arms himself with the power
of the world, esteeming this more highly than to be blessed with Shem
by his father.

206. This story should give us strength for the similar experiences of
today. The priests and bishops heap contempt upon us, saying, What can
those poverty stricken heretics do? Priest and bishop are puffed up
with their wealth and power. But let us bear this insolence of the
wicked with undisturbed mind, as Noah bore that of his son. Let us
take consolation in the hope and faith of the eternal benediction, of
which, we know, they are deprived.

207. I said above (para 172) that the Holy Spirit was so greatly
angered by the sin of Ham that he could not bear even to speak his
name in the curse. And it is true, as the punishment shows, that Ham
sinned grievously. The other reason mentioned above as not at all
unlikely, I will here repeat: Ham had been called and received into
the ark by the divine Word, and had been saved with the others, and
Noah wanted to spare him whom God had spared in the flood. Therefore,
he transferred the curse which Ham merited, to Canaan, his son, whom
Ham doubtless desired to keep with him.

208. The Jews offer a different explanation: Canaan, the son, having
been the first to see his grandfather Noah lying naked, announced it
to his father, who then saw for himself; hence, Canaan gave his father
cause to commit the sin. Let the reader judge what value there is in
this exposition.

209. But there is also a philological question which must be discussed
in connection. Scholars call translators to account for the rendering,
"God enlarge Japheth," when the Hebrew words do not permit it, though
not only the Hebrews but also the Chaldeans, are mostly agreed that
the word _jepheth_ means "to enlarge." Technical discussions of this
kind, however, are sometimes very useful to clear up the precise
meaning of a passage.

210. Some scholars derive the name _Japheth_ from the verb _jephah_,
which signifies _to be beautiful_, as in Ps 45, 2: _japhjaphita mibene
Adam_, "Thou art fairer than the children of men." But this may easily
be shown to be an error; for the true origin of the word is the verb
_phatah_, which means "to persuade," "to deceive with fair words" as
in Ex 22 16: _ki jephateh isch betulah_, "If a man entice a virgin, he
shall surely pay a dowry for her." And in Jer 20, 7: _pethithani
jehovah va-epath_, "O Jehovah, thou hast persuaded me and I was
persuaded;" Prov 1, 10: _I