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Noah

April 24, 2023

For other uses, see Noah (disambiguation).

Noah[a] (/ˈnoʊ.ə/)[3] appears as the last of the pre-Flood patriarchs in the traditions of Abrahamic religions. His story appears in the Hebrew Bible (Book of Genesis, chapters 5–9), the Quran and Baha'i writings. Noah is referenced in various other books of the Bible, including the New Testament, and in associated deuterocanonical books.

The Genesis flood narrative is among the best-known stories of the Bible. In this account, Noah labored faithfully to build the Ark at God's command, ultimately saving not only his own family, but mankind itself and all land animals, from extinction during the Flood, which God created after regretting that the world was full of sin. Afterwards, God made a covenant with Noah and promised never again to destroy all the Earth's creatures with a flood. Noah is also portrayed as a "tiller of the soil" and as a drinker of wine. After the flood, God commands Noah and his sons to "be fruitful, and multiply, and replenish the earth".

Biblical narrative

 
12th-century Venetian mosaic depiction of Noah sending the dove

Tenth and final of the pre-Flood (antediluvian) Patriarchs, son to Lamech and an unnamed mother,[4] Noah is 500 years old before his sons Shem, Ham and Japheth are born.[5]

Genesis flood narrative

Main article: Genesis flood narrative

The Genesis flood narrative is encompassed within chapters 6–9 in the Book of Genesis, in the Bible.[6] The narrative indicates that God intended to return the Earth to its pre-Creation state of watery chaos by flooding the Earth because of humanity's misdeeds and then remake it using the microcosm of Noah's ark. Thus, the flood was no ordinary overflow but a reversal of Creation.[7] The narrative discusses the evil of mankind that moved God to destroy the world by way of the flood, the preparation of the ark for certain animals, Noah, and his family, and God's guarantee (the Noahic Covenant) for the continued existence of life under the promise that he would never send another flood.[8]

After the flood

Main article: Covenant (biblical) § Noahic covenant

After the flood, Noah offered burnt offerings to God. God accepted the sacrifice, and made a covenant with Noah, and through him with all mankind, that he would not waste the earth or destroy man by another deluge.[5]

"And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth".[9] As a pledge of this gracious covenant with man and beast the rainbow was set in the clouds (ib. viii. 15–22, ix. 8–17). Two injunctions were laid upon Noah: While the eating of animal food was permitted, abstinence from blood was strictly enjoined; and the shedding of the blood of man by man was made a crime punishable by death at the hands of man (ib. ix. 3–6).[10]

Noah, as the last of the extremely long-lived Antediluvian patriarchs, died 350 years after the flood, at the age of 950, when Terah was 128.[5] The maximum human lifespan, as depicted by the Bible, gradually diminishes thereafter, from almost 1,000 years to the 120 years of Moses.[11]

Noah's drunkenness

 
Noah's drunkenness, Ham mocks Noah, Noah is covered, Canaan is cursed. Egerton Genesis.

After the flood, the Bible says that Noah became a farmer and he planted a vineyard. He drank wine made from this vineyard, and got drunk; and lay "uncovered" within his tent. Noah's son Ham, the father of Canaan, saw his father naked and told his brothers, which led to Ham's son Canaan being cursed by Noah.[10]

As early as the Classical era, commentators on Genesis 9:20–21[12] have excused Noah's excessive drinking because he was considered to be the first wine drinker; the first person to discover the effects of wine.[13] John Chrysostom, Archbishop of Constantinople, and a Church Father, wrote in the 4th century that Noah's behavior is defensible: as the first human to taste wine, he would not know its effects: "Through ignorance and inexperience of the proper amount to drink, fell into a drunken stupor".[14] Philo, a Hellenistic Jewish philosopher, also excused Noah by noting that one can drink in two different manners: (1) to drink wine in excess, a peculiar sin to the vicious evil man or (2) to partake of wine as the wise man, Noah being the latter.[15] In Jewish tradition and rabbinic literature on Noah, rabbis blame Satan for the intoxicating properties of the wine.[16][10]

 
Noah curses Ham by Gustave Doré

In the context of Noah's drunkenness,[17] relates two facts: (1) Noah became drunken and "he was uncovered within his tent", and (2) Ham "saw the nakedness of his father, and told his two brethren without".[18][19]

Because of its brevity and textual inconsistencies, it has been suggested that this narrative is a "splinter from a more substantial tale".[20][21] A fuller account would explain what exactly Ham had done to his father, or why Noah directed a curse at Canaan for Ham's misdeed, or how Noah realised what had occurred. In the field of psychological biblical criticism, J. H. Ellens and W. G. Rollins have analysed the unconventional behavior that occurs between Noah and Ham as revolving around sexuality and the exposure of genitalia as compared with other Hebrew Bible texts, such as Habakkuk 2:15[22] and Lamentations 4:21.[23][18]

Other commentaries mention that "uncovering someone's nakedness" could mean having sexual intercourse with that person or that person's spouse, as quoted in Leviticus 18:7–8[24] and 20.[25] From this interpretation comes the speculation that Ham was guilty of engaging in incest and raping Noah[26] or his own mother. The latter interpretation would clarify why Canaan, as the product of this illicit union, was cursed by Noah.[19] Alternatively, Canaan could be the perpetrator himself as the Bible describes the illicit deed being committed by Noah's "youngest son", with Ham being consistently described as the middle son in other verses.[27]

Table of nations

See also: Generations of Noah
 
The dispersion of the descendants of Shem, Ham, and Japheth (map from the 1854 Historical Textbook and Atlas of Biblical Geography)

Genesis 10[28] sets forth the descendants of Shem, Ham, and Japheth, from whom the nations branched out over the Earth after the flood. Among Japheth's descendants were the maritime nations (10:2–5). Ham's son Cush had a son named Nimrod, who became the first man of might on earth, a mighty hunter, king in Babylon and the land of Shinar (10:6–10). From there Ashur went and built Nineveh. (10:11–12) Canaan's descendants – Sidon, Heth, the Jebusites, the Amorites, the Girgashites, the Hivites, the Arkites, the Sinites, the Arvadites, the Zemarites, and the Hamathites – spread out from Sidon as far as Gerar, near Gaza, and as far as Sodom and Gomorrah (10:15–19). Among Shem's descendants was Eber (10:21).

These genealogies differ structurally from those set out in Genesis 5 and 11. It has a segmented or treelike structure, going from one father to many offspring. It is strange that the table, which assumes that the population is distributed about the Earth, precedes the account of the Tower of Babel, which says that all the population is in one place before it is dispersed.[29]

Family tree

Genesis 5:1-32 transmits a genealogy of the Sethites down to Noah, which is taken from the priestly tradition.[30] A genealogy of the Canites from the Jawhistic tradition is found in Genesis 4:17–26.[31] Biblical scholars see these as variants on one and the same list.[32] However, if we take the merged text of Genesis as a single account, we can construct the following family tree, which has come down in this form into the Jewish and Christian traditions.

  1. ^ Hebrew: נֹחַ‎‎, Modern: Nōaẖ, Tiberian: Nōaḥ; Syriac: ܢܘܚ Nukh; Amharic: ኖህ, Noḥ; Arabic: نُوح Nūḥ; Ancient Greek: Νῶε Nôe
  2. ^ a b c Genesis 4:1
  3. ^ Genesis 4:2
  4. ^ Genesis 4:25; 5:3
  5. ^ Genesis 4:17
  6. ^ Genesis 4:26; 5:6–7
  7. ^ a b c d Genesis 4:18
  8. ^ Genesis 5:9–10
  9. ^ Genesis 5:12–13
  10. ^ Genesis 5:15–16
  11. ^ a b Genesis 4:19
  12. ^ Genesis 5:18–19
  13. ^ Genesis 4:20
  14. ^ Genesis 4:21
  15. ^ a b Genesis 4:22
  16. ^ Genesis 5:21–22
  17. ^ Genesis 5:25–26
  18. ^ Genesis 5:28–30
  19. ^ a b c Genesis 5:32


Narrative analysis

According to the documentary hypothesis, the first five books of the Bible (Pentateuch/Torah), including Genesis, were collated during the 5th century BC from four main sources, which themselves date from no earlier than the 10th century BC. Two of these, the Jahwist, composed in the 10th century BC, and the Priestly source, from the late 7th century BC, make up the chapters of Genesis which concern Noah. The attempt by the 5th-century editor to accommodate two independent and sometimes conflicting sources accounts for the confusion over such matters as how many of each animal Noah took, and how long the flood lasted.[33][34]

The Oxford Encyclopedia of the Books of the Bible notes that this story echoes parts of the Garden of Eden story: Noah is the first vintner, while Adam is the first farmer; both have problems with their produce; both stories involve nakedness; and both involve a division between brothers leading to a curse. However, after the flood, the stories differ. It is Noah, not God, who plants the vineyard and utters the curse, so "God is less involved".[35]

Other accounts

In addition to the main story in Genesis, the Hebrew Bible (Christian Old Testament) also refers to Noah in the First Book of Chronicles, Isaiah and Ezekiel. References in the deuterocanonical books include the books of Tobit, Wisdom, Sirach, 2 Esdras and 4 Maccabees. New Testament references include the gospels of Matthew and Luke, and some of the epistles (Epistle to the Hebrews, 1 Peter and 2 Peter).

Noah became the subject of much elaboration in the literature of later Abrahamic religions, including Islam (Surahs 71, 7, 11, 54, and 21 of the Quran) and Baháʼí faith (Kitáb-i-Íqán and Gems of Divine Mysteries).[36][37]

Pseudepigrapha

The Book of Jubilees refers to Noah and says that he was taught the arts of healing by an angel so that his children could overcome "the offspring of the Watchers".[38]

In 10:1–3 of the Book of Enoch (which is part of the Orthodox Tewahedo biblical canon) and canonical for Beta Israel, Uriel was dispatched by "the Most High" to inform Noah of the approaching "deluge".[39]

Dead Sea scrolls

 
Genesis Apocryphon, a portion of the Dead Sea Scrolls that features Noah

There are 20 or so fragments of the Dead Sea scrolls that appear to refer to Noah.[40] Lawrence Schiffman writes, "Among the Dead Sea Scrolls at least three different versions of this legend are preserved."[41] In particular, "The Genesis Apocryphon devotes considerable space to Noah." However, "The material seems to have little in common with Genesis 5 which reports the birth of Noah." Also, Noah's father is reported as worrying that his son was actually fathered by one of the Watchers.[42]

Comparative mythology

Main article: Flood myth
See also: Comparative Mythology

Indian and Greek flood-myths also exist, although there is little evidence that they were derived from the Mesopotamian flood-myth that underlies the biblical account.[43]

Mesopotamian

 
George Smith, who transliterated and read the so-called "Babylonian Flood Story" of Tablet XI of the Epic of Gilgamesh

The Noah story of the Pentateuch is quite similar to a flood story contained in the Mesopotamian Epic of Gilgamesh, composed c. 1800 BCE. In the Gilgamesh version, the Mesopotamian gods decide to send a great flood to destroy mankind. Various correlations between the stories of Noah and Gilgamesh (the flood, the construction of the ark, the salvation of animals, and the release of birds following the flood) have led to this story being seen as the source for the story of Noah. The few variations include the number of days of the deluge, the order of the birds, and the name of the mountain on which the ark rests. The flood story in Genesis 6–8 matches the Gilgamesh flood myth so closely that "few doubt that [it] derives from a Mesopotamian account."[44] What is particularly noticeable is the way the Genesis flood story follows the Gilgamesh flood tale "point by point and in the same order", even when the story permits other alternatives.[45]

The earliest written flood myth is found in the Mesopotamian Epic of Atrahasis and Epic of Gilgamesh texts. The Encyclopædia Britannica says "These mythologies are the source of such features of the biblical Flood story as the building and provisioning of the ark, its flotation, and the subsidence of the waters, as well as the part played by the human protagonist."[46] The Encyclopedia Judaica adds that there is a strong suggestion that "an intermediate agent was active. The people most likely to have fulfilled this role are the Hurrians, whose territory included the city of Harran, where the Patriarch Abraham had his roots. The Hurrians inherited the Flood story from Babylonia".[47] The encyclopedia mentions another similarity between the stories: Noah is the tenth patriarch and Berossus notes that "the hero of the great flood was Babylonia’s tenth antediluvian king." However, there is a discrepancy in the ages of the heroes. For the Mesopotamian antecedents, "the reigns of the antediluvian kings range from 18,600 to nearly 65,000 years." In the Bible, the lifespans "fall far short of the briefest reign mentioned in the related Mesopotamian texts." Also, the name of the hero differs between the traditions: "The earliest Mesopotamian flood account, written in the Sumerian language, calls the deluge hero Ziusudra."[47]

However, Yi Samuel Chen writes that the oldest versions of the Epic of Gilgamesh never mentioned the flood, just mentioning that he went to talk to Utnapishtim to find the secret of immortality. Starting with the Old Babylonian Period, there were attempts to syncretize Utnapishtim with Ziusudra, even though they were previously seen as different figures. Gilgamesh meeting the flood hero was first alluded to in the Old Babylonian Period in "The Death of Bilgamesh" and eventually was imported and standardized in the Epic of Gilgamesh probably in the Middle Babylonian Period.[48]

Gilgamesh’s historical reign is believed to have been approximately 2700 BC,[49] shortly before the earliest known written stories. The discovery of artifacts associated with Aga and Enmebaragesi of Kish, two other kings named in the stories, has lent credibility to the historical existence of Gilgamesh.[50]

The earliest Sumerian Gilgamesh poems date from as early as the Third dynasty of Ur (2100–2000 BC).[51] One of these poems mentions Gilgamesh’s journey to meet the flood hero, as well as a short version of the flood story, although Chen writes that his was included in texts written during the Old Babylonian Period.[48][52] The earliest Akkadian versions of the unified epic are dated to c. 2000–1500 BC.[53] Due to the fragmentary nature of these Old Babylonian versions, it is unclear whether they included an expanded account of the flood myth; although one fragment definitely includes the story of Gilgamesh’s journey to meet Utnapishtim. The "standard" Akkadian version included a long version of the flood story and was edited by Sin-liqe-unninni sometime between 1300 and 1000 BC.[54]

Yi Samuel Chen analyzes various texts from the Early Dynastic III Period through to the Old Babylonian Period, and argues that the flood narrative was only added in texts written during the Old Babylonian Period. When it comes to the Sumerian King List, observations by experts have always indicated that the portion of the Sumerian King List talking about before the flood is stylistically different from the King List Proper. Essentially Old Babylonian copies tend to represent a tradition of before the flood apart from the actual King List, whereas the Ur III copy of the King List and the duplicate from the Brockmon collection indicate that the King List Proper once existed independent of mention to the flood and the tradition of before the flood. Essentially, Chen gives evidence to prove that the section of before the flood and references to the flood in the Sumerian King List were all later additions added in during the Old Babylonian Period, as the Sumerian King List went through updates and edits. The Flood as a watershed in early History of the world was probably a new historiographical concept emerging in the Mesopotamian literary traditions during the Old Babylonian Period, as evident by the fact that the flood motif didn't show up in the Ur III copy and that earliest chronographical sources related to the flood show up in the Old Babylonian Period. Chen concludes that the name of Ziusudra as a flood hero and the idea of the flood hinted by that name in the Old Babylonian Version of "Instructions of Shuruppak" are only developments during that Old Babylonian Period, when also the didactic text was updated with information from the burgeoning Antediluvian Tradition[48]

Ancient Greek

Noah has often been compared to Deucalion, the son of Prometheus and Pronoia in Greek mythology. Like Noah, Deucalion is warned of the flood (by Zeus and Poseidon); he builds an ark and staffs it with creatures – and when he completes his voyage, gives thanks and takes advice from the gods on how to repopulate the Earth. Deucalion also sends a pigeon to find out about the situation of the world and the bird returns with an olive branch.[55][56] Deucalion, in some versions of the myth, also becomes the inventor of wine, like Noah.[57] Philo[58] and Justin equate Deucalion with Noah, and Josephus used the story of Deucalion as evidence that the flood actually occurred and that, therefore, Noah existed.[59][60]

The motif of a weather deity who headed the pantheon causing the great flood and then the trickster who created men from clay saving man is also present in Sumerian Mythology, as Enlil, instead of Zeus, causes the flood, and Enki, rather than Prometheus, saves man. Stephanie West has written that this is perhaps due to the Greeks borrowing stories from the Near East.[61]

Religious views

Judaism

See also: Noah in rabbinic literature and Noach (parsha)
 
A Jewish depiction of Noah

The righteousness of Noah is the subject of much discussion among rabbis.[10] The description of Noah as "righteous in his generation" implied to some that his perfection was only relative: In his generation of wicked people, he could be considered righteous, but in the generation of a tzadik like Abraham, he would not be considered so righteous. They point out that Noah did not pray to God on behalf of those about to be destroyed, as Abraham prayed for the wicked of Sodom and Gomorrah. In fact, Noah is never seen to speak; he simply listens to God and acts on his orders. This led some commentators to offer the figure of Noah as "the righteous man in a fur coat," who ensured his own comfort while ignoring his neighbour.[62] Others, such as the medieval commentator Rashi, held on the contrary that the building of the Ark was stretched over 120 years, deliberately in order to give sinners time to repent. Rashi interprets his father's statement of the naming of Noah (in Hebrew – Noaħ נֹחַ) "This one will comfort us (in Hebrew– yeNaĦamenu יְנַחֲמֵנו) in our work and in the toil of our hands, which come from the ground that the Lord had cursed",[63] by saying Noah heralded a new era of prosperity, when there was easing (in Hebrew – naħah – נחה) from the curse from the time of Adam when the Earth produced thorns and thistles even where men sowed wheat and that Noah then introduced the plow.[64]

According to the Jewish Encyclopedia, "The Book of Genesis contains two accounts of Noah." In the first, Noah is the hero of the flood, and in the second, he is the father of mankind and a husbandman who planted the first vineyard. "The disparity of character between these two narratives has caused some critics to insist that the subject of the latter account was not the same as the subject of the former."[10]

The Encyclopedia Judaica notes that Noah's drunkenness is not presented as reprehensible behavior. Rather, "It is clear that ... Noah’s venture into viticulture provides the setting for the castigation of Israel’s Canaanite neighbors." It was Ham who committed an offense when he viewed his father's nakedness. Yet, "Noah’s curse, ... is strangely aimed at Canaan rather than the disrespectful Ham."[47]

Mandaeism

In Mandaeism, Noah (Classical Mandaic: ࡍࡅ) is mentioned in Book 18 of the Right Ginza. In the text, Noah's wife is named as Nuraita (Classical Mandaic: ࡍࡅࡓࡀࡉࡕࡀ), while his son is named as Shum (i.e., Shem; Classical Mandaic: ࡔࡅࡌ).[65][66]

Christianity

 
An early Christian depiction showing Noah giving the gesture of orant as the dove returns

Peter 2:5 refers to Noah as a "preacher of righteousness".[67] In the Gospel of Matthew and the Gospel of Luke, Jesus compares Noah's flood with the coming Day of Judgement: "Just as it was in the days of Noah, so too it will be in the days of the coming of the Son of Man. For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man."[68][69]

The First Epistle of Peter compares the power of baptism with the Ark saving those who were in it. In later Christian thought, the Ark came to be compared to the Church: salvation was to be found only within Christ and his Lordship, as in Noah's time it had been found only within the Ark. St Augustine of Hippo (354–430), demonstrated in The City of God that the dimensions of the Ark corresponded to the dimensions of the human body, which corresponds to the body of Christ; the equation of Ark and Church is still found in the Anglican rite of baptism, which asks God, "who of thy great mercy didst save Noah," to receive into the Church the infant about to be baptised.[70]

In medieval Christianity, Noah's three sons were generally considered as the founders of the populations of the three known continents, Japheth/Europe, Shem/Asia, and Ham/Africa, although a rarer variation held that they represented the three classes of medieval society – the priests (Shem), the warriors (Japheth), and the peasants (Ham). In medieval Christian thought, Ham was considered to be the ancestor of the people of black Africa. So, in racialist arguments, the curse of Ham became a justification for the slavery of the black races.[71]

Isaac Newton, in his religious works on the development of religion, wrote about Noah and his offspring. In Newton's view, while Noah was a monotheist, the gods of pagan antiquity are identified with Noah and his descendants.[72]

Gnosticism

An important Gnostic text, the Apocryphon of John, reports that the chief archon caused the flood because he desired to destroy the world he had made, but the First Thought informed Noah of the chief archon's plans, and Noah informed the remainder of humanity. Unlike the account of Genesis, not only are Noah's family saved, but many others also heed Noah's call. There is no ark in this account. According to Elaine Pagels, "Rather, they hid in a particular place, not only Noah, but also many other people from the unshakable race. They entered that place and hid in a bright cloud."[73]

Druze faith

The Druze regard Noah as the second spokesman (natiq) after Adam, who helped transmit the foundational teachings of monotheism (tawhid) intended for the larger audience.[74] He is considered an important prophet of God among Druze, being among the seven prophets who appeared in different periods of history.[1][2]

Islam

Main article: Noah in Islam
 
An Islamic depiction of Noah in a 16th-century Mughal miniature

Noah is a highly important figure in Islam and he is seen as one of the most significant of all prophets. The Quran contains 43 references to Noah, or Nuḥ, in 28 chapters, and the seventy-first chapter, Sūrah Nūḥ (Arabic: سورة نوح), is named after him. His life is also spoken of in the commentaries and in Islamic legends.

Noah's narratives largely cover his preaching as well the story of the Deluge. Noah's narrative sets the prototype for many of the subsequent prophetic stories, which begin with the prophet warning his people and then the community rejecting the message and facing a punishment.

Noah has several titles in Islam, based primarily on praise for him in the Quran, including "True Messenger of God" (XXVI: 107) and "Grateful Servant of God" (XVII: 3).[47][75]

The Quran focuses on several instances from Noah's life more than others, and one of the most significant events is the Flood. God makes a covenant with Noah just as he did with Abraham, Moses, Jesus and Muhammad later on (33:7). Noah is later reviled by his people and reproached by them for being a mere human messenger and not an angel (10:72–74). Moreover, the people mock Noah's words and call him a liar (7:62), and they even suggest that Noah is possessed by a devil when the prophet ceases to preach (54:9).[76] Only the lowest in the community join Noah in believing in God's message (11:29), and Noah's narrative further describes him preaching both in private and public. The Quran narrates that Noah received a revelation to build an Ark, after his people refused to believe in his message and hear the warning. The narrative goes on to describe that waters poured forth from the Heavens, destroying all the sinners. Even one of his sons disbelieved him, stayed behind, and was drowned. After the Flood ended, the Ark rested atop Mount Judi (Quran 11:44).

 
Noah's ark and the deluge from Zubdat-al Tawarikh

Also, Islamic beliefs deny the idea of Noah being the first person to drink wine and experience the aftereffects of doing so.[47][75]

Quran 29:14 states that Noah had been living among the people who he was sent to for 950 years when the flood started.

And, indeed, [in times long past] We sent forth Noah unto his people, and he dwelt among them a thousand years bar fifty; and then the floods overwhelmed them while they were still lost in evildoing.

Baháʼí Faith

The Baháʼí Faith regards the Ark and the Flood as symbolic.[77] In Baháʼí belief, only Noah's followers were spiritually alive, preserved in the ark of his teachings, as others were spiritually dead.[78][79] The Baháʼí scripture Kitáb-i-Íqán endorses the Islamic belief that Noah had a large number of companions, either 40 or 72, besides his family on the Ark, and that he taught for 950 (symbolic) years before the flood.[80]

Ahmadiyya

According to the Ahmadiyya understanding of the Quran, the period described in the Quran is the age of his dispensation, which extended until the time of Ibrahim (Abraham, 950 years). The first 50 years were the years of spiritual progress, which were followed by 900 years of spiritual deterioration of the people of Noah.[81]

See also

Citations

  1. ^ a b Hitti, Philip K. (1928). The Origins of the Druze People and Religion: With Extracts from Their Sacred Writings. Library of Alexandria. p. 37. ISBN 9781465546623.
  2. ^ a b Dana, Nissim (2008). The Druze in the Middle East: Their Faith, Leadership, Identity and Status. Michigan University press. p. 17. ISBN 9781903900369.
  3. ^ Wells, John C. (2008). Longman Pronunciation Dictionary (3rd ed.). Longman. ISBN 9781405881180.
  4. ^ Fullom, S.W. (1855). The History of Woman, and Her Connexion with Religion, Civilization, & Domestic Manners, from the Earliest Period. p.10
  5. ^ a b c   This article incorporates text from a publication now in the public domain: Bechtel, Florentine Stanislaus (1911). "Noe". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company.
  6. ^ Silverman, Jason (2013). Opening Heaven's Floodgates: The Genesis Flood Narrative, Its Context, and Reception. Gorgias Press.
  7. ^ Barry L. Bandstra (2008). Reading the Old Testament: Introduction to the Hebrew Bible. Cengage Learning. p. 61. ISBN 978-0-495-39105-0.
  8. ^ Cotter 2003, pp. 49, 50.
  9. ^ Genesis 9:1
  10. ^ a b c d e "NOAH - JewishEncyclopedia.com". jewishencyclopedia.com.
  11. ^ Genesis 6:3; Deuteronomy 31:22; 34:37
  12. ^ Genesis 9:20–21
  13. ^ Ellens & Rollins. Psychology and the Bible: From Freud to Kohut, 2004, (ISBN 027598348X, 9780275983482), p.52
  14. ^ Hamilton, 1990, pp. 202–203
  15. ^ Philo, 1971, p. 160
  16. ^ Gen. Rabbah 36:3
  17. ^ Genesis 9:18–27
  18. ^ a b Ellens & Rollins, 2004, p.53
  19. ^ a b John Sietze Bergsma/Scott Walker Hahn. 2005. "Noah's Nakedness and the Curse on Canaan". Journal Biblical Literature 124/1 (2005), p. 25-40.
  20. ^ Speiser, 1964, 62
  21. ^ T. A. Bergren. Biblical Figures Outside the Bible, 2002, (ISBN 1563384116, ISBN 978-1-56338-411-0), p. 136
  22. ^ Habakkuk 2:15
  23. ^ Lamentations 4:21
  24. ^ Leviticus 18:7–8
  25. ^ Leviticus 20:11
  26. ^ Levenson, 2004, 26
  27. ^ Kugel 1998, p. 223.
  28. ^ Genesis 10
  29. ^ Bandstra, B. (2008), Reading the Old Testament: Introduction to the Hebrew Bible, Cengage Learning, pp. 67–68, ISBN 978-0495391050
  30. ^ von Rad, Gerhard (1961). Genesis: A Commentary. London: SCM Press. pp. 67–73.
  31. ^ von Rad, Gerhard (1961). Genesis: A Commentary. London: SCM Press. pp. 109–113.
  32. ^ von Rad, Gerhard (1961). Genesis: A Commentary. London: SCM Press. p. 71.
  33. ^ Collins, John J. (2004). Introduction to the Hebrew Bible. Minneapolis: Fortress Press. pp. 56–57. ISBN 0-8006-2991-4.
  34. ^ Friedman, Richard Elliotty (1989). Who Wrote the Bible?. New York: HarperCollins Publishers. p. 59. ISBN 0-06-063035-3.
  35. ^ The Oxford Encyclopedia of the Books of the Bible, Oxford University Press, 2011, p. 318.
  36. ^ "The Kitáb-i-Íqán | Bahá'í Reference Library". www.bahai.org. Retrieved 2022-01-31.
  37. ^ "Gems of Divine Mysteries | Bahá'í Reference Library". www.bahai.org. Retrieved 2022-01-31.
  38. ^ Lewis, Jack Pearl, A Study of the Interpretation of Noah and the Flood in Jewish and Christian Literature, BRILL, 1968, p. 14.
  39. ^ "Chapter X" . The Book of Enoch. translated by Robert H. Charles. London: Society for Promoting Christian Knowledge. 1917.{{cite book}}: CS1 maint: others (link)
  40. ^ Peters, DM., Noah Traditions in the Dead Sea Scrolls: Conversations and Controversies of Antiquity, Society of Biblical Lit, 2008, pp. 15–17.
  41. ^ Schiffman, LH., Encyclopedia of the Dead Sea Scrolls, Volume 2, Granite Hill Publishers, 2000, pp. 613–614.
  42. ^ Lewis, Jack Pearl, A Study of the Interpretation of Noah and the Flood in Jewish and Christian Literature, BRILL, 1968, p. 11. "the offspring of the Watchers"
  43. ^ Frazer, JG., in Dundes, A (ed.), The Flood Myth, University of California Press, 1988, pp. 121–122.
  44. ^ George, A. R. (2003). The Babylonian Gilgamesh Epic: Introduction, Critical Edition and Cuneiform Texts. Oxford University Press. p. 70. ISBN 978-0-19-927841-1. Retrieved 8 November 2012 – via Google Books.
  45. ^ Rendsburg, Gary. "The Biblical flood story in the light of the Gilgamesh flood account," in Gilgamesh and the world of Assyria, eds Azize, J & Weeks, N. Peters, 2007, p. 117
  46. ^ Encyclopædia Britannica: Noah.
  47. ^ a b c d e Young, Dwight (2007). "Noah". In Skolnik, Fred; Berenbaum, Michael; Thomson Gale (Firm) (eds.). Encyclopaedia Judaica. Vol. 15 (2nd ed.). pp. 287–291. ISBN 978-0-02-865943-5. OCLC 123527471. Retrieved 29 November 2019. The earliest Mesopotamian flood account, written in the Sumerian language, calls the deluge hero Ziusudra, which is thought to carry the connotation "he who laid hold on life of distant days."
  48. ^ a b c Chen, Yi Samuel. The Primeval Flood Catastrophe: Origins and Early Development in Mesopotamian Traditions. Oxford University Press, 2013.
  49. ^ Georges Roux, Ancient Iraq, pages 123, 502
  50. ^ Dalley, Stephanie, Myths from Mesopotamia, Oxford University Press (1989), p. 40–41
  51. ^ Andrew George, page xix
  52. ^ "The Electronic Text Corpus of Sumerian Literature". etcsl.orinst.ox.ac.uk.
  53. ^ Andrew George, p. 101, "Early Second Millennium BC" in Old Babylonian
  54. ^ Andrew George, pages xxiv–xxv
  55. ^ Encyclopædia Britannica, Deucalion.
  56. ^ Wajdenbaum, P., Argonauts of the Desert: Structural Analysis of the Hebrew Bible, Routledge, 2014, pp. 104–108.
  57. ^ Anderson, G., Greek and Roman Folklore: A Handbook, Greenwood Publishing Group, 2006. pp. 129–130.
  58. ^ Lewis, JP.; Lewis, JP., A Study of the Interpretation of Noah and the Flood in Jewish and Christian Literature, BRILL, 1968, p. 47.
  59. ^ Peters, DM., Noah Traditions in the Dead Sea Scrolls: Conversations and Controversies of Antiquity, Society of Biblical Lit, 2008, p. 4.
  60. ^ Feldman, LH., Josephus's Interpretation of the Bible, University of California Press, 1998, p. 133.
  61. ^ West, S. (1994). Prometheus Orientalized. Museum Helveticum, 51(3), 129–149.
  62. ^ Mamet, D., Kushner, L., Five Cities of Refuge: Weekly Reflections on Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, Schocken Books, 2003, p. 1.
  63. ^ Genesis 5:29
  64. ^ Frishman, J., Rompay, L. von, The Book of Genesis in Jewish and Oriental Christian Interpretation: A Collection of Essays, Peeters Publishers, 1997, pp. 62–65.
  65. ^ Gelbert, Carlos (2011). Ginza Rba. Sydney: Living Water Books. ISBN 9780958034630.
  66. ^ Lidzbarski, Mark (1925). Ginza: Der Schatz oder Das große Buch der Mandäer. Göttingen: Vandenhoek & Ruprecht.
  67. ^ . February 28, 2013. Archived from the original on 2013-02-28.
  68. ^ Matthew 24:38
  69. ^ Luke 17:26
  70. ^ Peters, DM., Noah Traditions in the Dead Sea Scrolls: Conversations and Controversies of Antiquity, Society of Biblical Lit, 2008, pp. 15–17.
  71. ^ Jackson, JP., Weidman, NM., Race, Racism, and Science: Social Impact and Interaction, ABC-CLIO, 2004, p. 4.
  72. ^ Force, J E (1999), "Essay 12: Newton, the "Ancients" and the "Moderns"", in Popkin, RH; Force, JE (eds.), Newton and Religion: Context, Nature, and Influence, International Archive of the History of Ideas, Kluwer, pp. 253–254, ISBN 9780792357445 – via Google Books
  73. ^ Pagels, Elaine (2013). The Gnostic Gospels. Orion. p. 163. ISBN 978-1-78022-670-5.
  74. ^ Swayd 2009, p. 3.
  75. ^ a b Gibb, Hamilton Alexander Rosskeen (1995). The Encyclopaedia of Islam: NED-SAM. Brill. pp. 108–109. ISBN 9789004098343.
  76. ^ "Quran 54:9". www.alim.org. Retrieved 2020-12-24.
  77. ^ From a letter written on behalf of Shoghi Effendi, October 28, 1949: Baháʼí News, No. 228, February 1950, p. 4. Republished in Compilation 1983, p. 508
  78. ^ Poirier, Brent. "The Kitab-i-Iqan: The key to unsealing the mysteries of the Holy Bible". Retrieved 2007-06-25.
  79. ^ Shoghi Effendi (1971). Messages to the Baháʼí World, 1950–1957. Wilmette, Illinois, USA: Baháʼí Publishing Trust. p. 104. ISBN 0-87743-036-5.
  80. ^ From a letter written on behalf of Shoghi Effendi to an individual believer, November 25, 1950. Published in Compilation 1983, p. 494
  81. ^ Rashid Ahmad Chaudhry (2005). Hadhrat Nuh (PDF). Islam International Publications. ISBN 1-85372-758-X.

General and cited references

  • Alter, Robert (2008). The Five Books of Moses. W. W. Norton & Company. ISBN 978-0-393-33393-0.
  • Brett, Mark G. (2000). Genesis: Procreation and the Politics of Identity. Routledge. ISBN 978-0203992029.
  • Compilation (1983), Hornby, Helen (ed.), Lights of Guidance: A Baháʼí Reference File, Baháʼí Publishing Trust, New Delhi, India, ISBN 81-85091-46-3
  • Dimant, Devorah (2001). "Noah in early Jewish literature". In Michael E. Stone; Theodore E. Bergren (eds.). Biblical Figures Outside the Bible. Trinity Press. ISBN 9781563384110.
  • Freedman, Paul H. (1999). Images of the Medieval Peasant. Stanford University Press. ISBN 9780804733731.
  • Goldenberg, David M. (2005). "What did Ham do to Noah?". In Stemberger, Günter; Perani, Mauro (eds.). The Words of a Wise Man's Mouth Are Gracious. Walter de Gruyter. ISBN 9783110188493.
  • Goldenberg, David M. (2003). The Curse of Ham: Race and Slavery in Early Judaism, Christianity, and Islam. Princeton University Press. ISBN 9780691114651.[permanent dead link]
  • Goldenberg, David M. (1997). "The Curse of Ham: A Case of Rabbinic Racism?". In Salzman, Jack; West, Cornel (eds.). Struggles in the Promised Land: Toward a History of Black-Jewish Relations. Oxford University Press. ISBN 9780198024927.
  • Goldenberg, David M. (2009). The Curse of Ham: Race and Slavery in Early Judaism, Christianity, and Islam. Princeton University Press. ISBN 9781400828548.
  • Graves, Robert; Patai, Raphael (1964). Hebrew Myths: The Book of Genesis. Princeton University Press, Cassel.
  • Ham, Ken; Sarfati, Jonathan; Wieland, Carl (2001). Batten, Don (ed.). "Are Black People the Result of a Curse on Ham". ChristianAnswers.net. Retrieved 28 September 2013.
  • Keil, Carl; Delitzsch, Franz (1885). Biblical Commentary on the Old Testament. Vol. 1. Trans. James Martin. Edinburgh: T&T Clark.
  • Kissling, Paul (2004). Genesis. Vol. 1. College Press. ISBN 9780899008752.
  • Kugle, James L. (1998). Traditions of the Bible. Harvard University Press. ISBN 9780674791510.
  • Levenson, Jon D. (2004). "Genesis: Introduction and Annotations". In Berlin, Adele; Brettler, Marc Zvi (eds.). The Jewish Study Bible. Oxford University Press. p. 26. ISBN 978-0-19-529751-5. (Levenson author note).
  • Lulat, G (2005). A History of African Higher Education from Antiquity to the Present: A Critical Synthesis. Santa Barbara, Calif.: ABC-CLIO. pp. 85, 86. ISBN 9780313068669. an ideologically driven misnomer...
  • Metcalf, Alida C. (2005). Go-betweens and the Colonization of Brazil, 1500–1600 (1st ed.). Austin: University of Texas Press. p. 164. ISBN 978-0292712768.
  • Reeve, W. Paul (2015). Religion of a Different Color: Race and the Mormon Struggle for Whiteness. New York: Oxford University Press. ISBN 978-0-19-975407-6.
  • Robertson, John M. (1910). Christianity and Mythology. Kessinger Publishing (2004 reprint). p. 496. ISBN 978-0-7661-8768-9.
  • Sadler, R.S. (2005). Can a Cushite Change his Skin?. T&T Clark. ISBN 9780567029607.
  • Sarna, Nahum (1981). "The Anticipatory Use of Information as a Literary Feature of the Genesis Narratives". In Friedman, Richard Elliott (ed.). The Creation of Sacred Literature: Composition and Redaction of the Biblical Text. University of California Press. ISBN 978-0-520-09637-0.
  • Trost, Travis D. (2010). Who should be king in Israel?. Peter Lang Publishing. ISBN 9781433111518.
  • VanderKam, James Claire (1980). "The Righteousness of Noah". In John Joseph Collins; George W. E. Nickelsburg (eds.). Ideal figures in ancient Judaism: profiles and paradigms, Volumes 12–15. Chico: Scholars Press. pp. 13–32. ISBN 978-0891304340. Retrieved 1 December 2013.
  • Van Seters, John (2000). "Geography as an evaluative tool". In VanderKam, James (ed.). From Revelation to Canon: Studies in the Hebrew Bible and Second Temple Literature. Brill. ISBN 0391041363.
  • Whitford, David M. (2009). The curse of Ham in the Early Modern Era. Ashgate Publishing. ISBN 9780754666257.
  • Swayd, Samy S. (2009). The a to Z of the Druzes. ISBN 9780810868366.

External links

 
Wikimedia Commons has media related to Noah (Biblical figure).
 
Wikiquote has quotations related to Noah.

April 24, 2023
noah, other, uses, disambiguation, appears, last, flood, patriarchs, traditions, abrahamic, religions, story, appears, hebrew, bible, book, genesis, chapters, quran, baha, writings, referenced, various, other, books, bible, including, testament, associated, de. For other uses see Noah disambiguation Noah a ˈ n oʊ e 3 appears as the last of the pre Flood patriarchs in the traditions of Abrahamic religions His story appears in the Hebrew Bible Book of Genesis chapters 5 9 the Quran and Baha i writings Noah is referenced in various other books of the Bible including the New Testament and in associated deuterocanonical books NoahNoah s Sacrifice by Daniel MacliseVenerated inJudaismMandaeismChristianityDruze faith 1 2 YazidismIslamBahaʼi FaithMajor shrineon a hill at Karak LebanonFeastNovember 1stThe Genesis flood narrative is among the best known stories of the Bible In this account Noah labored faithfully to build the Ark at God s command ultimately saving not only his own family but mankind itself and all land animals from extinction during the Flood which God created after regretting that the world was full of sin Afterwards God made a covenant with Noah and promised never again to destroy all the Earth s creatures with a flood Noah is also portrayed as a tiller of the soil and as a drinker of wine After the flood God commands Noah and his sons to be fruitful and multiply and replenish the earth Contents 1 Biblical narrative 1 1 Genesis flood narrative 1 2 After the flood 1 3 Noah s drunkenness 1 4 Table of nations 1 5 Family tree 1 6 Narrative analysis 2 Other accounts 2 1 Pseudepigrapha 2 2 Dead Sea scrolls 3 Comparative mythology 3 1 Mesopotamian 3 2 Ancient Greek 4 Religious views 4 1 Judaism 4 2 Mandaeism 4 3 Christianity 4 4 Gnosticism 4 5 Druze faith 4 6 Islam 4 7 Bahaʼi Faith 4 8 Ahmadiyya 5 See also 6 Citations 7 General and cited references 8 External linksBiblical narrative Edit 12th century Venetian mosaic depiction of Noah sending the dove Tenth and final of the pre Flood antediluvian Patriarchs son to Lamech and an unnamed mother 4 Noah is 500 years old before his sons Shem Ham and Japheth are born 5 Genesis flood narrative Edit Main article Genesis flood narrative The Genesis flood narrative is encompassed within chapters 6 9 in the Book of Genesis in the Bible 6 The narrative indicates that God intended to return the Earth to its pre Creation state of watery chaos by flooding the Earth because of humanity s misdeeds and then remake it using the microcosm of Noah s ark Thus the flood was no ordinary overflow but a reversal of Creation 7 The narrative discusses the evil of mankind that moved God to destroy the world by way of the flood the preparation of the ark for certain animals Noah and his family and God s guarantee the Noahic Covenant for the continued existence of life under the promise that he would never send another flood 8 After the flood Edit Main article Covenant biblical Noahic covenant After the flood Noah offered burnt offerings to God God accepted the sacrifice and made a covenant with Noah and through him with all mankind that he would not waste the earth or destroy man by another deluge 5 And God blessed Noah and his sons and said unto them Be fruitful and multiply and replenish the earth 9 As a pledge of this gracious covenant with man and beast the rainbow was set in the clouds ib viii 15 22 ix 8 17 Two injunctions were laid upon Noah While the eating of animal food was permitted abstinence from blood was strictly enjoined and the shedding of the blood of man by man was made a crime punishable by death at the hands of man ib ix 3 6 10 Noah as the last of the extremely long lived Antediluvian patriarchs died 350 years after the flood at the age of 950 when Terah was 128 5 The maximum human lifespan as depicted by the Bible gradually diminishes thereafter from almost 1 000 years to the 120 years of Moses 11 Noah s drunkenness Edit Noah s drunkenness Ham mocks Noah Noah is covered Canaan is cursed Egerton Genesis After the flood the Bible says that Noah became a farmer and he planted a vineyard He drank wine made from this vineyard and got drunk and lay uncovered within his tent Noah s son Ham the father of Canaan saw his father naked and told his brothers which led to Ham s son Canaan being cursed by Noah 10 As early as the Classical era commentators on Genesis 9 20 21 12 have excused Noah s excessive drinking because he was considered to be the first wine drinker the first person to discover the effects of wine 13 John Chrysostom Archbishop of Constantinople and a Church Father wrote in the 4th century that Noah s behavior is defensible as the first human to taste wine he would not know its effects Through ignorance and inexperience of the proper amount to drink fell into a drunken stupor 14 Philo a Hellenistic Jewish philosopher also excused Noah by noting that one can drink in two different manners 1 to drink wine in excess a peculiar sin to the vicious evil man or 2 to partake of wine as the wise man Noah being the latter 15 In Jewish tradition and rabbinic literature on Noah rabbis blame Satan for the intoxicating properties of the wine 16 10 Noah curses Ham by Gustave Dore In the context of Noah s drunkenness 17 relates two facts 1 Noah became drunken and he was uncovered within his tent and 2 Ham saw the nakedness of his father and told his two brethren without 18 19 Because of its brevity and textual inconsistencies it has been suggested that this narrative is a splinter from a more substantial tale 20 21 A fuller account would explain what exactly Ham had done to his father or why Noah directed a curse at Canaan for Ham s misdeed or how Noah realised what had occurred In the field of psychological biblical criticism J H Ellens and W G Rollins have analysed the unconventional behavior that occurs between Noah and Ham as revolving around sexuality and the exposure of genitalia as compared with other Hebrew Bible texts such as Habakkuk 2 15 22 and Lamentations 4 21 23 18 Other commentaries mention that uncovering someone s nakedness could mean having sexual intercourse with that person or that person s spouse as quoted in Leviticus 18 7 8 24 and 20 25 From this interpretation comes the speculation that Ham was guilty of engaging in incest and raping Noah 26 or his own mother The latter interpretation would clarify why Canaan as the product of this illicit union was cursed by Noah 19 Alternatively Canaan could be the perpetrator himself as the Bible describes the illicit deed being committed by Noah s youngest son with Ham being consistently described as the middle son in other verses 27 Table of nations Edit See also Generations of Noah The dispersion of the descendants of Shem Ham and Japheth map from the 1854 Historical Textbook and Atlas of Biblical Geography Genesis 10 28 sets forth the descendants of Shem Ham and Japheth from whom the nations branched out over the Earth after the flood Among Japheth s descendants were the maritime nations 10 2 5 Ham s son Cush had a son named Nimrod who became the first man of might on earth a mighty hunter king in Babylon and the land of Shinar 10 6 10 From there Ashur went and built Nineveh 10 11 12 Canaan s descendants Sidon Heth the Jebusites the Amorites the Girgashites the Hivites the Arkites the Sinites the Arvadites the Zemarites and the Hamathites spread out from Sidon as far as Gerar near Gaza and as far as Sodom and Gomorrah 10 15 19 Among Shem s descendants was Eber 10 21 These genealogies differ structurally from those set out in Genesis 5 and 11 It has a segmented or treelike structure going from one father to many offspring It is strange that the table which assumes that the population is distributed about the Earth precedes the account of the Tower of Babel which says that all the population is in one place before it is dispersed 29 Family tree Edit Genesis 5 1 32 transmits a genealogy of the Sethites down to Noah which is taken from the priestly tradition 30 A genealogy of the Canites from the Jawhistic tradition is found in Genesis 4 17 26 31 Biblical scholars see these as variants on one and the same list 32 However if we take the merged text of Genesis as a single account we can construct the following family tree which has come down in this form into the Jewish and Christian traditions Adam b Eve b Cain b Abel c Seth d Enoch e Enos f Irad g Kenan h Mehujael g Mahalalel i Methushael g Jared j Adah k Lamech g Zillah k Enoch l Jabal m Jubal n Tubal Cain o Naamah o Methuselah p Lamech q Noah r Shem s Ham s Japheth s Hebrew נ ח Modern Nōaẖ Tiberian Nōaḥ Syriac ܢܘܚ Nukh Amharic ኖህ Noḥ Arabic ن وح Nuḥ Ancient Greek Nῶe Noe a b c Genesis 4 1 Genesis 4 2 Genesis 4 25 5 3 Genesis 4 17 Genesis 4 26 5 6 7 a b c d Genesis 4 18 Genesis 5 9 10 Genesis 5 12 13 Genesis 5 15 16 a b Genesis 4 19 Genesis 5 18 19 Genesis 4 20 Genesis 4 21 a b Genesis 4 22 Genesis 5 21 22 Genesis 5 25 26 Genesis 5 28 30 a b c Genesis 5 32 Narrative analysis Edit According to the documentary hypothesis the first five books of the Bible Pentateuch Torah including Genesis were collated during the 5th century BC from four main sources which themselves date from no earlier than the 10th century BC Two of these the Jahwist composed in the 10th century BC and the Priestly source from the late 7th century BC make up the chapters of Genesis which concern Noah The attempt by the 5th century editor to accommodate two independent and sometimes conflicting sources accounts for the confusion over such matters as how many of each animal Noah took and how long the flood lasted 33 34 The Oxford Encyclopedia of the Books of the Bible notes that this story echoes parts of the Garden of Eden story Noah is the first vintner while Adam is the first farmer both have problems with their produce both stories involve nakedness and both involve a division between brothers leading to a curse However after the flood the stories differ It is Noah not God who plants the vineyard and utters the curse so God is less involved 35 Other accounts EditIn addition to the main story in Genesis the Hebrew Bible Christian Old Testament also refers to Noah in the First Book of Chronicles Isaiah and Ezekiel References in the deuterocanonical books include the books of Tobit Wisdom Sirach 2 Esdras and 4 Maccabees New Testament references include the gospels of Matthew and Luke and some of the epistles Epistle to the Hebrews 1 Peter and 2 Peter Noah became the subject of much elaboration in the literature of later Abrahamic religions including Islam Surahs 71 7 11 54 and 21 of the Quran and Bahaʼi faith Kitab i Iqan and Gems of Divine Mysteries 36 37 Pseudepigrapha Edit The Book of Jubilees refers to Noah and says that he was taught the arts of healing by an angel so that his children could overcome the offspring of the Watchers 38 In 10 1 3 of the Book of Enoch which is part of the Orthodox Tewahedo biblical canon and canonical for Beta Israel Uriel was dispatched by the Most High to inform Noah of the approaching deluge 39 Dead Sea scrolls Edit Genesis Apocryphon a portion of the Dead Sea Scrolls that features Noah There are 20 or so fragments of the Dead Sea scrolls that appear to refer to Noah 40 Lawrence Schiffman writes Among the Dead Sea Scrolls at least three different versions of this legend are preserved 41 In particular The Genesis Apocryphon devotes considerable space to Noah However The material seems to have little in common with Genesis 5 which reports the birth of Noah Also Noah s father is reported as worrying that his son was actually fathered by one of the Watchers 42 Comparative mythology EditMain article Flood myth See also Comparative Mythology Indian and Greek flood myths also exist although there is little evidence that they were derived from the Mesopotamian flood myth that underlies the biblical account 43 Mesopotamian Edit George Smith who transliterated and read the so called Babylonian Flood Story of Tablet XI of the Epic of Gilgamesh The Noah story of the Pentateuch is quite similar to a flood story contained in the Mesopotamian Epic of Gilgamesh composed c 1800 BCE In the Gilgamesh version the Mesopotamian gods decide to send a great flood to destroy mankind Various correlations between the stories of Noah and Gilgamesh the flood the construction of the ark the salvation of animals and the release of birds following the flood have led to this story being seen as the source for the story of Noah The few variations include the number of days of the deluge the order of the birds and the name of the mountain on which the ark rests The flood story in Genesis 6 8 matches the Gilgamesh flood myth so closely that few doubt that it derives from a Mesopotamian account 44 What is particularly noticeable is the way the Genesis flood story follows the Gilgamesh flood tale point by point and in the same order even when the story permits other alternatives 45 The earliest written flood myth is found in the Mesopotamian Epic of Atrahasis and Epic of Gilgamesh texts The Encyclopaedia Britannica says These mythologies are the source of such features of the biblical Flood story as the building and provisioning of the ark its flotation and the subsidence of the waters as well as the part played by the human protagonist 46 The Encyclopedia Judaica adds that there is a strong suggestion that an intermediate agent was active The people most likely to have fulfilled this role are the Hurrians whose territory included the city of Harran where the Patriarch Abraham had his roots The Hurrians inherited the Flood story from Babylonia 47 The encyclopedia mentions another similarity between the stories Noah is the tenth patriarch and Berossus notes that the hero of the great flood was Babylonia s tenth antediluvian king However there is a discrepancy in the ages of the heroes For the Mesopotamian antecedents the reigns of the antediluvian kings range from 18 600 to nearly 65 000 years In the Bible the lifespans fall far short of the briefest reign mentioned in the related Mesopotamian texts Also the name of the hero differs between the traditions The earliest Mesopotamian flood account written in the Sumerian language calls the deluge hero Ziusudra 47 However Yi Samuel Chen writes that the oldest versions of the Epic of Gilgamesh never mentioned the flood just mentioning that he went to talk to Utnapishtim to find the secret of immortality Starting with the Old Babylonian Period there were attempts to syncretize Utnapishtim with Ziusudra even though they were previously seen as different figures Gilgamesh meeting the flood hero was first alluded to in the Old Babylonian Period in The Death of Bilgamesh and eventually was imported and standardized in the Epic of Gilgamesh probably in the Middle Babylonian Period 48 Gilgamesh s historical reign is believed to have been approximately 2700 BC 49 shortly before the earliest known written stories The discovery of artifacts associated with Aga and Enmebaragesi of Kish two other kings named in the stories has lent credibility to the historical existence of Gilgamesh 50 The earliest Sumerian Gilgamesh poems date from as early as the Third dynasty of Ur 2100 2000 BC 51 One of these poems mentions Gilgamesh s journey to meet the flood hero as well as a short version of the flood story although Chen writes that his was included in texts written during the Old Babylonian Period 48 52 The earliest Akkadian versions of the unified epic are dated to c 2000 1500 BC 53 Due to the fragmentary nature of these Old Babylonian versions it is unclear whether they included an expanded account of the flood myth although one fragment definitely includes the story of Gilgamesh s journey to meet Utnapishtim The standard Akkadian version included a long version of the flood story and was edited by Sin liqe unninni sometime between 1300 and 1000 BC 54 Yi Samuel Chen analyzes various texts from the Early Dynastic III Period through to the Old Babylonian Period and argues that the flood narrative was only added in texts written during the Old Babylonian Period When it comes to the Sumerian King List observations by experts have always indicated that the portion of the Sumerian King List talking about before the flood is stylistically different from the King List Proper Essentially Old Babylonian copies tend to represent a tradition of before the flood apart from the actual King List whereas the Ur III copy of the King List and the duplicate from the Brockmon collection indicate that the King List Proper once existed independent of mention to the flood and the tradition of before the flood Essentially Chen gives evidence to prove that the section of before the flood and references to the flood in the Sumerian King List were all later additions added in during the Old Babylonian Period as the Sumerian King List went through updates and edits The Flood as a watershed in early History of the world was probably a new historiographical concept emerging in the Mesopotamian literary traditions during the Old Babylonian Period as evident by the fact that the flood motif didn t show up in the Ur III copy and that earliest chronographical sources related to the flood show up in the Old Babylonian Period Chen concludes that the name of Ziusudra as a flood hero and the idea of the flood hinted by that name in the Old Babylonian Version of Instructions of Shuruppak are only developments during that Old Babylonian Period when also the didactic text was updated with information from the burgeoning Antediluvian Tradition 48 Ancient Greek Edit Noah has often been compared to Deucalion the son of Prometheus and Pronoia in Greek mythology Like Noah Deucalion is warned of the flood by Zeus and Poseidon he builds an ark and staffs it with creatures and when he completes his voyage gives thanks and takes advice from the gods on how to repopulate the Earth Deucalion also sends a pigeon to find out about the situation of the world and the bird returns with an olive branch 55 56 Deucalion in some versions of the myth also becomes the inventor of wine like Noah 57 Philo 58 and Justin equate Deucalion with Noah and Josephus used the story of Deucalion as evidence that the flood actually occurred and that therefore Noah existed 59 60 The motif of a weather deity who headed the pantheon causing the great flood and then the trickster who created men from clay saving man is also present in Sumerian Mythology as Enlil instead of Zeus causes the flood and Enki rather than Prometheus saves man Stephanie West has written that this is perhaps due to the Greeks borrowing stories from the Near East 61 Religious views EditJudaism Edit See also Noah in rabbinic literature and Noach parsha A Jewish depiction of Noah The righteousness of Noah is the subject of much discussion among rabbis 10 The description of Noah as righteous in his generation implied to some that his perfection was only relative In his generation of wicked people he could be considered righteous but in the generation of a tzadik like Abraham he would not be considered so righteous They point out that Noah did not pray to God on behalf of those about to be destroyed as Abraham prayed for the wicked of Sodom and Gomorrah In fact Noah is never seen to speak he simply listens to God and acts on his orders This led some commentators to offer the figure of Noah as the righteous man in a fur coat who ensured his own comfort while ignoring his neighbour 62 Others such as the medieval commentator Rashi held on the contrary that the building of the Ark was stretched over 120 years deliberately in order to give sinners time to repent Rashi interprets his father s statement of the naming of Noah in Hebrew Noaħ נ ח This one will comfort us in Hebrew yeNaĦamenu י נ ח מ נו in our work and in the toil of our hands which come from the ground that the Lord had cursed 63 by saying Noah heralded a new era of prosperity when there was easing in Hebrew naħah נחה from the curse from the time of Adam when the Earth produced thorns and thistles even where men sowed wheat and that Noah then introduced the plow 64 According to the Jewish Encyclopedia The Book of Genesis contains two accounts of Noah In the first Noah is the hero of the flood and in the second he is the father of mankind and a husbandman who planted the first vineyard The disparity of character between these two narratives has caused some critics to insist that the subject of the latter account was not the same as the subject of the former 10 The Encyclopedia Judaica notes that Noah s drunkenness is not presented as reprehensible behavior Rather It is clear that Noah s venture into viticulture provides the setting for the castigation of Israel s Canaanite neighbors It was Ham who committed an offense when he viewed his father s nakedness Yet Noah s curse is strangely aimed at Canaan rather than the disrespectful Ham 47 Mandaeism Edit In Mandaeism Noah Classical Mandaic ࡍࡅ is mentioned in Book 18 of the Right Ginza In the text Noah s wife is named as Nuraita Classical Mandaic ࡍࡅࡓࡀࡉࡕࡀ while his son is named as Shum i e Shem Classical Mandaic ࡔࡅࡌ 65 66 Christianity Edit An early Christian depiction showing Noah giving the gesture of orant as the dove returns Peter 2 5 refers to Noah as a preacher of righteousness 67 In the Gospel of Matthew and the Gospel of Luke Jesus compares Noah s flood with the coming Day of Judgement Just as it was in the days of Noah so too it will be in the days of the coming of the Son of Man For in the days before the flood people were eating and drinking marrying and giving in marriage up to the day Noah entered the ark and they knew nothing about what would happen until the flood came and took them all away That is how it will be at the coming of the Son of Man 68 69 The First Epistle of Peter compares the power of baptism with the Ark saving those who were in it In later Christian thought the Ark came to be compared to the Church salvation was to be found only within Christ and his Lordship as in Noah s time it had been found only within the Ark St Augustine of Hippo 354 430 demonstrated in The City of God that the dimensions of the Ark corresponded to the dimensions of the human body which corresponds to the body of Christ the equation of Ark and Church is still found in the Anglican rite of baptism which asks God who of thy great mercy didst save Noah to receive into the Church the infant about to be baptised 70 In medieval Christianity Noah s three sons were generally considered as the founders of the populations of the three known continents Japheth Europe Shem Asia and Ham Africa although a rarer variation held that they represented the three classes of medieval society the priests Shem the warriors Japheth and the peasants Ham In medieval Christian thought Ham was considered to be the ancestor of the people of black Africa So in racialist arguments the curse of Ham became a justification for the slavery of the black races 71 Isaac Newton in his religious works on the development of religion wrote about Noah and his offspring In Newton s view while Noah was a monotheist the gods of pagan antiquity are identified with Noah and his descendants 72 Gnosticism Edit An important Gnostic text the Apocryphon of John reports that the chief archon caused the flood because he desired to destroy the world he had made but the First Thought informed Noah of the chief archon s plans and Noah informed the remainder of humanity Unlike the account of Genesis not only are Noah s family saved but many others also heed Noah s call There is no ark in this account According to Elaine Pagels Rather they hid in a particular place not only Noah but also many other people from the unshakable race They entered that place and hid in a bright cloud 73 Druze faith Edit The Druze regard Noah as the second spokesman natiq after Adam who helped transmit the foundational teachings of monotheism tawhid intended for the larger audience 74 He is considered an important prophet of God among Druze being among the seven prophets who appeared in different periods of history 1 2 Islam Edit Main article Noah in Islam An Islamic depiction of Noah in a 16th century Mughal miniature Noah is a highly important figure in Islam and he is seen as one of the most significant of all prophets The Quran contains 43 references to Noah or Nuḥ in 28 chapters and the seventy first chapter Surah Nuḥ Arabic سورة نوح is named after him His life is also spoken of in the commentaries and in Islamic legends Noah s narratives largely cover his preaching as well the story of the Deluge Noah s narrative sets the prototype for many of the subsequent prophetic stories which begin with the prophet warning his people and then the community rejecting the message and facing a punishment Noah has several titles in Islam based primarily on praise for him in the Quran including True Messenger of God XXVI 107 and Grateful Servant of God XVII 3 47 75 The Quran focuses on several instances from Noah s life more than others and one of the most significant events is the Flood God makes a covenant with Noah just as he did with Abraham Moses Jesus and Muhammad later on 33 7 Noah is later reviled by his people and reproached by them for being a mere human messenger and not an angel 10 72 74 Moreover the people mock Noah s words and call him a liar 7 62 and they even suggest that Noah is possessed by a devil when the prophet ceases to preach 54 9 76 Only the lowest in the community join Noah in believing in God s message 11 29 and Noah s narrative further describes him preaching both in private and public The Quran narrates that Noah received a revelation to build an Ark after his people refused to believe in his message and hear the warning The narrative goes on to describe that waters poured forth from the Heavens destroying all the sinners Even one of his sons disbelieved him stayed behind and was drowned After the Flood ended the Ark rested atop Mount Judi Quran 11 44 Noah s ark and the deluge from Zubdat al Tawarikh Also Islamic beliefs deny the idea of Noah being the first person to drink wine and experience the aftereffects of doing so 47 75 Quran 29 14 states that Noah had been living among the people who he was sent to for 950 years when the flood started And indeed in times long past We sent forth Noah unto his people and he dwelt among them a thousand years bar fifty and then the floods overwhelmed them while they were still lost in evildoing Bahaʼi Faith Edit The Bahaʼi Faith regards the Ark and the Flood as symbolic 77 In Bahaʼi belief only Noah s followers were spiritually alive preserved in the ark of his teachings as others were spiritually dead 78 79 The Bahaʼi scripture Kitab i Iqan endorses the Islamic belief that Noah had a large number of companions either 40 or 72 besides his family on the Ark and that he taught for 950 symbolic years before the flood 80 Ahmadiyya Edit According to the Ahmadiyya understanding of the Quran the period described in the Quran is the age of his dispensation which extended until the time of Ibrahim Abraham 950 years The first 50 years were the years of spiritual progress which were followed by 900 years of spiritual deterioration of the people of Noah 81 See also Edit Religion portal Christianity portal Islam portal Judaism portal Latter Day Saints portalBergelmir a jotunn in Norse mythology who survives the worldwide flood in a floating container Cessair Noah s daughter in the Lebor Gabala Erenn who travels to Ireland with a fleet as instructed by Noah to try to escape the flood Jamshid character of the Shahnameh that has similarities with the story of Noah Manu the central character in the Hindu flood myth and Vishnu Noah s wine a term that refers to an alcoholic beverage Noah s pudding Nu u a mythological Hawaiian character who built an ark and escaped a Great Flood Patriarchal age Searches for Noah s Ark sometimes referred to as arkeology Seven Laws of Noah Sumerian flood myth Eridu Genesis Tomb of Noah ThamaninCitations Edit a b Hitti Philip K 1928 The Origins of the Druze People and Religion With Extracts from Their Sacred Writings Library of Alexandria p 37 ISBN 9781465546623 a b Dana Nissim 2008 The Druze in the Middle East Their Faith Leadership Identity and Status Michigan University press p 17 ISBN 9781903900369 Wells John C 2008 Longman Pronunciation Dictionary 3rd ed Longman ISBN 9781405881180 Fullom S W 1855 The History of Woman and Her Connexion with Religion Civilization amp Domestic Manners from the Earliest Period p 10 a b c This article incorporates text from a publication now in the public domain Bechtel Florentine Stanislaus 1911 Noe In Herbermann Charles ed Catholic Encyclopedia Vol 11 New York Robert Appleton Company Silverman Jason 2013 Opening Heaven s Floodgates The Genesis Flood Narrative Its Context and Reception Gorgias Press Barry L Bandstra 2008 Reading the Old Testament Introduction to the Hebrew Bible Cengage Learning p 61 ISBN 978 0 495 39105 0 Cotter 2003 pp 49 50 sfn error no target CITEREFCotter2003 help Genesis 9 1 a b c d e NOAH JewishEncyclopedia com jewishencyclopedia com Genesis 6 3 Deuteronomy 31 22 34 37 Genesis 9 20 21 Ellens amp Rollins Psychology and the Bible From Freud to Kohut 2004 ISBN 027598348X 9780275983482 p 52 Hamilton 1990 pp 202 203 Philo 1971 p 160 Gen Rabbah 36 3 Genesis 9 18 27 a b Ellens amp Rollins 2004 p 53 a b John Sietze Bergsma Scott Walker Hahn 2005 Noah s Nakedness and the Curse on Canaan Journal Biblical Literature 124 1 2005 p 25 40 Speiser 1964 62 T A Bergren Biblical Figures Outside the Bible 2002 ISBN 1563384116 ISBN 978 1 56338 411 0 p 136 Habakkuk 2 15 Lamentations 4 21 Leviticus 18 7 8 Leviticus 20 11 Levenson 2004 26 Kugel 1998 p 223harvnb error no target CITEREFKugel1998 help Genesis 10 Bandstra B 2008 Reading the Old Testament Introduction to the Hebrew Bible Cengage Learning pp 67 68 ISBN 978 0495391050 von Rad Gerhard 1961 Genesis A Commentary London SCM Press pp 67 73 von Rad Gerhard 1961 Genesis A Commentary London SCM Press pp 109 113 von Rad Gerhard 1961 Genesis A Commentary London SCM Press p 71 Collins John J 2004 Introduction to the Hebrew Bible Minneapolis Fortress Press pp 56 57 ISBN 0 8006 2991 4 Friedman Richard Elliotty 1989 Who Wrote the Bible New York HarperCollins Publishers p 59 ISBN 0 06 063035 3 The Oxford Encyclopedia of the Books of the Bible Oxford University Press 2011 p 318 The Kitab i Iqan Baha i Reference Library www bahai org Retrieved 2022 01 31 Gems of Divine Mysteries Baha i Reference Library www bahai org Retrieved 2022 01 31 Lewis Jack Pearl A Study of the Interpretation of Noah and the Flood in Jewish and Christian Literature BRILL 1968 p 14 Chapter X The Book of Enoch translated by Robert H Charles London Society for Promoting Christian Knowledge 1917 a href Template Cite book html title Template Cite book cite book a CS1 maint others link Peters DM Noah Traditions in the Dead Sea Scrolls Conversations and Controversies of Antiquity Society of Biblical Lit 2008 pp 15 17 Schiffman LH Encyclopedia of the Dead Sea Scrolls Volume 2 Granite Hill Publishers 2000 pp 613 614 Lewis Jack Pearl A Study of the Interpretation of Noah and the Flood in Jewish and Christian Literature BRILL 1968 p 11 the offspring of the Watchers Frazer JG in Dundes A ed The Flood Myth University of California Press 1988 pp 121 122 George A R 2003 The Babylonian Gilgamesh Epic Introduction Critical Edition and Cuneiform Texts Oxford University Press p 70 ISBN 978 0 19 927841 1 Retrieved 8 November 2012 via Google Books Rendsburg Gary The Biblical flood story in the light of the Gilgamesh flood account in Gilgamesh and the world of Assyria eds Azize J amp Weeks N Peters 2007 p 117 Encyclopaedia Britannica Noah a b c d e Young Dwight 2007 Noah In Skolnik Fred Berenbaum Michael Thomson Gale Firm eds Encyclopaedia Judaica Vol 15 2nd ed pp 287 291 ISBN 978 0 02 865943 5 OCLC 123527471 Retrieved 29 November 2019 The earliest Mesopotamian flood account written in the Sumerian language calls the deluge hero Ziusudra which is thought to carry the connotation he who laid hold on life of distant days a b c Chen Yi Samuel The Primeval Flood Catastrophe Origins and Early Development in Mesopotamian Traditions Oxford University Press 2013 Georges Roux Ancient Iraq pages 123 502 Dalley Stephanie Myths from Mesopotamia Oxford University Press 1989 p 40 41 Andrew George page xix The Electronic Text Corpus of Sumerian Literature etcsl orinst ox ac uk Andrew George p 101 Early Second Millennium BC in Old Babylonian Andrew George pages xxiv xxv Encyclopaedia Britannica Deucalion Wajdenbaum P Argonauts of the Desert Structural Analysis of the Hebrew Bible Routledge 2014 pp 104 108 Anderson G Greek and Roman Folklore A Handbook Greenwood Publishing Group 2006 pp 129 130 Lewis JP Lewis JP A Study of the Interpretation of Noah and the Flood in Jewish and Christian Literature BRILL 1968 p 47 Peters DM Noah Traditions in the Dead Sea Scrolls Conversations and Controversies of Antiquity Society of Biblical Lit 2008 p 4 Feldman LH Josephus s Interpretation of the Bible University of California Press 1998 p 133 West S 1994 Prometheus Orientalized Museum Helveticum 51 3 129 149 Mamet D Kushner L Five Cities of Refuge Weekly Reflections on Genesis Exodus Leviticus Numbers and Deuteronomy Schocken Books 2003 p 1 Genesis 5 29 Frishman J Rompay L von The Book of Genesis in Jewish and Oriental Christian Interpretation A Collection of Essays Peeters Publishers 1997 pp 62 65 Gelbert Carlos 2011 Ginza Rba Sydney Living Water Books ISBN 9780958034630 Lidzbarski Mark 1925 Ginza Der Schatz oder Das grosse Buch der Mandaer Gottingen Vandenhoek amp Ruprecht Bibler org 2 Peter 2 NASB February 28 2013 Archived from the original on 2013 02 28 Matthew 24 38 Luke 17 26 Peters DM Noah Traditions in the Dead Sea Scrolls Conversations and Controversies of Antiquity Society of Biblical Lit 2008 pp 15 17 Jackson JP Weidman NM Race Racism and Science Social Impact and Interaction ABC CLIO 2004 p 4 Force J E 1999 Essay 12 Newton the Ancients and the Moderns in Popkin RH Force JE eds Newton and Religion Context Nature and Influence International Archive of the History of Ideas Kluwer pp 253 254 ISBN 9780792357445 via Google Books Pagels Elaine 2013 The Gnostic Gospels Orion p 163 ISBN 978 1 78022 670 5 Swayd 2009 p 3 a b Gibb Hamilton Alexander Rosskeen 1995 The Encyclopaedia of Islam NED SAM Brill pp 108 109 ISBN 9789004098343 Quran 54 9 www alim org Retrieved 2020 12 24 From a letter written on behalf of Shoghi Effendi October 28 1949 Bahaʼi News No 228 February 1950 p 4 Republished in Compilation 1983 p 508 Poirier Brent The Kitab i Iqan The key to unsealing the mysteries of the Holy Bible Retrieved 2007 06 25 Shoghi Effendi 1971 Messages to the Bahaʼi World 1950 1957 Wilmette Illinois USA Bahaʼi Publishing Trust p 104 ISBN 0 87743 036 5 From a letter written on behalf of Shoghi Effendi to an individual believer November 25 1950 Published in Compilation 1983 p 494 Rashid Ahmad Chaudhry 2005 Hadhrat Nuh PDF Islam International Publications ISBN 1 85372 758 X General and cited references EditAlter Robert 2008 The Five Books of Moses W W Norton amp Company ISBN 978 0 393 33393 0 Brett Mark G 2000 Genesis Procreation and the Politics of Identity Routledge ISBN 978 0203992029 Compilation 1983 Hornby Helen ed Lights of Guidance A Bahaʼi Reference File Bahaʼi Publishing Trust New Delhi India ISBN 81 85091 46 3 Dimant Devorah 2001 Noah in early Jewish literature In Michael E Stone Theodore E Bergren eds Biblical Figures Outside the Bible Trinity Press ISBN 9781563384110 Freedman Paul H 1999 Images of the Medieval Peasant Stanford University Press ISBN 9780804733731 Goldenberg David M 2005 What did Ham do to Noah In Stemberger Gunter Perani Mauro eds The Words of a Wise Man s Mouth Are Gracious Walter de Gruyter ISBN 9783110188493 Goldenberg David M 2003 The Curse of Ham Race and Slavery in Early Judaism Christianity and Islam Princeton University Press ISBN 9780691114651 permanent dead link Goldenberg David M 1997 The Curse of Ham A Case of Rabbinic Racism In Salzman Jack West Cornel eds Struggles in the Promised Land Toward a History of Black Jewish Relations Oxford University Press ISBN 9780198024927 Goldenberg David M 2009 The Curse of Ham Race and Slavery in Early Judaism Christianity and Islam Princeton University Press ISBN 9781400828548 Graves Robert Patai Raphael 1964 Hebrew Myths The Book of Genesis Princeton University Press Cassel Ham Ken Sarfati Jonathan Wieland Carl 2001 Batten Don ed Are Black People the Result of a Curse on Ham ChristianAnswers net Retrieved 28 September 2013 Keil Carl Delitzsch Franz 1885 Biblical Commentary on the Old Testament Vol 1 Trans James Martin Edinburgh T amp T Clark Kissling Paul 2004 Genesis Vol 1 College Press ISBN 9780899008752 Kugle James L 1998 Traditions of the Bible Harvard University Press ISBN 9780674791510 Levenson Jon D 2004 Genesis Introduction and Annotations In Berlin Adele Brettler Marc Zvi eds The Jewish Study Bible Oxford University Press p 26 ISBN 978 0 19 529751 5 Levenson author note Lulat G 2005 A History of African Higher Education from Antiquity to the Present A Critical Synthesis Santa Barbara Calif ABC CLIO pp 85 86 ISBN 9780313068669 an ideologically driven misnomer Metcalf Alida C 2005 Go betweens and the Colonization of Brazil 1500 1600 1st ed Austin University of Texas Press p 164 ISBN 978 0292712768 Reeve W Paul 2015 Religion of a Different Color Race and the Mormon Struggle for Whiteness New York Oxford University Press ISBN 978 0 19 975407 6 Robertson John M 1910 Christianity and Mythology Kessinger Publishing 2004 reprint p 496 ISBN 978 0 7661 8768 9 Sadler R S 2005 Can a Cushite Change his Skin T amp T Clark ISBN 9780567029607 Sarna Nahum 1981 The Anticipatory Use of Information as a Literary Feature of the Genesis Narratives In Friedman Richard Elliott ed The Creation of Sacred Literature Composition and Redaction of the Biblical Text University of California Press ISBN 978 0 520 09637 0 Trost Travis D 2010 Who should be king in Israel Peter Lang Publishing ISBN 9781433111518 VanderKam James Claire 1980 The Righteousness of Noah In John Joseph Collins George W E Nickelsburg eds Ideal figures in ancient Judaism profiles and paradigms Volumes 12 15 Chico Scholars Press pp 13 32 ISBN 978 0891304340 Retrieved 1 December 2013 VanderKam Vitae Van Seters John 2000 Geography as an evaluative tool In VanderKam James ed From Revelation to Canon Studies in the Hebrew Bible and Second Temple Literature Brill ISBN 0391041363 Whitford David M 2009 The curse of Ham in the Early Modern Era Ashgate Publishing ISBN 9780754666257 Swayd Samy S 2009 The a to Z of the Druzes ISBN 9780810868366 External links Edit Wikimedia Commons has media related to Noah Biblical figure Wikiquote has quotations related to Noah Noah from the 1901 1906 Jewish Encyclopedia Nuh MuslimWiki Noah Encyclopaedia Britannica Vol 19 11th ed 1911 p 722 Retrieved from https en wikipedia org w index php title Noah amp oldid 1150891795, wikipedia, wiki, book, books, 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