The Sin of Ham: Why Noah REALLY Cursed Canaan | Genesis Series Part 13

What really happened in Noah's tent? The Bible says Ham "saw the nakedness of his father," but why was his son Canaan cursed for it? The story in your Bible is missing crucial, shocking details.

In this deep dive with Christopher Enoch, we conduct a verse-by-verse comparative study of Genesis chapters 8 and 9. We put the common Masoretic Text side-by-side with the much older Septuagint, the Syriac Peshitta, the Latin Vulgate, and the Samaritan Pentateuch. You'll discover a glaring contradiction about when the ark rested on Ararat and uncover layers of meaning hidden from modern translations.

The second half of the study uses ancient Jewish commentaries, like those from Rashi and Ibn Ezra, to solve the mystery of Ham's sin. Was it simply looking? Or was it something far more sinister—like castration, sodomy, or sorcery, as the ancient sages believed? We explore the shocking theories and uncover the real reason behind Noah's powerful curse on Canaan.

If this study blesses you, please like, share, and subscribe for more deep dives into the scriptures!

#Genesis #Noah #BibleStudy #TextualCriticism #Septuagint #AncientManuscripts #Theology #ChristopherEnoch #BibleContradiction #NoahideCovenant

Episode Transcript

(00:00):
welcome. Blessings, everyone.

(00:01):
As always,
I pray that everything that we share heretoday would be a great blessing to you.
Increase your knowledge of the scriptures,your knowledge of the things of heaven,
your relationship with God,and your knowledge of the truth.
Amen, Amen, Amen.
So tonight we're going to be reading fromGenesis chapter eight.
The story of Noahfinding out that the earth is dry
and he leaves the arkand all that kind of stuff.

(00:24):
Since the Lord says Shalom, Shalom, seekthe Lord.
Welcome and blessings.
Blessingsmultiplied to you and your family.
I am going to begin with the message.
Reddick text again.
Genesis chapter eight, verse one fromthe web based upon the messianic text.
God, remember, Noah,
all the animals, all the livestockthat were with him in the ship.

(00:44):
And God made a windto pass over the earth.
The waters subsided.
The, Septuagint and God remember.
No way. Again, this is transliteration.
This is a Greek transliterationfrom the Hebrew.
So the Septuagint says and God rememberNoah and all the wild beasts
and all the cattle and all the birds
and all the reptiles that creep,and as many as were with him in the ark.

(01:07):
And God brought a wind upon the earthin the, in the water state.
Okay.
Notice that this is a whole lot,longer than what we have here in the mess
from the mess. Reddick.
So in the mess.
Reddick we have approximately one, two,
three, four, approximately fourand a half, lines in here.
In the Septuagint, we got one,two, three, four, five, almost six lines.
So it adds, extra details.

(01:29):
So, you might say, well, what arewhat are the details that are added?
Well, okay, so the massReddick says all the animals just says
all the animals, all the livestock.
That's basically all it says.
But in the Septuagintgives a little bit more detailed.
The wild beasts, all the cattle,all the birds,
all the reptiles that creepas many as were with him in the ark.

(01:50):
And God brought or brought a wind uponthe earth, and the waters stayed.
Let's see what we got for the Syriac.
The Syriac says, well, look at this.
The Syriac is very much likethe Septuagint here.
God, remember Noah and all the animalsand all the cattle and every bird.
See, the birds are not,the birds are not mentioned in the mess.
Ready?So most English Bibles won't have this.

(02:13):
Every bird that was with him in the ark.
And God made the wind pass over the earth,and the waters were calmed.
The Vulgate, translated by Jerome,says, And God,
remember Noah,and all the living creatures
and all the cattlethat were with him in the in the ark, and
and brought a wind upon the earth,and the waters were abated.
So, Jerome seems to have a textthat is very much like the mess.

(02:35):
Heretic.
Keep in mind that the Vulgate,which is we're looking at several
hundred years ad so it is getting closerto the time of the Mesolithic, completion.
So this could be another reasonwhy that, it is more like the Mesozoic,
because by this timethe scriptures have quote unquote,
evolved, if you will, into the waythe message finally became,

(02:58):
you know, and I say thatbecause we have no evidence in the
from the Dead Sea Scrolls, from the Septa,no evidence whatsoever that,
that the Mesolithic,
the same Hebrew, the exact same Hebrewthat was used from the west.
Rennick existed, you know, back inlet's say, you know, the first century.
Okay.
So verse two of the Mesozoic,it says the deeps fountains

(03:21):
and the skies windows were also stoppedand the rain from the sky was restrained.
The Septuagint says,and the fountains of the deep were closed
up in the flood gates of heaven.
And in the rain from heaven was withheld.
The Syriac says,and the fountains of the abyss
and the flood gates of heaven were shut,and the rain was restrained from heaven.

(03:42):
And the Vulgate says, the fountainsalso of the deep.
And the floodgates of heaven were shut up,
and the rain from heaven was restrained.
So this is where we have a little bit
of a difference in the Samaritan text,which is actually the oldest text.
So the Samaritan text in this verse.
Instead of it saying restrainedlike the waters were restrained.

(04:03):
It just says ended.
So difference right from and from beingjust simply restrained to ended.
All right, back to the web.
Based upon the messianic text.
Again, this is more alongthe lines of what most Bibles have today.
Not to not to mean doesn't mean that it'sthe most accurate to the original.
It just means it's the most popular.
Verse three the waterscontinually receded from the earth,

(04:26):
and after after the end of 150 days,
the waters receded in the Septuagint,look at the size of the verse.
What's going on here?
It seems like the Septuagint is.
It seems like the Septuagint herehas combined a couple verses together.

(04:46):
So the Septuagint says, and the watersubsided and went off the earth.
And after 150 daysthe water was diminished, and comma.
So it's like it doesn't end there.
Got this comma.
So the sentence carries on.
And the ark rested in the seventh month.
And on the 27th day of the month,on the mountains of Ararat.

(05:07):
So that is what we have in the messianic.
In the next verse, the shipwhich actually should say ark or box,
because it wasn't necessarily a shipas we discussed there a few days ago,
the shipor the box rested in the seventh month.
On the 17th day of the month,on at the mountains.
I see something else.

(05:27):
Do you guys do you see what I see?
Do you see what I see?So look at look at here. Right.
So in the messianic here, we have.
Here we have a contradiction.
Yes, folks,we have a contradiction here. So.
According to the messianic text.
The Ark rested in the seventh month,on the 17th day of the month.
On Iran's mountains.

(05:48):
But according to the Septuagint,the ark rested on the 27th
day of the month, not 17thbut 27th, on the mountains of air at.
So we see this very oftenwhen we compare manuscripts,
and even within any given Bible itself,
we see this very oftenwhere we got like 120.

(06:10):
I'm just sayingI'm just like 125 becomes 225,
or 375 becomes 275.
Like, it's like, you know,there's like, a decimal and decimal place
missing or, you know, a 10th missingor 100, 100 missing here, you know?
So you might say, what happened?
How did this happen? Who knows?

(06:30):
Who knows? Really?
I think probably what happenedhere is a scribal error.
I don't think that anybody'spurposefully changed it.
Now, the Septuagint is older, much olderthan the mass heretic.
Okay,so if that means anything to you, the text
that is older says 27.
Whereas the text that is newer says 17.

(06:51):
I explained this before, severalyears ago, I did some studies on my on
my heritage and, you know, looking back,let's say 150 years ago
or even beyond that, some of the records,like the birth certificates
and the census recordsand the records from, you know,
the government and documents from WorldWar One or something like this.

(07:12):
You notice that. It's all handwritten.
And because it's handwritten,sometimes it's hard to read.
You know, like, for example,like so-and-so got married
when he was 35 years old.
But the other the other document might sayhe got married when he was 15 years old.
Well, how did that work?
Well, somebody must have either reada one as a three,

(07:34):
or they read a three as a one.
So we see this even in documentsthat are not that old, are things
considered, let alone thousands of yearsold, like these ones are or,
you know, a couple thousand anyway,
or close to it, a thousandfrom the messianic text, anyways.
And a couple thousand for the Septuagint.
So it's easy, you know, when you gothandwritten texts to make a mistake,

(07:55):
there are
we know that there are a lot of mistakeswithin the transmission of the text.
I say this is a, contradiction.
And not just a discrepancy,not just a variance.
Because one says that the Ark rested
on Ararat on the 27th day of the month,
and the other one saidit rested on the 17th day of the month.
You can't have it both ways.

(08:17):
When did the Ark actually reston Mount Ararat?
That's the question. Okay,What does it say?
What does the initiator say?
Does it say 17?
Does it say 27?
Is it like the messageor is it like the Septuagint?
So here we are on the right handside of the screen.
We have this.
We have the the Syriac or the peseta.

(08:38):
So it says in the watersreturn from the earth.
This is verse three.
And they were going,and they were going and were returning.
And the waters decreased after 150 days.
And the ark came to restin the seventh month,
in the 17th of the month,on the mountains of Cardew, for Kurdish.
Cardew, Kurdish.

(08:58):
So what the Vulgate sayshere, Vulgate says,
and the waters return from off the earth,going and coming.
And they began to be abatedafter 150 days.
Verse four.
And the ark rested in the seventh month,the seven and 20th day in the month.
So the the Vulgate agreeswith the Septuagint.
Here against the MesserReddick and against the Syriac.

(09:21):
Isn't this interesting?
So we got so we got the Samaritan here.
Now there is a difference in the Samaritanin verse three.
Not not a big difference,just a little difference.
So in the messianic it says thatthe waters returned from above.
In the, in the, in the messianic here,according to this.
Anyways, the waters return from above,the earth continually.

(09:42):
The waters returned from above, the earthcontinually.
Whereas in the Samaritanit says, the waters receded
back and forth on the earth.
That's the difference.
The phrase back and forth onis not found in the Messiah,
but it's found in the in the Samaritan.
The oldest text that we have, versefour in the seventh month,
on the 17th day of the month,the ark rested upon the mountains of,

(10:05):
I don't know if you guys can seehow this is spelt, ra Ararat right there.
Like double AR8.
Okay, so our double R, double 80.
So that's the only major differencewe have in the Samaritan up until verse.
19 and we'll get to that.
Verse 19 Lauren Willing.
So we got, we gotwe got contradictions going on here.

(10:26):
So the Vulgate text agreeswith the Septuagint.
That is the 27th day of the month,
whereas the rest of them say it's the 17thday of the month, which one is right?
I don't know, Really?
The Samaritan,which is the oldest, says 17th,
but that can be from a different, ifI can use the word strain of the Hebrew.
Whereas the Septuagint

(10:48):
was translatedfrom the ancient Hebrew as well,
which could be about the same timeframe as the Samaritan,
the Hebrew, and apparently, well,I shouldn't say apparently,
because we know that the Samaritan,the Hebrew, the ancient Hebrew,
Samaritan Bible is different,as opposed to, the Maserati Bible.

(11:08):
We know that for sure.
But the Septuagint was translatedby, ancient, rabbis and sages
and scholars,Jewish scholars about 250 BC.
So, it it's still around the same timeas the Samaritan and the Samaritan.
Samaritan can be just a tad bit older,but apparently the Samaritan
had a little like a different text,a different, a different text.

(11:31):
Yeah. So. There you have it.
From the messianic text,we have Genesis chapter eight, verse five.
The waters receded continuallyuntil the 10th month, in the 10th month,
on the first day of the month,the tops of the mountains were visible.
The Septuagint.
Though Septuagint has it in verse four,not verse five.
So verse five inthe messianic text is verse four and five.

(11:54):
In the Septuagint.
And the water continued to decreaseuntil the 10th month, and in the 10th
month, on the first day of the month,the heads of the mountains were seen.
So that's pretty much the same.
I mean, it says it in a different way,but it says pretty much the same thing.
The Syriac or the proceed to.
And the waters were going andthey were decreasing until the 10th month
in the first of the 10th month,the tops of the mountains appeared.

(12:18):
The Vulgate.
Verse five.
And the waters were going and decreasing
until the 10th month,for in the 10th month,
the first day of the month,the tops of the mountains appeared.
Yeah. So it's.
That's all the same.
Genesis chapter eight, verse six.
At the end of 40 days, Noah openedthe window of the ship which he had made.
And he sent out a raven.
It went back and forth until the waterswere dried up from the earth.

(12:40):
The Septuagint reads,and it came to pass after 40 days.
No way.
Open the window of the ark,which he had made, and sent forth a raven,
and it went forth, and returned.
Not until until the water was driedfrom off the earth.
The Syriac or the peseta,the Aramaic text would read.
This is an English translation of it,of course.

(13:02):
And it was.
After 40 days Noah openedthe window of the ark that he had made.
He sent a raven,and it went out and going forth,
and it did not return intothe waters were dried up from the earth.
Okay.
And the Vulgate as well, after 40days were passed.
Noah opened the window of the arkwhich he had made, and set forth a raven.
Now verse seven, it says,which went forth, and did not return to

(13:25):
the waters were dried up upon the earth.
Okay, moving on to verse eight.
He himself sent out a dove.
This is from the erratic
to see if the waters were abatedfrom the surface of the ground.
So this is the Syriac or the Aramaic text.
and he firstthis would be Noah sent a dove
from his presence to see if the watershad receded from the face of the earth.

(13:47):
Oh, The Septuagint says.
And he sent a dove after itto see if the water
had ceased from off the earth,and the Latin, of course.
And he sent forthalso a dove after him, to see
if the waters had nowceased upon the face of the earth.
Verse nine.
But the dove found
no place to rest her foot,and she returned into the ship to him.

(14:09):
For the waterswere on the surface of the whole earth.
And he put out his hand, and took her,and brought her to him into the ship.
As Verse nine on the
in the Septuagint and the The dove,not having found rest for her feet.
Returned to him into the ark,because the water.
Was on the face of the earth.
And he stretched out his hand,and took her, and brought her to himself

(14:32):
into the ark.
The Syriac, it says,and the dove did not find rest itself.
For the sole of its foot.
And and it returned to the ark,
because the waters there were on the onthe face of all the land.
And he reached his hand and took it,and brought it to him on the ark.
Notice here in the Syriacit says it as opposed to her

(14:53):
in the mass,and the her in the Septuagint as well.
The Vulgate says, but she, not findingwhere her foot might rest,
returned to him into the ark, forthe waters were upon the whole earth.
And he put forth his hand, and caught her,and brought her into the ark.
Verse ten.
He waited yetanother seven days, and again
he sent the dove out of the ship.
The Septuagint.

(15:13):
Says, and having waited yetanother, yet seven other days,
he again sent forth the dove from the ark.
Again in the, Syriac, it says.
And he waited yet
another seven more days, and he returned,and sent the dove from the ark, and the.
Vulgate says,and having waited yet seven other days,
he again sent forthand dug the dove out of the ark.

(15:33):
Verse 11.
The dove came back to himat evening, and behold,
in hermouth was a freshly plucked olive leaf.
So no one knew that the waters were abatedfrom the earth.
Septuagint says, and the dove returnedto him in the evening, and had an olive,
and had a leaf of an of olive and sprig,and a sprig in her mouth.

(15:54):
And no one knew that the waterhad ceased from off the earth.
The Syriac says, and the dove came to himin the evening time.
And behold, a leaf of olivewas held in its mouth, and knew
and no one knew that the watershad receded from the face of the earth.
Vulgate. Verse 11.
And she came to him in the evening,
carrying a bow of an olive treewith green leaves in her mouth.

(16:15):
Noah, or no way, therefore understood thatthe waters were ceased upon the earth.
Verse 12.
He waited yet
another seven days and sent out the dove,and she didn't return to him anymore.
Septuagint.
And having waited seven other days,he again sent forth a dove,
and she did not return to him againany more.
The Syriac says.

(16:37):
And he waited again seven days more,and he sent the dove and.
And the dove did not return again to him.
In the Latinit says, he stayed yet another seven days,
and he sent forth the dove, which returnednot any more to him.
Okay. Genesis chapter eight, verse 13.
From the message in the 600thfirst year, in the first month,

(16:58):
the first day of the month,the waters were dried up from the earth.
No one removed the covering of the shipand looked,
and he saw that the surface of the groundwas dry.
The Septuagint.
And it came to pass in the 600 601st year.
Of the life of Noah. In the first month.
In the first day of the month,the water subsided from off the earth,
and Noah opened the covering of the arkwhich he had made.

(17:21):
And he saw that the water had subsidedfrom the face of the earth.
The Syriac says.
And it was in the year 601,in the first of the first month,
the waters dried up from the earth,and no one removed the cover from the ark.
And he saw, and behold,the face of the earth was dried.
The Latin says, therefore, in the 600thand first year, the first month,

(17:41):
the first day in the month,the waters were lessened upon the earth,
and Noah opened,
opening the covering of the ark lookedand saw the face of the earth was dried.
Moving on, verse 14.
In the second month, on the 27thday of the month, the earth was dry.
Verse 14.
In the second month the earth was driedup, and on the 27th day of the month,
on the 27th day of the month.

(18:02):
The Syriac.
And in the second month, on the 27thday of the month, the earth was dried.
Okay, the Vulgate againin the second month, in the, the seventh
and 20th day of the month,the earth was dry, so we got everything.
So far, so good here.
Verse 15.
Reddick God spoke to Noah, saying,go out of the ship.
You, your wife,your sons and your sons wives with you.

(18:23):
This is verse 15 and 16, the same.
The Septuagint and the Lord God.
So not just Godas, as the writing says here, but rather
the Lord God spoke to Noah, saying,come out from the ark,
you and your wife and your sons,and your sons wives, with you.
Okay.
In the Syriac it says, God spoke with Noahand said to him, go out from the ark,

(18:43):
you and your wife and your children,and the wives of your sons with you.
Okay. Vulgate.
Says And Godspoke to Noah, go out of the ark,
you and your wife and your sons,and the wives of your sons with you.
Verse 17.
This is verse 17 of the messianic text.
Bring out with you every living thingthat is with you of all flesh,
including birds, livestock, and everycreeping thing that creeps on the earth,

(19:06):
that they may breed
abundantly in the earth and be fruitfuland multiply on the earth.
The Septuagint says, and all the wildbeasts, as many as are with you
in all flesh, both of birds and beasts,
and of every reptile moving on the earth.
Bring forth with you, and increaseand multiply upon the earth.
Syriac says, and all the animalsthat were with you of all flesh, and,

(19:28):
and the birds, and the domestic animals,and all creeping things that creep
on the earth, bring out with you,and they will reproduce in the earth,
and they will be fruitful,and they will multiply on the earth.
And again, the Vulgate, all the all livingthings that are with you of all flesh,
as well as fowls, as in beasts, and allcreeping things that creep on the earth,

(19:49):
bring out with you, and go upon the earthincreased, and multiply upon it.
So here in Genesis chapter eight, verse18, Noah went out with his sons, his wife,
his sons, wives with him, every animal,every creeping thing and every bird.
What's whatever moves on the earth
after their families went out of the ship?
That's verse 18 and 19.

(20:10):
In the Septuagint,no one came forth, and his wife
and his sons and his sons wives with him,and all the wild beasts,
and all the cattle, and every birdand every reptile creeping
upon the earth, after their kindcame forth, of the ark out of the ark.
And the Assyrian kingNoah went out, and his wife,
his wife, his children,and wives of his sons with him, and all

(20:30):
animals and all cattle, every birdand every creeper
on the earth with their generationswent out of the ark.
And finally, the Vulgate.
Says here, verse 18.
So Noah went out,
he and his sons, his wife,and the wives of his sons with him,
and all living things and cattle,and creeping things that creep

(20:51):
on the earth according to their kinds,went out of the ark.
Now here's where we have a differencein the Samaritan.
So in the Samaritan text.
It reads a little bit different.Not not much, but.
So in the Samaritan text it says it readsvery much like the, Syriac here.
Instead ofjust saying every animal in the Samaritan,

(21:11):
it says, and all the animals,check out the Septuagint.
Yeah. And all the wild beasts.
Okay, so there's that.
Just that, again,
doesn't really make a big difference,
but there's this addition of the wordand there.
So have a lookat the Vulgate again as well.
So the Vulgate hasand as well and all living beings.

(21:32):
Another difference is.
The Samaritan does not say anythingabout creeping things It says, every bird.
Firstand then it says every creeping thing.
Whereas in the.In the messianic. Literally.
According to this, accordingto this book here that I got in the, in
the messianic literallyit says all creeping things.
But that's hard to see here.

(21:53):
All creeping,all creeping things and every bird.
And then againit says all creeping things.
So all creeping things twice.
Moving on to verse 20.
As Noah builds an altar to Yahweh,
like here, this is the web againbased upon the messianic text.
No. Noah built an altar to Yahwehand took every clean animal
and of every clean bird,and offered burnt offerings on the altar.

(22:17):
We have evidence that God. Gave Noah.
The Torah.
Because otherwise, no, Noah would not knowanything about building an altar.
How to build an altar.
You know where to build it,what to offer on it.
You know, and all this kind of thing.
All these things.
Clean animals versus unclean animals,all this.
All this stuff is found in the Torah.
So this is a this is evidence herethat Noah knew the Torah.

(22:40):
Noah had the Torah.
This is before Moses. Okay.
So it's like I,I don't necessarily like the idea
of, the phrase the Law of Mosesbecause I think that, you know, we have,
we have evidence that especially here,that, the Torah,
the law of God, existed before Moses,that's for sure.
The Septuagint says, And Noah
built an altar to the Lordand took all of all clean basin

(23:02):
of all clean birds, and offereda whole burnt offering upon the altar.
So it makes it sound like has only oneburnt offering here,
whereas in the messianicit sounds like it's multiple.
The Syriac says Noah builtan altar to the Lord Jehovah,
and he took from all pure animalsand from every pure bird.
And he offered up burntoffering on the altar.

(23:22):
A little bit strangelyworded, their Latin says.
And Noah built an altar unto the Lord,taking of all cattle and fowls
that were clean, offering holocaustsupon the altar.
Wow! That's a different wage.
But it isn't it holocausts.
Instead of saying burnt offeringsas holocausts.
Moving on. Verse 21.
In this in the from the mass.
Reddick Yahweh smelt the pleasant aroma.

(23:45):
Yahweh said in his heart, I will not againcursed the ground any more for
man's sake, because the imaginationof man's heart is evil from his youth.
I will never again strike everyliving thing as I have, as I have done.
While the earth remains, seed timeand harvesting corn and heat
and summer and winterand day and night will not cease.
Very much the same in the Syriac.
From the from this, Septuagint.

(24:06):
And the Lord God again, Lord God,instead of simply Lord
or God or Yahweh, LordGod smelt smelled a smell of sweetness.
And the Lord God, having considered said,
I will not any more cursethe earth because of the works of men,
because the imagination of man is intentlybent upon evil things from his youth.
I will not therefore anymore smiteall living flesh, as I have done

(24:29):
all the days of earth, seed and harvest,corn and heat.
Summer and springshall not cease by day or night.
And then the, Latin Vulgatewe have the Lord
God smelled to sweet savor and said,I will no more curse
the earth for the sake of men,for the imagination of
and thought of man's heartare prone to evil from his youth.

(24:52):
Therefore I will no more destroyevery living soul as I have done
all the days of the earth.
Seed time and harvest,cold and heat, summer and winter,
night and day shall not cease.
Okay, so we do. I'm going to.
We do have some time to goto, Genesis chapter nine.
So let's go there in Genesis chapter nine.
Verse one from the messianic text.
And God, God blessNoah and his sons and said to them,

(25:15):
be fruitful, multiply,and replenish the earth.
So here we go again.
Right.
So in the beginning, in, in the beginning,God commanded man to be fruitful
and multiply.
And here we are againafter the flood, the again, the
the first commandment was be fruitfuland multiply and replenish the earth.
All right.
So in the Septuagint it says,

(25:36):
God bless Noah and his sonsand said to them, increase
and multiply and fill the earth,and have dominion over it.
So that's different than what we havehere.
Just simply be fruitful,multiply and replenish the earth.
But increase and multiply and fillthe earth and have dominion over it.
The Syriac says, God bless Noah and hischildren and said to them, be fruitful,

(25:57):
multiply, and fillthe earth. Just simply fill the earth.
The Vulgate.
The same, pretty much the sameas the messianic.
Verse to the fear of youand the dread of you will be on
every animal of the earthand on every bird of the sky,
everything that moves along the ground,and all the fish of the sea
are delivered into your hand.
The Septuagint and the dread and fear ofyou shall be a show

(26:18):
me on all the wild beasts of the earth,and all the birds of the sky.
On all things that move upon the earth,and upon.
All the fishes of the sea,I have placed them under your power.
The Syriac.
And the fear of youand the trembling of you will be on
every animal of the earth,and on every bird of heaven.
And upon everythingthat crawls on the earth,

(26:39):
and all the fish of the sea,they are given up into your hands.
And the Vulgate and the fear.
Let the fear and dread of you be uponall the beasts of the earth, and upon
all the followers of the earth,and all that move upon the earth,
all the fishes of the sea,and delivered into your hand.
Verse three. Genesis chapternine, verse three.
Every living thing lives will be foodfor you as I give you the green herb I.

(27:03):
I have given everythingto you. Septuagint.
In every reptile which is livingshall be shall be to you for meat.
I am given all things to youas the green herbs.
So, of course, I don't think that this is.
I don't think this is.
This is right.
I don't think you knowthat Noah would be eating reptiles.
I think there's more like every creature,because we know that,

(27:27):
You know,we see this between the manuscripts.
Sometimes it says,you know, creeping thing or whatever.
It says reptile over here or a creature.
So I think that that is, wrongtranslation there Syriac says,
and every creeping thingthat lives shall be yours
for food as the green grassI have given everything to you.
The Vulgate.
And everything that moves and livesshall be meat for you,

(27:49):
even as the green herbsI have delivered them all to you.
Genesis chapter nine, verse four.
But flesh with its life,that is, its blood.
You shall not eat.
I will surely require accounting for yourlife's blood at the hand of every animal.
I will require it at the hand of man,even at the hand of every man's brother.

(28:10):
I will require the life of man.
The Septuagint reads,but flesh with blood.
But flesh with blood of of life.
You shall not eatfor your blood of your lives
will I require the hand of all wildbeasts.
And I will require the life of manat the hand of his brother. Man.
Syriac says only again.

(28:32):
This is versefour, chapter nine, verse four.
Only the flesh whose blood is in itself,you shall not eat.
And however your blood of your livesI shall require from the agency
of every animal it will be requiredfrom the agency of a man.
And I shall require the life of a manfrom the agency of a man and his brother.
So that is longer than you know.

(28:52):
What we have here in the Septuagintis just as the messianic is.
And the Vulgate says, forI will require the blood
of your of your lives at the handof every beast at the hand, and every man
at the hand of every manand of his brother.
I will require the life of man.
Genesis chapter nine, verse six.
Whoever says man's blood,his blood will be shed by man.

(29:14):
For Septuagint says he that shedsman's blood instead of that blood.
So instead of that blood shall be onshall his own be shed.
For in the image of GodI mean man. Syriac.
Whoever will shed the blood of man by man,
his blood shall be shed,because Adam was made in the image of God.
That's different.

(29:35):
It actually, says Adam, there.
And again, the Vulgate, whoever so saidman's blood, his blood shall be shed
for man was made to the image of God.
Verse seven.
Mesmeric. Be fruitful and multiply.
Increase abundantly in the earth,and multiply in it.
God spoke to Noah and to his sonswith him, saying, as for me, behold, I

(29:56):
establish my covenant with youand with your offspring after
you and every living creature that iswith you, the birds, the livestock,
and every animal of the earth with youand, of all that go out of the ship,
every or even every animal of the earth,I will establish my covenant with you
all flesh will not be cut off any moreby the waters of the flood.

(30:19):
There will never againbe a flood to destroy the earth.
God said, this is the tokenof the covenant which I make between me
and you and every living creature that iswith you for perpetual generations.
I will set my rainbow in the cloud,
and it will be a sign of a covenantbetween me and the earth.
When I bring a cloud over the earth, thatthe rainbow will be seen in the cloud,

(30:43):
I will remember my covenantwhich is between me
and you and every living creatureof all flesh.
And the waters will no morebecome a flood to destroy all flesh.
The rainbow will be in the cloud.
I will look at it, that I may rememberthe everlasting covenant between God
and every living creature of all fleshthat is on the earth.

(31:03):
And God said to Noah,this is the token of the covenant
which I have established between meand all flesh that is on the earth.
Yeah, okay.
I don't necessarilythink it's, see any particular.
Differences between the manuscripts here.
In the Vulgate as well.
But keep in mind here, in verse15 of this chapter.

(31:23):
The promise is not necessarilythat he won't destroy all flesh again,
but rather that he won't destroy all fleshby waters, by the water.
we're getting into the story of Noah and
how he got drunk and how,he cursed Canaan.
So let's have a look at this.
This is Genesis chapter nine, verse 18.
I read from the web the sons of Noah

(31:46):
who went out from the ship were Shem,Ham, and Japheth.
Ham is the father of Canaan.
These three were were the sons of Noah.
And from thesethe whole earth was populated.
Verse 20.
No one be began to be a farmerand planted a vineyard.
He drank the wine and got drunk.
He was uncovered in his tent.
Ham, the father of Canaan, sawthe nakedness of his father and told his

(32:08):
two brothers outside Shem and Japhethtook a garment and laid it up, laid it on
both their shoulders, and went backwardsand covered the nakedness of their father.
Their faces were backwards, andthey didn't see their father's nakedness.
Noah awoke from his wine and knew what hisyoungest son had done, had done to him.
He said, Canaan is cursed.

(32:29):
He will be a servant of servantsto his brothers.
His, he said, blessed beyondthe God of Sam, let Kanan be his servant.
May God enlarge Japheth.
Let him dwell in the tents of Shem.
Let Kanan be his servant.
Noah lived 350 years after the flood.
All the days of Noah were 950 years,and then he died.

(32:53):
Okay.
So the differences herewe got in the Samaritan
I want to talk about just talkabout the differences in the Samaritan.
Take a peek at the other texts first,and then we're going to ask a question.
Why didn't Noah curse Canaan?
If you read the story as it as
it is in Genesis chapter nine, it'salmost like Canaan wasn't there.

(33:14):
Like, why did he curse Canaan?
Why did he curse Ham's son whenHam was the one who saw his nakedness?
Nothing about Canaan, about anythingabout what he did.
So we're going to answer that question.
In the meantime, in the Samaritan text.
The difference here between.
The Samaritan, the messianic, you know,back where it talks about the rainbow,
the messianic says inthe in the bow shall be in the cloud.

(33:36):
And I will look upon it to remember
the everlasting covenantbetween Elohim and every soul.
But in the Samaritan text it says,and the bow is in the cloud,
and you will look upon it to memorizethe everlasting covenant between.
Hello, lamb and every soul
of the living of all fleshthat is on the earth.

(33:57):
Now doesn't that make more sense?
So. Let's just have a peek here. Again.
This is verse 16.
Say the rainbow will be in the cloud.
I will look at it and I may remember.
So it's almost like the way this readsas if God.
Like needs, needs to be reminded.
Like I might forget,you know, like I need,
I'm going to look upon this rainbowso I can remember.

(34:19):
But doesn't it make more sensein the Samaritan that he says
you will look upon itto memorize the covenant?
This is for you.
For you to remember and memorize it.
Does that sound?Does that make more sense? Okay.
So apart from that,there's nothing really all that different.

(34:39):
Between the Samaritanand the Messiah, Reddick.
So we're going to endwe're going to answer a question here.
What's up with this storywith Noah and Ham and Canaan?
Why did Noah curse Canaan and not Ham?
let's go to safari.
And look at this.
This text, Genesis chapter nine.
And we're going to get into this now,this is where it gets really,

(35:02):
really interesting.Thank you very much B7 over there.
Appreciate that.
So I'm not sure how many of youthere are watching this
and you have read this passage in Genesischapter nine.
You're probably just scratching your headlike, what in the world
kind of what happened here in this story?
Well, we got a lot,of a lot of extra information

(35:22):
from these ancient sages hereas to what exactly happened here.
So, let's go through some of this.
This is safari.org,
the entry, Genesis chapter nine, verse18, entry here.
We'll go to Rashi herebecause this is where it starts.
It's the sons of Noah came out of the ark.

(35:46):
Okay.
So Rashi says here it says,and Ham is the father of Canaan.
Why is it necessary to mention this here?
Because this section goes on to dealwith the account of Noah's drunkenness
when Ham sinned, and through himCanaan was cursed.
Now the generations of Hamhave not yet been mentioned, and we

(36:06):
therefore would not knowthat Canaan was his son.
It was necessary to state hereHam is the father of Canaan.
Now keep in mind tuning again.
There is a lot of mysterious thingsgoing on here in this text
because, you know, so Ham was the onewho seems to be the troublemaker here.
And Canaan doesn'teven show up on the scene until after.

(36:29):
And then Noah just cursesCanaan for some reason.
And then he says that Noah woke upand he knew what his younger son had done.
Like, it all seems to be just a totalconfusing mess.
On the surface,for those who don't really know
much of of the story,it would appear that.
When it says that when Noah woke up, he,he knew when his younger son would,

(36:51):
what is what his younger son did, it wouldappear like he's talking about him.
But here's the problem.
Ham was not his youngest son.
So it wasn't his younger son then?
It wasn't Ham.
And it was talking about their will.
Read all this and just just a little bit.
So there's another, So even Ezra says,and Ham is the father of Canaan.
This teaches that both Ham and Canaanwere wicked and as the father does, so

(37:14):
do the children Canaan and not Kush.
Kush, which was Ham's firstborn.
Genesis chapter ten, verse six.
Thus he rather than Canaan, the youngest,should have been mentioned in this verse.
As mentioned in the verse, so Canaanand not Kush is mentioned
in this versebecause Canaan was going to be cursed.

(37:35):
This chapter was written to inform usthat all Canaanites,
both male and female, beara curse from the time of Noah.
Abraham thus commanded his servant,thou shalt not take
a wife for my son of the daughtersof the Canaanites.
In Genesis chapter 23, verse 24,verse three, Rebecca
similarly said, If Jacob takes awayfrom the daughters of Heth.

(37:57):
What good shall my life do to me?
Do me? Genesis 27, verse 46.
Should someone askwhat sins were the Hittites guilty of?
Let him open his eyes.
Hittites and the Amorites and the othersare all descendants of Canaan.
We therefore read unto the land of Canaanin Joshua chapter 22, verse 3230.

(38:18):
Yeah, that's what chapter 22, verse 32.
Rahman it's got something else to sayhere, Rahman says.
Rashi explained, because this sectiongoes on to deal with Noah's family
relating to or relating that him sinned,and through him Canaan was cursed.
And since the generations of Hamhave not yet been mentioned to let us know

(38:38):
what Canaan was, that Canaan was his son,it was necessary to state here
that Ham is the father of Canaan,and Rabbi Abraham and Ezra said that
Ham only saw the nakedness of his fatherand informed his brothers,
while Canaan did.
Canaan is the one who did himthe evil, the nature of which scriptures
does not reveal.

(38:58):
Is verse 24 here,and this is the meaning of the verse.
And he knew what his youngest sonhad done unto him, says,
since Canaan was the youngest of Ham'ssons,
as Scripture enumerates them,and the sons of Ham, Ham as Kush, Mizrahim
and put and Canaan him and Ezra

(39:20):
thus interpret son to mean grandson.
Okay, so, you know, in the scriptures,by the way, we, we, you know,
you don't necessarilysee words like grandfather or great
grandfather or grandson or great grandson,but rather it's like, son,
a grandson is called a sonjust as much as a son is.
Yeah.
Great grandson is called a sonjust as much as son is as well.

(39:43):
It's like how,
for example, in the New Testament,it talks about the Jewish people
being the children of Abraham,like the sons of Abraham,
the daughters of Abraham.
So they wouldn't be the sons, as in,of course, the first generation sons.
But way down the line, great great greatgreat great great great great great
great grandson, granddaughter, as opposedto just simply a son or daughter.

(40:04):
So I think it's importantto understand here that the word son
can mean any generation down the line.
Okay.
So says here, moving on here, it says nowhere, Rabbi Abraham ibn Azariah
abandoned his method of explainingscripture according to its plain
meaning and began to declare statementscontrary to the truth.

(40:25):
So this guy doesn't agree with Ebenezerhere.
He says the correct interpretationappears to me
to bethat Ham was the youngest of Noah's sons.
As I have explained at the beginningof this portion of the Torah and.
So again, it appears that Ham
was the youngest of the sons,and Canaan was Ham's oldest son.
And as for the verse which states,and the sons of Ham, Kush and Mizrahim

(40:49):
and put and Canaan, which indicatesthat Canaan was the youngest son,
this was stated after he was soldto be a servant of servants.
Scripture gave his brotherspreference over him.
Now when this event happened to Noah,Ham had no other children except Canaan.
This explains the verse.
And Ham, the father of Canaan, saw.

(41:11):
This is in verse 22.
For Ham had no other son. Then.
And when he sinned unto his father,he cursed his seed.
Now if Noah had said, cursed be Ham,a servant of servants shall be.
The punishment would have been only his,since the seed already born to him
is not a part of him.

(41:31):
And perhaps Ham would no longerbeget children.
In that case, Noah would not have takenhis vengeance of him.
For for who knows what shall be after him.
Therefore he cursed the son he had, evenif he will later beget a hundred children.
It is enough that the oldest sonand all his seed with him were cursed.

(41:54):
The sin committed that was, was that Hamsaw the nakedness of his father
and did not act respectfully.
He should have covered his nakednessand concealed the shame
by not telling even even his brothers.
But he told the matter to his two brothers
in the presence of many people,in order to deride him.
Noah.

(42:14):
Okay, so Ham was a personwho kind of derided his father.
Not a very to an idea.
There, certainly not honoring his father.
Okay.
Says this is the meaningof the word outside.
And so did enclose, translated as in themarketplace, the meaning of of the verse.
And no one knew what he had done unto him,

(42:36):
is that he knewthat Ham had disclosed him.
His disgrace to many,and he was ashamed of the matter.
Our rabbis have mentionedan additional sin that Ham committed.
Sanhedrin70 a cross at the end of verse 22.
Okay. So that is rom bond.
Now, says Canaan, infamousfor his wickedness, and com

(42:57):
her ham was similar in character.
Thus he was the father of Canaanin the spiritual
as well as the biological sense.
Spiritual and biological son, Wow.
Very interesting there.
So that's basically all we got there for.
We got his puny his kidney says inham is is the one who is Canaan's father.

(43:18):
He is singled out for mentionas he was conceived
while his parents were still in the ark.
He was born immediatelyafter his parents left the Ark.
John says, I always wondered about Noahand why he got angry with him for Canaan.
Seems like there might be moreto the story than you read.
Absolutely, John. Yes.
Thank you certainly is.
As you can see in this again, just again,

(43:40):
I think this confirms what I, whatI have claimed many times over.
And that is,
You know, Genesis,especially the first part of Genesis,
I always say the first several chapters,at least the first four chapters, anyway.
But up until the time of Abraham,especially the book of Genesis,
is not veryit's not very informative, is it?
Doesn't tell us a whole lot about stuff.

(44:00):
There's a lot of mysteries,
a lot of things that arejust kind of left up to the imagination.
It doesn't. It's not very informative.
It's not very exhaustive or detailedin any of the things that it says here.
So it's interesting to readsome of these Jewish commentaries on it.
So let's read.
I'm going to scroll down herea little bit.
Let's read this verse here, verse21 about Noah becoming drunk.

(44:22):
See what.
See what.
There's some of the,you know, seeing that,
see the Lord ask about this questionasked about this just a little while ago.
There.See what it says here about this Rashi.
So the the phrase.
And he uncovered himself.
This is the his pale form.
Not sure what that means.

(44:44):
So Rashi goes on to saythe word is written because the word for
his tent is written with a hey at the endinstead of a vav, so that it may be.
It may be regarded as an allusionto the ten tribes.
Who were spoken of as as Samaria,which was called Mohalla,
and who were exiledbecause of indulgence in wine,

(45:05):
as it is said that drunk wine in bowlsand Amos, chapter six, verse six.
Very interesting.
So what Rashi is saying hereis that this word tense has got a
a peculiar spelling in the Hebrew here,
which is referring to the ten tribeswho were spoken of as Samaria.
In Amos chapter six, verse six,okay, even Ezra says.

(45:30):
Via Google and he was uncoveredcomes from the root gimel lament. Hey!
Meaning to uncover it is a hint Payal.
You tol lift himself up and, lift
himself up in and let himself up.
Excuse me and and let him lift himself up.
You tell in Jeremiah 51 three is similar

(45:52):
his tent, the hay of the a holy
his tent,his place is in place of a valve.
So even Ezra says the same thing here.
The hay of.
The vireo, as they shouted in the noiseof the people, as they shouted vireo!
In Exodus 32, verse 17,
and the hay of sorrow let him loose.

(46:14):
In For Aaron had let him loosefor O access 32, verse 25 or similar.
Okay, so, don't really see anythinghis cascoon says,
and he just robed inside his tent,according to Rashi, basing himself
on a midrash tan trauma edition, Buberthe correct interpretation.
Seeing that the last letter in the wordfor tent is the letter hey instead of vav.

(46:40):
This is a hint of the exile of the tent.
The tent tribes.
Who, according to some prophets,were guilty of too much wine drinking.
Amos chapter six. Again. Okay. SirGore are.
Yeah. Again.
So he's saying that this.
Is alluding to Samaria.
And alluding to Samaria.
Okay, so yeah, thingsyou wouldn't even think of, would you?

(47:02):
If you'rejust reading this in the English,
the next verse, verse 22, let'ssee what Rashi has to say about this.
So the verse reads himthe father of Canaan saw his father's
nakedness and told his two brothersoutside, Rashi says, And Shem took
Japheth literally and Shem, oh, excuse me,I got the wrong verse.
There. Rashi says.
Some of our rabbis say that Canaan sawand told his father about it,

(47:25):
and on that account he is mentionedin connection with this matter
and was cursed.
Genesis Rabbah 36 seven.
So Genesis Rabbah 36 seven says.
Noah awoke from his wine and knew whathis youngest son had done to him.
Says, no. I woke from his wine.
The effect of his wine ceased from him,and knew
when his youngest son had done to himthis his disqualified son.

(47:50):
That is what is writtenfor the bronze altar.
That was beforethe Lord was too small. Oops!
A curtain to contain this first Kingseight, verse 64
he said, cursed be Canaan,a slave of slaves.
Shall he be to his brothers he say, cursedbe Kanan, a slave of slaves.
He shall be to his brothers.
Ham committed to sin,and Canaan was cursed.
This is astonishing.

(48:11):
Rabbi Yehuda and Rabbi Nemea, RabbiYehuda said,
because it is written,God bless Noah and his sons,
and the curse cannot, cannot be in a placewhere there is blessing.
That is why he said,cursed and cursed is Canaan.
RabbiNehemiah says, Canaan saw and told him.
Therefore one ascribesthe curse to the corrupt one.

(48:33):
Rabbi Baraka said Noah enduredmuch suffering in the ark due to the fact
that he did not have a young sonto attend him, attend to him, he said,
when I emerge, I will produce a young sonfor myself to attend to me after hand.
Perform that act to Noah, and he castratedhim as he wished to prevent him.

(48:53):
Oops.
So we have some that believe that that.
That Noah was castrated by him.
As it says here.
He castrated him as he wished to preventhim from producing any more offspring.
He said you prevented me from producinga young son to attend to me.
Therefore, that man, your your son

(49:14):
Canaan, will be a slave to his brotherswho are servants to me.
Rav Jonah said in the name of Joseph.
Noah said, you prevented mefrom performing an act that that is done
in darkness.
Therefore that man Canaan, will be uglyand darkened.
RabbiHuna said in the name of Rabbi Yosef,

(49:35):
he said to him, you prevented mefrom producing a fourth son.
Therefore I am cursing your fourth son.
Rabbi here, Barabas said, both Ham
and the dog engagedin sexual relations in the ark.
That is why Ham emerged, darkened,and the dog is exposed when meaning, Rabbi

(49:55):
Levy said this is analogous to one
who imprinted his own coinagewith his image inside the king's tent.
The king said, I decree that his faceshould be blackened and his image defaced.
So Ham and the dog engagedin sexual relations in the ark.
And that is why Ham emerged, darkened,and the dog is exposed when meaning

(50:17):
wow, pretty. Quite.
The theory is going on here,to say the least.
When you say So we are on. Rashi.
Rashi says him.
Rashi himself
says some say that he castrated him,and some say that he sodomized him. Wow.
Okay, let's see what, Swarnim says.
Says he saw the shameful deedhis son had done to his.
To his father.

(50:38):
Noah,when he had castrated him, according to
some of our sages, and said Sanhedrin 70.
According to historian Baruch,he called it a candy eye or candy.
Compare Genesis six, verse nine.
Kanan castrated his grandfather, notsurgically, but by some means of sorcery.
His father, Harm or Ham, watched his son

(51:00):
invoke the witchcraft without protestingor trying to stop him.
Disgrace.
Shame is also called nakedness.
Compare Ezra 414. Quote, quote.
It is not right that we should see theKing being destroyed, disgraced, unquote.
Also in Deuteronomy 2021,verse four, the expression,

(51:20):
the expression Hebrew expressionhere does not refer to either
literal nakedness or sexual essentialistlicentiousness or incest,
but refers to a disgraceful thing,just simply a disgraceful thing.
Okay, so there you have it.
Like there's even, talk here about thisnot even being literal
as literal nakedness,but rather just a disgraceful thing.

(51:43):
Craig is talking about what we weretalking about earlier, saying Amen.
I mean.
I don't know where it saysglad I turned in though.
This is one of the big mysteriesof Scripture.
It is, it is.
And as you can see already,not everyone agrees.
Not even within the Jewish community.
They don't all agree.
And this again, just goes to show,you know, that we have so much

(52:03):
missing information,I should say information missing.
In Genesis, going nowhere says tuned in.
I mean, sorry.
Yes. GladI tune in. Yes. Glad you tuned in as well.
Going nowhere.
Verse 23. So here, here's the thing.
So verse 23, we have says Shem.
And Japheth took the cloth,
placed it against the both their backs,and walking backward

(52:24):
they covered their father's nakedness.
Their faces were turned the other way,so that they did not see
their father's nakedness. Okay, Rashi.
It says literally.
And Shem took and Japheth.
It is not written here.
And they took, but and he took in orderto teach regarding Shem,
that he devoted himself to this dutywith more eagerness than Japheth.

(52:46):
Therefore have shims.
Sons received the privilegeof wearing the cloak that has fringes.
Right. There's the seat seat right.
And the sons of Japheth were privilegedwith receiving honorable burial.
As it is said, it is exo 39, verse 11.
Quote I will give unto Gog a descendantof Japheth,
a place fit for burial in Israel, unquote.

(53:07):
But as for him who despised his father,of his descendants,
it is said in Isaiah 20, verse four,so shall the king of Assyria
lead away the captives of Egyptand the exiles of Ethiopia.
These were the people.
These were peopled by the children of Ham.
So Assyria, Egypt, Ethiopia,young and all,

(53:27):
naked and barefoot,and with buttocks uncovered.
This is in Genesis Rabbah 36 six, and ton
puma one two, 15.
So it goes on here to say,wherefore it is written in the second time
that they turn themselves backwards now.
So why is it written twice here

(53:48):
it is to to tell us thatwhen they came near to him.
It was necessary for them to turn aroundin order to cover to cover him.
They kept their faces turned away.
Okay, Athena says yes.
I think it was intentional for Godto leave so much out of out
so he can mess with those who misusescripture.
Okay, Ecclesiastes is my favorite book,even though people say

(54:09):
Solomon was just depressedwhen he wrote it. Yeah. So yeah.
Welcome, Athina.
Good to see you. Blessings.
Well, you know, somebody could say that,you know, that, the author of Genesis
left a lot out hereof the first several chapters of Genesis.
But as we have just, hereas, as we have been reading
for the for the past little while,
that we have all these otherancient documents

(54:31):
that I'm surethat a lot of people could say,
well, God gave us this knowledgein, in these other documents.
Sueno says,even when only covering their father,
they walked with their faces,averting their eyes from him.
It would have caused them additional griefto behold their father in such a state.
Okay. Amen.
Ezra each placed that each one placedan edge of the blanket on his shoulders,

(54:54):
shames short shoulders,does not come in furrow in the plural.
That's interesting.
His Cooney says Shem,and yet fit took the bed, cloth, etc.
According to Rashi, Shamsinitiative in this instance resulted
in the Jewish people a nation descendedfrom him, being rewarded
with the commandment to wear fringeson four cornered garments in numbers.

(55:18):
Chapter 15, verse 37. So this is the seat.
According to the statementin Talmud Psalter 17
the origin of that commandment had beenwhen Abraham Abraham
refused to accept as much as a threador shoelace
from the loot of the war against cattle,lay omer.
In Genesis 15, verse 23, this refers

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to the special kind of threadsused in the case. It.
Okay, next verse
we read a little bit about this already,but we'll, we'll do, read some more.
Noah woke up from his wine and learnedwhat his youngest son had done to him.
Rashi again, the unworthy and despicableone, as in Jeremiah 49, verse
15, for behold, I will make you smallamong the nations, and despised among men.

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It's in GenesisRabbah 36 seven, even Ezra.
And as you're always has a lot to sayabout stuff, doesn't he?
The Scripture does not revealwhat was done to Noah.
Be that as it may, Kanan was the culprit.
But the sequence of events was as follows.
Ham saw his father's nakedness and,unlike his brothers, did not cover him.

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On the contrary, he revealed what he saw.
Kanan heard that Noah was lying nakedin his tent and did something to Noah.
However, the Bible does not tell uswhat he did to him.
The meaning of the verseand no one knew what his youngest
son had done to him is proofthat Kanan was the culprit.
For we.
We readas for the sons of Ham, Kush and Midstream

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and put in Kanan in Genesis ten six.
Therefore his is his youngest son.
Excuse me.
The his in his youngest son refers to himwho is previously mentioned.
That is why Noah occurs. Kanan.
The one who says that Ham was the culpritand that Kanan was cursed

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because no one did not wantto curse his son. Ham.
Because God had blessedNoah's sons in indulging.
Excuse me, is indulging in Midrash.
Again his Cooney says what his youngestson had done to him, a reference
to the kind, the kind deed done by Shemand his brother.
Effort.
This is why he gave Shem a greaterblessing than the one he gave to Yaphet

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or Japheth. His older brother.
And totally different interpretationof the commonly accepted
one, including Rashi.
Yeah, so there's lots to talk about.
So we got, cursedbe Canaan, the lowest of slaves.
So he shall be to his brothers.
That's verse 25.
Rashi says, you have brought it about,that I cannot get a fourth son
to serve me.
Cursed therefore be your fourth son.

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See chapter ten, verse six to serveunder the descendants of these elder ones,
upon whom the duty of serving mewill devolve from now on.
Why did Ham Mel Maotreat him in this manner?
He said to his brothers, Adam Harrison,the first, had two sons
and one killed the other in orderthat he might possess the whole world.

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Genesis. Robert, 36 seven.
Our father already had three sons,and he wishes to have yet another.
Even Ezra says, I've heard of Adam.
A servant of servantsmeans a servant like all other servants.
If Scripture meant a servant to servants,then it would have read a word

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ha of a dim proof ofthis is in his most holy
Kadesh, called Hashem in Leviticus 618,and in a most holy place.
that Kadesh ha called Hashem.
Numbers 18, verse ten unto his brothersto Kush, saying,
Kush as the father of the Ethiopians,Mizrahim is the father of the Egyptians.

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To Kush, Mizrahim puts the sons of Ham,his father.
There are some who say that the Kushiteare enslaved because Noah cursed Ham.
However, they have forgotten
that the first came to rule afterthe flood was a Kushite.
Thus it is written the and Kush begotNimrod, and the beginning of his kingdom

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was Babel and Eric and Akkadand Kani in the land of Shinar.
That's Genesis chapter ten, verseeight and ten, 8 to 10.
Excuse me. This final.
So in talking about this verse, Foreknowsays his being in a position of dependance
to his senior brothers.
That is a plain was merely naturaland would not have been

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a special curse, especially in the viewof his disgraceful conduct.
Solomon paraphrased this in Proverbschapter 11, verse 29, when he spoke about
that, quote A fool is a slave to the wisehearted, unquote.
And again,
his Cooney always likes to chime in here,he saying cursed be Canaan, etc.
concerning Canaan, the prophet of Joelsaid, quote, this is ya'll.

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This is Joel, chapter four, verse eight.
And they will sell them to the people ofSheba, to a far distant nation, unquote.
The slaves will in turn sellthe Canaanites
to even more degrading status,to an even more degrading status.
Or him sinned and his sonCanaan was punished. Why?
Seeing that God had already blessed Noahin all of his sons,

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Noah's cursinghim would have been totally ineffective.
Compare what God said to bellum,or this would be Balaam
when he told him that seeingthat the Jewish people had already been
blessed by him, he made them bellum,could not undo this by cursing them.
Numbers 22, verse 12.
Some commentators saythat actually harm had not done anything.

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He had only viewedthe exposed body of his father
and had failed to cover himas did his brothers.
Subsequently,
however, he told others about itwithout intending to cover his father.
Had he intended to cover his father,why did he tell his brothers
about what he had seen without at leastfirst having covered his father's shame?
This is why Noah cursed himwhen he found out.

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These commentators cite the line, quote,what his younger
son had done to him, unquote,as proof of their interpretation.
Since the son's namehad already been mentioned
at the beginning of the paragraph,there was no need to repeat it.
Okay, the Hebrew word here does not referto the youngest son of Noah.
Seeing that come.
Was not Noah not Noah's youngest son?

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So Ham was not Noah's youngest son,the eldest being a fifth
and the youngest being Shem.
As already pointed outearlier, Noah blessed the two.
The two sons who had treatedhim had treated him
as was proper, whereas he remained silent.
Concerning Ham Canaan, who had beenwho had shamed him, he cursed.

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Cursed be Canaan.
He cursed him by referring to his name,meaning that his very name,
which indicated something negative,suppressed, downtrodden,
should be become his curse.
He would become subservientto his brothers.
Whenever a servant does not carry outwishes of his master,
he attracts a curse to himself.

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Quote he will becomea slave of the slaves, unquote.
His fatewill not be determined by warfare.
But when the Jewish peoplewould conquer the land of Canaan,
they would be instructed not to letany Canaanites survive on that land.
Deuteronomy chapter 20, verse 16.
Okay, so blessed be.
Blessed be it.

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Hey, wow.
Hey, the God of Shem, let Canaanbe a slave to them.
Rashi says.
Blessed be the eternal, the God of Shem,who will, in the days to come,
carry out his promise to his descendantsto give them the land of Canaan.
But even Ezra, we are duty bound to
to be Bountiful and praise to the Lord,who is the God of Shem.

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For he will make Canaan a servant of Godand Shem.
The meaning of our verse is God willcompel Canaan to serve Shem for allotment.
There has the same meaning as Le Ham.
To them the vov of lemon is superfluousand is similar to the vav of t the moon.
Thou bring us them in Exodus 15, verse 17.

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Therefore the term to themis not encountered in Scripture,
spelled either without a hayeor of of the Tetragrammaton
is invoked in connectionwith Shem to honor Shem
in is not employed with regard to Japhethbecause he was not his brother's equal.
Saadia got the own says that cursed be
Kanan is short, for cursedbe Conan's father.

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He says thatin the presence of one animal,
my uncle Jeremiah 3212,
is similar as oneanimal was really Jeremiah's uncle's son.
However, it is possiblethat one animal was older than Jeremiah,
and the latter referred to himas quote unquote, my uncle,
because it was an honor for himto be called by his uncle's title.

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Similarly, one's father's brother'swife is called aunt in Scripture.
However, in our case, there is no reason
to refer to Ham by the name of his son.
Okay, let us see.
I think that's that's even Ezra. Right.
Okay, let's take a look here,see what else we got left. So.
So this is verse 26.

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And he said blessed be you. And hey wow.
Hey the God of Shemlet Canaan be a slave to to him.
So I'm reading from Ron rom bondnow rom bond.
It says Rabbi Abraham and Ezra explained
that to themmeans that Canaan be servant to God and
and to Shem,since Shem will compel him to worship God.

(01:04:50):
And the second timethis expression is repeated in verse 27,
May God enlarge Japheth,
and may he dwell in the tents of Shem,and may Canaan be servant to them.
Even Ezra.
Explained that Canaanwould be a servant to Japheth and Shem.
But if this be so, Noah came to curseas his enemies,
and behold, he blessed Canaan,that he be a servant to God.

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But Rashi wrote, quote, blessedbe the eternal son
or the eternal God of Shem,who will in the days to come, carry out
his promise to the descendants of Shemto give them the land of Canaan.
And may Canaan pay them tribute.
This is repeated again in verse 27,as explained above, in order to state
that even when the children of Shemwill be in exile, the children of Canaan

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will be sold to them as slaves.
Thus, Rashi interprets
to themas referring to the descendants of Shem.
The correct interpretation appears to meto be that that at first he,
Noah, cursed him,that he be a servant of servants
to the entire world, and whosoeverwill find him will enslave him.
For the meaning of unto his brethren

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is unto all men,just as in the verse quote.
For I will set all meneveryone against his neighbor.
This is in Zechariah 810,and as in the sense of the expression,
every man, his fellow Isaiah three five,it may be that unto his brethren.
Verse 25 here

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refers to Sam and Japheth for his father'sbrothers are called his brothers.
Just as in the expressionthat his brother was taken captive.
Genesis 1414,which refers to Lote or Lotte,
who is the son of Abraham's brother,and some say, as found in Mesra,
that unto his brethren meanshis father's children,

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namely Kush Midstream,who are his father's children.
Thus, after being made a servantto his father's children
and to Shem and Japheth,he was a servant to the whole world.
Now Noah first blessed the God of Shem,thereby letting it be known
that Shem will be a servant of God,while Canaan will be a subject to him.

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Excuse me, will be subject to him.
And to them alludes to the seed of Shem,who are many, whom were many.
It is possible that to them reverts alsoto his brother's already mentioned.
Then he blessed Japhethwith an enlargement of the boundary.
He blessed Shem with the dwelling of Godin his tense, and finally said

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that Canaan be a servant to them,meaning to the two of them.
He made Canaan subservient to Shem twice
in verses 26 and 27, as explained above,thus hinting
that the seed of Shemwill inherit his land, and that all
he has for that which a slave acquiresbelongs to his master.

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This section was written in Scripturein order to make known that
it was on account of his sinthat Canaan became a servant forever,
and that Abraham was favoredwith his land.
The subject of the wine's effect on Noahwas written because it contains a greater
a warning against drunkenness than thatof the section on the Nazarite sets.

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Numbers.
Chapter six, verses 1 to 21.
Even the perfectly righteous manwho was righteous
to save the whole world,even he sin on account of wine,
and it brought him to disgrace
and the cursing of his seed.
Wow, isn't that something?
As Foreknow says, his offspringsaying the word is in the future tense.

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Okay.
To the Godas well as to the offspring of Shem.
The formulation is parallel to Joshua 927,where the give me
nights are condemned to be healers of woodand carriers of water.
For the Israelites, having duped theminto thinking they were not Canaanites.
I'm sure his, his couny here,his couny has something to say.

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And blessed be the Lord God of Shem.
Noah blessed his God, who had also proven
to be the God of his own son, Shem,who served no other deity.
Being a servant to the Lordis being truly free, as opposed to Canaan,
who was cursed to be truly subservienteven to slaves.
Okay, verse 27.

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So this would be the last verse.I'm not going to.
I don't think there's any need to compareor to read
the commentary on the other verses.
This is just talking about his agemore or less.
Rashi.
So this verse is verse27, Genesis nine, verse 27,
which reads, May God enlarge Japheth
or says, the Hebrew word here is Yaphet.

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It's a play on Japheth.
Japheth, may God enlarge Japheth, Japheth.
Interesting.See what Rashi has to say about this.
May God enlarge Japheth.
The Targum renders the verb here, meaninghe may extend.
And may he dwell in the tents of Shem.
May he.
May he make his the divine presenceShekinah.

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Shekinah dwell in Israel.
According to the Midrash Expositionof the sages
Yoma ten a, it meansalthough God enlarge Japheth, inasmuch
as inasmuch that Cyrus,who was a descendant of Japheth, built
the Second Temple, yetthe Shekinah did not dwell in it.
Where then did it dwell?

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In the First Temple, which Solomon,a descendant of Shem, built.
And may Canaan be a servant to them,even when the children of Shem
be in exile, children of Canaan,and will be sold to them as slaves.
Ibn Ezra in largeSadiya also explains the word
soft and largeas coming from the Hebrew word beautiful.
Yahweh.

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However, thishis comment is not beautiful.
Yam for a sarcastic pun telling us that
Sardis saw Saadia is wrong.
He often means he will enlargethe Aramaic word, for he shall enlarge.
In Deuteronomy 1220 is similar.
Enlarge is a he fell, it fell.

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It is like yard inand making him rule yard over kings.
That's Isaiah 41, verse two.
Both Shemand Japheth were blessed in this verse
for the meaning of and he shall dwellin the tents of Shem is.
May God dwell in the tents of Shem.
The previous verse, verse 26, relatesthe blessing with which Noah blessed God.

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Then there's the phrase, and let Canaanbe their servant.
Says here to Shem, to Japheth,and also to his brothers.
Thus Canaan was to be a slaveof all of the world,
for from Shem, Japheth, and Caden'sbrothers, all of humanity is descended.
This came to pass many yearsafter the flood.
In trusting as far no.

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Wealth to effort, efforts or Japheth,and to Shem even at times in the temple.
It will not stand hence, forno doesn't say too much about it.
His kuni, I'm sure, has got somethingto say here, as he always does it.
May he expand.
Yaphet. Yaphet. Noah.
No one did not use the name of the Lord.
Additionally, when blessing YaphetJapheth, as he had done in connection

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with Sham's blessing,as the latter was a righteous person whom.
Yeah. So that's. There you have it, folks.
His kuni says, and when no onehad reached the age of 950.
So no, I lived longer than Adamaccording to this right.
So as you might, you might askthat, seeing we already know that
Noah lived to become 950 yearsold, as the Torah told us this

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in 711 and in and in the verse immediatelypreceding this one.
So why did the Torahhave to write this verse?
The fact is that we might have added
711 and 928 and have arrived at the
at the erroneous conclusionthat Noah had lived 951 years.
The Torah wished to inform usthat the year in the ark

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was not consideredas one of the years that Noah had lived.
Isn't that interesting, guys?
The author had already referredto that fact in chapter nine, verse four.
Interesting little bit of insight there.
Don't you guys think it's it's no.
Says not beforeAbraham already become active
and become to proclaim the name of Godas true descendant of Shem.

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Okay. So it doesn't reallytell us a whole lot there.