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Genesis

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The Waters Recede

Chapter 8

1 But God remembered Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over the earth and the waters receded.⁠ 2 The fountains of the deep and the floodgates of heaven were closed, and the rain stopped falling from the sky.⁠ 3 The waters kept receding steadily from the earth, so that they had gone down by the end of the 150 days. 4 On the seventeenth day of the seventh month, the ark came to rest on one of the mountains of Ararat.⁠ 5 The waters kept on receding until the tenth month. On the first day of the tenth month, the tops of the mountains became visible.⁠ 6 At the end of 40 days, Noah opened the window he had made in the ark⁠ 7 and sent out a raven; it kept flying back and forth until the waters had dried up on the earth.⁠ 8 Then Noah sent out a dove to see if the waters had receded from the surface of the ground. 9 The dove could not find a resting place for its feet because water still covered the surface of the entire earth,⁠ and so it returned to Noah in the ark. He stretched out his hand, took the dove, and brought it back into the ark. 10 He waited seven more days and then sent out the dove again from the ark. 11 When the dove returned to him in the evening, there was a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth. 12 He waited another seven days and sent the dove out again, but it did not return to him this time. 13 In Noah’s six hundred and first year, in the first day of the first month, the waters had dried up from the earth, and Noah removed the covering from the ark and saw that the surface of the ground was dry. 14 And by the twenty-seventh day of the second month the earth was dry.

Leaving the Ark

15 Then God spoke to Noah and said, 16 “Come out of the ark, you, your wife, your sons, and your sons’ wives with you. 17 Bring out with you all the living creatures that are with you. Bring out every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase and be fruitful and multiply on the earth!” 18 Noah went out along with his sons, his wife, and his sons’ wives. 19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups.

Noah's Offering

20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar.⁠ 21 And the Lord smelled the soothing aroma⁠ and said to himself,⁠ “I will never again curse the ground because of humankind,⁠ even though the inclination of their minds is evil from childhood on.⁠ I will never again destroy everything that lives, as I have just done. 22 “While the earth continues to exist, planting time and harvest, cold and heat, summer and winter, and day and night will not cease.”⁠

Texts in conversation

Compare Epic of Gilgamesh XI 157 and Genesis 8:21

Ancient Near East, Babylonian · Hebrew Bible

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Summary

The Epic of Gilgamesh and Genesis describe a post-flood sacrifice marked by the deity smelling the offering, followed by a vow not to repeat the destruction. In each, the flood hero becomes a priest, whose offerings are used to reestablish order.

Passages

Epic of Gilgamesh XI 157

Ancient Near East, Babylonian
147 When the seventh day arrived — 148 I brought out a dove, setting it free: 149 Off went the dove, … 150 No perch was available for it, so it came back to [me]. 151 I brought out a swallow, setting it free: 152 Off went the swallow, … 153 No perch was available for [it], so it came back to me. 154 I brought out a raven, setting it free: 155 Off went the raven and it saw the waters receding. 156 So it could eat, scratch, peck (food), and did not come back to me. 157 I brought out an offering and sacrificed to the four corners of the earth, 158 I scattered incense on the peak of the mountain. 159 Seven flasks and seven I set in position, 160 below them I heaped up (sweet) reed, cedar and myrtle. 161 The gods smelled the aroma, 162 the gods smelled the sweet aroma, 163 the gods gathered like flies round the sacrificer. 164 As soon as Bēlet-ilī arrived, 165 she lifted aloft the great flies that Anu had made when he wooed (her): 166 “O gods, let these be lapis lazuli (beads) around my neck, 167 so that I remember these days and never forget them! 168 Let the gods come to the incense, 169 (but) may Enlil not come to the incense,
2100 BCE (scholarly estimate) Read in the Epic of Gilgamesh

Genesis 8:21

Hebrew Bible
19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups. 20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. 21 And the Lord smelled the soothing aroma and said to himself, “I will never again curse the ground because of humankind, even though the inclination of their minds is evil from childhood on. I will never again destroy everything that lives, as I have just done. 22 “While the earth continues to exist, planting time and harvest, cold and heat, summer and winter, and day and night will not cease.”
750–400 BCE (scholarly estimate) Read in Genesis

References

"... Genesis 6–9 preserves every constituent unit of the myth bundle present in its Mesopotamian antecedents: theophany, hero, flood, boat and primal mound, with the obvious exception of the reed-hut Urheiligtum. This is not to say, however, that the temple is absent per se. On the contrary, the ark in itself functions repeatedly as a type of the temple. At the divine instruction to build an ark, other than echoing the earlier Gilgamesh and Atraḫasīs versions, the biblical details pertaining to its construction (Genesis 6:15–16) create an immediate parallel with the description of Solomon’s temple in Jerusalem (1 Kings 6:2-10). Exact measurements in cubits are specified for the length, width and height of both structures. Both structures conform to the tripartite structure typical of Late Bronze and Iron Age temples of the region, a three part division evinced even in the tent of meeting (Exodus 26:33–27:19) which, along with the ark of Genesis 6:14–16, is the only other construction commanded by Yahweh. Further, it is at the moment of leaving the ark, after the retreat of the waters, that the ark becomes the place of ritual sacrifice (Genesis 8:20–21). (In sacrificing the clean animals Noah is presented as a priest of Yahweh. This priestly function is a characteristic of the flood-hero in the Mesopotamian traditions. Atraḫasīs intercedes on behalf of the people during periods of drought and famine and at an outbreak of šuruppu-disease (Atraḫasīs I.7–8). He carries the “maššakku-offering along the river pasture” and performs evening sacrifices (Atraḫasīs II.3). Similarly Gilgamesh slaughters oxen and offers daily ovine sacrifice; Gilgamesh XI.2) Taken as a whole, these points leave little doubt that the ark was intended to be understood as a type of the temple ..."
Jason Michael McCann, “'Woven of Reeds': Genesis 6:14b as Evidence for the Preservation of the Reed-Hut Urheiligtum in the Biblical Flood Narrative,” in Opening Heaven's Floodgates: The Genesis Flood Narrative, Its Context, and Reception, ed. Jason M. Silverman (Piscataway, NJ: Gorgias, 2013), 113–139.
"... rendered literally, the Babylonian lines read: "The gods smelled the odor; the gods smelled the good odor." Genesis 8:21 states: "And the Lord smelled the odor of tranquillization." The wording is not quite the same. Moreover, there is not a single etymological correspondence between the terms employed in one version and those used in the other. But the main consideration against the above contention is the fact that Genesis 8:21 does not contain an element foreign to the Old Testament but one which is identical in thought and language with numerous other passages. Exactly the same phraseology is found in Leviticus 26:31: "I will not smell the odor of your tranquillization." Much the same phrase occurs again in Amos 5:21: "I will not smell your solemn assemblies," and in 1 Samuel 26:19: "Let Him smell an offering," The same idea we meet again in the ever-recurring phrase of the ritual "a sweet savor unto the Lord," or, literally, "an odor of tranquillization unto the Lord" (compare especially Leviticus) ..."
Alexander Heidel, The Gilgamesh Epic and Old Testament Parallels (Chicago: University of Chicago, 1973), 265.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Epic of Gilgamesh XI 157 and Genesis 8:21

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