The Monarch Butterfly—An Illustration of Transformation—Part 11

Monarch Butterfly

Introduction and Review

The previous part of this series wrapped up the New Testament fours and discussed doors, ways, and paths as they relate to transition and transformation.

This part of the series will kick off the Old Testament fours beginning with Noah.

The Old Testament

The following depictions will show several Old Testament developments involving the number four related to the things of this earth. This section will cover the development of people across kingdoms and generations. Everything in the New has its roots in the Old, as exhibited in four significant Scriptural mounts. Many times four show up as 3 + 1.

Three New Testament mountains of God,

the Mount of the Beatitudes,
the Mount of Transfiguration,
and the Mount of the Crucifixion,
Look back to Mount Sinai.

— JoAnn Davidson "Toward a Theology of Beauty"

The Old Testament offers many vivid and tangible illustrations and examples of these timeless truths.

... whatever things were written before were written for our learning, that we, through the patience and comfort of the Scriptures, might have hope.
— Romans 15:4

There are four divisions of the Old Testament;

Redemption
organization
poetry
and sermons

Throughout Scripture, God is consistently in the business of creating "a people."

... you are a holy people to the Lord your God; the Lord your God has chosen you to be a people for Himself, a special treasure above all the peoples on the face of the earth.

— Deuteronomy 7:6

Before we get to Noah, there are a couple of Bible beginning topics that fit into the number four's link with transformation and transition.

The Rainbow Study Bible notes for Genesis make the following comment on this topic.

... the first 11 chapters concern the land from Eden to Ur. (representing the physical) Chapters 12-50 are from Canaan to Egypt, concerning predominantly the promise of the land God chose for His name to dwell (representing the spiritual).

The Hebrew phrase "The earth," "haaretz" in Hebrew, has a numerical value of 296 and is divisible by four. The first sentence in the Bible, introducing God's creative work, comprises 28 Hebrew letters, which are also divisible by four. These very letters formed words that the Bible says created the world. This revelation aligns with four's categorization of biblical themes related to the physical realm, the earth, and territories.

... worship Him who made

1. heaven
2. and earth,
3. the sea ...
4. and springs of water.

— Revelation 14:7

Also, the fourth day of creation was a pivotal event. The first three involve functions and spaces. God brings forth light, separates the waters, and brings forth land and herbage. The fourth, being the sun, moon, and stars, begins the filling of those spaces with physical objects.

The Great Flood
Martinek220
Noah and the Flood

In creating people, sometimes that meant starting over, as with Noah's family. There were four men and four women on the Ark by which all the successive generations would be created. Consider that the descendants of Noah are described in a fourfold manner as well.

lands
tongues
families
and nations

The word "rainbow," a phenomenon connected with God's promise to the earth, is recorded four times in the Old Testament. Three of those mentions are in the Genesis 9 account.

I set My rainbow in the cloud, and it shall be for the sign of the covenant between Me and the earth. It shall be, when I bring a cloud over the earth, that the rainbow shall be seen in the cloud; and I will remember My covenant which is between Me and you and every living creature of all flesh; the waters shall never again become a flood to destroy all flesh. The rainbow shall be in the cloud, and I will look on it to remember the everlasting covenant between God and every living creature of all flesh that is on the earth.”

— Genesis 9:13-16

The fourth mention of a rainbow in the Old Testament is in the Book of Ezekiel and is used in reference to the throne of God.

And above the firmament over their heads was the likeness of a throne, in appearance like a sapphire stone; on the likeness of the throne was a likeness with the appearance of a man high above it. Also, from the appearance of His waist and upward, I saw, as it were, the color of amber with the appearance of fire all around within it; and from the appearance of His waist and downward, I saw, as it were, the appearance of fire with brightness all around. Like the appearance of a rainbow in a cloud on a rainy day, so was the appearance of the brightness all around it. This was the appearance of the likeness of the glory of the Lord.

— Ezekiel 1:26-28

God announces His plan to destroy the old world to produce a new one by destroying four things. Destruction is a form of transition and transformation.

And the Lord said, I will destroy man whom I have created from the face of the earth; both

1. man,
2. and beast,
3. and the creeping thing,
4. and the fowls of the air;

For it grieves me that I have made them.

— Genesis 6:7

It is also noted that God will destroy the earth's inhabitants four times in the Noah story. (Genesis 6:5-7, 11-13, 17, 7:4)

Four divine speeches center around the flood of judgment.

Genesis 6:13-22 God's announcement to destroy the earth with a flood,
Genesis 7:1-10 Get in the Ark,
Genesis 8:15-19 Get off the Ark,
Genesis 9:1-17 Promise to never flood again and blesses them

Noah, before the flood, was noted by four things.

Noah was

1. a just man
2. and perfect in his generations,
3. and Noah walked with God
4. And Noah begat three sons, Shem, Ham, and Japheth

— Genesis 6:9-10

When God announces his plan to flood the earth, He makes a covenant with four that He will spare.

But I will establish My covenant with you, and you shall go into the ark—
1. you,
2. your sons,
3. your wife,
4. and your sons’ wives with you.

— Genesis 6:18

The Exopositors Bible Commentary notes that it is repeated four times that those who survived the flood were those who had done "as God had commanded" (6:22, 7:5, 9, 16), and four times, it is recorded that Noah and his companions entered the Ark. (7-9, 13-14, 15, 16)

Global Flood
Kosov Vladimir

Forty Days

The mention of forty days is referenced four times in the flood account.

According to Rabbi David Fohrman's excerpt from The Exodus You Almost Passed Over, the author explains that, to the Egyptians, this transition from one world to the next served as the basis for the forty-day embalming process and was linked to the forty days of the flood.

"Forty days is a familiar time period for the reader of the Torah. Earlier in Genesis, rain fell for forty days in the Great Flood. Later, Moses spends forty days atop Mount Sinai. The lapse of forty days signifies something: transition, a passage to a new world.

When it rained forty days and forty nights, that was a bridge between one world and another. The old world was closing down, and a new one was coming into being. When Moses spent forty days atop Mount Sinai, he too journeyed to a new world; He left the terrestrial sphere and entered a transcendent one."

Canaan
http://www.geographicus.com/mm5/cartographers/visscher.txt

Four and the Development of Canaan

The story of Noah continues with a disturbing incident that occurs after leaving the Ark. This particular scene sets the stage for the development of the land that God would give to Abraham and his descendants. This development is characterized by the number four. Its themes parallel the initial creation and garden experience, which involves reorganizing after chaos. These parallels include a garden/vineyard, forbidden fruit/wine, a groundskeeper Adam/Noah, and a tremendous and tragic sin. The incident begins with Noah planting a vineyard.

And Noah "began" to be an husbandman, and he planted a vineyard

— Genesis 9:20 (quotations mine)

The Hebrew text reads (right to left) ויחל נח איש האדמה ויטע כרם, which would read in a literal rendering, "and he began (cleaved open and broke open), Noah, a man of the ground (ish/man adamah/ground), and he planted a vineyard.

This Hebrew word "hucal הוחל," translated as "began," could introduce something not so good about to occur. It occurs often but not always, and introduces something that isn't so great. It is translated as "profane" alternatively in many places. It can be defined as piercing, wounding, cleaving open, breaking or giving access to, or defiling, or used for common use. This word's first occurrence is found in Genesis chapter four, right before the stage and conditions for the flood are set.

And to Seth, to him also there was born a son; and he called his name Enos (fourth son of Seth): then began (hucal הוחל,) men to call upon the name of the Lord.

— Genesis 4:26

This first usage of the word "hucal הוחל," translated as "began," could imply that something not so good is about to be introduced, as in something possibly profane or common about men's worship. If this is the case, it will give us a greater understanding of the state and progression of the generations that preceded humanity's vile condition before the flood. The word "Hucal" occurs for the second time just before that very event.

And it came to pass, when men began (hucal הוחל) to multiply on the face of the earth, and daughters were born unto them. That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown ... And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
— Genesis 6:1

This incident concerning planting a vineyard with Noah is its third occurrence. Its fourth occurrence follows the vineyard incident, with the Tower of Babel and Nimrod, whose name is rooted in the Hebrew word for rebellion.

And Cush begat Nimrod: he began (hucal הוחל) to be a mighty one in the earth.
— Genesis 10:8

There were four named cities developed by Nimrod.

Babel
Erech
Accad
and Calneh

As we can see, this word often signals something not good or perhaps something profane — that has begun or is about to occur and breaks open onto the scene. Its Strong's number is 2490 if you wish to do a further topic search on this. Being Berean-like is always encouraged! Back to our topic—recall that in Genesis chapter 6, before the flood.

Noah was a righteous man (ish/man tsadiq/righteous) and perfect in his generations, and Noah walked with God.

— Genesis 6:9

So we see in this account that Noah went from being an "ish tsadiq" (man of righteousness) walking with God to an "ish adamah" (man of the ground) planting a vineyard, possibly for common and not holy use. According to the New Testament, he is still considered a man of faith, but, as with King David and Solomon, something went awry at the end of his life's journey. These narratives testify that salvation is by God's grace alone.

None is righteous, no, not one ... all have sinned, and come short of the glory of God.

— Romans 3:10, 23

Before this event, it was announced that four had gotten off the Ark, and the text added a special notation concerning Ham that would be significant to the developing scandal.

Now the sons of Noah who went out of the ark were Shem, Ham, and Japheth. And Ham was the father of Canaan.
— Genesis 9:18

Ham, being the father of Canaan, will be the key, considering that four verses later, Ham, the father of Canaan, "saw his father's nakedness." Canaan was Ham's fourth and youngest son.

Back in the vineyard, the story reports that Noah was drunk and uncovered. Could this be evidence of the common unholy use of a vineyard?

... he (Noah) drank of the wine, and was drunken; and he was uncovered (galah) within his (her) tent.
— Genesis 9:21

The phrase "his tent" is in the feminine form in the Hebrew text, suggesting that the incident may have occurred in "her tent" — the tent's innermost, private quarters, as in his wife's tent or a portion of the tent —as was the custom of ancient nomads. The woman's tent was the place of uncovered-type relations between husband and wife.

Isaac brought her into his mother Sarah’s tent, and he took Rebekah, and she became his wife, and he loved her.
— Genesis 24:67

The "her tent" also occurs in another unfortunate incident.

And Israel (Jacob) journeyed, and spread his (her) tent beyond the tower of Edar. And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah, his father's concubine.
— Genesis 35:22

Jacob, consequently, said the following to Reuben during the distribution of blessings.

Reuben, you are my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: Unstable as water, you shall not excel; because you went up to your father's bed; then defiled (hucal - same word as began) it: he went up to my couch.
— Genesis 49:3-4

There is much debate over this incident involving Ham, but there are clues that might offer insight. Leviticus may help us with this, and it also links to an incident involving Israel and Reuben.

The nakedness (used 24 (4 x 6) times in ch.18) of thy father's wife shalt thou not uncover: it is thy father's nakedness.
— Leviticus 18:7,8
The man who lies with his father’s wife has uncovered (galah) his father’s nakedness (used 8 (4 x 2) in chapter 20)
— Leviticus 20:11

Genesis also says that Ham "saw" his father's nakedness. This phrase can imply that sexual indecency occurred.

And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness; it is a wicked thing; and they shall be cut off in the sight of their people: he hath uncovered (galah) his sister's nakedness; he shall bear his iniquity.
— Leviticus 20:17

It is not clear if the uncovering of Noah's nakedness is something that begins with Noah himself and his wife, or if Ham seeing his father's nakedness indicates how the uncovering happened. We know that Noah passes out at some point, and his condition renders him unable to understand what has happened.

Ham, the father of Canaan, saw his father's nakedness, and he told his two brothers outside about it.
— Genesis 9:22

There are two worthy observations: when the father got drunk, the vulnerable in his family became uncovered. The second is that Ham may well have seized this opportunity to usurp his father's position by committing an unseemly act, as Absalom did to David, who slept with David's wives and concubines while trying to take over the kingdom. It was considered an act of possession to do such things, which may be why Ham announced what he had just done to his brothers. This possibility has been speculated similarly in the case of Reuben and Jacob.

And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness.
— Genesis 9:23

The above Scripture could also clarify why Shem and Japheth determined not to see. Perhaps it was their mother they covered.

After all was said and done, the following happened.

Noah awoke from his wine.
— Genesis 9

Noah is unaware of what has happened until he awakens from his drunkenness. We are not told what the evidence was. Still, it is intensely plausible that Ham was the perpetrator of a more than likely sexual incident involving Noah's wife (seeing and uncovering his father's nakedness). Some commentaries suggest that Noah's wife was the fourth woman named before the flood. Her name was Naamah, and she was the daughter of Lamech, and Canaan was the product of this union. We are also not told if this is Ham's mother or another wife of Noah. This suggestion may also explain Noah's comment after the event.

... Cursed be Canaan.
— Genesis 9:25

A Deuteronomical law contextualizes this statement.

Cursed is the one who lies with his father’s wife, because he has uncovered his father’s bed.’ “And all the people shall say, ‘Amen!’
— Deuteronomy 27:20

Noah didn't say, "Cursed be Ham." Canaan wasn't cursed because Noah said so. Noah draws a logical conclusion as to the consequences of such an occasion.

The remainder of Noah's speech about Canaan also discusses the possibility that Ham fathered Canaan through Noah's wife.

A servant of servants
He shall be to his brethren.

— Genesis 9:25

Who are Canaan's brothers?

The sons of Ham were

1. Cush
2. Mizraim
3. Put
4. and Canaan

— Genesis 10

Yet, in chapters 9:25 and 26, Noah refers to Canaan's brothers as Shem and Japhet.

“Blessed be the Lord,
The God of Shem,
And may Canaan be his servant.
May God enlarge Japheth,
And may he dwell in the tents of Shem;
And may Canaan be his servant.”

— Genesis 9:25-26

Ham is bypassed as a brother to him because he is the father, and the only way he could be Shem and Japhet's brother would be if they shared the same mother.

There are two other mentions in Scripture of Ham and Canaan in genealogical contexts, bringing the total to four. Canaan means to humiliate. A fitting name for such a story as this establishes what is to take place in subsequent Biblical developments.

Sexual immorality and idol worship become the critical features of those descended from Canaan, Sodom, and Gomorrah, as one example. The land the Canaanites inhabited until it reached its limit of sin later became the territory God had promised to Abraham. God explains that Abraham's descendants will live for a time in captivity — 400 years in Egypt — but will return to conquer and dwell in this very land.

... in the fourth generation they shall return here, for the iniquity of the Amorites (descendants of Canaan - fourth mentioned in Genesis 10) is not yet complete.
— Genesis 15:16

This next verse is in concert with this event and explains the core issue of rebellion with these people.

... you shall not bow down to them (anything) nor serve them. For I, the Lord your God, am a jealous God, visiting the iniquity of the fathers upon the children "to the third and fourth generations" (occurs four times in scripture) of those who hate Me.
— Exodus 20:5

Immediately following Genesis 10 begins, for the fourth time in Scripture, with "Now these are generations," showing the development of the earthly inhabitants from four people, Noah and his three sons.

Shem, Ham, and Japheth by James Tissot
Brooklyn Museum

Repopulating the Earth in Terms of Four

An endnote to this portion of Scripture: Noah had 16 (4 x 4) grandsons that repopulate the earth—listed in Chapter 10

Japheth had

1. Gomer,
2. Magog,
3. Madai,
4. Javan
5. Tubal,
6. Meshech,
7. and Tiras.

Ham had

1. Cush
2. Mizraim
3. Phut
4. and Canaan

Shem had

1. Elam
2. Asshur
3. Arphaxad
4. Lud
5. and Aram

The Genealogy in chapter 10 also includes a curious account.

Unto Shem also, the father of all the children of Eber (fourth generation from Shem), the brother of Japheth the elder, even to him were children born.
— Genesis 10:21

In reading this, I began to wonder why Ham was not included in this portion about brothers and felt like the Lord said, "Think Jews and Gentiles." Sure enough, it is stated in Genesis 10:5 regarding Japhet.

By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations.
And Shem is the father of the sons of Eber (the ones who crossed over from the other side—the Hebrews— Abraham's sons—The Jews)

Eber is the fourth generation from Shem.

From these three come Jew (Shem), Gentile (Japhet), and the world (Ham)

It is also foretold in Noah's words to his sons, as noted earlier.

God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.
— Genesis 9:37

What could this mean? Perhaps the clue lies in another prophecy given by Zechariah.

Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you.
— Zechariah 8:23

More and more Christians/Japeth/Gentiles are hungering and thirsting to know God better by understanding His truth. Many of them are digging deeper into the roots of our Christian faith, contained in and explained in the Old Testament/Tanakh, and have been faithfully preserved by His covenant ones, the Jewish/Shem people. Christians/Japeth/Gentiles desire to dwell in the tents of Shem.

This concludes part eleven of this series. Part twelve will examine the transitional aspects of Abraham's life in terms of the number four.