Genesis 8:21

Genesis 8:21 in Multiple Translations

Berean Standard Bible BSB

When the LORD smelled the pleasing aroma, He said in His heart, “Never again will I curse the ground because of man, even though every inclination of his heart is evil from his youth. And never again will I destroy all living creatures as I have done.

King James Version KJV

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.

American Standard Version ASV

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

Bible in Basic English BBE

And when the sweet smell came up to the Lord, he said in his heart, 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.

Free Bible Version FBV

The Lord accepted the sacrifice, and said to himself, “I won't ever again curse the ground because of human beings, even though every single thought in their minds is evil from childhood. I won't ever destroy all life again as I have just done.

Geneva Bible 1599 GNV

And the Lord smellled a sauour of rest, and the Lord said in his heart, I will hencefoorth curse the ground no more for mans cause: for the imagination of mans heart is euill, euen from his youth: neither will I smite any more all things liuing, as I haue done.

Young's Literal Translation YLT

and Jehovah smelleth the sweet fragrance, and Jehovah saith unto His heart, 'I continue not to disesteem any more the ground because of man, though the imagination of the heart of man [is] evil from his youth; and I continue not to smite any more all living, as I have done;

World English Bible WEB

The LORD smelled the pleasant aroma. The LORD said in his heart, “I will not again curse the ground any more 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.

Noah Webster Bible WBS

And the LORD smelled a sweet savor; 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 living animal as I have done.

Douay-Rheims 1899 DRV

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.

Translation for Translators T4T

When Yahweh smelled the pleasant odor, he was pleased with the sacrifice. Then he said to himself, “I will never again devastate everything on the earth because of the sinful things people do. Even though everything that people think is evil from the time they are young, I will not destroy all the living creatures again, as I did this time.

Plain English Version PEV

God smelled the meat cooking on that stone table, and he was happy. Then God said to himself, “People always just want to do bad things. They do that all their lives, from when they are little kids, right up until the time they die. But I will never again punish them the same way that I did this time. I will never again finish up everything that breathes air, and I will never again curse the earth. While the earth is still here, the seasons will stay the same. There will always be day and night, and every year there will be a hot time and a cold time, a wet season and a dry season. There will always be a right time to plant seeds for food, and a right time to get the food from those plants.”

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Berean Amplified Bible — Genesis 8:21

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Genesis 8:21 Interlinear (Deep Study)

BIB

HEB וַ/יָּ֣רַח יְהוָה֮ אֶת רֵ֣יחַ הַ/נִּיחֹחַ֒ וַ/יֹּ֨אמֶר יְהוָ֜ה אֶל לִבּ֗/וֹ לֹֽא אֹ֠סִף לְ/קַלֵּ֨ל ע֤וֹד אֶת הָֽ/אֲדָמָה֙ בַּ/עֲב֣וּר הָֽ/אָדָ֔ם כִּ֠י יֵ֣צֶר לֵ֧ב הָ/אָדָ֛ם רַ֖ע מִ/נְּעֻרָ֑י/ו וְ/לֹֽא אֹסִ֥ף ע֛וֹד לְ/הַכּ֥וֹת אֶת כָּל חַ֖י כַּֽ/אֲשֶׁ֥ר עָשִֽׂיתִי

וַ/יָּ֣רַח rûwach H7306 to smell Conj | V-Hiphil-ConsecImperf-3ms

יְהוָה֮ Yᵉhôvâh H3068 The Lord N-proper

אֶת ʼêth H853 Obj. DirObjM

רֵ֣יחַ rêyach H7381 aroma N-ms

הַ/נִּיחֹחַ֒ nîychôwach H5207 soothing Art | N-ms

וַ/יֹּ֨אמֶר ʼâmar H559 to say Conj | V-Qal-ConsecImperf-3ms

יְהוָ֜ה Yᵉhôvâh H3068 The Lord N-proper

אֶל ʼêl H413 to(wards) Prep

לִבּ֗/וֹ lêb H3820 heart N-ms | Suff

לֹֽא lôʼ H3808 not Part

אֹ֠סִף yâçaph H3254 to add V-Hiphil-Imperf-1cs

לְ/קַלֵּ֨ל qâlal H7043 to lighten Prep | V-Piel-Inf-a

ע֤וֹד ʻôwd H5750 still Adv

אֶת ʼêth H853 Obj. DirObjM

הָֽ/אֲדָמָה֙ ʼădâmâh H127 land Art | N-fs

בַּ/עֲב֣וּר ʻâbûwr H5668 for the sake of Prep | N-ms

הָֽ/אָדָ֔ם ʼâdâm H120 the man (Adam) Art | N-ms

כִּ֠י kîy H3588 for Conj

יֵ֣צֶר yêtser H3336 intention N-ms

לֵ֧ב lêb H3820 heart N-ms

הָ/אָדָ֛ם ʼâdâm H120 the man (Adam) Art | N-ms

רַ֖ע raʻ H7451 bad Adj

מִ/נְּעֻרָ֑י/ו nâʻûwr H5271 youth Prep | N-cp | Suff

וְ/לֹֽא lôʼ H3808 not Conj | Part

אֹסִ֥ף yâçaph H3254 to add V-Hiphil-Imperf-1cs

ע֛וֹד ʻôwd H5750 still Adv

לְ/הַכּ֥וֹת nâkâh H5221 to smite Prep | V-Hiphil-Inf-a

אֶת ʼêth H853 Obj. DirObjM

כָּל kôl H3605 all N-ms

חַ֖י chay H2416 alive Adj

כַּֽ/אֲשֶׁ֥ר ʼăsher H834 which Prep | Rel

עָשִֽׂיתִי ʻâsâh H6213 to make V-Qal-Perf-1cs

Hebrew Word Study

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Hebrew Word Reference — Genesis 8:21

וַ/יָּ֣רַח rûwach H7306 "to smell" Conj | V-Hiphil-ConsecImperf-3ms

This word means to smell or perceive, and is used in the Bible to describe how we sense and enjoy things, like a horse smelling its surroundings.

Definition: 1) (Hiphil) to smell, scent, perceive odour, accept 1a) of horse 1b) of delight (metaph)

Usage: Occurs in 11 OT verses. KJV: accept, smell, [idiom] touch, make of quick understanding. See also: Genesis 8:21; Judges 16:9; Psalms 115:6.

יְהוָה֮ Yᵉhôvâh H3068 "The Lord" N-proper

Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.

Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.

אֶת ʼêth H853 "Obj." DirObjM

In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

רֵ֣יחַ rêyach H7381 "aroma" N-ms

In the Bible, this Hebrew word refers to a pleasant aroma or fragrance, often associated with sacrifices to God. It is used in books like Leviticus and Numbers to describe the soothing smell of offerings, and appears in various forms throughout the Old Testament.

Definition: 1) scent, fragrance, aroma, odour 1a) scent, odour 1b) odour of soothing (technical term for sacrifice to God) Aramaic equivalent: re.ach (רֵיחַ "smell" H7382)

Usage: Occurs in 55 OT verses. KJV: savour, scent, smell. See also: Genesis 8:21; Numbers 15:14; Jeremiah 48:11.

הַ/נִּיחֹחַ֒ nîychôwach H5207 "soothing" Art | N-ms

A soothing or pleasant feeling, like the peace that comes from trusting in God. In the Bible, it is used to describe the sweet smell of incense or the delight of being in God's presence.

Definition: soothing, quieting, tranquillising Aramaic equivalent: ni.cho.ach (נִיחוֹחַ "soothing" H5208)

Usage: Occurs in 43 OT verses. KJV: sweet (odour). See also: Genesis 8:21; Numbers 15:3; Ezekiel 20:41.

וַ/יֹּ֨אמֶר ʼâmar H559 "to say" Conj | V-Qal-ConsecImperf-3ms

This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.

Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.

יְהוָ֜ה Yᵉhôvâh H3068 "The Lord" N-proper

Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.

Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.

אֶל ʼêl H413 "to(wards)" Prep

This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.

Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)

Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.

לִבּ֗/וֹ lêb H3820 "heart" N-ms | Suff

Leb refers to the heart, but also represents feelings, will, and intellect in the Bible. It is used figuratively to describe the center of something, and is often translated as heart or mind. Leb is a complex concept that encompasses emotions and thoughts.

Definition: 1) inner man, mind, will, heart, understanding 1a) inner part, midst 1a1) midst (of things) 1a2) heart (of man) 1a3) soul, heart (of man) 1a4) mind, knowledge, thinking, reflection, memory 1a5) inclination, resolution, determination (of will) 1a6) conscience 1a7) heart (of moral character) 1a8) as seat of appetites 1a9) as seat of emotions and passions 1a10) as seat of courage

Usage: Occurs in 552 OT verses. KJV: [phrase] care for, comfortably, consent, [idiom] considered, courag(-eous), friend(-ly), ((broken-), (hard-), (merry-), (stiff-), (stout-), double) heart(-ed), [idiom] heed, [idiom] I, kindly, midst, mind(-ed), [idiom] regard(-ed), [idiom] themselves, [idiom] unawares, understanding, [idiom] well, willingly, wisdom. See also: Genesis 6:5; 2 Samuel 13:33; Psalms 4:8.

לֹֽא lôʼ H3808 "not" Part

The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.

Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)

Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.

אֹ֠סִף yâçaph H3254 "to add" V-Hiphil-Imperf-1cs

To add means to increase or do something again, like adding more of something or continuing an action. This word is used in the Bible to describe growth or repetition.

Definition: : add/more[amount] 1) to add, increase, do again 1a) (Qal) to add, increase, do again 1b) (Niphal) 1b1) to join, join oneself to 1b2) to be joined, be added to 1c) (Hiphil) 1c1) to cause to add, increase 1c2) to do more, do again

Usage: Occurs in 205 OT verses. KJV: add, [idiom] again, [idiom] any more, [idiom] cease, [idiom] come more, [phrase] conceive again, continue, exceed, [idiom] further, [idiom] gather together, get more, give more-over, [idiom] henceforth, increase (more and more), join, [idiom] longer (bring, do, make, much, put), [idiom] (the, much, yet) more (and more), proceed (further), prolong, put, be (strong-) er, [idiom] yet, yield. See also: Genesis 4:2; 2 Samuel 19:14; Psalms 10:18.

לְ/קַלֵּ֨ל qâlal H7043 "to lighten" Prep | V-Piel-Inf-a

The Hebrew word qalal means to make something light or easy, but it can also mean to curse or bring into contempt. It appears in various forms throughout the Old Testament, including in the books of Exodus and Psalms.

Definition: 1) to be slight, be swift, be trifling, be of little account, be light 1a) (Qal) 1a1) to be slight, be abated (of water) 1a2) to be swift 1a3) to be trifling, be of little account 1b) (Niphal) 1b1) to be swift, show oneself swift 1b2) to appear trifling, be too trifling, be insignificant 1b3) to be lightly esteemed 1c) (Piel) 1c1) to make despicable 1c2) to curse 1d) (Pual) to be cursed 1e) (Hiphil) 1e1) to make light, lighten 1e2) to treat with contempt, bring contempt or dishonour 1f) (Pilpel) 1f1) to shake 1f2) to whet 1g) (Hithpalpel) to shake oneself, be moved to and fro

Usage: Occurs in 79 OT verses. KJV: abate, make bright, bring into contempt, (ac-) curse, despise, (be) ease(-y, -ier), (be a, make, make somewhat, move, seem a, set) light(-en, -er, -ly, -ly afflict, -ly esteem, thing), [idiom] slight(-ly), be swift(-er), (be, be more, make, re-) vile, whet. See also: Genesis 8:8; 2 Kings 3:18; Psalms 37:22.

ע֤וֹד ʻôwd H5750 "still" Adv

The word 'still' means something continues or happens again, like in Genesis 29:26 and Isaiah 2:11. It can also mean 'more' or 'additionally'.

Definition: subst 1) a going round, continuance adv 2) still, yet, again, besides 2a) still, yet (of continuance or persistence) 2b) still, yet, more (of addition or repetition) 2c) again 2d) still, moreover, besides Aramaic equivalent: od (עוֹד "still" H5751)

Usage: Occurs in 459 OT verses. KJV: again, [idiom] all life long, at all, besides, but, else, further(-more), henceforth, (any) longer, (any) more(-over), [idiom] once, since, (be) still, when, (good, the) while (having being), (as, because, whether, while) yet (within). See also: Genesis 4:25; Judges 9:37; 2 Chronicles 32:16.

אֶת ʼêth H853 "Obj." DirObjM

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

הָֽ/אֲדָמָה֙ ʼădâmâh H127 "land" Art | N-fs

This Hebrew word refers to the earth or soil, often describing the ground as a source of sustenance. It is used to describe the physical earth, a plot of land, or even a whole country. The KJV translates it as 'country', 'earth', or 'land'.

Definition: : soil 1) ground, land 1a) ground (as general, tilled, yielding sustenance) 1b) piece of ground, a specific plot of land 1c) earth substance (for building or constructing) 1d) ground as earth's visible surface 1e) land, territory, country 1f) whole inhabited earth 1g) city in Naphtali

Usage: Occurs in 211 OT verses. KJV: country, earth, ground, husband(-man) (-ry), land. See also: Genesis 1:25; 1 Kings 8:40; Psalms 49:12.

בַּ/עֲב֣וּר ʻâbûwr H5668 "for the sake of" Prep | N-ms

This Hebrew word means for the sake of or because of something, like in Genesis when God acts on account of his people's needs. It shows a reason or purpose behind an action. The KJV often translates it as because of or for someone's sake.

Definition: prep 1) for the sake of, on account of, because of, in order to conj 2) in order that

Usage: Occurs in 47 OT verses. KJV: because of, for (...'s sake), (intent) that, to. See also: Genesis 3:17; 2 Samuel 5:12; Psalms 105:45.

הָֽ/אָדָ֔ם ʼâdâm H120 "the man (Adam)" Art | N-ms

Adam was the first human, created by God and mentioned in Genesis 2:19, who married Eve and had sons including Cain, Abel, and Seth.

Definition: The first named man living at the time before the Flood, first mentioned at Gen.2.19; married to Eve (H2332); father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33; Another spelling of a.dam (אָדָם "Adam" H0121) man, human being

Usage: Occurs in 526 OT verses. KJV: [idiom] another, [phrase] hypocrite, [phrase] common sort, [idiom] low, man (mean, of low degree), person. See also: Genesis 1:26; Judges 18:7; Psalms 8:5.

כִּ֠י kîy H3588 "for" Conj

A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.

Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore

Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.

יֵ֣צֶר yêtser H3336 "intention" N-ms

This Hebrew word refers to a form or shape, like a potter's creation, and also to a person's thoughts or intentions. It describes the framework of something, whether physical or mental. In the Bible, it appears in Genesis and other books.

Definition: 1) form, framing, purpose, framework 1a) form 1a1) pottery 1a2) graven image 1a3) man (as formed from the dust) 1b) purpose, imagination, device (intellectual framework)

Usage: Occurs in 9 OT verses. KJV: frame, thing framed, imagination, mind, work. See also: Genesis 6:5; 1 Chronicles 29:18; Psalms 103:14.

לֵ֧ב lêb H3820 "heart" N-ms

הָ/אָדָ֛ם ʼâdâm H120 "the man (Adam)" Art | N-ms

Adam was the first human, created by God and mentioned in Genesis 2:19, who married Eve and had sons including Cain, Abel, and Seth.

Usage: Occurs in 526 OT verses. KJV: [idiom] another, [phrase] hypocrite, [phrase] common sort, [idiom] low, man (mean, of low degree), person. See also: Genesis 1:26; Judges 18:7; Psalms 8:5.

רַ֖ע raʻ H7451 "bad" Adj

Ra means bad or evil, referring to moral or natural harm. It describes adversity, affliction, or distress, and is often used to convey a sense of misery or injury.

Definition: : harmful adj 1) bad, evil 1a) bad, disagreeable, malignant 1b) bad, unpleasant, evil (giving pain, unhappiness, misery) 1c) evil, displeasing 1d) bad (of its kind-land, water, etc) 1e) bad (of value) 1f) worse than, worst (comparison) 1g) sad, unhappy 1h) evil (hurtful) 1i) bad, unkind (vicious in disposition) 1j) bad, evil, wicked (ethically) 1j1) in general, of persons, of thoughts 1j2) deeds, actions

Usage: Occurs in 623 OT verses. KJV: adversity, affliction, bad, calamity, [phrase] displease(-ure), distress, evil((-favouredness), man, thing), [phrase] exceedingly, [idiom] great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured), [phrase] mark, mischief(-vous), misery, naught(-ty), noisome, [phrase] not please, sad(-ly), sore, sorrow, trouble, vex, wicked(-ly, -ness, one), worse(-st), wretchedness, wrong. (Incl. feminine raaah; as adjective or noun.). See also: Genesis 2:9; Judges 9:57; 2 Kings 21:6.

מִ/נְּעֻרָ֑י/ו nâʻûwr H5271 "youth" Prep | N-cp | Suff

In the Bible, this Hebrew word refers to the state of being young or a group of young people, as seen in Isaiah 47:12. It describes a stage of life, like childhood or adolescence. This concept is also mentioned in Jeremiah 31:19.

Definition: youth, early life Also means: na.ur (נְעוּרוֹת "youth" H5271B)

Usage: Occurs in 46 OT verses. KJV: childhood, youth. See also: Genesis 8:21; Isaiah 54:6; Psalms 25:7.

וְ/לֹֽא lôʼ H3808 "not" Conj | Part

The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.

אֹסִ֥ף yâçaph H3254 "to add" V-Hiphil-Imperf-1cs

To add means to increase or do something again, like adding more of something or continuing an action. This word is used in the Bible to describe growth or repetition.

ע֛וֹד ʻôwd H5750 "still" Adv

The word 'still' means something continues or happens again, like in Genesis 29:26 and Isaiah 2:11. It can also mean 'more' or 'additionally'.

לְ/הַכּ֥וֹת nâkâh H5221 "to smite" Prep | V-Hiphil-Inf-a

In the Bible, this Hebrew word means to strike or hit something, and it's used in many different ways, like in Exodus when God strikes down the Egyptians. It can also mean to punish or destroy, as seen in Isaiah. The word is used to describe God's judgment.

Definition: 1) to strike, smite, hit, beat, slay, kill 1a)(Niphal) to be stricken or smitten 1b) (Pual) to be stricken or smitten 1c) (Hiphil) 1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust 1c2) to smite, kill, slay (man or beast) 1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage 1c4) to smite, chastise, send judgment upon, punish, destroy 1d) (Hophal) to be smitten 1d1) to receive a blow 1d2) to be wounded 1d3) to be beaten 1d4) to be (fatally) smitten, be killed, be slain 1d5) to be attacked and captured 1d6) to be smitten (with disease) 1d7) to be blighted (of plants)

Usage: Occurs in 461 OT verses. KJV: beat, cast forth, clap, give (wounds), [idiom] go forward, [idiom] indeed, kill, make (slaughter), murderer, punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike, be stricken, (give) stripes, [idiom] surely, wound. See also: Genesis 4:15; Joshua 10:20; 1 Samuel 29:5.

אֶת ʼêth H853 "Obj." DirObjM

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

כָּל kôl H3605 "all" N-ms

The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.

Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)

Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.

חַ֖י chay H2416 "alive" Adj

In the Bible, this word means life or being alive. It can refer to physical life, like in Genesis 1:20, or spiritual life, like in Psalm 30:5.

Definition: adj 1) living, alive 1a) green (of vegetation) 1b) flowing, fresh (of water) 1c) lively, active (of man) 1d) reviving (of the springtime) Aramaic equivalent: chay (חַי "living" H2417)

Usage: Occurs in 450 OT verses. KJV: [phrase] age, alive, appetite, (wild) beast, company, congregation, life(-time), live(-ly), living (creature, thing), maintenance, [phrase] merry, multitude, [phrase] (be) old, quick, raw, running, springing, troop. See also: Genesis 1:20; Deuteronomy 4:9; 2 Kings 5:16.

כַּֽ/אֲשֶׁ֥ר ʼăsher H834 "which" Prep | Rel

This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.

Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when

Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.

עָשִֽׂיתִי ʻâsâh H6213 "to make" V-Qal-Perf-1cs

This verb means to make or do something, and is used over 2,600 times in the Bible. It is first used in Genesis 1:7 to describe God's creation of the world and is also used in Exodus 31:5 to describe the work of skilled craftsmen.

Definition: : make(OBJECT) 1) to do, fashion, accomplish, make 1a) (Qal) 1a1) to do, work, make, produce 1a1a) to do 1a1b) to work 1a1c) to deal (with) 1a1d) to act, act with effect, effect 1a2) to make 1a2a) to make 1a2b) to produce 1a2c) to prepare 1a2d) to make (an offering) 1a2e) to attend to, put in order 1a2f) to observe, celebrate 1a2g) to acquire (property) 1a2h) to appoint, ordain, institute 1a2i) to bring about 1a2j) to use 1a2k) to spend, pass 1b) (Niphal) 1b1) to be done 1b2) to be made 1b3) to be produced 1b4) to be offered 1b5) to be observed 1b6) to be used 1c) (Pual) to be made

Usage: Occurs in 2286 OT verses. KJV: accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, [idiom] certainly, have the charge of, commit, deal (with), deck, [phrase] displease, do, (ready) dress(-ed), (put in) execute(-ion), exercise, fashion, [phrase] feast, (fight-) ing man, [phrase] finish, fit, fly, follow, fulfill, furnish, gather, get, go about, govern, grant, great, [phrase] hinder, hold (a feast), [idiom] indeed, [phrase] be industrious, [phrase] journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, [phrase] officer, pare, bring (come) to pass, perform, pracise, prepare, procure, provide, put, requite, [idiom] sacrifice, serve, set, shew, [idiom] sin, spend, [idiom] surely, take, [idiom] thoroughly, trim, [idiom] very, [phrase] vex, be (warr-) ior, work(-man), yield, use. See also: Genesis 1:7; Genesis 34:19; Exodus 18:24.

Study Notes — Genesis 8:21

Show Verse Quote Highlights

Context
Cross References
Genesis 8:21 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Genesis 8:21
Jamieson-Fausset-Brown on Genesis 8:21
Matthew Poole's Commentary on Genesis 8:21
Trapp's Commentary on Genesis 8:21
Ellicott's Commentary on Genesis 8:21
Adam Clarke's Commentary on Genesis 8:21
Cambridge Bible on Genesis 8:21
Whedon's Commentary on Genesis 8:21
Sermons on Genesis 8:21

Context — Noah Builds an Altar

19Every living creature, every creeping thing, and every bird—everything that moves upon the earth—came out of the ark, kind by kind. 20Then Noah built an altar to the LORD. And taking from every kind of clean animal and clean bird, he offered burnt offerings on the altar.

21When the LORD smelled the pleasing aroma, He said in His heart, “Never again will I curse the ground because of man, even though every inclination of his heart is evil from his youth. And never again will I destroy all living creatures as I have done.

22As long as the earth endures, seedtime and harvest, cold and heat, summer and winter, day and night shall never cease.”

Cross References

	Reference	Text (BSB)
1	2 Corinthians 2:15	For we are to God the sweet aroma of Christ among those who are being saved and those who are perishing.
2	Ephesians 5:2	and walk in love, just as Christ loved us and gave Himself up for us as a fragrant sacrificial offering to God.
3	Isaiah 54:9–10	“For to Me this is like the days of Noah, when I swore that the waters of Noah would never again cover the earth. So I have sworn that I will not be angry with you or rebuke you. Though the mountains may be removed and the hills may be shaken, My loving devotion will not depart from you, and My covenant of peace will not be broken,” says the LORD, who has compassion on you.
4	Jeremiah 17:9	The heart is deceitful above all things and beyond cure. Who can understand it?
5	Genesis 6:5	Then the LORD saw that the wickedness of man was great upon the earth, and that every inclination of the thoughts of his heart was altogether evil all the time.
6	Philippians 4:18	I have all I need and more, now that I have received your gifts from Epaphroditus. They are a fragrant offering, an acceptable sacrifice, well-pleasing to God.
7	Romans 3:23	for all have sinned and fall short of the glory of God,
8	Leviticus 1:13	The entrails and legs must be washed with water, and the priest shall bring all of it and burn it on the altar; it is a burnt offering, an offering made by fire, a pleasing aroma to the LORD.
9	Matthew 15:19	For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, and slander.
10	2 Peter 3:6–7	through which the world of that time perished in the flood. And by that same word, the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of ungodly men.

Genesis 8:21 Summary

This verse tells us that after the flood, God was pleased with Noah's offerings and promised not to curse the earth again because of humanity's sin. Even though people are born with a tendency to sin, as seen in Psalm 51:5, God is merciful and chooses not to destroy us. This shows us that God is a loving and patient God, as described in Exodus 34:6-7, who wants to have a relationship with us. He promises to always provide for us and never again destroy the earth, giving us hope for our future, as seen in Genesis 8:22.

Frequently Asked Questions

Why did God promise not to curse the ground again after smelling the pleasing aroma from Noah's offerings?

God was pleased with Noah's obedience and faith, as seen in Genesis 8:20, where Noah built an altar and offered burnt offerings to the LORD, demonstrating his gratitude and worship, similar to the heart of obedience seen in Romans 5:1-5.

What does it mean that every inclination of man's heart is evil from his youth?

This phrase highlights the sinful nature of humanity, as also described in Psalm 51:5 and Romans 3:23, emphasizing the need for God's mercy and redemption, as seen in John 3:16.

Will God ever destroy the earth again like He did in the flood?

According to Genesis 8:21, God promises not to destroy all living creatures as He did during the flood, but this does not mean the earth will not face judgment again, as seen in 2 Peter 3:10, which speaks of a future judgment by fire.

How does this verse relate to God's character and nature?

This verse showcases God's mercy, patience, and love, as He chooses not to destroy humanity despite their sinful nature, reflecting His character as seen in Exodus 34:6-7 and Psalm 103:8-14.

Reflection Questions

What does it mean to have a 'pleasing aroma' before God, and how can I cultivate this in my own life?
How does the promise of God not to curse the ground again give me hope for my own life and future?
In what ways can I, like Noah, demonstrate obedience and faith to God, even in difficult circumstances?
What does the phrase 'every inclination of his heart is evil from his youth' reveal about the human condition, and how does this impact my understanding of God's love and redemption?

Gill's Exposition on Genesis 8:21

And the Lord smelled a sweet savour,.... Or a "savour of rest" (e); he was delighted and well pleased with his sacrifice, which was offered up in the faith of the sacrifice of Christ; the apostle

Jamieson-Fausset-Brown on Genesis 8:21

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

Matthew Poole's Commentary on Genesis 8:21

The Lord smelled a sweet savour, i.e. graciously accepted the person and faith and praise offering of Noah, and was as well pleased therewith as men use to be with a sweet smell; and the Lord said in his heart, i.e. determined within himself, and expressed so much to Noah. The Hebrew preposition el sometimes signifies in, as . Others, said to his heart, i.e. spoke to the heart of Noah, who is mentioned, . To speak to the heart, in Scripture use, signifies to comfort. Will not again curse the ground, i.e. the whole earth, with this kind of curse, with another deluge. Otherwise God doth not hereby tie his hands, that he may not either destroy a particular land by a deluge, which hath been done since, or destroy the world by fire when he sees fit, as he hath declared he will do. For the imagination of man’ s heart is evil. The reason contained in these words is this: Since all men’ s hearts are naturally corrupt, and from that filthy spring wicked actions will be continually flowing forth into the world; and consequently, if I should be severe to punish men according to their sins, I should do nothing but send one deluge after another. Or these words may be joined with the former, and the sense may be this: I will not again destroy the earth with a deluge for man’ s sake, or for man’ s sin, or because of the imagination, & c., i.e. because his heart is corrupt, and his actions are agreeable to it, which was the cause of the last deluge. Or the particle chi may be rendered although, as it is frequently taken, as , , , , ; and so the sense is plain, I will not again destroy the earth, although the imagination, & c., i.e. although I have just cause to do so. Or, from his very childhood and infancy, as the Chaldee and Greek interpreters translate it. Neither will I again smite, i.e. kill or destroy, as the word smiting is taken, , , , , .

Trapp's Commentary on Genesis 8:21

Genesis 8:21 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.Ver. 21. And the Lord smelled a sweet savour.] Heb., A savour of rest Greek, ευωδιας; which the apostle followeth, saying that Christ gave himself for us an offering and a sacrifice to God for a smell of sweet savour. All our sacrifices are accepted for this of Christ, which otherwise would be turned off with, "who required these things at your hands?" The sacrifice of the wicked is, abomination to the Lord; yea, though he should bring "thousands of rams, and ten thousand rivers of oil," with those miscreants in Micah. that by their munificence would fain have purchased a dispensation to sin: whereas Noah with his ox, ram, he-goat, turtle, and young pigeon, laid in for him by God himself for this same purpose, is highly accepted in that beloved One, as Christ is called The Lord said in his heart.] All his promises are heart-sprung; the issue of a most faithful and righteous will, void of any the least insincerity and falsehood. Whatsoever he speaks, he speaks from his heart. We may write upon it, "the eternity of Israel cannot lie". I will not again curse the ground, &c., for the imagination of man’ s heart. As who should say, Man doth but his kind now, in committing evil before me. He hath by his fall brought upon himself a miserable necessity of sinning, so that he cannot but "do wickedly with both hands earnestly"; which though it be no excuse, but an aggravation rather of his actual sin (that he doth it out of the pravity of his nature), yet I will not take advantages to deal with him after his deserts; for then there would be no end of making worlds, and unmaking them again. "I will not curse, I will not smite any more." Where note, that God’ s smiting his creature is a fruit of sin, and a piece of the curse. And unless men "return to him that smiteth them," all that they suffer here, is but a typical hell. Here the leaves only fall upon them, the trees will fall upon them hereafter. Minimo capitur thuris honore Deus . ειςοσμηνευωδιας. Propter animalia multa vel grandia non placuit. - Perer. εντωηγαπημενω.

Ellicott's Commentary on Genesis 8:21

(21) A sweet savour.—Heb., a smell of satisfaction. The idea is not so much that the sacrifice gave God pleasure as that it caused Him to regard man with complacency. The anger at sin which had caused the flood was now over, and there was peace between heaven and earth. Said in his heart.—Heb., to his heart: that is, Jehovah determined with himself, came to the settled purpose. (Comp. Genesis 17:17.) For the imagination of man’s heart is evil from his youth.—See Genesis 6:5. There seems at first sight to be an inconsistency between the two passages, and the Jehovist is accused of here contradicting the Elohist. For in the former place man’s inborn sinfulness is described as an aggravation of his offence, while here it is used as a reason for mercy. But it is a characteristic of the Bible that it states the two sides of every principle with abrupt simplicity, and most heresies have arisen from seizing upon one side only, and omitting the other from view. Man is one whose every imagination of the heart is only evil continually. (Comp. Matthew 15:19.) In the antediluvian world, with death indefinitely postponed, these imaginations had been unrestrained, and had therefore led to habitual and inveterate sin; and so justice at last had smitten it. But when man strives against them, and sin is the result of infirmity. then mercy heals and grace strengthens the penitent. When man, therefore, began his renewed life by hallowing it with religion, God saw therein the pledge of a struggle on his part after holiness, and the proof that the world would never again become totally corrupt. In this changed state of things human weakness was a reason only for mercy, and God gave the promise that so long as the world shall last, so total a destruction of man and his works upon it shall never again take place by the same agency.

Adam Clarke's Commentary on Genesis 8:21

Verse 21. The Lord smelled a sweet savour] That is, he was well pleased with this religious act, performed in obedience to his own appointment, and in faith of the promised Saviour. That this sacrifice prefigured that which was offered by our blessed Redeemer in behalf of the world, is sufficiently evident from the words of St. Paul, Ephesians 5:2: Christ hath loved us, and given himself for its an offering and a sacrifice to God for a SWEET-SMELLING SAVOUR; where the words οσμηνευωδιας of the apostle are the very words used by the Septuagint in this place. I will not again curse the ground] לא אסף lo osiph, I will not add to curse the ground- there shall not be another deluge to destroy the whole earth: for the imagination of man's heart, כי ki, ALTHOUGH the imagination of man's heart should be evil, i.e. should they become afterwards as evil as they have been before, I will not destroy the earth by a FLOOD. God has other means of destruction; and the next time he visits by a general judgment, FIRE is to be the agent. 2 Peter 3:7.

Cambridge Bible on Genesis 8:21

21. smelled the sweet savour] A very strong anthropomorphism which only occurs here. “Sweet savour” is a technical expression in the language of Levitical sacrifice. Cf. Leviticus 1:9; Leviticus 1:13; Leviticus 1:17. Literally, it meant “the smell of complacence” or “satisfaction,” with the idea of restfulness and calm produced. “Sweet savour” is, therefore, somewhat of a paraphrase based on the LXX ὀσμὴεὐωδίας, Lat. odor suavitatis. The technical term is employed to express that the offering is acceptable to God. The heart of the offerer is acceptable (the converse of Gen 4:5). See the use made of the phrase “sweet savour” by St Paul in 2 Corinthians 2:15-16. The Babylonian version describes how “the gods smelt the goodly savour of the sacrifice, and swarmed like flies over the sacrifice.” in his heart] Lit. “to his heart” = “to himself,” an anthropomorphism similar to that in Genesis 6:6. LXX, in order to avoid the term, renders by διανοηθείς; Targum of Onkelos, “by his word.” curse] i.e. do injury to by a sentence, or decree, of evil. for man’s sake, for that] Better, as R. V. marg., sake; for the. The difference of the two renderings is obvious: (a) that of the text gives the reason for which God’s curse had been inflicted upon the ground, i.e. man’s sinfulness: (b) that of the margin gives the reason why God will not again curse the ground, i.e. man is essentially sinful; he must not be expected to be otherwise. Perhaps the rendering of the margin which emphasizes the element of mercy is in better harmony with the context. The sentence already pronounced upon the earth in Genesis 3:17 (cf. Genesis 4:11-12) had rendered life arduous and distressing. the imagination of man’s heart] Cf. Genesis 6:5.

Whedon's Commentary on Genesis 8:21

21. A sweet savour — Or, an odour of rest. Septuagint, οσμηνευωδιας, the Levitical phrase often used of acceptable sacrifices, (comp.

Sermons on Genesis 8:21

	Sermon	Description
	A Sacrifice Like a Perfume by Zac Poonen	This sermon emphasizes the importance of sacrificial giving and worshiping God with a fragrant aroma, focusing on the story of the widow's offering in Mark 12. It challenges believ
	(Genesis #9) God in Covenant by J. Glyn Owen	In this sermon, the preacher emphasizes that God wants to communicate His word to us and desires our comfort and service. The preacher highlights the covenant God made with all cre
	(Second Coming of Christ) 12 a Brand New City for the Bride by Aeron Morgan	In this sermon, the preacher discusses the concept of the end times as described in the Bible. He references passages from 1 Corinthians, Matthew, Peter, and Revelation to emphasiz
	The Tragedy of Solomons Life by Keith Daniel	This sermon delves into the tragic life of Solomon, highlighting his initial pursuit of God, the blessings he received, and the subsequent downfall due to pursuing self-glory, weal
	(Worship) Session 3: A True Heart by Joseph Carroll	Joseph Carroll emphasizes the necessity of approaching God with a true heart, highlighting that true worship is not merely a matter of words but a heartfelt commitment to God. He i
	The Sweet Savor by Henry Law	Henry Law preaches about the sweet savor of Christ, emphasizing how the sacrifice of Jesus on the cross is the key to gaining acceptance and favor with God. The sermon highlights h
	The Purpose of Frustration by Ernest O'Neill	Ernest O'Neill delves into the paradox of human nature, exploring the tension between desiring goodness while resisting 'goody-goodness'. He explains that our true nature is design