Verse 8 shows Noah found grace, highlighting why he was exempt from the verdict that all flesh had corrupted their way.

In Genesis 6:5, God sees that every thought of the human heart is only evil continually — this is the fuller description of the corruption summarized here.

Genesis 6:13 immediately follows: God tells Noah the end of all flesh has come because the earth is 'filled with violence' — His direct response to the corruption observed here.

In Genesis 7:1, Noah alone is found righteous in this corrupt generation — God's gracious response to the universal depravity just described.

In Genesis 7:21, all flesh on earth dies — the direct consequence of the corruption described: universal wickedness brings universal judgment.

In Genesis 9:16, God 'looks upon' the rainbow to remember His covenant with 'all flesh' — reversing His 'looking upon' the earth's corruption here and pledging never to destroy it again.

In Genesis 9:12, God establishes His covenant with 'every living creature' — the same 'all flesh' that was corrupt here, now under His protective promise rather than judgment.

In Genesis 9:17, God confirms His covenant with 'all flesh that is on the earth' — the same 'all flesh' whose corruption prompted the flood, now granted mercy.

In Genesis 18:21, God will investigate Sodom's 'outcry,' echoing His observation of the great corruption on earth.

In 2 Peter 2:5, Peter names Noah as a 'preacher of righteousness' preserved when God destroyed the 'world of the ungodly' — directly recounting the judgment on this universal corruption.

In 1 Peter 3:20, Peter explicitly references Noah's era: only eight were saved through water while the rest perished — directly recalling the corruption that filled the earth.

In Psalm 53:3, every person has turned away and become corrupt — directly parallels 'all flesh had corrupted his way.'

In Psalm 53:2, God looks down and searches for understanding among humanity — same scene of divine examination revealing universal failure.

In Psalm 14:2, the same pattern appears: God looks down from heaven and finds universal moral failure among humanity, echoing the pre-Flood assessment.

In Job 22:15-17, Eliphaz alludes to the flood — those 'snatched away' whose foundations were 'washed away' — recalling the universal corruption that triggered God's judgment.

Psalm 14:1 directly echoes this verse: all are corrupt, none do good. The psalmist applies Genesis's pre-Flood language to his own generation.

Zephaniah 3:7 uses the same 'corrupt' language for Israel — they too 'corrupted all their doings,' mirroring the pre-flood moral collapse.

In Luke 3:6, 'all flesh shall see the salvation of God' echoes the same 'all flesh' that had corrupted itself — the scope of ruin becomes the scope of redemption.

Deuteronomy 9:12 uses the same 'corrupted' language for Israel making the golden calf — a nation-level echo of the universal corruption described here.

Exodus 32:7 uses the same Hebrew word 'corrupted' for Israel's golden calf apostasy — echoing the universal moral collapse described here before the Flood.

Psalm 12:1 laments the disappearance of the faithful — a lament about human corruption echoing the moral landscape depicted here before the Flood.

Deuteronomy 32:5 calls Israel 'corrupt' and 'not his children' — applying the same moral vocabulary to Israel that this verse applies to all humanity.

Ecclesiastes 7:29 says God made humans upright but they pursued 'many schemes' — a theological summary of the drift toward corruption described here.

Ezekiel 18:7 describes the righteous person who does no violence — the opposite of the earth filled with violence in the flood narrative.