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:

• Three-deck structure: The Ark's three floors correspond to the Tabernacle's three divisions (courtyard, holy place, most holy place) and the threefold layout of Eden
• Identical height: Each deck of the Ark was exactly the same height as the Tabernacle (10 cubits)
• Same Hebrew term: The word tevah (תֵּבָה) for Noah's Ark later became the standard word for the Ark of the Covenant in Mishnaic Hebrew
• Same Greek term: The Septuagint uses kibotos (κιβωτός) for both Noah's Ark and the Ark of the Covenant
• Matching ratios: The width-to-height ratio of both arks is 3:5

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:

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:

• His birth fulfilled God's covenant with Enoch (Moses 7:52)
• He was ordained to the priesthood at age ten (D&C 107:52)
• He preached the gospel and announced Christ's coming (Moses 8:16, 19, 23–24)
• He conferred priesthood on his posterity (D&C 84:14–15)
• He visited Joseph Smith as the angel Gabriel (D&C 128:21)
• He will return at the Second Coming (D&C 27:5–7)

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:

• Name: Babel builders seek to "make us a name" (v. 4); God gives names to the faithful (Abram → Abraham)
• Unity: Babel's unity is in rebellion; Zion's unity is in righteousness
• Direction: Babel reaches up to heaven by human effort; temple worship involves God coming down to His people
• Result: Babel leads to scattering; temple covenant leads to gathering

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.

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.

• Author: Moses, restored through Joseph Smith
• Source Date: Original to Moses (~1446 BC); restored December 1830
• Original Audience: Israel; through restoration, the whole Church
• Setting: Continuation of Moses's prophetic vision
• Purpose: To reveal the gospel context of Noah's ministry
• Key Themes: "Sons of God" and "daughters of men," gospel preaching, covenant succession
• Literary Genre: Prophetic narrative

• Author: Traditionally Moses; compiled from earlier sources
• Source Date: Written form ~15th–5th century BC
• Original Audience: Ancient Israel
• Setting: Primeval and early post-Flood history
• Purpose: To establish covenant origins and the need for Abraham's call
• Key Themes: Judgment and mercy, covenant renewal, dispersion of nations
• Literary Genre: Narrative, genealogy, etiological account

• Ether 1:33–43: The Jaredites depart from Babel when languages are confounded
• Ether 6:1–12: Jaredite barges echo Noah's Ark—sealed vessels crossing deep waters with shining stones for light
• 1 Nephi 8:26–27: The "great and spacious building" parallels Babel—pride, worldly wisdom, no foundation

• D&C 27:5–7: Noah (Gabriel) will return at the Second Coming
• D&C 84:14–15: Priesthood descended through Noah
• D&C 107:52: Noah ordained at age ten
• D&C 128:21: Noah visited Joseph Smith as Gabriel

• Moses 7:42–52: Prophecy of the Flood and covenant with Enoch regarding Noah
• Moses 8:1–30: Full context of Noah's ministry and the wickedness that preceded the Flood

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:

Gilgamesh Epic (Tablet XI - The Flood):

• British Museum: The Flood Tablet (K.3375) — The actual cuneiform tablet discovered at Nineveh
• Livius: Gilgamesh Flood Translation — Full scholarly translation with notes
• Sacred Texts: Epic of Gilgamesh, Tablet XI — R. Campbell Thompson translation
• ETANA: Flood Story in Gilgamesh — Electronic Tools and Ancient Near East Archives

Atrahasis Epic:

• Bible Odyssey (SBL): Atrahasis — Society of Biblical Literature scholarly overview
• Livius: Atrahasis Translation — B.R. Foster translation adapted
• World History Encyclopedia: Atrahasis Epic — Accessible scholarly article

Sumerian Flood Story (Ziusudra / Eridu Genesis):

• ETCSL Oxford: The Flood Story — Electronic Text Corpus of Sumerian Literature (scholarly standard)
• Livius: Sumerian Flood Version — Overview with context
• Livius: Eridu Genesis Translation — Full translation

Podcast Resources:

• The Ancient Tradition: Audio Writ - "The Ark Tablet" — Episode covering the Atrahasis flood narrative and the circular boat tablet discovered by Dr. Irving Finkel
• The Ancient Tradition: "The Enuma Elish" — Episodes on Babylonian creation myths (Tablets I-VII)
• The Ancient Tradition: "The Kesh Temple Hymn" — Ancient Sumerian temple traditions

General ANE Collections:

• Internet Archive: Ancient Near Eastern Texts (ANET) — Pritchard's classic scholarly collection
• JSTOR: ANET with Supplement — Academic access

Scholars have long noted both similarities and significant differences between these accounts and Genesis:

Similarities:

• Divine warning to one righteous man
• Construction of a large vessel
• Preservation of animals
• Flood covers all land
• Vessel rests on a mountain
• Birds sent to test conditions (raven and dove)
• Sacrifice offered after disembarkation
• Divine promise/blessing follows

Significant Differences:

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:

• The threefold divisions of the Tabernacle (courtyard, holy place, most holy place)
• The threefold layout of the Garden of Eden (world, garden, tree/presence)
• Ancient cosmic geography (underworld, earth, heavens)

Dimensional Correspondence:

• Each deck of Noah's Ark was exactly the same height as the Tabernacle (10 cubits)
• Each deck was three times the area of the Tabernacle court
• The width-to-height ratio of both Noah's Ark and the Ark of the Covenant is 3:5

Linguistic Connections:

• The Hebrew term tevah (תֵּבָה) for Noah's Ark later became the standard word for the Ark of the Covenant in Mishnaic Hebrew
• The Septuagint uses the same Greek term, kibotos (κιβωτός), for both Noah's Ark and the Ark of the Covenant
• The word tevah appears in only one other place in the Bible—for the basket holding baby Moses (Exodus 2:3)

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):

• The term appears only here in the Bible
• Likely cypress—known for fragrance, longevity, and resistance to rot
• Cypress was used to make temple doors—"gateways to Paradise"
• Ancient mythology connects cypress with Eden-like settings

*Pitch (כֹּפֶר, kopher):*

• The Hebrew creates wordplay: gopher wood covered with kopher (pitch)
• Kopher is related to kippur ("atonement") and kapporeth ("mercy seat")
• The smearing/covering motion echoes priestly atonement rituals
• Just as pitch sealed the Ark against judgment waters, the mercy seat mediates between sinful humanity and divine holiness

Reeds:

• An alternate reading of the Hebrew for "rooms" (qinnim) suggests "woven-of-reeds"
• In Mesopotamian flood stories, the flood hero receives divine warning in a "reed-hut temple"
• The god Enki instructs Ziusudra to tear down the reed-hut temple and use its materials for the boat—connecting temple and vessel

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)

Details Unknown to Joseph Smith:

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.

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:

1. Genesis Apocryphon (Dead Sea Scrolls): Immediately after describing a ritual where Noah and his family drank wine, the text reports a divine dream vision revealing the fate of Noah's posterity.
2. The "Tent" Question: The Hebrew text says Noah was in "her tent"—using a feminine possessive. The Zohar interprets this as "the tent of Shekhinah," the divine presence. Noah was in a sacred tent of meeting, not merely his personal dwelling.
3. Ritual Context: The book of Jubilees specifies that Noah "guarded" the wine until a festival, then "made a feast with rejoicing. And he made a burnt offering to the Lord." Wine in this context was sacramental, not recreational.
4. Visionary Parallels: Noah's fitness to enter God's presence is explored by scholar Michael Morales: "As the priestly figure able to ascend the mountain of Yahweh..., Noah stands as a new Adam, the primordial man who dwells in the divine Presence."

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:

• Fallen Angel Theory: 1 Enoch, Book of Giants, and early Jewish/Christian traditions identified the "sons of God" as rebellious angels (Watchers) who descended to mate with human women, producing giants (Nephilim).
• Sethite Theory: Some Church Fathers (e.g., Ephrem the Syrian) saw the "sons of God" as righteous Sethites who intermarried with Cainite women.
• Royalty Theory: Mesopotamian parallels suggest these were divine-kings or semi-divine rulers.

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:

• Etemenanki ("Foundation of Heaven and Earth"): A massive ziggurat in Babylon, rebuilt multiple times, possibly the biblical Tower
• Construction: Made of sun-dried mud bricks with bitumen mortar—matching Genesis 11:3
• Purpose: A cosmic mountain where gods descended to receive worship
• Height: Nebuchadnezzar's inscription describes towers reaching "to heaven"

Archaeological & Historical:

• Livius: Etemenanki (the "Tower of Babel") — Scholarly article with archaeological details and inscriptions
• Cambridge Core: The Tower of Babylon Stele — Academic journal article on Nebuchadnezzar's stele showing the ziggurat
• Bible Archaeology: Tower of Babel Evidence — Associates for Biblical Research

Podcast Resources:

• Accordance Bible: The Ziggurat of Babylon (Lighting the Lamp #118) — Dr. J discusses the Tower of Babel in its Ancient Near Eastern context

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:

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:

• Rabbi Yochanan: "In his generations, but not in other generations" (he was only righteous by comparison to a wicked age)
• Resh Lakish: "In his generations—how much more so in other generations!" (if he remained righteous despite his environment, he would have been even greater in a better age)

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:

• The raven, an unclean bird, represents judgment
• The dove, a clean bird, represents peace/rest (hence the olive branch)
• The dove's three journeys parallel the three divisions of the Tabernacle

Rabbinic sources debate what Ham actually did:

• Literal reading: He saw his father's nakedness
• Midrashic reading: He castrated his father (preventing more children)
• Zoharic reading: He violated the sacred boundary of the divine tent

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:

• Noah as "preacher of righteousness" (Moses 8; 2 Peter 2:5)
• The Flood as type of baptism (1 Peter 3:20–21)
• The rainbow as covenant sign still in effect
• Preparation for Christ's Second Coming ("as in the days of Noah")

Genesis 6:8

> "But Noah found grace in the eyes of the Lord."

Moses 8:27

> "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:

• Before (Genesis 6:1–7): The escalating wickedness of humanity leading to God's grief
• The Pivot (6:8): "But Noah..."
• After (6:9ff): The introduction of the Flood solution

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"

• Strong's H2580
• Root: חָנַן (chanan) — "to be gracious, show favor"
• This is the first occurrence of "grace" in the Bible
• Chen conveys unmerited favor from a superior to an inferior
• Related to: חַנּוּן (channun, "gracious") — an attribute of God (Exodus 34:6)

Wordplay: The name "Noah" (נֹחַ, Noach) and "grace" (חֵן, chen) are near-anagrams in Hebrew:

• נֹחַ = Nun-Chet (N-CH)
• חֵן = Chet-Nun (CH-N)

This wordplay suggests Noah's very name encapsulates his relationship to divine grace.

מָצָא (matsa) — "Found"

• Strong's H4672
• To find, discover, encounter
• Implies seeking and discovering—Noah did not stumble upon grace; he found it through seeking God

בְּעֵינֵי יְהוָה (be'eynei Yahweh) — "In the Eyes of the Lord"

• Eyes in Hebrew symbolize perception, attention, and favor
• To find grace "in the eyes of" someone means to gain their approval and attention
• This phrase appears 36 times in the Hebrew Bible

Grace Before Law: Genesis 6:8 establishes that grace precedes and enables human righteousness. This is significant:

• Grace appears in scripture before the Mosaic law
• Noah's righteousness did not earn grace; grace enabled righteousness
• The pattern: God extends favor → Human responds in obedience

Moses 8:27 Expansion: The Book of Moses adds context to Genesis 6:8:

• Noah was "just" (tsaddiq) — righteous, in right standing
• Noah was "perfect" (tamim) — complete, whole, blameless (not sinless)
• Noah "walked with God" — the same phrase used of Enoch (Genesis 5:24)
• His three sons shared this walk

Theological Implications:

1. Grace is foundational — It appears first in the story of salvation, not law
2. Grace and works cooperate — Noah found grace AND was just/perfect
3. Grace enables obedience — Divine favor preceded and enabled Noah's response
4. Grace is covenantal — It extends to Noah's family

1. What does it mean that "grace" appears in the Bible before "law"? How does this shape our understanding of God's character?
2. The Hebrew wordplay connects Noah's name to grace. In what ways has your own name or identity been shaped by God's grace?
3. Moses 8:27 says Noah "walked with God" like Enoch. What does it look like to "walk with God" in the 21st century?

Genesis 6:14–16

> "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:

1. The Tabernacle of Moses (Exodus 25–27)
2. The Temple of Solomon (1 Kings 6)

The description follows an organized pattern:

• Materials (v. 14a): gopher wood
• Internal structure (v. 14b): rooms/compartments
• Waterproofing (v. 14c): pitch within and without
• Dimensions (v. 15): 300 × 50 × 30 cubits
• Light source (v. 16a): tsohar/window
• Access (v. 16b): door in the side
• Levels (v. 16c): three stories

תֵּבָה (tevah) — "Ark"

• Strong's H8392
• Appears only here and in Exodus 2:3, 5 (Moses's basket)
• NOT the same word as the Ark of the Covenant (aron)
• In Mishnaic Hebrew, tevah became the standard term for the Ark of the Covenant
• The Septuagint uses kibotos (κιβωτός) for both Noah's Ark and the Ark of the Covenant

גֹּפֶר (gopher) — "Gopher Wood"

• Strong's H1613
• Appears only here in the Bible
• Likely cypress—known for fragrance, longevity, rot resistance
• Creates wordplay with kopher (pitch) in the same verse

כֹּפֶר (kopher) — "Pitch"

• Strong's H3724
• Related to כָּפַר (kaphar) — "to cover, atone"
• Same root as כִּפֻּרִים (kippur) — "atonement" (as in Yom Kippur)
• Same root as כַּפֹּרֶת (kapporeth) — "mercy seat" over the Ark of the Covenant
• The pitch "covers" the Ark just as the mercy seat "covers" the sins of Israel

צֹהַר (tsohar) — "Window" or "Light"

• Strong's H6672
• Meaning uncertain—possibly window, roof, or light source
• Related to צָהַר (tsahar) — "to shine, press oil"
• Jewish tradition interprets as a shining stone (see Evidence of Antiquity below)

Three-Level Structure: The Ark's three decks correspond to sacred tripartite divisions:

Dimensional Correspondences:

• Each deck was 10 cubits high = same height as the Tabernacle
• Each deck was 3× the area of the Tabernacle court
• Width-to-height ratio (50:30 = 5:3) matches the Ark of the Covenant

The Door: The single door "in the side" prefigures:

• The single entrance to the Tabernacle
• Christ as "the door" (John 10:9)
• The wound in Christ's side (John 19:34)

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:

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)

1. Why might God have designed the Ark to resemble the later Tabernacle? What does this suggest about God's purposes in the Flood?
2. The pitch (kopher) that sealed the Ark comes from the same Hebrew root as atonement (kippur). How does this wordplay deepen your understanding of salvation?
3. If the Ark was a floating temple, what does that suggest about God's presence during the Flood? How does this compare with God's promise to never leave or forsake His people?

Genesis 9:8–17

> "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:

1. Preamble (v. 8): "God spake unto Noah"
2. Historical Prologue (implied): The Flood deliverance
3. Stipulations (vv. 1–7, earlier): Be fruitful; don't eat blood; capital punishment for murder
4. Covenant Promise (vv. 9–11): No more flood to destroy all flesh
5. Sign/Witness (vv. 12–17): The rainbow

Keyword Repetition: The word "covenant" (berith) appears 7 times in these 10 verses—the number of completion and divine perfection.

בְּרִית (berith) — "Covenant"

• Strong's H1285
• Root possibly related to "cutting" (karath) — covenants were "cut" through sacrifice
• First covenant explicitly named in scripture (though covenant concepts appear earlier)
• Type: Unconditional/promissory covenant (God commits Himself regardless of human response)

קֶשֶׁת (qesheth) — "Bow"

• Strong's H7198
• Primary meaning: warrior's bow (weapon)
• The same word is used for a hunting/war bow
• God "hangs up" His war bow in the sky—a sign of peace
• The bow points upward toward heaven, not downward toward earth

זָכַר (zakar) — "Remember"

• Strong's H2142
• Not simply mental recall but covenantal action
• When God "remembers," He acts faithfully on behalf of covenant partners
• Same word used in Genesis 8:1: "God remembered Noah"

אוֹת (oth) — "Token/Sign"

• Strong's H226
• A visible reminder of covenant commitment
• Other covenant signs: circumcision (Genesis 17:11), Sabbath (Exodus 31:13)

Scope of the Covenant: This is the broadest covenant in scripture:

• Includes Noah, his sons, and all descendants (all humanity)
• Includes "every living creature"—animals, birds, "every beast of the earth"
• Extends to "perpetual generations"
• Applies to "all flesh that is upon the earth"

The Rainbow as Divine Disarmament: The Hebrew qesheth is the warrior's bow. By placing His bow in the sky, God symbolically:

• Hangs up His weapon of judgment
• Points the bow away from earth (toward heaven)
• Declares peace with creation

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:

• God binds Himself without requiring human conditions
• The promise stands regardless of human faithfulness
• Earth will never again be destroyed by flood—period

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.

The JST Connection: The Rainbow and Enoch's Covenant (JST Genesis 9:21–22)

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:

• Covenant continuity: The rainbow connects Noah backward to Enoch and forward to the millennial gathering
• Heavenly-earthly reunion: The bow's arch symbolizes both perspectives—God looking down and His people looking upward
• Zion's return: Every rainbow anticipates the day when Enoch's city descends to meet terrestrial Zion

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)

Enoch's Throne Vision (Moses 7; 1 Enoch 14)

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.

Throne Theophanies in the Book of Mormon (1 Nephi 1:8–10; Alma 36:22)

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.

Ezekiel's Throne Theophany (Ezekiel 1:28)

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.

The Heavenly Throne Room (Revelation 4:3)

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:

• Covenant continuity: The Noahic promise still frames the heavenly reality
• Judgment tempered by mercy: Even in Revelation's judgment scenes, the rainbow testifies to God's covenant faithfulness
• Creation restored: Green is the color of life and renewal—the new creation inaugurated

The High Priest's Breastplate: A Frozen Rainbow

The High Priest's breastplate (Exodus 28:15–21) contained twelve precious stones representing the twelve tribes of Israel:

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.

The Stones of Fire and the Covering Cherub (Ezekiel 28:13–14)

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 New Jerusalem's Foundations (Revelation 21:19–20)

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.

The Mighty Angel with the Rainbow (Revelation 10:1)

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 on the Rainbow and the Second Coming

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.

Synthesis: The Rainbow's Scriptural Journey

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.

1. The rainbow is a war bow hung up in peace. How does this image change your understanding of God's character after the Flood?
2. When God says He will "remember" His covenant, He means He will act faithfully. What covenants has God made with you, and how has He "remembered" them?
3. The Noahic covenant extends to all creatures. What does this suggest about God's care for the natural world?
4. The rainbow appears around God's throne in Ezekiel and Revelation. What does it mean that the covenant sign given to Noah frames the very presence of God?
5. Joseph Smith taught that the rainbow's withdrawal would signal the nearness of the Second Coming. How does this teaching affect how you view a rainbow today?

Moses 8:13–15

> "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."

Genesis 6:1–4

> "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:

• Who are the "sons of God"? (Angels? Sethites? Divine kings?)
• Who are the "daughters of men"? (All women? Cainites?)
• What is the sin described?
• Who are the "giants" (nephilim)?

Moses 8:13–15 Clarification:

• "Sons of God" = Noah and his sons who "hearkened unto the Lord"
• "Sons of men" = those outside the covenant
• The sin = intermarriage that led to apostasy
• The daughters "sold themselves" — spiritual prostitution

בְּנֵי הָאֱלֹהִים (bene ha'elohim) — "Sons of God"

• Strong's H1121 + H430
• Literally: "sons of the gods" or "divine beings"
• In Job 1:6; 2:1; 38:7 — refers to heavenly beings/angels
• In Psalm 82:6 — "Ye are gods; and all of you are children of the most High"
• Moses 8 interprets as covenant people who follow God

בְּנוֹת הָאָדָם (benoth ha'adam) — "Daughters of Men"

• Literally: "daughters of mankind/Adam"
• Contrast with "sons of God" suggests spiritual distinction, not species difference

נְפִלִים (nephilim) — "Giants"

• Strong's H5303
• Root possibly נָפַל (naphal) — "to fall" (hence "fallen ones")
• Or from root meaning "wonder" or "mighty"
• Often translated "giants" but could mean "tyrants" or "fallen warriors"

Fallen Angel Theory:

• 1 Enoch (Book of Watchers) describes angels who descended to mate with women
• Book of Giants (Qumran) expands this tradition
• Some early Church Fathers accepted this view
• This interpretation was popular in Second Temple Judaism

Sethite Theory:

• "Sons of God" = righteous Sethites (line of Seth)
• "Daughters of men" = worldly Cainites (line of Cain)
• The sin = intermarriage leading to apostasy
• Ephrem the Syrian (4th century) promoted this view

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)

1. The Book of Moses clarifies that "sons of God" refers to covenant-keepers, not angels. How does this interpretation affect your understanding of the pre-Flood wickedness?
2. The sin described is intermarriage that led to apostasy. How do modern prophets apply this principle to temple marriage and marrying within the faith?
3. Why might later traditions have preferred the "fallen angel" interpretation? What theological problems does the Sethite view solve?

Genesis 11:1–9

> "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"

• Strong's H894
• Akkadian meaning: bab-ili = "gate of god(s)"
• Hebrew wordplay: sounds like balal (בָּלַל) = "to confuse/mix"
• The Babylonians claimed their city was "the gate of heaven"
• The Hebrew author subverts this: Babel = confusion

שָׁמַיִם (shamayim) — "Heaven"

• Strong's H8064
• "A tower whose top may reach unto heaven"
• This phrase echoes Deuteronomy 1:28: "cities great and fenced up to heaven"
• Ancient hyberbole for very tall structures, not literal heaven-reaching

נַעֲשֶׂה־לָּנוּ שֵׁם (na'aseh-lanu shem) — "Let us make us a name"

• Contrast with Abraham, to whom God says: "I will make thy name great" (Genesis 12:2)
• The builders seize what God reserves the right to give
• Throughout scripture, God names/renames the faithful (Abram→Abraham, Jacob→Israel)

בָּלַל (balal) — "Confound"

• Strong's H1101
• "To mix, mingle, confuse"
• Latin confundere = "pour together"
• Not just linguistic confusion but the mixing/mingling of peoples

Mesopotamian Ziggurats: The Tower of Babel was almost certainly a ziggurat—a stepped temple-tower:

• Base: large square platform
• Design: Stacked rectangular tiers decreasing in size
• Top: A temple or shrine where the god would descend
• Purpose: A cosmic mountain—the meeting point of heaven and earth

Etemenanki ("Foundation of Heaven and Earth"): The famous Babylonian ziggurat may be the Tower of Babel:

• Dedicated to the god Marduk
• Rebuilt multiple times (Nebuchadnezzar II left inscriptions)
• Described as reaching "to heaven"
• Required workers from across the empire

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:

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."

1. The builders sought to "make us a name." How does this contrast with God's promise to Abraham that "I will make thy name great"? What's the difference between seizing and receiving?
2. The Lord "came down" to see the tower. What does this ironic detail reveal about the gap between human ambition and divine reality?
3. Pentecost is often seen as a reversal of Babel. How does the gift of tongues at Pentecost heal what was broken at Babel?

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:*

• To rest, settle, repose
• To be quiet, remain
• To cause to rest, give rest
• To set down, deposit

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:

• Noach (נֹחַ) sounds like nacham (נָחַם)
• Noah would bring both "rest" (from the root of his name) and "comfort" (from Lamech's prophecy)

*Key Occurrences of nuach***

The Noah-Grace Wordplay: As noted in the chen entry below, Noah's name (נֹחַ) and "grace" (חֵן) are near-anagrams:

• Noach (נֹחַ) = Nun-Chet (N-CH)
• Chen (חֵן) = Chet-Nun (CH-N)

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:

• Matthew 24:37–38: "As the days of Noe were..."
• Luke 17:26–27: "As it was in the days of Noe..."
• Hebrews 11:7: "By faith Noah... prepared an ark"
• 1 Peter 3:20: "In the days of Noah... eight souls were saved"
• 2 Peter 2:5: "Saved Noah the eighth person, a preacher of righteousness"

Latin: Noe Pronunciation: NO-eh

Jerome retained the Greek transliteration in the Vulgate.

Etymology Online: Noah

Development:

• From Hebrew Noach via Greek Nōe and Latin Noe
• The English spelling "Noah" adds the final 'h' to represent the Hebrew letter chet (ח)

> 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:

1. The Ark Rested (Genesis 8:4): The verb nuach appears when the ark "rested" on Ararat—Noah's very name enacted.
2. Sabbath Rest: The same root describes God's Sabbath rest (Exodus 20:11), connecting Noah to creation themes.
3. Messianic Rest: Isaiah prophesies that the Spirit will "rest" (nuach) on the Messiah (Isaiah 11:2).

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:

• Grace, favor, acceptance
• Kindness, charm, elegance
• Unmerited favor from a superior to an inferior

Key Occurrences

Related Words:

• channun (חַנּוּן) — "gracious" (attribute of God, Exodus 34:6)
• techinnah (תְּחִנָּה) — "supplication, plea for grace"
• chen al-chen (חֵן עַל־חֵן) — "grace upon grace" (cf. John 1:16)

The Noah Wordplay: The name "Noah" (Noach, נֹחַ) and "grace" (chen, חֵן) are near-anagrams in Hebrew:

• Noach (נֹחַ) = Nun-Chet (N-CH)
• Chen (חֵן) = Chet-Nun (CH-N)

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:

• John 1:14, 16–17: "full of grace and truth... grace for grace... grace and truth came by Jesus Christ"
• Ephesians 2:8: "By grace are ye saved through faith"
• Romans 5:20: "Where sin abounded, grace did much more abound"

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:

• Grace, gracious, graciousness
• Gratitude, grateful, gratify
• Gratis (free, without cost)

Etymology Online: grace

Development:

• c. 1200: From Old French grace — "pardon, divine favor, thanks"
• From Latin gratia — "favor, esteem, regard; pleasing quality, good will, gratitude"
• From gratus — "pleasing, agreeable, acceptable"

Semantic Development:

1. Divine favor, mercy (theological)
2. Virtue coming from God
3. Elegance, beauty of form
4. A short prayer before meals
5. Title of honor ("Your Grace")

> 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:

• Grace appears before the law
• Grace enables Noah's righteousness; it doesn't merely reward it
• The pattern: Divine favor → Human response

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:

Important Distinction: Tevah is NOT the same word as the "Ark of the Covenant":

• Ark of the Covenant = aron (אָרוֹן)

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:

• Noah's Ark (Genesis 6:14)
• The Ark of the Covenant (Exodus 25:10)

This unified translation strengthens the temple symbolism—both "arks" are vessels of divine presence and salvation.

New Testament Usage:

• Hebrews 11:7: Noah "prepared an ark [kiboton] to the saving of his house"
• 1 Peter 3:20: "Eight souls were saved by water" in the ark [kibotos]
• Hebrews 9:4: "The ark [kibotos] of the covenant"

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:

• Ark (container, especially for sacred objects)
• Archive (place for records—originally a chest)

Etymology Online: ark

Development:

• Old English earc, ærc — "chest, coffer, box"
• From Latin arca — "chest, box, place for safe-keeping"
• Applied specifically to Noah's vessel and the Tabernacle's sacred chest

> 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:

• Both are floating containers
• Both preserve a deliverer through dangerous waters
• Both involve divine protection

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:

• bara (בָּרָא) — "to create" (covenant creates relationship)
• barah (בָּרָה) — "to eat" (covenant meals)
• Akkadian birītu — "bond, fetter"

Common Phrase: karath berith (כָּרַת בְּרִית) — "to cut a covenant"

• Covenants were "cut" through animal sacrifice
• The parties walked between severed animal halves
• This ritual appears in Genesis 15:9–18 (Abrahamic covenant)

Covenant Types in Scripture

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:

• Matthew 26:28: "This is my blood of the new testament [diathēkē]"
• Hebrews 8:6: "A better covenant [diathēkē]"
• Hebrews 9:15: "The new testament [diathēkē]"

Latin: testamentum or foedus Pronunciation: tes-tah-MEN-tum, FOY-dus

Jerome used both terms:

• Testamentum — will, testament (hence "Old/New Testament")
• Foedus — treaty, league, agreement

Etymology Online: covenant

Development:

• c. 1300: From Old French covenant — "agreement, pact, promise"
• From Latin convenire — "to come together, agree"
• Com- ("together") + venire ("to come")

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:

1. Universal scope: Includes all humanity and "every living creature"
2. Unconditional: No human stipulations required for God's promise
3. Perpetual: Extends to "perpetual generations"
4. Visible sign: The rainbow (qesheth, קֶשֶׁת)

The word berith appears 7 times in Genesis 9:8–17—the number of completion.

Hebrew: zakar (זָכַר) Pronunciation: zah-KHAR

Semantic Range:

• To remember, recall, call to mind
• To mention, declare
• To act on behalf of (covenantal action)

Key Occurrences

Covenantal Significance: When God "remembers," it doesn't mean He had forgotten. Rather, zakar implies faithful action on behalf of covenant partners:

• Genesis 8:1: "God remembered Noah" — and sent a wind to dry the earth
• Exodus 2:24: "God remembered his covenant" — and initiated the Exodus

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:

• Luke 1:72: "To remember his holy covenant" (Zechariah's prophecy)
• Hebrews 8:12: "Their sins... will I remember no more"

Latin: recordor Pronunciation: reh-KOR-dor

From re- ("again") + cor ("heart") — literally "to bring back to the heart."

Etymology Online: remember

Development:

• c. 1300: From Old French remembrer — "recall to mind"
• From Latin rememorari — "recall to mind"
• Re- ("again") + memorari ("be mindful of")

> 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:

• It assures the covenant community that God will act on their behalf
• It is triggered by covenant signs (rainbow, sacrifice, prayer)
• Human "remembering" (Sabbath, Passover, sacrament) is the response

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:

• To mix, mingle, confuse
• To pour, moisten, anoint (with oil)
• To confound, make indistinct

Key Occurrences

The Babel Wordplay: The name "Babel" (bavel, בָּבֶל) sounds like balal:

• Babylonian etymology: bab-ili = "gate of god(s)" (proud claim)
• Hebrew wordplay: sounds like balal = "confusion" (divine judgment)

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:

• Acts 2:6: The crowd at Pentecost was "confounded" (synechythē) because each heard in their own language
• Acts 19:32: The assembly was "confused" (synkechymene)

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:

• c. 1300: From Old French confondre — "to destroy, overthrow, ruin"
• From Latin confundere — "to pour together, mix, mingle"
• Original sense: to bring to ruin by mixing or mingling

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.

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:

• Consider how grace precedes and enables obedience. Noah didn't earn grace through perfect works; grace enabled his righteous response.
• Journal about a time when you recognized God's grace working in your life before you were ready for it.
• Read 2 Nephi 25:23 and Moroni 10:32 alongside Genesis 6:8. How do these verses illuminate each other?

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:

• When have you felt forgotten by God? How did He eventually "remember" you?
• The sacrament prayers invite us to "always remember him" (Moroni 4:3). How can you "remember" Christ the way God "remembered" Noah—through faithful action?

Theme: Obedience to Revelation

Materials: Building blocks, cardboard boxes, or craft supplies

Activity:

1. Give each family member vague instructions: "Build something to protect a family."
2. Then give specific instructions (dimensions, materials, etc.) mimicking Genesis 6:14–16.
3. Compare the results. Which is better—following our own ideas or God's specific revelation?

Discussion:

• God gave Noah exact instructions for the Ark. What "instructions" has God given our family?
• Noah built for 120 years without seeing rain. What are we building in faith?

Theme: God Keeps His Promises

Materials: Prism, flashlight, or rainbow craft supplies

Activity:

1. Create a rainbow using a prism/water spray or draw one together.
2. Discuss: The Hebrew word for "rainbow" (qesheth) also means "war bow." God hung up His weapon of judgment as a sign of peace.

Discussion:

• What promises has God made to our family? (Baptism, temple sealing, patriarchal blessings)
• How can we "remember" our covenants like God "remembers" His?

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:

1. Build two towers: one representing Babel (reaching up to "make a name"), one representing the temple (designed by God to bring Him down to us).
2. Discuss the difference between climbing to heaven by our efforts vs. receiving heaven's invitation.

Discussion:

• The Babel builders wanted to "make us a name." God promises to "make thy name great" to the faithful. What's the difference?
• How is the temple different from the Tower of Babel?

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:

1. Read Genesis 6:14–16 carefully, noting the three-level structure.
2. Compare with the Tabernacle's three divisions (courtyard, holy place, most holy place).
3. Discuss: The Ark was a floating temple—sacred space preserved through judgment waters.

Discussion Questions:

• If the Ark was a temple, what does that suggest about God's presence during the Flood?
• How does entering the Ark parallel entering the temple today?
• The pitch (kopher) that sealed the Ark comes from the same root as "atonement" (kaphar). What does this teach about salvation?

Opening Question: "Where is the first mention of grace in the Bible?"

Teaching Approach:

1. Read Genesis 6:8: "Noah found grace in the eyes of the Lord."
2. Point out: This is the first use of "grace" in Scripture—before the law, before Sinai.
3. Note the Hebrew wordplay: "Noah" (Noach) and "grace" (chen) are near-anagrams.

Discussion Questions:

• Did Noah earn grace through his righteousness, or did grace enable his righteousness?
• How does this compare with 2 Nephi 25:23?
• What is the relationship between grace and obedience in your own life?

Teaching Approach:

1. Explain that the Hebrew word for "rainbow" (qesheth) also means "war bow."
2. In ancient Near Eastern imagery, storm gods carried bows as weapons.
3. By placing His bow in the sky—pointing away from earth—God symbolically disarms.

Discussion Questions:

• What does it mean that God "hangs up His weapon" after the Flood?
• How does this image of a disarmed God compare with the weeping God in Moses 7?
• The rainbow is visible after storms. How might this parallel our own trials?

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:

1. Present the three main interpretations:

• Fallen angels (Book of Enoch tradition)
• Divine kings/rulers (Mesopotamian parallel)
• Sethites intermarrying with Cainites (Book of Moses)

1. Read Moses 8:13–15:

> "Noah and his sons hearkened unto the Lord... and they were called the sons of God."

1. Discuss: The Book of Moses clarifies that "sons of God" are covenant-keepers, not angels. The sin was intermarriage leading to apostasy.

Application:

• How does this interpretation speak to the importance of temple marriage?
• What does it mean to be "called the sons [and daughters] of God" today?

Teaching Approach:

1. Present the Tower of Babel as a Mesopotamian ziggurat—a temple structure.
2. Compare true temple vs. Babel:

1. Connect to 1 Nephi 8:26–27: The "great and spacious building" also represents pride and worldly wisdom.

Discussion:

• What modern "towers" do people build to reach heaven without God?
• How is the temple different from human attempts at self-salvation?

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:

Discussion Questions:

• What does it mean that Joseph Smith correctly interpreted passages in ways that weren't confirmed until the 20th century?
• How do these parallels strengthen your testimony of the Restoration?

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:

1. Read Moses 8:20–22: Noah preached, but the people "hearkened not."
2. They were "eating and drinking, marrying and giving in marriage"—not evil activities, but activities that distracted from eternal priorities.

Questions:

• What parallels do you see between Noah's day and our day?
• How can we avoid being so caught up in daily life that we miss prophetic warnings?
• Noah built the Ark for 120 years without seeing rain. What are we building in faith without yet seeing the fulfillment?

Theme: Noah saved his entire family—salvation was communal.

Discussion Approach:

1. Genesis 7:1: "Come thou and all thy house into the ark."
2. The Ark preserved eight souls—not one righteous individual, but a covenant family.

Questions:

• How does the covenant path gather families, not just individuals?
• What can we do to bring "all our house" into the spiritual Ark?
• How does the temple sealing ordinance relate to Noah's family preservation?

Theme: God Cares for All Creatures

Activity:

1. Have children bring or draw pictures of animals.
2. Discuss: God saved every kind of animal. What does this teach about His care for creation?
3. Read Genesis 9:10: The covenant includes "every living creature."

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):

• God promised never to flood the whole earth again.
• The rainbow reminds us that God keeps His promises.
• What promises has Heavenly Father made to you? (Baptism, blessing, etc.)

Theme: Following God's Plan

Activity:

1. Give children blocks to build towers.
2. First round: Build however you want (Babel—our way).
3. Second round: Follow specific instructions (Temple—God's way).

Discussion:

• The Babel builders wanted to be famous without God.
• The temple is God's house, built His way.
• When do we try to do things our way instead of God's way?

Teaching Approach:

1. Share the Flood as a story of new beginnings—the old world washed away, a new covenant established.
2. Connect to baptism: 1 Peter 3:20–21 explicitly compares the Flood to baptism.

Discussion:

• Have you ever wished you could start over? The Flood represents God's power to cleanse and renew.
• Baptism is our personal "flood"—the old life washed away, a new covenant made.
• Just as Noah entered the Ark to be saved, we enter the waters of baptism.

Teaching Approach:

1. Share Genesis 6:8: "Noah found grace in the eyes of the Lord."
2. Explain: Grace is God's favor extended to us—not because we're perfect, but because He loves us.
3. Connect to the gospel: We are saved by grace through faith, and baptism is how we access that grace.

Scripture Chain: Genesis 6:8 → Ephesians 2:8 → 2 Nephi 25:23 → Moroni 10:32

1. According to Moses 8:13, who were called "the sons of God"?
2. What does Moses 8:14 say the "sons of men" saw in the daughters?
3. According to Moses 8:15, what did the Lord say the daughters had done?
4. How does Moses 8 differ from Genesis 6 in identifying the "sons of God"?
5. What did the wicked claim about themselves in Moses 8:21?
6. How did the people respond to Noah's preaching according to Moses 8:20?
7. According to Genesis 6:3, how long would God's Spirit strive with man?
8. What does Genesis 6:5 say about the thoughts of men's hearts?
9. What was the Lord's emotional response in Genesis 6:6?
10. Who are the nephilim mentioned in Genesis 6:4?

1. What did Noah find in the eyes of the Lord (Genesis 6:8)?
2. How is Noah described in Genesis 6:9?
3. What phrase is used to describe Noah's relationship with God in Genesis 6:9?
4. Name Noah's three sons mentioned in Genesis 6:10.
5. What two conditions characterized the earth before the Flood (Genesis 6:11–12)?

1. What type of wood was the Ark to be made from (Genesis 6:14)?
2. What was to be applied inside and outside the Ark (Genesis 6:14)?
3. What were the dimensions of the Ark in cubits (Genesis 6:15)?
4. How many stories did the Ark have (Genesis 6:16)?
5. Where was the door to be placed (Genesis 6:16)?
6. What is a tsohar (Genesis 6:16)?
7. How many of each clean animal was Noah to take (Genesis 7:2)?
8. How many of each unclean animal was Noah to take (Genesis 7:2)?
9. How did Noah respond to God's instructions (Genesis 6:22)?

1. How old was Noah when the Flood began (Genesis 7:6)?
2. How many people were saved on the Ark (Genesis 7:13)?
3. Who shut the door of the Ark (Genesis 7:16)?
4. How many days and nights did it rain (Genesis 7:12)?
5. What phrase in Genesis 7:18 echoes Genesis 1:2?
6. What mountains did the Ark rest on (Genesis 8:4)?
7. What bird did Noah first send out (Genesis 8:7)?
8. What did the dove bring back on its second mission (Genesis 8:11)?
9. What happened when the dove was sent out the third time (Genesis 8:12)?
10. What does Genesis 8:1 say God did for Noah?
11. What was the first thing Noah did after leaving the Ark (Genesis 8:20)?

1. What command from Genesis 1:28 is repeated in Genesis 9:1?
2. What is now permitted for food that was not before (Genesis 9:3)?
3. What is prohibited in Genesis 9:4?
4. What penalty is established for murder (Genesis 9:6)?
5. With whom does God make His covenant (Genesis 9:9–10)?
6. What is God's promise in the covenant (Genesis 9:11)?
7. What is the sign (token) of the covenant (Genesis 9:12–13)?
8. How many times does the word "covenant" appear in Genesis 9:8–17?
9. What is the Hebrew word for "bow" in Genesis 9:13?
10. What does God say He will do when He sees the bow (Genesis 9:16)?

1. What did Noah plant after the Flood (Genesis 9:20)?
2. What happened to Noah in his tent (Genesis 9:21)?
3. What did Ham do when he found Noah (Genesis 9:22)?
4. How did Shem and Japheth respond (Genesis 9:23)?
5. Upon whom did Noah pronounce a curse (Genesis 9:25)?

1. Who are the three sons whose descendants are listed in Genesis 10?
2. Who was Nimrod, and how is he described (Genesis 10:8–9)?
3. What cities did Nimrod build (Genesis 10:10–12)?
4. From which son of Noah did Abraham descend?

1. What was the linguistic condition of the earth at first (Genesis 11:1)?
2. Where did the people settle (Genesis 11:2)?
3. What materials did they use to build (Genesis 11:3)?
4. What two things did they decide to build (Genesis 11:4)?
5. What was their stated goal in Genesis 11:4?
6. What did the Lord do in response (Genesis 11:7–8)?

• Select 5–10 questions that address your current needs
• Journal your responses
• Cross-reference suggested scriptures
• Return to questions as understanding deepens

• Choose 2–3 questions appropriate for family members' ages
• Use the simpler Understanding questions for children
• Use Discussion questions for teenagers and adults

• Select questions matching lesson objectives
• Use Understanding questions to establish baseline knowledge
• Progress to Application and Synthesis for deeper discussion
• End with Discussion questions for open conversation

For each question, consider recording:

1. Your initial response
2. Cross-references that inform your answer
3. Personal application
4. Further questions that arise

File Status: Complete Last Updated: January 20, 2026 Total Questions: 187 (including 7 Evidence of Antiquity bonus questions)