Atom, smallest unit into which

matter can be divided without the release of electrically charged particles. It also is the
smallest unit of matter that has the characteristic properties of a chemical element. As
such, the atom is the basic building block of chemistry.

A molecule is the smallest particle in a chemical element or compound that has the chemical
properties of that element or compound. Molecules are made up of atoms that are held
together by chemical bonds. These bonds form as a result of the sharing or exchange of
electrons among atoms.

Definition of LIQUID
1.flowing freely like water <liquid detergent>
2.having the properties of a liquid : being neither solid nor gaseous
3. shining and clear <large liquid eyes>b : being musical and free of harshness
in sound <the liquid song of the robin>c : smooth and unconstrained in
movement <the liquid grace of a ballerina>d : articulated without friction and
capable of being prolonged like a vowel <a liquidconsonant>
4. consisting of or capable of ready conversion into cash <liquid assets>b :
capable of covering current liabilities (see liability 2) quickly with current assets

Gas particles spread out to fill a container evenly, unlike solids and liquids.
Credit: Arisa J | Shutterstock
Gas is a state of matter that has no fixed shape and no fixed volume. Gases
have lower density than other states of matter, such as solids and liquids.
There is a great deal of empty space between particles, which have a lot of
kinetic energy. The particles move very fast and collide into one another,
causing them to diffuse, or spread out, until they are evenly distributed
throughout the volume of the container.
Abraham

Tonight as I write this post the world sits on the eve of the largest one-day sporting event ever. Everyones attention
is being drawn to the Super Bowl on Sunday and the drama that will be ours given that the Super Bowl features two
brothers who are coaching the opposing teams. This Super Bowl will be a family feud! And then there is the
anticipation of the Beyonce half-time show. So much excitement abuzz in the air.

It is amazing to think that with all the attention focused on it now, the Super Bowl will be largely forgotten in just six
months. What the world is taking great note of now will quickly be forgotten as we move on to other amusements,
entertainment or political events. The rage one day quickly becomes ancient history the next. Chances are, when
you read this you wont even know which Super Bowl or which teams are the rage just now.

We saw in our last post that this same pattern was true in the really ancient history of Abrahams day. The
important and spectacular contests, achievements and drama that captured the imagination of people living 4000
years ago are now totally forgotten, but a solemn promise spoken quietly to an individual, though totally overlooked
by the world back then, is growing and unfolding before our eyes. I pointed out the obvious, but usually overlooked
fact, that the promise given to Abraham about 4000 years ago has literally, historically and verifiably come true.
This should give us reason to recognize that at the very least this Promise to Abraham provides an opening case for
the existence of the God of the Bible. The story of Abraham continues with a few further encounters with this
Promise-Making God of the Bible. Abraham (and we who follow his journey) learn much more even to the point of
seeing this promise move from the realm of history to that of The Everlasting. The story of Abraham is not a trendy
but quickly forgotten event like the upcoming Super Bowl, it is one of an overlooked man setting a foundation to
understand the gaining of eternity, so wed better take note.

NOAH

Son of Lamech and the ninth in descent from Adam. In the midst ofabounding corruption he alone was "righteous
and blameless in his generations" and "walked with God" (Gen. vi. 9). Hence, when all his contemporaries were
doomed to perish by the divine judgment in punishment for their sins, he "found grace in the eyes of the Lord"
(ib. vi. 8). When he was about five hundred years old his three sons, Shem, Ham, and Japheth, were born (ib. v. 32).
One hundred years after this the command came to him from God to make a great vessel or ark, three hundred
cubits in length, in which he and his family were to find safety from the waters of a great flood. This deluge was to
destroy all living things except such as should be brought into the ark before the coming of the waters. Hence,
besides his wife, and his sons and their wives, eight persons in all, a pair of every species of living thing was taken
into the ark (ib. vi. 13-21). Another account (ib. vii. 1-3) states that of the clean animals seven of each kind were
thus preserved.

Noah fulfilled the command, and on the tenth day of the second month of the six hundredth year of his life he and
his family and the living creatures entered into the vessel. Seven days thereafter "all the fountains of the abyss
were broken up and the windows of heaven were opened" (ib. vii. 6-11, 13-16). For forty days the rain fell; the ark
floated and drifted in fifteen cubits of water; the high mountains were covered; and every living thing not sheltered
in the vessel perished from the earth. For one hundred and fifty days the waters prevailed (ib. vii. 17-24). At the end
of that period the vessel rested upon the "mountains of Ararat" (ib. viii. 3, 4).

Noah Sends Forth the Dove.

Noah waited during the slow ebbing of the waters till the tenth day of the eleventh month. Then he sent forth a
raven which flew from hilltop to hilltop and did not return. Next he sent forth a dove which found no resting-place
and returned to the ark. After seven days more he sent forth the dove again, and at evening she returned with an
olive-leaf in her beak. Soon the waters disappeared entirely, and in the six hundred and first year, in the second
month, on the twenty-seventh day of the month, that is, three hundred and sixty-five days after the oncoming of
the deluge, the earth was seen to be entirely dry (ib. viii. 5-14).

Noah's first duty, after the general disembarkation, was to erect an altar to Yhwh, whereon he offered one of every
species of clean animal as a sacrifice. Yhwh, accepting the offering, promised never again to curse the ground "for
man's sake," or to interfere with the regular succession of the seasons. As a pledge of this gracious covenant with
man and beast the rainbow was set in the clouds (ib. viii. 15-22, ix. 8-17). Two injunctions were laid upon Noah:
While the eating of animal food was permitted, abstinence from blood was strictly enjoined; and the shedding of the
blood of man by man was made a crime punishable by death at the hands of man (ib. ix. 3-6).

After the Flood Noah engaged in vine-growing. He became drunk with the wine, and, uncovering himself in his tent,
he was seen in his shame by his eldest son, Ham, who informed his two brothers of the exposure. They modestly
covered their father with a garment, and received from him a blessing, while Ham, through his son Canaan,
received a curse. Noah died at the age of nine hundred and fifty years. He was the second father of the race, since
only his descendants survived the Flood. His traditional renown is attested by his being named with Job and Daniel,
in the days of the Exile (Ezek. xiv. 14, 20), as a type of a righteous man.

In Apocryphal and Rabbinical Literature:

Apocryphal legend represents Noah at his birth as having a body white like snow, hair white as wool, and eyes like
sunbeams. As soon as he opened his eyes, with the light of which the whole house was illumined, he stood upright
between the midwife's hands and addressed a prayer to God. His father, Lamech, frightened at this sight, went to
consult Methuselah, telling him that his grandchild resembled an angel more than a child. Lamech further informed
his father that he foresaw some accident would befall the earth during the lifetime of his son; he therefore asked
Methuselah to consult Enoch, who was then among the angels, and who consequently would know what was to
happen. Methuselah, accordingly, went to the ends of the earth to confer with Enoch, who announced to him that a
flood would destroy the world, that only the new-born son and his future sons, three in number, would survive.
Enoch also told him to name the child "Noah," inasmuch as he would console the earth for its destruction (Enoch,
cvi.-cvii.).

His Name.
According to Midr. Agadah on Gen. v. 29, Noah obtained his name, which means "rest," only after he had invented
implements for tilling the ground, which, owing to the lack of such implements, had yielded only thorns and thistles
(comp. Gen. iii. 18). In this manner Noah really brought rest to mankind and to the earth itself. Other reasons for
this name are given by the Rabbis; e.g., Noah restored man's rule over everything, just as it had been before Adam
sinned, thus setting mankind at rest. Formerly the water used to inundate the graves so that the corpses floated
out; but when Noah was born the water subsided (Gen. R. xxv. 2). The apparent discrepancy in Gen. v. 29, where it
is said that Lamech "called his name Noah, saying, This shall comfort us," is explained by the "Sefer ha-Yashar"
(section "Bereshit," p. 5b, Leghorn, 1870), which says that while he was called in general "Noah," his father named
him "Menahem" (= "the comforter"). Noah was born circumcised (Midr. Agadah on Gen. vi. 9; Tan., Noa, 6).

His Marriage.
Although Noah is styled "a just man and perfect in his generations" (Gen. vi. 9), the degree of his righteousness is,
nevertheless, much discussed by the Rabbis. Some of the latter think that Noah was a just man only in comparison
with his generation, which was very wicked, but that he could not be compared with any of the other righteous men
mentioned in the Bible. These same rabbis go still further and assert that Noah himself was included in the divine
decree of destruction, but that he found grace in the eyes of the Lord (comp. ib. vi. 8) for the sake of his
descendants. Other rabbis, on the contrary, extol Noah's righteousness, sayingthat his generation had no influence
on him, and that had he lived in another generation, his righteousness would have been still more strongly marked
(Sanh. 108a; Gen. R. xxx. 10). In like manner, the terms "wise" ("akam") and "stupid" ("ba'ar") are applied to Noah
by different rabbis (Ex. R. l. 2; Num. R. x. 9). Still, it is generally acknowledged that before the Flood, Noah was, by
comparison with his contemporaries, a really up-rigt man and a prophet. He was considered as God's shepherd
(Lev. R. i. 9; "Yal. adash," "Mosheh," No. 128). Two different reasons are given why Noah begat no children until
he had reached the advanced age of 500 years, while his ancestors had families at a much younger age (comp.
Gen. v.). One explanation is that Noah, foreseeing that a flood would destroy the world on account of its corruption,
refused to marry on the ground that his offspring would perish. God, however, ordered him to take a wife, so that
after the Flood he might repeople the earth (Tan., Bereshit, 39; "Sefer ha-Yashar," section "Noa"). The other
explanation is that God rendered him impotent till he reached the age of 500, saying: "If his children be wicked, he
will be afflicted by their destruction; and if they be upright like their father, they will be troubled with making so
many arks" (Gen. R. xxvi. 2). The "Sefer ha-Yashar" (l.c.) and Gen. R. (xxii. 4) both agree that Noah's wife was called
Naamah. According to the latter, she was the sister of Tubal-cain (Gen. iv. 21); according to the former, she was a
daughter of Enoch, and Noah married her when he was 498 years old. In the Book of Jubilees (Hebr. transl. by
Rubin, iv. 46-47) Noah's wife is referred to as "Emara, daughter of Rai'el." Emara was his niece, and two years
after their marriage bore him Shem.

Making of the Ark.

Noah once had a vision in which he saw the earth sinking and its destruction drawing near. Like his grandfather,
Methuselah, Noah, too, went to the ends of the earth to consult Enoch. Noah cried out sadly three times: "Hear
me!" Then he said: "What has happened to the earth that it is so shaken? May I not go down with it?" An
earthquake took place; a voice descended from heaven; and Noah fell with his face toward the ground. Enoch
appeared before him, foretelling that the end of the dwellers upon the earth was near because they had learned the
secrets of the angels, the misdeeds of Satan, and all the mysteries of the world which should have been hidden
from them. But as Noah was innocent of any attempt to learn these secrets, Enoch foretold his deliverance from the
Flood, and the descent from him of a righteous race of men (Enoch, lxv. 1-12). On being informed of the end of the
world, Noah exhorted his contemporaries to repentance, foretelling them that a flood would destroy the earth on
account of the wickedness of its people. According to a tradition, Noah planted cedar-trees and felled them,
continuing to do so for the space of one hundred and twenty years. When the people asked him for what purpose
he prepared so many trees, he told them that he was going to make an ark to save himself from the Flood which
was about to come upon the earth. But the people heeded not his words, they mocked at him, and used vile
language; and Noah suffered violent persecution at their hands (Sanh. 108a, b; Pire R. El. xxii.; Gen. R. xxx. 7; Lev.
R. xxvii. 5; "Sefer ha-Yashar," l.c.; see also Flood in Rabbinical Literature). According to one legend, God showed
Noah with His finger how to make the ark (Pire R. El. xxiii.); but according to the "Sefer Noa" (Jellinek, "B. H." iii.
155-160), Noah learned how to build it, and mastered as well the various sciences, from the "Sefer Razi'el" (the
book from which the angel Raziel taught Adam all the sciences), which had been brought to him by the angel
Raphael. The construction of the ark lasted fifty-two years; Noah purposely working slowly, in the hope that the
people would take warning therefrom and would repent (Pire R. El. l.c.). The "Sefer ha-Yashar" (l.c.), however,
assigns only five years for the construction of the ark. Noah could distinguish between clean and unclean animals
inasmuch as the ark of itself gave admittance to seven of the clean animals, while of the unclean ones it admitted
two only (Sanh. 108b). The "Sefer haYashar" describes another method for distinguishing them: the clean animals
and fowls crouched before Noah, while the unclean ones remained standing.