יַ֤פְתְּ אֱלֹהִים֙ לְיֶ֔פֶת וְיִשְׁכֹּ֖ן בְּאָֽהֳלֵי־שֵׁ֑ם וִיהִ֥י כְנַ֖עַן עֶ֥בֶד לָֽמֹו׃
(Genesis 9:27)
May God enlarge Yefet, and let him dwell in the tents of Shem, and let Kenaʿan be a servant to them..
The Syntax of Prophetic Pronouncement
Genesis 9:27 forms the final line of Noaḥ’s three-fold pronouncement concerning his sons. This verse is deceptively simple but loaded with theological significance, historical implications, and rich syntactic layering. The verse contains three coordinated clauses, each with distinct grammatical structures but held together by poetic parallelism and thematic unity. This analysis explores how the syntax communicates divine sovereignty, familial hierarchy, and prophetic blessing.
Clause Division: A Three-Part Blessing Structure
The verse is made up of three coordinated clauses:
1. יַ֤פְתְּ אֱלֹהִים֙ לְיֶ֔פֶת — “May God enlarge Yefet”
2. וְיִשְׁכֹּ֖ן בְּאָֽהֳלֵי־שֵׁ֑ם — “And may he dwell in the tents of Shem”
3. וִיהִ֥י כְנַ֖עַן עֶ֥בֶד לָֽמֹו — “And let Kenaʿan be a servant to them”
Each clause contributes a different verbal mood or function:
– The first: jussive (prayer/wish)
– The second: jussive or indicative, depending on interpretation
– The third: cohortative/jussive-like, possibly performative or predictive
Clause 1: Jussive Verb with Dative Goal
– יַ֤פְתְּ אֱלֹהִים֙ לְיֶ֔פֶת
The verb יַפְתְּ is jussive from the root פ־ת־ה, meaning “to enlarge” or “make spacious.” It expresses a volitional mood — a prayer or hope that God would enlarge Yefet.
– The subject is post-verbal: אֱלֹהִים
– The dative recipient is לְיֶ֔פֶת
This is a typical V–S–O (Verb–Subject–Object) order, often used in jussive constructions, especially in blessings or poetic speech.
Clause 2: Ambiguous Subject and Thematic Alignment
– וְיִשְׁכֹּ֖ן בְּאָֽהֳלֵי־שֵׁ֑ם
The verb יִשְׁכֹּן (“may he dwell”) is imperfect with a jussive sense. However, its subject is ambiguous:
– If it refers to God, the clause suggests divine presence among the tents of Shem.
– If it refers to Yefet, then it implies cohabitation or solidarity with Shem.
The prepositional phrase בְּאָהֳלֵי־שֵׁם indicates location, and the construct chain signifies possession: “the tents of Shem.”
This ambiguity is syntactically permissible in Hebrew poetry, and in fact invites theological reflection: Who dwells in the tents? Is it divine presence, fraternal peace, or shared inheritance?
Clause 3: Subordination and Contrast
– וִיהִ֥י כְנַ֖עַן עֶ֥בֶד לָֽמֹו
The final clause introduces Kenaʿan as subject and assigns him a role through a nominal predicate:
– וִיהִי — may he be / let him be (imperfect/jussive or narrative verb)
– עֶ֥בֶד לָֽמֹו — “a servant to them”
The use of the pronoun לָמוֹ (to them) is plural, likely referring to both Shem and Yefet. The noun + lamed pronoun structure indicates possession of service — i.e., servitude directed to Shem and Japheth collectively.
This clause completes the chiastic pattern: the verse begins with divine enlargement of Yefet, centers on Shem’s tents, and concludes with Kenaʿan’s subordination.
Syntax Table: Structure and Function
| Clause | Hebrew | Syntax Type | Function |
|---|---|---|---|
| 1 | יַפְתְּ אֱלֹהִים לְיֶפֶת | Jussive (V–S–O) | Blessing: Divine expansion |
| 2 | וְיִשְׁכֹּן בְּאָהֳלֵי־שֵׁם | Jussive or Indicative | Ambiguous subject, unity or indwelling |
| 3 | וִיהִי כְנַעַן עֶבֶד לָמוֹ | Nominal clause with cohortative nuance | Pronounced subjugation of Kenaʿan |
The Grammar of Inheritance and Division
Genesis 9:27 is a theological utterance structured by poetic syntax. Each clause reveals more than just grammatical information—it expresses divine will, human destiny, and historical foreshadowing.
– The jussive mood enacts speech-as-blessing.
– The construct chains and indirect objects mark covenantal directionality.
– The lack of explicit subject in the second clause opens the door to multiple layers of meaning.
In just a few words, the verse maps out geopolitical, theological, and familial futures — all encoded through Hebrew syntax. This is grammar in the service of prophecy.