Brown
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God commanded the building of the vessel, but in the end it is God Himself Who completes the work of the vessel by closing the vessel and securing it around Noach, his family and the animals. The Hebrew text gives the impression of a cosmic hug from the Creator. It is HaShem Himself Who surrounds and secures the occupants of the vessel. He is the seal and shield that protects them from the judgement of the flood. In fact, using the meaning, “Mercy” to represent the Holy Name, we could read, “And Mercy enfolded them”. Gen 7:1 And saying יהוה HaShem (Merciful) to נֹחַ Noach (Comfort, rest), “Come, you and all your household into הַתֵּבָה hateivah the vessel; for you have I seen צַדִּ֥יק tzadik a righteous one לְפָנַי lefnay before my face in this generation.
Up to this point the nameאלוהים Elohim has been used, indicating the Just Judge of the universe, now, the sacred name יהוה HaShem (YHVH) is used to convey God’s mercy. In His mercy God redeems Noach and his family, whom, by their own merits did not deserve to be saved. For it is Noach alone whom God speaks of when He says, “For you [singular] have I seen righteous…” (cf. Gen 6:8). Noach’s righteousness is the fruit of God walking with him and Noach’s acceptance of God’s redemptive purpose. Notice the רֶמֶז remez (hint) in the names used. The Merciful One calls נֹחַ Noach, whose name means rest and comfort, to come into a place of safety, security, rest and comfort. Why? Because God has perceived Noach’s inherent desire to serve Him and accept His offer of covering atonement. This has set Noach apart in his generation. This is why the text says, בַּדּוֹר הַזֶּה bador ha-zeh, “in the generation this one.” Kefa (Peter) the talmid (disciple) of Yeshua HaMashiach writes: “For if God did not spare angels when they sinned, but cast them into the abyss and committed them to pits of darkness, reserved for judgment; and did not spare the ancient world, but preserved Noach, a herald of righteousness, with seven others, when He brought a deluge upon the world of the ungodly;” –2 Peter 2:4-5 [Author’s translation] Noach is seen as a herald or preacher of righteousness. This can be interpreted to mean that Noach himself is a symbol and therefore a sign to all generations, one whose story heralds righteousness. Additionally it can be understood to refer to the fact that Noach warned his own generation of the coming judgement of God. The writer of the book to the Hebrews (Probably Bar-Navi [Barnabas]) writes: “Through trust Noach, being warned by God about things not yet seen, in reverent awe prepared a vessel for the salvation of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith.” –Hebrews 11:7 [Author’s translation] The writer of Hebrews confirms the fact that Noach’s salvation, like that of all redeemed human beings, is based on his having accepted the gift of God by trust/faith (אֱמוּנָה emunah). Though he was comparatively righteous in his generation, he was saved by faith through atonement and received the righteousness of God in obedience to God’s call. Noach’s obedience was also a seal and confirmation of the coming judgement of the flood. The דְּרַשׁ d’rash (comparative halakhic meaning) here, is one that teaches security and rest through obedience. We cannot hope to obtain rest and comfort from God if we fail to act in obedience to His call. Yeshua says: “Come unto Me all you who grow weary, tired and exhausted, and are burdened by an oppressive load, and I will give you rest, comfort, peace and wholeness.” –Matthew 11:28 [Author’s translation] Gen 7:2 Of every beast הַבְּהֵמָה habeheimah, the clean, pure הַטְּהוֹרָה ha-t’horah you shall take seven, seven of the male and his female: and of the beasts הַבְּהֵמָה habeheimah that are not clean, not pure הַטְּהוֹרָה ha-t’horah them, take two, the male and his female. Gen 7:3 Also, flying creatures of the heavens by sevens, the male and the female; to keep offspring, seed, alive upon the face of all the earth. Although it is Moses who is recording these details, he is not imposing his own view of clean and unclean animals upon the narrative retrospectively, rather he is recording what has been revealed to him by God both directly through divine revelation and indirectly through the passing down of oral history via the Patriarchs. Noach was aware of a distinction between clean and unclean animals and between the Holy and the mundane long before the giving of the Torah at Sinai. God, knowing the end from the beginning ensures that the clean animals will be plentiful in the future, for use in the sacrificial system and as kosher flesh, designations which will follow at a much later date (given at Sinai), pursuant to God’s giving of animal life for food in Genesis 9:3. Both the clean and unclean animals are brought into the vessel in breeding pairs for the purpose of sustaining the existence of each kind, meaning that subsequent varieties of species are adapted from the DNA present in each base pair that were secured on the vessel. This silences arguments from secular science that suggest that there was not enough room on the vessel for all the varieties of species that exist today. Verses 2 and 3 begin a rhythm of fullness, using the number seven to signify both the unique sacred role of the clean animals and the fullness of the work of bringing all the various kinds of land dwelling animals into the safe haven of the vessel. Gen 7:4 For in seven days, I will cause it to rain upon the earth forty days and nights; and wipe out all living substance that I have fashioned עָשִׂיתִי asiytiy upon the face of the ground הָאֲדָמָה ha-adamah. The seven days are employed in mercy, giving the populace a final opportunity to repent (sevens are used in the book of Revelation in a similar way), and as a sign of fullness. Seven is also attached to grief in Hebrew thought, thus Rashi suggests that these seven days were days of mourning for the loss of מְתוּשָלַח Metushalach Methuselah. The forty days and nights are both literal and symbolic. The number 40 signifies the convergence of the fullness or goal of something and the birth of something new (Exodus 16:35; 24:18; 34:28; Deut. 9:11; 25; Judges 3:11; 1 Sam 4:18; 17:16; 2 Sam 5:4; Matt. 4:2; Luke 4:2; ). Gen 7:5 And fashioned וַיַּעַשׂ vaya’as נֹחַ Noach, all that which יהוה HaShem (Merciful) instructed him. Gen 7:6 And Noach was six hundred years old, and deluge, flood waters came upon the earth הָאָרֶץ ha-aretz. As God prepares to bring judgement against all that He has עָשׂה asah (fashioned), Noach asah (fashions) the practical elements commanded by God for his deliverance. Thus we see Ha-Elohim (Judge) and HaShem [YHVH] (Merciful) at work in the redemptive story of humanity. Gen 7:7 And נֹחַ Noach went in, and his sons, and his wife, and his sons' wives with him, into the ark, because of the waters of the flood. Based on the phrase, “because of the waters of the flood.” And verse 7:10, which says, “after seven days”, it is possible to interpret an additional seven days, making a total of fourteen days prior to the waters reaching a destructive level. If this is the correct reading then Noach and his household didn’t go into the vessel until the deluge had begun. This indicates that at the time they entered the vessel, the flooding had not yet reached unusually high levels. However, by the time the general populace realized the gravity of what was happening, it hit them like a tidal wave (both literally and metaphorically), because they had been going about life as usual, presuming that the flood would recede and the land would return to its normal state. The New Testament explains that the returning of the Messiah will happen in a similar way: “For the coming of the Son of Man [Yeshua] will be just like the days of Noach. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noach entered the vessel, and they didn’t understand until the flood came and took them all away; so will the coming of the Son of Man [Yeshua] be.” –Matthew 24:37-39 [Author’s translation] Gen 7:8 From the beast הַבְּהֵמָה habeheimah, the clean, pure הַטְּהוֹרָה ha-t’horah, and from the beast הַבְּהֵמָה habeheimah not clean, not pure, and from the flying creatures fowls, and of everything that creeps upon the earth, Gen 7:9 There went in two and two to נֹחַ Noach into the vessel, the male and the female, as God אֱלֹהִים Elohim had commanded Noach. The animals, possibly driven by the rising flood waters were drawn by ha-Elohim (the Judge), came in to Noach (rest), just as Noach had come in to God’s rest and security within the vessel. Noach’s obedience to God meant that God worked in Noach’s favour to fulfil all that He had asked of Noach, bringing the animals to him. When we obey God in the face of seemingly insurmountable odds, He works in our favour to bring about the fulfilment of that which He has instructed. Gen 7:10 And it came to pass after seven days, the waters of the flood came over the earth הָאָרֶץ ha-aretz. These may be seven more days, or they may simply be the seven days mentioned previously. Either way, the waters rose gradually and were now at a level where they were covering the land but not yet deep enough to float the vessel. Gen 7:11 In the six hundredth year of the life of Noach, in the month the second, in the seventeenth day of the month, in that day broke open all the springs of the great deep, and the windows of heaven were opened. The very specific dating of these events is intended to convey an historical point in time that refutes conjecture regarding the supposed mythological elements of the story. The ancient Hebrew recipients of this text read this as history. While Rashi and Rabbi Eliezer of the Talmud seek to link the dating of these events to Rosh Hashanah (Yom ha-teruah), saying that the second month must therefore be Mar-cheshvan; I prefer the interpretation of Rabbi Yehoshua, who maintains that the second month is the month Iyar, the month which follows Nisan [Talmud Bavliy Rosh HaShanah 11b]. This seems most likely because since the time of the Exodus, the time of the writing down of the Torah, the Hebrew religious months have been determined according to the command of God to keep Nisan as the first month (Exodus 12:2). This is significant in relationship to the story of the flood because the month of Nisan commemorates Israel’s deliverance from bondage in Egypt and metaphorically from slavery to sin and spiritual darkness. Israel arrived at Sinai in the third month (Exodus 19:1). Therefore, having initially left Egypt in the middle of the first month [Nisan] and because Israel arrived at Sinai at the beginning of the third month, we can determine that they must have been traversing the Red Sea in the second month [Iyar]. It is not a great stretch to suggest that Israel crossed the Red Sea on the seventeenth day of the second month. This means that covering by water as a symbol of death and resurrection, took place at the same time of year in both instances. The symbolism of the name “Red Sea” being an obvious allusion to blood atonement. The flood also marks Noach’s deliverance from the wickedness of a debauched generation. Both Noach and the Israelites are delivered through a great act of God’s judgement and through the symbolic cleansing of water. This in turn corresponds to the deliverance of all humanity through the covering/atoning flood of Yeshua’s blood, which bore fruit in the second month, the month following Nisan, when the risen Messiah appeared bodily to His followers for forty days prior to returning to the heavens, ten days after the 17th of Iyar. In Hebrew thought the number 10 is a symbol of completion and fulfilment. Thus the Messiah Yeshua completes and fills the work of covering and at the same time, the judgement of God is issued against humanity for the final time, offering escape from the final flood (Day of the LORD) through the second Adam (Noach), Yeshua, Who calls us to, “Come” into His vessel/Ark, which is the community of believers [Ecclesia] both Jew and Gentile. Just as Noach’s righteous status covered his family, Yeshua’s righteousness covers the family of God. The waters above and below the firmament gush forth in a deluge that covers the face of the earth. This is deliberate language that is used to recall the beginning of creation. “1:1 In the beginning, creating from nothing בָּרָא bara, אֱלֹהִים Elohim made the waters of the sky, and He made the earth הָאָרֶץ ha’aretz: 1:2 And the earth came into existence, desolate תֹהוּ tohu and vacant בהוּ bohu, and darkness חֹשֶׁךְ choshekh was over the face of deep, surging, subterranean waters, and רוּחַ Ruach the Spirit, Wind, Breath of אֱלֹהִים Elohim brooded (Like a mother eagle), relaxing, over the face of the waters.” –Genesis 1:1-2 [Author’s translation] Noach and his family are witnessing a judgement that will act as a catalyst for a type of new or renewed creation. This is an obvious foreshadowing of the judgement of God at the end of days, which will be followed by a new heavens and new earth in fulfilment and completion of God’s redemptive plan for humanity. Noach (Rest, comfort) is seen as a type for the second Adam (human), the Messiah Yeshua (Salvation). Rest and comfort will come to humanity through Salvation. Gen 7:12 And it came to pass that the rain was upon the earth forty days and forty nights. Gen 7:13 In substance the same day, entered Noach, and שֵׁם Sheim, and חָם Cham, and יֶפֶת Yefet, the sons of Noach, and Noach's wife, and the three wives of his sons with them, into the vessel; The same day means the same day that the flood began, or began to reach the level of danger, as previously alluded to. Noach and his family alone were redeemed in the vessel. This is confirmed by the New Testament: “For Messiah also has suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also He went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noach, while the vessel (ark) was being prepared, wherein few, that is, eight souls were saved through water.” –1 Peter 3:18-20 [Author’s translation] “For if God did not spare angels when they sinned, but cast them into the abyss and committed them to pits of darkness, reserved for judgment; and did not spare the ancient world, but preserved Noach, a herald of righteousness, with seven others, when He brought a deluge upon the world of the ungodly;” –2 Peter 2:4-5 [Author’s translation] Gen 7:14 They, and every living creature, and all the cattle after their kind, and every creeping thing that creeps upon the earth after his kind, and every flying creature after his kind, every bird of every sort. Gen 7:15 And they went in to Noach (Comfort, rest) into the vessel, two and two of all flesh, which had the breath of living רוּחַ חַיִּים ruach chayim. Four of the five categories of created life from Genesis 1:21-25 are mentioned here, the fifth category, sea creatures, were able to survive outside the vessel. Gen 7:16 And they that went in, went in male זָכָר zachar and נְקֵבָה nekeivah female of all flesh, entering as instructed צִוָּה tzivah as a sign אֹתוֹ oto of אֱלֹהִים Elohim (Judge) and closed יהוה HaShem (Merciful) around about. The Hebrew זָכָר zachar used here to name the male of the pair comes from the root זכר zachor meaning to, “Remember”. HaShem has remembered His creation in the same sense that He later remembers Noach (Gen. 8:1). In this sense, “Remember” means to acknowledge rather than to recall something forgotten. God commanded the building of the vessel, but in the end it is God Himself Who completes the work of the vessel by closing the vessel and securing it around Noach, his family and the animals. The Hebrew text gives the impression of a cosmic hug from the Creator. It is HaShem Himself Who surrounds and secures the occupants of the vessel. He is the seal and shield that protects them from the judgement of the flood. In fact, using the meaning, “Mercy” to represent the Holy Name, we could read, “And Mercy enfolded them”. Gen 7:17 And it came to pass that the deluge, flood, was forty days upon the earth הָאָרֶץ ha-aretz; and became great the waters, and lifted up the vessel, and it rose up above the earth הָאָרֶץ ha-aretz. Gen 7:18 And mighty the waters became exceedingly upon the earth הָאָרֶץ ha-aretz; and to walk וַתֵּלֶךְ vateilekh the vessel went upon the face of the waters. The vessel was lifted in stages. It seems that the progression of the deluge is intended to prevent the capsizing of the vessel. First it is lifted, then it walks or begins to move across the waters. Gen 7:19 And the waters were mighty exceedingly upon the earth הָאָרֶץ ha-aretz; and covered all the mountains at their highest, that were beneath all the heavens. The waters were apparently high enough to cover all the mountains beneath the heavens. Some seek to qualify the extent of the flood waters by saying that the Hebrew הָאָרֶץ ha-aretz can refer to a localized section of earth, however the phrase, “beneath all the heavens” clearly refutes this. Additionally the New Testament confirms that of all humanity only Noach and his 7 family members were saved from the flood (2 Peter 2:4-5). Gen 7:20 Fifteen אַמָּה amah (.5m per = 7.5m) high did the waters prevail; and the mountains were covered. The referencing of the covering depth of the waters is intended to show that the vessel, which is twice this height, with less than a third of its height below sea level, is easily able to float above the nearest peaks without being damaged or grounded and torn apart in violent seas. Gen 7:21 And died, all flesh that moved upon the earth, both of flying creatures, and of cattle, and of beast, and of every creeping thing that creeps upon the earth, and every human being כֹל הָאָדָם kol ha-adam: Gen 7:22 All which had breath wind נִשְׁמַת־רוּחַ nishmat ruach spirit wind חַיִּים chayim living in its nostrils, all that was in the dry land, died. This confirms the fact that the creatures that died were creatures of the land and skies. While it’s true that sea creatures utilize oxygen from the water, they do not have the breath of life in them in the sense that the Hebrew intends here. The intimate nature of the description, being the breath-spirit of living in the nostrils, seems to indicate a counterpoint to the act of God’s breathing Adam into life in the beginning (Gen. 2:7). Gen 7:23 And wiped out all living substance which was upon the face of the ground הָאֲדָמָה ha-adamah, both human being, and cattle, and the creeping things, and the flying creatures of the heavens; were wiped out from the earth הָאָרֶץ ha-aretz: and remaining surely, only Noach, and they that were with him in the vessel. Gen 7:24 And mighty the waters were upon the earth הָאָרֶץ ha-aretz a hundred and fifty days. The one hundred and fifty days indicate the length of time that the water maintained its level at 7.5m above the highest peak. © 2023 Yaakov ben Yehoshua Brown |
AuthorYaakov (Brown) Ben Yehoshua, founder and spiritual leader of the Beth Melekh International Messiah Following Jewish Community, presents a series of in depth studies of books of the Bible. Yaakov approaches the text from a Messianic Jewish perspective, revealing seldom considered translational alternatives and unique insights into the timeless nature of the Word of God as it applies to the redemptive work of the King Messiah Yeshua. Archives
September 2024
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