the Week of Christ the King / Proper 29 / Ordinary 34
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Genesis 9:20
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Noah began to be a man of the soil, and he planted a vineyard.
And Noah began to be a husbandman, and planted a vineyard:
Noah became a farmer and planted a vineyard.
Noah, a man of the soil, began to plant a vineyard.
And Noah began [to be] a husbandman, and he planted a vineyard:
Noah began to be a farmer, and planted a vineyard.
And Noe, an erthe tiliere, bigan to tile the erthe, and he plauntide a viner,
And Noah remaineth a man of the ground, and planteth a vineyard,
Now Noah, a man of the soil, proceeded to plant a vineyard.
Noah farmed the land and was the first to plant a vineyard.
Noach, a farmer, was the first to plant a vineyard.
And Noah began to be a husbandman, and planted a vineyard:
In those days Noah became a farmer, and he made a vine-garden.
Noah also began to be an husbandman, and planted a vineyarde.
And Noah began [to be] a husbandman, and planted a vineyard.
Noah became a farmer and planted a vineyard.
And Noah the husbandman began, and planted a vineyard.
And Noah began to bee an husbandman, and he planted a vineyard.
And Noah began to be an husbandman, and he planted a vineyard:
Then Noah became a farmer and planted a grape-field.
Noah, a man of the soil, was the first to plant a vineyard.
And Noah began to he a husbandman, - so he planted a vineyard:
Noah also began to be an husband man and planted a vineyard.
And Noah began to till the ground; and he planted a vineyard;
Noah, who was a farmer, was the first man to plant a vineyard.
And Noe a husbandman began to till the ground, and planted a vineyard.
Noah was the first tiller of the soil. He planted a vineyard;
And Noe began to be a husbandman, and he planted a vineyard.
And Noah began to be an husbandman, and planted a vineyard:
Noah, as a man of the soil, began by planting a vineyard.
Noach began to be a farmer, and planted a vineyard.
And Noah began to be a man of the ground, and he planted a vineyard.
And Noah, a man of the ground, began and planted a vineyard.
Noe beganne to take hede vnto ye tyllinge of the grounde, & planted a vyniarde.
Noah, a farmer, was the first to plant a vineyard. He drank from its wine, got drunk and passed out, naked in his tent. Ham, the father of Canaan, saw that his father was naked and told his two brothers who were outside the tent. Shem and Japheth took a cloak, held it between them from their shoulders, walked backward and covered their father's nakedness, keeping their faces turned away so they did not see their father's exposed body.
Then Noah began farming and planted a vineyard.
And Noah began to be a farmer, and he planted a vineyard.
After the flood, Noah began to cultivate the ground, and he planted a vineyard.
Then Noah began farming and planted a vineyard.
Then Noah began to be a man of the land and planted a vineyard.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
an husbandman: Genesis 3:18, Genesis 3:19, Genesis 3:23, Genesis 4:2, Genesis 5:29, Proverbs 10:11, Proverbs 12:11, Ecclesiastes 5:9, Isaiah 28:24-26
planted: Deuteronomy 20:6, Deuteronomy 28:30, Proverbs 24:30, Song of Solomon 1:6, 1 Corinthians 9:7
Reciprocal: Genesis 46:32 - their trade hath been to feed cattle Galatians 6:1 - overtaken
Cross-References
therefore the LORD God sent Adam away from the Garden of Eden, to till and cultivate the ground from which he was taken.
And [later] she gave birth to his brother Abel. Now Abel kept the flocks [of sheep and goats], but Cain cultivated the ground.
He named him Noah, saying, "This one shall bring us rest and comfort from our work and from the [dreadful] toil of our hands because of the ground which the LORD cursed."
The sons of Noah who came out of the ark were Shem and Ham and Japheth. Ham would become the father of Canaan.
These are the three sons of Noah, and from these [men] the whole earth was populated and scattered with inhabitants.
When Noah awoke from his wine [induced stupor], he knew what his younger son [Ham] had done to him.
He also said, "Blessed be the LORD, The God of Shem; And let Canaan be his servant.
'What man has planted a vineyard and has not put it to use [harvesting its fruit]? Let him go and return to his house, otherwise he might die in the battle and another man would begin to use its fruit.
"You will be pledged to marry a wife, but another man will be intimate with her [before you]; you will build a house, but you will not live in it; you will plant a vineyard, but you will not use its fruit.
The mouth of the righteous is a fountain of life and his words of wisdom are a source of blessing, But the mouth of the wicked conceals violence and evil.
Gill's Notes on the Bible
And Noah began to be an husbandman,.... Or "a man of the earth" c, not lord of it, as Jarchi, though he was, but a tiller of the earth, as he had been before the flood, and now began to be again; he returned to his old employment, and which perhaps he improved, having invented, as the Jews d say, instruments of husbandry; it may be, the use of the plough, which made the tillage of the ground more easy; he was expert in husbandry, as Aben Ezra observes, and which, as he remarks, is great wisdom; and though he was so great a man, yet he employed himself in this way:
and he planted a vineyard; not vines, but a vineyard; there were vines before scattered up and down, here one and there another, but he planted a number of them together, and set them in order, as the Jewish writers say e; and some of them f will have it that he found a vine which the flood brought out of the garden of Eden, and planted it; but this is mere fable: where this plantation was cannot be said with certainty; the Armenians have a tradition that Noah, after quitting the ark, went and settled at Erivan, about twelve leagues from Ararat, a city full of vineyards; and that it was there he planted the vineyard, in a place where they still make excellent wine, and that their vines are of the same sort he planted there g; which contradicts what Strabo h says of the country of Armenia, its hills and plains, that a vine will not easily grow there.
c איש האדמה "vir terrie", Montanus. d Zohar, apud Hottinger, Smegma Oriental. p. 253. e Ben Melech in loc. so Abarbinel & Bechai, apud Muis, in loc. f Targum Jon. in loc. Pirke Eliezer, c. 23. g See Tournefort's Voyage to the Levant, vol. 3. p. 178. Universal History, vol. 1. p. 261. h Geograph. l. 11. p. 363.
Barnes' Notes on the Bible
- XXX. The Prophecy of Noah
18. כנען kena‛an, “Kena‘an, bowed down.”
19. נפץ nāpats, “break, scatter, spread.” פוּץ pûts, “break, scatter, flow.”
20. כרם kerem, “orchard, vineyard.”
21. יין yayı̂n, “wine; related: ferment.”
After the blessing on the new heads of the human race has been pronounced, and the covenant with them renewed, we are prepared for a new development of human action. This appears, however, in the form of an event which is itself a meet preliminary to the subsequent stage of affairs. The prophecy of Noah, delivered in the shape of a solemn paternal doom, pronounced upon his three sons, sketches in a few striking traits the future history of the separate families of mankind.
Genesis 9:18-19
These two verses form a connecting link between the preceding and the following passage. After the recital of the covenant, comes naturally the statement, that by the three sons of Noah, duly enumerated, was the whole land overspread. This forms a fit conclusion to the previous paragraph. But the penman of these sentences had evidently the following paragraph in view. For he mentions that Ham was the father of Kenaan; which is plainly the preface to the following narrative.
Genesis 9:20-27
Then comes the prediction Genesis 9:20-27, which has a special interest, as the first prophetic utterance of man recorded in the Old Testament. The occasion of it is first stated. Noah becomes “a man of the soil.” If he was before a mechanic, it is evident he must now attend to the cultivation of the soil, that he may draw from it the means of subsistence. “He planted a vineyard.” God was the first planter Genesis 2:8; and since that time we hear nothing of the cultivation of trees until Noah becomes a planter. The cultivation of the vine and the manufacture of wine might have been in practice before this time, as the mention of them is merely incidental to the present narrative. But it seems likely from what follows, that, though grapes may have been in use, wine had not been extracted from them. “And was drunken.” We are not in a position to estimate the amount of Noah’s guilt in this case, as we do not know how far he was acquainted with the properties of wine.
But we should take warning by the consequences, and beware of the abuse of any of God’s gifts. “Ham the father of Kenaan.” It is natural to suppose, as some have done, that Kennan had something to do with the guilt of this act. But there is no clear indication of this in the text, and Kenann’s relationship to Ham may be again mentioned simply in anticipation of the subsequent prophecy. Ham is punished in his youngest son, who was perhaps a favorite. The intention of this act is eminently pure and befitting dutiful sons. “The garment.” The loose mantle or shawl which was used for wrapping round the body when going to sleep. The actions of the sons in this unpleasant occurrence, especially that of Ham, give occasion to the following prophetic sentence: “His youngest son.” This seems plainly the meaning of the phrase הקטן בנו benô haqāṭān, “his son, the little.” He must be regarded here as contrasted with the other two, and therefore distinguished as the youngest.
The manner of Scripture here is worthy of particular remark. First, the prediction takes its rise from a characteristic incident. The conduct of the brothers was of comparatively slight importance in itself, but in the disposition which it betrayed it was highly significant. Secondly, the prediction refers in terms to the near future and to the outward condition of the parties concerned. Thirdly, it foreshadows under these familiar phrases the distant future, and the inward, as well as the outward, state of the family of man. Fourthly, it lays out the destiny of the whole race from its very starting-point. These simple laws will be found to characterize the main body of the predictions of Scripture.
Genesis 9:25-27
The prophecy consists of two parts - a malediction and a benediction. “Cursed be Kenaan.” A curse Genesis 3:14, Genesis 3:17; Genesis 4:11 is any privation, inferiority, or other ill, expressed in the form of a doom, and bearing, not always upon the object directly expressed, but upon the party who is in the transgression. Thus, the soil is cursed on account of Adam the transgressor Genesis 3:17. It is apparent that in the present ease the prime mover was Ham, who is therefore punished in the prospect of a curse resting on his posterity, and especially on a particular line of it. Let us not imagine, however, that the ways of the Lord are not equal in this matter; for Kenaan and his descendants no doubt abundantly deserved this special visitation. And as the other descendants of Ham are not otherwise mentioned in the prophecy, we may presume that they shared in the curse pronounced upon Kenaan. At all events, they are not expressly included in the blessing pronounced on the other two divisions of the human family, It is proper to observe, also, that this prediction does not affirm an absolute perpetuity in the doom of Ham or Kenaan. It only delineates their relative condition until the whole race is again brought within the scope of prophecy.
A servant of servants shall he be unto his brethren. - The curse here consists in servitude, which is in itself an inferiority, and, among the children of self-will, tends more and more to all the horrid ills of slavery. Slavery originated in war and conquest. The mere warrior put the captives to death, the cannibal devoured them, the economist fed them for their labor. Accordingly, slavery soon made its appearance in all countries which were trodden by the conqueror. A system of slavery, imposed without consent and for no crime, is a dire evil. Besides the direct injustice of robbing a fellow-man of his personal liberty, it dissolves wedlock, breaks the family tie, and disregards the conscience. It trades, therefore, in the souls as well as the bodies of mankind. It is a historical fact that the degradation of slavery has fallen especially upon the race of Ham. A portion of the Kenaanites became bondsmen among the Israelites, who were of the race of Shem. The early Babylonians, the Phoenicians, the Carthaginians, and Egyptians, who all belonged to the race of Ham, were subjugated by the Assyrians, who were Shemites, the Persians, the Macedonians, and the Romans, who were all Japhethites. And in modern times it is well known that most of the nations of Europe traded in African slaves. “A servant of servants” means a slave of the most abject kind. “Unto his brethren.” If the doom of slavery be referred to the race of Ham, then his brethren are the descendants of Japheth and Shem, who have held many of the Hamites in bondage. If we limit the sentence to Kenaan, then his brethren may include the other descendants of Ham. It is said that the servile tribe is also the most tyrannical; and it is the fact that the Africans have lent themselves to the forcible seizing and selling into slavery in distant lands of their own kinsmen and fellow-countrymen.
Genesis 9:26, Genesis 9:27
And he said. - The prediction concerning the other two brothers is a distinct utterance of Noah. “Blessed be Yahweh, the God of Shem.” The characteristic boon of Shem is that Yahweh, the one true, living, known God, is his God. The knowledge and worship of the Creator is preserved in the family of Shem, when it is lost or fatally obscured among the other descendants of Noah. The prophet is so conscious of the unspeakable blessing of knowing and loving the true God, that he breaks out into thanksgiving in the very act of announcing the transcendent privilege of Shem. There is a dark side, however, to this prophetic thought, as it implies that the two other families of mankind, at least for part of the period under the prophet’s view, were estranged from the true and living God. History corroborates both aspects of this prophetic sentence for the space of two thousand four hundred years. During the most part of this long period the Holy Yahweh Omnipotent was unknown to the great mass of the Japhethites, Hamites, and even Shemites. And it was only by the special election and consecration of an individual Shemite to be the head of a special people, and the father of the faithful, that he did not cease to be the God of even a remnant of Shem.
Then follows the refrain, “And Kenaan shall be servant unto them.” The phrase “unto them” proves that Shem here comprehends the race descended from him, and consisting of many individuals. Scripture sees the race in the father, traces up its unity to him, discerns in him the leading traits of character that often mark his remotest posterity, and identifies with him in destiny all those of his race who continue to take after him. Thus, Adam denotes the whole race, Shem, Ham, and Japheth, its three great branches. Attention to this law of the unity, continuity, and identity of a race, will aid us much in understanding the dealings of Providence with the several branches of the human family. We learn also from the same phrase that this solemn sentence is no mere ebullition of the personal feelings of Noah. He is not speaking of Shem and Kenaan merely, but of the future races that are to spring from them. This appears still more plainly from the fact that Japheth, as well as Ham, is described as long estranged from the true God. And now that we are on spiritual ground, it ought to be observed that Kenaan’s curse is not exclusion, either present or prospective, from the mercy of God. That is an evil he brings on himself by a voluntary departure from the living God. The curse merely affects the body - the personal liberty. It is a mere degradation from some of the natural rights of our common humanity; and does not of itself cut him off from any offer of mercy, or benefit of repentant faith.
God shall enlarge Japheth. - God is here spoken of by his generic name. This intimates, or at least coincides, with the fact that Japheth did not continue that nearness of approach to him which is implied in the use of the personal name. There is in the original a play upon the word “Japheth”, which itself signifies enlargement. This enlargement is the most striking point in the history of Japheth, who is the progenitor of the inhabitants of Europe, Asia, and America, except the region between the Persian Gulf, the Red Sea, the Mediterranean, the Euxine, the Caspian, and the mountains beyond the Tigris, which was the main seat of the Shemites. This expansive power refers not only to the territory and the multitude of the Japhethites, but also to their intellectual and active faculties. The metaphysics of the Hindus, the philosophy of the Greeks, the military prowess of the Romans, and the modern science and civilization of the world, are due to the race of Japheth. And though the moral and the spiritual were first developed among the Shemites, yet the Japhethites have proved themselves capable of rising to the heights of these lofty themes, and have elaborated that noble form of human speech, which was adopted, in the providence of God, as best suited to convey to mankind that further development of Old Testament truth which is furnished in the New.
And he shall dwell in the tents of Shem. - We regard Japheth as the subject of this sentence; because, if God were its subject, the meaning would be substantially the same as the blessing of Shem, already given, and because this would intermingle the blessing of Shem with that of Japheth, without any important addition to our information. Whereas, when Japheth is the subject of the sentence, we learn that he shall dwell in the tents of Shem - an altogether new proposition. This form of expression does not indicate a direct invasion and conquest of the land of Shem, which would not be in keeping with the blessing pronounced on him in the previous sentence: it rather implies that this dwelling together would be a benefit to Japheth, and no injury to Shem. Accordingly, we find that when the Persians conquered the Babylonian empire, they restored the Jews to their native land; when Alexander the Great conquered the Persians, he gave protection to the Jews; and when the Romans subdued the Greek monarchy, they befriended the chosen nation, and allowed them a large measure of self-government. In their time came the Messiah, and instituted that new form of the church of the Old Testament which not only retained the best part of the ancient people of God, but extended itself over the whole of Europe, the chief seat of Japheth; went with him wherever he went; and is at this day, through the blessing of God on his political and moral influence, penetrating into the moral darkness of Ham, as well as the remainder of Shem and Japheth himself. Thus, in the highest of all senses, Japheth is dwelling in the tents of Shem.
Again comes the refrain, “And Keenan shall be servant unto them.” A portion of Japheth still holds a portion of Ham in bondage. But this very bondage has been the means of bringing some of the sons of Ham to dwell in the tents of Shem; and the day is not far distant when Japheth will relinquish altogether the compulsory hold upon his brother, and consecrate his entire moral influence over him to the revival in his race of the knowledge and love of God our Father, and our Lord Jesus Christ.
Thus, it appears that the destiny of these three great branches of the Noachic family, during the time of their separation on the high question of their relation to God, is traced out with great fidelity in this remarkable prediction. Ham is aptly represented by Kenaan, the slave, who is seized, enslaved, and sold even by his kinsmen to one another, and to the descendants of Shem and Japheth. Shem includes within his posterity the select family who know God as the Lord, the God of promise, of mercy, of salvation. Japheth is enlarged by God, and at length becomes acquainted with him whom he once ignorantly worshipped. The historian recognizes these as salient points in the experience of the three races, so long as they continue apart. The time is approaching when this strange intermediate development will come to a happy issue, in the reunion of all the members of the human family, according to clearer and further-reaching prophecies yet to be delivered.
Genesis 9:28, Genesis 9:29
The history of Noah is now closed, in the customary form of the fifth chapter. This marks a connection between the third and fourth documents, and points to one hand as the composer, or at least compiler, of both. The document now closed could not have had the last paragraph appended to it until after the death of Noah. But, with the exception of these two verses, it might have been composed hundreds of years before. This strongly favors the notion of a constant continuator, or, at all events, continuation of the sacred history. Every new prophet and inspired writer whom God raised up added the necessary portion and made the necessary insertions in the sacred record. And hence, the Word of God had a progressive growth and adaptation to the successive ages of the church.
The present document stands between the old world and the new world. Hence, it has a double character, being the close of the antediluvian history, and the introduction to that of the postdiluvian race. It records a great event, pregnant with warning to all future generations of men. And it notes the delegation, by God to man, of authority to punish the murderer by death, and therefore to enforce all the minor sanctions of law for breaches of the civil compact. It therefore points out the institution of civil government as coming from God, and clearly exhibits the accountability of all governments to God for all the powers they hold, and for the mode in which they are exercised. This also is a great historical lesson for all ages.
Clarke's Notes on the Bible
Verse Genesis 9:20. Noah began to be a husbandman — איש האדמה ish haadamah, A man of the ground, a farmer; by his beginning to be a husbandman we are to understand his recommencing his agricultural operations, which undoubtedly he had carried on for six hundred years before, but this had been interrupted by the flood. And the transaction here mentioned might have occurred many years posterior to the deluge, even after Canaan was born and grown up, for the date of it is not fixed in the text.
The word husband first occurs here, and scarcely appears proper, because it is always applied to man in his married state, as wife is to the woman. The etymology of the term will at once show its propriety when applied to the head of a family. Husband, [A.S. husband], is Anglo-Saxon, and simply signifies the bond of the house or family; as by him the family is formed, united, and bound together, which, on his death, is disunited and scattered.
It is on this etymology of the word that we can account for the farmers and petty landholders being called so early as the twelfth century, husbandi, as appears in a statute of David II., king of Scotland: we may therefore safely derive the word from [A.S. hus], a house, and [A.S. bond] from [A.S. binben], to bind or tie; and this etymology appears plainer in the orthography which prevailed in the thirteenth and fourteenth centuries, in which I have often found the word written house-bond; so it is in a MS. Bible before me, written in the fourteenth century. Junius disputes this etymology, but I think on no just ground.
