This paper examines the flood myth as presented in the Book of Genesis, drawing on both the Jehovah (J) and Priestly (P) source traditions, and compares it with the flood narratives found in the Mesopotamian epics of Atrahasis and Gilgamesh. The paper outlines each account's cause of the flood, who and what was saved, the flood's duration, the method used to confirm the waters had receded, and the aftermath for humanity. It then analyzes questions of authorship and the thematic and theological differences between the texts, considering which tradition came first and how the narratives reflect distinct cultural and religious worldviews.
The Genesis flood myth was written from two distinct source traditions: the J source (Jehovah) and the P source (Priestly). Each presents a somewhat different account of the same event.
In the Jehovah version, the flood begins when the LORD observes how evil and wicked the people of the earth have become. The human heart was filled only with evil, and the LORD wished to eradicate all humans from the earth (Genesis 6:5). Noah was chosen to build an ark because he was found to be righteous in his generation. He was permitted to save his family, seven pairs of every kind of clean animal, one pair of every kind of unclean animal, and seven pairs of every bird (Genesis 7:2). The flood kept rising for forty days until the ark stood high above the earth (Genesis 7:17). To determine whether the flood had ended, Noah released a dove from the ark three times. The first time, the dove returned with nothing. The second time, it returned carrying an olive leaf, indicating that the water level had dropped enough to expose the tops of trees. When Noah sent the dove out a third time, it did not return, confirming that the earth was dry (Genesis 8:8). God then received a sacrifice of one of every clean animal, which explains why Noah had taken more clean animals than unclean ones aboard the ark.
In the Priestly version, the flood occurs because God observes how violent and corrupt the people of the earth have become and decides to put an end to all people (Genesis 6:12). Noah walked faithfully with God, so he and his entire family were saved along with two of every animal on earth. The earth remained flooded for one year and ten days (Genesis 7:24). After forty days, Noah sent out a raven, which kept flying back and forth until all the floodwater had dried up. Following the flood, God instructed both humans and animals to multiply and repopulate the earth. God declared that every living creature would be food for humanity (Genesis 9:3), though people were forbidden from eating meat that still contained lifeblood (Genesis 9:4). When a rainbow appeared after the flood, God stated that it was a sign of the covenant and a reminder that he would never again destroy the whole earth with a flood (Genesis 9:15).
The Genesis flood myth is drawn from two stories integrated into one. According to the documentary hypothesis, the first layer of the narrative belongs to the P author (Priestly) and the second to the J author (Jehovah), the J author also being associated with the name Yahweh. These two traditions have been woven together to form the composite account found in the biblical text.
In the Atrahasis version of the flood myth, the flood is caused by overpopulation on earth, which produced too much noise disturbing the gods (Atrahasis Tablet I: VII). Atrahasis was saved from the flood along with his family and animals. This flood lasted seven days and seven nights, a duration Atrahasis had foreseen in a dream (Atrahasis Tablet III: I). After the flood, in order to control population levels, one third of women were made unable to give birth and one third of births would be unsuccessful (Atrahasis Tablet III: VII).
The Gilgamesh flood myth provides no explicit reason for the flood. Ut-napishtim, his family, animals, craftsmen, and some treasures were all saved (Gilgamesh Tablet XI: I). The flood lasted six days and seven nights. To test whether the waters had receded, Ut-napishtim released a dove, which returned; then a swallow, which also returned; and finally a raven, which did not return, confirming that dry land existed (Gilgamesh Tablet XI: III). After the flood, the gods resolved to punish people individually rather than destroy all of humanity at once (Gilgamesh Tablet XI: IV).
There are minor details across these myths that reveal both similarities and differences. In all three traditions, the chosen man is instructed by his god to build an ark and save his family and animals; however, in Gilgamesh, craftsmen and treasures are also permitted aboard. All flood myths except Atrahasis employ birds to test whether the flood has ended. Finally, in Atrahasis and Gilgamesh the flood lasts a comparatively short time, whereas in Genesis it endures for a far longer period.
There are several important differences between the Genesis flood narrative and the other flood myths. One frequently cited distinction involves dating: the Genesis P source is generally dated to approximately 600–400 BCE and the J source to 1200–200 BCE, while the Atrahasis epic dates to around 1700 BC and the Gilgamesh epic to approximately 1500–1200 BC, suggesting the Mesopotamian flood traditions predate the biblical account in their written form.
The most significant differences, however, are thematic and theological rather than matters of detail. In Genesis, the central theme of the flood is sin: civilization has become corrupt and violent, and God responds with moral judgment. Atrahasis, by contrast, presents a far more pragmatic concern — overpopulation and noise — with no moral dimension. In Gilgamesh, the gods come to regret the destruction they have caused and recognize their decision as a mistake. In Genesis, God does not express regret in the same way, but rather vows never to repeat such a punishment, acknowledging that the fundamental problem of human wickedness remains unresolved.
"Theological differences and chronological precedence examined"
You’re 92% through this paper. Sign up to read the remaining 1 section.
Sign Up Now — Instant Access Already a member? Log inAlways verify citation format against your institution’s current style guide requirements.