Why Is the Story of Noah and the Ark So Repetitive?

The Know

When reading the story of Noah and the ark, many readers have noticed that several of its key details get repeated. For example: God observes the rampant wickedness and corruption in the world, and thus resolves to destroy mankind, twice (Genesis 6:5–7, 11–13). God commands Noah to gather animals and go into the ark twice (6:18–22; 7:1–5). Noah and his family enter the ark twice (7:7, 13), and the animals going into the ark is also repeated (7:8–9, 14–16). Periods of 7, 40, and 150 days are also variously repeated (7:4, 10, 12, 17, 24; 8:3, 6, 10, 12, 14). As the story winds down, the recession of the waters is mentioned multiple times (8:1–3, 5), and the sending out of birds to survey for dry ground is also mentioned multiple times (8:7–12).

These examples of repetition throughout this story are among the reasons some scholars have suggested that it was originally based on two different sources, which were woven together by a later editor. In pulling these sources apart, these scholars believe they have discovered the remains of two slightly different versions of the same story.1

Other scholars argue that most of this repetition functions as part of the overall coherence and artistry of the narrative whole. Specifically, a number of different scholars have noticed that the narrative as a whole follows an extended chiastic pattern, which turns at the crucial moment when “God remembered Noah” (Genesis 8:1).2 The most widely recognized of these is Gordon J. Wenham, who has proposed a 31-point chiasm stretching from Genesis 6:10–9:19, with 15 elements flanking each side of the central turning point of God remembering Noah.3 Recently, Jewish scholar Joshua Berman provided an updated and modified version of this chiastic structure, as follows:4

Wenham noted that “certain items in the story do not fit the [chiasm] exactly,” but argues that “if [the author of Genesis 6–9] had achieved total and perfect symmetry, the story might have lost some of its interest.” Wenham continued:

In most works of art perfect repetition and symmetry are not desirable. It is the variations of shape and form against the background of an established pattern that give the viewer or listener such pleasure. Total formlessness is incomprehensible. Absolute repetitiveness is dull. Our writer avoids both extremes. While the [chiastic] structure provides him with a framework which draws attention to the main point of the story, he does not allow it to override his concern to reproduce the contents … faithfully.5

Significantly, the elegance of this single chiastic pattern draws on the complete text, including details believed by some to come from different sources, making it easier to see the full text as it presently stands as an original composition.6 Thus, while Wenham granted that this is not “absolutely incompatible with the notion that Genesis 6–9 is compiled from two independent sources,” drawn together by “a most ingenious and thorough redactor,” he nonetheless argued, “a simpler and more economical hypothesis would have much to commend it.”7

The Why

In addition to substantially clarifying the placement and repetition of all of the elements in the account about Noah and the ark in Genesis 6–9, this impressive chiastic structure serves an even more important function. This extended chiasm helps guide readers toward the central message of this significant episode early in biblical history, as it neatly divides the narrative in half, at its exact center point, when God remembers Noah (Genesis 8:1).8

In the first half of the chiasm, the work of creation, as stated in Genesis 1, is effectively undone as the flood waters rise. As Wenham observes, “The waters are no longer held in check in the firmament as they burst through the dome of the sky, and the dry land is no longer separated from the seas as even the high mountains are covered. … The flood may therefore be viewed as a great act of de-creation.” This is then “followed by an act of re-creation. When God remembers Noah, creation begins to be restored,” as the narrative turns and the waters begin to abate.9 Bernard W. Anderson observed that the structure of the narrative creates a “dramatic movement” that can be felt by readers sensitive to its effects:

Readers who submit to the text of the story … find themselves caught up in this rising and falling movement, corresponding to the tide and ebb of the waters of chaos. At the climax, God’s remembrance of Noah and the remnant anticipates the conclusion, where God promises to remember the “everlasting covenant” that signals the beginning of a new humanity and, indeed, a new creation, paralleling the original creation portrayed in Genesis 1.10

In 1981, Jewish scholar Yehuda T. Radday also noted that the chiastic pattern centers on God’s mercy, rather than His wrath: “Stress is laid not on the sinful generation but on the one ẓaddiq [righteous] (6:9), not on drowning but on survival …. The world, so the story proclaims, does not exist because of the great many evildoers (cf. 6:1–4), not even in spite of them, but for the sake of those like Noah, be there even but one in a generation, who follows his conscience and does ‘as commanded’ (6:22; 7:5, 10). Thanks to him, God’s mercy prevails over His wrath and the world is saved (8:1).”11

Thus, the message of the flood narrative is not merely that God remembered Noah, but that He remembers His righteous disciples in all ages throughout the world, and showers them with blessings as they love Him and thus keep His commandments.