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3 1 . 1 1 ; T. B. Sanh. 1 0 8 b ; Philo,j2C7. ii. 3 8 ; Origen, Horn, in Gen. ii. 1 (GCS. 29. 2 5 ) ; cf. Num. Horn. xxi. 2 (GCS. 30. 2 0 1 ) . ) Wells are also mentioned by Hippolytus, Arabic Frag, to Pent, i, Gen. 6 : 1 8 (GCS. 1. 2. 87); cf. "protected cisterns," PRE. 2 3 ; T. , Gen. 6 : 1 4 . Some early Syrian fathers thought the water was secured from outside the ark as needed; see A . Levene, op. , p. 82. Levene has evidently overlooked PRE. and T. -Jon. , p. 1 8 5 . ) Storerooms for food are mentioned in PRE.
The ritual of Num. 2 9 : 2 , 5 ; Josephus, Ant. i. 6. 3 , also connects the drunk enness with a sacrifice. 2 8 4 NOAH IN THE APOCRYPHA AND PSEUDEPIGRAPHA 31 be a prophecy (Jub. 8:18). God would dwell in the dwellings of Shem. ) Afterwards each of the sons of Noah proceeded to build himself a city (Jub. 7:14-19). In the 28th jubilee (A. M. 1324-1372), Noah began to give com mandments to his sons: to observe righteousness, to cover their shame, to bless the creator, to honor father and mother, to love neighbor, and to guard themselves from the sins which brought the flood—fornication, uncleanness, and iniquity (Jub.
G. Frazer, op. cit. 1 , 1 4 6 and L. Ginsberg, Die Haggada bei den Kirchenvatern, pp. 81-82. *) Sulpicius Severus, Chron. i. 4 (CSEL. 1. 5), has Noah to offer birds. ) Certain Christian writers were disturbed by the anthropomorphism involved in God's smelling the savor of the sacrifice as they were also by His repentance. , Horn. iii. 39 (GCS. 42. 7 1 ) . This must have been a common argument made by opponents for Ambrose, De spiritu Sancto ii. 68 (PL. 1 6 . 788), replies that we are not to assume that God is fashioned after bodily form, but that there are spiritual nostrils.
A Study of the Interpretation of Noah and the Flood in Jewish and Christian Literature by Lewis