These are the progeny of Noach. Noach was a righteous man, flawless in his generations; Noach walked with Elohim.

THESE ARE ‘TOLDOTH’ NOAH. Commentators (Ibn Ezra and Radak -- JF) have explained the word toldoth to mean “his experiences” [or “his events” (the events of his life) ] (Proverbs 27:1) much the same as the sense of: what a day ‘yeiled’ (may bring forth) (things that come about - JF. Toldot and Yeled share a similar Hebrew root - JF)
In this way the word toldoth refers to the entire section [since all the events of the flood are occurrences in the life of Noah]. But this does not appear to me to be correct since the external events in the life of a person, [over which he has no control], are not his toldoth.
The correct interpretation is that the word toldoth here retains its literal meaning of “progeny,” just as, These are ‘toldoth’ (the progeny of) the sons of Noah; (Gen 10:1) And these are ‘toldoth’ (the progeny of) Ishmael. (Gen 25:2) ("These are the progeny" is immediately followed in the these examples by list of children. - JF) Thus Scripture is saying, “These are the progeny of Noah: Shem, Ham, and Japheth.”
Scripture however repeats, And Noah begot three sons, because [at the end of the first verse] it interrupted by saying, Noah was a righteous man, and whole-hearted, in order to inform us why He commanded him concerning the ark. (New problem -- We were told the names in 5:32, why again here? -- JF) And even though Scripture has already stated above, And Noah was five hundred years old; and Noah begot Shem, Ham, and Japheth, it returns to mention them a second time in order to relate that Noah was unlike all his ancestors who begot daughters and sons. This is the meaning of the words, three sons; Scripture mentions their number in order to say that these three alone were his progeny, and they were saved by his merit, and by them was the whole earth overspread (9:19)

HE WAS A RIGHTEOUS MAN AND WHOLE-HEARTED. Scripture mentions that he was guiltless and perfect in his righteousness in order to inform us that he was worthy to be saved from the flood without any punishment whatever since he was whole-hearted in righteousness. For a tzadik (a righteous person) is one who is found guiltless in judgment (innocent - JF) as opposed to the wicked person, as Scripture says, And they come unto judgment, and the judges judge them, by justifying the righteous, and condemning the wicked; (Deut 25:1) and also, For Thou art just in all that has come upon us, (tzedek means fairness- JF) for Thou hast dealt truly; (Nech. 9:33) similarly, In righteousness shalt thou judge thy neighbor. (Lev 19:15) But in the case of Abraham, concerning whom it says, that he will command his children to do ‘tz’dakah’ and ‘mishpat,’ (Gen 18:19) Scripture praises him for righteousness which is synonymous with judgment, and for mercy which is synonymous with tz’dakah.

Ramban is thus saying that where Scripture uses tzedek alone it means “guiltless in judgment,” but in the case of Abraham where in addition to tzedek (or tz’dakah) Scripture also mentions mishpat, (judgment) mishpat of necessity means “guiltless in judgment,” while tz’dakah in this case means “mercifulness.” (Tzedakah is different - Mishpat is more like benevolence when they are together. - JF)

And Rabbi Abraham ibn Ezra said, “Righteous in deeds; whole-hearted in his heart.” (Ibn Ezra says they are two things. Righteous AND perfect - JF) However, it is written, Thou art whole-hearted in thy ways; (Ez. 28:15) [the term “whole-hearted” is thus used in connection with “ways” (conduct -- JF) and not with matters of the heart].

(Now we get his interpretation - JF) Now after Scripture said that Noah was a righteous man, meaning that he was neither a man of violence nor one who perverted his ways as did the guilty ones of his generation, it further said that he walked with the glorious Name, (see Deut 28:58) fearing Him alone. (Now we hear what walking with God means-- JF) He was not enticed by the astrologers, enchanters and soothsayers, and surely not by idolatry, and he paid no heed to them at all; to G-d alone he did always cleave, and he walked in the way G-d chose or taught him for he was a prophet. This is analogous in meaning to the verse, After the Eternal your G-d shall ye walk, and Him shall ye fear, (Deut 13:5) which is stated in connection with the removal of him who prophesies to encourage the worship of idols and gives a sign or wonder to verify his words, as I will explain. I will again mention this in connection with the verse, Walk before Me, and be thou whole-hearted, (Gen 17:1) if He Who is perfect in knowledge (see Job 36:4) will be with me. (Now we get the purpose of verse 10 (3 sons) in light of verse 9 - JF) Now since Noah was an innocent man and undeserving of punishment, it was fitting that his sons and his household be saved by his merit for if his sons were to perish, it would have been a punishment upon him. (This is why it mentions 3 sons after his innocence. But he also offers ANOTHER explanation for "tzadik tamim" "perfectly innocent" to understand why the sons are mentioned immediately after his innocence- JF) Or it may be said that he was a perfectly righteous man, and his sons and household were also righteous since he taught them; this is analogous to that which is written concerning Abraham: For I have known him, to the end that he may command his children and his household. (Gen 18:19) (But even if the sons were "innocent" they did not attain the "tamim" level and were still only saved due to the merit of their father. - JF)

IN HIS GENERATIONS. Some of our Rabbis explained it to his credit, [i.e., he was righteous despite his generation]; it follows all the more had he lived in a generation of righteous people. Others explain it to his discredit. [In comparison with his own generation he was considered righteous, but had he lived in the generation of Abraham he would not have been considered of any consequence.] Thus the language of Rashi.
The correct interpretation according to the plain meaning of Scripture appears to be that he alone was a righteous man in those generations, there being no righteous or whole-hearted men except him in those generations. In a similar sense is the verse, For thee I have seen righteous before Me in this generation, (Gen 7:1) meaning that there is no other in the generation worthy of being saved.(Now why was it in the plural? - JF) Scripture says, in his generations —[using the plural form]— because many generations passed since the time men had become corrupted, and there was no righteous man besides him. Let not the word of our Rabbis concerning Methuselah, (Bereshith Rabba 32:10) [which said that he was a righteous man], (Midrash teaches God held off the flood for seven days to allow Methuselah to be mourned. This contradicts Rambans claim there was no one else -- JF) cause you difficulty for Scripture tells only that there was no righteous man worthy of being saved from the flood in all those generations except Noah. (He was worthy not to suffer the flood but not enough to be SAVED from the flood. -- JF)

Noach fathered three sons, Sheim, Cham and Yafes.

SHEM, HAM, AND JAPHETH. It appears to me that Japheth was the oldest, as it is said, the brother of Japheth the elder, (Gen 10:21) and so in counting their generations, Scripture mentions the children of Japheth first. (Gen 10:2) Ham was the youngest of all, as it is said, And [Noah] knew what his youngest son had done unto him. (Gen 9:24) Here, however, Scripture mentions Shem first because of his superiority and then Ham, for they were born in that order. Thus Japheth is left at the end. But Scripture did not want to say, “Shem and Japheth and Ham,” because in that case all of them would have been mentioned out of the order of their birth, and Japheth had no outstanding quality to merit that the order of birth be dispensed with on his account. Shem, however, is mentioned here first because of his superiority (Abraham descends from Shem - JF) even though in the account of the genealogy of Noah's sons he is last. (later on in Gen 10:21) Similarly, [we find the verses]: The sons of Abraham: Isaac and Ishmael; (1 Chron 1:28) And I gave to Isaac Jacob and Esau. (Josh 24:4) (Showing that it is common in Torah not to list by age. -- JF)

The earth was corrupt before Elohim, and the earth was filled with violent crime.

Elohim saw the earth and beheld that it was corrupt, for all flesh had corrupted its way on the earth.

FOR ALL FLESH HAD CORRUPTED THEIR WAY. If we were to explain all flesh in its usual sense and thus say that even cattle, beasts and fowl corrupted their way by consorting with other species, as Rashi has explained, (and then we have to explain the same phrase "all flesh" in the following verse the same way. -- JF) we must then say that the expression, for the earth is filled with violence through them, does not mean “through all of them” but only because of some of them [humans since “violence” does not apply to beasts and cattle], (they are not responsible for their actions. -- JF) and Scripture tells of the punishment of man alone [even though all flesh corrupted their way]. (So the REASON is man, we don't have an explanation for the animals. - JF) Or we may say that the cattle, beasts, and fowl also did not follow their natural instincts, and all cattle seized prey and all fowl became birds of prey; thus they too committed violence. (In this interpretation the animals were guilty as well. Now we get an alternate view. - JF) By way of the simple meaning (the pshat, plain meaning. - JF) of Scripture, all flesh means “all men.” Further on Scripture says explicitly: all flesh wherein is the breath of life; (Gen 7:15) and of every living thing of all flesh,(6:19) meaning all living bodies. But here it says all flesh, meaning all mankind. Similarly [we find the verses]: All flesh shall come to worship before Me, (Is. 66:23) [meaning “all people”]; Or when the flesh hath in the skin thereof, (Lev 13:24) [where again reference is only to people].

Elohim said to Noach, The end of all flesh has come before Me. For the earth is filled with violent crime because of them, and so, I will destroy them with the earth.

(His definition. -- JF) VIOLENCE, that is, robbery and fraud. (Of the two sins mentioned in 11, sexual immorality and monetary injustice why is only fraud mentioned here. He explains. -- JF) Now G-d gave Noah the explanation [that the flood was due to the fact that the “the earth is filled with] violence” and did not mention “the corruption of the way” [recorded in the preceding verse] because violence is a sin that is known and widely publicized. (Although it was not mentioned to Noahsexual immorality was one of the causes. - JF) Our Rabbis (Sanhedrin 108a) have said that it was on account of the sin of violence that their fate was sealed. The reason for it is that the prohibition against violence is a rational commandment, there being no need for a prophet to admonish them against it. (People can rationalize a sin of sexuality. - JF) Besides, it is evil committed against both heaven and mankind. (Sexuality may or may not hurt another person. - JF) Thus He informed Noah of the sin for which the end is come — the doom is reached.

AND BEHOLD, I WILL DESTROY THEM ‘ET’ THE EARTH. (The word "et" literally would mean, "I am about to destroy them, the earth." It should say, "I am about to destroy them." or "I am about to destroy the earth." So there is an issue here. He brings prooftexts -- JF) This is similar to saying “from the earth.” So also: When I go forth ‘et' the city, [meaning “from the city”] (Ex 9:29); he suffered ‘et' his feet, [meaning “from his feet”] (I Kings 15:23). Another interpretation is that et ha’aretz means “with the earth” for even the land was blotted out to the depth of a furrow of three handbreadths (of soil). Thus the language of Rashi quoting Bereshith Rabbah (31)
(New concern -- JF)

And Rabbi Abraham ibn Ezra said that the word mashchitham (destroy them) draws along with it a similar word, [meaning it is as if the verb “destroy” appears twice in the verse], thus stating, “And behold, I will destroy them and destroy the earth.” (There are two direct objects in "תם" -- JF)

l

Make for yourself an ark of cedar wood. Make the ark into compartments and caulk the inside and outside with tar.

(15) This is how you shall make it: the length of the ark shall be three hundred cubits, its width fifty cubits, and its height thirty cubits.

Make a skylight for the ark, and finish it to one amoh at the top. Place the opening of the ark in its side. Make a lower deck, a second and a third deck.

Make a skylight for the ark, and finish it to one amoh at the top. Place the opening of the ark in its side. Make a lower deck, a second and a third deck.

And I, Behold I am bringing the flood waters on the earth, to destroy all flesh in which there is the breath of life, from under the heavens. Everything that is on the land will perish.

AND, BEHOLD, I DO BRING THE FLOOD. (God talking -- JF) “Now I agree with those angels who long ago said to Me [when I was about to create man], What is man that Thou art mindful of him.” Thus the words of Rashi quoting Bereshith Rabbah. (But Ramban raises a question on this Midrash about the angels.-- JF)
But I wonder: in what way did He “agree” with them since He left man a remnant for a great deliverance through Noah and his sons and all living things to increase their seed as the sand! Perhaps this agreement with their opinion signified [His intent which was to come to fruition] when He would show them no mercy. [However, when the Divine quality of mercy was introduced, it resulted in the deliverance of mankind through Noah.]

I established My covenant with you. You shall go into the ark, you, your sons, your wife and your son’s wives, with you.