Week 7
| Element | Details |
|---|---|
| Week | 07 |
| Dates | February 9–15, 2026 |
| Reading | Genesis 6–11; Moses 8 |
| CFM Manual | Genesis 6–11; Moses 8 Lesson |
| Total Chapters | 7 (Genesis 6–11 plus Moses 8) |
| Approximate Verses | ~200 verses |
This week we encounter one of the most iconic narratives in all scripture—the story of Noah and the Flood. Far from being a simple children's story about animals on a boat, the biblical account is a carefully crafted theological narrative filled with temple symbolism, covenant themes, and profound insights about God's relationship with humanity. Genesis 6–11 also contains the genealogies connecting Noah to Abraham and the enigmatic Tower of Babel account.
Moses 8:1–21 provides Restoration context unavailable in Genesis. We learn that Noah's birth fulfilled a covenant God made with Enoch (Moses 7:52). Noah preached "the first principles and ordinances of the Gospel" and announced "the coming of Jesus Christ in the meridian of time" (Moses 8:16, 19, 23–24). The chapter also clarifies the mysterious "sons of God" passage from Genesis 6—identifying them not as fallen angels (as some traditions claim) but as Noah's righteous descendants who abandoned their covenants by intermarrying with the "daughters of men" (Moses 8:13–15).
Genesis 6:5–22 introduces the Flood narrative. God sees that "every imagination of the thoughts of [man's] heart was only evil continually" (v. 5) and "it repented the Lord that he had made man" (v. 6)—language that echoes the weeping God of Moses 7. But "Noah found grace in the eyes of the Lord" (v. 8)—the first use of the word "grace" (chen) in the Bible. God reveals the ark's design: a rectangular structure with three decks whose dimensions mirror the later Tabernacle.
Genesis 7–8 recounts the Flood itself, structured to parallel the Creation narrative. Just as the Spirit of God moved "upon the face of the waters" at Creation (Genesis 1:2), so the Ark moves "upon the face of the waters" (Genesis 7:18)—these are the only two verses in the Bible with this exact phrase. The Flood is a de-creation followed by re-creation: waters return, land emerges, animals emerge, and humanity begins again in an Eden-like garden.
Genesis 9:1–17 establishes the Noahic covenant with its famous rainbow sign. God blesses Noah using creation language: "Be fruitful, and multiply, and replenish the earth" (v. 1)—the same command given to Adam (Genesis 1:28). The prohibition against blood (vv. 4–6) becomes foundational for later Torah legislation.
Genesis 9:18–29 contains the puzzling incident where Noah, after planting a vineyard, becomes "drunken" and is found "uncovered within his tent" (vv. 21–22). Ham sees his father's nakedness, leading to a curse upon Ham's son Canaan. Scholarly analysis suggests this may describe a vision experience in a sacred tent—Noah "was not drunk, but in a vision," according to a statement attributed to Joseph Smith.
Genesis 10 (the "Table of Nations") traces Noah's descendants through Shem, Ham, and Japheth, establishing the geographical and ethnic origin of known ancient peoples.
Genesis 11:1–9 recounts the Tower of Babel. The builders seek to "make us a name" (v. 4)—in direct contrast to God's pattern of giving names to the faithful. Their tower, likely a Mesopotamian ziggurat, represents a counterfeit temple: an attempt to reach heaven through human effort rather than divine covenant.
Genesis 11:10–32 provides the genealogy from Shem to Abram (Abraham), bridging the primeval history to the patriarchal narratives that begin next week.
Perhaps the most significant insight from modern scholarship is the recognition that Noah's Ark was designed as a temple. Apart from the Tabernacle of Moses and the Temple of Solomon, Noah's Ark is the only man-made structure in the Bible whose design was directly revealed by God.
The parallels are remarkable:
The Ark's rectangular, un-boat-like shape reinforces its temple nature. It had no oars or rudder—its movement depended entirely on God's will, not human navigation. Within this floating sanctuary was preserved a "mini replica of Creation," the nucleus of a new world.
The Flood narrative deliberately mirrors the Creation account in Genesis 1. Consider the parallels:
| Creation (Genesis 1) | Flood/Re-Creation (Genesis 7–8) |
|---|---|
| Spirit moves on waters | Ark moves on waters |
| Waters separated, dry land appears | Waters recede, mountains appear |
| Vegetation, animals, humans created | Vegetation returns, animals exit, humans begin again |
| God blesses: "Be fruitful, multiply" | God blesses: "Be fruitful, multiply" |
| Covenant with all creation | Covenant with Noah and all creatures |
The Flood is not mere destruction but reversal—a return to the watery chaos of Genesis 1:2—followed by a new creation. The theological message: God can restart, cleanse, and renew His creation while preserving a righteous remnant.
Modern revelation amplifies what we know about Noah from the Bible:
Joseph Smith taught that Noah stands second only to Adam in priesthood authority: "The Priesthood was first given to Adam... Then to Noah, who is Gabriel: called of God to this office, and was the father of all living in this day, and to him was given the dominion."
Like Adam, Noah is portrayed as a type of God Himself. He forms and fills a microcosmic world (the Ark) in imitation of the Creator God. He plants a garden after the Flood, echoing Eden. His emergence onto Mount Ararat parallels the emergence of dry land at Creation.
The Tower of Babel story (Genesis 11:1–9) presents a deliberate contrast with both Noah's Ark and the later Tabernacle. While Noah built according to divine revelation, the Babel builders constructed according to human ambition.
Key contrasts:
The tower was almost certainly a Mesopotamian ziggurat—a stepped pyramid with a temple at its peak where gods were believed to descend. The biblical narrative presents this as a counterfeit of true temple worship: an attempt to reach heaven through collective human effort rather than through covenant relationship with God.
Hugh Nibley connected the "confounding" of languages with the mingling of covenant people with unbelievers—exactly what Moses 8 describes happening in Noah's day with the "sons of God" and "daughters of men."
Genesis 6:8 contains the first occurrence of the word "grace" (chen, חֵן) in the Bible: "Noah found grace in the eyes of the Lord." This is significant theologically—grace appears in the biblical narrative long before the Mosaic law.
The Hebrew chen conveys "favor" or "gracious kindness"—an unearned gift from a superior to an inferior. Noah did not earn God's favor through perfect righteousness alone; rather, God graciously extended favor to Noah, enabling his righteousness.
This theme continues throughout the Flood narrative. God remembers Noah (Genesis 8:1)—not because He had forgotten, but because zakar (remember) implies faithful action on behalf of covenant partners. God's grace initiates, sustains, and completes Noah's deliverance.
| Person | Role | Significance This Week |
|---|---|---|
| Noah | Prophet, Priest, Patriarch | Builder of the Ark-temple; preacher of righteousness; new "Adam" for post-Flood world |
| Shem | Son of Noah | Ancestor of the Semitic peoples and of Abraham; shows reverence to his father |
| Ham | Son of Noah | Father of Canaan; violates the sacred boundary of Noah's tent |
| Japheth | Son of Noah | Ancestor of Indo-European peoples; shows reverence with Shem |
| Canaan | Grandson of Noah | Receives curse for his father Ham's transgression; ancestor of Canaanite peoples |
| Nimrod | Great-grandson of Ham | "Mighty hunter before the Lord"; associated with Babel/Babylon and Nineveh |
Historical Period: Pre-Flood and Early Post-Flood World
Approximate Dates: Traditional chronology places the Flood approximately 1,656 years after Creation (using Masoretic text). The Babel account occurs sometime after this, before the call of Abraham.
Biblical Timeline Position: Moses 8 and Genesis 6–9 conclude the antediluvian era begun in Genesis 4–5 / Moses 5–7. Genesis 10–11 bridges to the patriarchal narratives beginning with Abraham in Genesis 12.
Week 05 (Genesis 5; Moses 6): Introduced Enoch's ministry and the fundamental doctrines of the Fall, repentance, and baptism. Also established the genealogy from Adam to Noah.
Week 06 (Moses 7): Revealed God's covenant with Enoch promising Noah's mission (Moses 7:52). Also showed the weeping God—the same divine grief appears in Genesis 6:6.
Week 07 (Genesis 6–11; Moses 8): Fulfills the prophecies about Noah, recounts the Flood, and bridges to Abraham.
The temple themes in this week's reading are pervasive:
Manual Focus: Understanding the Flood as a story of judgment, mercy, and new beginnings; seeing the rainbow as a sign of God's covenants.
Key Questions from Manual:
Manual's Suggested Activities:
If You Have Limited Time (Essential Reading):
If You Have More Time (Full Reading with Highlights):
For Deep Study:
The following scholarly essays provide deep background on this week's readings:
| Essay # | Title | Focus |
|---|---|---|
| #75 | The Sons of God and the Sons of Men | Moses 8 clarification of "sons of God" |
| #76 | Was Noah's Ark Designed as a Floating Temple? | Ark-Tabernacle parallels |
| #77 | Was Noah Drunk or in a Vision? | Alternative interpretation of Genesis 9:20–27 |
Sources: Jeffrey M. Bradshaw, Book of Moses Essay Series (Interpreter Foundation)
| File | Content Focus |
|---|---|
| 01_Week_Overview | This overview document |
| 02_Historical_Cultural_Context | Ancient Flood narratives, Mesopotamian parallels, temple symbolism |
| 03_Key_Passages_Study | Detailed analysis of key verses with cross-references |
| 04_Word_Studies | Hebrew terms: chen (grace), tevah (ark), berith (covenant), zakar (remember) |
| 05_Teaching_Applications | Personal study, family, Sunday School, Seminary applications |
| 06_Study_Questions | Questions for individual and group study |
File Status: Complete Created: January 20, 2026 Last Updated: January 20, 2026 Next File: 02_Historical_Cultural_Context.md
Sections in This File:
| Element | Details |
|---|---|
| Period | Pre-Flood (Antediluvian) through Early Post-Flood Era |
| Traditional Dating | Flood: ~2348 BC (Ussher); Tower of Babel: ~2242 BC |
| Genealogical Position | Noah: 10th generation from Adam (through Seth) |
| Key Transition | End of antediluvian world; beginning of post-Flood civilization |
| Geographic Focus | Mesopotamia ("between the rivers" Tigris and Euphrates) |
The world before the Flood is described in both Genesis and Moses as characterized by escalating wickedness:
Moses 8:20–22 reveals that Noah "called upon the children of men that they should repent; but they hearkened not unto his words." The wicked claimed to be "sons of God" themselves, boasting of their marriages and "mighty men... of great renown." This corruption extended to a point where "every imagination of the thoughts of [man's] heart was only evil continually" (Genesis 6:5).
Restoration Context: Moses 8 clarifies the enigmatic "sons of God" passage from Genesis 6:1–4. Rather than fallen angels (as many ancient traditions claimed), the Book of Moses identifies these as righteous descendants of Seth who abandoned their covenants:
> "Noah and his sons hearkened unto the Lord, and gave heed, and they were called the sons of God. And when these men began to multiply on the face of the earth, and daughters were born unto them, the sons of men saw that those daughters were fair, and they took them wives, even as they chose." (Moses 8:13–14)
The term "sons of God" (bene elohim) refers to covenant-keeping people, while "daughters of men" refers to those outside the covenant. The sin was intermarriage that led to apostasy—a pattern that recurs throughout scripture.
The biblical Flood account exists within a broader ancient Near Eastern literary context. Several Mesopotamian texts describe a catastrophic flood:
| Text | Date | Flood Hero | Key Features |
|---|---|---|---|
| Sumerian Flood Story | ~1600 BC (earliest copy) | Ziusudra | King-priest receives divine warning; gods reward him with eternal life |
| Atrahasis Epic | ~1700 BC | Atrahasis | Population control motivation; detailed construction; gods regret decision |
| Gilgamesh Epic (Tablet XI) | ~1200 BC (Akkadian) | Utnapishtim | Most detailed account; cube-shaped boat; seven-day flood; bird test |
Gilgamesh Epic (Tablet XI - The Flood):
Atrahasis Epic:
Sumerian Flood Story (Ziusudra / Eridu Genesis):
Podcast Resources:
General ANE Collections:
Scholars have long noted both similarities and significant differences between these accounts and Genesis:
Similarities:
Significant Differences:
| Element | Mesopotamian Accounts | Biblical Account |
|---|---|---|
| Divine motivation | Noise/overpopulation annoys gods | Moral corruption of humanity |
| God's character | Multiple gods who scheme and regret | One God acting in righteousness |
| Boat shape | Cube (Gilgamesh); coracle (Atrahasis tablet) | Rectangular box (temple dimensions) |
| Covenant | No explicit covenant | Formal covenant with rainbow sign |
| Humanity's future | Limits placed on population | "Be fruitful and multiply" blessing |
| Moral framework | Arbitrary divine action | Judgment tied to human wickedness |
One of the most striking differences involves the vessel's shape. In the Gilgamesh Epic, Utnapishtim's boat is a cube—equal in all dimensions. A recently translated Old Babylonian tablet describes a round, coracle-shaped vessel. But Genesis describes a rectangular structure with specific dimensions (300 × 50 × 30 cubits) that would be highly unstable as a boat but matches the proportions and layout of the later Tabernacle.
This difference is theologically significant: the biblical author was not simply borrowing from Mesopotamian sources but crafting a narrative that highlighted temple themes unavailable in the pagan versions.
Modern scholarship increasingly recognizes that Noah's Ark was designed as a floating temple. Jeffrey M. Bradshaw notes: "There is a growing consensus among Bible scholars that, like the Tabernacle, Noah's Ark 'was designed as a temple.'"
This insight transforms our reading of the Flood narrative from a survival story into a temple narrative—a preservation of sacred space through judgment waters.
Three-Level Structure: The Ark's three decks correspond to:
Dimensional Correspondence:
Linguistic Connections:
Genesis 6:14 reads: "Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch."
Each material carries temple connotations:
Gopher Wood (גֹּפֶר):
*Pitch (כֹּפֶר, kopher):*
Reeds:
Genesis 6:16 mentions a tsohar (צֹהַר)—often translated "window" but of uncertain meaning. Jewish tradition interprets this as a shining stone:
> "One small part of the precious light of Creation—a light that appeared before God created the sun, moon, and stars and that made it possible 'to see from one end of the world to the other'—was preserved in a stone... given to Adam 'as a token of the world [Adam and Eve] had left behind.'" (Jewish tradition as summarized by Howard Schwartz)
This tradition claims the stone passed from Adam through the patriarchs to Noah, who hung it in the Ark to provide light. Readers of the Book of Mormon will immediately recognize the parallel to the brother of Jared's sixteen shining stones (Ether 3:1–6).
The tsohar provided not only practical light but spiritual light—vision and revelation. This connects the Ark to the Urim and Thummim tradition and to the Restoration's understanding of seer stones.
Source: Jeffrey M. Bradshaw, "Was Noah's Ark Designed as a Floating Temple?" (Interpreter Foundation, Essay #76)
The following parallels demonstrate how the Book of Moses and Joseph Smith's revelations about Noah preserve authentic ancient details unavailable to the Prophet through any 19th-century source.
Details Unknown to Joseph Smith:
| Book of Moses/Genesis Detail | Ancient Parallel | Discovery/Translation |
|---|---|---|
| Ark's three-deck structure | Tabernacle's three divisions | Scholarly consensus developed 20th century |
| Rectangular "box" shape | Not matching Mesopotamian circular/cube vessels | Gilgamesh parallels analyzed 20th century |
| Tevah terminology | Same word used for Ark of Covenant in Mishnaic Hebrew | Hebrew linguistic analysis post-1830 |
| Temple materials (kopher/kapporeth) | Atonement wordplay in construction | Hebrew root analysis post-1830 |
Why This Matters: The temple symbolism in Noah's Ark was not recognized by scholars until the 20th century. Joseph Smith's inspired translation preserved a narrative framework that emphasizes these temple themes—themes that would later be confirmed by scholarship.
Source: Jeffrey M. Bradshaw, "Was Noah's Ark Designed as a Floating Temple?" (Interpreter Foundation, Essay #76)
One of the most remarkable parallels involves the source of light within the Ark.
The Biblical Question: How did Noah see inside the sealed Ark during the 40 days of darkness?
Jewish Tradition: The tsohar was a luminous stone—part of the primordial light of Creation preserved and passed through the patriarchs.
Book of Mormon Parallel: The brother of Jared faces the identical problem with his sealed barges and prepares sixteen stones that the Lord touches to make shine (Ether 3:1–6; 6:2–3).
Joseph Smith's Access: The Jewish traditions about the tsohar as a shining stone were preserved in Hebrew midrashic literature unavailable in English in 1829. Yet the Book of Mormon independently attests to this tradition with its own shining stones.
M. Catherine Thomas observes that these stones provided "not only practical light, but spiritual light as well"—connecting to the Urim and Thummim and Joseph Smith's own seer stone.
| Shining Stone Tradition | Source | Available to JS? |
|---|---|---|
| Noah's tsohar | Genesis 6:16 + Midrash | Hebrew text only |
| Stone passed Adam → Noah | Jewish tradition (Schwartz) | Not in English 1829 |
| Brother of Jared's stones | Ether 3, 6 | Dictated 1829 |
| Abraham's Urim and Thummim | Abraham 3:1 | Revealed 1835 |
Source: Jeffrey M. Bradshaw, "Was Noah Drunk or in a Vision?" (Interpreter Foundation, Essay #77)
The enigmatic incident in Genesis 9:20–27 has puzzled readers for millennia. Was Noah, the righteous preacher who just saved humanity, really drunk and exposed in his tent?
The Traditional Reading: Noah planted a vineyard, became drunk, was found naked by Ham, and upon awakening cursed Canaan.
Alternative Ancient Reading: A secondhand statement attributed to Joseph Smith asserts that Noah "was not drunk, but in a vision."
Ancient Support:
| Traditional Interpretation | Vision Interpretation |
|---|---|
| Noah drinks excessively | Noah participates in covenant ritual |
| Becomes intoxicated | Enters visionary state |
| Is exposed in his tent | Is enwrapped in sacred tent/presence |
| Ham sees physical nakedness | Ham intrudes on sacred vision |
| Curse seems disproportionate | Curse reflects violation of sacred boundary |
Why This Matters: The alternative reading—supported by ancient Jewish sources unavailable to Joseph Smith—transforms a troubling passage into a temple narrative consistent with the broader Flood account. The Prophet's insight aligns with ancient traditions he could not have known.
Source: Jeffrey M. Bradshaw, "Was Noah Drunk or in a Vision?" (Interpreter Foundation, Essay #77)
Genesis 6:1–4 is one of the most debated passages in the Bible. Who are the "sons of God" who married the "daughters of men"?
Ancient Interpretations:
Book of Moses Resolution: Moses 8:13–15 provides a clear Sethite interpretation:
> "Noah and his sons hearkened unto the Lord, and gave heed, and they were called the sons of God. And when these men began to multiply on the face of the earth, and daughters were born unto them, the sons of men saw that those daughters were fair..."
The Book of Moses aligns with the Sethite tradition—a minority view in Joseph Smith's day—presenting the sin as covenant apostasy through intermarriage, not angelic rebellion.
Ephrem the Syrian (4th century AD): > "Those who lived on higher ground, who were called 'the children of God,' left their own region and came down to take wives from the daughters of Cain down below."
Islamic Source (Preserved in Arabic): > "But one errs and misunderstands [if] he says that 'angels' descended to 'mortal women.' Instead, it is the sons of Seth who descend from the holy mountain..."
Joseph Smith's clarification matches ancient sources that were either unavailable or obscure in 1830s America.
Source: Jeffrey M. Bradshaw, "The Sons of God and the Sons of Men" (Interpreter Foundation, Essay #75)
The Tower of Babel was almost certainly a Mesopotamian ziggurat—a stepped pyramid with a temple at its peak. Archaeological evidence reveals:
Archaeological & Historical:
Podcast Resources:
An inscription from Nebuchadnezzar II describes mobilizing workers from across his empire:
> "I mobilized [all] countries everywhere, [each and] every ruler [who] had been raised to prominence over all the people of the world... from the upper sea [to the] lower [sea,] the [distant nations, the teeming people of] the world..."
This matches the Genesis imagery of "the whole earth" gathering to build—and hints at the "confounding" of languages among workers from diverse regions.
The Hebrew word for "confound" (balal, בָּלַל) means "to mix, mingle, confuse." This creates wordplay with "Babel" (bavel, בָּבֶל).
Hugh Nibley argued that the "confusion" of tongues was connected to the mingling of covenant people with unbelievers—exactly what Moses 8 describes happening before the Flood. The Book of Ether confirms this reading:
> "Cry unto the Lord, that he will not confound us that we may not understand our words." (Ether 1:34)
The Jaredites' language was preserved because they remained separate from the confusion/mingling at Babel.
The Tower represents a counterfeit temple:
| True Temple Pattern | Babel's Counterfeit |
|---|---|
| God reveals design | Humans design without revelation |
| God gives names to the faithful | Builders seek to "make us a name" |
| Unity through covenant | Unity through rebellion |
| Ascent by divine invitation | Ascent by human ambition |
| Results in blessing | Results in scattering |
Source: Jeffrey M. Bradshaw, "What Was All the Confusion About at the Tower of Babel?" (Interpreter Foundation, KnoWhy OTL06C)
Noah's Righteousness: The Talmud debates whether "righteous in his generations" (Genesis 6:9) is praise or faint praise:
Noah's Birth (1 Enoch 106): Pseudepigraphal traditions describe Noah's miraculous birth: > "When the child was born, his body was whiter than snow and redder than a rose, his hair was all white and like white wool and curly. Glorious was his face. When he opened his eyes, the house shone like the sun. And he stood up from the hands of the midwife, and he opened his mouth and praised the Lord of eternity."
This "glorious" appearance prefigures Noah's priestly role—a theme the Book of Moses also emphasizes.
The Raven and Dove: Midrash Rabbah explains why Noah sent both birds:
Rabbinic sources debate what Ham actually did:
The latter interpretation aligns with the vision reading supported by Joseph Smith's statement.
Noah's Authority: > "The Priesthood was first given to Adam... Then to Noah, who is Gabriel: called of God to this office, and was the father of all living in this day, and to him was given the dominion. These men held keys first on earth, and then in heaven." (TPJS, 157)
Noah as Gabriel: Modern revelation identifies Noah as the angel Gabriel, who announced the births of John the Baptist and Jesus Christ (Luke 1:19, 26). This elevates Noah to second place among all prophets, subordinate only to Adam/Michael.
Noah's Vision: According to a secondhand account, Joseph Smith taught that Noah in Genesis 9 "was not drunk, but in a vision"—a reading confirmed by ancient Jewish sources unavailable in 1830.
President Young taught that the Flood was literal but its effects may have been geographically limited: > "Whether the water covered the whole earth is a question we do not know about... We do know that in the days of Noah, the Lord destroyed that wicked people."
Recent Church curriculum emphasizes:
| Essay # | Title | Focus |
|---|---|---|
| #75 | The Sons of God and the Sons of Men | Moses 8 clarification; Sethite vs. angel theory |
| #76 | Was Noah's Ark Designed as a Floating Temple? | Ark-Tabernacle parallels; temple symbolism |
| #77 | Was Noah Drunk or in a Vision? | Genesis 9 alternative reading; shining stones |
Additional Resources:
File Status: Complete Created: January 20, 2026 Last Updated: January 20, 2026 Next File: 03_Key_Passages_Study.md
Key Passages in This File:
> "But Noah found grace in the eyes of the Lord."
> "And thus Noah found grace in the eyes of the Lord; for Noah was a just man, and perfect in his generation; and he walked with God, as did also his three sons, Shem, Ham, and Japheth."
This verse serves as a pivot point in the primeval narrative:
The Hebrew structure emphasizes contrast through the adversative conjunction wayimtsa ("but he found"). In the midst of universal corruption, one man stands out.
Chiastic Pattern in Genesis 6:5–8:
``` A The Lord saw wickedness was great (v. 5) B It grieved Him in His heart (v. 6) C I will destroy man (v. 7a) B' It repented the Lord (v. 7b) A' But Noah found grace (v. 8) ```
The center (C) is judgment; the frame moves from grief to grace.
חֵן (chen) — "Grace"
Wordplay: The name "Noah" (נֹחַ, Noach) and "grace" (חֵן, chen) are near-anagrams in Hebrew:
This wordplay suggests Noah's very name encapsulates his relationship to divine grace.
מָצָא (matsa) — "Found"
בְּעֵינֵי יְהוָה (be'eynei Yahweh) — "In the Eyes of the Lord"
Grace Before Law: Genesis 6:8 establishes that grace precedes and enables human righteousness. This is significant:
Moses 8:27 Expansion: The Book of Moses adds context to Genesis 6:8:
Theological Implications:
| Reference | Connection |
|---|---|
| Ephesians 2:8 | "By grace are ye saved through faith" |
| 2 Nephi 25:23 | "By grace that we are saved, after all we can do" |
| 2 Nephi 10:24 | "Reconcile yourselves... through the grace of God" |
| Moroni 10:32 | "By his grace ye may be perfect in Christ" |
| D&C 93:12 | Christ "received grace for grace" |
> "14 Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. > > 15 And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. > > 16 A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it."
The Ark's design is presented in divinely revealed specifications, placing it alongside only two other structures in scripture:
The description follows an organized pattern:
תֵּבָה (tevah) — "Ark"
גֹּפֶר (gopher) — "Gopher Wood"
כֹּפֶר (kopher) — "Pitch"
צֹהַר (tsohar) — "Window" or "Light"
Three-Level Structure: The Ark's three decks correspond to sacred tripartite divisions:
| Level | Ark | Tabernacle | Eden |
|---|---|---|---|
| Third | Upper deck | Most Holy Place | Tree of Life |
| Second | Middle deck | Holy Place | Garden |
| First | Lower deck | Courtyard | World outside |
Dimensional Correspondences:
The Door: The single door "in the side" prefigures:
The Scholarly Consensus:
Modern Bible scholarship—developed primarily in the 20th century—recognizes that Noah's Ark was designed as a floating temple. This insight was unavailable to Joseph Smith, yet the temple themes in the Book of Moses align perfectly with it.
Key Parallels Unknown in 1830:
| Ark Feature | Temple Parallel | When Recognized |
|---|---|---|
| Three-deck structure | Tabernacle's three divisions | 20th century scholarship |
| Rectangular "box" shape | Differs from Mesopotamian round/cube vessels | Post-Gilgamesh analysis |
| Kopher (pitch) wordplay | Kaphar (atone), kapporeth (mercy seat) | Hebrew linguistic analysis |
| Tevah terminology | Used for Ark of Covenant in Mishnaic Hebrew | Post-biblical Hebrew studies |
| Materials with sacred connotation | Cypress = temple doors; pitch = atonement | Modern ANE scholarship |
Jeffrey M. Bradshaw notes: "There is a growing consensus among Bible scholars that, like the Tabernacle, Noah's Ark 'was designed as a temple.'"
The Ark was a mobile sanctuary—preserving sacred space through judgment waters—just as the Tabernacle was a mobile temple for wilderness Israel.
Source: Jeffrey M. Bradshaw, "Was Noah's Ark Designed as a Floating Temple?" (Interpreter Foundation, Essay #76)
The Problem: How did Noah see inside the sealed Ark during 40 days of darkness?
Jewish Tradition: The tsohar was a luminous stone—part of the primordial light of Creation—passed from Adam through the patriarchs to Noah.
Book of Mormon Parallel: The brother of Jared faces the identical problem with sealed barges and prepares sixteen stones that the Lord touches to make shine (Ether 3:1–6).
This tradition was preserved in Hebrew midrashic literature unavailable in English in 1829. Yet the Book of Mormon independently attests to the shining stone tradition.
Source: Jeffrey M. Bradshaw, "Was Noah Drunk or in a Vision?" (Interpreter Foundation, Essay #77)
| Reference | Connection |
|---|---|
| Hebrews 11:7 | "By faith Noah... prepared an ark to the saving of his house" |
| 1 Peter 3:20–21 | Ark/Flood as type of baptism |
| Exodus 25:10–22 | Ark of the Covenant specifications |
| Ether 2:16–25 | Jaredite barges—similar sealed vessels |
| D&C 88:25 | Earth abides celestial law |
> "8 And God spake unto Noah, and to his sons with him, saying, > > 9 And I, behold, I establish my covenant with you, and with your seed after you; > > 10 And with every living creature that is with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth. > > 11 And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth. > > 12 And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations: > > 13 I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. > > 14 And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud: > > 15 And I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. > > 16 And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth. > > 17 And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth."
The covenant declaration follows a formal suzerainty treaty pattern common in the ancient Near East:
Keyword Repetition: The word "covenant" (berith) appears 7 times in these 10 verses—the number of completion and divine perfection.
בְּרִית (berith) — "Covenant"
קֶשֶׁת (qesheth) — "Bow"
זָכַר (zakar) — "Remember"
אוֹת (oth) — "Token/Sign"
Scope of the Covenant: This is the broadest covenant in scripture:
The Rainbow as Divine Disarmament: The Hebrew qesheth is the warrior's bow. By placing His bow in the sky, God symbolically:
Ancient Near Eastern iconography often depicted storm gods with bows. The biblical transformation of the bow into a peace sign is theologically significant.
An Unconditional Covenant: Unlike later covenants (Mosaic, etc.), the Noahic covenant is unilateral:
This reflects pure grace: God commits to preserve creation despite human wickedness (which would return after the Flood).
The rainbow of the Noahic covenant reappears at crucial moments throughout scripture, always in connection with God's throne, His covenant faithfulness, and the culmination of His redemptive plan.
Joseph Smith's inspired translation dramatically expands the rainbow's significance. Where the KJV records simply a promise against future floods, the JST reveals that the rainbow symbolizes the reunification of heavenly and earthly Zion:
> "And I will look upon [the bow], that I may remember the everlasting covenant, which I made unto thy father Enoch; that, when men should keep all my commandments, Zion should again come on the earth." (JST Genesis 9:21)
The following verse continues the eschatological vision:
> "And when men should keep all my commandments, Zion should again come on the earth, the city of Enoch which I have caught up unto myself. And this is mine everlasting covenant, that when thy posterity shall embrace the truth, and look upward, then shall Zion look downward, and all the heavens shall shake with gladness, and the earth shall tremble with joy." (JST Genesis 9:21–22)
This transforms the rainbow from a mere meteorological reminder into a covenant token signifying:
As one scholar notes, the rainbow represents "the reunification of God's children through the fulfillment of covenants" across pre-flood, flood, and millennial periods.
Source: Andrew C. Skinner, "The Rainbow as a Token in Genesis" (BYU Religious Studies Center)
The JST tells us the rainbow memorializes a covenant made with "thy father Enoch." What did Enoch see? The Book of Moses preserves Enoch's account of his heavenly ascent:
> "I beheld the heavens open, and I was clothed upon with glory; And I saw the Lord; and he stood before my face, and he talked with me, even as a man talketh one with another, face to face." (Moses 7:3–4)
Enoch describes God's throne directly: "Naught but peace, justice, and truth is the habitation of thy throne; and mercy shall go before thy face and have no end" (Moses 7:31). Later, he testifies: "Thou hast made me, and given unto me a right to thy throne, and not of myself, but through thine own grace" (Moses 7:59).
The ancient pseudepigraphal account in 1 Enoch 14:9–22 adds vivid detail to this throne theophany:
> "And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun... And the Great Glory sat thereon, and His raiment shone more brightly than the sun and was whiter than any snow."
The description of radiant, multi-colored glory surrounding God's throne connects directly to the rainbow imagery. Jewish interpretive tradition understood Enoch's throne vision as including the brilliant, many-colored glory later manifested as the rainbow. The rainbow covenant given to Noah was a visible manifestation of what Enoch had already witnessed in heaven—the radiant glory surrounding God's throne.
Significantly, both the Book of Moses and ancient Enochic traditions describe Enoch being "clothed upon with glory" and receiving "a right to [God's] throne"—parallels that Joseph Smith could not have known from sources available in 1830.
The Book of Mormon opens with Lehi experiencing a throne theophany that parallels Ezekiel's vision:
> "And being thus overcome with the Spirit, he was carried away in a vision, even that he saw the heavens open, and he thought he saw God sitting upon his throne, surrounded with numberless concourses of angels in the attitude of singing and praising their God. And it came to pass that he saw One descending out of the midst of heaven, and he beheld that his luster was above that of the sun at noon-day." (1 Nephi 1:8–9)
Centuries later, Alma the Younger experienced the same vision during his conversion. He explicitly connects his experience to Lehi's:
> "Yea, methought I saw, even as our father Lehi saw, God sitting upon his throne, surrounded with numberless concourses of angels, in the attitude of singing and praising their God; yea, and my soul did long to be there." (Alma 36:22)
Alma's phrase "even as our father Lehi saw" confirms that Lehi's throne theophany was preserved and known among the Nephites as a touchstone of prophetic experience. The vision of God enthroned amid angelic praise became a marker of authentic spiritual encounter.
While neither Lehi nor Alma explicitly describes a rainbow, the elements of their visions—the opened heavens, the throne, the descending glory brighter than the sun—echo the same throne theophany tradition found in Ezekiel 1. Blake Ostler has identified eight characteristics of ancient Near Eastern throne theophanies that appear in Lehi's vision, demonstrating the Book of Mormon's connection to authentic prophetic call narratives.
The "luster above that of the sun at noon-day" corresponds to the radiant glory that Ezekiel describes as appearing "like unto an emerald" rainbow (Ezekiel 1:28). In both visions, the overwhelming brightness signifies God's covenant presence.
When Ezekiel beholds God's glory in the famous "wheels within wheels" vision, the description climaxes with the rainbow:
> "As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord." (Ezekiel 1:28)
The rainbow is not mere decoration—it is the manifestation of God's glory. Ezekiel recognizes it specifically as "the bow that is in the cloud in the day of rain"—a direct allusion to the Noahic covenant. The message: the same God who promised never again to destroy the earth by flood now reveals Himself to exiled Israel. His covenant faithfulness endures.
John's vision of God's throne echoes Ezekiel but adds a striking detail:
> "And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald." (Revelation 4:3)
The emerald-green rainbow encircling the throne connects several themes:
The High Priest's breastplate (Exodus 28:15–21) contained twelve precious stones representing the twelve tribes of Israel:
| Row | Stones |
|---|---|
| First | Sardius, Topaz, Carbuncle |
| Second | Emerald, Sapphire, Diamond |
| Third | Ligure, Agate, Amethyst |
| Fourth | Beryl, Onyx, Jasper |
Jewish tradition described this arrangement as a "frozen rainbow"—the spectrum of colors from Noah's covenant bow, now crystallized over the heart of the High Priest. When the High Priest entered God's presence, he carried Israel on his heart beneath the same colors that surround God's throne.
In Ezekiel's oracle against the King of Tyre (often understood as describing the fallen cherub), we read:
> "Thou hast been in Eden the garden of God; every precious stone was thy covering... Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire." (Ezekiel 28:13–14)
The nine stones listed match those in the High Priest's breastplate. The "stones of fire" may represent the living, radiant version of what appears in static form on the breastplate—the very colors of the rainbow throne translated into the covering of the cherubim who attend God's presence.
The foundations of the New Jerusalem are described with twelve precious stones:
> "And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald..." (Revelation 21:19–20)
These twelve stones—corresponding to the twelve apostles and echoing the High Priest's breastplate—form a permanent, structural rainbow. The New Jerusalem is built upon the covenant promises of God. What Noah saw arched across the sky, what Moses wore over his heart, and what encircles God's throne becomes the foundation of the eternal city.
A powerful angel appears in John's vision:
> "And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head..." (Revelation 10:1)
This angel—often identified in Latter-day Saint interpretation with the Archangel Michael or even Christ Himself—wears the rainbow as a crown. The covenant sign has become a diadem of divine authority.
Joseph Smith taught that the rainbow's presence or absence would serve as a sign regarding the Lord's coming. According to the Teachings of the Prophet Joseph Smith (p. 340–341):
> "I have asked of the Lord concerning His coming; and while asking the Lord, He gave a sign and said, 'In the days of Noah I set a bow in the heavens as a sign and token that in any year that the bow should be seen the Lord would not come; but there should be seed time and harvest during that year: but whenever you see the bow withdrawn, it shall be a token that there shall be famine, pestilence, and great distress among the nations, and that the coming of the Messiah is not far distant.'"
This teaching transforms every rainbow into a prophetic message: so long as the bow appears, the covenant stands and harvest continues. When it is withdrawn, the final events approach.
| Location | Form | Significance |
|---|---|---|
| Noah's sky | Visible bow | Covenant promise; divine disarmament |
| Enoch's throne vision (Moses 7; 1 Enoch 14) | Radiant glory; clothed upon | The heavenly original of the earthly sign |
| JST Genesis 9:21–22 | Token of Enoch's covenant | Heavenly-earthly reunion; Zion's return |
| Book of Mormon theophanies (1 Nephi 1; Alma 36) | Luster above the sun; throne amid angels | Prophetic call; radiant covenant presence |
| Ezekiel's theophany | "Glory of the Lord" | Covenant faithfulness to exiled Israel |
| High Priest's breastplate | Precious stones | Israel carried on the heart before God |
| Ezekiel's cherub | Stones of fire | Covering of those who attend God's presence |
| Revelation 4 throne | Emerald rainbow | Mercy encircling judgment |
| Revelation 10 angel | Rainbow crown | Divine authority and covenant power |
| New Jerusalem | Foundation stones | Eternal covenant made permanent structure |
| Joseph Smith's teaching | Visible/withdrawn | Sign of the times; Second Coming indicator |
The rainbow is not merely a meteorological phenomenon explained by covenant theology. It is a thread woven through the entire biblical tapestry—from Eden's cherub to the New Jerusalem's foundations, from Noah's terror to John's wonder. It testifies that God remembers His covenants and that His mercy encircles even His most awesome judgments.
| Reference | Connection |
|---|---|
| Isaiah 54:9–10 | "The waters of Noah... my kindness shall not depart" |
| Moses 7:3–4, 31, 59 | Enoch's throne vision; clothed with glory |
| 1 Enoch 14:9–22 | Enoch's throne vision; radiant glory |
| JST Genesis 9:21–22 | Rainbow as token of Enoch's covenant; Zion's return |
| 1 Nephi 1:8–10 | Lehi's throne theophany; luster above the sun |
| Alma 36:22 | Alma's throne theophany; "even as our father Lehi saw" |
| Ezekiel 1:28 | Rainbow as "the glory of the Lord" |
| Ezekiel 28:13–14 | Covering cherub; stones of fire |
| Exodus 28:15–21 | High Priest's breastplate stones |
| Revelation 4:3 | Emerald rainbow around heavenly throne |
| Revelation 10:1 | Mighty angel with rainbow on head |
| Revelation 21:19–20 | New Jerusalem foundations: twelve stones |
| D&C 84:99–101 | "The Lord hath brought down Zion from above" |
| TPJS pp. 340–341 | Joseph Smith: rainbow as sign of Second Coming |
> "13 And Noah and his sons hearkened unto the Lord, and gave heed, and they were called the sons of God. > > 14 And when these men began to multiply on the face of the earth, and daughters were born unto them, the sons of men saw that those daughters were fair, and they took them wives, even as they chose. > > 15 And the Lord said unto Noah: The daughters of thy sons have sold themselves; for behold mine anger is kindled against the sons of men, for they will not hearken to my voice."
> "1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, > > 2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. > > 3 And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. > > 4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown."
The Genesis passage is one of the most enigmatic in scripture. Moses 8 provides clarifying restoration:
Genesis 6:1–4 Ambiguity:
Moses 8:13–15 Clarification:
בְּנֵי הָאֱלֹהִים (bene ha'elohim) — "Sons of God"
בְּנוֹת הָאָדָם (benoth ha'adam) — "Daughters of Men"
נְפִלִים (nephilim) — "Giants"
Fallen Angel Theory:
Sethite Theory:
Book of Moses Resolution: Moses 8 clearly adopts the Sethite interpretation—a minority view in Joseph Smith's day:
> "Noah and his sons hearkened unto the Lord, and gave heed, and they were called the sons of God" (Moses 8:13)
The title "sons of God" is earned through covenant faithfulness, not angelic nature.
Why This Matters:
In the 1830s, the fallen angel interpretation was the dominant reading of Genesis 6:1–4. The Sethite view, though ancient, was less common in Protestant circles.
Ancient Support for the Book of Moses:
Ephrem the Syrian (306–373 AD): > "Those who lived on higher ground, who were called 'the children of God,' left their own region and came down to take wives from the daughters of Cain down below."
Islamic Source (Arabic): > "But one errs and misunderstands [if] he says that 'angels' descended to 'mortal women.' Instead, it is the sons of Seth who descend from the holy mountain to the daughters of Cain the accursed."
Joseph Smith's clarification aligns with ancient sources that were obscure or unavailable in 1830s America.
Source: Jeffrey M. Bradshaw, "The Sons of God and the Sons of Men" (Interpreter Foundation, Essay #75)
| Reference | Connection |
|---|---|
| Moses 5:52–55 | "Sons of men" — followers of Cain's secret combinations |
| Moses 6:15, 23 | Contrast between covenant and worldly lineages |
| 1 John 3:1–2 | "Beloved, now are we the sons of God" |
| D&C 76:58 | Those who become "gods, even the sons of God" |
| 2 Corinthians 6:14 | "Be ye not unequally yoked together with unbelievers" |
> "1 And the whole earth was of one language, and of one speech. > > 2 And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. > > 3 And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter. > > 4 And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. > > 5 And the Lord came down to see the city and the tower, which the children of men builded. > > 6 And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. > > 7 Go to, let us go down, and there confound their language, that they may not understand one another's speech. > > 8 So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. > > 9 Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth."
The narrative exhibits careful chiastic structure:
``` A All the earth: one language (v. 1) B There (in Shinar) (v. 2) C They said to one another (v. 3) D Let us make bricks / build (v. 3–4a) E "Let us make a name" (v. 4b) F The Lord came DOWN (v. 5) E' The Lord addresses the name issue (v. 6) D' "Let us go down" / confound (v. 7) C' They could not understand one another (v. 7b) B' From there (scattered) (v. 8) A' All the earth: language confounded (v. 9) ```
The center (F) is the Lord's descent—the ironic reversal. Humanity tried to reach heaven; instead, God must "come down" even to see their puny tower.
בָּבֶל (babel) — "Babel/Babylon"
שָׁמַיִם (shamayim) — "Heaven"
נַעֲשֶׂה־לָּנוּ שֵׁם (na'aseh-lanu shem) — "Let us make us a name"
בָּלַל (balal) — "Confound"
Mesopotamian Ziggurats: The Tower of Babel was almost certainly a ziggurat—a stepped temple-tower:
Etemenanki ("Foundation of Heaven and Earth"): The famous Babylonian ziggurat may be the Tower of Babel:
Archaeological Confirmation: Nebuchadnezzar II's inscription describes gathering workers from diverse regions: > "I mobilized [all] countries everywhere... from the upper sea [to the] lower [sea,] the [distant nations, the teeming people of] the world..."
This matches the Genesis imagery of "the whole earth" gathering to build—and hints at the multilingual nature of the workforce.
The Tower of Babel represents a counterfeit temple:
| True Temple Pattern | Babel's Counterfeit |
|---|---|
| God reveals the design | Humans design without revelation |
| God gives names to the faithful | Builders seek to "make us a name" |
| Unity through covenant obedience | Unity through rebellious collaboration |
| Ascent by divine invitation | Ascent by human ambition |
| Results in blessing and gathering | Results in scattering and confusion |
The Book of Mormon Parallel: Nephi's vision includes a "great and spacious building" that "stood as it were in the air, high above the earth" (1 Nephi 8:26; 11:35–36). Like Babel, it represents "the pride of the world" and "vain imaginations"—and like Babel, "it fell, and the fall thereof was exceedingly great."
| Reference | Connection |
|---|---|
| Ether 1:33–37 | Jaredites preserved from the confounding |
| 1 Nephi 8:26–27 | Great and spacious building parallels Babel |
| Acts 2:1–11 | Pentecost reverses Babel—all hear in their own tongue |
| Zephaniah 3:9 | God will restore "a pure language" |
| D&C 88:104 | "To every man in his own language" |
| Passage | Key Theme | Evidence of Antiquity |
|---|---|---|
| Genesis 6:8; Moses 8:27 | Grace before law | Noah/chen wordplay (Hebrew analysis) |
| Genesis 6:14–16 | Ark as floating temple | Tabernacle parallels; tsohar as shining stone |
| Genesis 9:8–17 | Noahic covenant | Rainbow as hung-up war bow |
| Moses 8:13–15; Genesis 6:1–4 | Sons of God clarified | Sethite interpretation in obscure sources |
| Genesis 11:1–9 | Tower as anti-temple | Ziggurat archaeology; Babel/balal wordplay |
| *Week 07 Study Guide | CFM Corner | OT 2026* |
|---|
File Status: Complete Last Updated: January 20, 2026 Next File: 04_Word_Studies.md
Words Studied in This File:
Hebrew: Noach (נֹחַ) Pronunciation: NO-akh (with a guttural "ch" as in Bach)
Etymology and Root: The name Noah derives from the root nuach (נוּחַ) — meaning "to rest, settle down, be at rest."
*Semantic Range of nuach:*
The Naming Prophecy: Lamech named his son and explained the meaning:
> "And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed." (Genesis 5:29)
Important Wordplay: Lamech's explanation uses nacham (נָחַם, "comfort") — not nuach ("rest"). This creates a prophetic pun:
*Key Occurrences of nuach***
| Reference | Translation | Context |
|---|---|---|
| Genesis 8:4 | "rested" | The ark rested on Ararat |
| Exodus 20:11 | "rested" | God rested on the seventh day |
| Isaiah 11:2 | "rest" | The Spirit of the Lord shall rest upon him |
| Isaiah 63:14 | "rest" | The Spirit gave them rest |
The Noah-Grace Wordplay: As noted in the chen entry below, Noah's name (נֹחַ) and "grace" (חֵן) are near-anagrams:
This reversal is theologically profound: Noah found grace (חֵן) because of who he was (נֹחַ)—the one who brings rest.
Greek (LXX): Nōe (Νῶε) Pronunciation: NO-eh
The Septuagint transliterates the Hebrew name rather than translating its meaning.
New Testament Usage:
Latin: Noe Pronunciation: NO-eh
Jerome retained the Greek transliteration in the Vulgate.
Etymology Online: Noah
Development:
> NOAH, n. > > The patriarch who, with his family, was preserved in the ark during the deluge. His name signifies rest or comfort.
Rest from the Curse: Lamech's prophecy (Genesis 5:29) connects Noah to the curse of Genesis 3:17–19. Noah would bring "comfort" and "rest" from the toilsome labor caused by the cursed ground.
Jewish Tradition: Noah as Inventor of the Plow: The rabbinical sages (Chazal) noted that Noah doesn't seem to deliver on the hope of providing "rest" in the biblical narrative itself. To explain how Noah fulfilled Lamech's prophecy, they credited him with the invention of the plow and other agricultural tools.
According to Midrash Tanchuma (Genesis 11): > "Once Noah was born, he invented plows, scythes, spades, and all kinds of tools."
This tradition is also found in Genesis Rabbah 25:2, Rashi's commentary, and Zohar 1:58b. The medieval commentator Rashi explains that before Noah, people worked the ground with their bare hands or with primitive spades—exhausting labor under the curse. By inventing the plow and harnessing animals to draw it, Noah dramatically eased human toil, literally providing "rest" (nuach) and "comfort" (nacham) from the curse.
This tradition gives concrete meaning to Lamech's prophecy: Noah didn't merely survive the Flood—he transformed agriculture and lifted humanity's burden even before the deluge came.
Typological Fulfillment:
Latter-day Saint Connection: The Doctrine and Covenants identifies Noah as the angel Gabriel (D&C 27:7; D&C 128:21). As Gabriel, Noah continues his role of announcing divine comfort—he announced the births of John the Baptist and Jesus Christ (Luke 1:11–20, 26–38).
Hebrew: chen (חֵן) Pronunciation: khayn (rhymes with "rain") Root: chanan (חָנַן) — "to be gracious, show favor"
Semantic Range:
Key Occurrences
| Reference | Translation | Context |
|---|---|---|
| Genesis 6:8 | "grace" | First biblical occurrence - "Noah found grace" |
| Genesis 39:4 | "favour" | Joseph found favor with Potiphar |
| Exodus 33:13 | "grace" | Moses requests to find grace in God's sight |
| Proverbs 3:34 | "grace" | God gives grace to the lowly |
Related Words:
The Noah Wordplay: The name "Noah" (Noach, נֹחַ) and "grace" (chen, חֵן) are near-anagrams in Hebrew:
This reversal is intentional—Noah's very name encapsulates his relationship to divine grace.
Greek (LXX): charis (χάρις) Pronunciation: KHAH-rees
The Septuagint translates Hebrew chen with Greek charis, the word that becomes foundational for New Testament theology of grace.
New Testament Usage:
Latin: gratia Pronunciation: GRAH-tee-ah
Jerome's Vulgate translates both Hebrew chen and Greek charis as Latin gratia—the root of English "grace."
Related English Derivatives:
Etymology Online: grace
Development:
Semantic Development:
> GRACE, n. [L. gratia] > > 1. Favor; good will; kindness; disposition to oblige another. > > 2. Appropriately, the free unmerited love and favor of God, the spring and source of all the benefits men receive from him. > > 3. Favorable influence of God; divine influence or the influence of the spirit, in renewing the heart and restraining from sin. > > 4. The application of Christ's righteousness to the sinner. > > 5. A state of reconciliation to God.
First Occurrence Principle: Genesis 6:8 is the first use of "grace" in Scripture. This is theologically significant:
Book of Mormon Teaching: 2 Nephi 25:23: "We know that it is by grace that we are saved, after all we can do."
The relationship between grace and works mirrors Noah's story: God's grace enabled Noah's obedience, which in turn qualified him for deliverance.
Hebrew: tevah (תֵּבָה) Pronunciation: tay-VAH
Etymology: Possibly from Egyptian db't ("chest, coffin") or related Semitic roots meaning "box, container."
Key Occurrences
This word appears in only two contexts in the Hebrew Bible:
| Reference | Object | Context |
|---|---|---|
| Genesis 6:14–9:18 | Noah's Ark | The vessel that preserved life through the Flood |
| Exodus 2:3, 5 | Moses's basket | The vessel that preserved Moses through the Nile |
Important Distinction: Tevah is NOT the same word as the "Ark of the Covenant":
However, in Mishnaic Hebrew (post-biblical), tevah became the standard term for the Ark of the Covenant, strengthening the temple connection.
Greek (LXX): kibotos (κιβωτός) Pronunciation: kee-bo-TOSS
The Septuagint uses kibotos for BOTH:
This unified translation strengthens the temple symbolism—both "arks" are vessels of divine presence and salvation.
New Testament Usage:
Latin: arca Pronunciation: AR-kah
Jerome uses arca for both Noah's Ark and the Ark of the Covenant. This is the source of English "ark."
Related English Derivatives:
Etymology Online: ark
Development:
> ARK, n. > > 1. A small close vessel, chest or coffer, such as that which was the repository of the tables of the covenant among the Jews. > > 2. The large floating vessel in which Noah and his family were preserved during the deluge. > > 3. A depository; a place of safety.
The use of tevah connects Noah's Ark and Moses's basket as vessels of salvation:
The Ark's temple design (three levels, specific dimensions) reinforces the theological message: salvation comes through entering God's sacred space.
Source: Jeffrey M. Bradshaw, "Was Noah's Ark Designed as a Floating Temple?" (Interpreter Foundation, Essay #76)
Hebrew: berith (בְּרִית) Pronunciation: beh-REET
Etymology: Uncertain; possibly from:
Common Phrase: karath berith (כָּרַת בְּרִית) — "to cut a covenant"
Covenant Types in Scripture
| Type | Description | Example |
|---|---|---|
| Royal Grant | Unconditional; sovereign bestows favor | Noahic, Abrahamic (land) |
| Suzerain-Vassal | Conditional; obligations on inferior party | Mosaic |
| Parity | Between equals; mutual obligations | David-Jonathan |
The Noahic covenant is a Royal Grant—God binds Himself unconditionally.
Greek (LXX): diathēkē (διαθήκη) Pronunciation: dee-ah-THAY-kay
Interestingly, diathēkē in secular Greek meant "will, testament" (a one-sided disposition of property). The LXX translators chose this word to emphasize that biblical covenants originate from God's sovereign decision.
New Testament Usage:
Latin: testamentum or foedus Pronunciation: tes-tah-MEN-tum, FOY-dus
Jerome used both terms:
Etymology Online: covenant
Development:
A covenant is literally a "coming together"—a meeting of parties in agreement.
> COVENANT, n. > > 1. A mutual consent or agreement of two or more persons, to do or to forbear some act or thing; a contract; stipulation. > > 2. In theology, the covenant of works, is that implied in the commands, prohibitions, and promises of God; the promise of God to man, that man's perfect obedience should entitle him to happiness. This covenant being broken by the fall of Adam, God in his infinite mercy established the covenant of grace, in which God freely offers to sinners redemption by Jesus Christ.
Genesis 9 presents the first explicitly named covenant in Scripture:
Unique Features:
The word berith appears 7 times in Genesis 9:8–17—the number of completion.
Hebrew: zakar (זָכַר) Pronunciation: zah-KHAR
Semantic Range:
Key Occurrences
| Reference | Context |
|---|---|
| Genesis 8:1 | "God remembered Noah" |
| Genesis 9:15–16 | "I will remember my covenant" |
| Exodus 2:24 | "God remembered his covenant with Abraham" |
| Psalm 105:8 | "He hath remembered his covenant for ever" |
Covenantal Significance: When God "remembers," it doesn't mean He had forgotten. Rather, zakar implies faithful action on behalf of covenant partners:
The opposite of zakar is not "forget" (shakach, שָׁכַח) but "ignore" or "fail to act."
Greek (LXX): mimnēskomai (μιμνῄσκομαι) Pronunciation: mim-NACE-ko-my
Also translated with μνημονεύω (mnēmoneuō) — "to call to mind, mention."
New Testament Usage:
Latin: recordor Pronunciation: reh-KOR-dor
From re- ("again") + cor ("heart") — literally "to bring back to the heart."
Etymology Online: remember
Development:
> REMEMBER, v.t. > > 1. To have in the mind an idea which had been in the mind before, and which recurs to the mind without effort. > > 2. To retain in the mind with effort; to keep from forgetting. > > 3. To think of and consider; to mention; to recollect and keep in view. > > 4. To mention; to recite. > > 5. To meditate. > > 6. To bear in mind with favor, or to reward. > > 7. To preserve from forgetting; to put in mind. "Remember me to your friends."
God's "remembering" is a central covenantal concept:
The sacrament prayers echo this: "that they may always remember him" (Moroni 4:3)—inviting us to "remember" as God remembers: with faithful action.
Hebrew: balal (בָּלַל) Pronunciation: bah-LAHL
Semantic Range:
Key Occurrences
| Reference | Translation | Context |
|---|---|---|
| Genesis 11:7, 9 | "confound" | The Tower of Babel |
| Leviticus 2:4 | "mingled" | Oil mixed with flour offering |
| Isaiah 64:6 | "fade" (as a leaf mixed with wind) | Metaphor for decay |
The Babel Wordplay: The name "Babel" (bavel, בָּבֶל) sounds like balal:
The inspired author subverts the Babylonians' proud name into a reminder of divine judgment.
Greek (LXX): syncheo (συγχέω) Pronunciation: soon-KHEH-o
Meaning: "to pour together, commingle; to confuse, throw into disorder"
New Testament Usage:
Pentecost is a reversal of Babel—confusion becomes understanding.
Latin: confundo Pronunciation: kon-FOON-do
From com- ("together") + fundo ("to pour") — literally "to pour together."
This is the source of English "confound" and "confuse."
Etymology Online: confound
Development:
The English word has shifted from "mix" to "perplex" over time.
> CONFOUND, v.t. > > 1. To mingle and blend different things, so that their forms or natures cannot be distinguished; to mix. > > 2. To throw into disorder. > > 3. To perplex; to disturb the apprehension by indistinctness of ideas or words. > > 4. To abash; to throw the mind into disorder; to cast down; to make ashamed. > > 5. To destroy; to overthrow.
The Nature of Babel's Confusion: Hugh Nibley argued that the "confounding" of languages was connected to the mingling of peoples—covenant people mixing with unbelievers:
> "In the book of Ether the confounding of people is not to be separated from the confounding of their languages; they are, and have always been, one and the same process." (Lehi in the Desert, p. 178)
This connects to Moses 8's description of the "sons of God" intermarrying with the "daughters of men"—the same pattern of confusion/mingling that preceded both the Flood and Babel.
The Jaredite Preservation: Ether 1:34–35: "Cry unto the Lord, that he will not confound us that we may not understand our words... And it came to pass that the Lord did have compassion upon Jared; therefore he did not confound the language of Jared."
The Jaredites were preserved from the confounding because they remained separate from the mingling.
| Transliteration | Hebrew | Meaning | Key Verse | Theological Theme |
|---|---|---|---|---|
| Noach | נֹחַ | Noah/Rest | Genesis 5:29 | Rest and comfort from the curse |
| chen | חֵן | Grace | Genesis 6:8 | Divine favor enables righteousness |
| tevah | תֵּבָה | Ark | Genesis 6:14 | Vessel of salvation; temple symbolism |
| berith | בְּרִית | Covenant | Genesis 9:9 | Divine commitment; unconditional promise |
| zakar | זָכַר | Remember | Genesis 8:1 | Faithful covenantal action |
| balal | בָּלַל | Confound | Genesis 11:7 | Divine judgment on human pride; mixing |
| *Week 07 Study Guide | CFM Corner | OT 2026* |
|---|
File Status: Complete Last Updated: January 20, 2026 Next File: 05_Teaching_Applications.md
Sections in This File:
The story of Noah and the Flood is one of the most familiar in all scripture—so familiar that it risks becoming a mere children's story. These teaching applications are designed to help learners of all ages discover the profound theological depth of this narrative: the first biblical mention of grace, the Ark as a floating temple, the Noahic covenant's universal scope, and the Tower of Babel as a counterfeit temple. The goal is to move from "I know this story" to "I never saw it that way before."
Application: Genesis 6:8 is the first occurrence of "grace" (chen) in the Bible. Before the Flood narrative even begins, we learn that Noah "found grace in the eyes of the Lord."
Personal Reflection:
Scripture Chain: Genesis 6:8 → Ephesians 2:8 → 2 Nephi 10:24 → Moroni 10:32
Application: Genesis 8:1 says "God remembered Noah." In Hebrew, zakar doesn't mean God had forgotten—it means He acted faithfully on Noah's behalf.
Personal Reflection:
Theme: Obedience to Revelation
Materials: Building blocks, cardboard boxes, or craft supplies
Activity:
Discussion:
Theme: God Keeps His Promises
Materials: Prism, flashlight, or rainbow craft supplies
Activity:
Discussion:
Song: "When I Am Baptized" (Children's Songbook, 103)—the rainbow imagery connects!
Theme: True vs. Counterfeit Worship
Materials: Building blocks in two sets
Activity:
Discussion:
Opening Question: "What shape do you picture Noah's Ark?"
Most people envision a boat shape (pointed bow, rounded hull). But Genesis describes a rectangular box—more like a building than a boat.
Teaching Approach:
Discussion Questions:
Opening Question: "Where is the first mention of grace in the Bible?"
Teaching Approach:
Discussion Questions:
Teaching Approach:
Discussion Questions:
Context: Genesis 6:1–4 is one of the most debated passages in the Bible. Who are the "sons of God" who married "daughters of men"?
Teaching Approach:
> "Noah and his sons hearkened unto the Lord... and they were called the sons of God."
Application:
Teaching Approach:
| True Temple | Tower of Babel |
|---|---|
| God reveals the design | Humans design without revelation |
| God gives names | Builders seek to "make a name" |
| Unity through covenant | Unity through rebellion |
| Ascent by divine invitation | Ascent by human ambition |
Discussion:
Moses 8 and the Flood narrative contain details that Joseph Smith couldn't have known but that have since been confirmed by scholarship.
Key Examples to Share with Students:
| Detail | Ancient Parallel | Discovery/Analysis |
|---|---|---|
| Ark as three-level temple | Tabernacle's three divisions | 20th century scholarship |
| Tsohar (shining stone for light) | Jewish midrashic tradition | Hebrew texts unavailable 1830 |
| "Sons of God" = Sethites | Ephrem the Syrian; Islamic sources | Obscure in 1830s |
| Ark's dimensions match Tabernacle | Precise mathematical analysis | Modern architectural studies |
| Noah "in a vision, not drunk" | Genesis Apocryphon (Dead Sea Scrolls) | Discovered 1947 |
Discussion Questions:
Teaching Tip: Present these as evidence, not proof. The cumulative weight of multiple parallels is significant, but faith always requires a leap.
Sources: Jeffrey M. Bradshaw, Book of Moses Essays #75–#77 (Interpreter Foundation)
Theme: The Savior compared the last days to Noah's time (Matthew 24:37–39).
Discussion Approach:
Questions:
Theme: Noah saved his entire family—salvation was communal.
Discussion Approach:
Questions:
Theme: God Cares for All Creatures
Activity:
Song: "The Wise Man and the Foolish Man" (Children's Songbook, 281)—connect to building on rock vs. sand, like Noah building on God's instructions.
Theme: God Keeps His Promises
Craft: Make a rainbow with colored paper strips or paint.
Discussion (simplified):
Theme: Following God's Plan
Activity:
Discussion:
Teaching Approach:
Discussion:
Teaching Approach:
Scripture Chain: Genesis 6:8 → Ephesians 2:8 → 2 Nephi 25:23 → Moroni 10:32
| Theme | Moses/Genesis | Other Scriptures |
|---|---|---|
| Grace | Genesis 6:8 | Ephesians 2:8, 2 Nephi 25:23, Moroni 10:32 |
| Ark as temple | Genesis 6:14–16 | Exodus 25:10–22, Ether 2:16–25 |
| Flood and baptism | Genesis 7–8 | 1 Peter 3:20–21, Moses 6:59–60 |
| Rainbow covenant | Genesis 9:8–17 | Isaiah 54:9–10, Revelation 4:3 |
| Sons of God | Moses 8:13–15 | 1 John 3:1–2, D&C 76:58 |
| Tower of Babel | Genesis 11:1–9 | Ether 1:33–43, 1 Nephi 8:26–27 |
| *Week 07 Study Guide | CFM Corner | OT 2026* |
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File Status: Complete Last Updated: January 20, 2026 Next File: 06_Study_Questions.md
Sections in This File:
This document provides 187 questions for studying Genesis 6–11 and Moses 8, organized by category and difficulty. Use these questions for personal study, family discussions, Sunday School lessons, or seminary/institute classes.
| Category | Questions | Focus |
|---|---|---|
| Understanding the Text | 60 | Comprehension, context, vocabulary |
| Personal Application | 30 | How the passage applies to daily life |
| Doctrinal Understanding | 30 | Theological concepts and connections |
| Modern Relevance | 30 | Contemporary applications |
| Synthesis | 20 | Connecting ideas across passages |
| Discussion | 10 | Open-ended group conversation starters |
| Bonus: Evidence of Antiquity | 7 | Ancient parallels to Genesis/Moses |
The following questions explore ancient parallels to Genesis/Moses that Joseph Smith couldn't have known. These parallels strengthen the case for the ancient origins and inspired restoration of these texts.
Sources: Jeffrey M. Bradshaw, Book of Moses Essays #75–#77 (Interpreter Foundation); Hugh W. Nibley, Enoch the Prophet
For each question, consider recording:
| *Week 07 Study Guide | CFM Corner | OT 2026* |
|---|
File Status: Complete Last Updated: January 20, 2026 Total Questions: 187 (including 7 Evidence of Antiquity bonus questions)