the Week of Proper 23 / Ordinary 28
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Genesis 9:29
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So all the days of Noah were 950 years, and he died.
So all the days of Noah were nine hundred and fifty years, and he died.
And all the dayes of Noah, were nine hundred and fiftie yeres, and he dyed.
He lived a total of 950 years; then he died.
All the days of Noah were nine hundred and fifty years; and he died.
and alle the daies of hym weren fillid nyn hundrid and fifty yeer, and he was deed.
And all the dayes of Noah were nine hundred & fifty yeeres, and he died.
And all the days of Noah were nine hundred and fifty years: and he died.
so yt his whole age was ix. hudreth and fyftie yeare, and so he dyed.
So all the days of Noah were 950 years, and he died.
And all the days of Noah were nine hundred and fifty years: and he died.
all the years of his life were nine hundred and fifty: and he came to his end.
And all the days of Noah were nine hundred and fifty years: And he died.
And all the days of Noah were nine hundred and fifty years: and he died.
All the days of Noah were nine hundred fifty years, then he died.
The entire lifetime of Noah was 950 years, and then he died.
So all the days of Noah were nine hundred and fifty years; and he died.
and died at the age of nine hundred fifty.
In all, Noach lived 950 years; then he died.
And all the days of Noah were nine hundred and fifty years; and he died.
So all the dayes of Noah were nine hundreth and fiftie yeeres: and he died.
And all the days of Noah were nine hundred and fifty years, and he died.
and died at the age of 950.
All the days of Noach were nine hundred fifty years, then he died.
And all the days of Noah were nine hundred and fifty years; and he died.
He lived 950 years, and then he died.
So Noah lived 950 years, and he died.
All the days of Noah were nine hundred fifty years; and he died.
And all the days of Noe were nine hundred and fifty years, and he died.
And all the days of Noah were nine hundred and fifty years: and he died.
So Noah lived a total of 950 years, and then he died.
so, all the days of Noah, were - nine hundred and fifty years, - and he died.
And all his days were in the whole nine hundred and fifty years: and he died.
And all the days of Noah were nine hundred and fifty years, and he died.
And all the days of Noah were nine hundred and fifty years. And he died.
All the days of Noah were 950 years, and he died.
He lived a total of 950 years, and then he died.
So Noah's life lasted 950 years; then he died.
and all the days of Noah are nine hundred and fifty years, and he dieth.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
am 2006, bc 1998
nine: Genesis 5:5, Genesis 5:20, Genesis 5:27, Genesis 5:32, Genesis 11:11-25, Psalms 90:10
Reciprocal: 2 Samuel 19:32 - fourscore 1 Chronicles 1:4 - Noah
Cross-References
So Adam lived nine hundred and thirty years in all, and he died.
So Jared lived nine hundred and sixty-two years, and he died.
So Methuselah lived nine hundred and sixty-nine years, and he died.
After Noah was five hundred years old, he became the father of Shem, Ham, and Japheth.
"I will establish My covenant with you: Never again shall all flesh be cut off by the water of a flood, nor shall there ever again be a flood to destroy and ruin the earth."
So he said, "Cursed be Canaan [the son of Ham]; A servant of servants He shall be to his brothers."
The days of our life are seventy years— Or even, if because of strength, eighty years; Yet their pride [in additional years] is only labor and sorrow, For it is soon gone and we fly away.
Gill's Notes on the Bible
And all the days of Noah were nine hundred and fifty years,.... He lived twenty years more than Adam did, and within nineteen of Methuselah, and his age must be called a good old age; but what is said of all the patriarchs is also said or him,
and he died: the Arabic writers say w, when the time of his death drew nigh, he ordered his son Shem by his will to take the body of Adam, and lay it in the middle of the earth, and appoint Melchizedek, the son of Peleg, minister at his grave; and one of them is very particular as to the time of his death; they say x he died on the second day of the month Ijar, on the fourth day (of the week), at two o'clock in the morning.
w Elmacinus, p. 12. Patricides, p. 11. apud Hottinger. Smegma, p. 254. x Patricides, ib. p. 256.
Barnes' Notes on the Bible
- XXX. The Prophecy of Noah
18. ×× ×¢× kenaâan, âKenaâan, bowed down.â
19. × ×¤×¥ naÌpats, âbreak, scatter, spread.â פ×Ö¼×¥ puÌts, âbreak, scatter, flow.â
20. ××¨× kerem, âorchard, vineyard.â
21. ××× yayıÌn, âwine; related: ferment.â
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 âa man of the soil.â 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. âHe planted a vineyard.â 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. âAnd was drunken.â We are not in a position to estimate the amount of Noahâs 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 Godâs gifts. âHam the father of Kenaan.â 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 Kenannâs 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. âThe garment.â 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: âHis youngest son.â This seems plainly the meaning of the phrase ×ק×× ×× × benoÌ haqaÌtÌ£aÌn, âhis son, the little.â 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. âCursed be Kenaan.â 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. âA servant of servantsâ means a slave of the most abject kind. âUnto his brethren.â 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. âBlessed be Yahweh, the God of Shem.â 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 prophetâs 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, âAnd Kenaan shall be servant unto them.â The phrase âunto themâ 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 Kenaanâs 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 âJaphethâ, 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, âAnd Keenan shall be servant unto them.â 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 9:29. The days of Noah were nine hundred and fifty years — The oldest patriarch on record, except Methuselah and Jared. This, according to the common reckoning, was A. M. 2006, but according to Dr. Hales, 3505.
"HAM," says Dr. Hales, "signifies burnt or black, and this name was peculiarly significant of the regions allotted to his family. To the Cushites, or children of his eldest son Cush, were allotted the hot southern regions of Asia, along the coasts of the Persian Gulf, Susiana or Chusistan, Arabia, c. to the sons of Canaan, Palestine and Syria; to the sons of Misraim, Egypt and Libya, in Africa.
The Hamites in general, like the Canaanites of old, were a seafaring race, and sooner arrived at civilization and the luxuries of life than their simpler pastoral and agricultural brethren of the other two families. The first great empires of Assyria and Egypt were founded by them, and the republics of Sidon, Tyre, and Carthage were early distinguished for their commerce but they sooner also fell to decay; and Egypt, which was one of the first, became the last and basest of the kingdoms, Ezekiel 29:15, and has been successively in subjection to the Shemites and Japhethites, as have also the settlements of the other branches of the Hamites.
"SHEM signifies name or renown; and his indeed was great in a temporal and spiritual sense. The finest regions of Upper and Middle Asia allotted to his family, Armenia, Mesopotamia, Assyria, Media, Persia, c., to the Indus and Ganges, and perhaps to China eastward.
"The chief renown of Shem was of a spiritual nature: he was destined to be the lineal ancestor of the blessed seed of the woman and to this glorious privilege Noah, to whom it was probably revealed, might have alluded in that devout ejaculation, Blessed be the LORD, the GOD of Shem! The pastoral life of the Shemites is strongly marked in the prophecy by the tents of Shem; and such it remains to the present day, throughout their midland settlements in Asia.
"JAPHETH signifies enlargement; and how wonderfully did Providence enlarge the boundaries of Japheth! His posterity diverged eastward and westward throughout the whole extent of Asia, north of the great range of Taurus, as far as the Eastern Ocean, whence they probably crossed over to America by Behring's Straits from Kamtschatka, and in the opposite direction throughout Europe to the Mediterranean Sea and the Atlantic Ocean; from whence also they might have crossed over to America by Newfoundland, where traces of early settlements remain in parts now desert. Thus did they gradually enlarge themselves till they literally encompassed the earth, within the precincts of the northern temperate zone, to which their roving hunter's life contributed not a little. Their progress northwards was checked by the much greater extent of the Black Sea in ancient times, and the increasing rigour of the climates: but their hardy race, and enterprising, warlike genius, made them frequently encroach southwards on the settlements of Shem, whose pastoral and agricultural occupations rendered them more inactive, peaceable. and unwarlike; and so they dwelt in the tents of Shem when the Scythians invaded Media, and subdued western Asia southwards as far as Egypt, in the days of Cyaxares; when the Greeks, and afterwards the Romans, overran and subdued the Assyrians, Medes, and Persians in the east, and the Syrians and Jews in the south; as foretold by the Syrian prophet Balaam, Numbers 24:24: -
Ships shall come from Chittim,
And shall afflict the Assyrians, and afflict the Hebrews;
But he (the invader) shall perish himself at last.
"And by Moses: And the Lord shall bring thee (the Jews) into Egypt (or bondage) again with ships, c., Deuteronomy 28:68. And by Daniel: For the ships of Chittim shall come against him, viz., Antiochus, king of Syria, Daniel 11:30. In these passages Chittim denotes the southern coasts of Europe, bounding the Mediterranean, called the isles of the Gentiles or Nations see Genesis 10:5. And the isles of Chittim are mentioned Jeremiah 2:10. And in after times the Tartars in the east have repeatedly invaded and subdued the Hindoos and the Chinese; while the warlike and enterprising genius of the greatest of the isles of the Gentiles, GREAT BRITAIN and IRELAND, have spread their colonies, their arms, their language, their arts, and in some measure their religion, from the rising to the setting sun." See Dr. Hales's Analysis of Chronology, vol. 1., p. 352, &c.
Though what is left undone should not cause us to lose sight of what is done, yet we have reason to lament that the inhabitants of the British isles, who of all nations under heaven have the purest light of Divine revelation, and the best means of diffusing it, have been much more intent on spreading their conquests and extending their commerce, than in propagating the Gospel of the Son of God. But the nation, by getting the Bible translated into every living language, and sending it to all parts of the habitable globe, and, by its various missionary societies, sending men of God to explain and enforce the doctrines and precepts of this sacred book, is rapidly redeeming its character, and becoming great in goodness and benevolence over the whole earth!
