In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah’s wife, and the three wives of his sons with them, into the ark;
13. In the selfsame day ] Observe that P represents the Flood as ommencing on the same day (cf. Gen 7:11) that Noah entered the ark. There is no account taken here of the interval of seven days, mentioned by J in Gen 7:4 ; Gen 7:10, preceding the catastrophe. For the expression “selfsame day,” a characteristic of P, cf. Gen 17:23; Gen 17:26; Exo 12:17; Exo 12:41; Exo 12:51. Lat. in articulo diei illius.
with them ] LXX and Peshitto Syriac, “with him,” as in Gen 8:16; Gen 8:18.
Fuente: The Cambridge Bible for Schools and Colleges
13 16a (P). The Entrance into the Ark, according to P
The repetition of what has already been narrated in Gen 7:7-9 can hardly fail to strike the reader; and, without our recognition of the composite elements which are here interwoven, it would be unintelligible.
Fuente: The Cambridge Bible for Schools and Colleges
In the selfsame day on which the flood began by that terrible shower. Heb. In the body, or essence, or strength of the day, as Gen 17:26; Lev 23:14; Jos 10:27; q. d. Not in the dark or twilight, like one ashamed of his action, or afraid of the people, but when it was clear day, or about noon-tide, in the public view of the world.
Fuente: English Annotations on the Holy Bible by Matthew Poole
In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah,…. That is, on the seventeenth day of the second month; [See comments on Ge 7:11] the names of Noah and his three sons are expressed, but not the names of his wife, and of the wives of his sons; they are only described by their relation as follows:
and Noah’s wife, and the three wives of his sons, into the ark: but other writers pretend to give us their names; Berosus c calls the wife of Noah “Tytea”, the great, and Aretia, plainly from “Tit”, clay, and “Aerets”, the earth; and his sons’ wives Pandora, Noela, and Noegla: according to Sanchoniatho d, the name of Noah was “Epigeus”, a man of the earth, see Ge 9:20 and afterwards “Ouranus”, heaven; and he had a sister whom he married, called “Ge”, earth; and with this agrees the account that the Allantes give of their deities; the first of which was Uranus, and his wife’s name was Titaea; who, after her death, was deified, and called “Ge” e: so the Jewish writers say f, the wife of Noah was called Titzia, and others say Aritzia, from the word “Eretz”, earth g; though others will have it, that she was Naamah, the daughter of Lamech: the Arabic writers h tell us, that the name of Noah’s wife was Hancel, the daughter of Namusa, the son of Enoch; that the name of Shem’s wife was Zalbeth, or, as other copies, Zalith or Salit; that the name of Ham’s Nahalath; and of Japheth’s Aresisia; who were all three the daughters of Methuselah; and they also relate i, that when Noah entered the ark, he took the body of Adam with him, and placed it in the middle of the ark.
c De temporibus ante diluvium, l. 1. fol. 8. 20. l. 2. fol. 11. 1. l. 3. fol. 24. 2. d Apud Euseb. Praepar. Evang. l. 1. p. 36. e Diodor. Sicul. Bibliothec. l. 3. p. 190. f Shalshalet Hakabala, fol. 75. 1. g Shalshalet, fol. 1. 2. Bereshit Rabba, sect. 23. fol. 20. 3. Jarchi in Gen. 4. 22. h Eutych. Annal. p. 34. Patricides, p. 8. apud Hottinger. p. 245. i Ibid. p. 250.
Fuente: John Gill’s Exposition of the Entire Bible
13 In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah’s wife, and the three wives of his sons with them, into the ark; 14 They, and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort. 15 And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath of life. 16 And they that went in, went in male and female of all flesh, as God had commanded him: and the LORD shut him in.
Here is repeated what was related before of Noah’s entrance into the ark, with his family and creatures that were marked for preservation. Now,
I. It is thus repeated for the honour of Noah, whose faith and obedience herein shone so brightly, by which he obtained a good report, and who herein appeared so great a favourite of Heaven and so great a blessing to this earth.
II. Notice is here taken of the beasts going in each after his kind, according to the phrase used in the history of the creation (ch. i. 21-25), to intimate that just as many kinds as were created at first were saved now, and no more; and that this preservation was as a new creation: a life remarkably protected is, as it were, a new life.
III. Though all enmities and hostilities between the creatures ceased for the present, and ravenous creatures were not only so mild and manageable as that the wolf and the lamb lay down together, but so strangely altered as that the lion did eat straw like an ox (Isa 11:6; Isa 11:7), yet, when this occasion was over, the restraint was taken off, and they were still of the same kind as ever; for the ark did not alter their constitution. Hypocrites in the church, that externally conform to the laws of that ark, may yet be unchanged, and then it will appear, one time or other, what kind they are after.
IV. It is added (and the circumstance deserves our notice), The Lord shut him in, v. 16. As Noah continued his obedience to God, so God continued his care of Noah: and here it appeared to be a very distinguishing care; for the shutting of this door set up a partition wall between him and all the world besides. God shut the door, 1. To secure him, and keep him safe in the ark. The door must be shut very close, lest the waters should break in and sink the ark, and very fast, lest any without should break it down. Thus God made up Noah, as he makes up his jewels, Mal. iii. 17. 2. To exclude all others, and keep them for ever out. Hitherto the door of the ark stood open, and if any, even during the last seven days, had repented and believed, for aught I know they might have been welcomed into the ark; but now the door was shut, and they were cut off from all hopes of admittance: for God shutteth, and none can open.
V. There is much of our gospel duty and privilege to be seen in Noah’s preservation in the ark. The apostle makes it a type of our baptism, that is, our Christianity, 1Pe 3:20; 1Pe 3:21. Observe then, 1. It is our great duty, in obedience to the gospel call, by a lively faith in Christ, to come into that way of salvation which God has provided for poor sinners. When Noah came into the ark, he quitted his own house and lands; so must we quit our own righteousness and our worldly possessions, whenever they come into competition with Christ. Noah must, for a while, submit to the confinements and inconveniences of the ark, in order to his preservation for a new world; so those that come into Christ to be saved by him must deny themselves, both in sufferings and services. 2. Those that come into the ark themselves should bring as many as they can in with them, by good instructions, by persuasions, and by a good example. What knowest thou, O man, but thou mayest thus save thy wife (1 Cor. vii. 16), as Noah did his? There is room enough in Christ for all comers. 3. Those that by faith come into Christ, the ark, shall by the power of God be shut in, and kept as in a strong-hold by the power of God, 1 Pet. i. 5. God put Adam into paradise, but he did not shut him in, and so he threw himself out; but when he put Noah into the ark he shut him in, and so when he brings a soul to Christ he ensures its salvation: it is not in our own keeping, but in the Mediator’s hand. 4. The door of mercy will shortly be shut against those that now make light of it. Now, knock and it shall be opened; but the time will come when it shall not, Luke xiii. 25.
Fuente: Matthew Henry’s Whole Bible Commentary
13. In the self-same day entered Noah, and Shem, etc. A repetition follows, sufficiently particular, considering the brevity with which Moses runs through the history of the deluge, yet by no means superfluous. For it was the design of the Spirit to retain our minds in the consideration of a vengeance too terrible to be adequately described by the utmost severity of language. Besides, nothing is here related but what is difficult to be believed; wherefore Moses the more frequently inculcates these things, that however remote they may be from our apprehension, they may still obtain credit with us. Thus the narration respecting the animals refers to this point; that by the faith of holy Noah they were drawn from their woods and caverns and were collected in one place from their wandering courses, as if they had been led by the hand of God. We see, therefore, that Moses does not insist upon this point without an object; but he does it to teach us that each species of animals was preserved, not by chance, nor by human industry, but because the Lord reached out and offered to Noah himself, from hand to hand, (as they say,) whatever animal he intended to keep alive.
Fuente: Calvin’s Complete Commentary
(13) In the selfsame day.Heb., in the bone of this day. (See Note on Gen. 2:23.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. The selfsame day entered , might here be rendered in the pluperfect, had entered; that is, on that day the embarkation had ended . There may have been fearful portends of the approaching convulsion of nature while Noah was making his final preparations; but when the great rain actually began and the great deep burst over the barriers of the shore, Noah and his family, and the animals that were to be preserved, were safe in the ark .
Fuente: Whedon’s Commentary on the Old and New Testaments
Gen 7:13 In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah’s wife, and the three wives of his sons with them, into the ark;
Ver. 13. In the self-same day. ] Things are repeated, that they may be the better observed, and the greatness of the mercy the more acknowledged: that God should single out so few, and save them, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 7:13-16
13On the very same day Noah and Shem and Ham and Japheth, the sons of Noah, and Noah’s wife and the three wives of his sons with them, entered the ark, 14they and every beast after its kind, and all the cattle after their kind, and every creeping thing that creeps on the earth after its kind, and every bird after its kind, all sorts of birds. 15So they went into the ark to Noah, by twos of all flesh in which was the breath of life. 16Those that entered, male and female of all flesh, entered as God had commanded him; and THE LORD closed it behind him.
Gen 7:14 This includes all the categories of land animals mentioned in Genesis 1 excluding the sea life.
Gen 7:16 and the LORD closed it behind him YHWH closed the door Himself. The rabbis say that He did this in order to keep the wicked out of the ark. They even go so far as to assert that God surrounded the ark with lions and bears to keep the people away. To me, the ark is another act of YHWH’s mercy to mankind to continue the Messianic line, even amidst judgment, which would eventually provide redemption (cf. Gen 3:15).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
entered, i.e. the eight persons of 1Pe 3:20.
Fuente: Companion Bible Notes, Appendices and Graphics
day: Gen 7:1, Gen 7:7-9, Gen 6:18, Heb 11:7, 1Pe 3:20, 2Pe 2:5
and Shem: Gen 5:32, Gen 6:10, Gen 9:18, Gen 9:19, Gen 10:1, Gen 10:2, Gen 10:6, Gen 10:21, 1Ch 1:4-28
Reciprocal: Gen 8:14 – General Gen 8:16 – General Jdg 21:22 – each man Luk 3:36 – Sem