(13) In the selfsame day.--Heb., in the bone of this day. (See Note on Genesis 2:23.)

Verses 13, 14. - In the selfsame day - literally, in the bone, or strength, or essence (Genesis 2:23) of that day - in that very day (cf. Genesis 17:23, 26); "about noonday, i.e. in the public view of the world" (Peele) a phrase intended to convey the idea of the utmost precision of time" (Bush) - entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah's wife, and the wives of his three sons with them, into the ark. Not inconsistent with vers. 4, 5, which do not necessarily imply that the actual entry was made seven days before the Flood; but merely that Noah then began to carry out the Divine instructions. The threefold recital of the entry - first in connection with the invitation or command (ver. 5), and again in the actual process during the seven days (ver. 7), and finally on the day when the Flood began (ver. 15), - besides lending emphasis to the narrative, heightens its dramatic effect. They, and every beast after his Mad, 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 (literally, wing). The creatures here specified correspond with the enumeration - viz., chay-yah, behemah, remes - in Genesis 1:25, q.v. The last clause, kol-canaph, Kalisch, following Clericus, translates, though, according to Rosenmüller, without satisfactory reasons, "every winged creature," and so makes "three classes of winged beings - the eatable species (עופ), the birds which people the air and enliven it by the sounds of their melodies (עִפור), and the endless swarms of insects (כָּנָפ), the greatest part of which possess neither the utility of the former nor the beauty of the latter. Gesenius, however, translates it "birds of all kinds," and Knobel regards it as synonymous with "every bird." The LXX. give the sense of the two clauses: καὶ πᾶν ὄρνεον πετεινὸν κατὰ γένος αὐτοῦ.

7:13-16 The ravenous creatures were made mild and manageable; yet, when this occasion was over, they were of the same kind as before; for the ark did not alter their natures. Hypocrites in the church, who outwardly conform to the laws of that ark, are yet unchanged; and it will appear, one time or other, what kind they are after. God continued his care of Noah. God shut the door, to secure him and keep him safe in the ark; also to keep all others for ever out. In what manner this was done, God has not been pleased to make known. There is much of our gospel duty and privilege to be seen in Noah's safety in the ark. The apostle makes it a type of christian baptism, 1Pe 3:20,21. Observe then, 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. Those that come into the ark, should bring as many as they can with them, by good instructions, by persuasions, and by good examples. There is room enough in Christ for all comers. God put Adam into paradise, but did not shut him in, so he threw himself out; but when God put Noah into the ark, and so when he brings a soul to Christ, the salvation is sure: it is not in our own keeping, but in the Mediator's hand. But the door of mercy will shortly be shut against those that now make light of it. Knock now, and it shall be opened, Lu 13:25.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 Gill on Genesis 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 Genesis 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 Genesis 4. 22. (h) Eutych. Annal. p. 34. Patricides, p. 8. apud Hottinger. p. 245. (i) Ibid. p. 250.