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Genesis 9:18 [study!]

American Standard Version (ASV 1901) [2]
— And the sons of Noah, that went forth from the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan.
King James Version (KJV 1769)
— And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham [is] the father of Canaan.
New American Standard Bible (NASB ©1995)
— Now the sons of Noah who came out of the ark were Shem and Ham and Japheth; and Ham was the father of Canaan.
Webster's Revision of the KJB (WEB 1833)
— And the sons of Noah that went forth from the ark, were Shem, and Ham, and Japheth: and Ham [was] the father of Canaan.
Darby's Translation (DBY 1890)
— And the sons of Noah who went out of the ark were Shem, and Ham, and Japheth. And Ham is the father of Canaan.
Rotherham's Emphasized Bible (EBR 1902)
— And the sons of Noah who came forth out of the ark, were-Shem, and Ham, and Japheth,—now, Ham, was the father of Canaan.
Young's Literal Translation (YLT 1898)
— And the sons of Noah who are going out of the ark are Shem, and Ham, and Japheth; and Ham is father of Canaan.
Douay-Rheims Challoner Revision (DR 1750)
— And the sons of Noe, who came out of the ark, were Sem, Cham, and Japheth: and Cham is the father of Chanaan.
Original King James Bible (AV 1611) [2]
— And the sonnes of Noah that went forth of the Arke, were Shem, and Ham, and Iaphet: and Ham is the father of Canaan.
Brenton Greek Septuagint (LXX, Restored Names)
— Now the sons of Noah{gr.Noe} which came out of the ark, were Shem{gr.Sem}, Ham{gr.Cham}, Japheth. And Ham{gr.Cham} was father of Canaan{gr.Chanaan}.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And the sons of Noach, that went forth of the ark, were Shem, and Cham, and Yefeth: and Cham [is] the father of Kenaan.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And the sons 1121
{1121} Prime
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
of N נֹחַ, 5146
{5146} Prime
The same as H5118; rest; Noach, the patriarch of the flood.
that went forth 3318
{3318} Prime
A primitive root; to go (causatively bring) out, in a great variety of applications, literally and figuratively, direct and proximate.
<8802> Grammar
Stem - Qal (See H8851)
Mood - Participle Active (See H8814)
Count - 5386
of x4480
(4480) Complement
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
the ark, 8392
{8392} Prime
Perhaps of foreign derivation; a box.
were x1961
(1961) Complement
A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary).
m שֵׁם, 8035
{8035} Prime
The same as H8034; name; Shem, a son of Noah (often including his posterity).
and m חָם, 2526
{2526} Prime
The same as H2525; hot (from the tropical habitat); Cham, a son of Noah; also (as a patronymic) his descendants or their country.
and Yefe יֶפֶת: 3315
{3315} Prime
From H6601; expansion; Jepheth, a son of Noah; also his posterity.
and m חָם 2526
{2526} Prime
The same as H2525; hot (from the tropical habitat); Cham, a son of Noah; also (as a patronymic) his descendants or their country.
[1931] Standard
The second form is the feminine beyond the Pentateuch; a primitive word, the third person pronoun singular, he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demonstrative) this or that; occasionally (instead of copula) as or are.
[is] the father 1
{0001} Prime
A primitive word; father in a literal and immediate, or figurative and remote application.
of Cn`an כְּנָעַן. 3667
{3667} Prime
From H3665; humiliated; Kenaan, a son of Ham; also the country inhabited by him.
Jamieson-Fausset-Brown Commentary

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Matthew Henry's Commentary

Genesis 9:18-23

_ _ Here is, I. Noah's family and employment. The names of his sons are again mentioned (Genesis 9:18, Genesis 9:19) as those from whom the whole earth was overspread, by which it appears that Noah, after the flood, had no more children: all the world came from these three. Note, God, when he pleases, can make a little one to become a thousand, and greatly increase the latter end of those whose beginning was small. Such are the power and efficacy of a divine blessing. The business Noah applied himself to was that of a husbandman, Heb. a man of the earth, that is, a man dealing in the earth, that kept ground in his hand, and occupied it. We are all naturally men of the earth, made of it, living on it, and hastening to it: many are sinfully so, addicted to earthly things. Noah was by his calling led to trade in the fruits of the earth. He began to be a husbandman, that is, some time after his departure out of the ark, he returned to his old employment, from which he had been diverted by the building of the ark first, and probably afterwards by the building of a house on dry land for himself and family. For this good while he had been a carpenter, but now he began again to be a husbandman. Observe, Though Noah was a great man and a good man, an old man and a rich man, a man greatly favoured by heaven and honoured on earth, yet he would not live an idle life, nor think the husbandman's calling below him. Note, Though God by his providence may take us off from our callings for a time, yet when the occasion is over we ought with humility and industry to apply ourselves to them again, and, in the calling wherein we are called, faithfully to abide with God, 1 Corinthians 7:24.

_ _ II. Noah's sin and shame: He planted a vineyard; and, when he had gathered his vintage, probably he appointed a day of mirth and feasting in his family, and had his sons and their children with him, to rejoice with him in the increase of his house as well as in the increase of his vineyard; and we may suppose he prefaced his feast with a sacrifice to the honour of God. If this was omitted, it was just with God to leave him to himself, that he who did not begin with God might end with the beasts; but we charitably hope that it was not: and perhaps he appointed this feast with a design, at the close of it, to bless his sons, as Isaac, Genesis 27:3, Genesis 27:4, That I may eat, and that my soul may bless thee. At this feast he drank of the wine; for who planteth a vineyard and eateth not of the fruit of it? But he drank too liberally, more than his head at this age would bear, for he was drunk. We have reason to think he was never drunk before nor after; observe how he came now to be overtaken in this fault. It was his sin, and a great sin, so much the worse for its being so soon after a great deliverance; but God left him to himself, as he did Hezekiah (2 Chronicles 32:31), and has left this miscarriage of his upon record, to teach us, 1. That the fairest copy that ever mere man wrote since the fall had its blots and false strokes. It was said of Noah that he was perfect in his generations (Genesis 6:9), but this shows that it is meant of sincerity, not a sinless perfection. 2. That sometimes those who, with watchfulness and resolution, have, by the grace of God, kept their integrity in the midst of temptation, have, through security, and carelessness, and neglect of the grace of God, been surprised into sin, when the hour of temptation has been over. Noah, who had kept sober in drunken company, is now drunk in sober company. Let him that thinks he stands take heed. 3. That we have need to be very careful, when we use God's good creatures plentifully, lest we use them to excess. Christ's disciples must take heed lest at any time their hearts be overcharged, Luke 21:34. Now the consequence of Noah's sin was shame. He was uncovered within his tent, made naked to his shame, as Adam when he had eaten forbidden fruit. Yet Adam sought concealment; Noah is so destitute of thought and reason that he seeks no covering. This was a fruit of the vine that Noah did not think of. Observe here the great evil of the sin of drunkenness. (1.) It discovers men. What infirmities they have, they betray when they are drunk, and what secrets they are entrusted with are then easily got out of them. Drunken porters keep open gates. (2.) It disgraces men, and exposes them to contempt. As it shows them, so it shames them. Men say and do that when drunk which when they are sober they would blush at the thoughts of, Habakkuk 2:15, Habakkuk 2:16.

_ _ III. Ham's impudence and impiety: He saw the nakedness of his father, and told his two brethren, Genesis 9:22. To see it accidentally and involuntarily would not have been a crime; but, 1. He pleased himself with the sight, as the Edomites looked upon the day of their brother (Obadiah 1:12), pleased, and insulting. Perhaps Ham had sometimes been himself drunk, and reproved for it by his good father, whom he was therefore pleased to see thus overcome. Note, It is common for those who walk in false ways themselves to rejoice at the false steps which they sometimes see others make. But charity rejoices not in iniquity, nor can true penitents that are sorry for their own sins rejoice in the sins of others. 2. He told his two brethren without (in the street, as the word is), in a scornful deriding manner, that his father might seem vile unto them. It is very wrong, (1.) To make a jest of sin (Proverbs 14:9), and to be puffed up with that for which we should rather mourn, 1 Corinthians 5:2. And, (2.) To publish the faults of any, especially of parents, whom it is our duty to honour. Noah was not only a good man, but had been a good father to him; and this was a most base disingenuous requital to him for his tenderness. Ham is here called the father of Canaan, which intimates that he who was himself a father should have been more respectful to him that was his father.

_ _ IV. The pious care of Shem and Japheth to cover their poor father's shame, Genesis 9:23. They not only would not see it themselves, but provided that no one else might see it, herein setting us an example of charity with reference to other men's sin and shame; we must not only not say, A confederacy, with those that proclaim it, but we must be careful to conceal it, or at least to make the best of it, be doing as we would be done by. 1. There is a mantle of love to be thrown over the faults of all, 1 Peter 4:8. 2. Besides this, there is a robe of reverence to be thrown over the faults of parents and other superiors.

John Wesley's Explanatory Notes

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Geneva Bible Translation Notes

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Cross-Reference Topical ResearchStrong's Concordance

Genesis 9:23 And Shem and Japheth took a garment, and laid [it] upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces [were] backward, and they saw not their father's nakedness.
Genesis 10:1 Now these [are] the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood.
1 Chronicles 1:4 Noah, Shem, Ham, and Japheth.


Genesis 10:1 Now these [are] the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood.
Genesis 10:6 And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.

Heb. Chenaan
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Gn 9:23; 10:1, 6. 1Ch 1:4.

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The sages spoke of this, and Tony Robbins at Restoration of Torah does a great job of unpacking it, especially in the second half of his video at:
- eved Melekh (4/15/2018 2:30:05 PM)
Noahs son sleeping with Noahs wife?
Leviticus 20: ....,11 (for sure).
The jist of it: ... sleeping with a fathers wife is "as exposing his nakedness."
- hmm... (4/8/2018 5:57:38 AM)
Was it because he was looking upon Noahs "wife," who was "his" (noahs)? I have heard it referenced to another scripture. ?
It was just a recent comment from someone I heard. Looking upon a mans wife, a big deal if done in a certain way.
- hmm... (4/8/2018 5:25:40 AM)
Matthew Henry Commentary
II. Noah's sin and shame: He planted a vineyard....
III. Ham's impudence and impiety: He saw the nakedness of his father, and told his two brethren, Genesis 9:22. To see it accidentally and involuntarily would not have been a crime; but, 1. He pleased himself with the sight...
IV. The pious care of Shem and Japheth to cover their poor father's shame...
1. He pronounces a curse on Canaan the son of Ham (Genesis 9:25).... [MHC]
Inspired Commentary
Most commentaries have similar content deciphering this portion of Torah. I am not stating that I am smarter or even correct in my assumptions but the commentaries on this passage have left me a bit confused on this biblical account. Instead of reiterating what others say, I wish to establish what I see as a possible analysis of this portion of the Torah.
Let's open at the beginning of this version and define the scripture to its entirety as given to us by Moses. First, [to be] an husbandman #0376 iysh {eesh}N M; man, mortal man, person, mankind and #0127 ' adamah {ad-aw-maw'}N F; ground or land. At first glance, one would make out that Noach was a man of the ground, a farmer per say. Now, bear with me as I attempt to examine this as what see as Jewish metaphorical imagery. We know that Noach is the main subject of this phrase because everything in this sentence points back to him. Then we discover that he is the man of the land, or is there another perspective to what may be suggested? I agree that (iysh) is a word for man or husband but the word used here is a form of iysh #0582וֹ ' enowsh {en-oshe'} which is properly a mortal, hence a man in general (singly or collectively). It becomes discernible that the terminology is suggestive that there is more than one man or a people, if you will allow me some leniency. Then he planted, #5193 nata` {naw-tah'} Verb - Qal Imperfect; to plant, fasten, fix, establish a #3754 kerem {keh'-rem} a garden or vineyard. Planted here would give the impression of an establishment of something and one would only need to read verse 18 to see what Noach initiated, any individual can distinguish that it was by means of his sons that he founded a lineage of future peoples. Then, vineyard throughout the scriptures, is a symbol for the people of God; so, why should this be any different in this narrative. Thereby, a people of God will come from his lineage. Then in verse 21, and he drank, #8354 shathah {shaw-thaw'} Verb - Qal Imperfect; to drink, of drinking the cup of God's wrath, of slaughter, of wicked deeds; of the wine, #3196 yayin {yah'-yin}. In Hebrew, the word is yayin, denoting fermentation is a Symbol of Sin especially in wine where leaven or yeast, is used to make the wine ferment. And was drunken, evokes #7937 shakar {shaw-kar'} Verb - Qal Imperfect; to be or become drunk or drunken, be intoxicated, and he was uncovered, indicates #1540 galah {gaw-law'} to be disgracefully exposed. The symbols of intoxication and nakedness are usually found in scripture for those who indulge in Sin and then having it publically exposed, respectively. Do you see where Im going here? If this were a sin of Noachs, then where is Gods retort to the sin of this once obedient Servant, who behaved in such a reprehensible manner. Gods silence at this juncture is probably due to this storyline being written in Jewish prose and all the events are in metaphorical symbology. And now, to finish this verse, where is Noach during the events that happened in this prophetic discourse. It states that he was within his tent, #8432 tavek {taw'-vek} N M; meaning to sever; a bisection, that is, (by implication) the centre: among (-st), X (there-, where-) in (-to), middle, mid [-night], midst (among), and #0168 ' ohel {o'-hel} N M; nomad's tent, and thus symbolic of wilderness life, transience, dwelling, home, habitation; which concludes for me that Noach in this account is meant as pertaining to a nomadic people that dwell in a wilderness area so as to call it home, much like Abram and his lineage. See Genesis 9:22 for the rest.

- Revgrad (9/6/2017 12:45:55 PM)
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