The Ark and the Tent: Temple Symbolism in the Story of Noah Jeffrey M. Bradshaw It has long been recognized that the story of Noah recapitulates the Genesis accounts of the Creation, the Garden, and the Fall of Adam and Eve. What has been generally underappreciated by modern scholarship, however, is the nature and depth of the relationship between all these stories and the liturgy and layout of temples, not only in Israel but also throughout the ancient Near East. And this relationship goes two ways. Not only have accounts of primeval history been included as a significant part of ancient temple worship, but also, in striking abundance, themes echoing temple architecture, furnishings, ritual, and covenants have been deeply woven into scripture itself. In this chapter I will outline some of the rich temple themes in the biblical account of the great flood, highlighting how the scriptural descriptions of the structure and function of the ark and the tent within the story of Noah anticipate the design and purpose of the later tabernacle of Moses. Structural Similarities Between the Ark and the Tabernacle It is significant that, apart from the tabernacle of Moses1 and the temple of Solomon,2 Noah’s ark is the only man-made structure mentioned in the Bible whose design was directly revealed by God.3 Like the tabernacle, Noah’s ark “was designed as a temple.”4 The ark’s three decks suggest both the three divisions of the tabernacle and the threefold layout of the Garden of Eden.5 Indeed, each of the three decks of Noah’s ark was exactly “the same height as the Tabernacle and three times the area of the Tabernacle court.”6 Strengthening the association between the Ark and the Tabernacle is the fact that the Hebrew term for Noah’s ark, tevah, later became the standard word for the ark of the covenant in Mishnaic Hebrew.7 In addition, the Septuagint used the same Greek term, kibotos, for both Noah’s ark and the ark of the covenant.8 The ratio of the width to the height of both of these arks is 3:5.9 Marking the similarities between the shape of the ark of the covenant 26 • Temple Insights Bradshaw, The Ark and the Tent • 27 and the chest-like form of Noah’s ark, Westermann describes Noah’s ark as the tabernacle preserves the life of His people, so Noah’s ark preserves “a huge, rectangular box, with a roof.”10 The biblical account makes it clear a righteous remnant of humanity along with representatives of all its that the ark “was not shaped like a ship and it had no oars,” “accentuating creatures. the fact that Noah’s deliverance was not dependent on navigating skills, [but In Mesopotamian flood stories, the construction materials for the rather happened] entirely by God’s will,”11 its movement solely determined building of a boat were obtained by tearing down a reed-hut. The basic by “the thrust of the water and wind.”12 construction idea of such huts is that poles of resinous wood would Consistent with the emphasis on deliverance by God rather than have framed and supported woven reed mats.28 The reed mats would be through human navigation, the Hebrew word for “ark” reappears for stitched to the hull and covered with pitch to make them waterproof.29 the only other time in the Bible in the story of the infant Moses, whose These building techniques are still in use today. deliverance from death was also made possible by a free-floating watercraft Although reed-huts may sometimes serve as secular enclosures, — specifically, in this case, a reed basket.13 Reeds may have also been used references to them in Mesopotamian flood stories clearly point to their as part of the construction materials for Noah’s ark, as will be discussed ancient use as divine sanctuaries.30 Seated in his rectangular sanctuary below. made of reeds, Enki presided both as the god of wisdom and of the Abzu, Besides the resemblances in form between the Ark and the Tabernacle, the freshwater ocean that existed under the land.31 In some parts of the there is also the manner by which the Ark was entered and exited. For ancient Near East, mortal kings and priests entered into reed sanctuaries example, scholars have noted in the Mesopotamian flood story of Gilgamesh in order to commune with the gods, just as Israelite high priests entered a similarity of the loading of the ship to the loading of goods into a temple.14 their temples. Morales discusses the centrality of entering and leaving the Ark as reason In a Mesopotamian account of the flood story, Ziusudra enters into “to suspect an entrance liturgy ideal at work,”15 with all “‘entries’ as being via a “reed-hut … temple,”32 where he stands “day after day” listening to the Noah,”16 the righteous and unblemished priestly prototype.17 “conversation” of the divine assembly.33 Eventually, Ziusudra hears the As for the material out of which the ark was constructed, Genesis 6:14 deadly oaths of the council of the gods following their decision to destroy reads, “Make thee an ark of gopher wood; rooms shalt thou make in the ark, mankind by a devastating flood. Regretting the decision of the divine and shalt pitch it within and without with pitch.” assembly, the god Enki contrives a plan to warn Ziusudra and to instruct The meaning of the Hebrew term for “gopher wood” — unique in the him on how to build a boat that will save him and his family. Evoking Bible to Genesis 6:14 — is uncertain.18 Modern commentators often take it ancient Near East parallels where the gods whisper their secrets to mortals to mean cypress wood.19 Because it is resistant to rot, the cypress tree was standing on the other side of temple partitions or screens separating the used in ancient times for the building of ships.20 divine and human realms,34 Enki conveys his warning message privately There is an extensive mythology about the cypress tree in cultures through the thin wall of Ziusudra’s reed sanctuary.35 Related accounts tell throughout the world. It is known for its fragrance and longevity21 — us that Enki instructed Ziusudra to tear down the reed-hut temple and to qualities that have naturally linked it with ancient literature describing the use the materials to build a boat.36 Garden of Eden.22 Cypress trees were also sometimes used to make temple Three kinds of boat-building materials are listed in the Mesopotamian doors — gateways to Paradise.23 flood stories — wood timbers, reeds, and pitch.37 The biblical list is The possibility of conscious rhyming wordplay in the juxtaposition of identical, except that the second item is given as “rooms” rather than the Hebrew terms gopher and kopher (“pitch”) within the same verse cannot “reeds.” Concluding “that the apparent lack of the reed-hut or primeval be ruled out. As Harper notes, the word kopher might have evoked for the shrine in the Genesis flood account demands closer inspection,”38 Jason ancient reader, “the rich cultic overtones of kaphar ‘ransom’ with its half- McCann observes39 that re-pointing the Hebrew vowels would lead to an shekel temple atonement price,24 kapporeth ‘mercy seat’ over the Ark of the alternate translation signifying an ark that was “woven-of-reeds.” Thus, Covenant,25 and the verb kipper ‘to atone’ associated with so many priestly the New Jerusalem Bible translation of Genesis 6:14:40 “Make yourself an rituals.”26 Some of these rituals involve the action of smearing or wiping, ark out of resinous wood. Make it with reeds and caulk it with pitch inside the same movements by which pitch is applied.27 Just as God’s presence in and out” (emphasis added). 28 • Temple Insights Bradshaw, The Ark and the Tent • 29 By a translation that recognizes “reeds,” not “rooms,” as the second — all hidden within a vessel of rescue described in scripture, like the element in the building materials for Noah’s ark, a puzzling inconsistency tabernacle, as a likeness of God’s own traveling pavilion. between the Bible and the Mesopotamian accounts is resolved while at Just as the Spirit of God patiently brooded56 over the great deep at the same time further connecting the scriptural ark with the temple. the Creation and just as “the longsuffering of God waited … while the ark Let’s now turn our attention to the Creation and temple themes in was a preparing,”57 so the indefatigable Noah endured the long brooding the story of the Flood, where we will find temple parallels not only to the of the ark over the slowly receding waters of the deluge58 until, at last, the structure of the Ark but also in its function. dry land appeared.59 There are rich thematic connections between the emergence of the Creation dry land at the Creation, the settling of the Ark atop the first mountain In considering the role of Noah’s ark in the Flood story, it should be noted to emerge from the Flood, New Year’s Day, and the temple. In ancient that it was, specifically, a mobile sanctuary,41 as were the tabernacle and Israel, the holiest spot on earth was believed to be the foundation stone the ark made of reeds that saved the baby Moses. Arguably, each of these in front of the ark of the covenant within the temple at Jerusalem:60 “It structures can be described as a traveling vehicle of rescue designed to was the first solid material to emerge from the waters of Creation,61 and parallel in function God’s portable pavilion or chariot. it was upon this stone that the Deity effected Creation.” The depiction of Scripture makes a clear distinction between the fixed heavenly the ark-temple of Noah perched upon Mount Ararat would have evoked temple and its portable counterparts. For example, in Psalm 1842 and similar temple imagery for the ancient reader of the Bible. D&C 121:1, the “pavilion” of “God’s hiding place” should not be equated Note that it was “in the six hundred and first year [of Noah’s life] in with the celestial “temple” to which the prayers of the oppressed go up43 the first month, the first day of the month” that “the waters were dried but rather as a representation of a movable “conveyance”44 in which God up.”62 The specific wording of this verse would have hinted to the ancient could swiftly descend to rescue His people from mortal danger.45 The reader that there was ritual significance to the date. Note that it was also sense of the action is succinctly captured by Robert Alter: “The outcry of the “first day of the first month”63 when the tabernacle was dedicated, the beleaguered warrior ascends all the way to the highest heavens, thus “while Solomon’s temple was dedicated at the New Year festival in the launching a downward vertical movement”46 of God’s own chariot. autumn.”64 Despite its ungainly shape as a buoyant temple, the Ark is portrayed Garden as floating confidently above the chaos of the great deep. Significantly, the motion of the ark “upon the face of the waters”47 paralleled the movement Nothing in the story of Adam and Eve in the Garden of Eden can be of the Spirit of God “upon the face of the waters”48 at the original creation understood without reference to the temple. Neither can the story of heaven and earth. The deliberate nature of this parallel is made clear of Noah and his family in the garden setting of a renewed earth be when we consider that Genesis 1:2 and 7:18 are the only two verses in the appreciated fully without taking the temple as its background. Bible that contain the phrase “the face of the waters.” In short, scripture Allusions to Garden of Eden and temple motifs begin as soon as intends to make us understand that in the presence of the Ark there was Noah and his family leave the ark. Just as the book of Moses highlights a return of the same Spirit of God that had hovered over the waters at the Adam’s diligence in offering sacrifice as soon as he entered the fallen Creation — the Spirit whose previous withdrawal had been presaged in world,65 Genesis describes Noah’s first action on the renewed earth as Genesis 6:3.49 being the building of an altar for burnt offerings.66 Likewise, in each The motion of the Ark “upon the face of the waters,”50 like the Spirit account, God’s blessing is followed by a commandment to multiply and of God “upon the face of the waters”51 at Creation, was a portent of replenish the earth.67 Both stories also contain instructions about what the (re)appearance of light and life. Within the Ark, a “mini replica of the protagonists are and are not to eat.68 Creation,”52 were the last vestiges of the original Creation, “an alternative Notably, in each case a covenant is established in a context of earth for all living creatures,”53 “a colony of heaven”54 containing seedlings ordinances and signs or tokens.69 More specifically, according to Pseudo- for the planting of a second Garden of Eden,55 the nucleus of a new world Philo,70 the rainbow as a sign or token of a covenant of higher priesthood 30 • Temple Insights Bradshaw, The Ark and the Tent • 31 blessings was said by God to be an analogue of Moses’s staff, a symbol of Yahweh in Israelite temples. In a variant of the same theme, at least one kingship.71 set of modern commentators takes the he as referring to Yahweh, hence Both the story of Adam and Eve and the story of Noah prominently reading the term as the “Tent of Yahweh,”81 the divine sanctuary. feature the theme of nakedness being covered by a garment.72 Noah, like In view of the pervasive theme in ancient literature where the Adam, is called the “lord of the whole earth.”73 Surely, it is no exaggeration climax of the Flood story is the founding of a temple over the source of to say that Noah is portrayed as a new Adam, “reversing the estrangement” the floodwaters, Blenkinsopp82 finds it “safe to assume” that the biblical between God and man by means of an atoning sacrifice.74 account of “the deluge served … as the Israelite version of the cosmogonic victory of the deity resulting in the building of a sanctuary for him.” Lucian Fall and Judgment reports that “the temple of Hierapolis on the Euphrates was founded over In Genesis, the Fall and judgment scenes are straightforwardly recited the flood waters by Deucalion, counterpart of Ziusudra, Utnapishtim, as follows:75 and Noah.”83 Consistent with this theme, Psalms 29:10 “speaks of Yahweh enthroned over the abyss.”84 And Noah began to be an husbandman, and he planted a Given the many allusions in the story of Noah to the tabernacle of vineyard: Moses, it would have been natural for the ancient reader to have seen in Noah’s tent, at the foot of the mount where the ark-temple rested, a And he drank of the wine, and was drunken; and he was parallel with the sacred “tent of meeting” at the foot of Mount Sinai, at uncovered within his tent. whose top God’s heavenly tent had been spread. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. How are we to understand the mention that Noah “was drunken”? Most rabbinical sources make no attempt to explain or justify but instead And Shem and Japheth took a garment, and laid it upon both roundly criticize Noah’s actions.85 The difficulty with that explanation their shoulders, and went backward, and covered the nakedness is the fact that the scriptures offer no hint of condemnation for Noah’s of their father; and their faces were backward, and they saw not supposed drunkenness. their father’s nakedness. Is there a better explanation for Noah’s unexpected behavior?86 Yes. According to a statement attributed to Joseph Smith, Noah “was not And Noah awoke from his wine, and knew what his younger drunk, but in a vision.”87 This agrees with the Genesis Apocryphon which, son had done unto him. immediately after describing a ritual drinking of wine by Noah and his And he said, Cursed be Canaan; a servant of servants shall he family, tells of a divine dream vision that revealed the fate of Noah’s be unto his brethren. posterity.88 Koler and Greenspahn89 concur that Noah was enwrapped in a vision while in the tent, commenting that “this explains why Shem and Looking at the passage more closely, however, raises several [Japheth] refrained from looking at Noah even after they had covered questions. To begin with, what tent did Noah enter? Although the him, significantly ‘ahorannît [= Hebrew “backward”] occurs elsewhere English translation says “his tent,” the Hebrew text features a feminine with regard to avoidance of looking directly at God in the course of possessive that would normally mean “her tent.”76 The Midrash Rabbah revelation.” explains this as a reference to the tent of Noah’s wife,77 and both ancient Noah’s fitness to enjoy the presence of God is explored in detail by and modern commentators have often focused on this detail to imply that Morales.90 “In every sense,” he writes, “Noah is defined as the one able ‘to Ham intruded on his father and mother during a moment of intimacy.78 enter’”91 into the presence of the Lord. He concludes:92 A very intriguing alternative explanation, however, is offered by Rabbi Shim’on in the Zohar, who takes the he of the feminine possessive As the righteous man, Noah not only passes through the [door] to mean “‘the tent of that vineyard,’ namely, the tent of Shekhinah,”79 of the Ark sanctuary,93 but is able to approach the mount of the term for “the divine feminine”80 that was equated to the presence of Yahweh for worship…. Noah stands as a new Adam, the 32 • Temple Insights Bradshaw, The Ark and the Tent • 33 primordial man who dwells in the divine Presence … As such, How do we understand the statement that Ham “saw the nakedness of he foreshadows the high priest of the Tabernacle cultus who his father”? Reluctant to attribute the apparent gravity of Ham’s misdeed to alone will enter the paradisiacal holy of holies…. the mere act of seeing, readers have often concluded that Ham in addition must have done something.103 For example, a popular proposal is that Ham How does wine play into the picture? It should be remembered that committed unspeakable crimes against his mother104 or his father.105 a sacramental libation was an element in the highest ordinances of the Wenham, however, wisely observes that “these and other suggestions priesthood as much in ancient times as it is today. For example, only are disproved by the next verse” that recounts how Shem and Japheth five chapters after the end of the Flood story, we read that Melchizedek covered their father: 106 “brought forth bread and wine”94 to Abraham as part of the ordinance that was to make him a king and a priest after Melchizedek’s holy order.95 Just As Cassuto107 points out: “If the covering was an adequate as Melchizedek then blessed the “most high God, which had delivered remedy, it follows that the misdemeanor was confined to seeing.” thine enemies into thine hand,”96 so Noah, according to the Genesis The elaborate efforts Shem and Japheth made to avoid looking at their father demonstrate that this was all Ham did in the tent.108 Apocryphon, partook of the wine with his family and blessed “the God Most High, who had delivered us from the destruction.”97 The book of All this is consistent with the proposal that the misdeed of Ham was Jubilees further confirms that Noah’s drinking of the wine should be seen intrusively entering the tent of Yahweh and seeing Noah in the presence of in a ritual context, not merely as a spontaneous indulgence that occurred God while the latter was “in the course of revelation.”109 While Noah, the at the end of a particularly wearying day. Indeed, we are specifically told righteous and blameless — an exception to those in his generation110 — was that Noah “guarded” the wine until the time of the fifth New Year festival, in a position to speak with God face-to-face, Ham was neither qualified the “first day on the first of the first month,” when he “made a feast with nor authorized to see, let alone enter into, a place of divine glory. rejoicing. And he made a burnt offering to the Lord.”98 We find greater detail about an analogous event within the Testament Is this a parallel to the story of Adam and Eve? A parallel to this incident of Levi. There we read that as Levi was being made a king and a priest, he might be seen by reading the story of the transgression of Adam and Eve in the context of its many temple allusions. Consistent with recent scholarship was anointed, washed, and given “bread and holy wine” prior to his being that sees the Garden as a temple prototype,111 Ephrem the Syrian, a fourth- arrayed in a “holy and glorious vestment.” Note also that the themes of century Christian, called the tree anointing, the removal of outer clothing, the washing of the feet, and of knowledge “the veil for the the ritual partaking of bread and wine were prominent in the events sanctuary.”112 A similar Jewish surrounding the Last Supper of Jesus Christ with the Apostles. Indeed, tradition about the two special we are told that the righteous may joyfully anticipate participation in a trees in the Garden of Eden similar event when the Lord returns: “for the hour cometh that I will holds that the foliage of the tree drink of the fruit of the vine with you on the earth.”99 of knowledge, as an analogue to How do we make sense of Noah’s being “uncovered” during his vision? the temple veil, hid the tree of life Perhaps the closest Old Testament parallel to this practice is when Saul, from direct view: “God did not like the prophets who were with him, “stripped off his clothes … and specifically prohibit eating from prophesied before Samuel … and lay down naked all that day and all the Tree of Life because the Tree that night.”100 Jamieson101 clarifies that “lay down naked” in this instance of Knowledge formed a hedge meant only that he was “divested of his armor and outer robes.” In a around it; only after one had similar sense, when we read in John 21:7 that Peter “was naked” as he Figure 1. Zones of Sacredness in Eden partaken of the latter and cleared was fishing, it simply meant that “he had laid off his outer garment, and and in the Temple (adapted from G. A. a path for himself could one had on only his inner garment or tunic.”102 Anderson, Perfection, p. 80). come close to the Tree of Life.”113 34 • Temple Insights Bradshaw, The Ark and the Tent • 35 “primordial serpent”125 that was cursed by God in Eden. By way of contrast to Ham and Canaan, Targum Neofiti asserts that the specific blessing given by Noah to his birthright son Shem is to have the immediate presence of the Lord with him and with his posterity:126 “[M]ay the Glory of his Shekhinah dwell in the midst of the tents of Shem.” What is meant by the “nakedness” of Noah? As with Noah’s drinking of the wine, some readers see his “nakedness” as shameful. However, as an alternative, what has just been outlined about Ham’s having intrusively looked at the divine Presence within the sanctuary might be sufficient explanation for the description. Going further, however, Nibley127 argued from the interpretations of some ancient readers128 that the Hebrew term for “nakedness” in this verse, ‘erwat, might be better rendered as “skins,” or ‘orot — in other words, Figure 2. Ephrem the Syrian’s Conception of Eden, the Ark, and Sinai an animal skin garment corresponding, in this instance, to the “coats of (adapted from Brock in Ephrem the Syrian, Paradise, p. 53). skins”129 [kuttonet ‘or] given to Adam and Eve for their protection after In describing his concept of Eden, Ephrem cited parallels with the division the Fall. The two Hebrew words ‘erwat and ‘orot would have looked nearly of the animals on Noah’s ark and the demarcations on Sinai separating identical in their original unpointed form. Midrash Rabbah specifically Moses, Aaron, the priests, and the people, as shown in Figure 2. Ephrem asserts that the garment of Adam had been handed down to Noah, who pictured Paradise as a great mountain, with the tree of knowledge wore it when he offered sacrifice.130 providing a boundary partway up the slopes. The tree of knowledge, In the current context, the possibility signaled by Morales131 that “the Ephrem concluded, “acts as a sanctuary curtain [i.e., veil] hiding the Holy ‘covering [mikseh] of the Ark’132 establishes a link to the [skin] ‘covering of of Holies which is the Tree of Life higher up.” the Tabernacle’”133 is significant.134 The idea that not only the Ark and the Recurring throughout the Old Testament are echoes of such a layout Tabernacle but also Noah himself might have been covered in a priestly of sacred spaces and the accounts of dire consequences for those who garment of skins is intriguing when we consider Philonenko’s observation attempt unauthorized entry through the veil into the innermost sanctuary. that “the temple is [itself] considered as a person and the veil of the temple By way of analogy to the situation of Adam and Eve and its setting in as a garment that is worn, as a personification of the sanctuary itself.”135 Could it be that just as it is specifically pointed out in scripture that Noah the temple-like layout of the Garden of Eden, service in Israelite temples “removed the [skin] covering of the Ark” in Genesis 8:13, he subsequently under conditions of worthiness was intended to sanctify the participants. removed his own ritual covering of skins? This “garment of repentance”136 However, as taught in Levitical laws of purity, doing the same “while defiled — which, by the way, was worn in those times as outer rather than inner by sin, was to court unnecessary danger, perhaps even death.”116 clothing — was taken off by Noah in preparation for his being “clothed If this understanding of the situation in Eden is correct, the sin of upon with glory.”137 Ham would be a striking parallel to the transgression of Adam and Eve.117 Noah was positioned directly in front of, or perhaps even seated on, a The tradition of the stolen garment. Some ancient readers went further, representation of the throne of God.118 Without proper invitation, Ham stating that Ham not only saw but also took the “skin garment” of his approached the curtains of the “tent of Yaweh”119 and looked at the glory of father, intending to usurp his priesthood authority. In one of the earliest God that was “uncovered within”120 — literally, “in the midst of”121 — the extant sources for this idea, Rabbi Judah said, “The tunic that the Holy tent, just as Eve “cleared a path” for herself so she could “come close to the One, blessed be His Name, made for Adam and his wife was with Noah Tree of Life”122 that was located “in the midst of”123 the Garden. Emerging in the Ark; when they left the Ark, Ham, the son of Noah, took it, and left from the tent, Noah cursed Canaan,124 who is likened in the Zohar to the with it, then passed it on to Nimrod.”138 36 • Temple Insights Bradshaw, The Ark and the Tent • 37 Rabbi Eliezer, among others, continues the intrigues of the stolen References garment forward to the time of Esau, who murdered Nimrod for it, and Abarqu’s cypress tree: After 4000 years still gracefully standing. 2008. In to Jacob, who had been enjoined by Rebekah to wear it, as she supposed, CAIS News, The Circle of Ancient Iranian Studies. http://www.cais- in order to obtain Isaac’s blessing.139 In turn, Nibley traces the theme soas.com/News/2008/April2008/25-04.htm. (accessed August 1, backward to traditions telling of how Satan conspired to get the garment 2012). from Adam and Eve140 and to accounts of the premortal fight in heaven al-Tha’labi, Abu Ishaq Ahmad Ibn Muhammad Ibn Ibrahim. d. 1035. for the possession of the garment of light.141 ’Ara’is Al-Majalis Fi Qisas Al-Anbiya’ or “Lives of the Prophets.” Summary and Conclusions Translated by William M. Brinner. Studies in Arabic Literature, Supplements to the Journal of Arabic Literature, Volume 24, ed. The story of Noah not only repeats the stories of the Creation,142 the Suzanne Pinckney Stetkevych. Leiden, Netherlands: Brill, 2002. Garden,143 and the Fall of Adam and Eve144 but also replays the temple Allberry, Charles Robert Cecil Augustine, ed. A Manichaean Psalm-Book, themes in those accounts. These themes are especially apparent in the Part 2. Manichaean Manuscripts in the Chester Beatty Collection 2. stories of the Ark and the tent, both of which foreshadowed the later Stuttgart, Germany: W. Kohlhammer, 1938. tabernacle of Moses. Alter, Robert, ed. The Five Books of Moses: A Translation with While unequivocal confirming evidence in reliable ancient sources Commentary. New York City, NY: W. W. Norton, 2004. of certain details in the account of Noah is likely to remain elusive, — — — , ed. The Book of Psalms: A Translation with Commentary. New unmistakable allusions throughout the stories in Genesis and in other York City, NY: W. W. Norton, 2007. Flood accounts from the ancient Near East make clear that we must Andersen, F. I. “2 (Slavonic Apocalypse of) Enoch.” In The Old Testament regard them as temple texts that have been written at a high degree of Pseudepigrapha, edited by James H. Charlesworth. 2 vols. Vol. 1, sophistication. Without modern revelation, we might have continued 91-221. Garden City, NY: Doubleday and Company, 1983. “all at sea” in our understanding of Ark and the tent. However, with the Anderson, Gary A., and Michael Stone, eds. A Synopsis of the Books of additional light of the revelations and teachings of the Prophet Joseph Adam and Eve. 2nd ed. Society of Biblical Literature: Early Judaism Smith, we are on solid ground. and its Literature, ed. John C. Reeves. Atlanta, GA: Scholars Press, 1999. Anderson, Gary A. The Genesis of Perfection: Adam and Eve in Jewish This chapter adapts and abridges material previously published in: and Christian Imagination. Louisville, KY: Westminster John Knox • Jeffrey M. Bradshaw and David J. Larsen, Enoch, Noah, and the Press, 2001. Tower of Babel. 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