Was Noah's Flood Worldwide or Regional?
By Jonathan Mitchell
Christian tradition has asserted that the Flood, as recorded in Gen. 7, covered the entire earth. But is this the only interpretation of this Biblical text? Modern geology has observed the evidence of floods all over the earth, but is this evidence of one single flood, as normally assumed from the traditional translating and interpreting of Gen. 7, or is this simply evidence that floods have happened, sometimes repeatedly, all over the earth and at different times?
This investigation of Gen. 7 will be based upon my translation of the Genesis text as found in the Septuagint (LXX) which was translated from the Hebrew text(s), in the late third or early second century B.C. I have intentionally first rendered the Greek word "ge" in its localized uses in order to set forth a reading of the Greek text that can imply that a localized event is being described in this text. As is normal with my translations, I also parenthetically include the broader semantic range of the word, "ge."
As a background for this story, let us observe a few "threads" that seem to run through both the Hebrew Scriptures and the Christian writings (the New Testament). A history of individuals begins in Gen. 2, with Adam, and then Eve, and the setting of their creation was a specific location - a Garden - within a specific region, Eden, in "the East." We do not know just how long they were there, but due to "The Sin," they were evicted from that locale, into the region outside of the Garden. Paul rehearses this story, and its results, in Rom. 5:12,
"as through one man (or: one person,) The Sin (or: the miss of the target) entered into the aggregate of humanity (ordered system of religion, culture, society and government; or: world; cosmos), and through The Sin (failure; the mistake; the deviation), The Death [also entered]. In this way, The Death thus also passed through in all directions (or: came through the midst causing division and duality; pervaded; permeated throughout) into all mankind (or: into the midst of all humanity; or: to all people)."
Here, Paul has succinctly laid out the human predicament, indicating the path which this "disease" (which was this Specific Death) would take, and which had this effect:
"upon which [situation and condition, the result is that] all people sin" (Rom. 5:12b).
This is the central thread of the human tapestry, which continues until another individual comes on the scene (Jesus, the Christ); [cf Rom. 5:14-21, for a synopsis of the rest of the story of humanity]).
Paul gave another synopsis in 1 Cor. 15:22,
"Thus, just as within Adam all humans keep on (or: everyone continues) dying, in the same way, also, within the Christ, all humans will keep on being made alive (or: everyone, or all, will one-after-another be created and produced with Life, in union with the Anointed One)." [cf Rev. 21:5]
Following humans' exile from the Garden, the thread continues with the family life of Adam and Eve, and the story of their children (Gen. 4:1-8) to the point where Cain kills Abel, his brother. Because of "the Death (exile of this family from the Garden)," Cain commits the second recorded sin: murder. The next sin was when Cain lied to Yahweh, saying that he did not know where his brother was. Cain was a liar and a father of lying and of liars, and was also a murderer, from this beginning (cf Jn. 8:44).
Now we come to another exile, in Gen. 4:16,
"So now Cain went out from the midst - away from the Face (presence) of God - and then dwelt (took up residence in a house) within the territory (region; Land) of Nod, down within a place opposite to Eden (or: corresponding to the sphere in place of Eden; parallel to, and in opposition to, Eden)" (LXX, JM).
In Gen. 4:17, the narrative moves to Cain's family life and activities, and then vss. 18-22 give a short genealogy of Cain's descendants. The end of chapter 4 returns to Adam and Eve, where Seth is born, and then Seth has a son, Enos (vs. 26) whose birth, or life, becomes a marker within the greater story of Adam:
"This one had (or: used) expectation [so as] to repeatedly call upon the Name and Designation of [the] LORD (= Yahweh) God."
The Concordant Version conjectures, along with using the LXX for this statement, offering:
"This one was wounded; yet he called on the Name of Yahweh."
Thus far, we have one specific area (the Garden), in a larger region (Eden), and a nearby area (opposite to Eden), and we have the beginnings of two genealogies: that of Cain, and that of Adam, via Seth. But then, chapter 5 begins with a restatement of the creation of Adam and Eve,
1. This [is] a scroll of a family (or: which is a genesis; from generation of descent) of human beings, in the Day in which God produced (made, constructed; formed; created) Adam. According to God's image (or: Commensurate with a resemblance of God; In the sphere of a likeness, from God; Following the pattern of an Image, which is, and belongs to, God) He produced (made; constructed; formed; created) him, [cf Rom. 8:29; 2 Cor. 4:4; Col.1:15; 3:10]
2. male and female He produced (made; constructed; formed; created) them. And then He spoke words of goodness, ease and well-being (He blessed them; He gave them a good Blueprint; He placed good Reason in them) and He added (called) the Name of him [other MSS: them] Adam, within the Day in which He produced (made; constructed; formed; created) them.
Following this, from vs. 3 through the end of chapter 5, we have the genealogy from Adam on through to Noah's three sons (vs. 32). No more is heard about Cain's descendants. From Gen. 2 through Gen. 5 we have only one central line of descent. This should give us a hint about the framework of the Hebrew Bible (the OT), and a foretaste of its thrust through Israel's history - furthermore, these books are primarily about the history of Israel, with other nations only providing the settings of the stage upon which a particular line of human beings play out the plot of the story.
Let us momentarily jump ahead, to the beginning of the story of Jesus Christ. Two Gospels, Matthew and Luke, give us genealogies. Matthew begins with Abraham, and then works forward to Jesus (chapter 1). Luke 3:23 begins with Jesus and works backward, through Noah, and then on back to Adam,
"who is from God" (vs. 38).
Genealogies were historical devices of connection, inserted into the thread of the story from the beginning to the end. They were more than just "dry facts of descent" for the culture of Israel. They were links from the past to the present.
Our investigation is now nearing the main topic of this paper. We are up to Gen. 6, where Noah's story begins, but there is a fascinating prelude to his story, and the story of the Flood. Here is my rendering, from the LXX (observe my choice of "territory; region" for the rendering of, "ge"):
3. Now upon seeing and observing these daughters of the people (from the humans), that they were fine, ideal and beautiful, the sons of, and from, God (God's adult, male children) took wives to themselves (or: seized women for themselves) from all whom they selected (picked out and chose).
4. And then (or: So; Next) [the] LORD (= Yahweh) God said, "My Spirit (Breath-effect; [cf 2:7, above]) should (or: would; can) certainly not fully abide or commensurately reside (or: remain down and stay in the sphere of; dwell in correspondence; follow the pattern to dwell) within (in the sphere of; in union with) these humans, on into (or unto) the Age, because of the [situation and condition for] them to be (or: to continuously exist being) flesh, so their days will continue being one hundred twenty years. [comment: this was not due to any wrongdoing]
5. Now the mighty ones (or: giants) continued existing (or: kept on existing) on this territory (or: the Land; this region; or: the earth) during those days. And then, after that, whenever the sons of God (God's adult male children) kept on entering in, face to face with (or: toward; to) those daughters of the people (or: from the humans), they then produced (bore) in them (or: for them; with them; among them). Those continued being the mighty ones (or: giants): the folks from a [past] age (or: era; or: lifetime) - the named (or: famous) humans (or: those humans being remembered, mentioned or designated).
[comment: these might be those listed in the previous genealogies]
7. And so, God considered (pondered; laid it to heart; thought deeply with rushing emotions and strong inner passion) that He had formed (made; created; produced) the human being (or: this humanity), upon this territory (or: this region; the Land; or: the soil; the earth), and it was pondered deeply (thought over; laid to heart; considered; was meditated).
8. And then God said, "I will proceed anointing away (or: wiping off) this humanity (or: expunging the human being), which I formed and made (or: constructed and produced; created), off, and away from, the face of this territory (or: the soil; the earth; this Land or region) - extending from human as far as to include domestic animal, and from reptiles to flying creatures of the sky - because it has been laid to heart (thought deeply about with rushing emotions and strong inner passion) that I formed and made them (or: because I constructed, created and produced them)."
9. Yet Noah found Grace and joyful Favor in the Presence of (or: before; in the sphere and place opposite and facing) God.
Next we are given a two-verse genealogy that begins with Noah and ends with his three sons (repeating 4:32b, above). Take note of even this brief insertion of a genealogy into the narrative. The next two verses restate the problem, and then God speaks to Noah:
12. But the territory (region; Land; or: soil; earth) had been marred, corrupted, ravaged, and destroyed, before, and in the presence of (or: in the sphere opposite to) God, and this territory (or: the region; the Land) had been filled with injustice (lack of the way pointed out) and was full of wrongdoing. 13. Now [the] LORD (= Yahweh) God saw (observed) this territory (the region; the Land), and it continued existing, having been completely corrupted and brought to naught, because all flesh had corrupted its way (or: His Path) upon the territory (or: this region; the Land; or: the earth). 14.
15. "Therefore, construct (make; produce; create) for yourself an ark (chest; [note: Heb. = coffin]) from four-squared timber (trees). You will proceed progressively making (producing) the ark with (or: of) nests, and you will progressively smear and cover it with pitch or tar - within and without, with pitch or tar.
16. "And in this way you will proceed making (constructing) the ark: three hundred arm-lengths (cubits), the length of the ark; and fifty arm-lengths (cubits) the breadth (width; side to side); and thirty arm-lengths (cubits) the height of it.
17. "With progressively narrowing (gathering together), you will continue constructing the ark, and unto an arm's length (a cubit) above, you will be finishing it together (consummating it). Now the door (entrance; opening) of the ark you will be making (constructing) from out of the sides. You will be making (construction; producing) it [with] ground floor, second story, and third story chambers.
18. "Now look and consider! I Myself am proceeding in bringing on the flood (deluge; inundation) - water upon the territory (or: this region; or: the ground of this earth) to completely corrupt and destroy all flesh - within which exists a spirit (breath-effect) of, and from, life - down under the sky, and so whatsoever may exist upon the territory (this region; the Land, or earth) will proceed coming to an end (or: will reach its goal; will complete and finish its life).
19. "And so, I will proceed setting (placing) and establishing My arrangement (the covenant from Me, and which is Me) with you. Now you yourself will proceed entering into the ark, along with your sons, and your woman (wife), and your sons' wives, together with you." [LXX, JM]
For the purpose of this paper, I am skipping the details of the rest of this chapter, and of the details about what all is brought into the ark, in chapter 7. We will pick up the action following all entering the ark:
17. And so, the flood (cataclysm) existed upon the territory (region; Land; ground; earth) forty days and forty nights, and the water was multiplied and increased greatly, and so the ark raised up high, and lifted upon [it], away from the territory (region; ground; Land).
18. And then the water continued strong and was prevailing over (holding power upon), and abounded exceedingly upon the territory (region; Land; ground), and the ark was continuing being carried (borne) up above, upon the water.
19. Now the water prevailed exceedingly -- exceedingly upon the territory (region; Land; ground; earth) and it covered the high hills and mountains which continued below, down under the sky (atmosphere).
20. The water [was raised high] fifteen arm-lengths (cubits) over above, and it covered all the high hills and mountains (or: hilly and mountainous regions).
21. And so all flesh that normally moves upon that territory (or: this Land and region; or: the ground; the earth) died off: of the birds, and of the domestic animals, and of the little wild animals. Also every creeping thing (= reptiles and insects) [that was] normally moving upon that territory (or: this Land and region; or: the ground; the earth), and every human being (person).
22. Thus, all things, as many as normally have a breath of life, and everyone who had been existing upon this (or: the) dry land, died off.
23. So He anointed forth (or: wiped out of the midst; expunged) all the effect of what He made to stand up (or: all this result of erection and raising up which He produced) which had continued existing upon [the] face (= presence) of this territory (or: that region; or: the ground; the earth) - from human being as far as domestic animal, as well as creeping things and the birds of the sky (atmosphere). And thus they were anointed forth (or: wiped out of the midst; expunged) away from this territory (or: that region; or: the ground; the earth). And only Noah was left down, as well as those with him within the midst of the ark.
24. Now the water was raised up upon this territory (that region; or: the ground; the earth) [for] one hundred fifty days.
Chapter 8 begins with the ending of the Flood:
1. And God was caused to call Noah to mind again, as well as all the little wild animals, and all the domestic animals, and all the birds, and all the creeping things (= insects and reptiles), as many as had been with him within the ark, and so God brought on a wind (or: Breath-effect; Spirit) upon this territory (that region; or: the ground; the earth) and the water grew weary, abated, grew still and subsided,
2. and thus, the springs of the Deep (Abyss) and the flood gates of the sky (atmosphere) were covered over (= closed up), and the rain from the atmosphere was restrained (held together; arrested; confined; detained).
[comment: this would be the same Deep (Abyss) that we find in Rev. 20:1]
3. Later, the water continued giving in and subsiding, progressively journeying away from this territory (or: that region of the Land; or: the ground; the earth). Then, after one hundred and fifty days, the water was continuing giving way and was diminishing.
4. So the ark settled down in place upon the hill country (or: mountains) of Ararat...
This event marked a new creation for this region, beginning again with Noah and his family. Just as God made this new creation with Noah, Paul speaks of the new covenant in Christ as being "a new creation" (2 Cor. 5:17). The Law, through Moses at Mount Sinai, formed a new creation with Israel.
Looking beyond the event of the Flood, notice how God begins a new chapter of His Great Epic by choosing Abram, and promises a "territory" or "region" to him. Following on, we find that the story picks up with Moses, and then Israel. Israel is rescued from slavery in Egypt and then, after forty years (note the number 40 - it echoes Gen. 7:4, 12, the 40 days and 40 nights of the Flood descending on the region) of wandering, it is brought into a specific territory: the Promised Land.
Generations later, the Northern Kingdom of Israel is overcome and the inhabitants dispersed and assimilated into other nations. And then Judea goes into exile in Babylon. These historical events created the Diaspora… the dispersion of the seed of Israel. Then, at the time appointed by the Father, God sent forth His son (Gal. 4:4), a particular individual Who was sent only to the lost sheep of the house of Israel (Mat. 15:24). And then, the Seed was planted into the soil (Jn. 12:24) in order to eventually bring forth a large, global harvest.
The Seed of Abraham was spread far and wide, but it is brought into the fulfillment of God's promise only in Christ (one Man, again, summing up "the particular" aspect of Israel), Who brings an end to this particular by joining the general to it (i.e., adding-in the Gentile uncircumcision, joining it to the circumcision, which was Israel), and by this, making "one new humanity" (Eph. 2:15).
The end of God's Great Epic is a City that descends out of the atmosphere (Rev. 21:10ff; cf Heb. 11:10, Abraham's quest), and is also located on a specific (spiritual) location: Mount Zion (Heb. 12:22).
Now the question is: What is the context of our Flood story? It follows the stories of individuals in a particular area, or Land. What follows this Flood event continues being about particular individuals and a particular people group which wind up in particular regions, as told in the OT narrative.
So what was the extent of this Flood event? Was it worldwide, or was it regional, in a particular location? The preconceived notion about the extent of Noah's Flood will determine how a person reads the story, and how translators will render the Greek word "ge," or the Hebrew "erets" (both words have the same semantic range). On offer in this essay is a rendering that can present the event as having happened in one particular territory, or region, of "the earth." May the Spirit lead us all into the truth concerning that event.
Jonathan
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