Philo (English) in: Near East – Hebrew
*5. (Gen. vi. 15-16) Why does (Scripture) hand down the dimensions of the ark in this manner: “the length (shall be) three hundred cubits, its width fifty (cubits) and its height thirty (cubits). And to a cubit above (it is to be) finished, coming together gradually in the manner of a mound”?
In a literal sense it was necessary to construct a great work for the reception of so many animals, of which the several genera were to be brought inside together with their food…
*15. (Gen. vii. 4) What is the meaning of the words, “I will blot every growth of vegetation which I have made from the face of the earth”?
Would you not indeed jump up at hearing this because of the beauty of the sentiment? It does not say, “blot from the earth” but “from the face of the earth,” that is, from the surface, in order that in the depths the vital power of the seeds of all things may be preserved unharmed and not suffer from anything that might be able to injure them. For the Creator does not forget His own purpose but destroys those things which move above and on the very surface while in the depths He leaves the roots for the generation of other impulses. Moreover, divinely is it written “I will destroy” for it so happens that when something is to be blotted out, the writing is blotted but the writing-tablets survive. Thereby He shows that because of their impiety He will blot out the superficial generation in the manner of writing but will eternally preserve the use and substance of the human race as seed for those to come in the future. In accord with this is what follows, for next to “I will blot” comes “the growth of vegetation.” Now “growth” is the dissolution of opposites, and that which is dissolved casts off its quality but keeps its substance and its matter. This is the literal meaning…
*17. (Gen. vii. 11) Why (does Scripture say), “In the six-hundredth (year) of Noah’s life was the flood, in the seventh month, on the twenty-seventh of the month”?
Perhaps it would have been fitting for the righteous man to be born at the head of the month in the first month, opportunely at the beginning of that year which it is the custom to call in honorary fashion the sacred month. For (otherwise) (Scripture) would not have been so exact in stating the month and day when the flood took place, both the seventh month and the twenty-seventh day. But perhaps in this way it clearly shows the time of the vernal equinox, for this always occurs in the seventh month, on the twenty-seventh. But why does the flood occur at the vernal equinox? Because at that time come the increases and births of all things, both animals and plants. Accordingly, the punishment carries a more terrible threat at the time of increase and abundance of all produce, and in time of fertility the evil supervenes to convict of impiety those who are subject to punishment. For, behold, says (Scripture), the nature of all things contains in itself its own fullness sufficiently—grain, barley and all other things as well which are sown and brought to completion, and it begins to bear the fruits of trees. But you, as mortals, corrupt His benefactions and with them corrupt the intention of the divine gift. For if the flood had happened to take place at the autumnal equinox, when there was nothing on the earth but all things were collected in their mass, it would not have seemed a punishment so much as a benefit because of the water purifying fields and mountains. Accordingly at this time there came into being the first earthborn man, whom the divine oracles call Adam; for it was fitting and proper that the progenitor of the human race or forefather or father or however one ought to call that eldest man should be formed at the time of the vernal equinox when all earthly things are full of fruits. And the vernal equinox occurs in the seventh month and this is also called the first in accordance with a varying assumption. Accordingly, since Noah after the destruction (of mankind) by the flood becomes the first beginning of the race, with mankind again being propagated, he is made similar, so far as possible, to the first earthborn man. Now the six hundredth year has as its source the number six, but the world was created with the number six; accordingly, through this again He exposes those who act impiously and shames them, for in no wise would He who brought all things into being through the number six, have destroyed earthly creatures under the form of six, had it not been for the excess of their wrongdoing. For six hundred is a third and lesser six, and the number sixty is the mean of both, for the tens bear a likeness to one, and in a lesser degree, the hundreds.
18. (Gen. vii. 11) What is the meaning of the words, “All the fountains of the abyss broke forth and the cataracts of heaven were opened”?
The literal meaning is clear, for it is stated that earth and heaven are the principles and extremities of the universe, and are joined in the condemnation and destruction of mortals, as the waters met together with one another, some rushing up from the earth, some pouring down from heaven. And most clear and evident (is it why) it is said that “the fountains of the abyss broke forth,” for when there is a break, the course (of the waters) is unrestrained…
21. (Gen. vii. 20) Why did the water increase fifteen cubits above all the high mountains?
It should be noted that as for the literal meaning it was not increased fifteen cubits over’ all the high mountains but over the very longest and highest, and (thus) it was still higher over the lower ones…
*28. (Gen. viii. 1) What is the meaning of the words, “He brought a spirit over the earth and the water ceased”?
Some would say that by “spirit” is meant the wind through which the flood ceased. But I myself do not know of water being diminished by a wind. Rather is it disturbed and seethes. Otherwise vast expanses of the sea would long ago have been consumed. Accordingly, (Scripture) now seems to speak of the spirit of the Deity, by which all things are made secure, and of the terrible condition of the world, and of those things which are in the air and are in all mixtures of plants and animals. For this time the flood was not a trifling outpouring of water but a limitless and immense one, which almost flowed out beyond the Pillars of Heracles and the Great Sea. Therefore the whole earth and the mountainous regions were flooded. That such (an amount of water) should be cleared out by the wind is not fitting, likely or right; but, as I said, (it must have been done) by the invisible power of God.
*29. (Gen. viii. 2) What is the meaning of the words, “the fountains of the abyss were covered up, and the cataracts of heaven”?
In the first place, it is clear that the downpour was incessant during the first forty days when from the earth below the fountains broke forth, and from the heaven above the cataracts were opened until all the regions of plain and mountain were flooded. And for another full hundred and fifty days the streams did not cease from pouring down nor the fountains from welling up, but they were more gentle, no longer for increase but for the continuation of the outpouring of water. And from on high there was assistance. This is indicated by what is now said, “after a hundred and fifty days the fountains and cataracts were covered up” Thus, so long as they were still not kept back, it is clear that they were active. Second, it was necessary that what (Scripture) adduces (as) streams of the flood, (namely) the twofold reservoir of water, one being the fountains in the earth, the other the streams in the heaven, should be closed; for in proportion as the additional supplies of material give out, so is this consumed by expending itself, especially when the divine power has commanded it. This is the literal meaning…
30. (Gen. viii. 3) What is the meaning of the words, “The water went down, diminishing after a hundred and fifty days”?
We must inquire whether indeed these hundred and fifty days of subsiding and diminishing are other than (the period) which lasted five months or else allude to this former (period) when the flood was unsubsiding, that is, was still increasing.
31. (Gen. viii. 4) Why does (Scripture) say, “The ark rested in the seventh month on the twenty-seventh day of the month”?
It is fitting to consider how the beginning of the flood fell in the seventh month on the twenty-seventh, and the diminution (of the flood), when the ark rested upon the summits of the mountains, also (fell) in the seventh month on the twenty-seventh of the month. It must therefore be said that there is a homonymity of months and days, for the beginning of the flood fell in the seventh month on the birthday of the righteous man at the vernal equinox, but the diminution (of the flood began) in the seventh month, taking its beginning from the flood, at the autumnal equinox. For the equinoxes are separated and divided from each other by seven months, having five (months) in the middle. For the seventh month of the equinox is potentially also the first, since the creation of the world took place in this (month) because all things were full at this time. Similarly the (month of the) autumnal equinox, (which) is the seventh in time, is the first in honour, the seventh having its beginning from the air. Accordingly, the flood takes place in the seventh month, not in time but in nature, having (as) its beginning the vernal equinox.
33. (Gen. viii. 6) Why did the righteous man (Noah) open the window of the ark after forty days?
Note carefully that the theologian uses the same number of the course of the flood as of its cessation and the complete remedying of the disaster. And so, in the seventh month on the twenty-seventh (day) in the six hundredth year of Noah’s life, that is, on his birthday, the flood began in the spring. Moreover, in the seventh month on the twenty-seventh (day) the ark rested upon the summits of the mountains at the autumnal equinox. And from three things it is clear that the flood became invisible in the six hundred and first year, also in the seventh month on the twenty-seventh (day); for just a year afterwards it was to subside, establishing the earth as it was at (the time of) destruction, blossoming and flourishing in the spring and being full of all (kinds of) fruit. Moreover, it was in forty days that the streams of the flood came, when the cataracts were opened in heaven and the fountains broke forth from beneath the earth. And again, the hope of stability returned in forty days after a long cessation, when he (Noah) opened the window. Again, the duration of the remaining of the flood was a hundred and fifty days, while its diminution was (also) a hundred and fifty days, so that one must wonder at the equality, for the disaster increased and ceased in an equal number (of days), as (does) the moon. For in the same number (of days) it takes its increase from its conjunction until it becomes full, and its waning when it returns to its conjunction after first having been full. Similarly, in divine visitations the Creator preserves due order and drives out disorder from the divine borders.
35. (Gen. viii. 7) Why did (Noah) first send the raven?
As for the literal meaning, the raven is said to be a sort of heralding and fulfilling creature. Wherefore down to our own time many observantly attend to its flight and its voice when it caws (as though) indicating something hidden…
*47. (Gen. viii. 14) Why was the earth dried up in the seventh month, on the twenty-seventh (day)?
Do you see that a little before (Scripture) spoke of the first month, and now of the seventh? For the seventh is the same in time, as I have said, but in nature is first in so far as it is connected with the equinox. Moreover, excellently did the advent of the flood fall in the seventh month, on the twenty-seventh (day), and the letting up and subsiding of the flood a year later in the same seventh month and on the same day. For it was at the equinox that the flood came, and at the very same time (came) the return of life. Concerning the causes of this we have already written. But the seventh month is homonymous with such months and days. And again it was on the twenty-seventh day that the ark rested upon the mountains. This is the month which is seventh in nature but first in time, which is at the equinox. So that it is at the equinoxes that distinctions (are made) through the seventh months and twenty-seventh days. For the flood (occurred) in the seventh month, in which the vernal equinox falls, and which is the seventh in time and the first in nature. But with the same number was the return and retreat (of the water) when the ark came to rest on the summits of the mountains; this, again, was in the seventh month, not in the same one, but in that which falls at the autumnal equinox, which is seventh in nature but first in time. Moreover, the complete remedying of the evil, when the evil was dried up, similarly (took place) in the seventh month, on the twenty-seventh (day), at the vernal equinox. For both the beginning of the flood and its end had previously received a limit-fixing at the same time, but the middle of his later life was the middle time. And more exactly is to be explained what is said (in Scripture): the flood together with its remedying was a year. For its beginning was in the six hundredth year, in the seventh month, on the twenty-seventh day, so that the interval of time was a complete year, taking its beginning from the vernal equinox and similarly ending at the same time, at the vernal equinox. For, as I have said, as they had corrupted earthly things when filled with fruits, so, when those who had used these fruits had perished, and (the survivors) were released and delivered from evil, the earth was again found to be full of seedbearing things and trees which bore such fruit as spring calls forth. For He thought it right that just as the earth was when it was flooded, so, when it was dried, it should again show itself and yield (its produce). And do not wonder that the earth, given one day, grew all things through the power of God, (such as) seeds, trees, an abundance of grass, ears, plants and fruits, and was unexpectedly full of all kinds. For also in the creation of the world, in one day out of the six He completed the production of plants. But these (later plants) were complete in themselves to start with and bore such fruits as were appropriate to the fertility of the spring season. For all things are possible to God, who does not need time at all in order to create.
55. (Gen. viii. 22) What is the meaning of the words, “Seed and harvest, cold and heat, summer and spring, by day and night they shall not cease”?
In the literal meaning this indicates the permanent recurrence of the annual seasons (and that) no longer is there to be a destruction of the earthly climates of animals and plants, for when the seasons are destroyed, they destroy these (creatures) also, and when they are safely preserved, they keep them safe. For in accordance with each of these (seasons) they are kept sound and are not weakened, but are wont to be produced, each in a wonderful way, and to grow with it. But nature was constituted like a harmony of contrary sounds, of low ones and high ones, just as the world (was composed) of contraries. When mortal temperaments fully preserve unmixed the natural order of cold and warmth and of moisture and dryness, they are responsible for the fact that destruction does not fall upon all earthly things…
63. (Gen, ix. 11) What is the meaning of the words, “There shall not again be a flood to destroy the whole earth”?
Through this last (statement Scripture) shows us clearly that there may be many floods but not such a one as will be able to inundate the whole earth. This is the literal meaning…
*64. (Gen. ix. 13-17) Why, as a sign that there will not be a flood on all the earth, does He speak of placing His bow in the clouds?
Some suppose that this means that bow which by some is called the rainbow, since from its form they take it to be a reliable symbol for the rainbow. I, however, do not find this soundly argued. In the first place, this bow should have its own special nature and substance, since it is called the bow of God, for He says, “my bow I will place.” And to belong to God and to be placed (means) that it is not non-existent. But the rainbow does not have a special separate nature by itself but is an appearance of the sun’s rays in moist clouds, and all appearances are non-existent and immaterial. And evidence (of this is that) the rainbow never appears at night, although there are clouds (then). In the second place, moreover, it must be said that even by day, when the clouds are overshadowed, the rainbow never appears earlier. But it is necessary to speak without falsehood also of the other things which the legislator (says, namely), “my bow I will place in the clouds.” For, behold, while there are clouds there is no appearance of a rainbow. And (Scripture) says that upon the gathering of the clouds the bow will appear in the clouds. For many times when there is a gathering of the clouds, and the air is overshadowed and dense, there is nowhere an appearance of a rainbow. But perhaps the theologian indicates something else by the bow, (namely that) in the laxness and force of earthly things there will not take place a dissolution by their being completely loosened to (the point of) incongruity nor (will there be) force up to (the point of) reaching a break. But either power is determined by fixed measures. For the great flood came about through a break as (Scripture) itself confesses, saying, “the fountains of the abyss broke forth,” but not with any particular (degree of) violence. Second, the bow is not a weapon but an instrument of a weapon, an arrow which pierces; and the arrow released by the bow reaches a long way from a distance, while there is no effect on that which is close-by and remains near. This is a sign that never again will the whole earth be flooded, for no arrow reaches every place but only the place at a distance. Thus the bow is symbolically the invisible power of God, which is in the air. And this (air) is thinned out when it is separated in good weather, and is condensed when there are clouds. It does not permit the clouds to turn wholly into water, taking care that a flood shall not again . . . the earth, for it manages and directs the density of the air, which is likely at that time to be especially refractory and insolent because of a repletion of satiety, since when there are clouds, it shows itself to be full, dripping and sated.
(p.i) Classical Armenian — (p.ii) Younge (1993) — (p.iii) Marcus (1953) — (p.iv) Secondary sources
– Marcus, Ralph, Philo Supplement I: Questions and Answers on Genesis, (Cambridge, MA: Harvard University Press, 1953), pp. 72-73, 92-93, 95-98, 100, 105-112, 114, 126-128, 138, 151-155.
Flood Stories 