"... Recent treatments of Genesis 6–9 P have revealed numerous intertextual contacts with other biblical texts, in particular with other Priestly texts. Most scholars, due to their commitment to the theory of a unified Priestly document, see in these commonalities a confirmation of the theory of a coherent, homogeneous PG (PC) Since the present approach reckons with both literary pre-states and redactional reworking of the Priestly texts, the diachronic relationship between Genesis 6–9 P and the Priestly texts in question should be reassessed. Regarding the story’s climactic finale, the passage about the covenant with Noah, scholars see in the Priestly flood account an answer to both the prophetic theology of judgment and the Deuteronomistic theology of covenant. The author of Genesis 6–9 P maintains that prophecy about the “end” (ץק, see Amos 8:2; Ezekiel 7:2–6) addressed to Israel by its prophets was already formulated in the primeval history ... Yet here, in the Priestly flood story, the logic of God’s retribution is broken by God himself: God solemnly vows never again to destroy the world (Genesis 9:8–17). Furthermore, unlike the breakable covenant of the Deuteronomists, the covenant given to Noah and to postdiluvian humanity is eternal. Moreover, this covenant is universal rather than limited to only one nation (Israel) ..."