Genesis 9:20-27

9:20 Noah, a man of the soil, ¹  began to plant a vineyard. ²  9:21 When he drank some of the wine, he got drunk and uncovered himself ³  inside his tent. 9:22 Ham, the father of Canaan, ⁴  saw his father’s nakedness ⁵  and told his two brothers who were outside. 9:23 Shem and Japheth took the garment ⁶  and placed it on their shoulders. Then they walked in backwards and covered up their father’s nakedness. Their faces were turned ⁷  the other way so they did not see their father’s nakedness.

9:24 When Noah awoke from his drunken stupor ⁸  he learned ⁹  what his youngest son had done ¹⁰  to him. 9:25 So he said,

“Cursed ¹¹  be Canaan! ¹² 

The lowest of slaves ¹³ 

he will be to his brothers.”

9:26 He also said,

“Worthy of praise is ¹⁴  the Lord, the God of Shem!

May Canaan be the slave of Shem! ¹⁵ 

9:27 May God enlarge Japheth’s territory and numbers! ¹⁶ 

May he live ¹⁷  in the tents of Shem

and may Canaan be his slave!”

[9:20]  ¹ sn The epithet a man of the soil indicates that Noah was a farmer.

[9:20]  ² tn Or “Noah, a man of the soil, was the first to plant a vineyard”; Heb “and Noah, a man of the ground, began and he planted a vineyard.”

[9:21]  ³ tn The Hebrew verb גָּלָה (galah) in the Hitpael verbal stem (וַיִּתְגַּל, vayyitggal) means “to uncover oneself” or “to be uncovered.” Noah became overheated because of the wine and uncovered himself in the tent.

[9:22]  ⁴ sn For the second time (see v. 18) the text informs the reader of the relationship between Ham and Canaan. Genesis 10 will explain that Canaan was the ancestor of the Canaanite tribes living in the promised land.

[9:22]  ⁵ tn Some would translate “had sexual relations with,” arguing that Ham committed a homosexual act with his drunken father for which he was cursed. However, the expression “see nakedness” usually refers to observation of another’s nakedness, not a sexual act (see Gen 42:9, 12 where “nakedness” is used metaphorically to convey the idea of “weakness” or “vulnerability”; Deut 23:14 where “nakedness” refers to excrement; Isa 47:3; Ezek 16:37; Lam 1:8). The following verse (v. 23) clearly indicates that visual observation, not a homosexual act, is in view here. In Lev 20:17 the expression “see nakedness” does appear to be a euphemism for sexual intercourse, but the context there, unlike that of Gen 9:22, clearly indicates that in that passage sexual contact is in view. The expression “see nakedness” does not in itself suggest a sexual connotation. Some relate Gen 9:22 to Lev 18:6-11, 15-19, where the expression “uncover [another’s] nakedness” (the Piel form of גָּלָה, galah) refers euphemistically to sexual intercourse. However, Gen 9:22 does not say Ham “uncovered” the nakedness of his father. According to the text, Noah uncovered himself; Ham merely saw his father naked. The point of the text is that Ham had no respect for his father. Rather than covering his father up, he told his brothers. Noah then gave an oracle that Ham’s descendants, who would be characterized by the same moral abandonment, would be cursed. Leviticus 18 describes that greater evil of the Canaanites (see vv. 24-28).

[9:23]  ⁶ tn The word translated “garment” has the Hebrew definite article on it. The article may simply indicate that the garment is definite and vivid in the mind of the narrator, but it could refer instead to Noah’s garment. Did Ham bring it out when he told his brothers?

[9:23]  ⁷ tn Heb “their faces [were turned] back.”

[9:24]  ⁸ tn Heb “his wine,” used here by metonymy for the drunken stupor it produced.

[9:24]  ⁹ tn Heb “he knew.”

[9:24]  ¹⁰ tn The Hebrew verb עָשָׂה (’asah, “to do”) carries too general a sense to draw the conclusion that Ham had to have done more than look on his father’s nakedness and tell his brothers.

[9:25]  ¹¹ sn For more on the curse, see H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS), and J. Scharbert, TDOT 1:405-18.

[9:25]  ¹² sn Cursed be Canaan. The curse is pronounced on Canaan, not Ham. Noah sees a problem in Ham’s character, and on the basis of that he delivers a prophecy about the future descendants who will live in slavery to such things and then be controlled by others. (For more on the idea of slavery in general, see E. M. Yamauchi, “Slaves of God,” BETS 9 [1966]: 31-49). In a similar way Jacob pronounced oracles about his sons based on their revealed character (see Gen 49).

[9:25]  ¹³ tn Heb “a servant of servants” (עֶבֶד עֲבָדִים, ’eved ’avadim), an example of the superlative genitive. It means Canaan will become the most abject of slaves.

[9:26]  ¹⁴ tn Heb “blessed be.”

[9:26]  ¹⁵ tn Heb “a slave to him”; the referent (Shem) has been specified in the translation for clarity.

[9:27]  ¹⁶ tn Heb “may God enlarge Japheth.” The words “territory and numbers” are supplied in the translation for clarity.

[9:27]  ¹⁷ tn In this context the prefixed verbal form is a jussive (note the distinct jussive forms both before and after this in vv. 26 and 27).