heart of God and man' now, for the first time fermented, with the result that `Noah was

drunken' (Gen. 9: 21), and not only so `naked' or `uncovered'. Noah, in many ways

takes the place of Adam in the earth. A comparison of Gen. 9: with what had

previously been said of Adam will reveal several similarities. Among them let us notice,

Adam and Noah are both associated with a garden `planted', indeed the Hebrew word

nata `to plant' occurs in Gen. 1:-11: but twice, namely at Gen. 2: 8 "The Lord God

planted a garden" and here in Gen. 9: 20. Noah's downfall is connected with an act `he

drank of the wine', even as the fall of Adam is connected with eating the fruit of the

forbidden tree. In both cases, there is a strange sequel. Adam and Noah are found

`naked', the only references to nakedness in this early section of Genesis. Adam covered

his nakedness with fig-leaves, Shem and Japheth covered the nakedness of their father

with a garment. God subsequently clothed Adam with a coat of skin. The enmity

between the two seeds is revealed to Adam, and the earth is cursed for his sake. When

Noah awoke, he strangely cursed, not Ham, but the son of Ham, Canaan, who was

doomed to be a servant of servants.

At the door of the garden of Eden the Lord caused the cherubim to `tabernacle'

(`placed' Gen. 3: 24), and Noah continuing his prophecy, said "He (the Lord) shall dwell

(`tabernacle') in the tents of Shem" (Gen. 9: 27).  These again being the only

occurrences of shaken `to dwell' or `tabernacle' in Gen. 1:-11: These parallels are on the

surface, but there are more, not so plainly stated but nevertheless implied.

Is it not illuminating that immediately consequent upon the fall of man, the Lord

should speak of child-birth (Gen. 3: 16), and is it not equally illuminating that Noah

should speak of Canaan the child of Ham himself? In the case of Adam and Eve, there is

the positive statement that "Cain, who was of that wicked one" (I John 3: 12), but

nothing positive is said of Canaan, yet by the time one has read all that is written of the

Canaanites, there is no room left for doubting that of Canaan it could have been written

`Canaan was of that wicked one' also.

In the record of Gen. 3:, Adam is accompanied by his wife who is named and

addressed. In Gen. 9:, the wife of Noah is not specifically mentioned, but, when we

remember that the expression "thy father's nakedness" (Lev. 18: 8) is definitely said to

be that of "thy father's wife", and when we further know that the words spoken of Noah

`to be uncovered' (Gen. 9: 21) are the same as those used in Lev. 18:, the sin of Ham

begins to assume a more serious aspect, a `sin that brought with it a curse' as we can see

by reading Deut. 27: 20.  It appears from the combined testimony of these several

passages, that Ham was guilty of the same sin as that of Reuben (Gen. 49: 3, 4) where

the word `defiled' translates the Hebrew chalal already examined.

If Ham, like Reuben, taking advantage of his father's drunkenness was guilty of

incest, the door was flung open once more for the Evil One to sow his seed, and the

Canaanite was the dreadful result.  The Canaanite would therefore take the place

occupied by the `giants' before the Flood, and because the Seed was now known to be

destined to come through Abraham, the Canaanite was concentrated in advance in the

land of promise.