Genesis 9:20
Verse
Context
Sermons
Chuck Missler
Chuck Smith
James Blaine ChapmanSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Noah began to be a husbandman - איש האדמה ish haadamah, A man of the ground, a farmer; by his beginning to be a husbandman we are to understand his recommencing his agricultural operations, which undoubtedly he had carried on for six hundred years before, but this had been interrupted by the flood. And the transaction here mentioned might have occurred many years posterior to the deluge, even after Canaan was born and grown up, for the date of it is not fixed in the text. The word husband first occurs here, and scarcely appears proper, because it is always applied to man in his married state, as wife is to the woman. The etymology of the term will at once show its propriety when applied to the head of a family. Husband, is Anglo-Saxon, and simply signifies the bond of the house or family; as by him the family is formed, united, and bound together, which, on his death, is disunited and scattered. It is on this etymology of the word that we can account for the farmers and petty landholders being called so early as the twelfth century, husbandi, as appears in a statute of David II., king of Scotland: we may therefore safely derive the word from hus, a house, and bond from binben, to bind or tie; and this etymology appears plainer in the orthography which prevailed in the thirteenth and fourteenth centuries, in which I have often found the word written house-bond; so it is in a MS. Bible before me, written in the fourteenth century. Junius disputes this etymology, but I think on no just ground.
Jamieson-Fausset-Brown Bible Commentary
And Noah . . . planted a vineyard--Noah had been probably bred to the culture of the soil, and resumed that employment on leaving the ark.
John Gill Bible Commentary
And Noah began to be an husbandman,.... Or "a man of the earth" (c), not lord of it, as Jarchi, though he was, but a tiller of the earth, as he had been before the flood, and now began to be again; he returned to his old employment, and which perhaps he improved, having invented, as the Jews (d) say, instruments of husbandry; it may be, the use of the plough, which made the tillage of the ground more easy; he was expert in husbandry, as Aben Ezra observes, and which, as he remarks, is great wisdom; and though he was so great a man, yet he employed himself in this way: and he planted a vineyard; not vines, but a vineyard; there were vines before scattered up and down, here one and there another, but he planted a number of them together, and set them in order, as the Jewish writers say (e); and some of them (f) will have it that he found a vine which the flood brought out of the garden of Eden, and planted it; but this is mere fable: where this plantation was cannot be said with certainty; the Armenians have a tradition that Noah, after quitting the ark, went and settled at Erivan, about twelve leagues from Ararat, a city full of vineyards; and that it was there he planted the vineyard, in a place where they still make excellent wine, and that their vines are of the same sort he planted there (g); which contradicts what Strabo (h) says of the country of Armenia, its hills and plains, that a vine will not easily grow there. (c) "vir terrie", Montanus. (d) Zohar, apud Hottinger, Smegma Oriental. p. 253. (e) Ben Melech in loc. so Abarbinel & Bechai, apud Muis, in loc. (f) Targum Jon. in loc. Pirke Eliezer, c. 23. (g) See Tournefort's Voyage to the Levant, vol. 3. p. 178. Universal History, vol. 1. p. 261. (h) Geograph. l. 11. p. 363.
Tyndale Open Study Notes
9:20-27 The story of Noah begins with him walking in righteousness and obeying the Lord (6:9), but it ends with him lying drunk and naked in his tent and then delivering a curse on Canaan. Even after the great flood, the human race exhibited some of the same sinful characteristics that warranted the judgment in the first place. Special attention is given to the cursed origin of the Canaanites, the corrupt and idolatrous people Israel would later displace from the Promised Land (see also 15:16 and study note; Lev 18:3; 20:23).
Genesis 9:20
Noah’s Shame and Canaan’s Curse
19These three were the sons of Noah, and from them the whole earth was populated. 20Now Noah, a man of the soil, proceeded to plant a vineyard.21But when he drank some of its wine, he became drunk and uncovered himself inside his tent.
- Scripture
- Sermons
- Commentary
Genesis #10 Ch. 9:20-11
By Chuck Missler4.4K1:28:51GenesisGEN 9:20In this sermon, Chuck Misler continues his study of the book of Genesis, focusing on chapters 9 through 11. He begins by praying for understanding and guidance from God's Holy Spirit. Misler acknowledges that the first 11 chapters of Genesis cover the story of mankind at large, including the creation, the fall of Adam, the pre-flood civilization, and the deliverance of Noah and his family. He also mentions the dramatic and emotional story of Joseph, which will be covered in future studies.
(Through the Bible) Exodus 1-5
By Chuck Smith1.8K1:23:21ExpositionalGEN 50:26EXO 2:15EXO 4:1EXO 4:10In this sermon, the preacher emphasizes that God is not just a passive observer of our struggles and suffering. He takes action to deliver His people from their hardships. The preacher also highlights the importance of not getting too attached to material possessions, as they can easily be taken away. Instead, our focus should be on the things of the Spirit and God's eternal kingdom. The sermon references the story of Moses and the Israelites in Egypt, where they faced oppression and hardship, but ultimately God delivered them.
Questions/answers on the Interpretation of Old Testament Scriptures
By James Blaine Chapman0GEN 6:4GEN 9:20EXO 7:3EXO 9:6EXO 20:5JDG 14:41SA 31:42SA 1:101KI 22:20JOB 2:4PSA 9:16EZK 18:20James Blaine Chapman addresses various questions from the Bible, shedding light on misunderstood passages and providing insightful explanations. From Noah's unintentional vice to the consequences of a father's iniquity on his child, Chapman emphasizes the importance of understanding the context and deeper meanings behind biblical events. He clarifies the significance of God's actions, such as hardening Pharaoh's heart, and highlights the mercy and justice of God in response to human actions. Chapman also delves into the symbolism and historical context of certain terms and practices mentioned in the Bible, encouraging a deeper understanding of God's word.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Noah began to be a husbandman - איש האדמה ish haadamah, A man of the ground, a farmer; by his beginning to be a husbandman we are to understand his recommencing his agricultural operations, which undoubtedly he had carried on for six hundred years before, but this had been interrupted by the flood. And the transaction here mentioned might have occurred many years posterior to the deluge, even after Canaan was born and grown up, for the date of it is not fixed in the text. The word husband first occurs here, and scarcely appears proper, because it is always applied to man in his married state, as wife is to the woman. The etymology of the term will at once show its propriety when applied to the head of a family. Husband, is Anglo-Saxon, and simply signifies the bond of the house or family; as by him the family is formed, united, and bound together, which, on his death, is disunited and scattered. It is on this etymology of the word that we can account for the farmers and petty landholders being called so early as the twelfth century, husbandi, as appears in a statute of David II., king of Scotland: we may therefore safely derive the word from hus, a house, and bond from binben, to bind or tie; and this etymology appears plainer in the orthography which prevailed in the thirteenth and fourteenth centuries, in which I have often found the word written house-bond; so it is in a MS. Bible before me, written in the fourteenth century. Junius disputes this etymology, but I think on no just ground.
Jamieson-Fausset-Brown Bible Commentary
And Noah . . . planted a vineyard--Noah had been probably bred to the culture of the soil, and resumed that employment on leaving the ark.
John Gill Bible Commentary
And Noah began to be an husbandman,.... Or "a man of the earth" (c), not lord of it, as Jarchi, though he was, but a tiller of the earth, as he had been before the flood, and now began to be again; he returned to his old employment, and which perhaps he improved, having invented, as the Jews (d) say, instruments of husbandry; it may be, the use of the plough, which made the tillage of the ground more easy; he was expert in husbandry, as Aben Ezra observes, and which, as he remarks, is great wisdom; and though he was so great a man, yet he employed himself in this way: and he planted a vineyard; not vines, but a vineyard; there were vines before scattered up and down, here one and there another, but he planted a number of them together, and set them in order, as the Jewish writers say (e); and some of them (f) will have it that he found a vine which the flood brought out of the garden of Eden, and planted it; but this is mere fable: where this plantation was cannot be said with certainty; the Armenians have a tradition that Noah, after quitting the ark, went and settled at Erivan, about twelve leagues from Ararat, a city full of vineyards; and that it was there he planted the vineyard, in a place where they still make excellent wine, and that their vines are of the same sort he planted there (g); which contradicts what Strabo (h) says of the country of Armenia, its hills and plains, that a vine will not easily grow there. (c) "vir terrie", Montanus. (d) Zohar, apud Hottinger, Smegma Oriental. p. 253. (e) Ben Melech in loc. so Abarbinel & Bechai, apud Muis, in loc. (f) Targum Jon. in loc. Pirke Eliezer, c. 23. (g) See Tournefort's Voyage to the Levant, vol. 3. p. 178. Universal History, vol. 1. p. 261. (h) Geograph. l. 11. p. 363.
Tyndale Open Study Notes
9:20-27 The story of Noah begins with him walking in righteousness and obeying the Lord (6:9), but it ends with him lying drunk and naked in his tent and then delivering a curse on Canaan. Even after the great flood, the human race exhibited some of the same sinful characteristics that warranted the judgment in the first place. Special attention is given to the cursed origin of the Canaanites, the corrupt and idolatrous people Israel would later displace from the Promised Land (see also 15:16 and study note; Lev 18:3; 20:23).