Did you know that ancient history and archaeology have confirmed the existence of 83 people mentioned in the Bible? In articles in the Biblical Archaeology Review, Purdue University scholar Lawrence Mykytiuk presented documentary evidence of this (see References).
These include Israelite kings and Mesopotamian monarchs as well as lesser-known figures. Their names appear in inscriptions written during the period described by the Bible and in most instances during or quite close to the lifetime of the person identified. (more…)
Did you know that ancient history and archaeology has confirmed the existence of many people mentioned in the Bible? In an article in the Biblical Archaeology Review, Purdue University scholar Lawrence Mykytiuk presented documentary evidence of six New Testament religious figures1.
We have already documented the extrabiblical evidence for Jesus of Nazareth. Six other religious figures were mentioned in the writings of the Jewish historian Flavius Josephus.
To make a firm identification, one must interpret ancient writings outside the Bible by other such writings, not the Bible, and then make sure that: (1) sources are genuine, not forged or unreliable; (2) the time-and-place setting of the person in the ancient writing matches the setting of the person in the Bible; and (3) marks of an individual, such as name, father’s name, title, or work location, distinguish two different people from each other and avoid the impression they are one and the same.
This post has been sourced from the Biblical Archaeology Society.
Gamaliel the Elder
We’ll begin with the grandson of the great Jewish leader Hillel the Elder: Gamaliel the Elder, who makes a dramatic New Testament appearance in Acts 5:33-40. At that point in time, around 30 (or possibly 33) C.E., Jesus had already been crucified and, according to his followers, resurrected and ascended. After the Festival of Firstfruits, or Weeks (also called Pentecost), Peter had preached in Jerusalem, and large numbers of Jews had believed in Jesus. This result had aroused the opposition of priests and Sadducees, groups with whom Jesus had earlier come into conflict. They made Peter and John appear before the whole Jerusalem Sanhedrin, the full assembly of the elders of Israel. There they ordered these two not to proclaim or teach their message, but Peter and the other apostles repeatedly disobeyed the high priest’s orders. (The apostles were Jewish followers of Jesus, normally 12 in number, chosen and sent to spread his message.) Even when put in jail, the apostles escaped and resumed teaching in the Temple. (more…)
The phrase “Hindsight is 20/20” refers to the fact that it is easier to analyze and evaluate events after they have already happened, rather than beforehand or when you’re in the middle of them. Hindsight refers to looking back or reflecting on things in the past, and 20/20 refers to perfect vision. So when we look back on situations in the past, we see things clearly that were not clear to us at the time. The phrase has been applied to the COVID-19 pandemic. And it is applied to the Jewish Festivals in this post. (more…)
In antiquity, Damascus (in Syria) was a great center for trade. The city’s location along a river at the crossroads of two major international highways (the Via Maris and the King’s Highway) ensured its prosperity and importance.
Although Damascus is close to the desert, ample supplies of water from two rivers allow the region to support vineyards and abundant crops of fruits, grains, nuts, cotton, wool, silk, and olives. The Abana River (known today as the Barada) is the primary water source for Damascus. It flows from the northwest mountains through a deep ravine into the city. The Pharpar River (now el-A waj) runs on the outskirts of Damascus, supplying the gardens and orchards. Together these rivers irrigate about 1040 square km (400 square miles) of land. (more…)
The book of Acts in the Bible describes the first 30 years of the church. It’s an historical narrative that was written by Luke who was a companion of Paul (Col. 4:10-14; 2 Tim. 4:11; Phile. 24). He wrote it to educate Christians about the early church.
The main point of Acts is that God’s witnesses spread the gospel message and established churches.
A time line of major events in Acts (concentrating on Acts 1-12) is given below. And it is followed by a summary of the book (also concentrating on Acts 1-12).
During the Bronze Age, Megiddo was an important Canaanite city-state and during the Iron Age, a royal city in the kingdom of Israel. The city was located about 26 km (15 miles) east of the Mediterranean Ocean and about 40 km (25 miles) southwest of the Sea of Galilee.
The ancient city of Megiddo had a strategic location. It was at the intersection of two main roads and near a pass (Wadi Ara) through the Carmel mountain range. It was on the main route (the Via Maris) between Mesopotamia (present-day Iraq) and Egypt. (more…)
There are two main explanations of the earth’s geological history. One (Biblical) is based on recorded history in the Bible and the other (Uniformitarian) is based on assuming that the present (processes today) is the key to the past (ancient processes) and on the hypothetical geologic time scale. The biblical explanation allows for catastrophic events (such as the flood of Noah), whereas the Uniformitarian explanation minimizes the role of catastrophic events (because it has a preference for gradual events). The biblical explanation mainly involves rapid processes over short periods of time, whereas the Uniformitarian explanation mainly involves slow processes over long periods of time. (more…)
Comment lire la Bible dans l’ordre chronologique
Le gouvernement chinois a l’intention de réécrire la Bible pour «refléter les valeurs socialistes». Cette ordonnance a été proposée en novembre 2019, lors d’une réunion tenue par le Comité des affaires ethniques et religieuses du Comité national de la Conférence consultative politique du peuple chinois, qui supervise les questions ethniques et religieuses en Chine. Les nouvelles éditions de textes religieux ne doivent pas aller à l’encontre des croyances du Parti communiste. Toute partie jugée erronée ou contestée par les censeurs sera réécrite pour correspondre aux valeurs communistes. Ils affirment que cela empêchera les «pensées extrêmes» et les «idées hérétiques» d’éroder le pays. Dans cet article, nous examinons le contenu de ce livre «hérétique». (more…)
More orally transmitted Aboriginal stories
A message can become unreliable if it passes through many intermediate speakers between the original speaker and the final listener. This is demonstrated in the telephone (Chinese whispers) game in which one person whispers a message to the ear of the next person through a line of people until the last player announces the message to the entire group. What usually happens is that the statement announced by the last player differs significantly from that of the first player. Obviously, if a message (or story) has been retold by many people, some of it can change if people forget parts of what they are told. (more…)
How to read the Bible in chronological order
The Chinese government intends to rewrite the Bible to ‘reflect socialist values’. This order was proposed in November, 2019, during a meeting held by the Committee for Ethnic and Religious Affairs of the National Committee of the Chinese People’s Political Consultative Conference, which oversees ethnic and religious matters in China. New editions of religious texts must not go against the beliefs of the Communist Party. Any parts deemed wrong or challenging by the censors will be rewritten to match communist values. They claim that this will prevent ‘extreme thoughts’ and ‘heretical ideas’ from eroding the country. In this post we look at the contents of this ‘heretical’ book.
The Bible describes events that occurred over a period of about 5,000 years. But the 66 books in the Bible are arranged according to categories like history, poetry, prophecy, gospel (good news about Jesus Christ) and letters. (more…)
Good start, but bad finish
John Akhwari had a good start in the 1968 Olympic marathon race, but he also had a bad finish. He fell during the race and dislocated his knee but kept on going to finish last over one hour behind the winner. Likewise, the town of Bethel in Israel had a good start but a bad finish.
Bethel was 20 km (12 miles) north of Jerusalem; west of Ai (Gen. 12:8) and south of Shiloh (Jud. 21:19). It has been identified with modern Beitin (or Benin) or with el-Bireh. Bethel was on the ancient north-south ridge road that has been referred to as the Road of the Patriarchs. This road went through Shechem, Shiloh, Bethel, Jerusalem, Hebron and Beersheba.
Bethel was on the northern border of the land allocated to the tribe of Benjamin and Jerusalem was on the southern border. Bethel was assigned to the Benjamites, but they did not possess it, as the Ephraimites captured it from the Canaanites (Josh. 18:21-22; Jud. 1:22-26). So Bethel was an Ephraimite town (1 Chron. 7:28). (more…)
Coin flipping is a way of choosing between two alternatives. The person who calls correctly wins. It’s often used to make decisions at the beginning of games and sports. But if someone says “heads I win, and tails you lose”, then you always lose! That’s not fair. But it’s how people often treat the Bible. They are willing to accept many ideas, as long as they aren’t based on the Bible.
For example, Australian researchers have investigated Aboriginal stories describing times when sea levels were lower than today (Reid et al, 2014). The orally-transmitted Aboriginal stories were written down after Europeans arrived in Australia in 1788. The stories describe coastal flooding which the researchers identify with the rise in sea level since the last ice age to its present level about 7,000 years ago on the geologic time scale (Appendix A). See Appendix B for the equivalent biblical dates. The team analyzed the contours of the land where the stories were told and used reconstructions of prehistoric sea levels to date the origins of each of the stories. They claim that these stories can be 10,000 years old which represents accurate oral transmission across 400 generations. Nunn and Reid (2015) expanded their analysis to 21 stories about coastal drowning that in most cases was considered likely to recall the effects of postglacial sea-level rise more than 7,000 years ago. They also noted that “no Aboriginal stories are known that talk of the sea level falling and exposing coastal lands”. (more…)
Here is a conversation on the Bible that is an extract from the comments after a blogpost. Check the post for the complete discussion that took place over a period of more than three months. As there were two commentators involved at the same time, the discussion with each is separated below.
Commentator 1 September
Much of the old testament is filled with violence and genocide the likes of which would keep today’s UN war crimes tribunals busy for an eternity.
How can we rely on the Christian scriptures as you have said when we have no proof only faith of their authenticity? Faith is in no way empirical evidence of the divine origin of the texts.
George’s reply 24 September
You asked, “How can we rely on the Christian scriptures as you have said when we have no proof only faith of their authenticity?” Please read my post on “Can we trust our Bibles”. It concludes that our Bibles are very close to the original because early manuscripts have been preserved, scholars have reconstructed the original text and languages have been translated accurately. Because of this and the numerous manuscripts that have been preserved, the Christian Bible is one of the most reliable ancient texts that are available today. (more…)
Scientists believe that the Earth goes through cycles of climatic change. Periods of lower temperatures are assumed to result in long-term periods of glaciation, which are known as an ‘Ice Age’. As the causes proposed for these Ice Ages seem to be deficient, there is reason to believe that there was only one Ice Age.
This post is based on a children’s book by Hughes and Cosner (2018).
Was there really an Ice Age?
Evolutionists say that there have been many Ice Ages throughout history (Appendix A). Actually there was only one Ice Age, and it was caused by Noah’s Flood. Though the Flood lasted only one year, its effects on the climate lasted for centuries! Hot underground water was a major source of Flood waters, so even after they retreated back into the oceans, the water stayed warm. Also, massive volcanic eruptions would have poured ash into the air, which blocked out much sunlight over the land. So the land would have been much cooler. Then some of the warm water evaporated into clouds which then dropped much snow over the cold land. Over centuries, this packed into huge ice sheets covering a third of earth’s land. We can even see the effects the snow and ice had on the earth today; the ice at the North and South Poles is left over from this (about 10% of the earth is covered in ice); the alpine glaciers; and the glacial landforms and sediments. Because these effects are seen on the current land surface, it is clear that the Ice Age occurred after the Flood. (more…)
The ancient city of Nineveh was located on the east bank of the Tigris River near the site of the modern city of Mosul in northern Iraq. Nineveh was an important junction for commercial routes crossing the Tigris on the great highway between the Mediterranean Sea and the Indian Ocean, thus uniting the East and the West. It received wealth from many sources, so that it became one of the greatest of all the region’s ancient cities, and the capital of the Assyrian Empire.
According to the Bible, Nineveh was established in about 2000 BC (a round number) by Nimrod, a great-grandson of Noah (Gen. 10:11). It or Assyria are mentioned in the Bible books of Psalms 83 (~980BC), Jonah (~750BC), Hosea (~720BC), 2 Kings 19 (~700BC), Isaiah (~700BC), Micah (~700BC), Zephaniah (~630BC) and Nahum (~620BC). The Assyrian kings mentioned in the Bible reigned between 745BC and 627BC. (more…)
Freedom from the presence of sin
Do you look forward to good times on weekends and vacations? It’s relaxing to get away from the pressures of life. John Bunyan likened the Christian life to a journey which he called “The Pilgrim’s Progress” (Appendix A and B). The journey begins with justification (deliverance from the penalty of sin), continues with sanctification (deliverance from the power of sin) and ends with glorification (deliverance from the presence of sin). (more…)
The Trojan Horse is a story by Homer about the deception that the Greeks used to enter the city of Troy and win the Trojan War. After a 10-year siege, the Greeks constructed a huge wooden horse, and hid a select force of men inside. The Greeks pretended to sail away, and the Trojans pulled the horse into their city as a victory trophy. That night the Greek force crept out of the horse and opened the gates for the rest of the Greek army, which had sailed back under cover of night. The Greeks entered and destroyed the city of Troy, ending the war.
In this post we look at an older example of deception.
A promise and warning
After king Solomon had finished building the temple, God promised that if he was obedient his dynasty would always rule over Israel (1 Ki. 9:1-9; 2 Chron. 7:17-22). But if his descendants turned to follow other gods there would be disaster and they would be cut off from their land and the temple would be destroyed. (more…)
There’s a widespread government crackdown on religion in China (including Christians and Muslims). Church leaders have been arrested on subversion charges and taken away. But this isn’t new or surprising because there’s a pattern of persecution of God’s people across the past 3,500 years of history.
The Hebrews were God’s special people in Old Testament times. God gave their ancestor Abraham some great promises. But before these were fulfilled, his descendants were persecuted in Egypt. Slave masters oppressed them with forced labor (Ex. 1:11-14). The Egyptians worked them ruthlessly with harsh labor. And Pharaoh commanded that all Hebrew male babies be put to death; they were to be drowned in the Nile River (Ex. 1:15-22).
But God saw their misery, heard them crying out and groaning because of their slave drivers, and was concerned about their suffering. (Ex. 3:7; 6:5). The oppression increased when they were commanded to gather the straw for brick making (Ex. 5:6-21). This continued until God used Moses to rescue them from slavery in Egypt so they could travel back to Canaan. (more…)
Did you know that ancient history has confirmed the existence of many people mentioned in the Bible? In articles in the Biblical Archaeology Review, Purdue University scholar Lawrence Mykytiuk lists 23 people from the New Testament who have been confirmed historically. These include Roman Emperors, members of the Herodian family, and Roman governors. These political figures are mentioned in extra-biblical writings and some of their names appear in inscriptions (normally on hard objects, such as potsherds) and on coins. (more…)
I have received a comment that challenges my understanding that the flood described in Genesis 6-9 of the Bible was a global event. The reasons given for the comment include:
– The biblical passages quoted don’t support it in any way.
– Many people who believe Noah was a real person, also believe the flood was local.
– Scholars devote their lives to their studies, and while we don’t always have to agree with what they say, we also don’t have to completely disregard them, either.
They conclude that I’m making a huge assumption to believe that the flood was global rather than local.
My understanding with regard to this topic is based on the biblical text and my concerns about the common interpretation of sedimentary rock layers. I will begin with the Bible as it is the primary historical record of the flood. (more…)
Uncertainty in the dating of past events
The volcanic eruption that destroyed the ancient Roman city of Pompeii probably took place two months later than previously thought, Italian officials say. Historians have traditionally dated the disaster to 24 August 79 AD, but excavations in southern Italy have unearthed a charcoal inscription written on a wall that includes a date which corresponds to 17 October. The writing came from an area in a house that was apparently being renovated just before the nearby Mount Vesuvius erupted, burying Pompeii under a thick blanket of ash and rock.
Other evidence that supports autumn rather than summer for the eruption includes:
– The south-easterly debris pattern is consistent with the prevailing winds in autumn, but not those in August.
– The remains of victims of the eruption in heavy clothing.
– Braziers have also been found in the ruins, suggesting a date closer to winter.
– A calcified branch bearing berries that normally only come out in the Italian autumn.
– Remnants of autumnal fruits (such as the pomegranate),
– Large earthenware storage vessels which were laden with wine at the time of their burial by Vesuvius. This could indicate that the inundation occurred after the year’s grape harvest and winemaking.
If such an error (or uncertainty) is possible in recorded history, what about ancient history?
Wikipedia says that recorded history starts at about 3000BC, but the oldest specific date they quote is 1046BC when the Zhou force (led by King Wu of Zhou) overthrew the last king of the Shang Dynasty, and the Zhou Dynasty was established in China. 776BC is the legendary start of the ancient Olympics and 753BC the legendary founding of Rome. The dates of events before Greece and Rome are only approximate or traditional and those in the early years of Greece and Rome are in doubt.
The Bible is an amazing record of ancient history. In 1440-1480BC Moses compiled and documented a history of the world up to the time of his death. This included Adam and Eve at about 4000BC, the global flood at about 2400BC, and Abraham at about 2000BC. And in about 1000BC the Hebrew king David captured Jerusalem.
So recorded history is quite short, being a few thousand years.
Dating ancient events
Ancient events have been dated by methods such as recorded history, archaeology, geology, dendrochronology (tree rings), radiometric dating, and luminescence. Most of these methods assume the principle of uniformity.
According to the American Museum of Natural History, “The uniformitarian principle means that the processes occurring today have operated throughout most of the Earth’s history. For example, an ancient sandstone formed exactly as a beach forms today – by the gradual build-up, over many years, of water-transported sands. The principle is one of the guiding rules for understanding rocks and landforms, reconstructing their histories, and estimating the time it took for them to form.”
Uniformitarianism assumes we can look at the present to see what has happened in the past. It is the geological theory that states that changes in the earth’s crust throughout history have resulted from the action of uniform, continuous processes. It can be summarized as “the present is the key to the past” and was pioneered by Hutton (1785) and Lyell (1830).
The geological column was formulated using fossils to correlate between rock layers in geographically distinct areas. The fossils were assumed to occur in an evolutionary order, from early simple organisms to more complex ones later in time. It was assumed that the rock layers were a chronologic sequence laid down gradually at the same rate as they are today, not catastrophically. And the rock strata were dated using radiometric methods. Between the mid 18th century and the mid 20th century the estimated age of the earth increased from 75 thousand years to 4.55 billion years.
Today, earth’s history is considered to have been a slow, gradual process (uniformity), punctuated by occasional natural catastrophic events. So there is some allowance for catastrophic events, but uniformity is still the dominant assumption.
Comparing with recorded history
In a previous blogpost I have shown that, “As a reliable eyewitness is superior to forensic science in the investigation of crime, so reliable history is better than ancient forensic science (the use of science to investigate ancient times) in investigating ancient times. So, history trumps science when dealing with the past”.
So, if a small error is possible in dating events like the eruption of Mount Vesuvius using recorded history, then larger errors are possible and probable in dating events using ancient forensic science.
The presuppositions used when dating ancient events usually involve the uniformity of some parameters over extended periods of time. There is no way to verify these assumptions because they relate to conditions that occurred in the ancient past, prior to recorded history. All these dating methods rely on unprovable assumptions. One of the main assumptions is that geological layers represent the gradual deposition of sediments (uniformitarianism). But archaeologists and geologists were not there to observe how the sediments were built up over time. So they don’t really know how long it took. And they don’t consider factors such as the Biblical flood and the ice age.
Although these dating methods appear to be objective and scientific, they are subjective. They are largely driven by the prevailing “long-age worldview”. However, the ‘age’ is calculated using assumptions about the past that cannot be proven.
The dating methods involve enormous extrapolation from what has been observed during recorded history, which cause a huge uncertainty in the predicted dates (Appendix A). In normal (operational) science such extrapolations would be viewed as being speculative guesses.
Those involved with unrecorded history gather information in the present and construct stories about the past. They use radiometric dating that relies on assumptions that are unknowable like the initial conditions, the radioactive decay rate over time, and that the fossil or rock are a closed system which doesn’t exchange chemicals with its environment. This makes the calculated dates unreliable and untrustworthy.
When I flew to Tasmania last month, the limit for checked in luggage was 20kg. I have a hand-held electronic scale to measure the weight of my luggage. At the airport I check that my scale gives a similar weight to that measured by the airline. This is how I check the calibration of my scales. If the readings are significantly different, I need to purchase a new scale.
The problem with ancient forensic science and the evolutionary/geological time scale is that they have never been calibrated against actual time. It’s impossible to calibrate them against real time because there are no records older than recorded history. Outside the range of recorded history, it’s impossible to calibrate dating methods independently. In fact, the use of all dating methods outside the range of recorded history rely on unprovable assumptions.
Have the methods of ancient forensic science been tested against samples of known age? The only instance that I can find gives examples where radiometric dates are much older than actual dates, where different radiometric methods gave different dates, where known recent lava flows are dated at millions of years, where DNA and soft tissue is found in fossils that are alleged to be millions of years old, and where 14C is found in coal and fossils that are supposedly millions of years old (Catchpoole et al, 2006, Mason 2014). This casts doubt on the reliability of all radioactive dating methods.
The past is the key to the present
We all know that time moves forwards, not backwards; and that causes precede effects. So it’s more accurate to say that “the past is the key to the present”. And “the present is the key to the future”.
This is a fundamental flaw of the principle of uniformity when it’s used to date ancient times using ancient forensic science. It’s a simple and obvious problem. The present isn’t the key to the past.
In the scientific method, a hypothesis is suggested and then tested by experimentation and observation. To be scientific the hypothesis must make predictions that are testable and falsifiable. The results of a test may either support or contradict the hypothesis. If they contradict the hypothesis, then the hypothesis has been found to be false. It’s easier to disprove a hypothesis because observations and experiments may disprove a scientific hypothesis, but can never entirely prove one. You can’t prove something is true. But you can disprove it.
According to the evolutionary/geologic timescale, the dinosaurs became extinct at the end of the Cretaceous period about 66 million years ago. So a possible hypothesis that is based on the evolutionary/geological timescale is that dinosaur bones are at least 66 million years old. A testable prediction from this hypothesis is, “If dinosaur bones are at least 65 million years old, then they will contain no proteins (unstable molecules) or soft tissue (because this will have decomposed over such a long time period)”. But paleontologist Mary Schweitzer found proteins, blood vessels and soft tissue in dinosaur fossils. So the hypothesis is false. This means that the evolutionary/geologic timescale has been proven scientifically to be false. Dinosaur bones are not millions of years old. And the evolutionary/geologic timescale is nothing like real time.
This conclusion has been reached using the measured rates of protein degradation. But those who advocate the evolutionary/geologic timescale have faith that this anomaly can be explained by claiming that the rate of protein degradation can vary widely and a reason for this longevity will be discovered. But they won’t recognize that radioactive decay rates could also vary over time! Instead they claim that, “many independent observations indicate that nuclear decay rates have been constant for millions of years”. I wonder how they measure millions of years without assuming millions of years? No one was there to measure the time period.
The Bible (which has the best record of ancient history) says that most of the world was destroyed by a global flood in about 2,400BC. And this was probably the precursor of the ice age (Job 38:29-30). The impact of this flood is evident across the world as widespread thick layers of sedimentary rock, some containing fossil graveyards. As such a catastrophic event would invalidate the assumptions of all ancient forensic science, dates reported to be older than 2,400BC do not represent true calendar dates (see Appendix B). They are purely hypothetical dates that may convey some information about relative dating, but not about absolute dating.
What about cave paintings that have been dated about 40,000BP? Whatever assumptions were made to determine these dates, they are obviously not calendar dates. This confirms that the uncertainty associated with dating events using ancient forensic science can be huge. These uncertainties are caused by the assumptions that are made when calculating the dates.
The hypothetical geological column is based on a fragmentary sedimentary record. And there are far fewer sedimentary rocks on earth than should have been deposited if its age is about 4.5 billion years. This means that either the earth is not that old as is generally believed or that most of the strata are missing because of erosion.
The lack of erosion surfaces between strata, the presence of poly-strata fossils, and the presence of any fossils show that sedimentary rock strata were deposited rapidly, not gradually. Note that when animals die today, they aren’t fossilized.
Cataclysmic events such as the eruption of Mt. St. Helens in 1980 have indicated that large amounts of sedimentation and erosion can be associated with cataclysmic vulcanism and floods.
Radiometric methods use isotope concentrations which can be measured very accurately. But isotope concentrations or ratios are not dates. To calculate ages from such measurements unprovable assumptions have to be made. The radiometric method is unreliable because of the unknowable assumptions that must be made about the history of the sample being dated. In practice, dates that do not fit the evolutionary/geologic time-scale are discarded. Only dates that fit this paradigm are reported. Because what a person thinks about the age of the earth depends on their worldview, the findings in most publications that use ancient forensic science depend on the author’s worldview.
Radiometric dating doesn’t directly measure the ages of fossils and rocks. It measures the concentrations of isotopes and then many unprovable assumptions are used to determine the probable age.
Let’s be sceptical of ages for events that are claimed to be older than recorded history. These hypothetical dates have huge uncertainties, which are never mentioned by scientists. When the real uncertainties are taken in account, the dates are shown to be speculative guesses.
Appendix A: Enormous extrapolation
Scientists use mathematical methods to make predictions. These mathematical methods (which are called “models”) are developed from measurements (observations) that have been made over a certain period of time and under a certain range of conditions. The predictions are most accurate for circumstances that lie within those under which the model was developed. Predictions made outside these circumstances are less reliable as they are extrapolations outside the realm that was measured and observed.
The ancient forensic scientific explanation of ancient history uses theories and observations made in the past few hundred years to make statements about what happened millions and billions of years ago. In science it is well known that the accuracy of a prediction decreases as it extends outside the region of measurement and observation.
Orders of magnitude are used to compare very large differences between numbers. It this case the difference is expressed as the power of 10. For example, 1,000 is one order of magnitude greater than 100, two orders of magnitude greater than 10, and three orders of magnitude greater than 1.
We will now estimate the degree of extrapolation that is made by ancient forensic science. In order to be conservative, we will assume that the scientific theories and observations have been developed from measurements and observations made in the past 1,000 years. So any prediction that applies greater than 1,000 years ago is an extrapolation outside the range of measurement and observation. Therefore, a prediction of an event 10,000 years ago represents an extrapolation of one order of magnitude. Using the dates taught in the Big History Project, we see that the extrapolations are at least 2 to 7 orders of magnitude. As the degree of uncertainty usually increases with the size of the extrapolation, these enormous extrapolations indicate a huge uncertainty in these predictions. In normal science such extrapolations would be viewed as being speculative guesses.
|Proposed Event||Extrapolation – Orders of magnitude|
|Big bang||7 (a factor of 107 )|
|Earth and solar system formed||6 (a factor of 106)|
|First life on earth||6 (a factor of 106)|
|First humans||2 (a factor of 102)|
Appendix B: The flood and radiometric dating
The Genesis flood would have greatly upset the carbon balance of the earth. The 14C/12C ratio in plants, animals and the atmosphere before the flood would have been lower than after the flood. And volcanism, which occurred during the flood, would have also reduced the 14C/12C ratio at that time.
Catchpoole D, Sarfiti J, Weiland C, Batten D (2006), “The creation answers book”, Creation Book Publishers.
Mason J (2014) “Radiometric dating”, Chapter 6 of “Evolution’s Achilles heels”, Creation Book Publishers.
Written, November 2018
Did Michael Jordan walk away from Nike? No. This rumor was debunked by FactCheck.org. This story was flagged as part of Facebook’s efforts to combat false news and misinformation on its News Feed. And snops.com also investigates American urban legends. While, Fact Check determines the accuracy of claims by politicians, public figures, advocacy groups and institutions engaged in the public debate in Australia. Bruce Masse, an environmental archaeologist says “Myths are largely event-based, in that they are triggered to a large part by an event, or combination of events, that catastrophically impact society”.
In this post we look at ancient legendary flood stories. Are they entirely imaginary, fictional and mythical or is there some factual reality or truth behind them? And could the Biblical account of the flood be based on ancient mythology like the Gilgamesh flood myth?
Hebrew account of the flood
The book of Genesis was edited by Moses in about 1450BC and the earliest copies available today are from the 2nd century BC found in the Dead Sea Scrolls. It begins with the creation of the world and the universe (Gen. 1-2). Then there is the fall into sin (Gen. 3-5) and the flood (Gen. 6-9). The sources of Genesis are 12 family documents. The account of the flood is in the record of the descendants of Noah (Gen. 6:9-9:29). According to the Bible, the Flood occurred about 2350BC and Noah died about 2000BC (these are rounded numbers). So the original account (which was edited by Moses) would have been dated to before 2000BC.
God created a universe that was good and free from sin. God created humanity to have a personal relationship with Him. Adam and Eve sinned and thereby brought evil and death into the world. Evil increased steadily in the world until there was only one family in which God found anything good. God sent the flood to wipe out evil, but delivered Noah and his family along with the animals in the Ark. After the flood, humanity began again to multiply and spread throughout the world.
The biblical account of the flood is summarized below.
God commanded Noah to build an ark (boat) about 135m long, 23m wide and 14m high. It had three decks, a roof and a door. Noah and his three sons and their wives entered the ark. God made a male and female of very kind of bird and animal go into the ark. Then God shut the door and after seven days subterranean water gushed out of the earth and rain fell for 40 days. The flood waters rose to a depth of at least 7m above the mountains that existed at that time (which were lower than today’s mountains). There was much erosion and sedimentation, followed by more erosion, associated with the global flood. The earth was flooded for another 150 days before the waters receded until the ark rested on the Ararat mountains. All the other birds and animals on earth were drowned in the catastrophe. Tectonic forces raised mountains and there was much erosion as massive amounts of flood water flowed to lower levels (Ps. 104:6-9). After another 74 days the tops of the mountains became visible. After another 40 days Noah sent out a raven, and then 7 days later he sent out a dove, but it returned to the ark. Seven days later he sent out the dove again and it returned with an olive leaf. Seven days later he sent out the dove again, but it didn’t return. After about 370 days in the ark, God commanded Noah to come out of the ark with his family and all the animals. Noah then built and altar to sacrifice an offering to God for protecting them. God made a covenant with Noah and promised that those who were on the ark will repopulate the earth. And never again will there be such a flood that destroys the earth. And the rainbow in the sky will be the sign (symbol) of this covenant.
Babylonian account of the flood
The Gilgamesh flood myth is found in the Epic of Gilgamesh, which was written on 12 clay tablets. A copy of Tablet 11 was found in Nineveh and is dated in the 7th century BC. This was the Babylonian account of the Flood, which was inscribed in cuneiform text on a baked clay tablet. Many scholars believe that the flood myth was added to Tablet 11 in the “standard version” of the Gilgamesh Epic by an editor who utilized the flood story from the Epic of Atrahasis (Appendix E). Tablet 11 has the following clue, “It was not I who revealed the secret of the Great Gods, I only made a dream appear to Atrahasis, and thus he heard our secret”. The oldest copy of the Epic of Atrahasis is dated 1650BC and scholars reckon the time of its first compilation in the Akkadian language is around 2,000 B.C. But some editorial changes were made to the text in the Epic of Gilgamesh. It’s believed that the Epic of Atrahasis utilized the flood story from The Eridu Genesis, which contains a Sumerian flood story (Appendix F).
The Babylonian flood account has been summarized as follows.
The Sumerian hero Gilgamesh traveled the world in search of a way to cheat death. On one of his journeys, he came across an old man, Utnapishtim, who told Gilgamesh a story from centuries past. The gods brought a flood that swallowed the earth. The gods were angry at humanity so they sent a flood to destroy them. The god Ea, warned Utnapishtim and instructed him to build an enormous boat to save himself, his family, and “the seed of all living things.” He does so, and the gods brought rain which caused the water to rise for many days. When the rains subsided, the boat landed on a mountain, and Utnapishtim set loose first a dove, then a swallow, and finally a raven, which found land. The god Ishtar created the rainbow and placed it in the sky, as a reminder to the gods and a pledge to mankind that there would be no more floods.
The text of the flood from Genesis is given in Appendix A and the text from Gilgamesh is given in Appendix B. Can we tell if one was influenced by the other? Or are they separate accounts of the same event? There are similarities and differences between these accounts.
In both Genesis and Gilgamesh, the flood is global in extent and after the flood is announced Noah and Utnapishtim are both instructed to build a boat coated in pitch, with many compartments, one door and at least one window. After the flood they both released birds to test for dry land. The boats both landed on mountains. Noah and Utnapishtim both offered sacrifices after the flood and they were both promised blessings.
Many of the similarities between the Genesis and Gilgamesh would be expected to be found in any ancient flood account. The landing of the boats on a mountain and the use of birds to determine when the flood subsided are probably the most unusual similarities.
There are also significant differences between Genesis and Gilgamesh. The theme of the Gilgamesh Epic is the quest for immortality. This isn’t mentioned in the Genesis flood story. Genesis is occupied with relating early history in the overarching plan of redemption of the true and living God.
The Bible says that the reason for the flood was that the earth was corrupt and full of violence; there was great wickedness and “the thoughts of the human heart was only evil all the time” (Gen. 6:5, 11-13). Whereas in Gilgamesh there is no clear reason for the flood: He says is was because Ištar said “evil things in the Assembly of the Gods” and mentioned “Charge the violation to the violator, charge the offense to the offender”. And the Sumerian flood story says that the gods were irritated by the noise of mankind (Appendix F). Noah was saved from the flood because he “was a righteous man, blameless among the people of his time, and he walked faithfully with God” (Gen. 6:9). But no reason is given in Gilgamesh for Utnapishtim being saved from the flood.
Noah urged the people to repent (maybe for 120 years; Gen. 6:3) to avoid God’s judgment, whereas Utnapishtim escaped death by deception (Gen. 6:3; 1 Pt. 3:19-20; 2 Pt. 3:9).
Noah is instructed directly by God, whereas Utnapishtim is instructed indirectly via dream. In Genesis the boat is rectangular, which is stable, whereas in Gilgamesh it is square, which is unstable. The Gilgamesh boat was an unseaworthy cube which would immediately flip over or roll around in the water. In contrast, the ark had dimensions that were ideal for a seaworthy ship. Noah’s boat had 3 decks, but Utnapishtim’s boat had 6 decks. In Genesis the passengers were all family members, whereas in Gilgamesh it was family members and the craftsmen. In Genesis the animals came to Noah and entered the ark, whereas in Gilgamesh, Utnapishtim loaded the animals into the boat. In Genesis God shut the door, whereas in Gilgamesh Utnapishtim shut the door. In Genesis the water is subterranean plus rainfall, whereas in Gilgamesh it is only rainfall. In Genesis the storm lasted 40 days, whereas in Gilgamesh it lasted 6 days. When Utanapishtim looked out, “all the human beings had turned to clay”, but no such statement is attributed to Noah. Noah was on the boat for over a year, whereas Utnapishtim was on the boat for only a few weeks. Noah released a raven first and then a dove was released three times, whereas Utnapishtim released a dove first, then a swallow and a raven last. Noah’s boat landed on Mt Ararat, whereas Utnapishtim’s boat landed on Mt Nisir. When Noah sacrificed he burnt clean animals and clean birds. Whereas Utnapishtim burned incense from the oil of reeds, cedar, and myrtle.
Noah’s blessing was that he would have many descendants who would repopulate the earth, people would now be able to eat animals for food (as well as plants) and God promised to never destroy the earth again with a flood. Whereas Utnapishtim and his wife were turned into gods that lived for ever.
The God in Genesis is monotheistic, while Gilgamesh has many gods – it’s polytheistic. Enlil, who mainly decreed the flood, is not omnipotent or omniscient because a fellow god Ea thwarted him. Ea tells Utnapishtim to deceive the rest of the people so they would not realize a flood was coming even when the huge ship was being built. The polytheistic gods are fallible and not ethical or moral. They are constantly fighting amongst each other, plotting and deceiving each other.
These differences illustrate the differences between the Hebrew and Babylonian worldviews. They are completely different worldviews. The Mesopotamian story reflects the world-view of continuity whereby the worlds of humanity, nature, and the divine have no definite borders and so interact with each other. The world-view of the Bible, by contrast, is that of transcendence; where humanity and nature is not God, but instead, God is other than, and not bound by, the world and humanity.
Monotheism and polytheism in the Bible
The Bible (the most reliable source on ancient history for the God who is sovereign over human history) teaches that humanity was originally monotheistic and monotheism preceded polytheism. It says that the one true God created the earth and the universe. The first couple, Adam and Eve communicated with the one true God, who banished them from the garden of Eden. So the world was monotheistic at the beginning. In the next generation, Cain and Abel, offered sacrifices to the one true God. God communicated with Cain and Cain was banished for murdering Abel. We are not told when polytheism began, but it is said that in Seth’s generation “people began to call on the name of the Lord” (Gen. 4:26). The implication seems to be that the descendants of Cain weren’t following God. For example, Lamech practiced polygamy and was violent (Gen. 4:19-24). Presumably he also followed another god(s).
The fact that Enoch “walked faithfully with God”, probably means that there were others who were not following God. (Gen. 5:21-24). Presumably they also followed other gods. Before the flood, Noah “walked faithfully with God” and he “did everything just as God commanded him” (Gen. 6:9, 22). The rest of humanity “had corrupted their ways” and “every inclination of the thoughts of the human heart was only evil all the time” (Gen. 6:5, 12). This probably means that the other people were not following God. Presumably they followed other gods. All those who worshipped other gods drowned in the flood and the earth was repopulated by Noah’s family. So the world was monotheistic again immediately after the flood.
Noah had three sons, Shem, Ham, and Japheth. The nations that descended from them are given in Genesis 10. Shem, Ham, and Japheth were monotheistic because they followed the one true God. But their descendants forgot the true God and followed false gods. In the following paragraphs we see how the Bible says that the following Hamites were polytheistic: Egyptians, Babylonians, Assyrians, and the Canaanite clans (Gen. 10:6-20).
The first specific mention of a person that practiced polytheism in the Bible relates to Terah, the father of Abraham, who lived about 2000BC. God told Joshua, “Long ago your ancestors, including Terah the father of Abraham and Nahor, lived beyond the Euphrates River and worshiped other gods” (Josh. 24:2). So after the flood and the dispersion from Babel, those who lived in Mesopotamia were polytheistic. After God revealed himself to Abram, Abram forsook the gods of his ancestors and followed the God who created the world. He obeyed God and travelled to Canaan where he offered sacrifices to the one true God. So he is an example of someone who converted from polytheism to monotheism. In about 1900BC his nephew Lot lived near Sodom. The Bible says, “the people of Sodom were wicked and were sinning greatly against the Lord” (Gen. 13:13). God destroyed Sodom because there were less than ten righteous people in the city (Gen. 18:32 – 19:29). This probably means that they were not following God. Presumably they followed other gods.
The first specific mention of a person that practiced polytheism in the Bible is when “Rachel stole her father’s household gods” at Harran in Paddan Aram in about 1750BC (Gen. 31:19). Later Jacob buried all the foreign gods (idols) in his household at Shechem because he was monotheistic and not polytheistic (Gen. 35:2-4).
The ten plagues in about 1450BC were God’s “judgment on all the gods [idols] of Egypt” (Ex. 12:12). The Egyptians were polytheistic; they worshipped many idols. The land of Egypt is mentioned first in the Bible when Abram visited during a famine in about 1900BC (Gen. 12:12-20). Presumably the Egyptians were also polytheistic then as they were 450 years later.
In about 1450BC God warned the Israelites not to worship the gods of “the Amorites, Hittites, Perizzites, Canaanites, Hivites and Jebusites” (Ex. 23:23-24, 33) because that would draw them away from the true God. When God made a covenant with Abram in about 1900BC, He said “the sin of the Amorites has not yet reached its full measure” (Gen. 15:16). This probably means that they were not following God. Presumably they followed other gods as they were 450 years later.
When Abraham was living in Canaan in about 1900BC, “the Canaanites and Perizzites were also living in the land” (Gen. 13:7). Presumably they also followed other gods as they were 450 years later. In about 1875BC, God promised Abram to give his descendants “the land of the Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaites, Amorites, Canaanites, Girgashites and Jebusites” (Gen. 15:19-21). Presumably they also followed other gods as they were 425 years later.
As we can see, polytheism was prevalent in the ancient world. But it began as a rebellion against the one true God. So monotheism originated earlier than polytheism.
Evidence for the global flood
A global flood would leave geological, geomorphic, and cultural evidence. Sarfati (2015) summarized the physical evidence for the global flood in terms of two stages: inundation, followed by recession. Evidence of the flood inundation is:
– The huge horizontal extent of many rock layers. For example, the Great Artesian Basin in Australia.
– The rapid formation of the main rock layers. This includes: rapidly buried fossils (which we discover today in their sequence of burial); thick sandstones formed under water (like the 96 meter thick Coconino sandstone at the Grand Canyon); rapidly formed landscsapes and their rapid repopulation in the present (like the island of Surtsey near Iceland, and the Mt St Helens eruption); and rapid rock layering (many layers were formed quickly at Mt St Helens).
– Very little time between the rock layers. This includes: lack of erosion above and below; preservation of animal tracks, raindrop marks and ripple marks; and fossil tree trunks penetrating multiple layers.
Evidence of the flood recession is:
– Massive erosion (like around the 275 meter high Devils Tower in Wyoming).
– Planation surfaces – huge flat areas (by a giant sheet of water eroding freshly deposited rock layers). For example, the plateau of the Blue Mountains in Australia.
– Water gaps where rivers flow through mountains rather than around them (by channelized water flow). For example, the Heavitree Gap in the MacDonnell Ranges near Alice Springs in Australia.
– Rapidly formed canyons by channelized water flow (like at Mt St Helens).
Sarfati (2015) also claimed that all people groups across the world remember a global flood in their flood legends. These stories often have a common root that relates to a real event, not just a myth. The best explanation is that they have a common memory of the real event that’s described in Genesis. But the account became distorted over time.
Many assume that Gilgamesh is the older of the two flood stories. But they assume that Genesis was edited during the Jewish exile in the 6th century BC. And the assumed date for the compilation of the Epic of Atrahasis is about 2000BC. That’s a difference of about 1,500 years! As mentioned above, the Bible says that Genesis was edited by Moses in about 1450BC. And the material he edited was from the record of the descendants of Noah, which dates to before 2000BC. For example, the directions in Genesis 10:19 include “toward Sodom, Gomorrah, Admah and Zeboyim”. These were the cities of the plain God destroyed for their extreme wickedness 500 years before the time of Moses. When this is taken into account, it’s clear that both of the flood accounts are ancient and it’s not clear which is the oldest.
At the time of the flood, Noah’s family was monotheistic. Therefore, the record of the flood by his family should be more accurate that other polytheistic records. The Genesis account of the flood is written as a historical event and contains better explanations for what happened. It also makes more sense. For example, in the Gilgamesh epic, the ark is a cube, a terrible design for rough waters. Whereas Noah’s Ark was built to be tremendously stable. Gilgamesh’ flood account starts with an apparently arbitrary destruction of life and ends with an equally arbitrary extension of life into eternity. And Gilgamesh is clearly mythological, but Genesis is not mythological. It is common to make legends out of historical events, but not history from legends.
Evidently, the Genesis account came first, and the human writers of the Gilgamesh Epic rewrote the true account, and made their gods in their own image. This means that if one borrowed from the other, it was the Babylonian account that was influenced by the Genesis account. And it’s highly unlikely that Moses would have borrowed flood history from a foreign polytheistic civilization.
A clear flood tradition existed in ancient Mesopotamia from very early times and the fact that such ancient flood stories are common across the world indicate that it’s based on a real event. But with time this was corrupted and garbled by polytheistic and mythological superstition as seen in the accounts copied in this post.
Many scholars assume that Gilgamesh is the older of the two flood stories and that the Biblical account has been derived from the Gilgamesh account. We have shown that this is incorrect. We need to be aware of the bias and poor exegesis demonstrated by many scholars who just follow current trends and don’t realize that their presuppositions are wrong.
God’s message to polytheists
Many people who lived in the Roman Empire during the first century AD were polytheistic. Although they were religious, they followed many false gods (idols); they didn’t know about the true God. So Paul told them about “the God who made the world and everything in it” (Appendix G). The one true God sustains the world, “He Himself gives everyone life and breath and everything else”. And this God controls history, “From one man He made all the nations, that they should inhabit the whole earth; and He marked out their appointed times in history and the boundaries of their lands”.
Then Paul told them about the true God and “the good news about Jesus and the resurrection”. He would have explained how humanity’s sin separated them from God and that Jesus was going to return to judge them. And He said, “He [God] commands all people everywhere to repent”. They were to turn around from following false gods and confess their sinfulness to the true God, and acknowledge that Jesus paid for their sins when He died and rose again.
Ancient flood stories can have elements of fact and fiction. Both the Biblical flood and the Gilgamesh flood are accounts of the global flood that occurred in the 3rd millennium BC. The Genesis flood account is an accurate historical record of the flood event, whereas the Gilgamesh flood account lost historical accuracy and was distorted over time. Other accounts of an ancient flood would have also been derived from this global flood. So ancient flood stories are not entirely imaginary, fictional and mythical because there some factual reality or truth behind them. But see Genesis in the Bible for the best account of this event.
According to this evidence, the biblical version of the flood isn’t based on ancient mythology like the Gilgamesh flood. Let’s be sceptical of those who assume that the Bible’s account was derived from Mesopotamian flood accounts.
Also, let’s remember that the good news about Jesus is for all those who don’t follow the one true God, whether they are polytheists or monotheists, or atheists.
Jona Lendering, Dutch historian, website on ancient history: http://www.livius.org
Sarfati J D (2015) The Genesis account. Creation Book Publishers. p. 509-510, 525-550.
Appendix A: Genesis 6:9-9:17 (NIV)
Jewish account of the flood
9 This is the account of Noah and his family.
Noah was a righteous man, blameless among the people of his time, and he walked faithfully with God. 10 Noah had three sons: Shem, Ham and Japheth.
11 Now the earth was corrupt in God’s sight and was full of violence. 12 God saw how corrupt the earth had become, for all the people on earth had corrupted their ways. 13 So God said to Noah, “I am going to put an end to all people, for the earth is filled with violence because of them. I am surely going to destroy both them and the earth. 14 So make yourself an ark of cypress wood; make rooms in it and coat it with pitch inside and out. 15 This is how you are to build it: The ark is to be three hundred cubits long, fifty cubits wide and thirty cubits high. 16 Make a roof for it, leaving below the roof an opening one cubit high all around. Put a door in the side of the ark and make lower, middle and upper decks. 17 I am going to bring floodwaters on the earth to destroy all life under the heavens, every creature that has the breath of life in it. Everything on earth will perish. 18 But I will establish my covenant with you, and you will enter the ark—you and your sons and your wife and your sons’ wives with you. 19 You are to bring into the ark two of all living creatures, male and female, to keep them alive with you. 20 Two of every kind of bird, of every kind of animal and of every kind of creature that moves along the ground will come to you to be kept alive. 21 You are to take every kind of food that is to be eaten and store it away as food for you and for them.”
22 Noah did everything just as God commanded him.
1The Lord then said to Noah, “Go into the ark, you and your whole family, because I have found you righteous in this generation. 2 Take with you seven pairs of every kind of clean animal, a male and its mate, and one pair of every kind of unclean animal, a male and its mate, 3 and also seven pairs of every kind of bird, male and female, to keep their various kinds alive throughout the earth. 4 Seven days from now I will send rain on the earth for forty days and forty nights, and I will wipe from the face of the earth every living creature I have made.”
5 And Noah did all that the Lord commanded him.
6 Noah was six hundred years old when the floodwaters came on the earth. 7 And Noah and his sons and his wife and his sons’ wives entered the ark to escape the waters of the flood. 8 Pairs of clean and unclean animals, of birds and of all creatures that move along the ground, 9 male and female, came to Noah and entered the ark, as God had commanded Noah. 10 And after the seven days the floodwaters came on the earth.
11 In the six hundredth year of Noah’s life, on the seventeenth day of the second month—on that day all the springs of the great deep burst forth, and the floodgates of the heavens were opened. 12 And rain fell on the earth forty days and forty nights.
13 On that very day Noah and his sons, Shem, Ham and Japheth, together with his wife and the wives of his three sons, entered the ark. 14 They had with them every wild animal according to its kind, all livestock according to their kinds, every creature that moves along the ground according to its kind and every bird according to its kind, everything with wings. 15 Pairs of all creatures that have the breath of life in them came to Noah and entered the ark. 16 The animals going in were male and female of every living thing, as God had commanded Noah. Then the Lord shut him in.
17 For forty days the flood kept coming on the earth, and as the waters increased they lifted the ark high above the earth. 18 The waters rose and increased greatly on the earth, and the ark floated on the surface of the water. 19 They rose greatly on the earth, and all the high mountains under the entire heavens were covered. 20 The waters rose and covered the mountains to a depth of more than fifteen cubits. 21 Every living thing that moved on land perished—birds, livestock, wild animals, all the creatures that swarm over the earth, and all mankind. 22 Everything on dry land that had the breath of life in its nostrils died. 23 Every living thing on the face of the earth was wiped out; people and animals and the creatures that move along the ground and the birds were wiped from the earth. Only Noah was left, and those with him in the ark.
24 The waters flooded the earth for a hundred and fifty days.
1But God remembered Noah and all the wild animals and the livestock that were with him in the ark, and he sent a wind over the earth, and the waters receded. 2 Now the springs of the deep and the floodgates of the heavens had been closed, and the rain had stopped falling from the sky. 3 The water receded steadily from the earth. At the end of the hundred and fifty days the water had gone down, 4 and on the seventeenth day of the seventh month the ark came to rest on the mountains of Ararat. 5 The waters continued to recede until the tenth month, and on the first day of the tenth month the tops of the mountains became visible.
6 After forty days Noah opened a window he had made in the ark 7 and sent out a raven, and it kept flying back and forth until the water had dried up from the earth. 8 Then he sent out a dove to see if the water had receded from the surface of the ground. 9 But the dove could find nowhere to perch because there was water over all the surface of the earth; so it returned to Noah in the ark. He reached out his hand and took the dove and brought it back to himself in the ark. 10 He waited seven more days and again sent out the dove from the ark. 11 When the dove returned to him in the evening, there in its beak was a freshly plucked olive leaf! Then Noah knew that the water had receded from the earth. 12 He waited seven more days and sent the dove out again, but this time it did not return to him.
13 By the first day of the first month of Noah’s six hundred and first year, the water had dried up from the earth. Noah then removed the covering from the ark and saw that the surface of the ground was dry. 14 By the twenty-seventh day of the second month the earth was completely dry.
15 Then God said to Noah, 16 “Come out of the ark, you and your wife and your sons and their wives. 17 Bring out every kind of living creature that is with you—the birds, the animals, and all the creatures that move along the ground—so they can multiply on the earth and be fruitful and increase in number on it.”
18 So Noah came out, together with his sons and his wife and his sons’ wives. 19 All the animals and all the creatures that move along the ground and all the birds—everything that moves on land—came out of the ark, one kind after another.
20 Then Noah built an altar to the Lord and, taking some of all the clean animals and clean birds, he sacrificed burnt offerings on it. 21 The Lord smelled the pleasing aroma and said in his heart: “Never again will I curse the ground because of humans, even though every inclination of the human heart is evil from childhood. And never again will I destroy all living creatures, as I have done.
22 “As long as the earth endures,
seedtime and harvest,
cold and heat,
summer and winter,
day and night
will never cease.”
1Then God blessed Noah and his sons, saying to them, “Be fruitful and increase in number and fill the earth. 2 The fear and dread of you will fall on all the beasts of the earth, and on all the birds in the sky, on every creature that moves along the ground, and on all the fish in the sea; they are given into your hands. 3 Everything that lives and moves about will be food for you. Just as I gave you the green plants, I now give you everything.
4 “But you must not eat meat that has its lifeblood still in it. 5 And for your lifeblood I will surely demand an accounting. I will demand an accounting from every animal. And from each human being, too, I will demand an accounting for the life of another human being.
6 “Whoever sheds human blood,
by humans shall their blood be shed;
for in the image of God
has God made mankind.
7 As for you, be fruitful and increase in number; multiply on the earth and increase upon it.”
8 Then God said to Noah and to his sons with him: 9 “I now establish my covenant with you and with your descendants after you 10 and with every living creature that was with you—the birds, the livestock and all the wild animals, all those that came out of the ark with you—every living creature on earth. 11 I establish my covenant with you: Never again will all life be destroyed by the waters of a flood; never again will there be a flood to destroy the earth.”
12 And God said, “This is the sign of the covenant I am making between me and you and every living creature with you, a covenant for all generations to come: 13 I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth. 14 Whenever I bring clouds over the earth and the rainbow appears in the clouds, 15 I will remember my covenant between me and you and all living creatures of every kind. Never again will the waters become a flood to destroy all life. 16 Whenever the rainbow appears in the clouds, I will see it and remember the everlasting covenant between God and all living creatures of every kind on the earth.”
17 So God said to Noah, “This is the sign of the covenant I have established between me and all life on the earth.”
Appendix B: Tablet 11 of the Epic of Gilgamesh
Sumerian Flood Story
A translation from Jona Lendering of Tablet 11 of this epic is given below.
 Gilgameš spoke to Ut-napištim, the Faraway:
“I have been looking at you,
but your appearance is not strange – you are like me!
You yourself are not different – you are like me!
My mind was resolved to fight with you,
but instead my arm lies useless over you.
how is it that you stand in the Assembly of the Gods, and have found life?”
 Ut-napištim spoke to Gilgameš, saying:
“I will reveal to you, Gilgameš, a thing that is hidden,
a secret of the gods I will tell you!
Šuruppak, a city that you surely know,
situated on the banks of the Euphrates,
that city was very old, and there were gods inside it.
 The hearts of the Great Gods moved them to inflict the Flood.
Their Father Anu uttered the oath,
Valiant Enlil was their Adviser,
Ninurta was their Chamberlain,
Ennugi was their Minister of Canals.
 Ea, the Prince, was under oath with them
so he repeated their talk to the reed house:
‘Reed house, reed house! Wall, wall!
O man of Šuruppak, son of Ubar-Tutu [Ut-napištim]
Tear down the house and build a boat!
Abandon wealth and seek living beings!
Spurn possessions and keep alive living beings!
Make [the seed of] all living beings go up into the boat.
The boat which you are to build,
its dimensions must measure equal to each other:
its length must correspond to its width.
Roof it over like the Apsu.’ [the firmament in the primordial waters]
 I understood and spoke to my lord, Ea:
‘My lord, thus is the command which you have uttered
I will heed and will do it.
But what shall I answer the city, the populace, and the Elders?’
 Ea spoke, commanding me, his servant:
‘You, well then, this is what you must say to them:
“It appears that Enlil is rejecting me
so I cannot reside in your city,
nor set foot on Enlil’s earth.
I will go down to the Apsu to live with my lord, Ea,
and upon you he will rain down abundance,
a profusion of fowl, myriad fishes
He will bring to you a harvest of wealth,
in the morning he will let loaves of bread shower down,
and in the evening a rain of wheat!”‘
 Just as dawn began to glow
the people assembled around me.
The carpenter carried his hatchet,
the reedworker carried his flattening stone,
[two lines destroyed]
 The child carried the pitch,
the weak brought whatever else was needed.
On the fifth day I had laid out her exterior.
It was a field in area,
its walls were each 10 times 12 cubits in height,
the sides of its top were of equal length, 10 times 12 cubits each [the boat was cubic].
 Then I designed its interior structure as follows:
I provided it with six decks,
thus dividing it into seven levels.
The inside of it I divided into nine compartments.
I drove plugs to keep out water in its middle part.
I saw to the punting poles and laid in what was necessary.
 Three times 3,600 units of raw bitumen I poured into the bitumen kiln,
three times 3,600 units of pitch […] into it,
there were three times 3,600 porters of casks who carried vegetable oil.
Apart from the 3,600 units of oil for the dedication,
the boatsman stored away two times 3,600 units of oil.
 I butchered oxen for the carpenters,
and day upon day I slaughtered sheep.
I gave the workmen beer, ale, oil, and wine,
as if it were river water,
and they made a party like the New Year’s Festival!
 I set my hand to the finishing of the ship.
The boat was finished by sunset.
The launching was very difficult:
They had to keep carrying a runway of poles front to back,
until two-thirds of it had gone under water.
 Whatever I had I loaded on it:
whatever silver I had I loaded on it,
whatever gold I had I loaded on it.
All the living beings that I had I loaded on it,
I had all my kith and kin go up into the boat,
all the beasts and animals of the field and the craftsmen I had go up.
 [The sun god] Šamaš had set a stated time:
‘In the morning I will let loaves of bread shower down,
and in the evening a rain of wheat!
Go inside the boat, seal the entry!’
 That stated time had arrived.
In the morning he let loaves of bread shower down,
and in the evening a rain of wheat.
I watched the appearance of the weather:
the weather was frightful to behold!
 I went into the boat and sealed the entry.
For the caulking of the boat, to Puzur-Amurri, the boatman,
I gave the palace together with its contents [A cynical joke. Puzur-Amurri must have though he had concluded a good deal].
 Just as dawn began to glow
there arose from the horizon a black cloud.
[the storm god] Adad rumbled inside of it,
before him went Šhullat and Haniš [Sack and Suppression],
heralds going over mountain and land.
 [The god of destruction] Erragal pulled out the mooring poles,
forth went [the war god] Ninurta and made the dikes overflow.
 The gods lifted up the torches,
setting the land ablaze with their flare.
 Stunned shock over Adad’s deeds overtook the heavens,
and turned to blackness all that had been light.
He shattered the land like a raging bull, broke it into pieces like a pot.
 All day long the South Wind blew,
blowing fast – and then the Flood came,
overwhelming the people like an attack.
 No one could see his fellow,
they could not recognize each other in the torrent.
 Even the gods were frightened by the Flood,
and retreated, ascending to the heaven of Anu.
The gods were cowering like dogs, crouching by the outer wall.
 Ištar shrieked like a woman in childbirth,
the sweet-voiced Mistress of the Gods wailed:
‘The olden days have alas turned to clay,
because I said evil things in the Assembly of the Gods!
How could I say evil things in the Assembly of the Gods,
ordering a catastrophe to destroy my people?
No sooner have I given birth to my dear people
than they fill the sea like so many fish!’
 The gods -those of the Anunnaki- were weeping with her,
the gods humbly sat weeping, sobbing with grief,
their lips burning, parched with thirst.
Six days and seven nights
came the wind and flood,
the storm flattening the land.
 When the seventh day arrived,
the storm was pounding.
She who had been struggling with itself like a woman writhing in labor,
the sea, calmed; the whirlwind fell still; the flood stopped.
 I looked around all day long – quiet had set in
and all the human beings had turned to clay!
The terrain was as flat as a roof.
 I opened a vent and daylight fell upon my cheek.
I fell to my knees and sat weeping,
tears streaming down my cheeks.
I looked around for coastlines in the expanse of the sea,
and at twelve leagues there emerged a region of land.
 On Mount Nimuš the boat lodged firm,
Mount Nimuš held the boat, allowing no sway.
One day and a second Mount Nimuš held the boat, allowing no sway.
A third day, a fourth, Mount Nimuš held the boat, allowing no sway.
A fifth day, a sixth, Mount Nimuš held the boat, allowing no sway.
 When a seventh day arrived
I sent forth a dove and released it.
The dove went off, but came back to me;
no perch was visible so it circled back to me.
 I sent forth a swallow and released it.
The swallow went off, but came back to me;
no perch was visible so it circled back to me.
 I sent forth a raven and released it.
The raven went off, and saw the waters slither back.
It eats, it scratches, it bobs, but does not circle back to me.
 I sacrificed: I offered a libation to the four corners of the world,
I burned incense in front of the rising mountain.
Seven and seven cult vessels I put in place,
and into the bowls I poured [the oil of] reeds, cedar, and myrtle.
 The gods smelled the savor,
the gods smelled the sweet savor,
and collected like flies over a sacrifice [An almost insulting comparison].
Just then the Mistress of the Gods arrived.
She lifted up the large fly-shaped beads which Anu had made for their engagement:
You gods, as surely as I shall not forget this lapis lazuli around my neck,
may I be mindful of these days, and never forget them!
The gods may come to the incense offering,
but Enlil may not come to the incense offering,
because without considering he brought about the Flood
and consigned my people to annihilation.’
 Just then Enlil arrived.
He saw the boat and became furious,
he was filled with rage at the Igigi gods:
‘Where did a living being escape?
No man was to survive the annihilation!’
 Ninurta spoke to Valiant Enlil, saying:
‘Who else but Ea could devise such a thing?
It is Ea who knows every machination!’
 Ea spoke to Valiant Enlil, saying:
‘It is yours, O Valiant One, who is the Sage of the Gods.
How, how could you bring about a Flood without consideration
Charge the violation to the violator,
charge the offense to the offender,
but be compassionate lest (mankind) be cut off,
be patient lest they be killed.
 Instead of your bringing on the Flood,
would that a lion had appeared to diminish the people!
Instead of your bringing on the Flood,
would that a wolf had appeared to diminish the people!
Instead of your bringing on the Flood,
would that famine had occurred to slay the land!
Instead of your bringing on the Flood,
would that Pestilent Erra had appeared to ravage the land!
 It was not I who revealed the secret of the Great Gods,
I only made a dream appear to Atrahasis, and thus he heard our secret [This is a strange line: the hero is not called Atrahasis, but Ut-napištim, and Ea had used another trick].
Now then! The deliberation should be about him!’
 Enlil went up inside the boat
and, grasping my hand, made me go up.
He had my wife go up and kneel by my side.
He touched our forehead and, standing between us, he blessed us:
 ‘Previously Ut-napištim was a human being.
But now let Ut-napištim and his wife become like us, the gods!
Let Ut-napištim reside far away, at the Mouth of the Rivers.’
 They took us far away and settled us at the Mouth of the Rivers.
[To Gilgameš] Now then, who will convene the gods on your behalf,
that you may find the life that you are seeking!
Wait! You must not lie down for six days and seven nights.”
 Soon as Gilgameš sat down (with his head) between his legs
sleep, like a fog, blew upon him.
Ut-napištim said to his wife:
“Look there! The man, the youth who wanted (eternal) life!
Sleep, like a fog, blew over him.”
Appendix C: Summary of the Babylonian Flood Story
Because Gilgamesh fears death, he determines to find immortality. During this search that he meets Utnapishtim, the character most like the Biblical Noah. Utnapishtim had become immortal after building a ship to weather the Great Deluge that destroyed mankind. He brought all of his relatives and all species of creatures aboard the vessel. Utnapishtim released birds to find land, and the ship landed upon a mountain after the flood.
Here is a summary of the poem according to Wikipedia.
Ea leaks the secret plan
- Utnapishtim tells Gilgamesh a secret story that begins in the old city of Shuruppak on the banks of the Euphrates River.
- The “great gods” Anu, Enlil, Ninurta, Ennugi, and Ea were sworn to secrecy about their plan to cause the flood.
- But the god Ea (Sumerian god Enki) repeated the plan to Utnapishtim through a reed wall in a reed house.
- Ea commanded Utnapishtim to demolish his house and build a boat, regardless of the cost, to keep living beings alive.
- The boat must have equal dimensions with corresponding width and length and be covered over like Apsu boats.
- Utnapishtim promised to do what Ea commanded.
- He asked Ea what he should say to the city elders and the population.
- Ea tells him to say that Enlil has rejected him and he can no longer reside in the city or set foot in Enlil’s territory.
- He should also say that he will go down to the Apsu “to live with my lord Ea”.
- Note: ‘Apsu’ can refer to a fresh water marsh near the temple of Ea/Enki at the city of Eridu.
- Ea will provide abundant rain, a profusion of fowl and fish, and a wealthy harvest of wheat and bread.
Building and launching the boat
- Carpenters, reed workers, and other people assembled one morning.
- [missing lines]
- Five days later, Utnapishtim laid out the exterior walls of the boat of 120 cubits.
- The sides of the superstructure had equal lengths of 120 cubits. He also made a drawing of the interior structure.
- The boat had six decks [?] divided into seven and nine compartments.
- Water plugs were driven into the middle part.
- Punting poles and other necessary things were laid in.
- Three times 3,600 units of raw bitumen were melted in a kiln and three times 3,600 units of oil were used in addition to two times 3,600 units of oil that were stored in the boat.
- Oxen and sheep were slaughtered and ale, beer, oil, and wine were distributed to the workmen, like at a new year’s festival.
- When the boat was finished, the launching was very difficult. A runway of poles was used to slide the boat into the water.
- Two-thirds of the boat was in the water.
- Utnapishtim loaded his silver and gold into the boat.
- He loaded “all the living beings that I had.”
- His relatives and craftsmen, and “all the beasts and animals of the field” boarded the boat.
- The time arrived, as stated by the god Shamash, to seal the entry door.
- Early in the morning at dawn a black cloud arose from the horizon.
- The weather was frightful.
- Utnapishtim boarded the boat and entrusted the boat and its contents to his boatmaster Puzurammurri who sealed the entry.
- The thunder god Adad rumbled in the cloud and storm gods Shullar and Hanish went over mountains and land.
- Erragal pulled out the mooring poles and the dikes overflowed.
- The Annunnaki gods lit up the land with their lightning.
- There was stunned shock at Adad’s deeds which turned everything to blackness. The land was shattered like a pot.
- All day long the south wind blew rapidly and the water overwhelmed the people like an attack.
- No one could see his fellows. They could not recognize each other in the torrent.
- The gods were frightened by the flood, and retreated up to the Anu heaven. They cowered like dogs lying by the outer wall.
- Ishtar shrieked like a woman in childbirth.
- The Mistress of the gods wailed that the old days had turned to clay because “I said evil things in the Assembly of the Gods, ordering a catastrophe to destroy my people who fill the sea like fish.”
- The other gods were weeping with her and sat sobbing with grief, their lips burning, parched with thirst.
- The flood and wind lasted six days and six nights, flattening the land.
- On the seventh day, the storm was pounding [intermittently?] like a woman in labor.
Calm after the storm
- The sea calmed and the whirlwind and flood stopped. All day long there was quiet. All humans had turned to clay.
- The terrain was as flat as a roof top. Utnapishtim opened a window and felt fresh air on his face.
- He fell to his knees and sat weeping, tears streaming down his face. He looked for coastlines at the horizon and saw a region of land.
- The boat lodged firmly on mount Nimush which held the boat for several days, allowing no swaying.
- On the seventh day he released a dove which flew away, but came back to him. He released a swallow, but it also came back to him.
- He released a raven which was able to eat and scratch, and did not circle back to the boat.
- He then sent his livestock out in various directions.
- He sacrificed a sheep and offered incense at a mountainous ziggurat where he placed 14 sacrificial vessels and poured reeds, cedar, and myrtle into the fire.
- The gods smelled the sweet odor of the sacrificial animal and gathered like flies over the sacrifice.
- Then the great goddess arrived, lifted up her flies (beads), and said
- “Ye gods, as surely as I shall not forget this lapis lazuli [amulet] around my neck, I shall be mindful of these days and never forget them! The gods may come to the sacrificial offering. But Enlil may not come, because he brought about the flood and annihilated my people without considering [the consequences].”
- When Enlil arrived, he saw the boat and became furious at the Igigi gods. He said “Where did a living being escape? No man was to survive the annihilation!”
- Ninurta spoke to Enlil saying “Who else but Ea could do such a thing? It is Ea who knew all of our plans.”
- Ea spoke to Enlil saying “It was you, the Sage of the Gods. How could you bring about a flood without consideration?”
- Ea then accuses Enlil of sending a disproportionate punishment, and reminds him of the need for compassion.
- Ea denies leaking the god’s secret plan to Atrahasis (= Utnapishtim), admitting only sending him a dream and deflecting Enlil’s attention to the flood hero.
The flood hero and his wife are granted immortality and transported far away
- He then boards a boat and grasping Utnapishtim’s hand, helps him and his wife aboard where they kneel. Standing between Utnapishtim and his wife, he touches their foreheads and blesses them. “Formerly Utnapishtim was a human being, but now he and his wife have become gods like us. Let Utnapishtim reside far away, at the mouth of the rivers.”
- Utnapishtim and his wife are transported and settled at the “mouth of the rivers”.
Appendix D: Summary of Tablet 11
According to Wikipedia, the first half of the Epic of Gilagamesh discusses Gilgamesh, king of Uruk, and Enkidu, a wild man created by the gods to stop Gilgamesh from oppressing the people of Uruk. After Enkidu becomes civilized through sexual initiation with a prostitute, he travels to Uruk, where he challenges Gilgamesh to a test of strength. Gilgamesh wins and the two become friends. Together, they make a six-day journey to the legendary Cedar Forest, where they plan to slay the Guardian, Humbaba the Terrible, and cut down the sacred Cedar. Later they kill the Bull of Heaven, which the goddess Ishtar sends to punish Gilgamesh for spurning her advances. As a punishment for these actions, the gods sentence Enkidu to death.
In the second half of the epic, distress over Enkidu’s death causes Gilgamesh to undertake a long and perilous journey to discover the secret of eternal life. He eventually learns that “Life, which you look for, you will never find. For when the gods created man, they let death be his share, and life withheld in their own hands”. However, because of his great building projects, his account of Siduri’s advice, and what the immortal man Utnapishtim told him about the Great Flood, Gilgamesh’s fame survived his death.
Here’s a summary of Tablet 11 of the Epic of Gilgamesh according to Wikipedia.
Gilgamesh observes that Utnapishtim seems no different from himself, and asks him how he obtained his immortality. Utnapishtim explains that the gods decided to send a great flood. To save Utnapishtim the god Ea told him to build a boat. He gave him precise dimensions, and it was sealed with pitch and bitumen. His entire family went aboard together with his craftsmen and “all the animals of the field”. A violent storm then arose which caused the terrified gods to retreat to the heavens. Ishtar lamented the wholesale destruction of humanity, and the other gods wept beside her. The storm lasted six days and nights, after which “all the human beings turned to clay”. Utnapishtim weeps when he sees the destruction. His boat lodges on a mountain, and he releases a dove, a swallow, and a raven. When the raven fails to return, he opens the ark and frees its inhabitants. Utnapishtim offers a sacrifice to the gods, who smell the sweet savor and gather around. Ishtar vows that just as she will never forget the brilliant necklace that hangs around her neck, she will always remember this time. When Enlil arrives, angry that there are survivors, she condemns him for instigating the flood. Ea also castigates him for sending a disproportionate punishment. Enlil blesses Utnapishtim and his wife, and rewards them with eternal life. This account matches the flood story that concludes the Epic of Atra-Hasis (see also Gilgamesh flood myth).
The main point seems to be that when Enlil granted eternal life it was a unique gift. As if to demonstrate this point, Utnapishtim challenges Gilgamesh to stay awake for six days and seven nights. Gilgamesh falls asleep, and Utnapishtim instructs his wife to bake a loaf of bread on each of the days he is asleep, so that he cannot deny his failure to keep awake. Gilgamesh, who is seeking to overcome death, cannot even conquer sleep. After instructing Urshanabi the ferryman to wash Gilgamesh, and clothe him in royal robes, they depart for Uruk.
As they are leaving, Utnapishtim’s wife asks her husband to offer a parting gift. Utnapishtim tells Gilgamesh that at the bottom of the sea there lives a boxthorn-like plant that will make him young again. Gilgamesh, by binding stones to his feet so he can walk on the bottom, manages to obtain the plant. Gilgamesh proposes to investigate if the plant has the hypothesized rejuvenation ability by testing it on an old man once he returns to Uruk.
There is a plant that looks like a box-thorn, it has prickles like a dogrose, and will prick one who plucks it. But if you can possess this plant, you’ll be again as you were in your youth
This plant, Ur-shanabi, is the “Plant of Heartbeat”, with it a man can regain his vigor. To Uruk-the-sheepfold I will take it, to an ancient I will feed some and put the plant to the test!
Unfortunately, when Gilgamesh stops to bathe, it is stolen by a serpent, who sheds its skin as it departs. Gilgamesh weeps at the futility of his efforts, because he has now lost all chance of immortality. He returns to Uruk, where the sight of its massive walls prompts him to praise this enduring work to Urshanabi.
Appendix E: Epic of Atrahasis flood story
Tablet III of the Atrahasis Epic contains the flood story. It tells how the god Enki warns the hero Atrahasis (“Extremely Wise”) of Shuruppak, speaking through a reed wall (suggestive of an oracle) to dismantle his house (perhaps to provide a construction site) and build a boat to escape the flood planned by the god Enlil to destroy humankind. The boat is to have a roof “like Apsu” (a subterranean, fresh water realm presided over by the god Enki), upper and lower decks, and to be sealed with bitumen. Atrahasis boards the boat with his family and animals and seals the door. The storm and flood begin. Even the gods are afraid. After seven days the flood ends and Atrahasis offers sacrifices to the gods. Enlil is furious with Enki for violating his oath. But Enki denies violating his oath and argues: “I made sure life was preserved.” Enki and Enlil agree on other means for controlling the human population.
A translation from Jona Lendering of the flood portion of this epic is given below.
[After the creation of humanity, the human population increases and their noise disturbs the gods, who decide to wipe out mankind. The god Enki, however, sends a dream to Atrahasis. When the text resumes, Enki is still speaking.]
Enki explains Atraḥasis’ dream
[i.b35] “Enlil committed an evil deed against the people.”
[i.c11] Atraḥasis made ready to speak,
and said to his lord:
“Make me know the meaning of the dream.
let me know, that I may look out for its consequence.”
[i.c15] Enki made ready to speak,
and said to his servant:
“You might say, ‘Am I to be looking out while in the bedroom?’
Do you pay attention to message that I speak for your:
[i.c20] ‘Wall, listen to me!
Reed wall, pay attention to all my words!
Flee the house, build a boat,
forsake possessions, and save life.
[i.c25] The boat which you build
… be equal …
Roof her over like the depth,
[i.c30] so that the sun shall not see inside her.
Let her be roofed over fore and aft.
The gear should be very strong,
the pitch should be firm, and so give the boat strength.
I will shower down upon you later
[i.c35] a windfall of birds, a spate of fishes.'”
He opened the water clock and filled it,
he told it of the coming of the seven-day deluge.
Atraḥasis and the Elders
Atraḥasis received the command.
He assembled the Elders at his gate.
[i.c40] Atraḥasis made ready to speak,
and said to the Elders:
“My god does not agree with your god,
Enki and Enlil are constantly angry with each other.
They have expelled me from the land.
[i.c45] Since I have always reverenced Enki,
he told me this.
I can not live in …
Nor can I set my feet on the earth of Enlil.
I will dwell with my god in the depths.
[i.c50] This he told me: …”
Construction of the Ark
[ii.10] The Elders …
The carpenter carried his axe,
the reedworker carried his stone,
the rich man carried the pitch,
the poor man brought the materials needed.
[About fifteen lines missing; the word Atraḥasis can be discerned.]
Boarding of the Ark
[ii.29] Bringing …
[ii.30] whatever he had …
Whatever he had …
Pure animals he slaughtered, cattle …
Fat animals he killed. Sheep …
he choose and and brought on board.
[ii.35] The birds flying in the heavens,
the cattle and the … of the cattle god,
the creatures of the steppe,
… he brought on board
[ii.40] he invited his people
… to a feast
… his family was brought on board.
While one was eating an another was drinking,
[ii.45] he went in and out; he could not sit, could not kneel,
for his heart was broken, he was retching gall.
The outlook of the weather changed.
Adad [The storm god] began to roar in the clouds.
[ii.50] The god they heard, his clamor.
He brought pitch to seal his door.
By the time he had bolted his door,
Adad was roaring in the clouds.
The winds were furious as he set forth,
[ii.55] He cut the mooring rope and released the boat.
The Great Flood
[iii.5] … the storm
… were yoked
Anzu rent the sky with his talons,
He … the land
[iii.10] and broke its clamor like a pot.
… the flood came forth.
Its power came upon the peoples like a battle,
one person did not see another,
they could not recognize each other in the catastrophe.
[iii.15] The deluge bellowed like a bull,
The wind resounded like a screaming eagle.
The darkness was dense, the sun was gone,
… like flies.
[iii.20] the clamor of the deluge.
[Lines missing. The gods find themselves hungry because there are no farmers left and sacrifices are no longer brought. When they discover that Atrahasis has survived, they make a plan to make sure that the noise will remain within limits: they invent childbirth, infant mortality, and celibacy]
[iii.45] Enki made ready to speak,
and said to Nintu the birth goddess:
“You, birth goddess, creatress of destinies,
establish death for all peoples!
[iii.d1] “Now then, let there be a third woman among the people,
among the people are the woman who has borne
and the woman who has not borne.
Let there be also among the people the pasittu (she-demon):
[iii.d5] Let her snatch the baby from the lap who bore it.
And establish high priestesses and priestesses,
let them be taboo, [celibate]and so cut down childbirth.”
Appendix F: Sumerian flood story
The earliest record of a Sumerian creation myth, called The Eridu Genesis was written in the Sumerian language and dated to around 1600 BC. After a missing section in the tablet, we learn that the gods have decided not to save mankind from an impending flood. Zi-ud-sura, the king and gudug priest, learns of this. A section is missing that probably has instructions for the ark. When the tablet resumes, it is describing the flood. A terrible storm rocks the huge boat for seven days and seven nights, then Utu (the Sun god) appears and Zi-ud-sura creates an opening in the boat, prostrates himself, and sacrifices oxen and sheep. After another break, the text resumes: the flood is apparently over, the animals disembark and Zi-ud-sura prostrates himself before An (sky-god) and Enlil (chief of the gods), who give him eternal life and take him to dwell in Dilmun for “preserving the animals and the seed of mankind”. The remainder of the poem is lost.
The Eridu Genesis is written on a Sumerian cuneiform tablet of which about two thirds are now lost. It us claimed that the missing parts can be reconstructed from texts like the Sumerian King List and “Babylonian History” by Berossus. A translation from Jona Lendering is given below.
The Creator Goddess thinks about humankind
[1′-9′] Nintur [The creator goddess.] was paying attention:
“Let me bethink myself of my humankind, all forgotten as they are;
and mindful of mine, Nintur’s, creatures let me bring them back,
let me lead the people back from their trails.
Let they come and build cities and cult places,
that I may cool myself in their shade;
may they lay the bricks for the cult cities in pure spots,
and may they found places for divination in pure spots!”
She gave directions for purification, and cries for clemency,
the things that cool divine wrath,
[10’ff] perfected the divine service and the august offices,
said to the surrounding regions: “Let me institute peace there!”
When An, Enlil, Enki, and Ninhursaga
fashioned the dark-headed people,
they had made the small animals that came up from out of the earth
come from the earth in abundance and had let there be, as befits it,
gazelles, wild donkeys, and four-footed beasts in the desert.
[large part lost; perhaps a story of a failed attempt to build a city]
Creation of kingship
[32′-40′] … “and let me have him advise;
let me have him oversee their labor,
and let him teach the nation to follow like unerringly like cattle!”
When the royal scepter was coming down from heaven,
the august crown and the royal throne being already down from heaven,
the king regularly performed to perfection
the august divine services and offices,
and laid the bricks of those cities in pure spots.
They were named by name and allotted half-bushel baskets.
The first cities
[41’ff] The firstling of the cities, Eridu, she gave to the leader Nudimmud,
the second, Bad-Tibira, she gave to the Prince and the Sacred One,
the third, Larak, she gave to Pahilsag,
the fourth, Sippar, she gave to the gallant Utu,
the fifth, Šuruppak, she gave to Ansud.
These cities, which had been named by names,
and had been alloted half-bushel baskets,
dredged the canals, which were blocked with purplish
wind-borne clay, and they carried water,
Their cleaning of the canals established abundant growth
[Large part lost, in which the antediluvian kings must have been mentioned. Working in the canals and on the fields, they produced so much noise, that the supreme god Enlil persuaded the other gods to destroy humankind.]
[81′-89′] That day, Nintur wept over her creatures
and holy Inanna was fill of grief over her people;
but Enki took counsel with his own heart.
An, Enlil, Enki, and Ninhursaga
had the gods of heaven and earth swear by the names of An and Enlil.
At that time Ziusudra was king and lustration priest.
He fashioned, being a seer, the god of giddiness [A statue is meant.]
and stood in awe beside it, wording his wishes humbly.
As he stood there regularly day after day
[90′-99′] something that was not a dream was appearing: conversation,
a swearing of oaths by heaven and earth, a touching of throats, [Ziusudra witnesses in a vision how the gods are discussing the fate of humanity. The touching of throats is a gesture to indicate that if someone breaks his oath, he allows himself to be beheaded. The Kiur mentioned in the next line was a part of the temple of Enlil in Nippur.]
and the gods bringing their thwarts up to Kiur.
And as Ziusudra stood there beside it, he went on hearing:
“Step up to the wall to my left and listen!
Let me speak a word to you at the wall and may you grasp what I say,
may you heed my advice! By our hand a flood will sweep over
the cities of the half-bushel baskets, and the country;
the decision, that mankind is to be destroyed, has been made.
A verdict, a command of the assembly, can not be revoked,
[100’ff] no order of An and Enlil is known to have been countermanded,
their kingship, their term, has been uprooted; they must bethink themselves …
What I have to say to you …”
[Lines missing; Enki orders Ziusudra to build the ark and load it with pairs of animals.]
[132’f] All the evil winds, all stormy winds gathered into
one and with them, them, the Flood was sweeping over the cities of the half-bushel baskets,
for seven days and seven nights.
After the flood had swept over the country,
after the evil wind had tossed the big boat about on the great waters,
the sun came out spreading light over heaven and earth.
[138′-139′] Ziusudra then drilled an opening in the big boat
and the gallant Utu sent his light into the interior of the big boat.
[140′] Ziusudra, being the king,
stepped up before Utu kissing the ground before him.
The king was butchering oxen, was being lavish with the sheep,
barley cakes, crescents together with …
… he was crumbling for him
juniper, the pure plant of the mountains he filled on the fire
and with a … clasped to
the breast he …
[Lines missing; Enlil is angry at finding survivors, but Enki explains himself]
End of Enki’s speech
[175′-178′] “You here have sworn by the life’s breath of heaven, the life’s breath of earth that he verily is allied with you yourself;
you there, An and Enlil, have sworn by the life’s breath of heaven, the life’s breath of earth, that he is allies with all of you.
He will disembark the small animals that come up from the earth!”
Reward of Ziusudra
[179′] Ziusudra, being king, stepped up before An and Enlil, kissing the ground,
and An and Enlil after honoring him
[180’ff] were granting life like a god’s,
were making lasting breath of life, like a god’s, descend into him.
That day they made Ziusudra, preserver, as king,
of the small animals and the seed of mankind,
live toward the east over the mountains of Dilmun. [Dilmun was a legendary place, far away on the edges of the earth. It was later identified with present Bahrain]
Appendix G Paul preaching to polytheists
The Bible gives the following summary of Paul preaching to polytheists in Athens (Acts 17:16-34).
16While Paul was waiting for them in Athens, he was greatly distressed to see that the city was full of idols [they were polytheistic]. 17 So he reasoned in the synagogue with both Jews and God-fearing Greeks, as well as in the marketplace day by day with those who happened to be there. 18 A group of Epicurean and Stoic philosophers began to debate with him. Some of them asked, “What is this babbler trying to say?” Others remarked, “He seems to be advocating foreign gods.” They said this because Paul was preaching the good news about Jesus and the resurrection. 19 Then they took him and brought him to a meeting of the Areopagus, where they said to him, “May we know what this new teaching is that you are presenting? 20 You are bringing some strange ideas to our ears, and we would like to know what they mean.” 21 (All the Athenians and the foreigners who lived there spent their time doing nothing but talking about and listening to the latest ideas.)
22 Paul then stood up in the meeting of the Areopagus and said: “People of Athens! I see that in every way you are very religious. 23 For as I walked around and looked carefully at your objects of worship, I even found an altar with this inscription: to an unknown god. So you are ignorant of the very thing you worship—and this is what I am going to proclaim to you.
24 “The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by human hands. 25 And He is not served by human hands, as if He needed anything. Rather, He himself gives everyone life and breath and everything else. 26 From one man He made all the nations, that they should inhabit the whole earth; and He marked out their appointed times in history and the boundaries of their lands. 27 God did this so that they would seek him and perhaps reach out for him and find him, though he is not far from any one of us. 28 ‘For in him we live and move and have our being.’ As some of your own poets have said, ‘We are his offspring.’
29 “Therefore since we are God’s offspring, we should not think that the divine being is like gold or silver or stone—an image made by human design and skill. 30 In the past God overlooked such ignorance, but now He commands all people everywhere to repent. 31 For He has set a day when He will judge the world with justice by the man He has appointed [Jesus]. He has given proof of this to everyone by raising Him [Jesus]from the dead.”
32 When they heard about the resurrection of the dead, some of them sneered, but others said, “We want to hear you again on this subject.” 33 At that, Paul left the Council. 34 Some of the people became followers of Paul and believed. Among them was Dionysius, a member of the Areopagus, also a woman named Damaris, and a number of others.
Written, September 2018
Some places are associated with massacres (like Srebrenica) and some with miracles (like Lourdes), but both occurred at ancient Jericho. Jericho in the Middle East is said to be one of the oldest settlements in the world. It’s also the lowest city in the world, being in the Jordan rift valley.
Jericho was a strategic location on the route from the fords of the Jordan river to Jerusalem. This route is part of an ancient route between the Kings Highway to the east and the Via Maris (way of the sea) to the west. These were the major ancient routes between Egypt and Mesopotamia. Jericho was one of the gateways to the land of Canaan. It was the access point to the hill country of Palestine from the Trans-Jordan, being 8km (5 miles) west of the Jordan river and 22km (14 miles) east-northeast of Jerusalem.
Jerusalem experiences a Mediterranean climate, but due to the “rain-shadow” effect, Jericho on a plain in the Jordan valley has low rainfall. Because of a spring it’s an oasis in a desert which has been called “the city of the palms” (Dt. 34:3; Jud. 1:16; 3:13; 2 Chr. 28:15NIV).
In this post we look at some historical events that have occurred at Jericho.
The promised land
The exodus was when the Israelites journeyed from Egypt to the promised land of Canaan. The first mention of Jericho in the Bible is near the end of the journey when “the Israelites travelled to the plains of Moab and camped along the Jordan across from Jericho” (Num. 22:1). At this time Jericho was a fortified city occupied by the Canaanites.
Before their leader, Moses, died, he viewed the promised land from Mount Nebo, including “the valley of Jericho, the city of palms” (Dt. 34:1-4). Jericho was central in the land that was occupied by the Israelites: between Hazor in the north and the Negev in the south and the Trans-Jordan towards the east and the Cis-Jordan towards the west.
When the tribes of Israel were allocated land in Canaan, Jericho was in the territory occupied by the tribe of Benjamin. Jericho was near the boundary of Benjamin with Ephraim to the north (Josh. 18:12, 21). And the southern boundary of Benjamin was the Pass of Adummim (Josh 15:7) – the road from Jericho to Jerusalem goes up this ridge.
The Bible explains why the Canaanites were invaded and driven from their land. God told Abram that his descendants would be enslaved in Egypt for 400 years and after this “your descendants will come back here (Canaan), for the sin of the Amorites has not yet reached its full measure” (Gen. 15:13-16). The peoples of Canaan were dispossessed of their land as an act of God’s judgement when their sin had reached God’s limit (Dt. 9:4-6). They were guilty of idolatry, sexual immorality, religious prostitution, witchcraft, and child sacrifice (Lev. 18:24-27; Dt. 9:4-6; 18:9-12).
Joshua at Jericho (1410BC)
The Israelites entered the promised land by crossing the Jordan River near Jericho. Because Joshua and the Israelites followed the Lord’s instructions, God gave them a great victory over the fortified city of Jericho. It was a miracle that the walls of the city fell down when the army shouted. Jericho was destroyed and lacked walls and gates for centuries after this because Joshua placed a curse on whoever would rebuild them (Josh.6:26). Only Rahab and her family, who cared for the spies, were rescued and saved from the massacre (Josh. 6:22-23, 25).
So the city and its occupants were destroyed because of their wickedness. And God gave it to Israel as their first possession west of the Jordan river. This incident reminds us: that Joshua had faith in the true God but the Canaanites didn’t, that God judges people’s sin, and that salvation is available to the repentant.
Israel destroys Jericho (1375BC)
But later on Jericho was destroyed by the Israelites themselves! When the Israelites punished the Benjamites because of a rape and murder at Gilead, 25,000 of the Benjamites died in battle and the Israelites “put all the (Benjamite) towns to the sword, including the animals and everything else they found. All the towns they came across they set on fire” (Jud. 20:48).
So there was another massacre in Jericho and the town was burnt once again. In this instance, God’s people also experienced God’s judgement.
Ehud at Jericho (1316BC)
When the Israelites did evil in the eyes of the Lord, Jericho was attacked and captured by the Moabites (Jud. 3:12-30) and Jericho was ruled by the Moabites for 18 years. After the Israelites cried out the Lord, He gave them a deliverer named Ehud. Ehud assassinated Eglon the king of Moab and “took possession of the fords of the Jordan that led to Moab” (Jud. 3:28). So the Moabites were defeated and Jericho was ruled by the Israelites once again.
So, when the Israelites turned away from God, Jericho was captured and ruled by foreigners. But the city was regained by Israel after they repented and prayed.
Up to this time, Jericho was a place of battles, massacres and destruction.
David’s men at Jericho (995BC)
When king David sent some men to the king of the Ammonites, the king shaved their heads and cut off half of their beards, humiliating David’s men (2 Sam. 10:1-5). So David instructed them to stay at Jericho until their beards had grown back. This means that Jericho was still occupied at this time although it had no city walls or gates.
Fortification of Jericho (850BC)
When the kingdom was split into Judah and Israel, they became more vulnerable to foreign invasion. Two such enemies were Moab and Ammon, just east of the Jordan river. That’s probably why the city walls and gates of Jericho were rebuilt (1 Ki. 16:34) as a fortified city in the time of King Ahab (about 850 BC). Jericho had lacked such fortifications for about 560 years. Was the fact that Jericho was now fortified why Moab and Ammon attacked Judah from the south rather than from the east (2 Chr. 20:1-26)?
Elisha at Jericho (850BC)
Idolatry was prevalent in the 9th century BC in the kingdom of Israel. Even king Ahab worshipped Baal (Canaanite storm god) and Asherah (Canaanite goddess of love and fertility) (1 Ki. 18:18-19). But there were 7,000 Israelites who didn’t worship Baal (1 Ki. 19:18). These people who worshipped the true God were probably led by prophets. Besides Elijah and Elisha, there were groups of prophets at Bethel and Jericho (2 Ki. 2:3, 5). The prophets from Jericho went with Elijah and Elisha to the Jordan river to witness the miracle by which Elijah and Elisha crossed the river. But only Elisha returned and he had Elijah’s coat which symbolized that he was succeeding Elijah. Elisha began his ministry at Jericho with a miracle turning brackish spring water into pure water (2 Ki. 2:18-22).
So at this time there was a group of godly people living at Jericho and the prophet Elisha performed a miracle there.
David and king Zedekiah at Jericho (976BC & 586BC)
In God’s covenant with Israel, if they disobeyed God they were to be driven from their land (Dt. 28:32-37). And this is what happened 680 years later (when the Assyrians conquered the kingdom of Israel) and 820 years later (when the Babylonians conquered the kingdom of Judah).
Two Jewish kings fled from Jerusalem to Jericho. When the Babylonians invaded Judah and destroyed Jerusalem, the army and king Zedekiah escaped at night and fled towards the east. But the Babylonian army chased them and captured the king in the plains of Jericho (2 Ki. 25:3-6; Jer. 39:4-5; 52:8). David made a similar trip when he escaped from Absalom in 976BC by travelling from Jerusalem to the Jordan river (2 Sam. 15:28-16:14).
After the Babylonian exile, in about 537BC, 345 men of Jericho returned to Judah (Ezra 2:34). And in 444BC, men from Jericho helped to rebuild the walls of Jerusalem (Neh. 3:2). This showed that there were still godly people living at Jericho 260 years after Elisha began his ministry and that they returned to live in Jericho after the exile.
Jesus at Jericho (AD30)
The Jericho of New Testament times was built by Herod about 2.4 km south of the ancient site. It was at the mouth of Wadi Qilt, which is the valley north of the Pass of Adummim. In the middle ages the crusaders built a town about 2 km east of the ancient site and the modern town has expanded to include the ancient site.
Jericho was on the route between Galilee and Jerusalem if you wanted to avoid travelling through Samaria. It is supposed that the sites of Christ’s baptism (at the Jordan river) and temptation (at a mountain west of Jericho) are near Jericho.
In the parable of the good Samaritan (Lk. 10:29-37), the traveller was attacked as he was going down from Jerusalem (797m above sea level) to Jericho (250m below sea level). The distance was about 29 km (18 miles) and the difference in altitude about 1050m. At that time, it was a narrow, winding mountainous trail or footpath through rocky desert terrain. And there were plenty of hiding places and escape routes for bandits. Robberies in the wild and lonely terrain were so frequent that a Roman garrison had to be stationed there to protect travellers.
On the trip to Jerusalem before His death, Jesus stayed at Jericho. This was where the tax collector Zacchaeus was converted (Lk. 19:1-10) and Bartimaeus was healed of blindness (Mk. 10:46-52). This healing seemed to have occurred after Jesus left ancient Jericho (Mt. 20:29; Mk. 10:46) and before He reached Herodian Jericho (Lk. 18:35). After this Jesus climbed the ascent to Bethany, Bethphage and Jerusalem.
This history of Jericho began with a fortified city that was destroyed by God and ended with a fortified city that witnessed miracles of God. Between these times the city lacked fortifications and was destroyed and conquered. During this time period, Jericho was occupied by the Canaanites, the Israelites, the Moabites, the Israelites, the Babylonians, the Persians, the Greeks, the Seleucids and the Romans.
This reminds me of what Paul told the Athenians, “From one man He (God) made all the nations, that they should inhabit the whole earth; and He marked out their appointed times in history and the boundaries of their lands. God did this so that they would seek Him and perhaps reach out for Him and find Him, though He is not far from any one of us” (Acts 17:26-27). God determines the beginning and end of nations and the lands that they would occupy.
The incidents that happened at Jericho illustrate God’s supernatural power. The city walls fell when the army shouted. Ehud was able to assassinate Eglon. And Elisha and Jesus did miracles.
The people of Jericho were punished when their sins had reached God’s limit. In a coming day God will punish our sinful world because, “her sins are piled as high as heaven, and God remembers her evil deeds” (Rev. 18:5NLT). Meanwhile, on which side of the walls of Jericho are we?
Some of the occupants of Jericho were ungodly (the Canaanites, the Moabites, and the Israelites who disobeyed God by practicing idolatry) and some were godly (Elisha and the prophets, and the Jews who returned from the Babylonian exile). And some changed from being ungodly to godly (Rahab, the Israelites who repented of their idolatry, and Zacchaeus).
Lessons for us
Over the centuries, many things happened at Jericho – massacres, rescues and miracles. But it was always under God’s control. Likewise, many things happen in our lives. But we can be assured that God is in control.
Let’s trust God like Joshua, and change from our ungodly ways like Rahab and Zacchaeus. Paul told the Athenians how to do this by repenting of their ungodly ways by trusting in Jesus because “He (God) has set a day when He will judge the world (at the second coming of Christ) with justice by the man (Jesus) He has appointed. He has given proof of this to everyone by raising Him (Jesus) from the dead” (Acts 17:31).
Written, June 2018
Also see other articles on places in the Bible:
Bethlehem, God’s solution to our crises
Gehenna – Where’s hell?
Babylon, center of humanism and materialism
Lessons from Egypt
Lessons from Sodom
Rebellion and deception at Samaria
Nineveh experienced God’s mercy and justice
Worshipping God and idols at Bethel
Many battles at Megiddo
Plagiarism involves stealing someone else’s work and using it without acknowledgement. Plagiarism checkers are available online. But when plagiarism is detected how can we determine which is the copied version? Or whether both were copied from another original. If we know when they were written, that could indicate that the most recent version is copy. The story of Noah’s flood in the Bible is like other ancient flood stories. People speculate about which was the original account or whether they were both derived from the same event.
Because of the wickedness of humanity in antiquity, God destroyed the earth with a great flood but spared Noah and his family (Gen. 6-9). God told Noah to build a huge boat to carry two of every kind of animal. Then the earth was covered with water, drowning everyone and everything that once roamed the land. Noah, his family and the animals on the boat survived and repopulated the planet. An Israelite named Moses edited these records about Noah when he compiled Genesis about 1450BC (see Appendix A).
Many scholars think that this is a religious legend or myth that came from older Mesopotamian flood stories mentioned in the Epic of Gilgamesh. Their explanation is that over time the account of flooding by the Tigris and Euphrates rivers may have been embellished. And according to the Encyclopaedia Britannica, Noah is a “symbolic figure”.
In this post, we will evaluate these claims by looking at what the Bible says about Noah. Was he a real historic person or is he symbolic or mythical? Did he live on earth or did he come from someone’s imagination? Is he literal or literary?
Noah is also mentioned elsewhere in the Old Testament. In Isaiah 54, Isaiah predicts that Judah will be restored after it goes into captivity. “To me (God) this is like the days of Noah, when I swore that the waters of Noah would never again cover the earth. So now I have sworn not to be angry with you (Judah), never to rebuke you again” (Isa. 54:9). He recalls the covenant that God made with Noah after the flood (Gen. 8:21; 9:11). The restoration will be a new beginning with no more judgment, just like the covenant with Noah. This means that a Jewish prophet who lived about 700BC (about 750 years after Moses) believed the story about Noah and the flood. So, he confirmed that the account about Noah in Genesis was factual.
Ezekiel was a Jew taken into exile in Babylon in 597BC. In 591-592BC, he predicted the fall of Jerusalem and Judah (which occurred in 586BC).
“If a country (Judah) sins against me by being unfaithful and I stretch out my hand against it to cut off its food supply and send famine upon it and kill its people and their animals, even if these three men—Noah, Daniel and Job—were in it, they could save only themselves by their righteousness, declares the Sovereign Lord.
Or if I send wild beasts through that country (Judah) and they leave it childless and it becomes desolate so that no one can pass through it because of the beasts, as surely as I live, declares the Sovereign Lord, even if these three men (Noah, Daniel and Job) were in it, they could not save their own sons or daughters. They alone would be saved, but the land would be desolate.
Or if I bring a sword against that country (Judah) and say, ‘Let the sword pass throughout the land,’ and I kill its people and their animals, as surely as I live, declares the Sovereign Lord, even if these three men (Noah, Daniel and Job) were in it, they could not save their own sons or daughters. They alone would be saved.
Or if I send a plague into that land (Judah) and pour out my wrath on it through bloodshed, killing its people and their animals, as surely as I live, declares the Sovereign Lord, even if Noah, Daniel and Job were in it, they could save neither son nor daughter. They would save only themselves by their righteousness (Ezek. 14:13-20).
Because of their idolatry, God was going to bring “four dreadful judgments—sword (war) and famine and wild beasts and plague (disease)—to kill its (Judah’s) men and their animals” (Ezek. 14:21). These were the four main causes of death among peoples of the ancient Near East. This judgement would occur even if three righteous men like Noah, Daniel and Job lived in the land. Only the righteous would be saved; people couldn’t rely on another’s righteousness. This means that a Jewish prophet who lived about 590BC (about 860 years after Moses) believed that Noah was a righteous man, which is consistent with the account about Noah in Genesis.
In 1 Chronicles 1, the first 11 generations of humanity are given as, “Adam, Seth, Enosh, Kenan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah. The sons of Noah: Shem, Ham and Japheth” (1 Chron. 1:1-4NIV). This means that the Jews who compiled this book in about 450BC (about 1,000 years after Moses) considered Noah to be in the 10th generation of humanity. So, they confirmed that the account about Noah in Genesis 5:28-32 was factual.
Noah is mentioned in six passages written by Matthew, Luke, and Peter and in the book of Hebrews in the New Testament. Luke confirms that Noah was in the 10th generation of humanity, “the son of Noah, the son of Lamech, the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, the son of Kenan, the son of Enosh, the son of Seth, the son of Adam” (Lk. 3:35-38). This was written about 1,500 years after Moses.
In Matthew 24, Jesus describes the behavior of people when He returns to establish His kingdom. “As it was in the days of Noah, so it will be at the coming of the Son of Man (Jesus). 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 (boat); 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” (Mt. 24:37-39). This is also recorded by Luke, “Just as it was in the days of Noah, so also will it be in the days of the Son of Man (Jesus). People were eating, drinking, marrying and being given in marriage up to the day Noah entered the ark. Then the flood came and destroyed them all” (Lk. 17:26-27). As people were unprepared for the flood (they were outside the ark and they had no time for God), so they will be unprepared for the second coming of Christ (they will have no time for God). Only those trusting in Christ will be delivered when He returns. The rest will ignore God’s warnings and be judged like most of Noah’s generation. So, Jesus obviously believed that Noah was a real person and the global flood was a real event.
Noah’s faith is commended in Hebrews. “By faith Noah, when warned about things not yet seen, in holy fear built an ark to save his family. By his faith he condemned the world and became heir of the righteousness that is in keeping with faith” (Heb. 11:7). When warned about the coming flood, Noah “built an ark to save his family”. Perhaps many of the early Jewish Christians often wondered why they were such a small minority. The story of Noah reminded them of the time when only eight people trusted God while the rest died in the flood. Just as the other heroes of faith lived historically (such as “David, Samuel and the prophets”, v.32), Noah was a real person and the global flood was a real event.
1 Peter 3 describes what happened in the days of Moses. “In which (by the Holy Spirit) He (Christ) went and made proclamation (through Noah) to the spirits [now] in prison (the unrighteous people in Noah’s day, who were now in hades waiting for the final judgment) who in the past were disobedient (to Noah’s preaching), when God patiently waited in the days of Noah while the ark was being prepared. In it a few—that is, eight people—were saved through water” (1 Pt. 3:19-20CSB). The Christians that this passage was written to were suffering. And they were a small minority. In these verses they were encouraged by the prospect of being saved from the coming judgment, just as eight people were in Noah’s day. Peter describes real people that were saved by a real ark.
2 Peter 2 gives examples of God’s judgment of sin including, “He (God) did not spare the ancient world when He brought the flood on its ungodly people, but protected Noah, a preacher of righteousness, and seven others” (2 Pt. 2:5). Here we see that Moses warned the people to turn from their wickedness or face God’s judgment. Once again, Peter describes real people that were saved from a real flood.
The method I have used to investigate whether Noah was a real person and the flood was a real event or just a mythical story to convey a message differs from the one used most commonly. I have studied what the Bible says about this topic, whereas others usually rely on scholarship outside the Bible. The problem with scholarship that is based outside the Bible (including literature and non-experimental historic science) is that it can change from year to year. What is claimed to be true now, will probably be discredited by future generations. Such knowledge is transient and changeable. And the interpretation of literary genres is very subjective. I prefer a more objective and robust approach that is based on Scriptural facts (the text of the Bible which is unchanging). The best way to interpret a Biblical passage is to investigate the text, the context, what the author says elsewhere and what other Bible authors say about the topic. This is the approach I have used in this post.
Depending on your worldview, you may not agree with my approach. But I think that a worldview based on revelation by the Creator of the universe is more reliable than one based on naturalistic human scholarship.
We have seen that the Old Testament prophets (Isaiah and Ezekiel) believed the story about Noah and the flood. As they lived over 2,600 years closer to these events, their interpretation of Genesis will be more accurate than any modern scholar.
And the Old Testament Jews who compiled scripture believed that Noah was a real person (1 Chron. 1:1-4). As they lived over 2,400 years closer to these events, their interpretation of Genesis will be more accurate than any modern scholar.
And the writers of the New Testament (Matthew, Luke, Peter and the author of Hebrews) believed that Noah was a real person. Jesus also believed that Noah was a real person and the global flood was a real event. As they lived over 1,950 years closer to these events, their interpretation of Genesis will be more accurate than any modern scholar.
Are the Mesopotamian flood stories mentioned in the Epic of Gilgamesh older than the biblical flood story? Many scholars believe the Mesopotamian stories are older because they assume that Genesis was compiled in the 6th century BC. They ignore the fact that Moses compiled Genesis about 1450BC (see Appendix A). According to the Bible, Noah lived in the 3rd millennium BC. And according to scholars, Gilgamesh lived in the 3rd millennium BC. So they could possibly be describing the same event.
We have seen that the Genesis flood was an historical event which shows that people are habitual sinners who disobey God and deserve judgment. God hates sin and His patience comes to an end when He punishes unrepentant sinners. But God protects those who trust in Him. This shows that sin has consequences, and judgment is coming. If it wasn’t a real event, then its significance is reduced.
Jesus and Peter likened the flood to God’s coming judgment of the ungodly. The reality of the flood should warn us of the reality of the coming judgment by fire (2 Pt. 3-13). The account of Noah and the flood shows the prospect of being saved from God’s judgment. As the example of Noah was a real event, so there is a real prospect of being saved from God’s judgment. Trusting in Jesus is like being on the ark. But if the account of Noah is mythical and not historic, then it would be a weaker example of deliverance.
Noah lived by faith. He trusted in the revelation his generation had received about God. Since that time, we have much more revelation about God (see the remainder of the Bible). Do we live by faith in what Jesus has done in taking the punishment we all deserve for our sinfulness?
The Old Testament Jews believed that Noah was a real person and that the account about him in Genesis 6-9 describes real events. Also, Jesus, Matthew, Luke, Peter and the author of Hebrews all believed that that Noah was a real person and that the account about him in Genesis 6-9 describes real events.
Therefore, we should also believe that Noah was a real person and that the account about him in Genesis 6-9 describes real events. So, Noah was a person who lived on earth, and he wasn’t symbolic or mythical nor did he come from someone’s imagination. He is literal and not literary.
Appendix A: When was Genesis compiled?
There is no mention in the book of Genesis of the name of its complier. But because the Pentateuch (the first five books of the Bible) is called “the law of Moses” in both the Old Testament and the New Testament, many believe that it was Moses (1 Ki. 2:3; Lk. 2:22). When he was leading Israel, Joshua said that “the book of the law of Moses” was already written (Josh. 1:7-8; 8:30-31).
Jesus referred to the three parts of the Jewish Old Testament as “the Law of Moses, the Prophets and the Psalms” (Lk. 24:44). This makes Moses the author of the first part of the Old Testament.
First century Jews said that circumcision was a “custom taught by Moses” (Acts15:1) and “Moses gave you circumcision (though actually it did not come from Moses, but from the patriarchs)” (Jn. 7:22). This may refer to the introduction of male circumcision for the descendants of Abraham in Genesis 17.
The Bible says that “the fourth year of Solomon’s reign over Israel” was “the 480th year after the Israelites came out of Egypt” (1Ki. 6:1). Since the fourth year of Solomon’s reign over Israel was about 966BC, the date of the exodus was about 1446BC. It’s most likely that Moses wrote most of the Pentatuech during the 40year period (about 1446-1406BC) when Israel travelled from Egypt to Canaan. As it refers to earlier events, it is possible that Genesis was compiled before the exodus.
Who wrote the original account about Noah? Based on the structure of Genesis, it seems that Noah wrote Genesis 5:1b-6:9a, which ends with “This is the account of Noah and his family”. And his sons Shem, Ham and Japheth probably wrote Genesis 6:9b-10:1a, which ends with “This is the account of Shem, Ham and Japheth”. These may have been written on clay tablets in the 3rd millennium BC .
Written, May 2018
Also see: Flood stories: Fact or fiction?
Evidence of Noah’s flood
Visiting Noah’s ark
Why was Noah’s family saved while the rest died in the flood?
Adam and Eve: Fact or fiction?
Genesis 1-11: Fact of fiction?
In six days?