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Why Did The Animals Travel From Above, Beyond The Arch?

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Vessel in the Genesis flood narrative

Noah'south Ark (1846), past the American folk painter Edward Hicks.

Noah's Ark (Hebrew: תיבת נח; Biblical Hebrew: Tevat Noaḥ)[Notes 1] is the vessel in the Genesis flood narrative (Genesis chapters 6–9) through which God spares Noah, his family, and examples of all the world's animals from a world-engulfing flood.[1] The story in Genesis is repeated, with variations, in the Quran, where the Ark appears as Safinat Nūḥ (Arabic: سفينة نوح "Noah's ship") and al-fulk (Arabic: الفُلْك).

Searches for Noah's Ark accept been made from at least the time of Eusebius (c. 275–339 CE), and believers in the Ark keep to search for it in modern times, but no confirmable physical proof of the Ark has e'er been found.[2] No scientific evidence has been found that Noah's Ark existed as it is described in the Bible.[3] More significantly, there is too no evidence of a global alluvion, and most scientists agree that such a ship and natural disaster would both be impossible.[4] Some researchers believe that a real (though localized) flood event in the Middle E could potentially take inspired the oral and later written narratives; a Persian Gulf flood, or a Black Bounding main Deluge 7500 years ago has been proposed equally such a historical candidate.[five] [6]

Description [edit]

The construction of the Ark (and the chronology of the flood) is homologous with the Jewish Temple and with Temple worship.[7] Appropriately, Noah's instructions are given to him by God (Genesis half dozen:fourteen–xvi): the ark is to exist 300 cubits long, 50 cubits broad, and xxx cubits high (approximately 134×22×13 m or 440×72×43 ft).[8] These dimensions are based on a numerological preoccupation with the number 60, the same number characterizing the vessel of the Babylonian flood hero.[1]

Its three internal divisions reflect the iii-role universe imagined by the aboriginal Israelites: sky, the world, and the underworld.[ix] Each deck is the same top as the Temple in Jerusalem, itself a microcosmic model of the universe, and each is three times the surface area of the court of the tabernacle, leading to the proffer that the author saw both Ark and tabernacle as serving for the preservation of human life.[10] [11] Information technology has a door in the side, and a tsohar, which may be either a roof or a skylight.[8] It is to exist made of gopher wood, a word which appears nowhere else in the Bible - and divided into qinnim, a word which always refers to birds' nests elsewhere in the Bible, leading some scholars to emend this to qanim, reeds.[12] The finished vessel is to be smeared with koper, meaning pitch or bitumen; in Hebrew the 2 words are closely related, kaparta ("smeared") ... bakopper.[12]

Origins [edit]

Mesopotamian precursors [edit]

For well over a century, scholars accept recognized that the Bible's story of Noah'due south Ark is based on older Mesopotamian models.[13] Because all these alluvion stories deal with events that allegedly happened at the dawn of history, they requite the impression that the myths themselves must come up from very archaic origins, but the myth of the global flood that destroys all life only begins to appear in the One-time Babylonian menses (20th–16th centuries BCE).[14] The reasons for this emergence of the typical Mesopotamian flood myth may have been bound up with the specific circumstances of the end of the Third Dynasty of Ur around 2004 BCE and the restoration of order by the Beginning Dynasty of Isin.[fifteen]

Nine versions of the Mesopotamian flood story are known, each more or less adjusted from an earlier version. In the oldest version, inscribed in the Sumerian urban center of Nippur effectually 1600 BCE, the hero is Rex Ziusudra. This story, the Sumerian inundation myth, probably derives from an before version. The Ziusudra version tells how he builds a gunkhole and rescues life when the gods make up one's mind to destroy it. This basic plot is common in several subsequent flood stories and heroes, including Noah. Ziusudra's Sumerian name means "He of long life." In Babylonian versions, his name is Atrahasis, only the pregnant is the same. In the Atrahasis version, the alluvion is a river flood.[16] : 20–27

The version closest to the biblical story of Noah, too equally its most likely source, is that of Utnapishtim in the Ballsy of Gilgamesh.[17] A complete text of Utnapishtim's story is a dirt tablet dating from the seventh century BCE, simply fragments of the story have been plant from as far dorsum equally the 19th-century BCE.[17] The last known version of the Mesopotamian flood story was written in Greek in the third century BCE by a Babylonian priest named Berossus. From the fragments that survive, it seems little inverse from the versions of ii,000 years before.[xviii]

The parallels between Noah'due south Ark and the arks of Babylonian overflowing heroes Atrahasis and Utnapishtim have often been noted. Atrahasis' Ark was circular, resembling an enormous quffa, with one or two decks.[nineteen] Utnapishtim's ark was a cube with six decks of vii compartments, each divided into nine subcompartments (63 subcompartments per deck, 378 full). Noah's Ark was rectangular with three decks. A progression is believed to exist from a circular to a cubic or square to rectangular. The almost striking similarity is the near-identical deck areas of the three arks: 14,400 cubitstwo, 14,400 cubits2, and xv,000 cubitstwo for Atrahasis, Utnapishtim, and Noah, just 4% different. Professor Finkel concluded, "the iconic story of the Flood, Noah, and the Ark every bit we know it today certainly originated in the landscape of aboriginal Mesopotamia, modernistic Iraq."[20]

Linguistic parallels between Noah's and Atrahasis' arks have also been noted. The word used for "pitch" (sealing tar or resin) in Genesis is not the normal Hebrew word, but is closely related to the discussion used in the Babylonian story.[21] Likewise, the Hebrew discussion for "ark" (tevah) is nearly identical to the Babylonian word for an oblong gunkhole (ṭubbû), particularly given that "5" and "b" are the same letter in Hebrew: bet (ב).[xx]

Yet, the causes for God or the gods sending the alluvion differ in the various stories. In the Hebrew myth, the flood inflicts God's judgment on wicked humanity. The Babylonian Ballsy of Gilgamesh gives no reasons, and the flood appears the result of divine caprice.[22] In the Babylonian Atrahasis version, the alluvion is sent to reduce human overpopulation, and later the flood, other measures were introduced to limit humanity.[23] [24] [25]

Composition [edit]

A consensus amid scholars indicates that the Torah (the first v books of the Bible, beginning with Genesis) was the product of a long and complicated process that was non completed until after the Babylonian exile.[26] Since the 18th century, the flood narrative has been analysed every bit a paradigm example of the combination of ii different versions of a story into a single text, with one mark for the different versions beingness a consistent preference for different names "Elohim" and "Yahweh" to denote God.[27]

Genesis flood narrative [edit]

The Edifice of Noah'southward Ark (painting by a French primary of 1675).

The Genesis alluvion narrative closely parallels the story of the cosmos: a cycle of cosmos, un-creation, and re-creation, in which the Ark plays a pivotal role.[28] The universe as conceived by the ancient Hebrews comprised a flat, disk-shaped earth with the heavens higher up and Sheol, the underworld of the dead, below.[29] These three were surrounded by a watery "ocean" of chaos, protected by the firmament, a transparent but solid dome resting on the mountains that ringed the earth.[29] Noah's three-deck Ark represents this iii-level Hebrew creation in miniature: heavens, earth, and waters beneath.[30] In Genesis one, God created the 3-level world as a space in the midst of the waters for humanity; in Genesis six–8, God refloods that infinite, saving only Noah, his family unit, and the animals in the Ark.[28]

Religious views [edit]

Rabbinic Judaism [edit]

The Talmudic tractates Sanhedrin, Avodah Zarah, and Zevahim chronicle that, while Noah was building the Ark, he attempted to warn his neighbors of the coming drench, merely was ignored or mocked. God placed lions and other ferocious animals to protect Noah and his family from the wicked who tried to keep them from the Ark. According to one Midrash, it was God, or the angels, who gathered the animals and their nutrient to the Ark. As no need existed to distinguish between make clean and unclean animals earlier this fourth dimension, the clean animals made themselves known by kneeling before Noah as they entered the Ark.[ citation needed ] A differing stance is that the Ark itself distinguished clean animals from unclean, albeit seven pairs each of the former and i pair each of the latter.[31] [ non-main source needed ]

According to Sanhedrin 108b, Noah was engaged both day and night in feeding and caring for the animals, and did not sleep for the unabridged year aboard the Ark.[32] The animals were the best of their kind and behaved with utmost goodness. They did not procreate, and then the number of creatures that disembarked was exactly equal to the number that embarked. The raven created problems, refusing to exit the Ark when Noah sent it forth, and accusing the patriarch of wishing to destroy its race, but as the commentators pointed out, God wished to salvage the raven, for its descendants were destined to feed the prophet Elijah.[31] [ non-master source needed ]

According to one tradition, refuse was stored on the lowest of the Ark's three decks, humans and clean beasts on the second, and the unclean animals and birds on the pinnacle; a differing interpretation described the refuse as beingness stored on the topmost deck, from where it was shoveled into the sea through a trapdoor. Precious stones, every bit vivid as the noon sun, provided light, and God ensured the nutrient remained fresh.[33] [34] [35] In an unorthodox interpretation, the 12th-century Jewish commentator Abraham ibn Ezra interpreted the ark as a vessel that remained under water for 40 days, later on which information technology floated to the surface.[36]

Christianity [edit]

The First Epistle of Peter (composed around the stop of the beginning century AD[37]) compared Noah'southward salvation through water to Christian salvation through baptism.[1Pt iii:20–21] St. Hippolytus of Rome (died 235) sought to demonstrate that "the Ark was a symbol of the Christ who was expected", stating that the vessel had its door on the eastward side—the direction from which Christ would appear at the 2d Coming—and that the bones of Adam were brought aboard, together with gold, frankincense, and myrrh (the symbols of the Nascence of Christ). Hippolytus furthermore stated that the Ark floated to and fro in the four directions on the waters, making the sign of the cantankerous, before eventually landing on Mount Kardu "in the east, in the land of the sons of Raban, and the Orientals phone call it Mount Godash; the Armenians telephone call it Ararat".[38] On a more practical airplane, Hippolytus explained that the lowest of the three decks was for wild beasts, the middle for birds and domestic animals, and the top for humans. He says male person animals were separated from females by sharp stakes to prevent convenance.[38]

The early Church Begetter and theologian Origen (circa 182–251), in response to a critic who doubted that the Ark could comprise all the animals in the globe, argued that Moses, the traditional author of the book of Genesis, had been brought upward in Egypt and would therefore have used the larger Egyptian cubit. He likewise fixed the shape of the Ark as a truncated pyramid, square at its base, and tapering to a square peak ane cubit on a side; simply in the 12th century did it come up to be thought of every bit a rectangular box with a sloping roof.[39]

Early Christian artists depicted Noah standing in a small box on the waves, symbolizing God saving the Christian Church in its turbulent early years. St. Augustine of Hippo (354–430), in his work City of God, demonstrated that the dimensions of the Ark corresponded to the dimensions of the human body, which according to Christian doctrine is the body of Christ and in turn the body of the Church building.[twoscore] St. Jerome (circa 347–420) identified the raven, which was sent forth and did not render, equally the "foul bird of wickedness" expelled by baptism;[41] more than enduringly, the pigeon and olive co-operative came to symbolize the Holy Spirit and the hope of salvation and eventually, peace.[42] The olive branch remains a secular and religious symbol of peace today.

Gnosticism [edit]

According to the Hypostasis of the Archons, a 3rd century Gnostic writing, Noah is chosen to exist spared by the evil Archons when they endeavor to destroy the other inhabitants of the World with the great flood. He is told to create the ark and then board information technology at a location called Mount Sir, just when his wife Norea wants to lath it also, Noah attempts to not let her. And then she decides to use her divine ability to blow upon the ark and set it ablaze, therefore Noah is forced to rebuild information technology.[43]

Islam [edit]

Miniature from Hafiz-i Abru's Majma al-tawarikh. Noah'south Ark Iran (Afghanistan), Herat; Timur's son Shah Rukh (1405–1447) ordered the historian Hafiz-i Abru to write a continuation of Rashid al-Din's famous history of the earth, Jami al-tawarikh. Like the Il-Khanids, the Timurids were concerned with legitimizing their correct to dominion, and Hafiz-i Abru's A Drove of Histories covers a period that included the time of Shah Rukh himself.

Noah'southward Ark and the drench from Zubdat-al Tawarikh

In contrast to the Jewish tradition, which uses a term that can be translated every bit a "box" or "chest" to depict the Ark, surah 29:15 of the Quran refers to it as a safina , an ordinary ship, and surah 54:xiii describes the Ark every bit "a thing of boards and nails". Abd Allah ibn Abbas, a contemporary of Muhammad, wrote that Noah was in dubiousness every bit to what shape to brand the Ark and that Allah revealed to him that it was to be shaped like a bird's abdomen and fashioned of teak wood.[44]

Abdallah ibn 'Umar al-Baidawi, writing in the 13th century, explains that in the offset of its 3 levels, wild and domesticated animals were lodged, in the second man beings, and the third birds. On every plank was the proper name of a prophet. Three missing planks, symbolizing three prophets, were brought from Egypt by Og, son of Anak, the only one of the giants permitted to survive the flood. The body of Adam was carried in the centre to separate the men from the women. Surah xi:41 says: "And he said, 'Ride ye in it; in the Proper noun of Allah it moves and stays!'"; this was taken to mean that Noah said, "In the Name of Allah!" when he wished the Ark to move, and the same when he wished information technology to stand still.[ citation needed ]

The medieval scholar Abu al-Hasan Ali ibn al-Husayn Masudi (died 956) wrote that Allah commanded the Globe to absorb the water, and certain portions which were slow in obeying received salt h2o in penalty and so became dry and barren. The water which was not captivated formed the seas, so that the waters of the inundation notwithstanding exist. Masudi says the ark began its voyage at Kufa in central Iraq and sailed to Mecca, circling the Kaaba before finally traveling to Mount Judi, which surah 11:44 gives as its final resting identify. This mountain is identified by tradition with a hill near the town of Jazirat ibn Umar on the east bank of the Tigris in the province of Mosul in northern Iraq, and Masudi says that the spot could be seen in his time.[33] [34]

The Subsiding of the Waters of the Deluge (1829), a painting past the American painter Thomas Cole

Baháʼí Organized religion [edit]

The Baháʼí Faith regards the Ark and the Alluvion as symbolic.[45] In Baháʼí belief, merely Noah's followers were spiritually alive, preserved in the "ark" of his teachings, as others were spiritually dead.[46] [47] The Baháʼí scripture Kitáb-i-Íqán endorses the Islamic conventionalities that Noah had numerous companions on the ark, either 40 or 72, as well equally his family unit, and that he taught for 950 (symbolic) years before the inundation.[48] The Baháʼí Faith was founded in 19th century Persia, and it recognizes divine messengers from both the Abrahamic and the Indian traditions.

Historicity [edit]

Josephus [edit]

The showtime-century historian Josephus reports that the Armenians believed that the remains of the Ark lay "at the mountain of the Cordyaeans", in a location they chosen the Place of Descent (Ancient Greek: αποβατηριον). He goes on to say that many other writers of "barbarian histories", including Nicolaus of Damascus, Berossus, and Mnaseas mention the alluvion and the Ark.[49]

The loss of confidence in historicity [edit]

The first edition of the Encyclopædia Britannica from 1771 describes the Ark equally factual. It also attempts to explain how the Ark could firm all living animal types: "... Buteo and Kircher have proved geometrically, that, taking the mutual cubit as a foot and a half, the ark was abundantly sufficient for all the animals supposed to be lodged in it ... the number of species of animals will exist found much less than is generally imagined, not amounting to a hundred species of quadrupeds."[50] It also endorses a supernatural explanation for the alluvion, stating that "many attempts have been made to account for the drench by means of natural causes: but these attempts have simply tended to discredit philosophy, and to render their authors ridiculous."[51]

The 1860 edition attempts to solve the trouble of the Ark existence unable to house all animal types past suggesting a local flood, which is described in the 1910 edition as part of a "gradual surrender of attempts to square scientific facts with a literal interpretation of the Bible" that resulted in "the 'higher criticism' and the rise of the modern scientific views as to the origin of species" leading to "scientific comparative mythology" as the frame in which Noah's Ark was interpreted by 1875.[fifty]

Ark'southward geometry [edit]

This engraving, made from carved sardonyx and gold, features a line of animals on the gangway to Noah'due south ark. It is based on a woodcut by the French illustrator Bernard Salomon.[52] From the Walters Art Museum.

In Europe, the Renaissance saw much speculation on the nature of the Ark that might accept seemed familiar to early theologians such equally Origen and Augustine. At the same fourth dimension, notwithstanding, a new course of scholarship arose, one which, while never questioning the literal truth of the ark story, began to speculate on the practical workings of Noah'southward vessel from within a purely naturalistic framework. In the 15th century, Alfonso Tostada gave a detailed account of the logistics of the Ark, downward to arrangements for the disposal of dung and the circulation of fresh air. The 16th-century geometer Johannes Buteo calculated the ship'due south internal dimensions, allowing room for Noah's grinding mills and smokeless ovens, a model widely adopted by other commentators.[42]

Irving Finkel, a curator at the British Museum, came into the possession of a cuneiform tablet. He translated information technology and discovered an hitherto unknown Babylonian version of the story of the neat flood. This version gave specific measurements for an unusually large coracle (a type of rounded boat). His discovery lead to the production of a boob tube documentary and a book summarizing the finding. A scale replica of the boat described by the tablet was built and floated in Kerala, India.[53]

Searches for Noah'south Ark [edit]

Searches for Noah's Ark have been made from at least the time of Eusebius (c.275–339 CE) to the present day. Today, the practice is widely regarded as pseudoarchaeology.[54] [2] [55] Various locations for the ark take been suggested but have never been confirmed.[56] [57] Search sites have included Durupınar site, a site on Mount Tendürek in eastern Turkey and Mount Ararat, but geological investigation of possible remains of the ark has only shown natural sedimentary formations.[58] While biblical literalists maintain the Ark'due south beingness in archaeological history, much of its scientific feasibility along with that of the deluge has been assuredly contested.[59] [60]

Cultural legacy [edit]

In the modern era, individuals and organizations accept sought to reconstruct Noah'south ark using the dimensions specified in the Bible.[61] Johan's Ark was completed in 2012 to this finish, while the Ark Encounter was finished in 2016.[62]

Meet as well [edit]

  • Biblical literalism
  • Book of Noah
  • Dwyfan and Dwyfach
  • Gilgamesh flood myth
  • List of longest wooden ships
  • List of topics characterized every bit pseudoscience
  • Manu (Hinduism)
  • Noah'due south Ark replicas and derivatives
  • Sons of Noah
  • Wives aboard Noah's Ark
  • Ziusudra

Notes [edit]

  1. ^ The word "ark" in modernistic English comes from Onetime English language aerca, pregnant a chest or box. (Encounter Cresswell 2010, p.22) The Hebrew word for the vessel, teva, occurs twice in the Torah, in the inundation narrative (Book of Genesis 6-9) and in the Book of Exodus, where it refers to the basket in which Jochebed places the baby Moses. (The word for the Ark of the Covenant is quite dissimilar). The Ark is built to save Noah, his family, and representatives of all animals from a divinely-sent flood intended to wipe out all life, and in both cases, the teva has a connectedness with salvation from waters. (See Levenson 2014, p.21)

References [edit]

Citations [edit]

  1. ^ a b Bailey 1990, p. 63.
  2. ^ a b Cline, Eric H. (2009). Biblical Archaeology: A Very Short Introduction. Oxford University Press. pp. 71–75. ISBN978-0199741076.
  3. ^ Moore, Robert A. (1983). "The Incommunicable Voyage of Noah's Ark". Creation Development Journal. iv (1): 1–43. Archived from the original on 2016-07-17. Retrieved 2016-07-10 .
  4. ^ Lorence G. Collins (2009). "Yep, Noah's Alluvion May Take Happened, But Non Over the Whole Earth". NCSE. Archived from the original on 2018-06-26. Retrieved 2018-08-22 .
  5. ^ Ryan, W. B. F.; Pitman, W. C.; Major, C. O.; Shimkus, Grand.; Moskalenko, V.; Jones, G. A.; Dimitrov, P.; Gorür, N.; Sakinç, Thou. (1997). "An precipitous drowning of the Black Sea shelf" (PDF). Marine Geology. 138 (1–2): 119–126. Bibcode:1997MGeol.138..119R. CiteSeerX10.one.ane.598.2866. doi:10.1016/s0025-3227(97)00007-eight. Archived from the original (PDF) on 2016-03-04. Retrieved 2014-12-23 .
  6. ^ Ryan, W. B.; Major, C. O.; Lericolais, G.; Goldstein, S. 50. (2003). "Catastrophic flooding of the Black Sea". Annual Review of Globe and Planetary Sciences. 31 (1): 525−554. Bibcode:2003AREPS..31..525R. doi:10.1146/annurev.earth.31.100901.141249.
  7. ^ Blenkinsopp 2011, p. 139.
  8. ^ a b Hamilton 1990, pp. 280–281.
  9. ^ Kessler & Duerloo 2004, p. 81. sfn error: no target: CITEREFKesslerDuerloo2004 (aid)
  10. ^ Wenham 2003, p. 44.
  11. ^ Batto 1992, p. 95.
  12. ^ a b Hamilton 1990, pp. 281.
  13. ^ Kvanvig 2011, p. 210.
  14. ^ Chen 2013, p. 3-4.
  15. ^ Chen 2013, p. 253.
  16. ^ Cline, Eric H. (2007). From Eden to Exile: Unraveling Mysteries of the Bible. National Geographic. ISBN978-1-4262-0084-7.
  17. ^ a b Nigosian 2004, p. xl.
  18. ^ Finkel 2014, p. 89-101.
  19. ^ "Nova: Secrets of Noah'south Ark". www.pbs.org. Oct seven, 2015. Retrieved 2020-05-17 .
  20. ^ a b Finkel 2014, chpt.14.
  21. ^ McKeown 2008, p. 55.
  22. ^ May, Herbert G., and Bruce K. Metzger. The New Oxford Annotated Bible with the Apocrypha. 1977.
  23. ^ Stephanie Dalley, ed., Myths from Mesopotamia: Creation, The Flood, Gilgamesh, and Others Archived 2016-04-24 at the Wayback Machine, pp. five–8.
  24. ^ Alan Dundes, ed., The Alluvion Myth Archived 2016-05-14 at the Wayback Machine, pp. 61–71.
  25. ^ J. David Pleins, When the Great Abyss Opened: Archetype and Contemporary Readings of Noah's Inundation Archived 2016-06-24 at the Wayback Automobile, pp. 102–103.
  26. ^ Enns 2012, p. 23.
  27. ^ Richard Elliot Friedman (1997 ed.), Who Wrote the Bible, p. 51.
  28. ^ a b Gooder 2005, p. 38.
  29. ^ a b Knight 1990, pp. 175–176.
  30. ^ Kessler & Deurloo 2004, p. 81.
  31. ^ a b "Sanhedrin 108b:vii-16". world wide web.sefaria.org . Retrieved 2021-10-thirteen . {{cite web}}: CS1 maint: url-status (link)
  32. ^ Avigdor Nebenzahl, Tiku Bachodesh Shofer: Thoughts for Rosh Hashanah, Feldheim Publishers, 1997, p. 208.
  33. ^ a b McCurdy, J. F.; Bacher, W.; Seligsohn, G.; et al., eds. (1906). "Noah". Jewish Encyclopedia. JewishEncyclopedia.com.
  34. ^ a b McCurdy, J. F.; Jastrow, M. Due west.; Ginzberg, L.; et al., eds. (1906). "Ark of Noah". Jewish Encyclopedia. JewishEncyclopedia.com.
  35. ^ Hirsch, E. G.; Muss-Arnolt, W.; Hirschfeld, H., eds. (1906). "The Alluvion". Jewish Encyclopedia. JewishEncyclopedia.com.
  36. ^ Ibn Ezra's Commentary to Genesis 7:16 Archived 2013-05-24 at the Wayback Machine. HebrewBooks.org.
  37. ^ The Early on Christian World, Volume 1, p.148, Philip Esler
  38. ^ a b Hippolytus. "Fragments from the Scriptural Commentaries of Hippolytus". New Appearance. Archived from the original on 17 April 2007. Retrieved 27 June 2007.
  39. ^ Cohn 1996, p. 38.
  40. ^ St. Augustin (1890) [c. 400]. "Chapter 26:That the Ark Which Noah Was Ordered to Make Figures In Every Respect Christ and the Church". In Schaff, Philip (ed.). Nicene and Post-Nicene Fathers [St. Augustin'south City of God and Christian Doctrine]. 1. Vol. 2. The Christian Literature Publishing Company.
  41. ^ Jerome (1892) [c. 347–420]. "Letter LXIX. To Oceanus.". In Schaff, P (ed.). Niocene and Postal service-Niocene Fathers: The Principal Works of St. Jerome. 2. Vol. half-dozen. The Christian Literature Publishing Visitor.
  42. ^ a b Cohn 1996
  43. ^ Marvin Meyer; Willis Barnstone (June 30, 2009). "The Reality of the Rulers (The Hypostasis of the Archons)". The Gnostic Bible. Shambhala. Retrieved 2022-02-06 .
  44. ^ Baring-Gould, Sabine (1884). "Noah". Legends of the Patriarchs and Prophets and Other Old Testament Characters from Various Sources. James B. Millar and Co., New York. p. 113.
  45. ^ From a letter written on behalf of Shoghi Effendi, 28 October 1949: Baháʼí News, No. 228, Feb 1950, p. iv. Republished in Compilation 1983, p. 508
  46. ^ Poirier, Brent. "The Kitab-i-Iqan: The key to unsealing the mysteries of the Holy Bible". Archived from the original on 7 July 2011. Retrieved 25 June 2007.
  47. ^ Shoghi Effendi (1971). Messages to the Baháʼí World, 1950–1957. Wilmette, Illinois, The states: Baháʼí Publishing Trust. p. 104. ISBN978-0-87743-036-0. Archived from the original on 2008-10-23. Retrieved 2008-08-10 .
  48. ^ From a alphabetic character written on behalf of Shoghi Effendi to an individual laic, 25 November 1950. Published in Compilation 1983, p. 494
  49. ^ Josephus, Flavius (94AD). "iii". The Antiquities of the Jews, Book I – via Wikisource. Now all the writers of barbarian histories brand mention of this flood, and of this ark; amid whom is Berosus the Chaldean. For when he is describing the circumstances of the overflowing, he goes on thus: "It is said there is still some part of this ship in Armenia, at the mountain of the Cordyaeans; and that some people comport off pieces of the bitumen, which they take away, and use chiefly equally amulets for the averting of mischiefs." Hieronymus the Egyptian also, who wrote the Phoenician Antiquities, and Mnaseas, and a not bad many more, brand mention of the aforementioned. Nay, Nicolaus of Damascus, in his 90-sixth book, hath a item relation about them; where he speaks thus: "There is a great mountain in Armenia, over Minyas, called Baris, upon which it is reported that many who fled at the fourth dimension of the Deluge were saved; and that one who was carried in an ark came on shore upon the elevation of it; and that the remains of the timber were a great while preserved. This might be the homo nearly whom Moses the legislator of the Jews wrote.
  50. ^ a b Cook, Stanley Arthur (1911). "Ark". In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 02 (11th ed.). Cambridge University Printing. pp. 548–550, see folio 549. Noah'south Ark...
  51. ^ Cheyne, Thomas Kelly (1911). "Deluge, The". In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 07 (11th ed.). Cambridge University Printing. pp. 976–979.
  52. ^ "Cameo with Noah's Ark". The Walters Fine art Museum. Archived from the original on 2013-12-13. Retrieved 2013-12-10 .
  53. ^ Finkel 2014.
  54. ^ Fagan, Brian M.; Brook, Charlotte (1996). The Oxford Companion to Archaeology. Oxford: Oxford University Printing. ISBN978-0195076189. Archived from the original on 8 February 2016. Retrieved 17 January 2014.
  55. ^ Feder, Kenneth L. (2010). Encyclopedia of Dubious Archaeology: From Atlantis to the Walam Olum. Santa Barbara, California: ABC-CLIO. ISBN978-0313379192. Archived from the original on viii February 2016. Retrieved 17 January 2014.
  56. ^ Mayell, Hillary (27 Apr 2004). "Noah'south Ark Establish? Turkey Expedition Planned for Summer". National Geographic Society. Archived from the original on 14 April 2010. Retrieved 29 April 2010.
  57. ^ Stefan Lovgren (2004). Noah'south Ark Quest Expressionless in Water Archived 2012-01-25 at the Wayback Car – National Geographic
  58. ^ Collins, Lorence G. (2011). "A supposed cast of Noah'south ark in eastern Turkey" (PDF). Archived (PDF) from the original on 2016-03-05. Retrieved 2015-10-26 .
  59. ^ "Review of John Woodmorappe's "Noah's Ark: A Feasibility Written report"". world wide web.talkorigins.org . Retrieved 2021-04-06 .
  60. ^ "The Impossible Voyage of Noah'southward Ark | National Center for Science Instruction". ncse.ngo . Retrieved 2021-04-06 .
  61. ^ Antonson, Rick (12 April 2016). Full Moon over Noah'southward Ark: An Odyssey to Mount Ararat and Beyond. Simon and Schuster. ISBN978-one-5107-0567-8.
  62. ^ Thomas, Paul (xvi April 2020). Storytelling the Bible at the Creation Museum, Ark Meet, and Museum of the Bible. Bloomsbury Publishing. p. 23. ISBN978-0-567-68714-2.

Bibliography [edit]

  • Bailey, Lloyd R. (1990). "Ark". Mercer Dictionary of the Bible. Mercer University Press. pp. 63–64. ISBN9780865543737.
  • Bandstra, Barry L. (2008), Reading the Sometime Testament: An Introduction to the Hebrew Bible (fourth ed.), Belmont, CA: Wadsworth/ Cengage Learning, pp. 61–63, ISBN978-0495391050
  • Best, Robert (1999), Noah's Ark And the Ziusudra Epic: Sumerian Origins of the Flood Myth, Eerdmans, ISBN978-09667840-1-5
  • Blenkinsopp, Joseph (2011), Creation, Un-creation, Re-creation: A Discursive Commentary on Genesis 1–xi, A&C Black, ISBN9780567372871
  • Chen, Y.South. (2013), The Primeval Alluvion Ending: Origins and Early Development in Mesopotamian Traditions, OUP Oxford, ISBN9780199676200
  • Cline, Eric H. (2009). Biblical Archæology: A Very Short Introduction. Oxford University Press. ISBN9780199741076.
  • Cohn, Norman (1996). Noah's Flood: The Genesis Story in Western Thought. New Haven & London: Yale University Press. ISBN978-0-300-06823-8.
  • Cotter, David W. (2003). Genesis. Liturgical Press. ISBN9780814650400.
  • Cresswell, Julia (2010). "Ark". Oxford Dictionary of Word Origins. Oxford University Press. ISBN978-0199547937.
  • Enns, Peter (2012), The Development of Adam: What the Bible Does and Doesn't Say about Human Origins, Bakery Books, ISBN9781587433153
  • Evans, Gwen (iii Feb 2009). "Reason or Faith? Darwin Adept Reflects". UW-Madison News. University of Wisconsin-Madison. Retrieved eighteen June 2010.
  • Finkel, Irving L. (2014), The Ark Before Noah: Decoding the Story of the Flood, Hodder & Stoughton, ISBN9781444757071
  • Gooder, Paula (2005). The Pentateuch: A Story of Ancestry. T&T Clark. ISBN9780567084187.
  • Hamilton, Victor P. (1990). The book of Genesis: Capacity 1–17. Eerdmans. ISBN9780802825216.
  • Kessler, Martin; Deurloo, Karel Adriaan (2004). A commentary on Genesis: The Book of Ancestry. Paulist Press. ISBN9780809142057.
  • Knight, Douglas A. (1990). "Cosmology". In Watson Eastward. Mills (General Editor) (ed.). Mercer Dictionary of the Bible. Macon, Georgia: Mercer University Press. ISBN978-0-86554-402-4.
  • Kvanvig, Helge (2011), Primeval History: Babylonian, Biblical, and Enochic: An Intertextual Reading, BRILL, ISBN978-9004163805
  • Levenson, Jon D. (2014). "Genesis: introduction and annotations". In Berlin, Adele; Brettler, Marc Zvi (eds.). The Jewish Report Bible. Oxford University Printing. ISBN9780199393879.
  • McKeown, James (2008). Genesis. 2 Horizons Old Testament Commentary. Wm. B. Eerdmans Publishing Visitor. p. 398. ISBN978-0-8028-2705-0.
  • Isaak, M. (1998). "Problems with a Global Flood". TalkOrigins Annal. Retrieved 29 March 2007. Isaak no a geologist
  • Isaak, Mark (5 November 2006). "Index to Creationist Claims, Geology". TalkOrigins Archive. Retrieved 2 November 2010.
  • Lippsett, Lonny (2009). "Noah'due south Not-so-big Alluvion: New evidence rebuts controversial theory of Black Sea deluge". Wood Pigsty Oceanographic Institution . Retrieved 2021-02-05 .
  • Morton, Glenn (17 February 2001). "The Geologic Cavalcade and its Implications for the Flood". TalkOrigins Annal. Retrieved ii November 2010. Morton Non a Geologist
  • Nigosian, S.A. (2004), From Aboriginal Writings to Sacred Texts: The Old Testament and Apocrypha, JHU Press, ISBN9780801879883
  • Numbers, Ronald L. (2006). The Creationists: From Scientific Creationism to Intelligent Design, Expanded Edition. Harvard University Press. pp. 624. ISBN978-0-674-02339-0.
  • Parkinson, William (January–February 2004). "Questioning 'Flood Geology': Decisive New Evidence to Stop an Quondam Debate". NCSE Reports. 24 (ane). Retrieved ii November 2010.
  • Schadewald, Robert J. (Summer 1982). "Six Flood Arguments Creationists Tin't Respond". Cosmos/Evolution Periodical. 3 (3): 12–17. Retrieved sixteen November 2010.
  • Schadewald, Robert (1986). "Scientific Creationism and Error". Creation/Evolution. 6 (1): i–9. Retrieved 29 March 2007.
  • Scott, Eugenie C. (Jan–February 2003), My Favorite Pseudoscience, vol. 23
  • Stewart, Melville Y. (2010). Scientific discipline and Religion in Dialogue. Malden, MA: Wiley-Blackwell. p. 123. ISBN978-1-4051-8921-7.
  • Wenham, Gordon (2003). "Genesis". In James D. G. Dunn; John William Rogerson (eds.). Eerdmans Bible Commentary. Eerdmans. ISBN9780802837110.
  • Young, Davis A. (1995). The Biblical Flood: A Example Study of the Church building'due south Response to Extrabiblical Evidence. Grand Rapids, Mich: Eerdmans. p. 340. ISBN978-0-8028-0719-9 . Retrieved 16 September 2008.
  • Young, Davis A.; Stearley, Ralph F. (2008). The Bible, Rocks, and Fourth dimension: Geological Evidence for the Age of the Earth. Downers Grove, Ill.: IVP Academic. ISBN978-0-8308-2876-0.

Further reading [edit]

Commentaries on Genesis

  • Towner, Wayne Sibley (2001). Genesis. Westminster John Knox Press. ISBN9780664252564.
  • Von Rad, Gerhard (1972). Genesis: A Commentary. Westminster John Knox Press. ISBN9780664227456.
  • Whybray, R. N. (2001). "Genesis". In John Barton (ed.). Oxford Bible Commentary . Oxford University Press. ISBN9780198755005.

General

  • Batto, Bernard Frank (1992). Slaying the Dragon: Mythmaking in the Biblical Tradition. Westminster John Knox Press. ISBN9780664253530.
  • Bennett, William Henry (1911). "Noah". In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. xix (11th ed.). Cambridge University Printing. p. 722.
  • Browne, Janet (1983). The Secular Ark: Studies in the History of Biogeography. New Haven & London: Yale Academy Printing. p. 276. ISBN978-0-300-02460-nine.
  • Brueggemann, Walter (2002). Reverberations of Faith: a Theological Handbook of Erstwhile Testament Themes. Westminster John Knox. ISBN9780664222314.
  • Campbell, Antony F.; O'Brien, Mark A. (1993). Sources of the Pentateuch: Texts, Introductions, Annotations . Fortress Press. ISBN9781451413670. Sources of the bible.
  • Carr, David Thousand. (1996). Reading the Fractures of Genesis. Westminster John Knox Press. ISBN9780664220716.
  • Clines, David A. (1997). The Theme of the Pentateuch. Sheffield Academic Printing. ISBN9780567431967.
  • Davies, 1000. I. (1998). "Introduction to the Pentateuch". In John Barton (ed.). Oxford Bible Commentary . Oxford University Printing. ISBN9780198755005.
  • Douglas, J. D.; Tenney, Merrill C., eds. (2011). Zondervan Illustrated Bible Dictionary. revised by Moisés Silva (Revised ed.). Grand Rapids, Mich.: Zondervan. ISBN978-0310229834.
  • Kugler, Robert; Hartin, Patrick (2009). The Old Testament betwixt theology and history: a critical survey. Eerdmans. ISBN9780802846365.
  • Levin, Christoph Fifty. (2005). The Former testament: A Brief Introduction . Princeton University Press. ISBN978-0691113944. The Former attestation: a brief introduction Christoph Levin.
  • Levin, C. (2005). The Sometime Attestation: A Cursory Introduction . Princeton University Press. ISBN9780691113944.
  • Longman, Tremper (2005). How to Read Genesis. InterVarsity Press. ISBN9780830875603.
  • McEntire, Mark (2008). Struggling with God: An Introduction to the Pentateuch. Mercer University Press. ISBN9780881461015.
  • Ska, Jean-Louis (2006). Introduction to Reading the Pentateuch. Eisenbrauns. ISBN9781575061221.
  • Van Seters, John (1992). Prologue to History: The Yahwist Equally Historian in Genesis. Westminster John Knox Printing. ISBN9780664221799.
  • Van Seters, John (1998). "The Pentateuch". In Steven Fifty. McKenzie; Matt Patrick Graham (eds.). The Hebrew Bible Today: An Introduction to Critical Issues. Westminster John Knox Press. ISBN9780664256524.
  • Van Seters, John (2004). The Pentateuch: A Social-science Commentary. Continuum International Publishing Group. ISBN9780567080882.
  • Walsh, Jerome T. (2001). Way and Structure in Biblical Hebrew Narrative. Liturgical Printing. ISBN9780814658970.
  • Bailey, Lloyd R. (1989). Noah, the Person and the Story . South Carolina: Academy of S Carolina Press. ISBN978-0-87249-637-8.
  • Campbell, Antony F.; O'Brien, Mark A. (1993). Sources of the Pentateuch: Texts, Introductions, Annotations . Fortress Press. ISBN9781451413670. Sources of the bible.
  • Campbell, A. F.; O'Brien, 1000. A. (1993). Sources of the Pentateuch: Texts, Introductions, Annotations . Fortress Press. ISBN9781451413670.
  • Compilation (1983). Hornby, Helen (ed.). Lights of Guidance: A Baháʼí Reference File. Baháʼí Publishing Trust, New Delhi, India. ISBN978-81-85091-46-four.
  • Dalrymple, K. Brent (1991). The Age of the Earth. Stanford University Printing. ISBN978-0-8047-2331-ii.
  • Emerton, J. A. (1988). Joosten, J. (ed.). "An Examination of Some Attempts to Defend the Unity of the Flood Narrative in Genesis: Office II". Vetus Testamentum. XXXVIII (one).
  • Nicholson, Ernest W. (2003). The Pentateuch in the Twentieth Century: the legacy of Julius Wellhausen. Oxford University Press. ISBN9780199257836.
  • Plimer, Ian (1994). Telling Lies for God: Reason vs Creationism. Random Firm Australia. p. 303. ISBN978-0-09-182852-iii.
  • Speiser, E. A. (1964). Genesis . The Anchor Bible. Doubleday. ISBN978-0-385-00854-9.
  • Tigay, Jeffrey H. (1982). The Evolution of the Gilgamesh Ballsy. Philadelphia: University of Pennsylvania Press, Philadelphia. ISBN0865165467.
  • Van Seters, John (2004). The Pentateuch: A Social-Science commentary. Continuum International Publishing Grouping. ISBN0567080889.
  • Wenham, Gordon (1994). "The Coherence of the Overflowing Narrative". In Hess, Richard S.; Tsumura, David Toshio (eds.). I Studied Inscriptions From Before the Overflowing (Google Books). Sources for Biblical and Theological Study. Vol. four. Eisenbrauns. p. 480. ISBN978-0-931464-88-1.
  • Immature, Davis A. (March 1995). The Biblical Flood: A Case Study of the Church's Response to Extrabiblical Bear witness. One thousand Rapids, MI: Eerdmans Pub Co. p. 340. ISBN978-0-8028-0719-ix.

External links [edit]

  • Media related to Noah'southward Ark at Wikimedia Commons

Source: https://en.wikipedia.org/wiki/Noah%27s_Ark

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