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Genesis 8:21

EOB (Eastern / Greek Orthodox Bible):

The Lord enjoyed the smell and thought, “I won’t curse the ground because of people anymore, even though everyone’s heart is evil from a young age. I won’t wipe out all living things like I did before.”

EOB Footnote:

The MT includes “from his youth” (Hebrew: from his youth/childhood), specifying that the inclination of the human heart is evil from an early age. Some LXX manuscripts also include this phrase, though its placement and exact wording vary slightly among witnesses. The phrase “the LORD smelled the pleasing aroma” in the MT is rendered in the LXX as “the Lord God smelled an aroma of sweetness,” with the LXX adding “God” to the divine name and using “sweetness” rather than the MT’s more technical term for a soothing or pleasing sacrifice. In the clause about never again cursing the ground, the MT uses a Hebrew word that can mean “to treat lightly” or “to curse,” while the LXX uses a term meaning “to curse” more directly.

Other Translations:

KJV (King James Version):

And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done.

WEB (World English Bible):

“I will never again curse the ground for man’s sake, because the imagination of man’s heart is evil from his youth. I will never again strike every living thing, as I have done.”

Benton LXX (Vaticanus):

And the Lord smelled a smell of sweetness, and the Lord said, I will not any more curse the earth because of the works of men, because the imagination of man is intently bent upon evil things from his youth; I will not therefore any more smite all living flesh, as I have done.

Douai-Rheims (Vulgate):

And the Lord smelled a sweet savour, and said: I will no more curse the earth for the sake of man; for the imagination and thought of man’s heart are prone to evil from his youth: therefore I will no more destroy every living soul as I have done.

Apostoliki Diakonia (LXX):

The Lord God smelled the pleasing aroma, and the Lord God said in his heart, “I will never again curse the ground because of humanity, for the inclination of the human heart is evil from youth; nor will I ever again destroy every living creature as I have done.”

YLT (Young Literal Translation )(MT):

“The LORD smelled the pleasing aroma and said in His heart, ‘I will never again curse the ground because of man, even though the intention of man’s heart is evil from his youth; nor will I ever again strike down every living creature as I have done.'”

BBE (Bible in Basic English):

“I will not again put a curse on the earth, because of man, for the thoughts of man’s heart are evil from his earliest days; never again will I send destruction on all living things as I have done.”

EOB COMMENTARY:

EOB Commentary:

Commentary on Genesis 8:21

The Divine Response to Noah’s Sacrifice

This verse marks a profound turning point in the relationship between God and humanity following the catastrophic flood. The Lord’s declaration that He will never again curse the ground because of man, despite acknowledging that the imagination of man’s heart is evil from his youth, reveals the depths of divine mercy and establishes a foundation for understanding redemption throughout Scripture.

Christological Significance

The sweet savor (Hebrew: reach nichoach) ascending from Noah’s sacrifice prefigures the ultimate sacrifice of Christ. Saint Paul explicitly connects this imagery to our Lord when he writes that Christ “gave himself for us an offering and a sacrifice to God for a sweetsmelling savour” (Ephesians 5:2). Noah’s altar thus becomes a type of Golgotha, where the true and perfect sacrifice would be offered not merely to restrain divine judgment temporarily, but to abolish the curse of sin eternally. The burnt offerings of clean animals point forward to the Lamb of God who takes away the sin of the world.

Patristic Interpretation

Saint John Chrysostom emphasizes that God’s response demonstrates His philanthropia—His love for mankind—which persists despite human weakness. The acknowledgment that man’s heart inclines toward evil from youth does not provoke further condemnation but rather moves God toward greater patience. Saint Ephrem the Syrian notes that the fragrance pleasing to God was not the smoke of burning flesh but the faith and righteousness of Noah, teaching us that outward sacrifice without inner devotion remains empty.

Saint Cyril of Alexandria sees in this passage a foreshadowing of the new covenant, where God’s promise not to destroy takes its ultimate form in the promise of salvation through Christ.

Liturgical Connections

The Orthodox Church reads this passage during the Vespers of Theophany, connecting the waters of the flood with the sanctification of waters through Christ’s baptism. Just as God established peace with creation after the flood, so through baptism He establishes peace with each soul. The prayer of blessing over the waters recalls how God transformed the instrument of judgment into a sign of mercy.

Spiritual Application

This verse teaches the Orthodox faithful that God’s mercy precedes and exceeds human merit. The Church understands that we approach God not because we have purified our hearts completely, but because He has chosen to receive us despite our fallen condition. This becomes the basis for the Jesus Prayer and all penitential practice—we cry out for mercy knowing that God has already determined to show compassion. The sweet savor acceptable to God today rises from contrite hearts united to Christ’s eternal offering.

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