1
耶和华对挪亚说：你和你的全家都要进入方舟；因为在这世代中，我见你在我面前是义人。
2
凡洁净的畜类，你要带七公七母；不洁净的畜类，你要带一公一母；
4
因为再过七天，我要降雨在地上四十昼夜，把我所造的各种活物都从地上除灭。
7
挪亚就同他的妻和儿子儿妇都进入方舟，躲避洪水。
9
都是一对一对的，有公有母，到挪亚那里进入方舟，正如神所吩咐挪亚的。
11
当挪亚六百岁，二月十七日那一天，大渊的泉源都裂开了，天上的窗户也敞开了
13
正当那日，挪亚和他三个儿子闪、含、雅弗，并挪亚的妻子和三个儿妇，都进入方舟。
14
他们和百兽，各从其类，一切牲畜，各从其类，爬在地上的昆虫，各从其类，一切禽鸟，各从其类，都进入方舟。
15
凡有血肉、有气息的活物，都一对一对地到挪亚那里，进入方舟。
16
凡有血肉进入方舟的，都是有公有母，正如神所吩咐挪亚的。耶和华就把他关在方舟里头。
21
凡在地上有血肉的动物，就是飞鸟、牲畜、走兽，和爬在地上的昆虫，以及所有的人，都死了。
737. 'Noah was a son of six hundred years' means his initial state of temptation. This is clear from the fact from here down to Eber in Chapter 11 nothing else is meant by numbers, years of age, or names than real things, as was the case also with the ages and names of all those mentioned in Chapter 5. Here 'six hundred years' means the initial state of temptation. This becomes clear from its prime factors which are ten and six multiplied again by ten. When the same factors are involved it makes no difference whether the number arrived at is large or small. As for ten, this has been shown already at 6:3 to mean remnants, while the meaning of six here as labour and conflict is clear from places throughout the Word. For the situation is this: What has gone before dealt with man's preparation for temptation, that is to say, he was supplied by the Lord with truths of the understanding and with goods of the will. These truths and goods are remnants, but they are not brought forth so as to be acknowledged until man is being regenerated. In the case of those who are being regenerated by means of temptations the remnants existing with any man are for the angels present with him. From these remnants they draw out those things with which they protect him against the evil spirits who activate falsities with him and in this way attack him. It is because remnants are meant by 'ten' and conflict by 'six' that six hundred years are spoken of, a number in which ten and six are the prime factors and which means a state of temptation.
[2] As regards conflict being the particular meaning of 'six', this is clear from Genesis 1, which describes the six days of man's regeneration prior to his becoming celestial. During those six days there was constant conflict, but on the seventh day came rest. Consequently there are six days of labour, and the seventh is the sabbath, a word which means rest. This also is why a Hebrew slave was to serve for six years and in the seventh was to go free, Exodus 21:2; Deuteronomy 15:12; Jeremiah 34:14, and why for six years they were to sow the land and gather in the produce, but in the seventh they were to leave it alone, Exodus 23:10-12. The same applied to a vineyard. It is also the reason why in the seventh year the land was to have a sabbath of rest, a sabbath to Jehovah, Leviticus 25:3-4. Because 'six' means labour and conflict it also means the dispersion of falsity, as in Ezekiel,
Behold, six men coming from the direction of the upper gate, which looks towards the north, every man with a weapon of dispersion in his hand. Ezekiel 9:2.
And in the same prophet, against Gog,
I will cause you to turn about, and I will split you into six, and cause you to come up from the uttermost parts of the north. Ezekiel 39:2.
Here 'six' and 'splitting into six' stand for dispersion, 'the north' for falsities, and 'Gog' for people who seize on doctrinal matters based on things of an external nature with which they destroy internal worship. From Job,
He will deliver you in six troubles, and in a seventh no evil will touch you. Job 5:19.
This stands for the conflict that constitutes temptations.
[3] 'Six' occurs in other parts of the Word where it does not mean labour, conflict, or the dispersion of falsity, but the holiness of faith. In these instances it is related to twelve, which means faith and all things of faith in their entirety, and to three which means that which is holy. Consequently there is also a genuine derivative meaning to the number six, as in Ezekiel 40:5, where the man's measuring rod with which he measured the holy city of Israel was six cubits long; and in other places. The reason for this derivative is that in the conflict of temptation the holiness of faith is present, and also that six days of labour and conflict look forward to the holy seventh day.
1
The whole earth was of one language and of one speech.
2
It happened, as they traveled east, that they found a plain in the land of Shinar, and they lived there.
3
They said one to another, "Come, let's make bricks, and burn them thoroughly." They had brick for stone, and they used tar for mortar.
4
They said, "Come, let's build ourselves a city, and a tower whose top reaches to the sky, and let's make ourselves a name, lest we be scattered abroad on the surface of the whole earth."
5
Yahweh came down to see the city and the tower, which the children of men built.
6
Yahweh said, "Behold, they are one people, and they have all one language, and this is what they begin to do. Now nothing will be withheld from them, which they intend to do.
7
Come, let's go down, and there confuse their language, that they may not understand one another's speech."
8
So Yahweh scattered them abroad from there on the surface of all the earth. They stopped building the city.
9
Therefore its name was called Babel, because there Yahweh confused the language of all the earth. From there, Yahweh scattered them abroad on the surface of all the earth.
10
This is the history of the generations of Shem. Shem was one hundred years old and became the father of Arpachshad two years after the flood.
11
Shem lived five hundred years after he became the father of Arpachshad, and became the father of sons and daughters.
12
Arpachshad lived thirty-five years and became the father of Shelah.
13
Arpachshad lived four hundred three years after he became the father of Shelah, and became the father of sons and daughters.
14
Shelah lived thirty years, and became the father of Eber:
15
and Shelah lived four hundred three years after he became the father of Eber, and became the father of sons and daughters.
16
Eber lived thirty-four years, and became the father of Peleg.
17
Eber lived four hundred thirty years after he became the father of Peleg, and became the father of sons and daughters.
18
Peleg lived thirty years, and became the father of Reu.
19
Peleg lived two hundred nine years after he became the father of Reu, and became the father of sons and daughters.
20
Reu lived thirty-two years, and became the father of Serug.
21
Reu lived two hundred seven years after he became the father of Serug, and became the father of sons and daughters.
22
Serug lived thirty years, and became the father of Nahor.
23
Serug lived two hundred years after he became the father of Nahor, and became the father of sons and daughters.
24
Nahor lived twenty-nine years, and became the father of Terah.
25
Nahor lived one hundred nineteen years after he became the father of Terah, and became the father of sons and daughters.
26
Terah lived seventy years, and became the father of Abram, Nahor, and Haran.
27
Now this is the history of the generations of Terah. Terah became the father of Abram, Nahor, and Haran. Haran became the father of Lot.
28
Haran died before his father Terah in the land of his birth, in Ur of the Chaldees.
29
Abram and Nahor took wives. The name of Abram's wife was Sarai, and the name of Nahor's wife, Milcah, the daughter of Haran who was also the father of Iscah.
30
Sarai was barren. She had no child.
31
Terah took Abram his son, Lot the son of Haran, his son's son, and Sarai his daughter-in-law, his son Abram's wife. They went forth from Ur of the Chaldees, to go into the land of Canaan. They came to Haran and lived there.
32
The days of Terah were two hundred five years. Terah died in Haran.
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