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Who Carried Animals In Gis Ship Christianity

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Vessel in the Genesis flood narrative

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

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

Searches for Noah's Ark have been fabricated from at least the time of Eusebius (c. 275–339 CE), and believers in the Ark continue to search for it in mod times, but no confirmable concrete proof of the Ark has e'er been found.[ii] No scientific bear witness has been found that Noah's Ark existed as it is described in the Bible.[3] More significantly, there is also no show of a global overflowing, and most scientists hold that such a send and natural disaster would both be impossible.[4] Some researchers believe that a real (though localized) flood outcome in the Middle East could potentially have inspired the oral and later written narratives; a Persian Gulf flood, or a Black Body of water Deluge 7500 years ago has been proposed equally such a historical candidate.[v] [6]

Description [edit]

The structure of the Ark (and the chronology of the overflowing) is homologous with the Jewish Temple and with Temple worship.[seven] Appropriately, Noah'south instructions are given to him by God (Genesis 6:14–xvi): the ark is to be 300 cubits long, 50 cubits broad, and xxx cubits high (approximately 134×22×13 m or 440×72×43 ft).[8] These dimensions are based on a numerological preoccupation with the number 60, the same number characterizing the vessel of the Babylonian flood hero.[1]

Its three internal divisions reflect the iii-part universe imagined past the ancient Israelites: heaven, the earth, and the underworld.[9] Each deck is the same acme as the Temple in Jerusalem, itself a microcosmic model of the universe, and each is three times the expanse of the court of the tabernacle, leading to the suggestion that the author saw both Ark and tabernacle equally serving for the preservation of man life.[10] [11] It has a door in the side, and a tsohar, which may be either a roof or a skylight.[8] Information technology is to exist made of gopher wood, a discussion which appears nowhere else in the Bible - and divided into qinnim, a word which always refers to birds' nests elsewhere in the Bible, leading some scholars to emend this to qanim, reeds.[12] The finished vessel is to exist smeared with koper, meaning pitch or bitumen; in Hebrew the two words are closely related, kaparta ("smeared") ... bakopper.[12]

Origins [edit]

Mesopotamian precursors [edit]

For well over a century, scholars accept recognized that the Bible's story of Noah's Ark is based on older Mesopotamian models.[xiii] Because all these flood stories deal with events that allegedly happened at the dawn of history, they give the impression that the myths themselves must come up from very primitive origins, but the myth of the global alluvion that destroys all life simply begins to appear in the Quondam Babylonian flow (20th–16th centuries BCE).[xiv] The reasons for this emergence of the typical Mesopotamian flood myth may take been bound up with the specific circumstances of the cease of the 3rd Dynasty of Ur around 2004 BCE and the restoration of gild by the Offset Dynasty of Isin.[15]

Nine versions of the Mesopotamian alluvion story are known, each more or less adjusted from an earlier version. In the oldest version, inscribed in the Sumerian urban center of Nippur around 1600 BCE, the hero is Rex Ziusudra. This story, the Sumerian flood myth, probably derives from an earlier version. The Ziusudra version tells how he builds a boat and rescues life when the gods decide to destroy it. This basic plot is common in several subsequent flood stories and heroes, including Noah. Ziusudra'due south Sumerian name ways "He of long life." In Babylonian versions, his name is Atrahasis, just the meaning is the same. In the Atrahasis version, the flood is a river alluvion.[16] : xx–27

The version closest to the biblical story of Noah, as well as its nigh likely source, is that of Utnapishtim in the Epic of Gilgamesh.[17] A consummate text of Utnapishtim's story is a clay tablet dating from the 7th century BCE, merely fragments of the story take been institute from as far back as the 19th-century BCE.[17] The last known version of the Mesopotamian flood story was written in Greek in the 3rd century BCE by a Babylonian priest named Berossus. From the fragments that survive, it seems niggling changed from the versions of 2,000 years before.[18]

The parallels between Noah's Ark and the arks of Babylonian flood heroes Atrahasis and Utnapishtim have often been noted. Atrahasis' Ark was round, resembling an enormous quffa, with ane or 2 decks.[19] Utnapishtim'southward ark was a cube with six decks of seven compartments, each divided into nine subcompartments (63 subcompartments per deck, 378 full). Noah'southward Ark was rectangular with 3 decks. A progression is believed to exist from a circular to a cubic or square to rectangular. The most striking similarity is the most-identical deck areas of the three arks: fourteen,400 cubits2, 14,400 cubitstwo, and 15,000 cubits2 for Atrahasis, Utnapishtim, and Noah, only 4% different. Professor Finkel concluded, "the iconic story of the Flood, Noah, and the Ark as we know it today certainly originated in the landscape of ancient Mesopotamia, modern Iraq."[twenty]

Linguistic parallels betwixt Noah's and Atrahasis' arks have also been noted. The word used for "pitch" (sealing tar or resin) in Genesis is non the normal Hebrew discussion, but is closely related to the word used in the Babylonian story.[21] Likewise, the Hebrew word for "ark" (tevah) is nigh identical to the Babylonian word for an oblong gunkhole (ṭubbû), especially given that "v" and "b" are the same letter in Hebrew: bet (ב).[20]

Nonetheless, the causes for God or the gods sending the alluvion differ in the diverse stories. In the Hebrew myth, the flood inflicts God'south judgment on wicked humanity. The Babylonian Epic of Gilgamesh gives no reasons, and the inundation appears the consequence of divine caprice.[22] In the Babylonian Atrahasis version, the flood is sent to reduce human being overpopulation, and after the flood, other measures were introduced to limit humanity.[23] [24] [25]

Composition [edit]

A consensus amongst scholars indicates that the Torah (the first five books of the Bible, beginning with Genesis) was the product of a long and complicated process that was not completed until after the Babylonian exile.[26] Since the 18th century, the flood narrative has been analysed every bit a paradigm case of the combination of ii different versions of a story into a single text, with ane marker for the dissimilar versions beingness a consequent preference for different names "Elohim" and "Yahweh" to denote God.[27]

Genesis inundation narrative [edit]

The Building of Noah's Ark (painting by a French master of 1675).

The Genesis flood narrative closely parallels the story of the cosmos: a wheel of creation, un-creation, and re-creation, in which the Ark plays a pivotal role.[28] The universe every bit conceived by the ancient Hebrews comprised a apartment, deejay-shaped earth with the heavens above and Sheol, the underworld of the expressionless, below.[29] These three were surrounded by a watery "bounding main" of chaos, protected past the firmament, a transparent merely solid dome resting on the mountains that ringed the earth.[29] Noah's three-deck Ark represents this three-level Hebrew cosmos in miniature: heavens, earth, and waters beneath.[30] In Genesis 1, God created the 3-level earth equally a space in the midst of the waters for humanity; in Genesis 6–8, God refloods that space, saving just Noah, his family, and the animals in the Ark.[28]

Religious views [edit]

Rabbinic Judaism [edit]

The Talmudic tractates Sanhedrin, Avodah Zarah, and Zevahim relate that, while Noah was building the Ark, he attempted to warn his neighbors of the coming deluge, only was ignored or mocked. God placed lions and other ferocious animals to protect Noah and his family from the wicked who tried to continue them from the Ark. According to ane Midrash, it was God, or the angels, who gathered the animals and their food to the Ark. As no demand existed to distinguish between clean and unclean animals before this time, the clean animals fabricated themselves known past kneeling before Noah as they entered the Ark.[ citation needed ] A differing opinion is that the Ark itself distinguished clean animals from unclean, albeit seven pairs each of the erstwhile and i pair each of the latter.[31] [ non-primary source needed ]

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

According to one tradition, refuse was stored on the lowest of the Ark's three decks, humans and clean beasts on the second, and the unclean animals and birds on the top; a differing estimation described the reject as existence stored on the topmost deck, from where it was shoveled into the sea through a trapdoor. Precious stones, every bit bright as the noon sun, provided low-cal, and God ensured the food remained fresh.[33] [34] [35] In an unorthodox interpretation, the 12th-century Jewish commentator Abraham ibn Ezra interpreted the ark as a vessel that remained nether water for forty days, after which it floated to the surface.[36]

Christianity [edit]

The First Epistle of Peter (composed around the cease of the showtime century AD[37]) compared Noah's salvation through water to Christian salvation through baptism.[1Pt 3:20–21] St. Hippolytus of Rome (died 235) sought to demonstrate that "the Ark was a symbol of the Christ who was expected", stating that the vessel had its door on the east side—the management from which Christ would appear at the Second Coming—and that the bones of Adam were brought aboard, together with aureate, frankincense, and myrrh (the symbols of the Nativity of Christ). Hippolytus furthermore stated that the Ark floated to and fro in the four directions on the waters, making the sign of the cross, earlier eventually landing on Mountain Kardu "in the east, in the country of the sons of Raban, and the Orientals call it Mount Godash; the Armenians telephone call it Ararat".[38] On a more practical plane, Hippolytus explained that the lowest of the three decks was for wild beasts, the middle for birds and domestic animals, and the summit for humans. He says male animals were separated from females by precipitous stakes to prevent breeding.[38]

The early on Church building Father and theologian Origen (circa 182–251), in response to a critic who doubted that the Ark could contain all the animals in the world, argued that Moses, the traditional author of the book of Genesis, had been brought upward in Egypt and would therefore have used the larger Egyptian cubit. He besides fixed the shape of the Ark as a truncated pyramid, foursquare at its base, and tapering to a square peak 1 cubit on a side; merely in the 12th century did it come up to be thought of as a rectangular box with a sloping roof.[39]

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

Gnosticism [edit]

Co-ordinate to the Hypostasis of the Archons, a 3rd century Gnostic writing, Noah is called to be spared by the evil Archons when they effort to destroy the other inhabitants of the Earth with the dandy alluvion. He is told to create the ark and so board it at a location called Mount Sir, but when his wife Norea wants to board it as well, Noah attempts to not let her. And then she decides to use her divine power to accident upon the ark and set it ablaze, therefore Noah is forced to rebuild information technology.[43]

Islam [edit]

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

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

In contrast to the Jewish tradition, which uses a term that can exist translated equally a "box" or "chest" to describe the Ark, surah 29:15 of the Quran refers to information technology as a safina , an ordinary transport, and surah 54:thirteen describes the Ark as "a affair of boards and nails". Abd Allah ibn Abbas, a contemporary of Muhammad, wrote that Noah was in doubt as to what shape to make the Ark and that Allah revealed to him that information technology was to exist shaped like a bird'due south belly and fashioned of teak wood.[44]

Abdallah ibn 'Umar al-Baidawi, writing in the 13th century, explains that in the first of its three levels, wild and domesticated animals were lodged, in the second human being beings, and the tertiary birds. On every plank was the name of a prophet. Three missing planks, symbolizing 3 prophets, were brought from Egypt by Og, son of Anak, the only ane of the giants permitted to survive the alluvion. The torso of Adam was carried in the eye to divide the men from the women. Surah 11:41 says: "And he said, 'Ride ye in it; in the Proper name of Allah it moves and stays!'"; this was taken to mean that Noah said, "In the Name of Allah!" when he wished the Ark to motility, and the aforementioned when he wished it to stand nevertheless.[ citation needed ]

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

The Subsiding of the Waters of the Drench (1829), a painting by the American painter Thomas Cole

Baháʼí Faith [edit]

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

Historicity [edit]

Josephus [edit]

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

The loss of confidence in historicity [edit]

The outset edition of the Encyclopædia Britannica from 1771 describes the Ark as factual. It also attempts to explain how the Ark could house all living animal types: "... Buteo and Kircher have proved geometrically, that, taking the common cubit as a foot and a half, the ark was abundantly sufficient for all the animals supposed to exist lodged in information technology ... the number of species of animals will be institute much less than is generally imagined, non amounting to a hundred species of quadrupeds."[l] It as well endorses a supernatural explanation for the flood, stating that "many attempts have been made to business relationship for the drench by means of natural causes: but these attempts have only tended to discredit philosophy, and to return their authors ridiculous."[51]

The 1860 edition attempts to solve the problem of the Ark existence unable to firm all creature types by suggesting a local flood, which is described in the 1910 edition as role of a "gradual surrender of attempts to square scientific facts with a literal interpretation of the Bible" that resulted in "the 'higher criticism' and the rise of the modern scientific views as to the origin of species" leading to "scientific comparative mythology" as the frame in which Noah's Ark was interpreted past 1875.[50]

Ark'south geometry [edit]

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

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

Irving Finkel, a curator at the British Museum, came into the possession of a cuneiform tablet. He translated it and discovered an hitherto unknown Babylonian version of the story of the great flood. This version gave specific measurements for an unusually large coracle (a blazon of rounded gunkhole). His discovery pb to the production of a television receiver documentary and a volume summarizing the finding. A scale replica of the gunkhole described by the tablet was built and floated in Kerala, India.[53]

Searches for Noah'due south Ark [edit]

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

Cultural legacy [edit]

In the modernistic era, individuals and organizations have sought to reconstruct Noah's ark using the dimensions specified in the Bible.[61] Johan's Ark was completed in 2012 to this end, while the Ark Run across was finished in 2016.[62]

See also [edit]

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

Notes [edit]

  1. ^ The word "ark" in modern English comes from Erstwhile English aerca, meaning a chest or box. (See Cresswell 2010, p.22) The Hebrew word for the vessel, teva, occurs twice in the Torah, in the flood narrative (Book of Genesis 6-9) and in the Book of Exodus, where information technology refers to the basket in which Jochebed places the infant Moses. (The word for the Ark of the Covenant is quite different). The Ark is built to save Noah, his family, and representatives of all animals from a divinely-sent flood intended to wipe out all life, and in both cases, the teva has a connection with conservancy from waters. (Come across Levenson 2014, p.21)

References [edit]

Citations [edit]

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

Bibliography [edit]

  • Bailey, Lloyd R. (1990). "Ark". Mercer Lexicon of the Bible. Mercer University Printing. pp. 63–64. ISBN9780865543737.
  • Bandstra, Barry L. (2008), Reading the Old Testament: An Introduction to the Hebrew Bible (quaternary ed.), Belmont, CA: Wadsworth/ Cengage Learning, pp. 61–63, ISBN978-0495391050
  • Best, Robert (1999), Noah's Ark And the Ziusudra Epic: Sumerian Origins of the Flood Myth, Eerdmans, ISBN978-09667840-1-5
  • Blenkinsopp, Joseph (2011), Cosmos, Un-creation, Re-cosmos: A Discursive Commentary on Genesis ane–11, A&C Black, ISBN9780567372871
  • Chen, Y.S. (2013), The Primeval Flood Ending: Origins and Early Development in Mesopotamian Traditions, OUP Oxford, ISBN9780199676200
  • Cline, Eric H. (2009). Biblical Archaeology: A Very Short Introduction. Oxford Academy Press. ISBN9780199741076.
  • Cohn, Norman (1996). Noah'southward Flood: The Genesis Story in Western Thought. New Haven & London: Yale Academy Printing. ISBN978-0-300-06823-viii.
  • Cotter, David W. (2003). Genesis. Liturgical Press. ISBN9780814650400.
  • Cresswell, Julia (2010). "Ark". Oxford Dictionary of Word Origins. Oxford University Press. ISBN978-0199547937.
  • Enns, Peter (2012), The Evolution of Adam: What the Bible Does and Doesn't Say about Human Origins, Baker Books, ISBN9781587433153
  • Evans, Gwen (three February 2009). "Reason or Faith? Darwin Proficient Reflects". UW-Madison News. University of Wisconsin-Madison. Retrieved xviii June 2010.
  • Finkel, Irving L. (2014), The Ark Before Noah: Decoding the Story of the Inundation, Hodder & Stoughton, ISBN9781444757071
  • Gooder, Paula (2005). The Pentateuch: A Story of Beginnings. T&T Clark. ISBN9780567084187.
  • Hamilton, Victor P. (1990). The book of Genesis: Chapters 1–17. Eerdmans. ISBN9780802825216.
  • Kessler, Martin; Deurloo, Karel Adriaan (2004). A commentary on Genesis: The Book of Beginnings. Paulist Press. ISBN9780809142057.
  • Knight, Douglas A. (1990). "Cosmology". In Watson E. Mills (General Editor) (ed.). Mercer Dictionary of the Bible. Macon, Georgia: Mercer University Press. ISBN978-0-86554-402-4.
  • Kvanvig, Helge (2011), Primeval History: Babylonian, Biblical, and Enochic: An Intertextual Reading, BRILL, ISBN978-9004163805
  • Levenson, Jon D. (2014). "Genesis: introduction and annotations". In Berlin, Adele; Brettler, Marc Zvi (eds.). The Jewish Report Bible. Oxford University Printing. ISBN9780199393879.
  • McKeown, James (2008). Genesis. Two Horizons Onetime Testament Commentary. Wm. B. Eerdmans Publishing Company. p. 398. ISBN978-0-8028-2705-0.
  • Isaak, One thousand. (1998). "Bug with a Global Flood". TalkOrigins Archive. Retrieved 29 March 2007. Isaak no a geologist
  • Isaak, Marker (5 November 2006). "Index to Creationist Claims, Geology". TalkOrigins Archive. Retrieved two Nov 2010.
  • Lippsett, Lonny (2009). "Noah's Non-and then-big Inundation: New evidence rebuts controversial theory of Black Sea deluge". Woods Hole Oceanographic Institution . Retrieved 2021-02-05 .
  • Morton, Glenn (17 February 2001). "The Geologic Cavalcade and its Implications for the Flood". TalkOrigins Archive. Retrieved 2 November 2010. Morton Not a Geologist
  • Nigosian, S.A. (2004), From Ancient Writings to Sacred Texts: The Old Attestation and Apocrypha, JHU Printing, ISBN9780801879883
  • Numbers, Ronald L. (2006). The Creationists: From Scientific Creationism to Intelligent Design, Expanded Edition. Harvard Academy Press. pp. 624. ISBN978-0-674-02339-0.
  • Parkinson, William (January–February 2004). "Questioning 'Flood Geology': Decisive New Prove to End an Quondam Debate". NCSE Reports. 24 (i). Retrieved 2 Nov 2010.
  • Schadewald, Robert J. (Summer 1982). "Six Flood Arguments Creationists Can't Answer". Creation/Evolution Journal. 3 (3): 12–17. Retrieved 16 November 2010.
  • Schadewald, Robert (1986). "Scientific Creationism and Mistake". Creation/Evolution. half-dozen (1): ane–9. Retrieved 29 March 2007.
  • Scott, Eugenie C. (January–February 2003), My Favorite Pseudoscience, vol. 23
  • Stewart, Melville Y. (2010). Scientific discipline and Organized religion in Dialogue. Malden, MA: Wiley-Blackwell. p. 123. ISBN978-i-4051-8921-7.
  • Wenham, Gordon (2003). "Genesis". In James D. G. Dunn; John William Rogerson (eds.). Eerdmans Bible Commentary. Eerdmans. ISBN9780802837110.
  • Young, Davis A. (1995). The Biblical Alluvion: A Example Study of the Church's Response to Extrabiblical Evidence. Thousand Rapids, Mich: Eerdmans. p. 340. ISBN978-0-8028-0719-nine . Retrieved 16 September 2008.
  • Young, Davis A.; Stearley, Ralph F. (2008). The Bible, Rocks, and Time: Geological Evidence for the Age of the Earth. Downers Grove, Ill.: IVP Academic. ISBN978-0-8308-2876-0.

Further reading [edit]

Commentaries on Genesis

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

General

  • Batto, Bernard Frank (1992). Slaying the Dragon: Mythmaking in the Biblical Tradition. Westminster John Knox Press. ISBN9780664253530.
  • Bennett, William Henry (1911). "Noah". In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 19 (11th ed.). Cambridge University Press. p. 722.
  • Browne, Janet (1983). The Secular Ark: Studies in the History of Biogeography. New Haven & London: Yale University Press. p. 276. ISBN978-0-300-02460-9.
  • Brueggemann, Walter (2002). Reverberations of Faith: a Theological Handbook of Former Testament Themes. Westminster John Knox. ISBN9780664222314.
  • Campbell, Antony F.; O'Brien, Mark A. (1993). Sources of the Pentateuch: Texts, Introductions, Annotations . Fortress Press. ISBN9781451413670. Sources of the bible.
  • Carr, David M. (1996). Reading the Fractures of Genesis. Westminster John Knox Press. ISBN9780664220716.
  • Clines, David A. (1997). The Theme of the Pentateuch. Sheffield Bookish Printing. ISBN9780567431967.
  • Davies, G. I. (1998). "Introduction to the Pentateuch". In John Barton (ed.). Oxford Bible Commentary . Oxford Academy Press. ISBN9780198755005.
  • Douglas, J. D.; Tenney, Merrill C., eds. (2011). Zondervan Illustrated Bible Dictionary. revised past Moisés Silva (Revised ed.). Grand Rapids, Mich.: Zondervan. ISBN978-0310229834.
  • Kugler, Robert; Hartin, Patrick (2009). The Former Testament between theology and history: a critical survey. Eerdmans. ISBN9780802846365.
  • Levin, Christoph 50. (2005). The Old testament: A Brief Introduction . Princeton University Press. ISBN978-0691113944. The Old attestation: a brief introduction Christoph Levin.
  • Levin, C. (2005). The Old Attestation: A Brief Introduction . Princeton University Press. ISBN9780691113944.
  • Longman, Tremper (2005). How to Read Genesis. InterVarsity Printing. ISBN9780830875603.
  • McEntire, Mark (2008). Struggling with God: An Introduction to the Pentateuch. Mercer Academy Press. ISBN9780881461015.
  • Ska, Jean-Louis (2006). Introduction to Reading the Pentateuch. Eisenbrauns. ISBN9781575061221.
  • Van Seters, John (1992). Prologue to History: The Yahwist As Historian in Genesis. Westminster John Knox Press. ISBN9780664221799.
  • Van Seters, John (1998). "The Pentateuch". In Steven Fifty. McKenzie; Matt Patrick Graham (eds.). The Hebrew Bible Today: An Introduction to Critical Issues. Westminster John Knox Printing. ISBN9780664256524.
  • Van Seters, John (2004). The Pentateuch: A Social-science Commentary. Continuum International Publishing Grouping. ISBN9780567080882.
  • Walsh, Jerome T. (2001). Style and Structure in Biblical Hebrew Narrative. Liturgical Press. ISBN9780814658970.
  • Bailey, Lloyd R. (1989). Noah, the Person and the Story . South Carolina: University of S Carolina Printing. ISBN978-0-87249-637-8.
  • Campbell, Antony F.; O'Brien, Mark A. (1993). Sources of the Pentateuch: Texts, Introductions, Annotations . Fortress Press. ISBN9781451413670. Sources of the bible.
  • Campbell, A. F.; O'Brien, Thousand. A. (1993). Sources of the Pentateuch: Texts, Introductions, Annotations . Fortress Press. ISBN9781451413670.
  • Compilation (1983). Hornby, Helen (ed.). Lights of Guidance: A Baháʼí Reference File. Baháʼí Publishing Trust, New Delhi, India. ISBN978-81-85091-46-4.
  • Dalrymple, G. Brent (1991). The Age of the Earth. Stanford University Press. ISBN978-0-8047-2331-2.
  • Emerton, J. A. (1988). Joosten, J. (ed.). "An Examination of Some Attempts to Defend the Unity of the Alluvion Narrative in Genesis: Part 2". Vetus Testamentum. XXXVIII (ane).
  • Nicholson, Ernest W. (2003). The Pentateuch in the Twentieth Century: the legacy of Julius Wellhausen. Oxford Academy Press. ISBN9780199257836.
  • Plimer, Ian (1994). Telling Lies for God: Reason vs Creationism. Random House Australia. p. 303. ISBN978-0-09-182852-3.
  • Speiser, E. A. (1964). Genesis . The Anchor Bible. Doubleday. ISBN978-0-385-00854-9.
  • Tigay, Jeffrey H. (1982). The Evolution of the Gilgamesh Ballsy. Philadelphia: University of Pennsylvania Press, Philadelphia. ISBN0865165467.
  • Van Seters, John (2004). The Pentateuch: A Social-Science commentary. Continuum International Publishing Group. ISBN0567080889.
  • Wenham, Gordon (1994). "The Coherence of the Alluvion Narrative". In Hess, Richard S.; Tsumura, David Toshio (eds.). I Studied Inscriptions From Earlier the Flood (Google Books). Sources for Biblical and Theological Study. Vol. 4. Eisenbrauns. p. 480. ISBN978-0-931464-88-1.
  • Immature, Davis A. (March 1995). The Biblical Flood: A Case Study of the Church building's Response to Extrabiblical Evidence. Grand Rapids, MI: Eerdmans Pub Co. p. 340. ISBN978-0-8028-0719-nine.

External links [edit]

  • Media related to Noah's Ark at Wikimedia Commons

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

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