"... 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 peopleduring periods of draught 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 ..."

"... 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) ..."