What Was Ham’s Sin and the Consequent Curse? (Genesis 9:20-27)

“Noah began to be a man of the soil, and he planted a vineyard. He drank of the wine and became drunk and lay uncovered in his tent. And Ham, the father of Canaan, saw the nakedness of his father and told his two brothers outside. Then Shem and Japheth took a garment, laid it on both their shoulders, and walked backward and covered the nakedness of their father. Their faces were turned backward, and they did not see their father's nakedness. When Noah awoke from his wine and knew what his youngest son had done to him, he said, ‘Cursed be Canaan; a servant of servants shall he be to his brothers.’ He also said, ‘Blessed be the Lord, the God of Shem; and let Canaan be his servant. May God enlarge Japheth, and let him dwell in the tents of Shem, and let Canaan be his servant’” (Gen. 9:20-27 ESV).

     A straightforward reading of the text simply affirms that Ham “saw” his father’s nakedness and “told” his brothers. By comparing the very different reaction of Shem and Japheth, we see a clear distinction between the disrespectful behavior of Ham (perhaps including his son Canaan?) and the much more honorable actions of the brothers. Reading between the lines while trying not to speculate too much,¹ the word “see” can be used in the sense of leering (Hab. 2:15), or gloating with disdain (Judg. 16:27; Ezek. 28:17), or gawking at a spectacle (1 Sam. 17:28), or other inordinate gazing (2 Sam. 11:2), which would affect how one’s observations are expressed to others.

     Noah’s awareness of what happened may simply be the result of what he overheard or was told. That the prophetic curse was pronounced on Ham’s son Canaan is probably due to paternal influence resulting in the same insolent mindset and behavior persisting and worsening in subsequent generations (cf. Lev. 18:3-7). The sin of Ham appears to have been the outward expression of a corrupt heart: a shameful gaze followed by mockery, publicizing the indignity, thus disrespecting and dishonoring his father (cf. Ex. 20:12). 

     The prophetic curse was fulfilled as the descendants of Shem and Japheth later subjugated the Canaanites, descendants of Ham-Canaan (cf. Josh. 9:23-27; 1 Kings 9:20-21). From Genesis 12 onwards the spotlight focuses on the Semitic lineage of Abraham through Isaac and Jacob, therefore the history of Japheth’s descendants, who settled in Asia Minor, Caucasus, and Europe, is mostly unrecorded in the biblical record.² Contrary to the popular assertion of 19th-century westerners, this did not involve all of Ham’s descendants (Gen. 10:6-20), particularly the darker-skinned people of Cush (Ethiopians), nor the North African lineage of Mizram (Egyptians) and Phut (Libyans).

Lessons to learn:

·      As one thinks in his heart, so is he (Prov. 23:7).

·      Parents ought to be honored by their children (Prov. 1:8-9; Eph. 6:1-2).

·      Never underestimate the influence parents have on their children (Prov. 22:6; Eph. 6:4). 

·      Decisions and actions have consequences (Num. 32:23). 

·      Our sins can have adverse effects on others, even future generations (Ex. 20:5; 34:7).  

--Kevin L. Moore

 

Endnotes:

     ¹ Popular theories have included castration, homosexual relations, and maternal incest, but this goes well beyond what the biblical text actually says.

     ² The Philistines, distinct from the Canaanites, were dominant in the southern region of Palestine and at times even subdued the Israelites (“dwell in the tents of Shem”?) (cf. Gen. 21:32; Ex. 13:17; Josh. 13:2-3; Judg. 3:3; 10:7; 13:1; 14:4; 15:11; 1 Sam. 4:2, 9-10; 12:9; 28:5; 2 Sam. 13:1-7; 1 Chron. 10:1-7; 2 Chron. 28:18; Isa. 9:12). While the Philistines can be traced back to the line of Ham via Mizraim (Gen. 10:14; 1 Chron. 1:8-12), there is archaeological and genetic evidence indicating immigration and intermingling of peoples from Asia Minor (Anatolia) and Southern Europe (cp. Jer. 25:19-20; 47:4; Zech. 9:6; “enlarge Japheth”?). See Ann E. Killebrew, Biblical Peoples and Ethnicity: An Archaeological Study of Egyptians, Canaanites, Philistines, and Early Israel, 1300–1100 B.C.E. (Atlanta: SBL, 2005): 230; and Michal Feldman, et al., “Ancient DNA sheds light on the genetic origins of early Iron Age Philistines,” Science Advances 5:7 (3 July 2019), <Link>.

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Image credit: Woodcut based on the drawing of Julius Schnorr von Carolsfeld (1794-1872), <http://thinkgospel.com/the-sin-of-ham-and-the-curse-of-canaan>.

Noah and Her Sisters

     Noah was the great-great-great-great granddaughter of the patriarch Joseph. Her sisters were Mahlah, Hoglah, Milcah, and Tirzah. They were the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, the son of Joseph (Num. 26:28-33).

Background

     After four decades of living as nomads in the Sinai wilderness, it was time for the people of Israel to settle in the land of Canaan.¹ The fertile region was to be divided among all Israelite tribes except the Levites, who would be supported by the tithing system as they rendered spiritual service to the nation.²

     The land was partitioned according to tribes and families, and the head of each family was to pass his inheritance on to his sons. But Zelophehad, the great-great-great grandson of Joseph, died in the wilderness and had no sons (1 Chron. 7:15). Although he did have five daughters, there was no provision in the law for a man’s daughters inheriting an estate.

An Exceptional Case

     Realizing their father’s legacy was in jeopardy, Zelophehad’s daughters took action. Despite the firmly established patriarchal society in which they lived, the five sisters stood before Moses, Eleazar the priest, the tribal leaders, and the entire community. They made the following appeal: “Why should the name of our father be removed from among his family because he had no son? Give us a possession among our father’s brothers” (Num. 27:4 NKJV).

     Such an unprecedented request caught Moses off guard. He didn’t know what to do. So he brought their case before the LORD, and this is what the LORD decreed: “The daughters of Zelophehad speak what is right; you shall surely give them a possession of inheritance among their father’s brothers, and cause the inheritance of their father to pass to them” (Num. 27:7). Moreover, additional provisions were made for others who might otherwise get overlooked in inheritance claims (vv. 9-11).

The Promise Fulfilled

     After Moses’ death, as the Israelites began inhabiting the Promised Land, the daughters of Zelophehad reminded Eleazar and Joshua that God had commanded Moses to give them an inheritance (Josh. 17:4a). “Therefore, according to the commandment of the Lord, he gave them an inheritance among their father’s brothers” (v. 4b). Accordingly, the territory of the tribe of Manasseh was significantly increased (vv. 5-6). Noah and her sisters, to ensure the property remained in the family, then married sons of their father’s brothers (Num. 36:10-12).

A Historical Moment

     Contrary to modern-day misconceptions, women in ancient Israel were not second-class citizens to be suppressed and mistreated with God’s approval. To better appreciate the true state of affairs, one needs only to understand the plight of women in the ancient world in general, where male domination was the norm.

     Among contemporary Greeks, females had few rights in comparison to their male counterparts. Since they were considered by nature inferior to men,³ women were not allowed to inherit or own property. In the early Roman Republic, females were under the authority and control of their fathers and husbands. Because they were deemed incapable of acting for themselves, ladies were legally obliged to have a male tutela (“tutor”) to ensure property was kept in the male-dominated family.⁴ Among the ancient Egyptians, where equity between the sexes was afforded some consideration, men still held the positions of authority and controlled their respective households and land ownership.⁵

     Even though it was very much a man’s world, Jewish law elevated women to a unique status. Wives, mothers, and widows were to be protected, supported, and treated with dignity and respect (Ex. 20:12; Lev. 19:3; Deut. 5:16; 10:18; 18-21; 27:16; Psa. 146:9; Prov. 18:22; 19:14; 31:10-31; et al.). Any injustice, contempt, or maltreatment of women among the Jews was contrary to and in violation of the divine will.⁶

Lessons to Learn

     Of the approximately two million Jews who entered the Promised Land (Num. 26:2, 51, 62), how is it that only one family had no sons? If we concede the providence and foreknowledge of God, this certainly made the allotment of property much less complicated according to customary birthright conventions. But what about the daughters of Zelophehad?

·      God expects his people to step out in faith and take action (Jas. 2:17). He doesn’t work through apathy, passivity, or laziness. Noah and her sisters took initiative in the pursuit of fairness.

·      God expects his people to trust him enough to confront fear (Psa. 27:1). Noah and her sisters, in a male-dominated culture, had the courage to take a stand for what is right.

·      God expects his people to put the interests of others before themselves (1 Cor. 10:24). Noah and her sisters were not selfishly demanding their perceived rights but seeking to preserve the legacy of their father and provide a future for their families.

·      God will always do what’s right (Deut. 32:4). Noah and her sisters were a test case, and the Lord turned a potential injustice into a blessing, not only for these five ladies but for many others who might otherwise be neglected.

·      While God has designated different roles for men and women, neither is superior to the other; both are equally valued in his sight (Gen. 1:27). Noah and her sisters provide a clear demonstration of this fundamental truth.

     Hopefully we can appreciate that the celebrated ark-builder was not the only hero of faith named “Noah” in the biblical record. Noah, the daughter of Zelophehad, along with her four sisters, impacted the world in which they lived and future generations as well. They remain worthy of our gratitude and recognition.

--Kevin L. Moore

Endnotes:

     ¹ The ancient land of Canaan roughly corresponds to present-day Lebanon, Syria, Jordan, and Israel.

     ² Num. 18:20-31; Josh. 13:7–19:48.

     ³ Aristotle, Politics 1.1259b; cf. also Cicero, Pro Murena 12.27; Epictetus, Discourses 2.4.

     ⁴ William Smith, William Wayte, and G. E. Marindin, eds. A Dictionary of Greek and Roman Antiquities (London: John Murray, 1890) <Link>. Under the Empire, it was not legal for women to buy or sell property until the reign of Claudius (AD 41-54), although they still could not vote or hold office (see A. Bell, Jr. Exploring the NT World 195-96).

     ⁵ Bob Brier and Hoyt Hobbs, Ancient Egypt: Everyday Life in the Land of the Nile (New York: Sterling, 2013): 89 <Link>; Robert C. Ellickson and Charles DiA. Thorland, “Ancient Land Law: Mesopotamia, Egypt, Israel,” Faculty Scholarship Series 71:321 (1995): 354-56. <Link>

     ⁶ The Talmud prescribed that a Jewish man offer the daily prayer: “Thank you God for not making me a Gentile, a woman, or a slave” (Menachot 43b-44a). When divorce became prevalent among the Israelites (Deut. 22:19, 29; Lev. 21:7, 13, 14), it was permitted only because of “hardness of heart” (Matt. 19:8), serving to protect women from unscrupulous husbands and the precarious charge of adultery (Deut. 24:1-4; cf. Lev. 20:10; Deut. 22:22).

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