Genesis 9:19
These three were the sons of Noah, and from them the whole earth was populated.
These three
The phrase "These three" refers specifically to the sons of Noah: Shem, Ham, and Japheth. In the Hebrew text, the word for "three" is "שְׁלֹשָׁה" (sheloshah), emphasizing the completeness and sufficiency of Noah's sons in fulfilling God's command to repopulate the earth. The number three often symbolizes divine wholeness and completeness in the Bible, suggesting that through these three individuals, God's plan for humanity's continuation and diversity would be perfectly executed.

were the sons of Noah
The term "sons of Noah" highlights the direct lineage and covenantal relationship between Noah and his descendants. In Hebrew, "sons" is "בָּנִים" (banim), which not only indicates biological offspring but also implies a continuation of Noah's legacy and righteousness. Noah, a man who found favor in God's eyes, serves as a patriarchal figure whose faithfulness and obedience are to be mirrored by his sons. This phrase underscores the importance of familial lines in the biblical narrative, where blessings and responsibilities are passed down through generations.

and from them
The phrase "and from them" signifies the origin and dispersion of all post-flood humanity. The Hebrew preposition "מִן" (min) indicates source or origin, pointing to the sons of Noah as the starting point for the repopulation of the earth. This phrase sets the stage for the unfolding of the Table of Nations in Genesis 10, where the descendants of Shem, Ham, and Japheth spread across the earth, forming the various nations and peoples known to the ancient world.

the whole earth
"The whole earth" in Hebrew is "כָּל הָאָרֶץ" (kol ha'aretz), emphasizing the totality and universality of the human population that would arise from Noah's sons. This phrase reflects the biblical worldview that all humanity shares a common ancestry, reinforcing the unity and interconnectedness of all people. It also serves as a reminder of God's sovereignty over the entire world, as He orchestrates the movements and settlements of nations according to His divine plan.

was populated
The phrase "was populated" comes from the Hebrew verb "נָפַץ" (nafatz), meaning to scatter or spread out. This verb conveys the idea of growth, expansion, and fulfillment of God's command to "be fruitful and multiply" (Genesis 9:1). It suggests a dynamic process of human proliferation and cultural development, as the descendants of Noah spread across the earth, establishing civilizations and fulfilling their God-given mandate to steward creation. This phrase encapsulates the hope and promise of new beginnings after the flood, as humanity embarks on a renewed journey under God's providential care.

Persons / Places / Events
1. Noah
A righteous man chosen by God to survive the flood and repopulate the earth. He is a central figure in the account of Genesis, representing obedience and faithfulness.

2. Shem, Ham, and Japheth
The three sons of Noah. They are significant as the progenitors of the nations that would arise after the flood. Each son represents a different lineage and set of nations.

3. The Flood
A cataclysmic event that God used to cleanse the earth of its widespread wickedness. It serves as a backdrop to the repopulation of the earth through Noah's family.

4. The Earth
Refers to the entire world that was to be repopulated by Noah's descendants. This highlights the universality of God's plan for humanity.

5. Repopulation
The event of the earth being filled again with people through the descendants of Noah's sons, emphasizing God's covenant and promise to never again destroy the earth with a flood.
Teaching Points
God's Sovereignty in History
God orchestrates the events of history, including the repopulation of the earth, to fulfill His divine purposes.

Unity of Humanity
All nations and peoples trace their origins back to Noah's family, emphasizing the unity and equality of all humans before God.

Faithfulness and Obedience
Noah's obedience led to the preservation and continuation of humanity. Our faithfulness can have far-reaching impacts.

God's Covenant and Promises
The repopulation of the earth is a testament to God's faithfulness to His promises, reminding us to trust in His word.

The Importance of Family
The role of Noah's sons in repopulating the earth highlights the significance of family in God's plan.
Bible Study Questions
1. How does the repopulation of the earth through Noah's sons demonstrate God's sovereignty and plan for humanity?

2. In what ways does the unity of humanity, as seen in Genesis 9:19, challenge us to view others in light of God's creation?

3. How can Noah's faithfulness and obedience inspire us in our daily walk with God?

4. What are some modern-day implications of God's covenant promises, as seen in the aftermath of the flood?

5. How can we apply the importance of family, as demonstrated by Noah's sons, in our own lives and communities?
Connections to Other Scriptures
Genesis 10
This chapter provides the genealogies of Noah's sons, detailing the nations that emerged from each lineage, fulfilling the statement in Genesis 9:19.

Acts 17:26
This verse speaks to the unity of humanity, created from one man, which echoes the repopulation of the earth from Noah's family.

1 Peter 3:20
References Noah and the flood, drawing a parallel to salvation and God's patience, which connects to the new beginning for humanity post-flood.
The Factors of Human CultureT. H. Leale.Genesis 9:18-19
The Threefold Distribution of the Human RaceR.A. Redford Genesis 9:18-29
People
Ham, Japheth, Noah, Shem
Places
Tigris-Euphrates Region
Topics
Abroad, Noah, Overspread, Peopled, Populated, Population, Scattered, Sons, Spread
Dictionary of Bible Themes
Genesis 9:19

     1652   numbers, 3-5
     7530   foreigners

Genesis 9:12-21

     5106   Noah

Genesis 9:18-19

     5002   human race, and creation

Library
Capital Punishment
Eversley. Quinquagesima Sunday, 1872. Genesis ix. 1, 3, 4, 5, 6. "And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth. . . . Every moving thing that liveth shall be meat for you . . . But flesh with the life thereof, which is the blood thereof, shall ye not eat. And surely your blood of your lives will I require: at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require
Charles Kingsley—All Saints' Day and Other Sermons

Noah's Flood
(Quinquagesima Sunday.) GENESIS ix. 13. I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. We all know the history of Noah's flood. What have we learnt from that history? What were we intended to learn from it? What thoughts should we have about it? There are many thoughts which we may have. We may think how the flood came to pass; what means God used to make it rain forty days; what is meant by breaking up the fountains of the great deep. We may
Charles Kingsley—The Gospel of the Pentateuch

Death.
PSALM CIV. 20, 21. Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth. The lions roar after their prey, and seek their meat from God. Let me say a few words on this text. It is one which has been a comfort to me again and again. It is one which, if rightly understood, ought to give comfort to pitiful and tender-hearted persons. Have you never been touched by, never been even shocked by, the mystery of pain and death? I do not speak now of pain and death
Charles Kingsley—Westminster Sermons

Covenanting Enforced by the Grant of Covenant Signs and Seals.
To declare emphatically that the people of God are a covenant people, various signs were in sovereignty vouchsafed. The lights in the firmament of heaven were appointed to be for signs, affording direction to the mariner, the husbandman, and others. Miracles wrought on memorable occasions, were constituted signs or tokens of God's universal government. The gracious grant of covenant signs was made in order to proclaim the truth of the existence of God's covenant with his people, to urge the performance
John Cunningham—The Ordinance of Covenanting

That the Ruler Should Be, through Humility, a Companion of Good Livers, But, through the Zeal of Righteousness, Rigid against the vices of Evildoers.
The ruler should be, through humility, a companion of good livers, and, through the zeal of righteousness, rigid against the vices of evil-doers; so that in nothing he prefer himself to the good, and yet, when the fault of the bad requires it, he be at once conscious of the power of his priority; to the end that, while among his subordinates who live well he waives his rank and accounts them as his equals, he may not fear to execute the laws of rectitude towards the perverse. For, as I remember to
Leo the Great—Writings of Leo the Great

The Doctrine of Non-Resistance to Evil by Force Has Been Professed by a Minority of Men from the Very Foundation of Christianity. Of the Book "What
CHAPTER I. THE DOCTRINE OF NON-RESISTANCE TO EVIL BY FORCE HAS BEEN PROFESSED BY A MINORITY OF MEN FROM THE VERY FOUNDATION OF CHRISTIANITY. Of the Book "What I Believe"--The Correspondence Evoked by it-- Letters from Quakers--Garrison's Declaration--Adin Ballou, his Works, his Catechism--Helchitsky's "Net of Faith"--The Attitude of the World to Works Elucidating Christ's Teaching--Dymond's Book "On War"--Musser's "Non-resistance Asserted"--Attitude of the Government in 1818 to Men who Refused to
Leo Tolstoy—The Kingdom of God is within you

Original Righteousness.
"For in Him we live and move, and have our being: as certain also of your own poets have said. For we are also His offspring." --Acts xvii. 28. It is the peculiar characteristic of the Reformed Confession that more than any other it humbles the sinner and exalts the sinless man. To disparage man is unscriptural. Being a sinner, fallen and no longer a real man, he must be humbled, rebuked, and inwardly broken. But the divinely created man, realizing the divine purpose or restored by omnipotent grace
Abraham Kuyper—The Work of the Holy Spirit

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Mosaic Cosmogony.
ON the revival of science in the 16th century, some of the earliest conclusions at which philosophers arrived were found to be at variance with popular and long-established belief. The Ptolemaic system of astronomy, which had then full possession of the minds of men, contemplated the whole visible universe from the earth as the immovable centre of things. Copernicus changed the point of view, and placing the beholder in the sun, at once reduced the earth to an inconspicuous globule, a merely subordinate
Frederick Temple—Essays and Reviews: The Education of the World

Mount Zion.
"For ye are not come unto a mount that might be touched, and that burned with fire, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard entreated that no word more should be spoken unto them: for they could not endure that which was enjoined, If even a beast touch the mountain, it shall be stoned; and so fearful was the appearance, that Moses said, I exceedingly fear and quake: but ye are come unto Mount Zion, and unto
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Covenanting According to the Purposes of God.
Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated
John Cunningham—The Ordinance of Covenanting

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it
John Cunningham—The Ordinance of Covenanting

The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Discourse on Spiritual Food and True Discipleship. Peter's Confession.
(at the Synagogue in Capernaum.) ^D John VI. 22-71. ^d 22 On the morrow [the morrow after Jesus fed the five thousand] the multitude that stood on the other side of the sea [on the east side, opposite Capernaum] saw that there was no other boat there, save one, and that Jesus went not with his disciples into the boat, but that his disciples went away alone 23 (howbeit there came boats from Tiberias nigh unto the place where they ate the bread after that the Lord had given thanks): 24 when the multitude
J. W. McGarvey—The Four-Fold Gospel

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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