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Genesis 7:19

EOB (Eastern / Greek Orthodox Bible):

The waters rose so much on the earth that all the tall mountains under the whole sky were covered.

EOB Footnote:

The MT includes the phrase “exceedingly exceedingly” (a doubled intensive form) where the LXX has only a single intensive term. This emphatic doubling in the MT stresses the extreme degree to which the waters prevailed, though the meaning is substantially the same.

Other Translations:

KJV (King James Version):

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

WEB (World English Bible):

The waters rose very high on the earth. All the high mountains that were under the whole sky were covered.

Benton LXX (Vaticanus):

The Brenton translation of the Septuagint does not contain Genesis 7:19.

Douai-Rheims (Vulgate):

“And the waters prevailed beyond measure upon the earth: and all the high mountains under the whole heaven were covered.”

Apostoliki Diakonia (LXX):

The waters prevailed so mightily upon the earth that all the high mountains under the whole heaven were covered.

YLT (Young Literal Translation )(MT):

And the waters have prevailed greatly, greatly on the earth, and all the high mountains are covered that are under the whole heavens.

BBE (Bible in Basic English):

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EOB COMMENTARY:

EOB Commentary:

Genesis 7:19 Commentary

The Universal Flood and Its Typological Significance

This verse describes the waters prevailing exceedingly upon the earth, covering all the high hills under the whole heaven. The emphasis on universality—”all the high hills under the whole heaven”—has profound theological implications that extend far beyond a mere historical account of catastrophe.

Patristic Interpretation: The Church Fathers consistently understood the Flood as a type of baptism. Saint Peter himself establishes this connection explicitly in his first epistle, where he speaks of the eight souls saved through water as a figure of baptism that now saves us (1 Peter 3:20-21). The complete covering of the earth by water prefigures the complete immersion of the baptismal candidate, signifying total death to the old life and complete regeneration in Christ.

Saint John Chrysostom reflects on the totality of the Flood’s destruction as demonstrating both divine justice and mercy working together. The waters that destroyed the wicked simultaneously bore up the ark of salvation. Similarly, the waters of baptism destroy the old man of sin while raising up the new creation in Christ.

Christological Dimensions: The mountains covered by water represent the pride of fallen humanity brought low before God. Christ Himself, in His incarnation, descended below all things that He might fill all things. The Flood waters covering the highest peaks typologically anticipate how Christ’s salvific work extends to the uttermost depths and heights of creation—nothing escapes His redemptive reach.

Liturgical Connections: The blessing of waters at Theophany recalls this primordial event. The prayers speak of water as both instrument of judgment and means of sanctification. The Great Blessing of Waters proclaims that Christ sanctified the streams of Jordan and thereby all creation’s waters, transforming what once destroyed into what now gives life.

Orthodox Spiritual Teaching: The Fathers also read this verse ascetically. The soul that would be saved must allow the grace of God to cover over completely all the “high places” of pride and self-will. No mountain of ego can remain above the waters of repentance and divine grace. Complete submission to God’s purifying action—symbolized by total submersion—is necessary for salvation.

Saint Ephrem the Syrian beautifully notes that the ark floated higher as the waters rose, teaching us that tribulations and the apparent triumph of destruction actually elevate the faithful closer to heaven. What seems like overwhelming catastrophe becomes the very means of ascent for those sheltered in the ark of the Church.

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