Genesis 7

The Waters Prevail

Noah, his household, and the animals go into the ark, the LORD shuts the door, and the waters rise over the mountains until nothing that breathes is left alive outside the ark.

Genesis chaptersChapter 7 of 50

Noah’s six hundredth year (verses 6 and 11). The Church’s Bible chronology lists the Flood among the events of the early patriarchs and gives it no date. Read with footnotes in Gospel Library

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Background

Genesis 7 is the middle of the Flood story. Noah’s history runs through chapter 9, to his death.

Genesis 7 is the middle of the Flood story. Noah’s history runs through chapter 9, to his death. Chapter 6 gave the reason for the Flood, the violence that filled the earth, and the plans for the ark. Chapter 7 brings Noah’s household and the animals into the ark and carries the waters to their height. Chapter 8 turns with “God remembered Noah” (Gen. 8:1).

The Book of Moses retells Genesis only as far as Gen. 6:13 (Moses 8:30), but it adds what Genesis leaves out. Noah preached faith, repentance, and baptism to people who would not listen (Moses 8:19–24), through the 120 years the Lord had allotted before the Flood (Moses 8:17). Enoch saw the Flood in vision long before it came (Moses 7:41–43). “The authenticity of the Genesis account of the Flood is confirmed by latter-day revelation.”

Later scripture returns to the chapter more than once. Jesus made the days of Noah the pattern for the days before His coming (Matt. 24:37–39), and Peter made the ark a figure of baptism (1 Pet. 3:20–21).

The thread through the chapter

Genesis 7 is the Creation running backward, with one household kept safe inside it.

Genesis 7 is the Creation running backward, with one household kept safe inside it. In chapter 1 God divided the waters above from the waters below and gathered the seas so that dry land appeared. Now “the fountains of the great deep” burst and “the windows of heaven” open (verse 11), and the deep is tehom, the same deep as in Gen. 1:2. The creatures are named by their kinds, wild beasts, cattle, creeping things, and birds (verse 14), as on the fifth and sixth days. Then everything “in whose nostrils was the breath of life” dies (verse 22), the breath God breathed into Adam (Gen. 2:7). As the waters rise, “the work of creation, as stated in Genesis 1, is effectively undone.”

Against that, the chapter keeps saying that Noah did as he was told: “according unto all that the LORD commanded him” (verse 5), just as in Gen. 6:22, and again in verses 9 and 16. The waters that drown every living thing outside the ark are the same waters that “bare up the ark” (verse 17). By verse 24 the waters stand at their height, and there the chapter stops. The next words, “God remembered Noah” (Gen. 8:1), are the turning point of the whole story.

Tap any highlighted phrase to open a note beneath its versein the margin.

Verses 1–5

The command to go in

In plain words

The LORD said to Noah, “Go into the ark, you and your whole household, because I have seen that you are righteous before me in this generation. Take seven pairs of every clean animal, a male and its mate, and one pair of every animal that is not clean, a male and its mate. Take seven pairs of the birds of the sky as well, male and female, to keep their kind alive on the earth. In seven days I will send rain on the earth for forty days and forty nights, and I will wipe out every living thing I have made from the face of the ground.” And Noah did everything the LORD commanded him.

1 And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation.

Context #

Saved because he was righteous

God saves Noah because Noah is righteous, and He saves Noah’s household with him.

God saves Noah because Noah is righteous, and He saves Noah’s household with him. The verse names only Noah (“thee have I seen righteous”), but latter-day revelation says it of the sons as well: Noah “was a just man, and perfect in his generation; and he walked with God, as did also his three sons, Shem, Ham, and Japheth” (Moses 8:27). Noah and his family “were saved because they were righteous.”

That is where Genesis parts from the flood stories of Mesopotamia, which survive in versions “much older than when the biblical text is thought to have been written.” In Atrahasis, “annoyed at all the noise, the gods decide to destroy all humans with a giant flood.” Another god, sworn to secrecy, warns the hero by talking to the reed wall of his house so that he will overhear. The Epic of Gilgamesh tells it much the same way. The likenesses are real (an ark, the animals, birds sent out, a sacrifice afterward), and the stories “clearly share a common basic tradition.”

The differences carry the meaning. In the Babylonian versions “the gods cause the flood because they were simply annoyed by the humans, not because of serious human sin,” and the hero escapes the plan of the chief god with the help of another. In Genesis “the flood hero is saved by the main god himself who wishes to save and not to completely destroy humanity.” The biblical account “differs from all others in its religious value and the purpose of it.”

Sources: The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints. “Noah”, Bible Dictionary. Scripture Central, “Why is the Story of the Great Flood in Genesis Similar in Certain Ways to Other Ancient Flood Stories?”, KnoWhy #837, Feb. 3, 2026.

2 Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female.

Language #

Seven pairs of the clean

Noah takes more than two of each clean animal. The Hebrew is shiv‘ah shiv‘ah ish ve-ishto, “seven seven, a male and his mate,” and the pairing words show that seven pairs are…

Noah takes more than two of each clean animal. The Hebrew is shiv‘ah shiv‘ah ish ve-ishto, “seven seven, a male and his mate,” and the pairing words show that seven pairs are meant; modern translations read “seven pairs of all clean animals.” One older reading counts seven animals instead, “three pair and a single one, probably a male for sacrifice.”

The extra clean animals were probably wanted for sacrifice, and perhaps for food. When Noah leaves the ark, his first act is to build an altar and offer “of every clean beast, and of every clean fowl” (Gen. 8:20). The distinction between clean and unclean animals is spelled out later in the law of Moses (Lev. 11), but it “did not originate with Moses.” Restoration scripture takes sacrifice back to Adam, who offered “the firstlings of their flocks” and learned that it was “a similitude of the sacrifice of the Only Begotten of the Father” (Moses 5:5–7).

Chapter 6 told Noah to bring “two of every sort” (Gen. 6:19–20), and verses 9 and 15 here still say “two and two.” On why the story counts both ways, see the note on verse 13.

Sources: Westminster Leningrad Codex (the Masoretic Hebrew text), Read in the Hebrew–English interlinear on Bible Hub. New Revised Standard Version Updated Edition, National Council of Churches, 2021; on BibleGateway. Herbert E. Ryle, The Book of Genesis in the Revised Version, Cambridge Bible for Schools and Colleges (Cambridge: University Press, 1921); read on Bible Hub. Carl Friedrich Keil and Franz Delitzsch, Biblical Commentary on the Old Testament: Genesis, In Keil and Delitzsch, Biblical Commentary on the Old Testament, online at Bible Hub. The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

3 Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth.

4 For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth.

5 And Noah did according unto all that the LORD commanded him.

Verses 6–16

Into the ark

In plain words

Noah was six hundred years old when the floodwaters came on the earth. Noah went into the ark with his sons, his wife, and his sons’ wives to escape the waters. Clean and unclean animals, birds, and everything that creeps on the ground came to Noah into the ark two by two, male and female, as God had commanded him. After the seven days the waters of the flood came on the earth.

In Noah’s six hundredth year, on the seventeenth day of the second month, on that very day, all the springs of the great deep burst open and the floodgates of the sky were opened, and rain fell on the earth forty days and forty nights. On that same day Noah and his sons Shem, Ham, and Japheth, with Noah’s wife and his sons’ three wives, went into the ark, together with every kind of wild animal, every kind of livestock, every kind of creeping thing, and every kind of bird. They came to Noah into the ark two by two, of all flesh that has the breath of life, male and female, as God had commanded. Then the LORD shut him in.

6 And Noah was six hundred years old when the flood of waters was upon the earth.

7 And Noah went in, and his sons, and his wife, and his sons’ wives with him, into the ark, because of the waters of the flood.

8 Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the earth,

9 There went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah.

10 And it came to pass after seven days, that the waters of the flood were upon the earth.

11 In the six hundredth year of Noah’s life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.

Imagery #

The deep and the windows of heaven

The Flood comes from below and from above at once, as Israelites pictured the world.

The Flood comes from below and from above at once, as Israelites pictured the world. “The great deep” is tehom, “deep, sea, abyss,” here the waters under the earth: they imagined “enormous reservoirs of water” beneath its surface, and the fountains are the channels from those reservoirs, torn open. “The windows of heaven” are sluices in the sky, “through which rain pours destructively.” Above the firmament of Gen. 1:6–8 “were stored the masses of water which supplied the rainfall of the earth.”

So both of the boundaries God set for the waters in chapter 1 give way at once (see the thread above). Isaiah takes up the open windows for judgment (Isa. 24:18), and Malachi turns the same word to blessing, “open you the windows of heaven” (Mal. 3:10).

Sources: Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament, Oxford: Clarendon Press, 1906. Herbert E. Ryle, The Book of Genesis in the Revised Version, Cambridge Bible for Schools and Colleges (Cambridge: University Press, 1921); read on Bible Hub. The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints. Scripture Central, “Why Is the Story of Noah and the Ark So Repetitive?”, KnoWhy #629, Feb. 17, 2023.

12 And the rain was upon the earth forty days and forty nights.

13 In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah’s wife, and the three wives of his sons with them, into the ark;

Literary Structure #

Why the story tells it twice

Verses 13–16 tell again what verses 7–9 have just told: Noah, his family, and the animals go into the ark.

Verses 13–16 tell again what verses 7–9 have just told: Noah, his family, and the animals go into the ark. The whole Flood story repeats itself this way. God commands Noah twice to go into the ark (6:18–22; 7:1–5), the entry is told twice, and periods of 7, 40, and 150 days come back again and again.

Many scholars explain the repetitions as “two different sources, which were woven together by a later editor.” In that view one account has Noah take “seven pairs of every clean animal,” the other “one pair of every kind,” and the two are told apart partly by the name they use for God; verse 16 has both, “as God had commanded him: and the LORD shut him in.” That need not trouble a Latter-day Saint reader: Moses “used several documentary sources from which he compiled the book of Genesis, besides a divine revelation to him.” Differences of this kind “need not throw us into testimonial panic,” and “sometimes the discrepancies help us comprehend significant details.”

Other scholars read the repetition as design. Laid out as a chiasm (a pattern whose steps lead up to a center and then come back down in reverse order), the story climbs through the seven days, the rain, the LORD shutting Noah in, the forty days, the mountains covered, and the 150 days, and then retraces those steps in reverse as the waters go down. At the center is “God remembered Noah” (Gen. 8:1). On this reading the repeated steps “guide readers toward the central message,” and whatever center scholars choose, “God and salvation are the focal points of the story.”

Sources: Scripture Central, “Why Is the Story of Noah and the Ark So Repetitive?”, KnoWhy #629, Feb. 17, 2023. Herbert E. Ryle, The Book of Genesis in the Revised Version, Cambridge Bible for Schools and Colleges (Cambridge: University Press, 1921); read on Bible Hub. “Pentateuch”, Bible Dictionary. Aaron P. Schade, “The Rainbow as a Token in Genesis: Covenants and Promises in the Flood Story”, In From Creation to Sinai: The Old Testament through the Lens of the Restoration, ed. Daniel L. Belnap and Aaron P. Schade (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book), 115–62.

14 They, and every beast after his kind, 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.

15 And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath of life.

16 And they that went in, went in male and female of all flesh, as God had commanded him: and the LORD shut him in.

Witness of Christ #

The LORD shut him in

The LORD Himself closed the door. The Hebrew says He shut it “behind him” (vayyisgor YHWH ba‘ado), the idiom for shutting a door on someone inside.

The LORD Himself closed the door. The Hebrew says He shut it “behind him” (vayyisgor YHWH ba‘ado), the idiom for shutting a door on someone inside. The same idiom describes people shutting themselves in, as when Isaiah tells God’s people, “shut thy doors about thee… until the indignation be overpast” (Isa. 26:20). Here no one in the ark shuts the door; the LORD does, from outside. Noah does not leave until God tells him, “Go forth of the ark” (Gen. 8:16).

“The LORD” in small capitals stands for the name Jehovah, and “Jehovah is the premortal Jesus Christ.” The one who shut the door on Noah later used that day as a warning about His own coming: before the Flood people were “eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be” (Matt. 24:38–39).

Sources: Westminster Leningrad Codex (the Masoretic Hebrew text), Read in the Hebrew–English interlinear on Bible Hub. Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament, Oxford: Clarendon Press, 1906. “Jehovah”, Bible Dictionary. The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.

Verses 17–24

The waters prevail

In plain words

For forty days the flood came on the earth. The waters rose and lifted the ark high above the ground. The waters swelled and rose greatly, and the ark floated on their surface. They rose so high that all the high mountains under the whole sky were covered; the waters stood fifteen cubits above the mountains.

Every living thing that moved on the earth died: birds, livestock, wild animals, everything that swarms on the ground, and every human being. Everything on dry land that had the breath of life in its nostrils died. God wiped out every living thing on the face of the ground, people and animals, creeping things and birds; they were wiped from the earth. Only Noah was left, and those who were with him in the ark. And the waters prevailed on the earth for a hundred and fifty days.

17 And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lift up above the earth.

Related Scriptures #

The waters that bore up the ark

The waters that destroyed everything outside the ark are the same waters that carried it.

The waters that destroyed everything outside the ark are the same waters that carried it. Peter says it in a few words: eight souls “were saved by water” (1 Pet. 3:20).

Restoration scripture shows the ark in the Lord’s keeping. Enoch, shown the Flood in vision, saw “that Noah built an ark; and that the Lord smiled upon it, and held it in his own hand; but upon the residue of the wicked the floods came and swallowed them up” (Moses 7:43). He saw why, too: “the posterity of all the sons of Noah should be saved with a temporal salvation” (Moses 7:42), because the Lord “truly covenanted with Enoch that Noah should be of the fruit of his loins” (Moses 8:2). The ark carried that covenant, so that it was “brought through the flood, and perpetuated by subsequent generations, rather than coming to an end with the flood.”

Sources: The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints. Aaron P. Schade, “The Rainbow as a Token in Genesis: Covenants and Promises in the Flood Story”, In From Creation to Sinai: The Old Testament through the Lens of the Restoration, ed. Daniel L. Belnap and Aaron P. Schade (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book), 115–62.

18 And the waters prevailed, and were increased greatly upon the earth; and the ark went upon the face of the waters.

19 And the waters prevailed exceedingly upon the earth; and all the high hills, that were under the whole heaven, were covered.

Latter-day Prophets #

The mountains covered: the earth’s baptism

The verse means the highest ground there was. “High hills” here and “the mountains” in verse 20 are the same Hebrew word, heharim, and the waters stood “fifteen cubits,” about 22…

The verse means the highest ground there was. “High hills” here and “the mountains” in verse 20 are the same Hebrew word, heharim, and the waters stood “fifteen cubits,” about 22 feet, above them. Fifteen cubits is half the ark’s height of thirty (Gen. 6:15), which may be why the number is given: an ark sunk to half its depth would just clear the peaks. The Church’s chapter heading reads the verses plainly: “water covers the whole earth.”

Latter-day prophets have read the covering as the earth’s baptism. President John Taylor quoted these two verses and concluded, “That is, the earth was immersed. It was a period of baptism.” The Church’s study helps teach the same and say what it meant: “This was the baptism of the earth and symbolized a cleansing.” They also read Ether 13:2 as the waters receding from “the land of America.” Enoch had heard the earth itself cry, “When shall I rest, and be cleansed from the filthiness which is gone forth out of me?” (Moses 7:48). The filthiness was not the earth’s own; she mourned “because of the wickedness of my children.” In one reading the earth “was physically washed and symbolically cleansed so that it could become free from the blood and sins of the mortals who polluted its surface.”

What scripture gives is the Flood’s cause and purpose; it attests to the Flood “without providing the specific details of the history or science behind it.”

Sources: Westminster Leningrad Codex (the Masoretic Hebrew text), Read in the Hebrew–English interlinear on Bible Hub. Herbert E. Ryle, The Book of Genesis in the Revised Version, Cambridge Bible for Schools and Colleges (Cambridge: University Press, 1921); read on Bible Hub. The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints. Genesis 4–11: The Patriarchs, Old Testament Student Manual: Genesis–2 Samuel (Church Educational System, 2003). “Flood at Noah’s Time”, Guide to the Scriptures. Paul Y. Hoskisson and Stephen O. Smoot, “Was Noah’s Flood the Baptism of the Earth?”, In Let Us Reason Together: Essays in Honor of the Life’s Work of Robert L. Millet, ed. J. Spencer Fluhman and Brent L. Top (Provo, UT: Religious Studies Center, Brigham Young University, 2016). Aaron P. Schade, “The Rainbow as a Token in Genesis: Covenants and Promises in the Flood Story”, In From Creation to Sinai: The Old Testament through the Lens of the Restoration, ed. Daniel L. Belnap and Aaron P. Schade (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book), 115–62.

20 Fifteen cubits upward did the waters prevail; and the mountains were covered.

21 And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man:

Related Scriptures #

What became of those who drowned

Genesis records only that they died. Restoration scripture follows them further.

Genesis records only that they died. Restoration scripture follows them further. Before the Flood came, Enoch watched “the God of heaven” look on these people, “and he wept” (Moses 7:28). The Lord told him, “these which thine eyes are upon shall perish in the floods; and behold, I will shut them up; a prison have I prepared for them. And that which I have chosen hath pled before my face. Wherefore, he suffereth for their sins; inasmuch as they will repent in the day that my Chosen shall return unto me” (Moses 7:38–39). Enoch was being shown “the redemptive power of the Atonement of Christ and how it would reach those shut up in a spirit prison.”

The New Testament says it happened. After His death Christ “went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah” (1 Pet. 3:19–20). On October 3, 1918, President Joseph F. Smith “wondered at the words of Peter” about these same people, and was shown how it was done: “from among the righteous, he organized his forces and appointed messengers,” and “thus was the gospel preached to those who had died in their sins” (D&C 138:28–32). So “rather than all being lost through the flood, all could be gained through the redemptive power of Christ.”

22 All in whose nostrils was the breath of life, of all that was in the dry land, died.

23 And every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark.

24 And the waters prevailed upon the earth an hundred and fifty days.

Context #

Seven, forty, and a hundred and fifty days

The 150 days include the forty days of rain. The rain fell “forty days and forty nights” (verse 12), and together with the waters from the deep it raised the flood to its height,…

The 150 days include the forty days of rain. The rain fell “forty days and forty nights” (verse 12), and together with the waters from the deep it raised the flood to its height, where it stood until the 150 days were over. Genesis dates the Flood to the day. The deep broke open on the seventeenth day of the second month of Noah’s six hundredth year (verse 11), and the ark came to rest on the seventeenth day of the seventh month, “after the end of the hundred and fifty days” (Gen. 8:3–4): five months, “reckoning 30 days to a month, exactly 150 days.” The waters then took about as long again to go down, and the earth was dry on the twenty-seventh day of the second month of the next year (Gen. 8:14). The Flood lasted “a year and ten days.”

The seven days of verses 4 and 10 come before all of it. Noah’s household and the animals went into the ark and waited a week before the rain began. “Throughout the Genesis story, a period of probation and patience precedes the fulfilment of the Divine word,” and Peter calls the whole time before the Flood the time when “the longsuffering of God waited” (1 Pet. 3:20).

Sources: Carl Friedrich Keil and Franz Delitzsch, Biblical Commentary on the Old Testament: Genesis, In Keil and Delitzsch, Biblical Commentary on the Old Testament, online at Bible Hub. The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints. Aaron P. Schade, “The Rainbow as a Token in Genesis: Covenants and Promises in the Flood Story”, In From Creation to Sinai: The Old Testament through the Lens of the Restoration, ed. Daniel L. Belnap and Aaron P. Schade (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book), 115–62. Herbert E. Ryle, The Book of Genesis in the Revised Version, Cambridge Bible for Schools and Colleges (Cambridge: University Press, 1921); read on Bible Hub. Genesis 6–11; Moses 8, Scripture Helps: Old Testament (2025).

Seeing Christ in Genesis 7

Peter reads this chapter as a figure of baptism. In the ark “eight souls were saved by water. The like figure whereunto even baptism doth also now save us… by the resurrection of Jesus Christ” (1 Pet. 3:20–21). His word for “figure” is antitypon, “a thing resembling another, its counterpart”; in this verse it is used “as baptism corresponds to the deluge.” “Just as the deliverance of Noah’s family from the Flood represented a new beginning for the earth, so baptism by water represents being born again to a new life in Christ.”

When Enoch was shown this Flood, he was shown in the same vision what would answer it: he “saw the day of the coming of the Son of Man, even in the flesh,” and rejoiced, “the Lamb is slain from the foundation of the world” (Moses 7:47). That Atonement reached even those the waters took (see the note on verse 21).

Worth exploring next

Enoch’s vision of the Flood. Moses 7:28–69 sees the Flood before it comes and follows it to the coming of the Son of Man in the last days (Moses 7:60–65).
The oath after the waters. Isa. 54:9–10 looks back to God’s promise to Noah in chapter 9.
Further reading. “The Rainbow as a Token in Genesis,” in From Creation to Sinai (BYU Religious Studies Center), reads the whole Flood story through Restoration scripture. KnoWhy #629 (Scripture Central) lays out the chiasm of Genesis 6–9.

Sources & further reading

The Holy Scriptures (Latter-day Saint editions), text and chapter headings, The Church of Jesus Christ of Latter-day Saints.
Westminster Leningrad Codex (the Masoretic Hebrew text), Read in the Hebrew–English interlinear on Bible Hub.
Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament, Oxford: Clarendon Press, 1906.
New Revised Standard Version Updated Edition, National Council of Churches, 2021; on BibleGateway.
The Greek New Testament: SBL Edition, Society of Biblical Literature and Logos Bible Software, 2010; read in the interlinear on Bible Hub.
Joseph Henry Thayer, A Greek-English Lexicon of the New Testament, New York: American Book Company, 1889; read on Bible Hub.
“Chronology of the Old Testament”, Bible Dictionary, “Bible Chronology”.
“Genesis”, Bible Dictionary.
“Noah”, Bible Dictionary.
“Pentateuch”, Bible Dictionary.
“Jehovah”, Bible Dictionary.
“Flood at Noah’s Time”, Guide to the Scriptures.
Genesis 6–11; Moses 8, Scripture Helps: Old Testament (2025).
Genesis 4–11: The Patriarchs, Old Testament Student Manual: Genesis–2 Samuel (Church Educational System, 2003).
Scripture Central, “Why Is the Story of Noah and the Ark So Repetitive?”, KnoWhy #629, Feb. 17, 2023.
Scripture Central, “Why is the Story of the Great Flood in Genesis Similar in Certain Ways to Other Ancient Flood Stories?”, KnoWhy #837, Feb. 3, 2026.
Aaron P. Schade, “The Rainbow as a Token in Genesis: Covenants and Promises in the Flood Story”, In From Creation to Sinai: The Old Testament through the Lens of the Restoration, ed. Daniel L. Belnap and Aaron P. Schade (Provo, UT: Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book), 115–62.
Paul Y. Hoskisson and Stephen O. Smoot, “Was Noah’s Flood the Baptism of the Earth?”, In Let Us Reason Together: Essays in Honor of the Life’s Work of Robert L. Millet, ed. J. Spencer Fluhman and Brent L. Top (Provo, UT: Religious Studies Center, Brigham Young University, 2016).
Herbert E. Ryle, The Book of Genesis in the Revised Version, Cambridge Bible for Schools and Colleges (Cambridge: University Press, 1921); read on Bible Hub.
Carl Friedrich Keil and Franz Delitzsch, Biblical Commentary on the Old Testament: Genesis, In Keil and Delitzsch, Biblical Commentary on the Old Testament, online at Bible Hub.

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