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Genesis 9:24 [study!]

American Standard Version (ASV 1901) [2]
— And Noah awoke from his wine, and knew what his youngest son had done unto him.
King James Version (KJV 1769)
— And Noah awoke from his wine, and knew what his younger son had done unto him.
New American Standard Bible (NASB ©1995)
— When Noah awoke from his wine, he knew what his youngest son had done to him.
Webster's Revision of the KJB (WEB 1833)
— And Noah awoke from his wine, and knew what his younger son had done to him.
Darby's Translation (DBY 1890)
— And Noah awoke from his wine, and learned what his youngest son had done to him.
Rotherham's Emphasized Bible (EBR 1902)
— And Noah awoke from his wine,—and came to know what, his youngest son, had done to him.
Young's Literal Translation (YLT 1898)
— And Noah awaketh from his wine, and knoweth that which his young son hath done to him,
Douay-Rheims Challoner Revision (DR 1750)
— And Noe awaking from the wine, when he had learned what his younger son had done to him,
Original King James Bible (AV 1611) [2]
— And Noah awoke from his wine, and knew what his yonger sonne had done vnto him.
Brenton Greek Septuagint (LXX, Restored Names)
— And Noah{gr.Noe} recovered from the wine, and knew all that his younger son had done to him.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And Noach awoke from his wine, and knew what his younger son had done unto him.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And N נֹחַ 5146
{5146} Prime
The same as H5118; rest; Noach, the patriarch of the flood.
awoke 3364
{3364} Prime
A primitive root; to awake (intransitively).
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
from his wine, 3196
{3196} Prime
From an unused root meaning to effervesce; wine (as fermented); by implication intoxication.
(4480) Complement
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
and knew 3045
{3045} Prime
A primitive root; to know (properly to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively instruction, designation, punishment, etc.).
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
(0853) Complement
Apparently contracted from H0226 in the demonstrative sense of entity; properly self (but generally used to point out more definitely the object of a verb or preposition, even or namely).
what x834
(0834) Complement
A primitive relative pronoun (of every gender and number); who, which, what, that; also (as adverb and conjunction) when, where, how, because, in order that, etc.
his younger 6996
{6996} Prime
From H6962; abbreviated, that is, diminutive, literally (in quantity, size or number) or figuratively (in age or importance).
son 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.).
had done 6213
{6213} Prime
A primitive root; to do or make, in the broadest sense and widest application.
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
unto him.
Jamieson-Fausset-Brown Commentary

Genesis 9:24

_ _ This incident could scarcely have happened till twenty years after the flood; for Canaan, whose conduct was more offensive than that even of his father, was not born till after that event. It is probable that there is a long interval included between these verses and that this prophecy, like that of Jacob on his sons, was not uttered till near the close of Noah’s life when the prophetic spirit came upon him; this presumption is strengthened by the mention of his death immediately after.

Matthew Henry's Commentary

Genesis 9:24-27

_ _ Here, I. Noah comes to himself: He awoke from his wine. Sleep cured him, and, we may suppose, so cured him that he never relapsed into that sin afterwards. Those that sleep as Noah did should awake as he did, and not as that drunkard (Proverbs 23:35) who says when he awakes, I will seek it yet again.

_ _ II. The spirit of prophecy comes upon him, and, like dying Jacob, he tells his sons what shall befal them, Genesis 49:1.

_ _ 1. He pronounces a curse on Canaan the son of Ham (Genesis 9:25), in whom Ham is himself cursed, either because this son of his was now more guilty than the rest, or because the posterity of this son was afterwards to be rooted out of their land, to make room for Israel. And Moses here records it for the animating of Israel in the wars of Canaan; though the Canaanites were a formidable people, yet they were of old an accursed people, and doomed to ruin. The particular curse is, A servant of servants (that is, the meanest and most despicable servant) shall he be, even to his brethren. Those who by birth were his equals shall by conquest be his lords. This certainly points at the victories obtained by Israel over the Canaanites, by which they were all either put to the sword or put under tribute (Joshua 9:23; Judges 1:28, Judges 1:30, Judges 1:33, Judges 1:35), which happened not till about 800 years after this. Note, (1.) God often visits the iniquity of the fathers upon the children, especially when the children inherit the fathers' wicked dispositions, and imitate the fathers' wicked practices, and do nothing to cut off the entail of the curse. (2.) Disgrace is justly put upon those that put disgrace upon others, especially that dishonour and grieve their own parents. An undutiful child that mocks at his parents is no more worthy to be called a son, but deserves to be made as a hired servant, nay, as a servant of servants, among his brethren. (3.) Though divine curses operate slowly, yet, first or last, they will take effect. The Canaanites were under a curse of slavery, and yet, for a great while, had the dominion; for a family, a people, a person, may lie under the curse of God, and yet may long prosper in the world, till the measure of their iniquity, like that of the Canaanites, be full. Many are marked for ruin that are not yet ripe for ruin. Therefore, Let not thy heart envy sinners.

_ _ 2. He entails a blessing upon Shem and Japheth.

_ _ (1.) He blesses Shem, or rather blesses God for him, yet so that it entitles him to the greatest honour and happiness imaginable, Genesis 9:26. Observe, [1.] He calls the Lord the god of Shem; and happy, thrice happy, is that people whose God is the Lord, Psalms 144:15. All blessings are included in this. This was the blessing conferred on Abraham and his seed; the God of heaven was not ashamed to be called their God, Hebrews 11:16. Shem is sufficiently recompensed for his respect to his father by this, that the Lord himself puts this honour upon him, to be his God, which is a sufficient recompence for all our services and all our sufferings for his name. [2.] He gives to God the glory of that good work which Shem had done, and, instead of blessing and praising him that was the instrument, he blesses and praises God that was the author. Note, The glory of all that is at any time well done, by ourselves or others, must be humbly and thankfully transmitted to God, who works all our good works in us and for us. When we see men's good works we should glorify, not them, but our Father, Matthew 5:16. Thus David, in effect, blessed Abigail, when he blessed God that sent her (1 Samuel 25:32, 1 Samuel 25:33), for it is an honour and a favour to be employed for God and used by him in doing good. [3.] He foresees and foretels that God's gracious dealings with Shem and his family would be such as would evidence to all the world that he was the God of Shem, on which behalf thanksgivings would by many be rendered to him: Blessed be the Lord God of Shem. [4.] It is intimated that the church should be built up and continued in the posterity of Shem; for of him came the Jews, who were, for a great while, the only professing people God had in the world. [5.] Some think reference is here had to Christ, who was the Lord God that, in his human nature, should descend from the loins of Shem; for of him, as concerning the flesh, Christ came. [6.] Canaan is particularly enslaved to him: He shall be his servant. Note, Those that have the Lord for their God shall have as much of the honour and power of this world as he sees good for them.

_ _ (2.) He blesses Japheth, and, in him, the isles of the Gentiles, which were peopled by his seed: God shall enlarge Japheth, and he shall dwell in the tents of Shem, Genesis 9:27. Now, [1.] Some make this to belong wholly to Japheth, and to denote either, First, His outward prosperity, that his seed should be so numerous and so victorious that they should be masters of the tents of Shem, which was fulfilled when the people of the Jews, the most eminent of Shem's race, were tributaries to the Grecians first and afterwards to the Romans, both of Japheth's seed. Note, Outward prosperity is no infallible mark of the true church: the tents of Shem are not always the tents of the conqueror. Or, Secondly, It denotes the conversion of the Gentiles, and the bringing of them into the church; and then we should read it, God shall persuade Japheth (for so the word signifies), and then, being so persuaded, he shall dwell in the tents of Shem, that is, Jews and Gentiles shall be united together in the gospel fold. After many of the Gentiles shall have been proselyted to the Jewish religion, both shall be one in Christ (Ephesians 2:14, Ephesians 2:15), and the Christian church, mostly made up of the Gentiles, shall succeed the Jews in the privileges of church-membership; the latter having first cast themselves out by their unbelief, the Gentiles shall dwell in their tents, Romans 11:11, etc. Note, It is God only that can bring those again into the church who have separated themselves from it. It is the power of God that makes the gospel of Christ effectual to salvation, Romans 1:16. And again, Souls are brought into the church, not by force, but by persuasion, Psalms 110:3. They are drawn by the cords of a man, and persuaded by reason to be religious. [2.] Others divide this between Japheth and Shem, Shem having not been directly blessed, Genesis 9:26. First, Japheth has the blessing of the earth beneath: God shall enlarge Japheth, enlarge his seed, enlarge his border. Japheth's prosperity peopled all Europe, a great part of Asia, and perhaps America. Note, God is to be acknowledged in all our enlargements. It is he that enlarges the coast and enlarges the heart. And again, many dwell in large tents that do not dwell in God's tents, as Japheth did. Secondly, Shem has the blessing of heaven above: He shall (that is, God shall) dwell in the tents of Shem, that is “From his loins Christ shall come, and in his seed the church shall be continued.” The birth-right was now to be divided between Shem and Japheth, Ham being utterly discarded. In the principality which they equally share Canaan shall be servant to both. The double portion is given to Japheth, whom God shall enlarge; but the priesthood is given to Shem, for God shall dwell in the tents of Shem: and certainly we are more happy if we have God dwelling in our tents than if we had there all the silver and gold in the world. It is better to dwell in tents with God than in palaces without him. In Salem, where is God's tabernacle, there is more satisfaction than in all the isles of the Gentiles. Thirdly, They both have dominion over Canaan: Canaan shall be servant to them; so some read it. When Japheth joins with Shem, Canaan falls before them both. When strangers become friends, enemies become servants.

John Wesley's Explanatory Notes

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Geneva Bible Translation Notes

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