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Philo Read the Flood as a Clock, Not a Catastrophe

The earth was dry. The ark door stood ready. Noah would not step out until God named the going as God had named the rain.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Rain Began on the Twenty-Seventh Day
  2. The Ark Rested on the Same Date in Another Season
  3. Marriage Rode Through the Year of Water
  4. The Earth Dried and Noah Still Waited
  5. God Spoke the Going as He Had Spoken the Rain
Philo Read the Flood as a Clock, Not a Catastrophe Click for full size

Rain Began on the Twenty-Seventh Day

Noah heard the first water hit the pitch in the six hundredth year of his life, in the seventh month, on the twenty-seventh day. The date was not weather. The springs of the deep broke and the windows of heaven opened on a day that already had a name in his years.

He was six hundred. The seventh month stood near the spring equinox, near the birthday of the just man. Creation, in this counting, had begun in that season of abundance. The flood opened in the month that was seventh by number and first by nature.

The animals were already inside. His wife was already inside. The rain did not arrive as a random morning. It arrived on a counted day.

The Ark Rested on the Same Date in Another Season

The water rose. The hull lifted. Months passed in the dark of the hold. Then the ark rested on the tops of the mountains in the seventh month, on the twenty-seventh day.

The same slot in the calendar. A different season. The opening had stood near the vernal equinox. The resting stood near the autumnal equinox. Seven months apart, with five months between them. The flood closed the way it had opened, on a twenty-seventh, as if the year of water had been cut to a measure.

Noah had marked the first day. He marked this one. The deep had a schedule.

Marriage Rode Through the Year of Water

His wife was with him. His sons' wives were with his sons. The marriages had been made before the rain. The world outside the pitch had come apart. The pairs inside it had not.

When the going-out was finally spoken, God would name them in those pairs. "Go forth, thou, and thy wife, and thy sons, and thy sons' wives, together with all the rest of the living creatures." The household that entered as a household would leave as a household. The flood destroyed cities. It did not dissolve the covenant between a man and a woman that had walked up the ramp before the first drop.

Noah kept that order. He did not rearrange what God had not yet rearranged.

The Earth Dried and Noah Still Waited

The earth dried. The door of the ark was ready. A man who had smelled rain for a year could smell dry ground. The animals shifted. The hold that had been a world wanted to be a memory.

Noah did not step out.

He had entered by command. He would not leave by assumption. The dried earth was a fact. It was not yet permission. He waited for a fresh command from God, the way he had waited for the first one, the way he had waited out the twenty-sevenths that opened and closed the water.

God Spoke the Going as He Had Spoken the Rain

God said to Noah, "Go forth, thou, and thy wife, and thy sons, and thy sons' wives, together with all the rest of the living creatures" (Genesis 8:16).

Only then did the carpenter put his foot on dry earth. The clock of the flood had run from equinox to equinox, from a twenty-seventh to a twenty-seventh. The catastrophe outside had been measured. The man inside would not treat the end as a guess.

He left with his wife beside him, because that was how the sentence was built. The world he walked into was empty of neighbors and full of mud. The command was the floor under the mud.


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From the tradition

Sources

3 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

The Midrash of Philo 11:1The Midrash of Philo

Retold in our words. Read the original at the link below.The Works of Philo Judaeus, trans. C. D. Yonge, London, H. G. Bohn, 1854-1890 · Public Domain

(Genesis 7:11) isn’t messing around. Why that precise moment for the deluge to begin?

Specifically, the Midrash of Philo, a collection of interpretations and expansions on the Torah, wrestles with this very issue. Why the six hundredth year of NOAH’s life, the seventh month, and the twenty-seventh day? What's the hidden meaning?

Okay, first things first. Midrash (rabbinic interpretive commentary). What exactly is that? Essentially, it’s how Jewish tradition takes the biblical text and runs with it. It’s not about rewriting the text, but rather enriching it with stories, explanations, and moral lessons. And the Midrash of Philo? Well, it attributes its interpretations to Philo of Alexandria, a Jewish philosopher who lived in Egypt during the Roman era.

So, what does this particular Midrash have to say about the timing of the flood?

Unfortunately, the text provided simply poses the question. It doesn’t offer an answer. It's like setting the stage for a grand performance… but then the curtain drops! We’re left hanging, wondering what profound insight the Midrash is about to reveal.

This is actually quite common in Midrashic literature. Often, a question is posed, inviting further discussion and interpretation. It's an invitation to dive deeper. A challenge to unlock the secrets hidden within the text.

Perhaps the timing relates to astrological alignments, to cycles of sin and repentance, or to some other cosmic significance. Maybe the numbers themselves hold the key, revealing a hidden code that unlocks a deeper understanding of GOD’s plan.

What do you think? Why that specific moment? Is it simply a historical marker, or does it point to something more profound? The beauty of Midrash is that it invites us to participate in the conversation, to bring our own perspectives and insights to the table.

So, next time you read about the Great Flood, take a moment to consider the timing. Think about those seemingly insignificant numbers and ask yourself: what secrets might they hold? Because sometimes, the greatest insights are found not in the answers, but in the questions themselves.

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The Midrash of Philo 4:2The Midrash of Philo

Retold in our words. Read the original at the link below.The Works of Philo Judaeus, trans. C. D. Yonge, London, H. G. Bohn, 1854-1890 · Public Domain

Sometimes, it's like the universe is trying to tell us something!

Take the story of the Flood, the mabul. According to the Midrash of Philo, there's a fascinating detail about timing that readers often overlook. The Flood begins in the seventh month, on the twenty-seventh day. And then – get this – the waters begin to recede, the ark rests on the mountains, also in the seventh month, on the twenty-seventh day. What's going on here?

Philo suggests it's more than just a random occurrence. It's an “homonymy of months and days," a deliberate mirroring. But why?

Well, the start of the Flood in the seventh month is connected to the birthday of a righteous man, likely referring to Noah himself, and occurs near the vernal equinox, the spring equinox. The diminution, the receding of the waters, happens in the seventh month starting from the highest point of the flood, near the autumnal equinox. See the pattern? The two equinoxes are separated by those very seven months, with five months in between.

But here's where it gets really interesting. This "seventh month" connected to the spring equinox? It’s also considered the first month, according to Philo. Why? Because the creation of the world, the very beginning, took place during that time of abundance.: spring is a time of rebirth, of blossoming, of new beginnings. It makes sense.

So, while the seventh month in the autumnal equinox is technically "first in dignity," its significance, its essence, if you will, comes from the number seven and its connection to the air, to the very atmosphere that sustains life.

Therefore, the Flood, this cataclysmic event, took place in the seventh month not chronologically, but "according to nature." Its principle, its starting point, is deeply rooted in the spring season, in that sense of renewal, even amidst destruction.

What are we to make of this? Perhaps Philo is hinting at a cyclical nature to things. Destruction and creation, endings and beginnings, all intertwined and reflected in the rhythms of nature. The Flood, as terrible as it was, wasn't just a random act of divine anger. It was part of a larger cosmic pattern, a reset button pushed by the Almighty, leading to a new chapter. A chapter that, like the spring equinox, held the promise of a new beginning. And maybe, just maybe, that’s a lesson we can still take to heart today.

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The Midrash of Philo 15:1The Midrash of Philo

Retold in our words. Read the original at the link below.The Works of Philo Judaeus, trans. C. D. Yonge, London, H. G. Bohn, 1854-1890 · Public Domain

The floodwaters had receded. The earth was dry. The ark door stood ajar. So, why didn’t he just… leave?

That’s the question the Midrash of Philo, a collection of interpretations and expansions on the Hebrew Bible attributed to the ancient Jewish philosopher Philo of Alexandria, asks. Seems obvious. The rain stopped. The animals are getting restless. Time to go!

Noah, righteous Noah, waited.

He waited for a command. Specifically, he waited for God to say, "Go forth, thou, and thy wife, and thy sons, and thy sons' wives, together with all the rest of the living creatures" (Genesis 8:16).

Why this hesitation? Why this need for explicit instruction?

The Midrash of Philo sees a profound lesson in Noah's patience. It speaks to the importance of acting only when divinely sanctioned, even when the path ahead seems clear.: Noah had spent months, maybe even over a year, cooped up in that ark. He could have easily justified striking out on his own, claiming the implied permission of a world ready to be rebuilt.

But he didn't.

He understood, perhaps intuitively, that even in a world reborn, God’s guidance remained paramount. It wasn't enough to simply survive the flood; he needed to rebuild according to God’s will. This required more than just physical dryness; it required spiritual direction.

How often do we rush ahead, assuming we know best, only to stumble? Noah's example reminds us to pause, to listen, to seek guidance – whether from our own inner voice, from trusted advisors, or from the Divine.

Maybe, just maybe, the real flood wasn’t the one that covered the earth, but the one of our own impulses and desires that can cloud our judgment. And perhaps, like Noah, we need a clear command, a moment of profound clarity, to truly step forward into a new beginning.

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