Did the flood last 40 days or a year? What does the Bible actually say?

Both — they measure different things. The rain lasted 40 days and nights (Gen 7:12). The waters then prevailed for 150 days (Gen 7:24). The full span from the flood's opening date (Gen 7:11) to the dry-earth close (Gen 8:14) is one year and ten days on Masoretic Text arithmetic. The text gives six precise calendar dates; the narrator wants you to count.

When people say "the flood lasted 40 days," they are quoting Genesis 7:12 — and they are right. When they say it lasted a year, they are quoting Genesis 7:11 and 8:14 — and they are also right. The two figures are not contradictions; they measure different phases.

The 40 days: the rain

כִּי֩ לְיָמִ֨ים ע֜וֹד שִׁבְעָ֗ה אָֽנֹכִי֩ מַמְטִ֨יר עַל־ הָאָ֜רֶץ אַרְבָּעִ֣ים י֤וֹם וְאַרְבָּעִים֙ לַ֔יְלָה

"For in seven more days I will send rain upon the earth forty days and forty nights." — Gen 7:4 (MT)

Genesis 7:12 confirms the duration: the rain fell for forty days and forty nights. The verb is H4305 matar in the Hiphil — mamtir, "I will cause rain." God is the named cause. This same Hiphil form appears at Gen 2:5 (YHWH had not yet caused rain), Gen 7:4 (the deluge), and Gen 19:24 (fire on Sodom) — the three canonical threshold-acts of divine matar, bound by one verb.

Forty days measures the rainfall alone, not the flood as a whole.

The 150 days: the waters prevailing

The waters were on the rise long after the rain stopped. Genesis 7:24 — va-yigberu ha-mayim al-ha-aretz hamishim u-meat yom ("and the waters prevailed upon the earth one hundred and fifty days"). Then Genesis 8:3 — after 150 days the waters decreased. The math is built into the narrative's own dates:

EventReferenceDate
Flood opens (Month 2, Day 17)Gen 7:11Year 600, M2 D17
Ark rests on Ararat (Month 7, Day 17)Gen 8:4Year 600, M7 D17

From Month 2 to Month 7 is five months; Day 17 to Day 17 is the same day within each month. Five months of thirty days each = 150 days exactly. The 150-day figure in Gen 7:24 and Gen 8:3 is the narrator's own arithmetic, confirmed by the calendar dates he plants in Gen 7:11 and Gen 8:4.

The Hebrew calendar implied here uses 30-day months — a schematic year of 360 days. The symmetry is not coincidence: the narrator gave dates that yield the duration.

The full span: one year and ten days

Six calendar dates anchor the narrative:

EventReferenceDate
Flood opensGen 7:11Year 600, Month 2, Day 17
Ark rests on AraratGen 8:4Year 600, Month 7, Day 17
Mountain tops appearGen 8:5Year 600, Month 10, Day 1
First dove flightGen 8:6After 40 more days
Waters dried from earthGen 8:13Year 601, Month 1, Day 1
Earth fully dryGen 8:14Year 601, Month 2, Day 27

From Year 600 / Month 2 / Day 17 (Gen 7:11) to Year 601 / Month 2 / Day 27 (Gen 8:14) is one year and ten days. That is the full time Noah spent in the ark.

The LXX has minor numerical variants but preserves the same overall structure — 150-day symmetry and a year-plus-something total. The Samaritan Pentateuch matches the MT at every chronological figure (SP_Gen.7.11, SP_Gen.8.4, and SP_Gen.8.14 all agree). The MT and SP sing from the same sheet.

Why does the narrator give six dates?

The flood narrative is the most precisely dated section in all of Genesis. Six calendar cues, three explicit durations (7 days, 40 days, 150 days), four seven-day intervals in Panel D (Gen 8:6-12). This is not symbolic number-use — the narrator is giving the reader a calendar, not a code. The chronological density signals that the event is treated as history in real time, with the same precision a court document or a royal chronicle would use.

The full article works through all six dates, the structural chiasm they anchor, and the 150-day calculation in detail in The Flood: Uncreation, Remembrance, Re-creation.

Related questions

What does "God remembered Noah" mean — did God forget?

No. The Hebrew verb zakar (H2142) does not describe a mental recovery; it describes a covenantal turning-toward. Every time the formula va-yizkor Elohim appears in the OT, God is the subject and rescue follows. Genesis 8:1 is the prototype: God's remembering is the hinge on which the flood narrative pivots and the waters begin to subside.

Why does Genesis mention both "fountains of the deep" and "windows of heaven"?

Because the narrator is reversing Genesis 1. The raqia (the firmament) was created to divide the waters above from the waters below (Gen 1:6-7). At the flood those two boundaries break simultaneously: the floor of the deep bursts open (H1234 baqa, Gen 7:11) and the ceiling of the sky opens (H6605 patach, Gen 7:11). The two co-occur in exactly two verses in the entire OT — Gen 7:11 and Gen 8:2 — forming a deliberate verbal bracket around the deluge.

Why does the Red Sea crossing sound so much like the flood?

Because the narrator of Exodus 14-15 reused four specific Hebrew verbs from Genesis 7-8 to describe analogous cosmic-water events — baqa (split/burst), sagar (shut/close in), kasah (cover), and charavah (dry ground). A pattern comparison returns 34% coverage, the highest match for the flood pericope in the entire canon. The structural roles are deliberately inverted: at the flood, the waters cover the wicked; at the Red Sea, the same waters cover Pharaoh's army while the righteous walk through.

Why is there a dove at both the flood and Jesus' baptism?

Because they are the only two dove-over-water scenes in the entire Bible — a fact verifiable by concordance search in both Hebrew and Greek. First Peter 3:20-21 names the connection formally, calling baptism the antitypon (G499) of the flood. The dove of Genesis 8 is the type; the dove at the Jordan is the antitype. Peter does the theological work; the article traces the lexical evidence.