VVHEREIN THE HEBREW WORDS and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other Records and Mo­numents of the Hebrewes: But chiefly by conference with the holy Scriptures, MOSES his words, lawes and ordinances, the Sacrifices, and other Legall ceremonies heretofore commanded by God to the Church of ISRAEL, are explained.

With an Advertisement touching some objections made against the sinceritie of the Hebrew Text, and allegation of the Rabbines in these ANNOTATIONS.

As also Tables directing unto such principall things as are observed in the Annotations upon each severall Booke.


LVKE 24. 44.

All things must be fulfilled which are written in the Law of MOSES, and in the Pro­phets, and in the Psalmes.

LONDON, ¶ Printed for John Bellamie, and are to be sold at his shop in Cornehill, at the Signe of the three Golden Lions neere the ROYALL EXCHANGE. 1627.


ANNOTATIONS VPON THE FIRST BOOKE OF MOSES, CALLED GENESIS: VVHEREIN THE HEBREVV VVORDS and sentences, are compared with, and explained by the Greeke and Chaldee versions: but chiefly, by conferring with the holy Scriptures.


DEVT. 33. 4.

Moses commanded us a Law; the inheritance of the Church of Iakob.

MALACH. 4. 4.

Remember the Law, of Moses my servant: which I commanded him in Horeb, for all Israel; with the Statutes and Iudgements.

[printer's or publisher's device]

LONDON, ¶ Printed by Miles Flesher for John Bellamie, and are to be sold at his shop neere the ROYALL EXCHANGE. 1626.

A Preface concerning Moses writings, and these Annotations upon them.

MOSES the man of GOD, and first writer of holy Scripture; was an Hebrew borne in Egypt, about 2432. yeeres after the creation of the World: and before our Saviour Christs comming into the flesh, 1496. yeeres. He was the sonne 1 Chron. 6 [...]. 2. 3. & 2. 1. & 1. 34. of Amram, the sonne of Kohath, the sonne of Levi, the sonne of Iakob, the sonne of Isaak, the sonne of Abraham our father, in the seventh generation; as Enoch was the Iude v. 14. seventh from Adam. When he was borne, hee had a Act. 7. 20. 21. 22. Exod. 2. divine beauty upon him: he was marveilously saved from death, being drawne out of the wa­ter, and thereof had his name; hee was nourished by K. Pharaohs daughter for her owne sonne; learned in all the wisedome of the Egyptians, and was mighty in words and in deedes. Forty yeeres he lived in Pharaohs court; which Act. 7. 23. Heb. 11. 24. 25. 26. then he left, choosing rather to suffer affliction with the people of God, then to injoy the pleasures of sinne for a season, esteeming the reproach of Christ greater riches then the treasures of Egypt. Forty yeeres Act. 7. 29. 30. Exod. 3. hee was a stranger and sheep­heard in the land of Madian; from whence God called him, to feed Iakob his people, and Israel his inhe­ritance. Which thing he also did with all Numb. 12. 7. fidelity forty yeeres, being Act. 7. 38. in the Church in the wildernesse with the Angel, which spake to him in the mount Sinai, and with our fathers; where he received the lively oracles to give unto us; and hee Deut. 33. 4. commanded us a law, which is the Inheritance of the Church of Iakob. Of all the Prophets that arose in Israel, there was none like unto Moses, whom the Lord knew Deut 34. 10. face to face: and dying 120. yeeres old, (but his naturall strength not Deut. 34. 5. 6. abated,) he was buried of God, no man knowing of his sepulchre unto this day.

He wrote the law, in five books; containing a briefe Gen. 1. &c. history of things past; a Exod. 24. 5. 8. &c. covenant between God and his Church then present; and De [...] [...] 15. &c. Iohn 5. 46. and 1. 17. a prophesie of further grace to come, which now is exhibited by Iesus Christ. In his first booke; he wrote the Gen 2. 4. and 5. 1. &c. generations of the heavens and the earth, and of mankinde: which we therefore (of the Greeke word) call Genesis, that is, Generation. In the second, he set downe the Departure of Israel out of Egypt, with the Covenant which God plighted with them, the same yeere that they went out: which booke thereupon is named Exodus. In the third, hee describeth the sacrifices and service of God, under the Leviticall priesthood; called accordingly Leviticus. In the fourth, he reckoned the Numbers of the tribes, and, of their journeyes from Egypt to Canaan, with the order wherein God setled that Common-wealth of Israel, whiles they were travelling towards their Rest: which booke is therefore called Numbers. In the fift, he wrote a repetition of the Law, and covenant which God had gi­ven unto Israel, and the confirmation of the same: whereof it is named, (according to the Greeke,) Deute­ronomie. In the propounding of all these things, Moses hath Exod. 34. 30. 35. 2 Cor. [...]. a veile drawne over his bright and glorious face: for in the histories, are implied Gal. 4. 24. Allegories, and in the lawes are Heb. 9. 9. and 10. 1. Col. z. 17. types & shadowes of good things that were to come; the body wherof, is of Christ. In Genesis, (which history endeth with the going down of Israel into Egypt,) we have the Image of a naturall man, fallen from God into the bondage of sinne. In Exodus, is the type of our regeneration, and state renewed by Iesus Christ. In Leviticus, the shadow of our mortification, whiles we are made sacrifices unto God. In Numbers, the figure of our spirituall war-fare; whereunto we are mustered and armed to fight the good fight of faith. In Deuteronomie, the doctrine of our sanctification, and preparation to enter into our heavenly Canaan, (after Moses death) by the con­duct of Iesus the sonne of God.

The things which Moses wrote, were not his owne: but the 2 Chro. 34. 14. Law of the Lord by his hand: to him Psal. 103. 7. Dan. 9. 11. Mal. 4. 4. the Prophets after, bare witnesse. Our Saviour also approveth of Moses, and of Luk: 24. 25. 44. all that he spake and wrote: what Mark. 7. 9. he said, was the commandement Mat [...]. 15. 3. of God; and what God spake Mark. 12. 26. unto him, the same is spoken Mat. 22. 31. unto us: him therefore we are willed to heare, which who so doth not, will not be perswaded, though one rose from the dead: Luk. 16. 29. 31. But because his writings were the 2 Cor. 3. 14. Old Testament, under which the New was veiled; and which many reading, even to this day have a verse 15. veile laid upon their hart, so that they cannot fasten their eyes upon the end of that which is abolished: therefore God sent the Pro­phets following, yea his owne Son, and his Apostles, to open and explaine the mysteries, which Moses had closely, and briefly penned: that now by their helpe, & through the Spirit of the Lord, we may all 2 Cor. 3. 17. 1 [...]. with unveiled face behold as in a glasse, the glory of the Lord; and perceive how the law was given by Moses, but Ioh. 1. 17. grace and truth is come by Iesus Christ.

The literall sense of Moses Hebrew, (which is the tongue wherein he wrote the Law,) is the ground of all interpretation; and that language hath figures and propieties of speech, different from ours: those therefore in the first place are to be opened; that the naturall meaning of the scripture being knowne, the mysteries of godlinesse therein implied, may the better be discerned. This may be attained in a great mea­sure, by the scriptures themselves; which being compared, doe open one another. For darke and figura­tive speeches, are often explained; as, When God saith, I live: Num. 14. 21. 28, this we are to understand as an oath: for elsewhere he saith, I have sworne by my selfe, Esa. 45. 23. and to expresse this, Paul alledgeth it, I live, saith the Lord, Rom. 14. 11. Also when he saith, I am the Lord that healeth thee, Exod. 15. 26. hereby he intendeth the pardoning of our sinnes: for where other scriptures speake of healing his people, Esa. 6. 10. Mat. 13. 15. elsewhere it is interpreted, the forgiving of their sinnes, Mark. 4. 12. So, he rolled himselfe on the Lord, Psal. 22. 9. is in plainer speech, he trusted, Math. 27. 43. and Christ who should be an ensigne of the [Page] peoples, Esa. 11. 10. is under that phrase prophesied, to rule over the nations, Rom. 15. 12. When Moses saith, God smote the Sodomites with blindnesses, Gen. 19. 11. he meaneth very great or extreame blindnesse, no­ted by that word in the plurall number: as where the Prophet mentioneth weeping of bitteruesses: Ier. 31. 15, the Apostle expoundeth it, weeping and great mourning, Mat. 2. 18. So when he teacheth us to sweare by the name of the Lord, Deut. 6. 13. under it, he implieth the confession of his name and truth: as when another Prophet speaketh in like sort of swearing, Esa. 45. 23. Paul expoundeth it, Confessing unto God, Rom. 14. 11.

Oft times we shall see in Moses and the Prophets, a defect of words, which reason teacheth are to be supplied; as Adam begat in his likenesse, Gen. 5. 3. that is, begat a sonne. The Scripture sheweth us to supply such wants: as, I the God of thy father, Exod. 3. 6 that is, I am the God, Mat. 22. 32. Samuel saith, Vzza put forth to the Arke, 2 Sam. 6. 6. another doth explaine it, Vzza put forth his hand to the Arke, 1 Chron. 13. 9. One Prophet writeth briefly, I with scorpions, 2 Chron. 10. 11. another morefully, I will chastise you with scorpions, 1 King. 12. 11. One saith no more, but in the ninth of the moneth, 2 King. 25. 3. another supplieth the want thus, In the fourth moneth, in the ninth of the moneth, Ierem. 52. 6. So, thy servant hath found to pray, 1 Chro. 17. 25. that is, hath found in his heart to pray, 2 Sam. 7. 17. and many the like. Here men may see the reason, why translators doe sometime adde words (which are to be discerned by the different letter;) for the originall tongue affecteth brevity; but we desire and need plainnesse of speech. Yea this may helpe in weighty controversies: as, Iesus tooke bread, and blessed, and brake, Matth. 26. 26. here some imagining a tranfubstantiation of the bread, blame those that translate, he brake it, as adding to the scripture: whereas such additions are necessarily understood, many a hundred time in the Bible; and the same Apostle else-where saith, Christ blessed and brake, Matth. 14. 19. when another writeth, he blessed them and brake, Luk. 9. 16. which a third Evangelist explaineth, he blessed and brake the loaves (or bread) Mark. 6. 41. againe hee saith, a man shall leave father and mother, Matth. 19. 5. when Moses plainely saith, his father and his mother, Gen. 2. 24. But such usuall defects, all of any judgement, will soone understand.

On the other hand, but more seldome, there is an abundance of words, (though not in vaine,) which in other languages, may be made fewer; and the holy Ghost approveth it. As where Moses writeth, a man a prince, Exod. 2. 14. Stephen saith onely a prince, omitting the word man, Act. 7. 27. So one Prophet saith, men shooters, 1 Sam. 31. 3. another saith but shooters, 1 Chron. 10. 3. Esay saith, a man of his counsell, Esa. 40. 13. Paul abridgeth it, his councellor. 1 Cor. 2. 16. And, one said saying on this manner, 2 Chron. 18. 19. or, one said on this manner, 1 King. 22. 20. with sundry other of like sort.

But the change of names, words, and letters; as also of number, time, person, and the like; is very fre­quent, and needfull to be observed. As Moses calleth a man, Iob, Gen. 46. 13. elsewhere hee nameth him Iashub, Num. 26. 24. Ashbel, Gen. 46. 21. is by another Prophet named Iediael, 1 Chron 7. 6. Nebuchad ne­zer, 2 King. 25. 1. is also Nebuchad-rezar, ler. 52. 4. Iether an Ismaelite (by nature) 1 Chro. 2. 17. is Iithra an Israelite (by grace) 2 Sam. 17. 25. Hoshea is called also Iehoshua, Numb. 13. 16. and Ieshua, Ezra 3. 2. in Greck Iesus, Act. 7. 45. So enemie, 1 King, 8. 37. 44. is written enemies, 2 Chron. 6. 28. 34, iniquitie, Ier. 31. 34. is iniquities, Heb. 8. 12. And contrariwise, Matthew saith they brought the Asse and the colt, and put on them their clothes, and set Iesus upon them, Matth. 21. 7. which Marke sheweth to be meant of the Colt on­ly, and that Iesus sare upon him, M [...]k. 11. 7. So, the theeves are said to revile Christ, Matth. 27. 44. when one of them did it, Luk. 23. 39. Likewise, heare ye, but understand not, Esa, 6. 9. or, ye shall heare, but shall not under­stand, Act. 28. 26. and the way before me, Mal. 3, 1. or, the way before thee, Matth. 11. 10. Smite thou the sheep­heard, Zach. 13. 7. which Christ citeth thus, I will smite the sheepheard, Matth. 26. 31. and I tooke the thirtie peeces of silver, Zach. 11. 13. or, they tooke them, Matth. 27. 9. Of which changes there are many, and of great use, throughout the Scriptures.

Questions, are as in other languages, so in the holy tongue, used for carnest affirmations, deprecations, denials, forbiddings, wishes, and the like: as when the people said, Why should we dye? Deut. 5. 25. it was both an asseveration that they should dye, and a prayer against it. The Scripture openeth it selfe: as, why doth he speake blasphemies? Mark. 7. 2. which another Evangelist writeth, this man blasphemeth, Math. 9. 3. And, art thou come to torment us? Mat. 8. 29. wherein was implied, I pray thee torment me not, Luk. 8. 28. So, are they not written? 2 King. 20. 20. is affirmed, behold they are written, 2 Chro. 32. 32. and that which the Prophet averreth, All these my hand hath made, Esa. 66. 1. is turned into a question; hath not my hand made all these? Act. 7. 49. Againe, when God said to David; shalt thou build me an house? 2 Sam. 7. 5. he meant, thou shalt not build, 1 Chron. 17. 4. when Christ saith, how shall Satans kingdome stand? Mat. 12. 26. he meaneth, it cannot stand, Mark. 3. 26. and thinke ye that I am come to give peace? Luk. 12. 51. is as if hee had said, thinke it not, Matth. 10. 34.

I will passe on to a few mo [...] observations. When speech is of many, where one is principall; the scrip­ture setteth it downe, either as of one, or of many indifferently. As, heare thou the word, 1 King. 22. 19. or, heare ye the word, 2 Chron. 18. 18. And they killed, 2 King. 25. 6. or, the king of Babel killed; Ier. 52. 10. David offered, 2 Sam. 6. 17. or, they offered, 1 Chron. 16. 1. They made peace with David, and served him; 1 Chron. 19 19. or, they made peace with Israel, and served them, 2 Sam. 10. 19. So, Peter said unto Christ, Mat. 15. 15. whereas another Evangelist saith, his disciples asked him; Mar. 7. 17. And, couldest not thou (Peter) watch? Mar. 14. 37. or, could not ye (my disciples) watch? Mat. 26. 40. By this, we may gather the reason, why Christ at other times spake to Peter singularly, that which was intended also to the rest, in Matth. 16. 17. 19. compared with Ioh. 20. 22. 23. which some not observing, would restraine the keyes of the kingdome unto Peter onely.

[Page] But oft times, there is a force in words, whereby other persons or things are excluded: as when Moses saith, they shall be one flesh, Gen. 2. 24. he meaneth, they two (not moc) shall be one flesh, Mat. 19. 5. and saying of God, him thou shall serve, Deut. 6. 13. he intendeth him onely, Mat. 4. 10. It was not lawfull to eat the Shew bread, but for the Priests, Mar. 2. 26. that is, but for the Priests onely, Mat. 12. 4. and, the fig tree had nothing but leaues, Mark. 11. 13. that is, nothing but leaves onely, Mat. 21. 19. Accordingly Paul saith, a man is not justifi­ed by the workes of the law, but by the faith of Iesus Christ, Gal. 2. 16. whereby is meant, by faith onely.

In expounding the Oracles of God, we are taught to take absolute and indefinite speeches in the lar­gest sense unlesse there be some speciall reason of restraint. As, when he said to Moses, See, and make thou them, according to their patterne, Exod. 25. 40. the meaning is, See thou make all things, according to the pat­terne, Heb. 8. 5. And in saying, Cursed be he that confirmeth not the words of this law, Deut. 27. 26. it exten­deth thus farre, Cursed be every one that continueth not in all things which are written in the booke of the law, Gal. 3. 10. When he promiseth Christ, to put his enemies for his footstoole, Psal. 110. 1. he meaneth all his enemies, 1 Cor. 15. 15. 25. So other such precepts and promises, are in like manner, to be understood.

But sometime generall words are used, which scripture and reason teacheth to restraine: as, all Israel went up with David to Baalah, 1 Chron. 13. 6. meaning, all the people that were with him, as another Pro­phet explaineth it, 2 Sam. 6. 2. So Christ healed all that were sicke, Mat. 8. 16. that is, all the sicke that were brought unto him; or, as another Evangelist saith, Many that were sicke: Mark. 1 34. Thus all, is used for very many, Mat. 21. 26. Luk. 21. 17. Phil. 2. 21. Gen. 41. 57. none, for very few, Ier. 8. 6. 1 Cor. 2. 8. nothing, for very little, Ioh. 18. 20. Act. 27. 33. Or, with other speciall restraint; as, of his fulnesse, have wee all received, Ioh. 1. 16. that is, all we which beleeve, and the like.

It is not the least help in opening the scriptures, to observe words & speeches that differ in sound, but accord in sense; & set down the same thing in sundry termes, one of wch do often give light unto another. As, the word of the Lord came, 2 Sam. 24. 11. or, the Lord spake, 1 Chro. 21. 9. There fell, 1 Chro. 21. 14. or, there died, 2 Sam. 24. 15. To sit on his throne, 1 King. 3. 6. or, to reigne in his stead, 2 Chro. 1. 8. They fast not, Mat. 9. 14. or, they eat and drinke, Luk. 5. 33. The time of tentation, Luk. 8. 13. or, of affliction and persecution, Mark. 4. 17. To enter into life, Mat. 18. 9. or, into Gods kingdome, Mar. 9. 47. To take away the key of knowledge, Luk. 11. 52. or, to shut up the kingdome of heaven, Matth. 23. 13. Thus they that are in one place called Hy­pocrites, Matth. 24. 51. are in another called infidels, Luk. 12. 46. and they that walke not according to any law, Mark. 7. 5. are said to transgresse the same, Mat. 17. 2. And the Wicked one, Mat. 13. 19. the Devill, Luk. 8. 12. and Satan, Mark. 4. 15. are all one. By comparing the holy writers thus, even mysteries in words and phrases are manifested, and difficulties may be cleared. As in 2 Sam. 7. 23. halecu Aelohim, that is, God they went; this soundeth to a paynim, as if there were many Gods: but the same thing written by another Pro­phet, halac Aelohim, God he went, 1 Chro. 17. 21. refuteth the plurality of Gods, though closely teaching the trinity of persons in the Godhead. So when David saith, for thy words sake, 2 Sam. 7. 21. or, (as another recordeth his speech,) for thy servants sake, 1 Chron. 17. 19. these two compared, shew that David meant for thy Christs sake, for Christ is both the word, Ioh. 1. 1. and the Servant of God, Mat. 12. 18.—21. When Da­vids sons are called by one Prophet Cohanim, (that word which we English Princes, or, Priests,) 2 Sam. 8. 18. and by another are named the First (or Chiefe) at the kings hand, 1 Chron. 18. 17. we may hereby learn the office of Christ our Cohen, both Prince and Priest, who now sitteth at the right hand of the throne of the Majestie (of God) in the heavens, Heb. 8. 1. So for other materiall things in Israel, which we are not acquainted with; scriptures compared, doe explaine them. As when Solomon put three pound of gold to one shield, 1 King. 10. 17. and another Prophet saith, three hundred (shekels) of gold went to one shield, 2 Chro. 9. 16. we may certainely gather, that the Maneh or Pound in Israel, was a hundred shekels. When K. Achaz made his sonne to passe through the fire, 2 King. 16. 3. if any know not what this meaneth; another scripture telleth us, he hurnt his sons in the fire, 2 Chron. 28. 3. So the (Debir or) Oracle in Solomons tem­ple, 1 King. 6. 23. is shewed to be the Holy of holies, or most holy place in that house, 2 Chron. 3. 10. When Christ teacheth us to pray, Forgive us our debts, Mat. 6. 12. thereby is meant, our sinnes, Luk. 11. 4. with ma­ny other like, of profitable use, in letters, words and phrases, throughout the Bible. And the more to ex­cite men, to search and conferre the scriptures, I will note a few moe, not unlike the former. The name of God, and of Christ, how often is it mentioned in the holy booke? yet not alwaies understood. How be it, the Prophets and Apostles, open themselves; one saying, he shall build an house to my name, 2 Sam. 7. 13. another, he shall build an house to me, 1 Chro. 17. 12. so Christ saith, for my name, Mat. 19. 29. that is, for me and the Gospell, Mark. 10. 29. for my name sake, Luk. 21. 12. that is, for my sake. Mark. 13. 9. So things spoken by the Prophets in the Lords name, 1 Chro. 21. 19. were the Lords commandements, 2 Sam. 24. 19. accor­dingly Iames saith of the Prophets, they have spoken in the name of the Lord, Iam. 5. 10. and where the Pro­phet saith, the Iles shall wait for (Christs) law, Esa. 42. 4. the Apostle expoundeth it, the Gentiles shall trust in his Name, Mat. 12. 21. When David saith, he prayed before the Lord, 1 Chro. 17. 25. and the like is spo­ken of Ezekiah, 2 King. 19. 15. the meaning is, that they prayed unto the Lord, as is expressed in 2 Sam. 7. 27. and Esa. 37. 15. Like wise the kneeling before Christ. Math. 27. 29, is called the worshipping of him, Mark. 15. 19. and when the Devill would have had Christ done worship before him, Luk. 4. 7. he knew that in so doing, he should worship him, Matth. 4 9. yet many at this day, though they pray and doe worship before images and idols; they will not be a knowne that they pray or doe worship unto them.

It is needfull for us to understand, that as the scriptures are 2 Kin. 22. 13. with 2 Chron. 34. 21. of God, so whatsoever is written in them, is written unto all of us: this will increase our faith, and our odedience. If any doubt hereof, the Evan­gelists [Page] [...] [Page] [...] [Page] cleare it: for when one writeth, God spake unto Moses, Mark. 12. 26. another saith, it was spoken un­to you by God, Matth. 22. 31. Againe, Moses said, Matth. 22. 24. is as much as, Moses wrote unto us, Mark. 12. 19. So Christs blood shed for many, Mat. 26. 28. is applied in particular, shed for you, Luk. 22. 20. If men would thus minde all the precepts and promises in the Bible, it would greatly further them in godlinesse now, the Lord complaineth of the contrary, I have written unto them the great things of my law, but they are counted as astrange thing, Hos. 8. 12.

For these causes, I have chiefly laboured in these annotations upon Moses, to explaine his words and speeches, by conference with himselfe, and the other Prophets and Appostles, all which are commenters upon his lawes, and do open unto us the mysteries which were covered under his veile: for by a true and sound literall explication, the spirituall meaning may the better be discerned. And the exquisite scanning of words and phrases, which to some may seeme needlesse, will be found, (as painfull to the writer) profi­table to the reader. Our Saviour hath confirmed the Law, unto every jote and tittle, Matth. 5. 18. that we should not thinke any word or sentence to be used in vaine. On the contrary, the mistaking of phrases, oft times occasioneth errour: as from Iakobs speech, in Genesis 48. 16. let my name be called on them, and the name of my fathers Abraham and Isaak: some would gather the doctrine of prayer unto the dead, or saints departed: whereas the phrase there, meaneth not prayer at all, but to be named of them, as their children, as by other scriptures compared, may be seene: Dan. 9. 19. Esay 4. 1.

Next this main helpe of the scriptures themselves. I compare the Greek & Chaldee versions, the first of them being in the world before Christs comming in the flesh; the other, soon after: both of great authori­ty, especially the Greeke, honored even by the Apostles, in their so often following not onely the words, but even the Theologicall exposition. Of many, I will produce these few examples. In Esay 11. 10. Christ is promised for an ensigne of the peoples: this the Greeke version explaineth, to rule over the nations, and so doth Paul alledge it, in Rom. 15. 12. In Prov. 3. 34. God scorneth the scorners, the Greek translateth, he resi­steth the proud, and Iames followeth their very words, Iam. 4. 6. In Prov. 11. 31. the righteous is recompen­sed in the earth; the Greeke saith, he is scarcely saved; and Peter saith the same, 1 Pet. 4. 18. In Esay 42. 4. the yles wait for Christs Law: the Greeke interpreteth it, the Gentiles shall trust in his name, and the holy Ghost approveth this, in Matth. 12. 21. When Moses saith of man and wife, they shall be one flesh, Gen. 2. 24. the Greeke addeth, they two, and so the words are cited in Mat. 19. 5. Mar. 10. 8. Eph. 5. 31. 1 Cor. 6. 16. Where Christ saith (in David) my eares thou hast digged, (or opened) Psal. 40. 7. the Greeke expoundeth it, a body thou hast fitted me; and the same words Paul bringeth as Scripture, in Heb. 10. 5. So many Greeke words are found in the Apostles writings, according to the Greeke version of the Prophets; as Aretas, praises, in 1 Pet. 2. 9. from Esay 42. 12. and 43. 21. and 63. 7. Thaumázontes prosopa, in Iude vers. 16. are such as re­gard, accept, or honour the persons of men; from Deut. 10. 17. Prov. 18. 5. Iob 22. 8. Kuberneses, Counsells (that is, Counsellors) in 1 Cor. 12. 28. from Prov. 11. 14. and 20. 18. and 24. 6 Mamona tes adikias, in Luk. 16. 9. is false (or deceitfull) riches, opposed (in v. 11. (to the true, as the Hebrew Sheker, is often turned Adikia: Psal. 119. 29. 69. 104. 163. Wherefore as occasion is offered, I observe sundry things from the Greek translatiō, which serve for the better understanding of Moses text: & other scriptures that have referēce to th same.

Concerning the Chaldee paraphrast, and other Heberew doctors of the ancienter sort, and some later of best esteeme for learning, as Maimony, or Rabbi Moses ben Maimon, (who abridged the Talmuds,) & others; I alledge their expositions for two causes: the one one, to give light to the ordinances of Moses touching the externall practice of them in the common wealth of Israel, which the Rabbines did record, and without whose helpe, many of those legall rites (especially in Exodus and Leviticus) will not easily be understood. By their records also, many particulars about the Passeover which Christ kept, Matt. 26. the Phylacteries which the Pharisees wore, Mat. 23. & other things mentioned in the Evangelists, will much be cleared: whereof see the annotations on Exod. 12. and Exod. 13. 19. As for the theologicall exposition, therein the later Rabbines are for the most part blinde; but we are enlighted by the Apostles of Christ, whose writings, (specially Pauls) doe unfold the mysteries of the law. Another reason why I cite the Rabbines, is to shew how in many words, phrases, and points of doctrine, they approve the new Testa­ment; though sometime to the condemning of themselves: and so the testimony of the adversary against himselfe, helpeth our faith. Examples may be seene in the annotations themselves; some few I will here touch. The day of judgement, or Iudgement of the great day, Iude vers. 6. was used of the godly Iewes, against the opinion of the Sadduces, as Iom dinarabba, in the Chaldee on Psal. 50. 3. and many other places. So Pa­radise for heaven, Geenna, for hell; as Christ useth them, are common in all the Rabbines; and the Second death, Revel. 20. 8. is used by Ionathan (a Rabbine of the Apostles age,) on Esa. 65. 6 15. where he dam­neth his owne people to the second death. Christ is called the Word, Ioh. 1. 1. so by the Chaldee paraphrast on Ps. 110. 1. and many a time beside. The Devill is called the Accuser, Revel. 12. 10. so R. Menachem on Levit. 25. speaketh of the Serpent the Accuser. Paul nameth Abraham the heire of the world, Rom. 4. 13. So doth. R Bochai, fol. 23. The Apostle calleth Circumcision, a seale, Rom. 4. 11. so doe the Iewes in their prayer which they use at circumcision, Maimony treat of Circumcis. chap. 3. And whereas they that deny the baptising of Infants, plead that circumcision was a carnall signe of carnall promises to a carnall seed: the Iewes owne testimonies doe abundantly refute this errour, as is shewed after, on Gen. 17. Christ bap­tizeth with the holy Ghost, and with fire, Matth. 3. 11. It is said by our Rabbines of happy memory, that the holy blessed (God) baptized with fire, saith R. Menachem on Levit. 6. Christ our high Priest is on the right hand of the throne of the Majestie in the heavens, Heb. 8. 1. and by the Rabbines doctrine, Michael is the great [Page] Priest that is above, and offreth the soules of just men. R. Menachem on Levit. 1. and 6. chap. Maimony (in Mis­neh, in Biath hamikdash, chap. 6. sect. 11.) sheweth how the great Synedrion were wont to sit in a cham­ber of the Temple, to judge and try the Priests, both for their genealogies, and for their blemishes. What Priest soever was sound dissallowable by his genealogie, he was clothed in blacke, and so went out of the Priests court in the Temple; and who so was found perfect and fit, he was cloathed in white, and went in and ministred with his brethren. This giveth light to that saying of (Christ in Rev. 3. 4.) they shall walke with me in white, for they are worthy. So the names of Iannes and Iambres, the sorcerers of Egypt, cited by Paul, in 2 Tim. 3. 8. are recorded in the Talmud, and other Iewish writers, as is noted on Exodus 7. 11. Wherefore the evidence brought from the learned Iewes, will helpe both to understand some scriptures, and to end some controversies. But Iewish Tit. 1. 14. forbidden fables, of which there are too many, them I passe over as unprofitable: some things also I note from them, not as approving them my selfe absolutely, but leaving them to further consideration of the prudent.

The Christian Fathers and Doctors, because they are usually cited by other expositors abundantly; I thought needlesse to repeat: and the rather for brevitie, which is requisite in annotations.

The testimonie of heathen writers, I alledge more spiringly also; as of whom wee have least need. Yet Paul had occasion Acts 17. 28. 1 Co [...] 15. 33. Tit. [...] sometime to cite them: and we likewise may have use of their sayings; both for anci­ent histories, and religious exercises, and for the witnesse which they beare unto the truth of God.

Finally, in all this labour, I desire the furtherance and stirring up of people in the study and understan­ding of Gods law. Wherein though some things are briefe, some things darke and hard to bee under­stood, yet many things are by a little direction, made easie to the prudent. And let not the varietie of phrase, or sundry interpretations trouble any, but let discretion choose out the best. Behold, the holy Ghost translateth one Hebrew word, by many Greeke, to teach us both the ample wisedome comprised in that mother tongue; and that any words may be used, which expresse the true meaning of the text un­to our understanding. The Minchah or Meat-offring, (as we English it,) in the law, is turned into Greeke, Thusia, Sacrifice, Acts 7. 42. from Amos 5. and Prosphora, Oblation. Heb. 10. 5. from Psal. 40. The Hebrew word Pinnah, Esa. 40. 3. is Euthuno, to Make-straight, Ioh. 1. 23. Hetoimazo, to Prepare, Matth. 3. 3. and Kataskevaso, to Make ready, Matth. 11. 10. That one phrase of Moses in Deut. 25. 5. (uben aeinlo) and hee have no sonne; is by three Evangelists translated three wayes, all good; having no children, Matth. 22. 24. and leave no children, Mark. 12. 19. and he dye childlesse, Luk. 20. 28. Yea one Hebrew word Sorer, in Esa. 65. 2. is expressed of Paul by two Greeke words together, Apeithounta, and Antilegont [...], that is, Disobedient (or unperswaded) and gainsaying, Rom. 10. 21. the one noting the rebelliousnesse of the heart; the other of the mouth and cariage. By which, with many other of like sort, we may see the copiousnesse of matter, which the originall tongue containeth in few words: and that the noting of such varieties may be profi­table unto us. The Hebrew Doctors have a saying, that the Law hath seventie faces, (that is, 70. manner of wayes to be opened and applied) and all of them truth: R. Menachem on Gen. 29. and Exod. 21.

But forasmuch as my portion is small, in the knowledge of holy things; let the godly reader try what I set downe, and not accept it, because I say it: and let the learned be provoked unto more large & fruit­full labours in this kinde. The Lord open all our eyes, that we may see the marveilous things of his Law.

Henry Ainsworth.

The summe of Genesis.

THe first Booke of Moses, sheweth the Generation of the World; the Corruption thereof by Sinne; the restaurati­on promised in Christ; the Governement of the old World, 1656. yeeres, till it perished by the Flood: and of the World that now is, (especially of Gods Church therein) 713. yeeres moe, till the death of Ioseph.

The Generation.
  • GOD, in sixe dayes, createth the World, all good: and Man in the Image of God, whom hee made ruler over the earth. Chapter 1
  • He adorneth this his world with a speciall sanctified Time; as the Sabbath day: Place, as the garden of Eden, with the River and Trees thereof: Order of mans obedience by the Law given to Adam, and of propagation of kinde, by Mariage. Chap. 2
The Corruption of the World.
  • The Serpent tempteth to disobedience: Man falleth: so Sinne and Death, are come upon all men. The Serpent is cursed; and the Earth for mans sake. Chap. 3
The Restauration.
  • GOD promiseth, that (Christ) the Womans seed, shall bruise the Serpents head. The man calleth his wife, Eve: God layeth cha­stisements on them both; clotheth them; and drives them out of Paradise. Chap. 3
The government of the old World.
  • ADAM begetting two sonnes, Kain the first borne is wicked; Abel faithfull. Kain killeth Abel, and is cursed: yet liveth, and in­creaseth in the world. Seth is given in Abels sted; and of Seth, Enos. Chap. 4
  • SETH progateth the faithfull seed. Enoch prophesieth, and God taketh him away, that he dieth not. Chap. 5
  • Seths seed, and Kains, are mixed: so Giants are bred, and sinne increased. God repenteth that he made man; threatneth to drown the world, but Noe findes grace. Chap. 6
  • NOE and his house, with some of all creatures, are saved in the Arke, which God bade him make: the world is all drowned. Ch. 7
The government of the world aset the Flood.
  • [Page]NOE with his familie, come out of the Arke; are blessed, to fill the world againe. Chap. [...]
  • GOD promiseth to drowne the world no more. Sinne reviveth in Cham, Noes son, whose posteritie is cursed: the blesse continueth to Sem and Iaphet. Chap. [...]
  • Noes three sonnes, Sem, Cham, and Iaphet, doe multiply on the earth. Chap. [...]
  • Their posterity are scattered, by confusion of tongues at Babel. Sem propagateth the faithfull seede which in Terah falleth [...] God, but is called to repentance. Chap. [...]
  • ABRAM is called from Idolatry: and commeth a pilgrim into the land of Canaan. Chap. [...]
  • Abram (parted from Lot) is promised the land of Canaan, and a plenteous seed. Chap. [...]
  • He fighteth for Lot, o [...]ercommeth foure Kings, and is blessed of Melchisedek. Chap. [...]
  • He (being childlesse) is promised an heire, justified by faith, and comforted by a vision, and covenant of God. Chap. [...]
  • He hath a son (after the flesh) Ismael of Agar his bondwoman. Chap. 1 [...]
  • He hath a new name Abraham, the covenant of circumcision; and promise of Isask Sarai is named Sarah. Chap. 1 [...]
  • Abraham enterraineth Angels: hath the promise renewed: and Sodoms destruction revealed, for whom he maketh intercession Chap. 1 [...]
  • Sodom is burned; Lot delivered, begetteth of his daughters, Moab and Ammon. Chap. 19
  • Abrahams wife taken by Abimelec, is restored unto him. Chap. 20
  • ISAAK the promised seed, is borne: Agar and Ismael, are cast out of Abrahams house. Ab melec covenanteth with Abraham. Chap. 21
  • Isaak is offred for a sacrifice by his father: but saved from death by God. Abraham is blessed; and heareth of his kindreds in­crease. Chap. 22
  • Abraham purchaseth in Canaan, a burying place for Sarah. Chap. 23
  • He provideth a wife for Isaak, who marieth Rebekah. Chap. 24
  • Abraham dyeth: Isaak begetteth Esau and Iakob, who strive in the wombe. Iakob buyeth the birthright of Esau, surnamed Edom. Chap 25
  • Isaaks wife taken by Abimelec, is restored: he covenanteth with Abimelec. Chap 26
  • IAKOB by subtilty getteth the blessing from Esau, and is threatned. Chap. 27
  • Iakob fleeing from Esau, is comforred by a vision of a Ladder, at Bethel. Chap. 28
  • He sorveth for a wife; is beguiled, marieth two, and hath foure sonnes. Chap. 29
  • He is increased with moe children: is wronged by Laban but waxeth rich. Chap. 30
  • He fleeth secretly, is pursued by Laban, but God delivereth him. Chap. 31
  • He is met of Angells; afraid of Esau; wrastleth with God, and is named Israel. Chap. 32
  • Iakob and Esau meet, and are friends: Iakob put chaseth ground at Sechem. Chap. 33
  • Iakobs daughter Dina is defiled: his sonnes slay the Sech mites for it. Chap. 34
  • Iakob burieth Deborah the Nurse, Rachel his wife, and Isaak his father. Chap. 35
  • Esau dwelleth in Seir, hath many Dukes and Kings of his posteitie. Chap. 36
  • IOSEPH Iakobs sonne, is hated for his dreames, and sold by his brethen into Egypt. Iakob mourneth for him, and will not be comforted. Chap. 37
  • Iudah, Iakobs son, begetteth of his daughter in law, Pharez and Zarah. Chap. 38
  • Ioseph in Egypt is tempted to adultery, falsly accused, and imprisoned. Chap. 39
  • Ioseph in prison, expoundeth the dreames of Pharaohs officers: but is forgotten. Chap. 40
  • Ioseph expoundeth Pharaohs dreames, and is made ruler over all Egypt. Chap. 41
  • Iakob sendeth his sons for corne into Egypt: Ioseph handleth them roughly. Chap. 42
  • Iakob constrainedly sendeth his sons againe. and Ioseph feasteth them. Chap. 43
  • Ioseph challengeth Benjamin for his cup; Iudah supplicateth for his brother. Chap. 44
  • Ioseph makes himselfe knowne to his brethren: and sendeth for his Father. Chap. 45
  • Iakob by Gods advice, goeth with his houshold into Egypt: in all seventy soules. Ioseph meeteth them in Goshen, and instruc­teth them what to say to Pharah. Chap. 46
  • Ioseph nourisheth his father and brethren in time of famine: bringeth the Egyptians into bondage, and sweareth to bury his fa­ther in Canaan. Chap. 47
  • Iosephs two sons are blessed and adopted of Iakob, on his death bed. Chap. 48
  • Iakob blesseth his twelve sons, prophesieth of Christ, and dyeth in Egypt. Chap. 49
  • Ioseph burieth his father in Canaan, and returneth: forgiveth his brethren; prophesieth of their departure from thence; giveth charge concerning his bones, and dyeth. Chap. 50

The number of the Sections (or Lectures) in Genesis, are twelve: the Chapters, fiftie: the verses, 1534. The midst is at Gen. 27. 40.

Search the Scriptures: Iohn 5. 39.

To the Law, and to the Testimonie: Esay 8. 20.

Whatsoever things were written aforetime, were written for our learning: that we through patience, and comfort of the Scriptures, might have hope. Rom. 15. 4.’



1 The Heavens and the Earth are created, and the Light; in the first day. 6. In the second, the firmament is spred, and the waters divided. 9. In the third, the earth is made dry land, and fruitfull: the waters are gathered to be seas. 14. The Sunne, Moone and Stars, are created for Lights, the fourth day, 20. Fish and Fowles are brought forth, and blessed in the fifth. 24. In the sixth, Beasts are made out of the Earth. 26. Man is created in the image of God, 28. he is blessed, and hath dominion of the world. 29 Food is appointed for Man and beast. 31. Gods workes are all good.

IN THE BE­GINNING, GOD 1 created the Hea­vens and the 2 earth. And the earth was empty and voide; and darkenesse, was upon the face of the deepe: and the Spirit of God, moved upon the face of the waters. And God sayd, Let there bee 3 light: and there was light. And God saw 4 the light, that it was good: and God sepa­rated betweene the light and the darkenesse. And God called the light Day; and the dark­nesse he called Night: and the evening was, 5 and the morning was, the first day.

And God said; Let there be an Out-spred 6 firmament, in the midst of the waters: and let it separate, betweene waters and waters. And God made the Outspred-firmament; and separated betweene the waters which 7 were under the outspred-firmament, and the waters which were above the outspred-fir­mament: and it was so. And God called the 8 outspred-firmament, Heavens: and the eve­ning was, and the morning was, the second day.

And God sayd; Let the waters under the 9 heavens bee gathered-together, unto one place; and let the dry-land appeare: and it was so. And God called the dry land, Earth: 10 and the gathering together of the waters, he called Seas: and God saw, that it was good. And God said; Let the earth bud-forth the 11 budding-grasse, the herbe seeding-seed, the fruit-tree yeelding-fruit after his kinde, whose seed is in it selfe, upon the earth: and it was so. And the earth brought-forth 12 budding-grasse, the herb seeding-seed, after his kinde; and the tree yeelding fruit, whose seed was in it selfe, after his kinde: and God saw, that it was good. And the evening was, 13 and the morning was, the third day.

And God sayd; Let there be lights in the 14 outspred-firmament of the heavens, to sepa­rate betweene the day and the night; and let them be for signes, and for seasons; and for dayes, and yeares. And let them be for lights 15 in the outspred-firmament of the heavens, to give light upon the earth: and it was so: And God made the two great Lights: the 16 greater light, for the rule of the day; and the lesser light, for the rule of the night; also the starres. And God set them in the outspred-firmament 17 of the heavens; to giue light up­on the earth. And to rule over the day and 18 over the night; and to separate betweene the light and the darkenesse: and God saw that it was good. And the evening was, and the 19 morning was, the fourth day.

And GOD sayd; Let the waters bring 20 forth abundantly, the moving-thing, the li­ving soule: and fowle, that may flye above the earth, on the face of the outspred-firma­ment of the heavens. And God created the 21 great Whales: and every living creeping soule, which the waters brought forth [Page 2] abundantly after their kinde, and every winged fowle after his kinde; and God saw that it was good. And God blessed them, say­ing; 22 be fruitfull and multiply, and fill the wa­ters in the seas, and let the fowle multiply in the earth. And the evening was, and the 23 morning was, the fift day.

And God said, Let the earth bring forth 24 the living soule, after his kinde; cattell and creeping thing, and beast of the earth after his kinde: and it was so. And God made 25 the beast of the earth, after his kinde, and the cattell, after their kinde, and every creeping thing of the earth, after his kinde: and God saw that it was good. And God sayd, Let us 26 make Man in our image, according to our likenesse: and let them have dominion over the fish of the sea, and over the fowle of the heavens, and over the cattell, and over all the earth, and over every creeping thing, that creepeth upon the earth. And God cre­ated 27 Man in his image, in the image of God created he him: male and female created he them. And God blessed them, and God 28 sayd unto them: Be fruitfull and multiply, and fill the earth, and subdue it: and have dominion over the fish of the sea, and over the fowle of the heavens, and over every li­ving thing that creepeth on the earth. And 29 God sayd, Behold I have given to you eve­ry herb seeding seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree seeding seed: to you it shall be, for meat. And to every beast of the 30 earth, and to every fowle of the heavens, and to every creeping thing upon the earth, which hath in it a living soule: every green herb, for meat: and it was so. And God 31 saw every thing that hee had made, and be­hold, it was very good: and the evening was, and the morning was, the sixt day.


BOoke of Moses.] so it is intituled, in Mark. 12. 26. called elsewhere the booke of the law of Mo­ses, 2. King 14. 6. Luke 2. 22. being indeed the booke of the Law of the Lord by the hand of Moses, 2. Chro. 34. 14. Of this Moses his birth, educa­tion, authority and death, see Exod. 2. and 4. &c. Numb. 12. Deut 34. He was forty yeares a Philo­sopher in King Pharaohs Court in Egypt: Forty yeares a shepheard in the land of Madian; and forty yeares a King and Law-giver of Israel, leading them through the wildernesse of Arabia; and dy­ing an hundred and twenty yeares old, hee was buried of God: Act. 7. 22. 23. 29. 30. 35. 36. Deut. 3 [...]. 4 [...]. and 34. 5. 6. 7. His writings are approved of, by the Prophets after him, by the testimonie of Christ and his Apostles; and by the Church of God, in all ages, Nehem. 8. 1, 2, 3. Dan. 9. 11. 13. Mal. 4. 4. Luke 16. 29. 31. and 24. 27. 44. Acts 15. 21. Rev. 15. 3. Genesis,] that is, Ge­neration: so the Greeke version calleth this booke, because it setteth forth the generations of the heavens and earth, and of Adam, or mankind, Gen. 2. 4. and 5. 1. How beit, in Hebrew, the five bookes of Mo­ses, have no names but by the first words of them: as this booke is called Breshith, that is, In the be­ginning.

Vers. 1. In the beginning,] namely, of the Creature 1 which God created; as our Saviour expoundeth it, Mark. 13. 19. the whole frame whereof, is called the World, Mat. 24. 21. Beginning therefore is here extraordinary and supernaturall, of the Creature or Creation; and so, of time. The Chaldee paraphrase called Ierusalemy, translateth it, In wisedome: so sun­dry Hebrewes apply this mystically to the wisedome of God whereby the world was created, as it is written, The Lord by wisdome founded the earth, Prov. 3. 19. and, in wisdome hast thou made them all, Psal. 104. 24. R. Menachem on Gen. 1. Many Christian writers also, apply it unto Christ, the wisdome of God, by whom he made the world, 1. Cor. 1. 24. Heb. 1. 2. Prov. 8. 27. 30. God,] in Hebrew Aelohim, which signifieth the Almighties, or Almightie-po­wers: his name is most used in this forme plurall, but ioyned with a word singular, hee created, be­cause God is but one, Deut. 6. 4. although in power infinite; in person or manner of being, there are three which beare witnesse in heaven, the Father, and the Word, and the holy Spirit, and these three are one, 1 Ioh. 5. 7. The Father is this Creator, as is shewed in Eph. 3. 9. The Word (or Sonne) is the Creator, Heb. 1. 8. 10. Col. 1. 16. so is the Holy spirit, as is here in the second verse, and in Psal. 33. 6. and 104. 30. Iob 26. 13. and 33. 4. Hereupon Solomon saith, Remember thy Creators, Eccles. 12. 1. and God saith, Let us make man, Gen. 1. 26. The Apostles apply the generall name God, to the per­sons severally; unto the Father, Heb. 1. 1, 2. unto the Sonne, Acts 20. 28. Rom. 9. 5. and unto the Holy Ghost. Acts 5. 3. 4. The Hebrew Doctors have left records of this mystery, though at this day that nation understands it not: Come and see the mysterie of the word [Aelohim:] there are three degrees, and every degree by it selfe alone, (that is, di­stinct), and yet notwithstanding they all are one, and ioyned together in one, and are not divided one from ano­ther, saith R. Simeon ben Iochai, in Zoar, upon the sixt section of Leviticus. Sometime this word is used singularly, Aeloab, the Almighty, Iob 12. 4. and in a shorter forme, Ael, Mighty, Gen. 14. 18. And Aeloah hath affinity with Alah, hee adjured: for by oath and execration, men entred covenant with God, Deut. 29. 12, 14, 19. Nehem. 10. 29. Eccles. 8. 2. Angels and Magistrates are sometimes called Aelohim, Gods; Psal. 8. 6. Heb. 2. 7. Psal. 82. 1. 6. but in this worke, Iehovah Aelohim, was the Creator onely, Gen. 2. 4. Esay 44. 24. and An­gels were his creatures, Psal. 148. 2, 5. Col. 1. 16. The Apostles writing in Greeke, use it alwaies sin­gularly, [Page 3] Theos, God: so in our and other languages, which cannot attayne the grace and proprietie of the Hebrew speech. Created,] that is, ex­cellently and perfectly made of nothing at all, or of that which is as good as nothing, as mans body of the dust, Gen. 2. 7. and 1. 27. Therefore creation is a worke of God alone, to bee understood of us by faith, Heb. 11. 3. although the eternall power and godhead of the Creator, are seene by his works, to make all men without excuse, Rom. 1. 20. where­fore no heathen writer almost, but hath acknow­ledged the world to be the workmanship of God; whereby his wisdome, power and goodnesse is ma­nifested. the heavens and the earth.] The world, and all things that are therein, Act. 17. 24. things visible and invisible, Col. 1. 16. The He­brew articles eth and ha, seeme also to imply so much: eth, having the first and last letter of the He­brew Alphabet, and so being of generall compre­hension; and ha, of plaine demonstration. This cre­ation of heavens and earth, the Scriptures doe ap­ply to the new and spirituall estate of the Church in Christ, Esay 51. 16. and 65. 17. and 43. 7. Eph. 2. 10. Rev. 21. 11. The Hebrew Doctors say; All whatsoever the holy blessed (God) hath created in (this) his world, is parted into three parts. Some creatures compounded of matter and forme, and are generated and corrupted continually, as the bodies of men and beasts, and plants, and minerals. Other some are compounded of matter and forme, but are not changed from body to body, and from forme to forme, like the former: and they are the (heavenly) sphaeres and stars in them. And their matter is not like other matters, nor their forme like other formes. And some creatures have form with­out matter, and they are the Angels: for the Angels have no body, nor corporall substance, but formes dispar­ted one from another. Maimony in Misn. in Iesudei hatorah, chap. 2. S. 3.

Vers. 2. empty,] Hebr. emptinesse: a thing empty; without inhabitants, and void without ornaments, 2 a deformed wildernesse, and a wast: and so unfit for use, not being separated from the waters, not ha­ving light, herbes, trees, beasts, birds, or people to adorne and inhabit it, Gen. 2. 5. This sense the Chaldee paraphrase also yeeldeth; and the Prophet confirmeth it saying, Hee created it not to be emptie, he formed it to be inhabited, Esay 45. 18. and when extreme emptinesse and desolation of a place is meant, it is expressed by (Tehu and Bohu) the words here used, Esay 34. 11. Ier. 4. 23. or by one of them, as Psal. 107. 40. Deut. 32. 10. Darknesse was:] It is not said God created darknesse, for it was but the want or privation of light, and so meer nothing. This darknesse is mystically applyed to mans corrupt state, destitute of heavenly light. Eph. 5. 8. and 4. 18. Sometime it signifieth affliction, and then God is said to create it, Esay 45. 7. The word was, and such like, are in the original tongues often vnderstood, but not expressed; though in translations we usually set them downe, for plaine­nesse sake: which the scripture warranteth, for in repeating matters, it many times expresseth words wanting: as 2. Chron. 9. 5. true the word, for which in 1. King. 10. 6. is written, true was the word. So in 2. Sam. 23. 18. he chiefe among the three; for which in 1. Chron. 11. 20. is said, he was chi [...]fe. And the Greeke translation adding such words, the holy Ghost alloweth it, as in Psal. 2. 7. thou my sonne, in Greeke, thou art my sonne; and so the Apostle alled­geth it, Acts 13. 33. The like is in many other pla­ces. Compare Mat. 22. 32. with Exod. 3. 6. Mark 12. 29. with Deut. 6. 4. Ioh. 10. 34. with Psal. 82. 6. Acts 2. 25. with Psal. 16. 8. Heb. 1. 12. with Psal. 102. 28. Rom. 3. 12. with Psal. 14. 3. face of the deepe:] face is used for the upmost part, or outside of any thing: the Greeke version omit­teth it, saying, upon the deepe: and the Hebrew text sometime doth the like, as in 1 King 9. 7. from on the face of the land: which elsewhere is written, from on the land, 2. Chron. 7. 20. By the deepe, or abyss, is meant the deepe of waters, which as a garment covered the earth, and stood above the mountaines. Psal. 104. 6. Hereupon the Apostle saith, the earth consisted out of the water, and in the wa­ter, by the word of God, 2 Pet. 3. 5. Spirit.] The Hebrew Ruach, is generally any Spirit, Ghost, breath or winde: here it is, (as the worke thereof sheweth) no created spirit, but the creator and cherisher of all; as Psal. 104 30. thou sendest forth thy spirit, they are created. So Psal. 33. 6. Esay 40. 12, 13. Later Iewes (whom some Christians follow) expound this a wind of God, or a mightie wind: but the wind (which is the moving of the ayre) was not created till the second day, that the firmament was spred, and ayre made. The ancient Rabbines spake bet­ter, as Targum Ierusamely here saith, the spirit of mercies from before the Lord; and R. Menachem on this place interprets it, the spirit of wisedome, called the spirit of the living God: and the author of the Zoar, Col. 83. calleth it, the spirit of the Messias. (or of Christ.) moved] or, was moving. The Hebrew Rachaph, signifieth generally a waving or moving, Ier. 23. 9. and in speciall, such a moving and fluttering as Eagles use over their yong, cherishing and stirring them up, Deu. 32. 11. So it is used here for the effectuall comfortable motion, whereby Gods Spirit sustained, and as it were stirred up the wast creature. Here againe, moving is used for mo­ved; as, the Queen of Sheba hearing, 1. King. 10. 1. for, the Queen of Sheba heard, 2. Chron. 9. 1. war­ring, 1 Sam. 31. 1. for warred, 1 Chron. 10. 1. Or we may understand, was moving; as, the Cherubims spreading the wings, 1 King. 8. 7. for, they were spreading. 2. Chron. 5. 8.

Vers. 3. God said:] This sheweth how God 3 created things by his word; saying, and it was; commanding, and it was created, Psal. 33. 6. 9. and 148. 5. light,] the first ornament of the world, wherewith the Lord decked it as with a garment, Psal. 104. 2. This glorious worke, Paul applieth to our regeneration, thus, God who said that out of darknesse light should shine, he hath shined in our hearts, &c. 2. Cor. 4. 6. that wee which were once darknesse, are now light in the Lord, Ephes. 5. 8. yea, God himselfe, and Christ, is called Light: for the brightnesse of his glory, and graces given unto us, 1. Ioh. 1. 5. 7. Ioh. 1. 4, 5. Psal. 27. 1. and 118. 27. And as God made light in the first day; so Christ [Page 4] rose from death in the same day, the first of the weeke, Mark. 16. 1, 2. & he is the true light, which lighteth every man that commeth into the world, Ioh. 1. 9. No man perfectly knoweth the nature of this excellent creature, as Iob 38. 19. where is the way where light dwelleth? &c. how much lesse of the Creator, who dwelleth in the light that no man can approach unto, 1. Tim. 6. 16.

Vers. 4. it was good] that is, agreeable to the will 4 of God, and so, as it might draw the liking of the creatures thereto. Absolutely there is none good but God, Mark. 10. 18. who is good of himselfe, with­out dependance on others, and without limitation. But every creature so far as in the being thereof it agreeth with the will of the Creator, is also good by participation of Gods goodnesse, Gen. 1. 31. 1. Tim. 4. 4. And the Hebrew word is largely ex­tended also to that which is goodly, faire, sweet, pleasing, profitable or commodious, and causing joy: 1. Sam. 9. 2. Gen. 24. 16. Song. 1. 2. and 4. 10. Deut. 6. 11. 18. Hest. 1. 10. So that which one Evangelist calleth good, Mark. 9. 42. another calleth profitable, Luke 17. 2. and goodnesse of heart is opposed to sorrow, Esay 65. 14. And of light in speciall, Solomon saith it is sweet, Eccles. 11. 7. and light is used for comfort and joy: Ester 8. 16. Psal. 97. 11. and 112. 4. separated betweene.] that is, divided the light from the darknesse, that al­wayes naturally, the one expelleth the other, and in course of day and night doe succeed each other: as is shewed in 2. Cor. 6. 14. Psal. 104. 20. 22. Gen. 8. 22. Ier. 33. 20. The Hebrew phrase is, he separated betweene the light and betweene the dark­nesse. So after usually.

V. 5. Light, Day:] Hereupon, one of these words is put for another, the day shall declare it, 1 Cor. 3. 13. 5 that is, the light, Eph. 5. 13. So the Apostle applying this to our spiritual estate, calleth us both children of the light, & of the day, not of the night, nor of darknesse. 1. Thes. 5. 5. The names which God gaue in He­brew, are now in other languages changed: as that which he called Iom, we english Day, and Lajlah, wee call Night: yea the reason of these names is not alwayes vnderstood; so great punishment doe we sustaine by that confusion of tongues, Gen. 11. Howbeit, by affinity with other words, it seemeth the Day was named Iom, of the tumult, stir, and businesse in it: and the Night, Lajlah, of the yel­ling or howling of wild beasts therein. Experience also confirmeth this, and the Scripture accordeth, Psal. 104. 20. 21. 22. 23. the evening was and the morning:] The evening, which is the be­ginning of the Night, and the morning, which is the beginning of the Day, are here used for the whole time of the light and darknesse in one succeeding course; which is with us, the space of 24 houres, which also in a more large sense, is here called a Day; as the time while light shineth, is the Day strictly taken, in which sense Christ saith, there are twelve houres in the day; Iohn 1. [...]9. From the phrase here used, a large day is called [...]hner [...]-boker; that is, an evening-morning. Dan. 1. 14. and Paul in Greek calleth it N [...] thé meron, a Night-day, that is, a day comprehending the night also, 2 Cor. 11. 25. And because darknesse was in time before the light, therefore is the evening set before the morning, and so among the Iewes, they began their large day at evening; as Lev. 23. 32. from evening to evening, you shall rest your Sabbath. At the same time, the Athe­nians also began the day: but the Chaldeans coun­ted the beginning at Sun rising; the Aegyptians at noone; and the Romans, at midnight. This la­ter, our westerne nations follow: counting from midnight, one of the clocke in the morning; and so forward. first day] Hebr. one day: whereupon the Hebrewes often say one, for first: Gen. 8. 5. Num. 29. 1. Dan. 9. 1. which phrase the Apostles use also in Greek. Mat. 28. 1. Ioh. 20. 1. 19 1 Cor. 16. 2.

Vers. 6. Outspred firmament,] This name is of 6 the Hebrew Rakiagh, which signifieth a thing spred abroad, and of the Greeke stereoma, which signifi­eth a firmament, or fast thing: for the heavens are stretched out as a curtaine, and spred out as a tent to dwell in, Psal. 104. 2. Esa. 40. 22. the skies are also firme and fast, & as a molten looking-glasse, Iob 37. 18 Prov. 8. 28. These, tell Gods glory, and shew his handy worke, Psal. 19. 2. for, in the heavens hee buildeth his stories (or sphaeres,) Amos 9. 6. and plan­chereth his lofts in the waters, Psal. 104. 3. and stret­cheth out the North, over the empty place, Iob. 26. 7. and in visions of Gods glory, the firmament is men­tioned, Ezek. 1. and 10. And as his power is shewed in making the earth, so is his prudency in stretching out the heavens, Ier. 10. 12. Psal. 136. 5. And under the name firmament is comprehended the aire, and all that is to be seene above the earth: for the fowles flye, and the Sun, Moone, and Starres, are set in the firmament of the heavens, Gen. 1. 16. 17. 20. in the midst of the waters,] namely, of the Deepe forementioned; part whereof was lifted up into the ayre, spred abroad into thin vapours, Psal. 135. 7. bound up in thicke clouds, and the cloud is not rent under them, Iob 26. 8. the other part was ga­thered into one place, the Sea, Gen. 1. 9. separate,] or, let it be separating, that is, let it conti­nually separate, or divide. A like phrase is in Esay 59. 2.

V. 7. and the waters,] Hebr. and betweene the 7 waters. which were above] to weet, in the ayre, above the lowest region whereof, the waters are. So elsewhere they are sayd to be above the hea­vens, Psal. 148. 4. meaning those heavens, and that firmament, wherein the birds flye: for, above that, are the watry clouds. As every part of the water, is called water: so every part of the heaven and firmament, is called by the name of the whole.

V. 8. Heavens] in Hebrew, Shamajim: so 8 called, as is thought, of Sham, There, and Majim, waters, which are remoued, or heaved up from us. And so the whole, hath the name of a part thereof. The word Heavens, is put for the aire, wherein windes, cloudes, and fowles doe flye: Dan. 7. 2. 13. Psal. 8. 9. and for the upper firmament, where the Sunne, Moone, and Starres are set, Gen. 1. 16. 17. and for the high places, where Angels dwell. Mat. 22. 30. Hereupon Paul mentioneth the third hea­ven. 2 Cor. 12. 2. And Heaven is called Gods [Page 5] throne, Esa. 66. 1. & sometime put for God himselfe, Dan. 4. 26. and the kingdome of heaven is ex­pounded the kingdome of God, Matth. 11. 11. and 13. 11. with Luk. 7. 28. and 8. 10. And the Evangelists expresse it in Greeke, Heaven, or Hea­vens, indifferently, Luk. 6. 23. with Mat. 5. 12.

V. 9. be gathered,] or flow together, as with in­tent, to an expected place. This Hebrew word, is 9 used onely for the gathering together of men, and of waters. to one place:] which is, the Ocean, or mayne sea, from which many armes of seas are derived. Or, each to his severall place. Hereby all the face of the earth is no longer cove­red with waters, as till this third day it was, the waters standing above the mountaines, Psal. 104. 6. So now, all rivers goe into the Sea, their common re­ceptacle, Eccles. 1. 7. it was so.] At Gods rebuke, the waters fled, at the voyce of his thunder, they hasted away, to the place which he had founded for them, Psal. 104. 7. 8. And hee put the deepes into treasuries, Psal. 33. 7. (as appeareth by the waters springs, that come out of the bowels of the earth, Iob 28. 4. 10.) and he shut up the sea with doores, and set barres, and sayd, hitherto shalt thou come, but no further: Iob 38. 8. 10. 11. and so the earth is foun­ded upon the seas, and stablished upon the rivers, Psalm. 24. 2. the waters which were above, are put be­neath; and men are sayd to goe downe (not up) to the sea in ships, Psal. 107. 23.

V. 10. Earth:] so named of the Hebrew, Aerets: which implieth a thing trod and run up­on 10 by the creatures on it, and heavenly orbes a­bout it. The same word, spoken of particular pla­ces, we English, land: as the land (or earth) of Ca­naan, Gen. 12. 5. The earth is the midst or centre of the world, and round in forme, as a globe or cir­cle, Esa. 40. 22. It is sayd to be founded on her bases, (euen strong foundations, Mic. 6. 2.) that it shall ne­ver be moved, Psal. 104. 5. and yet it hangeth upon nothing, Iob 26. 7. Seas:] that is, each place where waters are gathered together, is called a Sea. Wherefore not onely the mayn Ocean, but other lakes and pooles, yea and greater vessels that hold waters, are called seas: as the brasen sea which Solomon made for the Priests to wash in, contey­ning 3000. bathes of water, 2. Chro. 4. 2. 5. 6. So that which one Evangelist calleth a lake, Luk. 8. 33. another calleth a sea, Matth. 8. 32. And seas, (in Hebrew, Iamim) are named of Majim, waters, and of the tumultuous noyse which they make. Wher­upon the Prophets apply the name of waters, and seas, to troubles, and troublesome peoples: Ier. 51. 42. Rev. 17. 15. Esa. 57. 20. Psal. 65. 8.

V. 11. yeelding:] Hebr. making: that is, bea­ring and bringing forth. From this fruitfulnesse of 11 the earth, are many arguments of Gods praise, in Psal. 104. 14. 15. 16. The holy Ghost compareth mans nature hereunto, Heb. 6. 7. and men are like­ned to trees, their words and workes, to fruites; Ier. 17. 7. 8. Math. 3. 10. after his kinde:] so that men doe not gather figges of thornes, nor grapes of the bramble, Luke 6. 44. This also noteth the great varietie of hearbs, weeds, trees of sundry sorts, and different qualities. The like, is after, con­cerning beasts. whose seed is,] or, which hath it seed in it selfe: whereby it is continued, and yearely renewed. For by seed sowne, the hearbs and trees spring up againe, 1. Cor. 15. 37. 38. And from this worke of God in nature, the Apo­stle sheweth his worke in grace, when the seede of God remaineth in us, 1 Ioh. 3. 9. and from the springing up of seed, after it is dead in the earth, a si­militude is taken of the fruit of Christs death, & of our bodies resurrectiō: Ioh. 12. 24. 1 Cor. 15. 36. 37.

V. 14. Lights,] or Lighters, that is, lightsome 14 bodies, or instruments that shew light. This name Paul applieth to the saints, that shine in the world; Phil. 2. 15. for signes,] to signifie things, both naturall and ordinary; and extraordi­nary for mercy or judgement, Luke 21. 25. Act. 2. 19. 20. Psal 65. 9. seasons,] or, set times; as summer, winter, spring, and autumne; Gen. 8. 22. which come by the course of the Sun: the Moone also, is for appoynted times, Psal. 104. 19. so bee the Stars and constellations, Iob 38. 31. 32. In Israel also the set times of Gods seruice were by them, as new moones, and festivities, Numb. 28. Of the stars Iob saith, God maketh Arcturus, (which riseth in September, and beginneth Autumne;) and Orion, (which ariseth in December, and beginneth Win­ter;) and Pleiades, (which arise in the Spring;) and the chambers of the South (that is, the southerne stars, which are for the most part hidden from us as in chambers, but some arise to us in Summer; as the dog-star, and the like) Iob 9. 9. dayes,] both large dayes, of 24. houres, from sun setting to sun setting; and strict, of 12. houres, from sunne rising to sunne setting, as is observed before on verse 5. a speciall use wherof, is shewed in Psal. 104. 19.—23. and yeares:] that is, and for yeares, as the Greeke translateth it. A proprietie of speech, when a word oft before expressed, is in the last branch o­mitted for brevity. The like is in Hose. 3. 4. Eph. 4. 11. Gal. 3. 28. A yeare, hath the name in He­brew, of Changing, or iteration, which is by the re­volutions of the sunne, moone and starres. For in saying yeares, he may comprehend not onely the period or circuit of the sunne, (which is in 365. dayes, and 6. houres) but of the other planets also. The Hebrew Doctors say; The moneths of the yeare, they are the moneths of the moone; and the yeares that we count, they are the yeares of the Sunne. The dayes of the yeare of the moone, are 354. The yeare of the Sun, hath 365. dayes and a quarter, which is sixe houres. Maimony in Misn. in Kiddush hachodesh, ch. 1. S. 1. &c. 8. S. 3. &c. 9. S. 1.

V. 16. the greater,] or, the great light, meaning the 16 Sun, Ps. 136. 8. which is called in Hebrew, somtime Chammah, the warme-sun, Esai. 30. 26. because none is hid from his heat, Psal. 19. 7. sometime Che­res, the glistering-sun; Iob 9. 7. but usually it is na­med Shemesh, that is, a Minister or servant, because by it GOD ministreth light, heat, and pre­cious fruits, to all people under heaven: Deut. 4. 19. and 33. 14. The Sunne is in the midst of the planets as principall; and when hee riseth, he is glorious, like a Bridegroome comming forth out of his chamber, Psalm. 19. 6. and hee is the greatest [Page 6] of all the heavenly lights. By the accompt of our Astronomers, the Sunne is 166. times greater, and by the Hebrew Doctors reckoning, about 170. times greater-than the earth: Maimony in Iesudei hatorah, chap. 3. sect. 8. The name of the Sunne, is spiritually applied unto Christ; Mal. 4. 2. whose face appeared like the Sunne shining in his strength; Rev. 1. 16. ac whose death, this created Sunne was darkned at noon day, for the space of three houres, Amos 8. 9. Mar. 27. 45. with him, this spirituall Sunne, his Church is cloathed, Revel. 12. 1. and shall shine also as the Sun, in the kingdome of hea­ven. Mat. 13. 43. lesser,] or, little light, that is, the Moone; called in Hebrew, of her faire white­nesse, Lebanah; Song. 6. 9. and of refreshing the earth with her coole influences, Iaroach, Deut. 33. 14. starres.] which also are, for to rule the night, Psal. 136. 6. called starres of light, Psal. 148. 3. Of these, some are fixed, other some, wandring starres, (or planets) whereunto unstable men are compared; Iude verse 13. The starres differ one from another in glory, 1 Cor. 15 41. and are not for man to number, Genes. 15. 5. but GOD counts their number, and calleth them all by names, Psalm. 147. 4. and with them, he hath by his spirit, garnished the heavens: Iob 26. 13. Some of the starres or constellations, have names in holy scripture, as Ash, Cosil, Cimah, and Mazzaroth, (or Mazzaloth.) Iob 9. 9. and 38. 31. Amos 5. 8. 2 King. 23. 5. which wee call by other names, Arcturus, Orion, Pleides, Pla­nets, and Signes in the Zodiake. They might well bee Englished, water-starres, winter-starres, Thun­der-starres, and the like: for by their rifing and influences, stormes, tempests, faire and pleasant weather, &c. doe proceed by the disposition of God. Consider those places, Iob 38. Am. 5.

Verse 17. set.] Hebr. gave them; which word is often used, for setting or putting: as, I have gi­ven 17 my spirit, Esa. 42. 1. that is, I have put it, Math. 12 18. It signifieth also a firme setling: as, thou hast giuen thy people, 1 Chr. 17. 22. for which in 2 Sam. 7. 24. is written, thou hast confirmed thy people. Accor­dingly David sayth, that God hath firmly constituted the Moon & Stars, Psal. 8. 4. Of the Stars, with their orbes and sphaeres, the Hebrew Doctors write thus; The sphaeres are called Heavens, and the Out-spred firmament, &c. and there are nine sphaeres; that which is nearest unto us is called the sphaere of the Moone: and the next above it, is the sphaere wherein is the Starre called Cocab, (or Mercurie.) And the third sphaere is that wherein Nogah (or Venus) is. The fourth sphaere hath in it the Sunne: the sift Maadim (or Mars:) the sixt hath in it the starre Tsedek (or Iupiter:) the seventh Shab­that (or, Saturne:) and the eighth sphaere hath in it all the other starres that are seene in the firmament. The ninth sphaere, is that which turneth about every day, from the east to the west; and it compasseth all ron [...] about, &c. The starres that are all in that one ( [...]) sphaere, although they be one above another, yet because the sphaeres are pure and cleare as chrystall, and as Saphire, therefore the starres in the eighth sphaere are seene underneath the first sphaere, &c. None of the sphaeres, are either light or heauy, or coloured redl or blacke, or of any other colour: and whereas wee see them of a blew colour, it is onely to the appearance of the eye, by reason of the height of the ayre. Also they have neither tast nor smell; because these accidents have no place, but in bodies that are beneath them, Maimo­ny in Misn. treat. Iesudei hatorah, chapt. 3. sect. 1. 3.

V. 18. over the day:] or, as the Greeke transla­teth, 18 to rule the day: for, by their successive courses, the light is dispensed of God, unto the world, by day and by night: Ier. 31. 35.

Vers. 20. the moving thing:] or, as the Greeke 20 translateth, creeping things. But the Hebrew, She­rets, is more large then that which wee call the creeping thing, for it conteyneth, things moving swiftly in the waters, as swimming fishes, &c. Lev. 11. 10. and on the earth, as running weasels, mise, &c. Lev. 11. 29. and fowles also flying in the ayre, Levit. 11. 29. Moving things in the waters there are innumerable; one argument of Gods praise, in Psalm. 104. 25. Soule,] named in He­brew, nephesh, of breathing: and the scriptures ap­ply this word not onely to mankinde, but to all creatures that live; and the breath of them, as here, and in Iob 41. 21. The Hebrewes say, The soule of all flesh is the forme thereof, which God hath given thereunto: Maimony in Iesudei hatorah, chap. 4. sect. 8.

V. 21. Whales,] or Dragons: the Hebrew Tan­nin, 21 is used for both. These are the greatest crea­tures in the waters; one kinde of them called Levjathan, is described in Iob 41. In the belly of a Whale Ionas lived three dayes and three nights, Ion. 1. 17. And humane writers testifie, that into the riuer of Arabia, there have come Whales, 600. foot long, and 360. foot broad; Plinie hist. b. 32. chap. 1. that they are not without cause called great Whales. These Whales and Dragons, are used in Scripture to signifie great Princes, Psal. 74. 13. Ezek. 29. 3. creeping,] The Hebrew, remes, which hath the name of treading, is also largely used, for things creeping on the earth, or swim­ming in the waters: Levit. 11. 44. 46. Gen. 1. 25.

V. 22. Blessed:] that is, gave power to con­serve their kinde by generation, and to increase 22 unto many: for so the word blessing, is often ap­plied unto multiplication, Gen. 24. 60. Ps. 128. 3. 4. This word is also largely used, for Gods gracious giving of all good things earthly or heavenly, Gen. 24. 35. Deut. 28. Eph. 1. 3. And when men give thankes therefore unto God, that is called blessing also: see Gen. 14. 19. 20.

V. 24. cattell.] in Greeke it is translated, foure­footed 24 beasts. The Hebrew, Behemah, is generally all beasts of the greater sort; whereof the Elephant is called Behemoth, Iob 40. 15. The Apostle once translateth it in Greeke, Therion, which properly is wilde beast: Heb. 12. 20. from Exod. 19. 13. beast:] or, wilde-beast: named in Hebrew, of life, or livelinesse, which is most seene in the wilde beasts. In Perkei R. Eliezer, chap. 11. the Iew Doctors say, These that were created out of the earth, their soules and their bodies were of the earth; and when they dye, they returne to the place where they were created, as it is [Page 7] sayd (in Psal. 104. 29.) thou takest away their spirit, they dye [...]and another Scripture saith, (Eccles. 3. 21.) and the spirit of the beast, that goeth downward to the earth.

Vers. 26. Let us:] This is meant of the three in hea­ven 26 the Father, the Word, and the holy Spirit, which three are one, 1 Iohn 5. 7. Hereupon hee is called God our makers, Iob 35. 10. Psal. 149. 2. After the world was made and garnished, the holy Trinity mentioneth the making of man, the excellentest creature under heaven: he is fearfully and marvel­lously made, Psal. 139. 14. Man,] or earthly man; in Hebrew, Adam: so called of Adamah, that is, red-mould or earth; because, of it his body was created, Gen. 2. 7. It was the name of the woman also, Gen. 5. 2. and so of all mankind, usually cal­led Adam, and Adams sonnes, Gen. 9. 6. Psal. 11. 4. our image,] the image of the holy Trinity: whereby man in nature, knowledge, righteousness, holinesse, glory, &c. resembled God his makers. See Gen. 9. 6. I am. 3. 9. Colos. 3. 10. Ephes. 4. 24. 1 Cor. 11. 7. 2 Cor. 3. 18. The Hebrew Doctors say; The excellent knowledge (or reason) that is found in the soule of man, it is the forme of man: and for this forme, it is said, Let us make man in our image, &c. R. Mos. Maimony in Misn. treat. Iesudei. hatorah. chap 4. sect. 8. Also this Image and likenesse is said to be in man, for the understanding minde which is in him, such as is not in other living creatures, R. Menachem Rakanat. on Gen. 1. The Heathens opinion agreed hereunto, as Proclus saith, The mind that is in us, is an image of the first mind, that is, of God. Man is al­so called of the Hebrewes Olam Hakaton, of the Greekes Microcosmos, that is, A little world: for the hath in him the beauty of thing without life, even the chiefest, as of the Sun, Moon, and Stars, &c. Ec­cles. 12. 2. Gen. 37. 8. 9. Ezek. 28. 13. 14. he hath growth as plants, Gen. 38. 11. and 49. 22. sense and sensible properties, with beasts, Gen. 49. 9. 17. 2 Sam. 23. 20. reason and wisedome with Angels, 1 Sam. 14. 20. But the image of God in him, ex­celleth all. Letthem have,] that is, man and woman, with their posterity: for if the root bee holy, so are the branches, Rom. 11. 16. Adam had Gods image and glory, for him and his, if hee had stood in his integrity: but falling, hee lost them from him and his, Rom. 5. 12. 17. 18. 19. Howbeit, in the dominion and glory of man and woman, there is inequality, 1 Cor. 11. 7. 8. 9. 1 Timoth. 2. 12. 13.

Vers. 27. Created:] By reason of the excellen­cy 27 of man above all earthly things, and of Gods image in him: the name Creature is appropriated unto him, as often in the Hebrew Doctors wri­tings, so by Christs and his Apostles; every creature, that is, every man: Mar. 16. 15. Coloss. 1. 23. So, all living; for all men, Gen. 3. 20. because the most excellent life is in man. male:] or, a male and a female, meaning one and not moe females for a male. This beginning of mans creation, Christ al­ledgeth against unlawful divorces, and taking moe wives then one, Mar. 10. 6. See also Malac. 2. 15. And when a thing is set downe thus singularly, it is often to be restrained unto one. This the Scrip­ture sheweth in repeating matters: as, a loase of bread and a flagon of wine, 1 Chron. 16. 3. which another Prophet writeth thus, one cake of bread, and one fla­gon of wine, 2 Sam. 6. 19. So the Law, him shalt thou serve, Deut. 6. 13. Christ restraineth to him onely: Mat. 4. 10.

Vers. 28. subdue it:] or keepe it in subjection: the 28 Greeke translateth, exercise dominion over it. Subdu­ing, meaneth such a prevailing and possessing, as a master hath over servants, Ier. 34. 11. 16. 2 Chr. 28. 10. Neh. 5. 5. For this state of man, made a little lower then the Angels, but crowned with glory and honor, and set over the works of Gods hands, David laudeth the Lord, in Psal. 8.

Vers. 31. everything;] or, as the Greeke trans­lateth, 31 all things, very good:] or, vehe­mently good; and so pleasing and profitable: see be­fore in vers. 4. This sheweth that sinne and evill was not of God, or by the worke of his hands: but came in after, by the creature it selfe, falling from God, Eccles. 7. 31. the sixt day,] Ac­cording to this number of dayes in the creation of the world, the Hebrew Doctors haue guessed at the number of yeares, that the world should con­tinue: they say it is a tradition of Rabbi Elias; Six thousand yeeres shall the world be, and then it shall bee destroyed. Two thousand, empty; (that is, before the promise unto Abraham) two thousand, the Law, (the time of Circumcision,) and, two thousand the dayes of Christ: and for our iniquities, (say they) which are many, they that are past of them, are past; (that is, the yeeres are past, and the Christ is not come:) Thalmudin Sanhedrin, chapt, Chelek. This conjec­ture some doe the more regard, both because it is a testimony, that the Christ is long since come, even by the Iewes owne tradition; and because it is written, one day is with the Lord, as a thousand yeeres; and a thousand yeeres as one day, 2. Pet. 3. 8. We may compare with these six dayes, the six ages of the world, as they are manifestly distinguished in Scripture. The first from Adam, to Noes flood, which was often generations: this is called the old world 2 Pet. 2. 5. The second, from the Flood, un­to Abraham: which was also of ten generations: at him the new Testament beginneth the genealo­gie of Christ, Mat. 1. 1. 2. The third, from Abra­ham to David, fourteene generations. The-fourth, from David unto the captivitie of Babylon, fourteene generations. The fift, from the captivitie of Babylon unto Christ; fourteene generations; all which are so reckned by the Holy Ghost, in Mat. 1. 17. The sixt, is the age after Christ, called the last dayes, Heb. 1. 2. the last time, 1 Pet. 1. 20. 1. Ioh. 2. 18. af­ter which, remaineth the Rest (or Sabbatisme) for the people of God; to begin at our Lords second comming, and to continue for ever: 1 Thessal. 4. 16. 17.


The seventh day is sanctified for a Sabbath. 4, The manner of the Creation. 8, The planting of the Garden of Eden, 10, and the River thereof, 17, The tree of [Page 8] knowledge onely forbidden. 19, Adam nameth the creatures. 21, The making of Woman, and institution of mariage.

ANd the heavens and the earth were 1 2 finished, and all the host of them. And in the seventh day, God had finished his worke, which he had made: and he rest­ed in the seventh day, from all his worke which he had made. And God blessed the 3 seventh day, and sanctified it: because in it hee had rested, from all his worke, which God had created and made.

These are the generations of the heavens 4 and of the earth, when they were created: in the day that Iehovah God made the earth and the heavens. And every plant of the field, before it was in the earth; and every 5 herbe of the field, before it grew-up: for Ie­hovah God had not caused-it-to-raine upon the earth; and there was not a man, to till the ground. And a myst went-up from the 6 earth; and watred the whole face of the earth. And Iehovah God formed man, 7 dust of the earth; and inspired his nostrills, with the breath of life: and man was a living soule. And Iehovah God planted a gar­den 8 in Eden, eastward: and there hee put the man whom he had formed. And Ieho­vah 9 God made to grow-up out of the ground, every tree desirable for sight, and good for meat: and the tree of life, in the midst of the garden; & the tree of the know­ledge of good and evill. And a river, went-out 10 of Eden, to water the garden: and from thence it was parted, and was to foure heads. The name of the one, Pison: the same is it 11 that compasseth, the whole land of Havilah; where there is gold. And the gold of that 12 land, is good: there is Bdelium, and the Be­ryll stone. And the name of the second ri­ver, [...]i [...]on: the same is it that compasseth, 13 the whole land of Cush. And the name of 14 the third river, Hiddekel: the same is it that goeth, to the east of Assyria: and the fourth river, is Euphrates. And Iehovah God, tooke the man: and put him in the garden of 15 Eden; to till it, and to keepe it. And Ie­hovah God, commanded the man, saying: 16 of every tree of the garden, eating thou maist eat. But of the tree, of the knowledge of good and evill, thou maist not eat of it: 17 for, in the day thou eatest of it, dying thou shalt dye. And Iehovah God said, It is not 18 good the man should bee, himselfe alone: I will make for him an helpe, as before him. And Iehovah God had, formed out of the 19 ground, every beast of the field, and every fowle of the heavens; and brought them un­to Adam, to see what hee would call them: and whatsoever Adam called each living soule, that was the name thereof. And A­dam 20 called names, to all cattell, and to the fowle of the heavens, and to every beast of the field: but for Adam, hee found not an helpe, as before him. And Iehovah God, 21 caused a deepe sleep to fall upon Adam, and he slept: and he tooke one of his ribs, and closed-up the flesh in the stead therof. And 22 Iehovah God, builded the rib, which he had taken from Adam, to a woman: and hee brought her, unto Adam. And Adam said; 23 This now, is bone of my bones, and flesh of my flesh: she shall bee called Woman, be­cause she was taken out of Man. There­fore 24 shall a man leave his father and his mo­ther: and he shall cleave to his wife, and they shall be one flesh. And they were both of 25 them naked, Adam and his wife: and they were not ashamed-of-themselves.


FInished:] or, al-done, perfected. host:] or, ar­my; 1 called in Hebrew Saba, which meaneth, an army standing in order, or battle ray. The Greeke here translateth it, garnishing, or furniture. Hereby is meant all creatures in the earth and heavens, which stand as an army, servants to the Lord, Psal. 119. 91. and by him commanded, Esay 45. 12. The Angels are of this army, 1 King. 22. 19. and are called the multitude of the heavenly host, Luke 2. 13. 15. and they were (by likelihood) created with the heavens, in the first day, because those morning starres and sonnes of God, did sing and shout, when God laid and fastned the foundations of the earth, Iob 38. 4. 6. 7. The stars, and furniture of the vi­sible heavens, are also Gods host, Esay 34. 4. Deut. 4. 19. and the starres in their courses, fought against Sisera, Judg. 5. 20. The Israelites comming out of Aegypt, are called the Lords hosts, Exodus 12. 41. Hereupon he is often named the Lord of hosts, or of Sabaoth: and the Apostles in Greek sometime keep the Hebrew name, Lord of Sabaoth, Rom. 9. 29. Iam. 5. 4. sometime they translate it, Lord God Al­mighty, Revel. 4. 8. from Esa. 6. 3.

Vers. 2. seventh day:] The Hebrew shebang, 2 (from which the German word, sieben, and Eng­lish seven, are derived,) hath the signification of fulnesse; and is a perfect and complete number, af­ter which we begin again with the first day of the weeke. Therefore seven, is used for many or a full number, Gen. 33. 3. Lev. 4. 6. 1 Sam. 2. 5. Ier. 15. 9. Prov. 26. 25. And many mysteries are throughout the Scripture, set forth by the number of seven, as in the feasts and sacrifices of Israel, Deut. 16. 3. 8. 9. 15. Num. 28. 19. and 29. 12. 32. especially in the booke of the Revelation. See also Gen. 21. 31. The [Page 9] Greeke interpreters, translated the sixt day, for the seventh, left the heathens should thinke, (mistaking the phrase,) that God wrought upon the Sabbath. rested:] or, sabbathised, that is, kept sabbath: for of this Hebrew shebath, it is called the Sabbath (or Rest) day. God rested (or ceased) from making moe creatures, Exod. 20. 11. Heb. 4. 3. though as touching the preserving, ordering, governing of the world, the Father worketh hitherto, and Christ worketh, Ioh. 5. 17. Gods Sabbath, was also his rejoycing in his workes, Psal. 104. 31. and this the Chaldee paraphrast observed here; saying, and God delighted the seventh day in his worke which hee had made, and rested. This resting, is spoken of God, after the manner of men; and implieth not any wearinesse in him; for the Creator of the ends of the earth, fainteth not, neither is weary, Esa. 40. 28. worke:] generally put for workes; as the Apo­stle expounds it, in Heb. 4. 4.

Vers. 3. And God blessed:] in Exod. 20. 11. it is sayd, Therefore God blessed, that is, because he him-selfe 3 rested in the seventh day, therefore he blessed and sanctified it unto man; whereupon the Apo­stle reasoneth, hee that is entred into his rest, hee also hath ceased from his owne workes, as God did from his; Heb. 4. 10. and he blessed the seventh day by giving it this singular priviledge, to bee a day of rest and holinesse, of delight and of feasting vnto the world; Exod. 20. 10. 11. Nehem. 9. 14. Esai. 58. 13. Levit. 23. 2. 3. Wherefore this day is not de­scribed by evening and morning, as were the other sixe, which consisted of light and darknesse: but this is all day (or light;) figuring out our perpetuall joyes; Esa. 60. 20. Zach. 14. 6. 7. Revel. 21. 25. And so the Hebrew Doctors understand it of the world to come: for in Breshith rabbah they say; The blessing of the Lord it maketh rich, (Prov. 10. 22.) this is the Sabbath day, as it is written, And God blessed the seventh day, (Gen. 2. 3.) he calleth the Sabbath, the Blessing of the Lord, because it is receiued from the Blessing that is on high: therefore hee sayth, it maketh rich, because it is the abundant wealth of the world, &c, And if we expound the seventh day, of the seventh thou­sand of yeares, which is the world to come, the expositi­on is, and he blessed, because in the seventh thousand, all soules shall be bound in the bundell of life; for there shall be there, the augmentation of the Holy Ghost, wherein we shall delight our selves: and so our Rabbines of blessed memory, have sayd in their Commentarie; God blessed the seventh day, the holy God blessed the world to come, which beginneth in the seventh thousand (of yeares.) Compare the last note on Gen. 1. 31. sanctified:] or, hallowed: that is, separated it from common use and worke, unto his owne service alone: that it might be a signe unto men that they should enter into his Rest (or Sabbatisme) Heb. 4. 9. and that the Lord their God doth sanctifie them, Ezek. 20. 12. and thus the Sabbath was made for man, Mar. 2. 27. and made] Heb. to make: that is, to exist & be, and that perfectly and gloriously, as by divine power of creation. Or rather created and made, perfectly and excellently: for so the Hebrew phrase may be ex­plained, as in 1 Chro. 13. 9. Vzza put forth his hand to hold the Arke, for which in 1 Sam. 6. 6. is sayd, and held it: So in Exod. 17. 10. Making also is often used for perfecting, polishing, magnifying, Exod. 36. 2. Ezek. 41. 18. 19. 1 Sam. 12. 6. Psalme 118. 24. The Greeke translateth, which GOD had begun to make.

V. 4. the generations:] the Greeke turneth it, 4 the booke (or storie) of the generation, that is, of the procreation or making of the world, and of the ac­cidents that fell out in time after. So other scrip­tures speake of the begetting and gendering of the dew and frost, Iob 38. 28. 29. of the bearing and bringing forth of the earth, Psal. 90. 2. and of that which a day may bring forth, Prov. 27. 1. the day:] that is, the time: so day is used for the time wherein any thing is done; as the day of salvation, 2 Cor. 6. 2. this thy day, Luk. 19. 42. and sundry the like. Iehovah:] This is Gods proper name, Exod. 15. 3. the force whereof is opened in Rev. 1. 4. 8. & 11. 17. & 16. 5. by He that is, that was, and that will be, (or, is to come.) It commeth of Havah, he was: and by the first letter I, it signifieth, he will be, and by the second Ho, it signifieth hee is. This the Hebrew Doctors acknowledge, for R. Bechai, (on Exodus, fol. 65) saith, that these three times, past, present, and to come, are comprehended in this proper name [Iehovah,] as is knowne unto all. It implieth also, that God hath his being or existence, of him-selfe, before the world was, Esa. 44. 6. that he gi­veth being unto all things: for in him, they both are and consist, Act. 17. 25. that he giueth being to his word, effecting whatsoever he speaketh, Exod. 6. 3. Esa. 45. 2. 3. Ezek. 5. 17. And thus it differeth from Adonai Lord, which is Gods name, of his su­stentation and dominion: whereas Iehovah is his name of existing or being, to which agreeth that name Ehjeh, I am, (or Will be) Exod. 3. 14. and Iehovih, Gen. 15. 2. and Iah, Exod. 15. 2. Howbeit the Greeke version, turneth Iehovah Lord, as well as Adonai: and the New Testament often followeth the same: as, the Lord sayd to my lord, Math. 22. 44. for that which is in Hebrew, Iehovah sayd to my lord, Psal. 110. 1. and many the like, Which is to be observed in the Apostles writings, for the un­derstanding of sundry speeches: as Ro. 10. 9. if thou shalt confesse that Iesus is the Lord: that is, Iehovah (as he is named in Ier. 23. 6.) So in 1 Cor. 12. 3 no man can say that Iesus is the Lord, (that is, Iehovah) but by the holy Ghost. Many times they use God, in stead of this name Iehovah, as 2 Sam. 7. 3. Iehovah is with thee: for which in 1 Chron. 17. 2. is written, God is with thee: 2 King. 11. 10. the house of Iehovah: for which, in 2 Chron. 23. 9. is, the house of God. So, the mouth of Iehovah, Deut. 8. 3. is interpre­ted, the mouth of God, Math. 4 4. and beleefe in Ie­hovah, Gen. 15. 6. is beleefe in God, Rom. 4. 3. Iam. 2. 23. Iehovah hath given me, Esa, 8. 18. is, God hath given me, Heb. 2. 13. And this is the name not onely of God the Father, but also of the Son, and of the Holy Ghost, as in Ioh. 12. 40. 41. Acts 28. 25. 26. compared with Esai. 6. The Iewes at this day, hold it unlawfull to be pronounced so as it is written: but read Adonai Lord, for it. But in the sanctuarie they grant it was pronoun­ced, when the Priest blessed the people, accor­ding [Page 10] to the law in Num. 6. 23.—27. Talmud in So­tah, ch. 7. fol. 37.

Verse 5. plant:] or tree, as the Chaldee inter­prets it. A generall word, therefore the Greeke 5 translateth it greene thing. before it was] or, which was not yet: neyther should have beene, had not God made them by his word: who still cau­seth such things to grow, Psal. 104. 14. caused it to rayne:] which rayne, is the ordinary meanes to make the earth fruitfull: Iob 38. 26. 27. Heb. 6. 7. And this is spoken of God, because none but hee, can give rayne, Ier. 14. 22.

Verse 6. And a mist:] or, vapour: the Chaldee calleth it a cloud: the Greeke, a fountaine. As be­ing 6 the originall matter of the rayne: for by va­pours ascending from the earth and sea, rayne is ingendred, and powred out on the earth, Psalme 135. 7. Amos 5. 8. 1 King. 18. 44.

V. 7. formed man] or, the earthly man, Adam. Hereupon it is sayd: we are the clay, and thou (Lord) 7 our former, (or potter:) Esa. 64. 8. dust:] or, mould: that is, of the dust, as Eccles. 3. 20. but the speech is forcible, noting mans base originall, whereof he was after put in minde, Gen. 3. 19. and we all, Eccles. 12. 7. Hereupon Paul sayth, the first man was of the earth, dustie, 1 Cor. 15. 47. and wee are sayd to dwell in houses of clay, and to have our foundation in the dust, Iob 4. 19. inspired:] or, blew. This sheweth mans spirit not to be of the earth as his bodie; but of nothing, by the insuffla­tion of God: and so differing from the spirit of beasts, as Solomon observeth, Eccles. 3. 21. This word is used also, when Christ (for to make men new creatures by the preaching of the Gospell,) inspired his Apostles, with the holy Ghost, Ioh. 20. 22. The Rabbines say: The forme of the soule (of man) is not compounded of the elements, &c. but is of the Lord from heaven. Therefore when the materiall body, which is compounded of the elements, is separated, and the breath perisheth because it is not found but with the body, and is needfull for the body in all the actions thereof; this (essentiall) forme is not destroyed, &c. but continueth for ever, even for ever and ever. This is that which Solomon by his wisedome sayd, (in Eccles. 12. 7.) and dust shall returne unto the earth as it was, and the spirit shall returne unto God, who gave it. Mai­mony in Misn. in Iesudei hatorah, ch. 4. s. 9. breath of life:] or, spirit of lives: whereby is intima­ted one spirit or soule to be in man, which hath sundry faculties and operations. The breath here is in Hebrew, Neshamah, which hath affinitie with Shamajim heavens: usually it signifieth eyther the breath of God or of men, not of other things: and so it is put for mans minde, or reasonable soule: and the Latine word Mens, minde, is of the same conso­nant letters that the Hebrew, and of it derived. And this Minde is the Lords candle, searching all the toward roomes of the belly, Prov. 20. 27. The He­brew lives, is by the holy Ghost translated in Greeke, life, Act. 2. 28. from Psal. 16. 11. and it is so [...] in the forme plurall, because in life, there are ma [...] operations, changes, occurrences, &c. that doe fall out. and men:] or Adam: which Paul openeth thus, the first man Adam: 1 Cor. 15. 45 was,] or, was to, that is, become a living soule. The word to, as it is often expressed, so is it sometime omitted in the Hebrew text [...] as [...] Chron. 18. 21. I will be to (or for) a lying spirit: which in 1 King. 22. 22. is written, I will be a lying spirit: unto this living soule, Paul opposeth the second Adam, Christ, who is a livemaking spirit, 1 Cor. 15. 45. where he compareth living or quicke, with livemaking, or quickning; & soule, with spirit: as also the souly (or naturall) body, with the spirituall, verse 44. 46. So by living soule, here is meant, the naturall estate of life in this world, where men doe eat and drinke, procreate children, &c. which in the world to come, shall be otherwise, when this animalitie, or souly state, shall be changed into spiritualtie. As for the terme of this our souly, or naturall life, it du­reth while our breath is in us, and the spirit of God in our nostrills, Iob 27. 3. for the breath of the Almigh­ty, giveth us life, Iob 33. 4. And here, for a living soule, the Chaldee translateth speaking, that is, rea­sonable, because man hath a soule reasonable, wher­by he speaketh: so differing from dumbe beasts, Psal. 32. 9. 2 Pet. 2. 16. The Hebrew Doctors say, the forme of the inferiour Adam, mystically signified the forme of the superiour Adam: R. Menachem on Gen. 5. 1. The mystery is opened by the Apostle thus, The first man, is of the earth, earthly: the second man, is of the Lord from heaven: 1 Cor. 15. 47.

V. 8. a garden:] called hereupon, the garden of 8 Iehovah, Gen. 13. 10. the Greeke translateth it a pa­radise, which name is borrowed from the Hebrew, pardese, that signifieth an orchard, Song. 4. 13. Ec­cles. 2. 5. This place for the pleasantnesse of it, is made a figure of heaven, named, paradise, in Luk. 23. 43. 2 Cor. 12. 4. It is also applied to the Church of Christ, Revel. 21. & 22. So the Hebrew Doctors gathered from Song. 4. 12. that this gar­den signified the Church of Israel: R. Menachem, on Gen. 2. 8. in Eden:] a countrie in the upper part of Chaldea, mentioned in Esa. 35. 12. Ezek. 27. 23. and other where. Eden signifieth Pleasure, (of it, the Greekes name Pleasure, Hedone,) and the name sheweth it to bee the pleasantest part of the world: wherefore comparisons are made by it, Esa. 51. 3. Ezek. 31. 16. 18.

Vers. 9. desireable:] that is, goodly, pleasant, 9 tall, excellent: as Cedars and the like. See Ezek. 31. 8. 9. 18. tree of life:] which was continu­ally flourishing and fruitfull: unto which the scrip­ture seemeth to have reference, in describing the spirituall Paradise under the Gospell, mentioning the tree of life, which bare twelve manner of fruits, and yeelded her fruit every moneth, and the leaves of the tree were for the healing of the nations, Rev. 22. 2. This was unto Adam a symbolicall tree, a signe not onely of a blessed naturall life in Paradise for a time, but of a spirituall life after in Heaven for e­ver, if he continued in obedience to his Creator. For as the bread of life, is that which giveth life eter­nall to them that eate of it, Ioh. 6. 48. 50. 51. so this tree of life signified the like, as God himselfe after sheweth, Gen. 3. 22. Compare also Prov. 13. 12. midst of the garden:] the Greeke sayth, of the paradise: which the Holy Ghost [Page 11] followeth in Rev. 2. 7. saying, to him that overcom­meth, I will give to eate of the tree of life, which is in the midst of the Paradise of God. The word midst of­ten signifieth no more then within; as in Gen. 41. 48 amidst the same City, that is, within the same. So, in the midst of thornes, Luke 8. 7. is, among (or into the) thornes, Mat. 4. 7. And the tree of knowledge is said also to be in the midst of the garden, that is, within it, Gen. 3. 3. the knowledge of good and evill:] so named, because of Gods law which forbad man to eate of this tree, should teach what is good and evill; be a rule of obedience, shewing mans goodnesse and righteousnesse if he did obey, (as Deut. 6. 25.) or his evill, if he did transgresse: for the knowledge of sinne, is by the law, Rom. 3. 20. Also knowledge is used for sense, or experience, Gen. 12. 12 Song 6. 11. Esay 59. 8. and sometime for most neere union and conjunction, Gen. 4. 1. and this tree might so have the name of the event, because A­dam by eating of it, brought evill into the world, was commingled and defiled with it, and felt the misery of it in his owne conscience & experience, Gen. 3. 6. 7. The Greeke translateth, a tree to know that which may be knowne, of good and evill: and the Chaldee thus, a tree of whose fruit they that eate, shall know the difference between good and evill. So in Thar­gum Ierusalemy likewise.

Vers. 10. to water] From this river, and the use of 10 it in Paradise, the Scripture speaketh of Gods spi­rit, and graces in his Church: as, the pure river of the water of life, Rev. 22. 1. the river of God full of wa­ters, Psal. 65. 10. the river, whose streames make glad the city of God, Psal. 46. 5. See Iohn 7. 38. 39. was to,] that is, became into foure heads, meaning foure beginnings of other rivers.

Vers. 11. Pison:] or, as in the Greeke, Phison: it is so called of the multitude or increase of waters. 11 The Scripture elsewhere speaketh not of it. compasseth:] This word is sometime used for tur­ning and passing along by, though not round a­bout; as in Ios. 15. 3. and 16. 6. where the Greeke translateth it perieleusetai, passe by: and so it may be taked here. Havilah:] in Greeke, Evilat. This was the name of two men, one the sonne of Cush, the sonne of Cham, the sonne of Noe, Gen. 10. 7. the country where hee dwelt, was called by his name, and that is it here mentioned, and after in Gen. 25. 18. 1 Sam. 15. 7. Another Havilah was the sonne of Ioktan, the sonne of Heber, of the race of Sem, sonne of Noe, Gen. 1029. His countrie be­fell him in the East Indies.

Vers. 12. good:] that is, fine, precious: so in 2 Chr. 12 3. 5. Bdelium:] the name of a tree, and of a sweet gumme that runneth from it. The Hebrew name is Bedólach: and some thinke it to bee a kind of Pearle: the Manna was like unto it, and the co­lour white, Num. 11. 7. Exod. 16. 31. Beryll:] a precious stone, called in Hebrew Shoham: which the Greeke in Exod. 28. 20. translateth a Beryll; the Chaldee calleth it Burla, and the Arabik al Belor. On two of these stones, the names of the twelve Tribes were graven, and borne on the high Priests shoulders, Exod. 28. 9. 10. see the notes there.

Vers. 13. Gihon:] in Greeke, Geon: a river about 13 the land of Cush. There was also another river Gihon in Canaan, neere Ierusalem, whereof see 2 Chron. 32. 30. Cush:] the sonne of Cham, the sonne of Noe, Gen. 10. 6. whose posterity in these parts of the world are called Aethiopians: and so the Greeke here translateth Ethiopia.

Vers. 14. Hiddekel:] The signification of this 14 \2 word is of sharpnesse and lightnesse: for it was a swift running river. The Greeke translateth it Tigris, the Tigre, which is the name of a beast very light of foot, as Pliny sheweth, in b. 8. chap. 18. Tigris also in the Medes and Persian tongue, signifieth an ar­row, saith Pliny, b. 6. ch. 27. and Q. Curtius b. 4. speaking of this violent River. By it, Daniel saw visions of God, Dan. 10. 4. The Chaldee calleth it Diglat: whereupon the Latines also named it Dig­lato; Pliny in b. 6. ch. 27. Assyria:] in Hebrew Assur: he was the sonne of Sem, the sonne of Noe, Gen. 10. 22. of whom, his country was called As­syria, famous through all the Scripture; which usu­ally nameth countries and posterities, by the names of the first inhabitants and parents. See the notes on Gen. 12. 10. and 19. 37. is Euphrates:] Hebr. it is Phrath; which river the new Testament cal­leth Euphrates, Rev. 9. 14. It hath the name of En­crease: for the waters thereof waxe mighty, by snow melting from the mounts of Armenia, and doe make the country fruitfull. This is called the great river, Deut. 1. 7. and 11. 24. Rev. 9. 14.

Vers. 15. garden:] in Greeke, paradise. to till:] 15 or, dresse: the Greeke saith, to labour it. The He­brew Doctors apply this mystically to Adams la­bour in, and keeping of Gods law: Pirke R. Eliezer chap. 12. And that the morall law, and work ther­of, was written in his heart, is manifest: seeing the same yet remaineth in the corrupted harts of men, Rom. 2. 14. 15.

Vers. 16. commanded:] Besides the law of nature, 16 graven on Adams heart, whereby hee was bound to love, honour and obey his Creator: God here giveth him (for a triall of his love,) a significative law, concerning a thing of it selfe indifferent, but at the pleasure of God made unlawfull and evill for man to doe; that by observing this outward rite, hee might testifie his willing obedience unto the Lord. See 1 Sam. 15. 22. 23. eating thou maist eat:] that is, maist (or shalt) freely eat: thus God first sheweth his love and liberality, before he makes any restraint. The doubling of words is of­ten used in Scripture, for more earnestnesse and as­surance, and in things to come, for to signifie spee­dy performance, Gen. 41. 32. Sometime God alte­reth this manner of speaking, into other the like; as 2 King. 14. 10. smiting thou hast smitten; for which in 2 Chron. 25. 19. is written, thou saist, loe I have smitten. So, Building I have builded, 1 King. 8. 13. or, as in 2 Chron. 6. 2. and I, I have builded. Sometime the doubling of the word is omitted; as, hath any delivering delivered? 2 King. 18. 33. which another Prophet writeth thus, hath any de­livered? Esay 36. 18. In translating also, God useth sometimes the phrase which we follow here; as in Heb. 6. 14. blessing I will blesse thee, and multiplying I will multiply thee: translated into Greeke from [Page 12] Gen. 22. 16. Seeing I have seene, Act. 7. 34. from Exod. 3. 7. Sometime otherwise; as, shot through with darts, Heb. 12. 20. for that which is in Hebrew shooting shot through, Exod. 19. 13.

Vers. 17. But of:] Heb. And of: and▪ is often used 17 for but: so translated in the Greeke version, Esay 10. 20. and by the holy Ghost in the New Testa­ment; as 1 Pet. 1. 25. from Esay 40. 8. Heb. 1. 11. 12 from Psal. 102. 27. 28. So here againe, in vers. 20. and in Gen. 3. 3. and 42. 10. and in many other places. [...] thou maist not,] or thou shalt not eat. This law was given both to the man and woman; which were both called Adam, Gen. 5. 2. and the wo­man confesseth so much, Gen. 3. 3. and the Greeke version here manifesteth it, saying, yee shall not eat. dying thou shalt dye:] that is, shalt surely and soone dye; or, as the Greeke translateth, ye shall dye the death. Vnder the name of Death, the Scripture comprehendeth, deadly plagues, as the punishment of Aegypt with Locusts, is called a death, Exodus 10. 17. Also, inward astonishments, feares, &c. as Nabals heart died in him, 1 Sam. 25. 37. Likewise outward deadly dangers, and miseries; as Paul was in deaths oft, 2 Cor. 11. 23. It is also used for death in sinne, when men are alienated from the life of God, Ephes. 2. 1. and 4. 18. And for the dissolution of mans soule and body, which we commonly call death, when the soule (or spirit) goeth out of the man, Gen. 35. 18. Psal. 146. 4. And finally, death is the perdition of body and soule in hell, which is eternall perdition from the presence of the Lord; and called, the second death, Mat. 10. 28. 2 Thessal. 1. 9. Rev. 20. 6. 14. These, and whatsoever else morta­lity, misery, death, the Scriptures mention: are im­plyed in this iudgement here threatned upon dis­obedience, Rom. 5. 12. beside miserable bondage un­der him which hath the power of death, that is the de­vil, Heb. 2. 14. 15. On the contrary, here is imply­ed upon condition of his obedience, the promise of eternall life, whereof the tree of life was a signe, Gen. 3. 22. So Paul opposeth death, as the wages of sinne: and eternall life, as the gift of God: which now since mans fall, is onely by Christ, who giveth us to eat of the tree of life: Rom. 6. 23. Rev. 2. 7. The Hebrew Doctors also say, After the opinion of our Rabbines of blessed memory, if [Adam] had not sinned, he had never died; but the breath which he was inspired with, of the most high blessed God, should have given him life for ever, and the good will of God, which he had in the time of his creation, had cleaved unto him conti­nually, and kept him alive for ever, R. Menachem, on Gen. 2. 17.

Vers. 18. himselfe alone:] or, alone, as the Greeke translateth it: so 1 King. 19. 10. I am left my selfe a­lone: 18 for which Paul saith, I am left alone, Rom. 11. 3 God who made other creatures male and female together, did not so in mankind: which Paul ob­serveth, saying, Adam was first formed, then Eve, 1 Tim. 2. 13. making it one reason of the womans subjection. as before him.] the Greeke here trans­lateth it, according to him; and in the 20. verse, like unto him meaning, one that should be as his second selfe, like him in nature, knit unto him in love, needfull for procreation of seed, helpfull in all du­ties, present alwayes with him, and so very meet and commodious for him. The Apostle hence ga­thereth another reason of the womans subjection, in that the man was not created for the woman, but the woman for the man, 1 Cor. 11. 9.

V. 19. them unto Adam:] or, unto the man: but the 19 Greek version keepeth the Hebrew name Adam, & addeth the word them, for to make the sense plain. So the holy Ghost sometime doth, in repeating matters; as, he blessed and brake, Mat. 14. 19. that is, and brake them, Luke 9. 16. Shew to the Priest, Mar. 1. 44. that is, shew thy selfe, Mat. 8. 4. See also Gen. 31. 42. would call them:] or, call it, that is, every of them. This sheweth Gods bounty, in giving man dominion over all earthly creatures, Psal. 8. for the giving of names, is a signe of soveraignty, Numb. 32. 38. 41. Gen. 35. 18. and 26. 18. It manifesteth also Adams wisedome, in naming things presently according to their natures; as the Hebrew names by which he called them, doe declare.

Vers. 20. he found not,] that is, the man found 20 not a meet helpe for himselfe, among all the crea­tures; therefore the woman when shee was made, was the more acceptable. Or, as the Greeke trans­lateth, there was not found an helper like unto him. So in Gen. 15. 6. he imputed it, is translated, it was im­puted, Rom. 4. 3. See also Gen 6. 20. and 16. 14.

Vers. 21. a dead fleepe:] This the Greeke calleth 21 an extasie, or trance; which the Scriptures shew to have falne also on men, when they did see visions of God, as Gen. 15. 12. Act. 10. 10. In such deepe-sleepe, the senses are all bound up, as 1 Sam. 26. 12.

V. 22. builded:] To build the rib to a woman, is 22 to make, or create a woman of it, as with a speciall care, or art, and fit proportion. Hereupon our bo­dies are called houses, Iob 4. 19. 2 Cor. 5. 1. And al­though by building, is meant making; (as the Lord will build thee an house, 1 Chron. 17. 10. is the same that he will make thee an house, 2 Sam. 7. 11.) yet by the many words used in the generation of man-kind, as creating, Gen. 1. 27. making, Gen. 1. 26. for­ming, and inspiring, Gen. 2. 7. and now building: Moses would set forth this wondrous workman­ship, which the Psalmist so laudeth God for, Psal. 139. 14. he brought:] God her builder, was also her bringer, and so her conjoyner in mariage with the man, Mat. 19. 6. and the Scripture noteth a wife, to be a speciall favour of the Lord, Pro. 18. 22. and 19. 14. He also blessed them together, as Gen. 1. 28. whereby may bee seene, how Moses changeth the order in this Chapter; inlarging things here, which before he had touched briefly.

Vers. 23. This now:] or, this time: this once. 23 flesh, &c.] Hereby Adam shewed, both his thank­fulnesse to God, and love to his wife: and from hence Paul teacheth, that men ought to love their wives as their owne bodies, for no man ever hated his owne flesh, Ephes. 5. 28. 29. The like speeches are used of persons neere a kin, that they are their bone and their flesh, Gen. 29. 14. Judg. 9. 2. So the A­postle by this, setteth forth Christs mystical union with his Church, that we are members of his body, of his flesh, and of his bones, Ephes. 5. 30. woman:] or, Mannesse, of Man: as in Hebrew shee is [Page 13] called Ishah, of Ish: which word Ish, hath the signi­fication of strength and valour: so that the Scrip­ture useth this word, shew your selves men, for, be yee strong, or couragious, Esay 46. 8. 1 Cor. 16. 13. And it hath affinity with Esh, which in Hebrew is fire: for heat in man, causeth strength and courage. Therefore as Adam is used for base men, borne of adamah, the earth: so Ish is used for noblemen, Psal. 49. 3. Also Ish, is used both for man and husband: and Ishah, both for woman, and wife: as in the verses following. out of man:] The Greeke transla­teth, out of her man; and the Chaldee, out of her husband. Hence is a third reason of womens sub­jection, because the man is not of the woman, but the woman of the man, as Paul saith, 1 Cor. 11. 8.

Vers. 24. leave his father, &c.] This is a perpetu▪ 24 all law, given of God, as Christ sheweth, Mat. 19. 4. 5. and teacheth that the band of mariage, is the neerest conjunction in the world, and all societies rather to be left, then this betweene man and wife, who may not depart one from another, 1 Cor. 7. 10. 11. as they doe depart from their parents, Gen. 24. 58. 59. and 31. 14. Lev. 22. 12. 13. The like is observed in the spirituall mariage, between Christ and his Church, Psal. 45. 11. 12. The Chaldee trans­lateth it, he shall leave the bed of his father and mother. And the Hebrew Doctors gathered from hence a law unto all Adams sonnes, against unjust carnall copulations, and incestuous mariages, with a mans fathers wife, or mother in law; and with his owne mo­ther; as after, by he shall cleave to his wife, (they say) is forbidden any other mans wife; and all pollution with the male, and likewise with beasts, Maimony in Misn. book 14. treat of Kings: chap. 9. [...]. 5. to his wife:] or, to his woman: for it is the same word Ishah, used before in verse 23. and by his woman, he sheweth there is no lawfull conjunction for a man but with one, and she a wife, become his by mari­age. Wherefore all other women, are in this re­spect called strangers to him, Prov. 5. 3. 18. 20. And for shall cleave, the Greeke saith, shall bee glewed: which word is also in Mar. 10. 7. & maketh against all unjust divorces. they shall be:] the Greeke translateth, they two shall be one flesh: and so it is al­ledged in the New Testament, Mat. 19. 5. that here­by a man is restrained from more wives then one: which is to be observed in other speeches of Scrip­ture, wherein like restraint is implyed: as, him thou shalt serve, Deut. 6. 13. that is, as Christ alled­geth it, him onely, Mat. 4. 10. Luke 4. 8. So, but for the Priests, Mar. 3. 26. which another Evangelist writeth, but for the Priests onely, Mat. 12. 4. Of like force is that saying, a man is not justified by the works of the Law, but by the faith of Iesus Christ; that is, by faith onely, Gal. 2. 16. one:] or, to one flesh: See vers. 7. This is meant in speciall, by generation of children: wherefore Paul doth by proportion apply these words even against unlawfull fleshly copulation, 1 Cor. 6. 16. adding a further mystery of our union with Christ, hee that is joyned to the Lord is one spirit, vers. 17.

Vers. 25. not ashamed:] thought not themselves 25 in any shamefull plight: as a Chaldee paraphrase saith, they knew not what shame was. For they being innocent, and adorned with the image and glory of God, had nothing in soule or body, that was defective, miserable, or shamefull: but now by sin, nakednesse in us, is a want, a filthy thing, and a shame, Deut. 28. 48. Rev. 3. 18. For shame or con­fusion is the fruit of sin, Rom. 6. 21. the opposite of joy, Esay 65. 13. and companion of destruction, Ier. 48. 20.


1, The Serpent deceiveth Eve. 6, Man falleth, 9, God arraigneth them. 14, The Serpent is cursed. 15, A seed promised that should bruise his head. 16, Mankind is chastised. 21, God clotheth them, 22, and drives them out of Paradise.

NOw the Serpent was subtill, more 1 than any beast of the field, which Ie­hovah God had made: and hee said unto the woman; yea▪ because God hath said, ye shall not eat of every tree of the gar­den. And the woman said, unto the serpent; 2 of the fruit of the trees of the garden, we may eate. But of the fruit of the tree, which is 3 in the midst of the garden, God hath said, ye shall not eat of it, neither shall yee touch it: lest ye dye. And the serpent said unto 4 5 the woman: yee shall not dying dye. For God doth know, that in the day that ye eate thereof, then your eyes shall be opened: and ye shall be as gods, knowing good and evill. And the woman saw that the tree was good 6 for meat, and that it was a desire to the eyes, and a tree to be coveted to make one wise; and she took of the fruit thereof, and did eat: and she gave also unto her husband with her, and he did eat. And the eyes of them both 7 were opened, and they knew that they were naked: and they sewed-together fig leaves, and made themselves aprons. And they 8 heard the voice of Iehovah God, walking in the garden; in the wind of the day: and A­dam and his wife hid themselves from the face of Iehovah God, amongst the trees of the garden. And Iehovah God called unto 9 Adam: and said unto him, where art thou? And he said, I heard thy voice in the garden: 10 and I feared, because I am naked, and I hid my selfe. And he said, who told thee that 11 thou art naked? Hast thou eaten of the tree, which I commanded thee that thou shouldest not eat of it? And Adam said; the woman 12 whom thou gavest to be with mee, she gave me of the tree, and I did eat. And Iehovah 13 God said unto the woman, what is this that thou hast done? And the woman said, the Serpent beguiled me, and I did eate. And 14 Iehovah God said unto the serpent; Because [Page 14] thou hast done this, cursed art thou above all cattell, and above every beast of the field: upon thy belly shalt thou goe, and dust shalt thou eate all the dayes of thy life. And I will 15 put enmity betweene thee and the woman, and betweene thy seed and her seed: Hee, shall bruise thy head, and thou shalt bruise his heele.

Vnto the woman hee said, multiplying I 16 will multiply thy sorrow and thy concepti­on; in sorrow shalt thou bring forth chil­dren: and thy desire shall be to thy husband; and he shall rule over thee.

And unto Adam hee said, Because thou 17 hast hearkned unto the voice of thy wife, and hast eaten of the tree, which I comman­ded thee, saying, thou shalt not eat of it: cur­sed is the ground for thy sake; in sorrow shalt thou eat of it all the dayes of thy life. And thornes and thistles shall it bring-forth 18 to thee: and thou shalt eat the herbe of the field. In the sweat of thy face shalt thou eate 19 bread; till thou returne unto the ground, for out of it wast thou taken: for dust thou art, and unto dust shalt thou returne. And A­dam 20 called his wives name Eve: because she was the mother of all living. And Iehovah 21 God made to Adam and to his wife, coats of skin, and clothed them.

And Iehovah God said, Behold the man is 22 become as one of us, to know good and evill: And now left he put forth his hand, and take also of the tree of life, and eat, and live for ever. And Iehovah God sent him forth, 23 from the garden of Eden: to till the ground, from whence he was taken. And he drove 24 out the man: and he placed at the east of the garden of Eden, Cherubims; and the flame of a sword, which turned-it-selfe; to keepe the way of the tree of life.


Vers. SE [...]int:] named in English, of creeping on the earth; but in Hebrew, nachash, of sub­till observation, searching, & finding out by experience, Gen. 30. 27. and 44. 5. The greater serpents are called dragons: and nachash is sometimes turned in Greeke a dragon: Iob 26. 13. Amos 9. 3. and for it in Hebrew, is put Tannin, a dragon, Exod. 7. 10. with 4. 3. And in the new Testament, the same thing is called both a dragon; and a serpent, Rev. 20. 2. subtill▪] that is, prudent and crafty: pru­dent to save and helpe it selfe, whereupon it is said, be prudent as serpents, Mat. 10. 16. crafty, to deceive others, as Paul saith, the serpent by his craftinesse be­guiled Eve, 2 Cor. 11. 3. by which two words, the Scriptures doe expresse the Hebrew here used: which often is taken in the good part, opposed to simplicity and folly, Prov. 1. 4. and 8. 5. and 14. 15. 18. and 22. 3. more than:] the word more is u­sually omitted in the Hebrew, as easie to be under­stood: yet sometimes is expressed, as in Est. 6. 6. And the holy Ghost setteth it downe in Greeke, when it wanteth in Hebrew, as in Gal. 4. 27. from Esay 54. 1. many are the children of the desolate, more than of the maried: in Esay 54. 1. the word more is not written. So the Greeke version in this place ad­deth it: though sometime the Greeke also wan­teth it, as Gen. 38. 26. Luke 18. 14. He sayd:] Whereas beasts are knowne in nature to be speech­lesse (and the Scripture confirmeth it, 2 Pet. 2. 16) because they want reason or understanding, Psal. 32. 9. Iud. v. 10. Moses under the name of the ser­pents speaking, closely meaneth Satan, who opened the serpents mouth, and caused it to speake with mans voice, as the Lord by an Angell opened the mouth of Balaams Asse, Num. 22. 22. 28. 2 Peter 2. 16. And so the Hebrew Doctors write, that the uncleane spirit Sammael (the devill) was united with the serpent: R. Menachem on Gen. 3. And, as a man possessed with an evill spirit, all the workes that he doth, and all the words that he speaketh, are not but by the reason of the evill spirit that is in him: so the ser­pent, all the workes that he did, and all the words that he spake, he spake not, neither did, but by the reason of the Devill, Pirke R. Eliezer, chap. 13. The Angels (of whose creation we spake before, on Gen. 2. 1.) be­ing spirits, and a flaming fire, Psal. 104. 4. excellent in wisedome, and mighty in strength, 2 Sam. 14. 20 Psal. 103. 20. they many of them, (having one for principall,) did sinne against God, Mar. 5. 9. Mat. 25. 41. 2 Pet. 2. 4. by not abiding in the truth, nor keeping their first estate, but leaving their owne habita­tion, Iohn 8. 44. Iude 6. and are now still called, of their cunning and knowledge, Daemons, Mar. 5. 12. of their mighty strength, principalities and powers, Col. 2. 15. of their calumniation and enmity to God and his creatures, they are named the malicious, the Devill, and Satan, 1 Iohn 2. 13. 1 Pet. 5. 8. Mat. 4. 8. 10. And the Devill speaking by this Serpent, is therefore called the great dragon, that old Serpent, which deceiveth all the world, Rev. 12. 9. And as him-selfe stood not in the truth, but sinned from the be­ginning, 1 Ioh. 3. 8. so soone upon mans creation he overthrew him; and is therefore said to be a man­killer from the beginning, Ioh. 8. 44. And mans fall and miserie, is here immediately joined to his crea­tion, and seating in Paradise. Also the Hebrew Doctors hold; that nothing here mentioned was done after the sixe dayes of the creation: all our wisemen doe agree, that this whole matter was done the sixt day, saith Maimony, in Moreh. Nebuchim, chel. 2. per. 30. the woman:] the weaker vessell, 1 Pet. 3. 7. whom Satan thought the more easily to de­ceive, and so did: as Paul observeth, Adam was not deceived, but the woman being deceived, was in the transgression, 1 Timoth. 2. 14. 2 Corinth. 11. 3. So the Serpent set upon Christ, in his hunger and infirmity, Matthew. 4. 2. 3. Yea:] or, Moreover: it is a word proceeding from an earnest mind; and usually it is an addition to something spoken before. So it is likely the [Page 15] Serpent had uttered words against God, the sum whereof is in this speech. A like phrase is in 1 Sam. 14. 30. because God hath:] or, hath God indeed said? So the Chaldee paraphrase translateth, in truth, (that is, Is it true) that God hath said? and the Greeke, why is it that God hath said? In this un­derstanding, Satan beginneth with a question, as when by his servants, hee sought to have taken Christ in his talke, Luke 20. 20. 21. 23. The ten­tation is directly against Gods word; which as it was that whereby the world was made and existed Psal. 33. 6. 2 Pet. 3. 4. so by it all things are uphol­den, or caried, Heb. 1. 3. and if Gods word had abidden in Eve, shee had overcome the wicked one, 1 Ioh. 2. 14. So Satan began the assault upon Christ, taking occasion at the word of God, (this is my sonne, Mat. 3. 17) saying, If thou bee the Sonne of God, Mat. 4. 3. of every tree:] or, of all trees: but the Hebrew word for all, is sometime used for eve­ryone, sometime for any one, as Psal. 143. 2. so the Serpents speech was doubtfull, and bent to de­ceive. And as here hee assailed the woman about food, so he began with Christ, Mat. 4. 3.

Vers. 2. Trees:] in Hebrew, tree: so in vers. 7. 2 leafe, for leaves. This the Scripture openeth, as pa­rable, Psal. 78. 2. is expounded parables, Mat. 13. 35. heart, Psal. 95. 8. for hearts, Heb. 3. 8. worke, Psal. 95. 9. for workes, Heb. 3. 9. And in the Hebrew text it selfe; as, speare, 2 King. 11. 10. for speares, 2 Chron. 23. 9. ship, 1 King. 10. 22. for ships, 2 Chr. 9. 21. See also Gen. 4. 20.

Vers. 3. lest ye dye:] or, (as the Greek translateth) that ye die not. This manner of speech doth not al­wayes 3 shew doubt, but speakes of danger, and to prevent evill: as Psal. 2. 12. lest he bee angry: Gen. 24. 6. lest thou bring, for, that thou bring not. So Mar. 14. 2. lest there be an uprore, for, that there be not an uprore, Mat. 26. 5. Yea sometime it rather affirmeth a thing, lest Ezekiah deceive, Esa. 36. 18. for which in 2 King. 18. 3. is written, for he deceiveth you. So, lest they faint in the way, Mat. 15. 32. that is, they will faint, Mark. 8. 3.

Vers. 4. not dying dye:] that is, not surely dye: the 4 Greeke translateth, not die the death. Here hee im­pugneth the certainty of Gods word, which had threatned assured death, Gen. 2. 17. And thus the Devill was a lyar, and the father thereof, Ioh. 8. 44.

Vers. 5. in the day:] that is, presently: so he op­poseth 5 present good, unto the present evill threat­ned of God. Whom hee also calumniateth, as of ill will, he had forbidden them this tree. then your eyes, &c.] By an ambiguous deceitfull promise, hee draweth her into sinne: for by opening of eyes, shee understood a further degree of wisedome, as the like speech importeth, Acts 26. 18. Eph. 1. 18. but he meant, a seeing of their nakednesse, and con­fusion of conscience, as fell out immediately, Gen. 3. 7. 10. The Hebrew phrase is, and your eyes: but and, is often used for then; as Mark 14. 34. And he saith: which another Evangelist writeth, Then saith he; Mat. 26. 38. so Mark 15. 27. and they cru­cifie, Mat. 27. 38. then were crucified: and many the like. as Gods] This the woman understood of the Father, Sonne, and Holy Ghost, as appea­reth by the words of God himselfe in v. 22. but the tempter might meane it also of the Angels, which had sinned, (for Angels are called Gods, Psal. 8. 6.) who of their knowledge are named Daemons, and have wofull experience of the good which they have lost, and the evill wherein they lye. The Chaldee saith, as princes: and Devils are also called principalities and powers, Col. 2. 15. Another Chal­dee paraphrase, which goeth under the name of Io­nathan, for Gods, translateth Angels. knowing, &c.] the name before given to this tree, Gen. 2. 17. the serpent here wresteth to a wrong sense: as if to know good and evill, were to be like God himselfe, & that the eating of the fruit, would worke such an effect: whereas the tree was so called for another cause. See Gen. 2. 9.

Vers. 6. saw:] that is, looked upon with affecta­tion. 6 So Achan saw and coveted, and tooke, Ios. 7. 21. a desire:] or a lust, that is, most pleasant, and to be desired. to make one wise:] or, to get pru­dency, and so prosperity and good successe thereby; as the Hebrew word often signifieth. According to these three things which the woman (by false suggestion) saw in the tree, for meat, for the eyes, and for prudency: the Apostle reduceth all that is in the world (and not of the father,) to the lust of the flesh, the lust of the eyes, and the pride of life, 1 Iohn 2. 16. With which we may also compare the three tentations of Christ, Luke 4. she gave:] toge­ther with words to move and perswade him: for he is said to have hearkned to her voice, vers. 17. hee did eat:] so the sinne was accomplished that brought death into the world, as God threatned, Gen. 2. 17. and the death is gone over all men, for that all have sinned; and by the disobedience of one, the many are made sinners, Rom. 5. 12. 19. By eating, the Scripture elsewhere signifieth the com­mitting of sinne, Prov. 30. 20. Againe, by eating, sinne and death are done away, and life restored in Christ, Ioh. 6. 50.—54. whom Satan sought to have drawne into sinne also by eating, but was defeated, Mar. 4. 2. 3. 4. This first sinne of man, is called in respect of himselfe an offence or fall; because by it, he fell from his good estate: in respect of God, it was disobedience; as unto whom hereby he denyed subjection, and renounced obedience, Roman. 5. 18. 19. Neither was it his owne sinne onely, but the common sinne of us all his posterity, which were then in his loynes; for by this one mans dis­obedience many were made sinners, Rom. 5. 19. and in Adam all dye, 1 Cor. 15. 22.

V. 7. naked:] both in body and soule, which were 7 bereaved of the image of God, deprived of his glo­ry, & subjected to inordinate lusts, and thereupon to shame: of which nakednes the Scriptures often speak, as Ex. 32. 25. Ezek. 16. 22. Rev. 3. 17. & 16. 15 Hos. 2. 3. 2 Cor. 5. 3. Sewed:] that is, fastned toge­ther, by twisting and platting the leaves and twigs, for to gird about them. fig leaves:] in Heb. leaf, or branch, as we english the word in Neh 8. 15. and as the Greek translateth it in Ier. 17. 8. This was to cover, not to cure their filthy nakednes: therfore in v. 10. they nevertheless do hide thēselves for shame. The like naturall hypocrisie, is elsewhere cōpared [Page 16] to the Spiders web, Esay 59. 5. 6. And the [...]igtree which had leaves & no fruit, was cursed of Christ, and withered, Mat. 21. 19. aprons:] named in Hebrew of girding about the loynes. So Peter when he was naked, girded a garment on him, Ioh. 21. 7. And those parts of the body which serve for generation, were then, and still are most shame­full, and studiously covered; because sinne is be­come naturall, and derived by generation, Psalm. 51. 7. Gen 5. 3. Therefore circumcision (the signe of regeneration,) was also on that part of mans body, Gen. 17. 11.

Vers. 8. the voice of Iehovah:] this sometime sig­nifieth 8 any noise or sound, Ezek. 1. 24. sometime the thunder, Exod. 9. 28. 29. sometime Gods di­stinct voice like thunder, as Ioh. 12. 27. 28. 29. walking:] this by the Greeke is referred to God walking: it may also bee meant of the voice, which is said to walke, or goe on, when it increaseth more and more, Exod. 19. 19. the wind:] by the Greeke version, this was the eventide▪ So in the evening of the world, at the last day, the Lord shall descend from heaven, with a showt, with the voice of the Archangell, and with the trumpet of God, &c. 1 Thes. 4. 16. hid themselves:] through conscience and feeling of their sinne and misery, and for feare of Gods Majesty, vers. 10. Howbeit, there is no darknesse, nor shadow of death, where the workes of iniquity may hide themselves: Iob 34. 22. Amos 9. 3. Psalm. 139. 7. 8. 9. Prov. 15. 3. Ier. 23. 24. from the face:] or, the presence, that is, for feare of the Lords comming.

Vers. 10. feared:] or, was afraid: this feare was 10 a terrour through feeling of Gods wrath for sinne; as Israel also felt in themselves, when they heard the voice of God at mount Sinai, Ex. 20. 18. 19. 20. It was such as had torment with it, which who so fea­reth, is not perfect in love, 1 Iohn 4. 18. and procee­ded from the spirit of bondage, Rom. 8. 15. Other­wise, there is also a feare, which proceedeth from the spirit of adoption, and accordeth well with love and comfort, 1 Pet. 1. 1. 17. Psalm. 2. 11. and 147. 11. Ier. 32. 39. 40. Prov. 19. 23. This feare, if Adam had kept, he had eschewed evill, Prov. 16. 6 am naked:] he dissembleth the maine cause, which was his sinne: pure nakednesse was Gods creature, and he was naked before, without feare or shame, Gen. 2▪ 25.

Vers. 12. thou gavest:] Adams confession is mix­ed 12 with excuses; and further evils: asking no mer­cy, but charging the woman, and God himselfe, with the cause of his fall. The foolishnesse of man, per­verteth his way, and his heart fretteth against the Lord: Prov. 19. 3.

Vers. 13. what is this:] or, For what? that is, Why hast thou done this▪ 13

Vers. 14. unto the serpent:] unto the beast and the devill; which together were the meanes to draw 14 into sinne, vers. 1. and therefore are joyned as one here [...] the punishment. cursed:] this is con­trary to blessed, Deut. 28. 3. 16. and as to blesse, is to say well [...] my; so to curse▪ is to say evill: so ex­pounded by the holy Ghost: as, thou shalt not curse the Ruler, Exod. 22. 28. which Paul citeth thus, thou shalt not speake evill of the Ruler, Act. 23. 5. And as Gods word is one with his deed; so his curse is the powring out of evils upon the creatures for sinne, unto their perdition, Deut. 28. 20. &c. So the fig-tree being cursed, withered, Mark. 11. 21. the chil­dren cursed, were torne of beasts, 2 King. 2. 24. And that the devill was implyed under this curse, the Hebrew Doctors have acknowledged, saying of God, that hee brought those three, and decreed a­gainst them the decrees of judgement, and did [...]ast Sam­mael (the Devill) & his company, out of his holy place, out of heaven, and cut off the feet of the serpent, and cur­sed him, &c. Pirke R. Eliezer, ch. 14. So Peter saith, God spared not the Angels that sinned, but cast them downe to hell, &c. 2 Pet. 2. 4. And in Rev. 12. 7. 8. 9. speaking of a spirituall combat with the Devill in the Church, it is said, the Dragon fought, and his Angels; but they prevailed not, neither was their place found any more in heaven; and that great Dragon, that old serpent, called the Devil and Satan, was cast out, &c As the Devill is cursed above all creatures, Mat. 25. 41. so the cursed serpent is in Scripture a simi­litude of the most hurtfull venemous and hatefull beasts, as Deut. 8. 15. Ier. 8. 17. Ps. 58. 5. Mat. 23. 33. thy belly:] or, thy brest: as the Greeke hath a twofold translation, upon thy brest and belly: mean­ing with great paine and difficulty. For other crea­tures also goe on the belly, Lev. 11. 42. but as Adams labour, and Eves conception, had paine and sorrow added to them, (vers. 16. 17) so the serpents gate. dust:] that is, vile and uncleane meats: noting also hereby basenesse of condition, Mic. 7. 17. and hunger and penury, which this beast should suf­fer above others, which eate the herbs of the field: Gen. 1. 30. This eating of dust, is againe remembred in Esay 65. 25▪ where speech is of our Redemption from Satan by Christ: which sheweth that these outward curses, implyed further mysteries.

V. 15. enmity:] this is opposed to the amity and 15 familiarity which had beene between the woman and the Serpent, which God would breake. And here beginneth the first promise of grace and life, to Evah and mankind now dead in sinne, and ene­mies to God, Col. 2. 13. and 1. 21. For the amity of this world, is enmity of God, Iam. 4. 4. thy seed and her seed:] that is, thy posterity and hers. Seed, is often used for children: by the Serpents seed, are meant not onely those venemous beasts, which have enmity with mankind: but also wicked men, called serpents, generations of vipers, and children of the Devill, Matth. 23. 33. 1 Iohn 3. 10. By the womans seed, is meant (in respect of Satan) chiefly Christ, who being God over all, blessed for ever, should come of David and Abraham, and so of Eve, according to the flesh, for she was the mother of all living, Roman. 1. 3. and 9. 5. And with Christ all Christians, who are Eves seed both in nature and in faith, as all Christians are called Abrahams seed: Gal. 3. 29. He:] or, it; that is, the Seed. This is first to be understood of Christ, who was made of a woman, Gal. 4. 4. the fruit of the wombe of the Virgin Mary, Luke 1. 42. Hee through death, hath destroyed him that had the power of death, that is the Devill, Hebrewes 2. 14. Secondly, [Page 17] it implyeth Christians (the children of Christ, Heb. 2. 13) who resisting the Devill stedfastly in faith, the God of peace bruiseth Satan under their feet; 1 Pet. 5. 9. Rom. 16. 20. When promise is made concerning the seed, the faithfull parents are also included, and so on the contrary: as when Moses saith, I will multiply thy seed, Gen. 22. 17. Paul al­ledgeth it thus, I will multiply thee, Heb. 6. 14. A­gaine, where Moses saith, All families shall be bles­sed in thee, Gen. 12, 3. Peter alledgeth it, they shall be blessed in thy seed, Act. 3. 25. Also this word seed, is used either for a multitude, as Gen. 15. 5. or for one particular person, as Gen. 21. 13. and 4. 25. so here it meaneth one speciall seed Christ, Gal. 3. 16. This the ancient Hebrew Doctors also acknow­ledged, for in Thargum Ierusalemy, the fulfilling of this promise is expresly referred to the last dayes, the dayes of the King Messias. And the mystery of originall sinne, and thereby death over all, and of deliverance by Christ, R. Menachem on Lev. 25. noteth from the profound Cabbalists, in these words; So long as the spirit of uncleannesse is not taken away out of the world, the soules that come downe into the world, must needs die, for to root out the power of uncleannesse out of the world, and to consume the same. And all this is, because of the decree which was decreed for the uncleannesse and filthinesse which the Serpent brought upon Eve. And if it be so, all the soules that are created & become unclean by that filthinesse, must needs die before the comming of the Messias, &c. and at the comming of the Messias, all soules shall be consummate thenceforth. bruise,] or, pierce, crush: the He­brew word is of rare use, onely here, and in Iob 9. 17. thy head:] or, thee on the head. Hereby is meant Satans overthrow & destruction in respect of his power and workes, Ioh. 12. 31. 1 Ioh. 3. 8. for the head being bruised, strength and life is pe­rished. So in Thargum Ierusalemy it is expounded thus, The womans children shall be cured; but thou ô Serpent, shalt not be cured. And he saith thee, (rather then thy seed,) because Christ was to vanquish that old serpent, which overcame our first parents: who being destroyed, his seed perish with him, Revel. 12. 9. Ioh. 14. 30. and 12. 31. 32. his heele:] or, his foot sole: for the Hebrew and Greeke here used, signifie not onely the heele, but the whole foot sole, and sometime the foot step, or print of the foot. By the heele, or foot bruised, is meant Christs wayes, which Satan should seeke to suppresse by afflicti­ons, and death for our sinnes, here foretold; as ap­peareth by the reference which other Scriptures make to this prophesie, Psal. 56. 7. and 89. 52. and 49. 6. and 22. 17. He was crucified through infirmity, and put to death concerning the flesh, but was quickned by the spirit, & liveth through the power of God, 2 Cor. 13. 4. 1 Pet. 3. 18. and so his foot, not his head was bruised by the Serpent. Who yet brought upon him a death that was shamefull, and painfull, and cursed, because hee was hanged on a tree, Gal. 3. 13. for it is probable, that partly in remembrance of this first sinne, by eating of the tree of knowledge, (which tree was a signe of curse and death if man transgressed:) Gods law after accounteth such as dye on a tree, to have in more speciall manner, the signe of curse upon them, Deut. 21. 23. But Christ swallowed up death in victory, Esay 25. 8. through whom, God also giveth us the victory, 1 Cor. 15. 57 unto which promise the Prophet hath reference, saying, Why should I feare, in the dayes of evill: when the iniquity of my heeles shall compasse me about? God will redeeme my soule, from the hand of Hell, Psalm. 49. 6. 16.

Vers. 16. multiplying I will multiply:] that is, I wil 16 much and assuredly multiply: see this phrase ope­ned, on Gen. 2. 16. Here are annexed not curses, but chastisements for Eve and Adam: that their faith in the promised seed, might continually bee stirred up, and their sinfull nature subdued and mortified, Heb. 12. 6. Psal. 119. 71. conception:] meaning painfull conception; and this word is u­sed for the whole space that the child is in the mo­thers body, untill the birth: and so here implyeth all the griefes and cumberances which women do endure that time. The Greeke translateth it gro­ning. The reason of this chastisement, is, because sinne is from Adam derived by propagation to all his posterity, Psalm 51. 7. Roman. 5. children:] Heb. sonnes: which implyeth daughters also; there­fore the Greeke translateth it children: so for sonne, and sonnes; the Holy Ghost saith in Greek, children, as in Mat. 22. 24. from Deut. 25. 5. Gal. 4. 27. from Esay 54. 1. By bringing forth, is also meant bringing up after the birth, as Gen. 50. 23. Vnto the sorrows of childbirth, the Scripture often hath reference, in cases of great affliction in body or mind, Psalm. 48. 7. Mich. 4. 9. 10. 1 Thess. 5. 3. Ioh. 16. 21. Rev. 12. 2. Howbeit this chastisement hindreth not a womans salvation with God, for neverthelesse shee shall be saved in childbearing, if they [women] conti­nue in faith, and love, and holinesse, with sobriety: 1 Tim. 2. 15. desire:] The Greeke translateth it, thy turning, (or conversion:) the word implyeth a desirous affection, as appeareth by Song. 7. 10. And that this should be to her husband, it noteth subjec­tion, as in Gen. 4. 7. Elsewhere this word is not used: the Apostle seemeth to have reference unto it, in 1 Thess. 2. 8. rule:] So Paul saith, I permit not the woman to usurpe authority over the man, 1 Tim. 2. 12. And Peter, Wives bee in subjection to your owne husbands, 1 Pet. 3. 1. And this being here a chastisement for sinne, implyeth a further rule, then man had over her by creation, and with more griefe unto womankind.

Vers. 17. the ground:] or, the earth: whereby is 17 implyed all this visible world, made for man, Psal. 115. 16. 2 Pet. 3. 7. So all hope of blessednesse on earth, is hereby cut off, for all things under the Sun, are vanity and vexation of spirit, from mans birth to his dying day, Ecclesiastes 1. 2. 3. 14. and 12. 7. 8. and an heavenly heritage is to bee sought for, immortall, and which fadeth not, 2 Peter 1. 4. Of ground cursed, there follow­eth barrennesse, or unprofitable fruits, and de­solation, Genesis 4. 12. and 3. 18. Esay 24. 6. and the end is to bee burned, Hebrews 6. 8. So the earth, and the workes therein, shall bee burnt up. 2 Pet. 3. 10. And as for mans sake this world is cursed, and the creature made subject to vanity; [Page 18] so it earnestly expecteth the manifestation of the sonnes of God, that it may be delivered from the bondage of corruption, Rom. 8. 19. 20. 21. in sorrow:] with painfull labour, as Prov. 5. 10. Hereupon the Scrip­ture mentioneth our bread of sorrowes, Psal. 127. 2. Adam was to have labored in his innocency, Gen. 2. 15. but without sorrow; being under the Lords blessing, which maketh rich, and hee addeth no sorrow with it, Prov. 10. 22. Concerning this sorrow (or toyle) of our hands, Noe (the figure of Christ) was a comforter, Gen. 5. 29.

Vers. 18. thornes:] Heb. the thorne. Hereby is meant harmfull weeds, in stead of wholesome 18 fruits, Iob 31 40. Ier. 12. 13. for men of thistles doe not gather figs, Mat. 7. 16. Thornes doe choak the good corne, as Mat. 13. 7. And spiritually, these signifie evill fruits, which wicked earthly men bring forth, Heb. 6. 8. of the field:] and so, no longer the pleasant fruits of Paradise, Gen. 2. 9. 16. But as Nebuchadnezar, when he had a beasts heart, was driven out among beasts, to eat grasse as the oxen, Dan. 4. 13. 22. so man, not lodging a night in honour, nor understanding, but becomming like beasts that perish, is to eat herbes with them, Psal. 49. 13. 21. but by the labour of his hands, his diet is bettered.

Vers. 19. sweat:] with much labour, which A­dam 19 and all his posterity was condemned unto; that this is a generall rule, if any will not worke neither should he eate, 2 Thess. 3. 10. The sweat of the face, though it is to be distinguished from the care of the [...]d, which Christ forbiddeth, Mat. 6. 25. 34. yet it doth imply all lawfull labours, and industry of body and mind, for the good of both, Eph. 4. 28. Mat. 10. 10. 1 Cor. 9. 14. so that the giving of the heart also, to seeke and search our things by wise­dome, is a sore occupation, which God hath given to the sonnes of Adam, to be occupied therein, and hum­bled thereby: Eccles. 1. 13. bread:] that is, all food; whereof bread is the principall, as that which upholds the heart of man, Psal. 104. 15. Therefore that which one Evangelist calleth bread, Mar. 6. 36 another calleth victuals, or meats, Mat. 14. 15. the ground:] or, the earth; (called elsewhere our earth, Psal. 146. 4. and our dust, Psal. 104. 28.) meaning till man returne to the dust of death, the grave: and there, the wearied be at rest from their labours, Iob 3. 17. Rev. 14. 13. dust thou art:] or, thou wast, to weet, concerning the body, as Gen. 2. 7. not the spirit, which being immortall, goeth unto God for eternall joyes or torments, Luke 16. 22. 23. and 23. 43. This difference Solo­mon teacheth, And dust returne to the earth, as it was, and the spirit returne to God that gave it, Eccles. 12. 7. Here God condemneth mankind to death, which is the wages of sinne, Rom. 6 23. and to the grave, the house appointed for all living, Iob 30. 23. where they must wait, till their change come, Iob 14. 14. for it is appointed to men once to dye, and af­ter this, is the judgement, Hebr. 4. 27. Otherwise the life eternall could not bee obtained: for flesh and blood cannot inherit the kingdome of God, nei­ther doth corruption inherit incorruption; therefore we must all either dye, or be changed; and this cor­ruptible must put on incorruption, and this mortall must put on immortality: and then shall Death be swallow­ed up in victory, 1 Cor. 15. 50. 51. 53. 54. So the Hebrew Rabbines also taught, saying, that unto this world there cleaveth the secret filthinesse of the Ser­pent which came upon Eve, and because of that filthi­nesse, Death is come upon Adam and his seed. For when God saw how uncleannesse cleaved, and spred it selfe abroad in the world continually, he intended to consume it, and to root out the power of it; and therefore the bo­dies doe consume and corrupt; and have no continued life. But when the filthinesse is consumed, and the spirit of uncleannesse taken out of the earth; behold God will renew his world, without any other filthinesse, and will wake up by his power, those that dwell in the dust, &c. and the Lord will reioyce in his workes, as the intend­ment of the creation was at the first: R. Menachem on Gen. 3. The Greeke Philosophers have obser­ved, that some dead men putrified, turne to Ser­pents; Plutarch in vita Cleomenis. If so, it is a notable memoriall of mans first poysoning by the Serpent.

Vers. 20. Eve:] in Hebrew Chavah: which is by 20 interpretation Life, (as the Greeke also translateth it,) or Living; Adam first called her Woman, Gen. 2. 23. God called her Adam, Gen. 5. 2. and now the man calleth her Eve, Life: by which new name, he testifieth his faith in, and thankfulnesse for Gods former promise, in vers. 15. In which he also trained up his children, teaching them to sa­crifice, and serve the Lord. Gen. 4. 3. 4. So the He­brew Doctors reckon Adam as a repentant sinner: and by Wisdome, (that is, faith in Christ) brought out of his fall: Ioseph. Antiq. b. 1. c. 4. and the Au­thor of the Booke of Wisedome, c. 10. v. 1. all li­ving:] that is, as the Chaldee paraphraseth, of all the sonnes of man: meaning this both naturally, of all men in the world, (and so of Christ the promised seed:) and spiritually of all that live by faith: in which sense, Sarah is also counted the Mother of the faithfull, 1 Pet. 3. 6. Gal. 4. 22. 28. 31.

V. 21. coats:] to cover the body from shame and 21 harme, and for a memoriall of mans sin, & a further signe of those garments of justice and salvation, which men have of God, that their filthy nakednesse doe not appeare, Rev. 3. 18. & 19. 8. 2 Cor. 5. 2. 3. 4. The Chalde [...] calleth these here, garments of honor. of skin:] that is, in likelihood, of the skins of beasts, which God taught him to kill for sacrifice. Which offerings were even from the beginning of the Gospell preached, as appeareth Gen. 4. 3. 4. & 8. 20. And after by the Law, the Skinnes of the sacrifices were given to the Priests, Lev. 7. 8. And the sacrifi­ces being all figures of Christ, (Heb. 10. 5. 10) the Skins were fit to resemble mans mortification, (as the girdle of skin which Iohn Baptist wore, Mat. 3. 4.) and new life, by putting on the Lord Iesus Christ Rom. 13. 13. 14. and the garments of salvation, wher­with God clotheth his Church, Esay 61 10.

Vers. 22. is become as one,] to weet, of us three, 22 the Father, the Word, and the Holy Spirit, 1 Ioh. 5. 7 See before in Gen. 1. 26. Thus God upbraided Sa­tans lying speech, used in v. 5. and would leave an impression in Adams hart, of his pride and folly in beleeving the Serpents deceitfull promises: that [Page 19] so long as he lived an exile here on earth, he might haue continuall motives of repentance and humi­liation. The Hebrew phrase, is as one; meaneth, is made, or become as one: as, this is, Psal. 118. 23. the Evangelist translateth, this is done, Mat. 21. 42. lest he put:] An unperfect speech; where we may understand by that which followeth, he must be driven out, lest he be put. &c. Such phrases are usuall, as Gen. 38. 11. & 42. 4. Mat. 25. 9. and eate and live: or, that he may eate and live. And, is often used for That, and noteth the end and pur­pose of an act: as here, so in 2 Sam. 21. 3. 2 King. 3. 11. Lam. 1. 19. Because the tree of life, and the eating of it, was at first a signe of eternall life to man, if he had obeyed his creator, (as is noted on Gen. 2. 9.) it might not now in the justice of God, be so continued to man fallen into disobedience. Neither was the new covenant betweene God and man, of obedience againe by the workes of the Law, unto life: but of faith in Christ the wo­mans seed, unto forgivenesse of sinnes, Gen. 3. 15. 20. God therfore in driving the man from this tree, would drive him from all confidence in him-selfe and his owne workes, (and so from abuse of this tree also, which might turne to his further judgement,) that hee might seeke the life in hea­ven, which is hid with Christ in God, Col. 3. 1. 2. 3. who will give to such as by faith doe overcome the world, to eate of the tree of life, which is in the midst of the Paradise of God; Rev. 2▪ 7.

V. 23. to till:] tillage, hath the name in Hebrew, of servile-worke, for all, even Kings, are as servants 23 to the field, Eccles. 5. 8. And this hard labour, was a continuall remembrance of sinne, and doctrine of humiliation and repentance. Wherefore God af­ter in the Law, freed every seventh (or Sabbath) yeare, from this tillage in his land, when they did all alike eat of that which grew of it owne accord, Lev. 25. 4. 6. to remember their former ease, lost by sinne, but to bee restored spiritually by Christ, when hee should preach the acceptable yeare of the Lord: Esay 61. 2. 2 Cor. 6. 2.

Vers. 24. drove out:] or, expulsed, not to return thither againe; but that he might seeke admission 24 into the heavenly paradise, whereunto Christ gi­veth entrance, Luke 23. 43. minding himselfe an exile and pilgrime here on earth, 1 Pet. 2. 11. 2 Cor. 5. 1. 4. The Hebrewes say (in Bresith ketanna on this place,) Adam was driven out of paradise in this world, but in the world to come, he shalnot be driven out, The remembrance of this future mercy, was kept afterward among the Gentiles; for it is one of the Chaldean oracles, Seeke paradise, the glorious coun­try of the soule. Cherubins:] or Cherubs. These were living creatures with wings, as may bee [...]a­thered by comparing, Ezek. 1. 5. and 10. 1. 15. the figures of such were wrought in the Tabernacle, Exod. 25. 18. and 26. 1. See the annotations there. Moses here seemeth to meane Angels, by this name: for they have appeared sometime with wings flying, Dan. 9. 21. and with sword, 1 Chron. 21, 16. and as fierie chariots, 2 King. 6. 17. as here they have the flame of a sword, (that is, a flaming sword, as the Greeke translateth it,) to keepe man out of paradise. Of Angels, see the notes on Gen. 16. 7. By these also, God further might signifie, the Angels or Ministers in his spirituall paradise the Church, and the sharpe two edged sword of his Word, wherewith they are armed, against all the disobedient, 2 Cor. 10. 4. 5. 6. But the twelve An­gels at the twelve gates of that paradise, direct from all quarters of the world, to enter thereinto by the gates which are never shut, such as are written in the lambs booke of life; where the tree of life groweth and giveth fruit, wherein they haue right, that doe the commandements of God, Rev. 21. 12. 25. 27. and 22. 2. 14. turned it selfe:] to weet, every way, for more terrour, that man should not there attempt re-entrance. Such spiritually is the use of the Law and doctrine ther­of, which terrifieth the conscience, and by the workes whereof, no flesh can be justified, Rom. 3. 20. but it serveth to drive men unto Christ, that they may be made righteous by faith, Gal. 3. 24. The ancient Iewes had an expectation of recovery of this losse by Christ, though now they are igno­rant of him: for they write of seven things which the King Christ shall shew unto Israel; two of which are, the garden of Eden; and the tree of life. R. Elias ben Mosis, in Sepher reshith choemah, fol. 4. 12. Also expounding that in Song. 1. 4. the King hath brought me into his chambers: Our Doctors of blessed memory, have sayd, that these are the chambers of the garden of Eden. And againe, There are also that say of the tree of life that it was not created in vaine, but the men of the resurrection (that are raised from the dead) shall eate thereof and live for ever, R. Menachem, on Gen. 3. And by the garden of Eden, (or Paradise,) it seemes they understood the kingdome of hea­ven: for the Chaldee paraphrast on Song 4. 12. saith, as the garden of Eden, into which no man hath power to enter, but the just; whose soules are sent thither by the hands of Angels. According to these speeches, familiar in olde time among the Iewes, the Holy Ghost also speaketh, of carriage by Angels, into A­brahams bosome, Luke 16. 22. of being with Christ in paradise, Luke 23. 43. and of eating of the tree of life, which is in the midst of the paradise of God, Rev. 2. 7. And that the Iewes understood not these things carnally, appeareth by these words of theirs. In the world to come, there is no eating or drinking, nor any other of the things which the bodies of the sonnes of Adam, have neede of in this world; as sitting, and standing, and sleepe, and death, and sorrow, and mi [...]th, and the like: So our ancient wise men have sayd. In the world to come there is no eating nor drinking; nor use of mariage, but the just doe sit with their crownes upon their heads, and have the fruition of the glory of the Majestie of God. Maimony in Misn. treat. of Repentance, ch. 8. S. 2.


1. The birth, trade, and religion of Kaine and A­bel. 8. Kaine killeth Abel. 9. for it he is examined of God, 11. and cursed: 13. he despaireth. 16. and [Page 20] departeth from Gods presence. 17. Kaine buildeth the citie Enoch, and hath children to the seventh generati­ [...]d▪ amongst whom▪ 19. Lame [...]h taketh two wi [...]es; 20. Iabel is a chiefe shepheard, 21. [...]. [...]2. Tubal-kain a smith. 25. Ad [...] bege [...]eth Seth, who is in Abels stead: 26▪ and Seth, Enos.

ANd Adam, knew Eve his wife: and shee conceiued, and bare Kain; and 1 said, I have gotten a man, of Iehovah, And she againe bare, his brother Abel: and 2 Abel was a feeder of sheepe, and Kain was a tiller of the ground. And it was, at the end 3 of dayes; that Kain brought of the fruit of the ground, in offring unto Iehovah. And 4 Abel, he also brought of the firstlings of his flocke, and of the fat of them: and Iehovah had respect unto Abel, and unto his offring. But unto Kain and unto his offring, hee had 5 not respect: and Kain was vehemently grie­ved, and his countenance fell. And Iehovah 6 said unto Kain: why art thou grieved, and why is thy countenance fallen? If thou doe 7 well, is there not forgivenesse? and if thou dost not well, sinne lyeth at the doore: and unto thee shall be his desire; and thou shalt rule over him. And Kain spake unto Abel 8 his brother: [...] and it was when they were in the field, that Kain rose-up against Abel his brother, and killed him. And Iehovah said unto Kain: Where is Abel thy brother? 9 and he said, I know not; am I my brothers keeper? And he said, what hast thou done? 10 the voyce of thy brothers bloods cry unto mee from the earth. And now, Cursed art 11 thou: from the earth, which hath opened her mouth, to receive thy brothers bloods, from thy hand. When thou tillest the ground, it shall not henceforth yeeld her 12 strength unto thee: a fugitive and a vaga­bond shalt thou be in the earth. And Kain 13 said unto Iehovah: my iniquity is greater then may bee forgiven. Behold, thou hast 14 driven me out this day, from the face of the earth; and from thy face, shall I be hid: and I shall bee a fugitive and a vagabond in the earth; and it shall be, that whosoever findeth me, will kill me. And Iehovah said unto him; Therefore, whosoever killeth Kain; 15 vengeance shall be taken on him sevenfold: and Iehovah set a signe upon Kain; lest any finding him, should [...]lay him. And Kain 16 went out from the presence of Iehovah: and dwelt in the land of Nod, [...] the east of E­den. And Kain-knew his wife; and she con­ceived, 17 and bare Enoch: and he was building a citie, and hee called the name of the citie, as the name of his sonne Enoch. And unto 18 Enoch, was borne Irad; and Irad begat Me­hujael: and Mehujael, begate Methusael; and Methusael, begate Lamech. And Lamech 19 tooke unto him, two wives: the name of the one, was Adah; and the name of the second, Zillah. And Adah bare Iabel: hee was the 20 father of them that dwell in Tents, and that have Cattell. And his brothers name was 21 Iubal [...] hee was the father of all that handle the harp and organ. And Zillah she also bare 22 Tubal-kain; an instructer of every artificer in brasse and yron: and the sister of Tubal-kain, was Naamah. And Lamech sayd un 23 to his wives; Adah and Zillah, heare ye my voice; ye wives of Lamech, hearken to my speech: for I have killed a man, to my wounding, and a yong man to my hurt. If 24 Kain shall be avenged sevenfold: then La­mech, seventie and seven fold.

And Adam knew his wife againe, and she 25 bare a son: and she called his name Seth: for God hath set unto mee, another seede in stead of Abel; because Kain killed him. And 26 to Seth also himselfe, there was borne a son; and he called his name, Enos: then began men prophanely, to call on the name of Ie­hovah.


KNew:] by lying with her; as this phrase is ex­playned 1 in Numb. 31. 17. A modest manner of speech, used againe in verse 17. and 25. and throughout the Scriptures, Mat. 1. 25. Luk. 1. 34. Kain:] by interpretation, Gotten, or, a Pos­session; the reason followeth, I have gotten (Kanithi) a man of Iehovah: or, with Iehovah, that is, with his favour, and of his good will. The Greeke translateth it, by God. Thus shewed she her thank­fulnesse to the Lord, whose heritage children are, Psal. 127. 3. and her hope of good in that first born sonne: howbeit her expectation fayled her; for Kain was of the wicked o [...]e Satan; 1 Ioh. 3. 12. The Hebrew Doctors also lay, Kain was borne of the filth and seed that the serpent had conveyed into Eve: R. Menachem on Gen. 4. herein Kain was a figure of all reprobates, the children of the Divell: Ioh. 8, 44. 1 Ioh. 3. 10.

Vers. 2. againe bare:] in Hebrew, she added, to 2 beare. From this phrase of her adding to beare, with­out mention of any other conception, some of the Iew Doctors gather, that Kain and Abel were twins: Pirkei R. Eliezer, chap. 21. Abel:] so the Greeke, and the Evangelists write him, Math. 23. 35. The Hebrew name is Hebel, which signi­fieth Uanitie, or a soone-vanishing vapour: such is every mans life, Iam. 4. 14. and so was Abe [...] in speciall, being soone killed by his brother. And [Page 21] David saith that every man is Uanitie [Abel] though setled, as men may thinke, Psal. 39. 6. feeder:] or shepheard, Pastor and Governor of a flocke: which flocke (in the originall) comprehendeth both sheepe and goates, as is explayned in Lev. 1. 10. The new Testament translateth it into Greeke, sometime sheepe, as Rom. 8. 36. from Psal. 44. 23. sometime flocke, as 1 Cor. 9. 7. and sometime both together, as, the sheepe of the flocke, Mat. 26. 31. from Zach. 13. 7. for which in Mar. 14. 27. is writ­ten onely, the sheepe. Abel in sheeperdy, as in sacrificing and martyrdome, was a figure of Christ; Ioh. 10. 11. Of this trade also were the Patriarches of Israel, Gen. 46. 32. 34. and Moses, David, and many other men of note: Exod. 3. 1. Psal. 78. 70. 71.

Vers. 3. at the end of dayes:] that is, at the end of the yeare. Some understand it to meane, after ma­ny 3 dayes, that is, in processe of time. But a full yeare, is called a yeare of dayes, Gen. 41. 1. 2 Sam. 14. 28. because of certaine daies that are in the yeare, be­sides the moneths. And for shortnesse of speech (which the Hebrew tongue affecteth), dayes, are used for a yeare of dayes, that is, a whole yeare: as in Lev. 25. 29. dayes, is in vers. 30. expounded to be a perfect (or full) yeare: and the revolution of dayes, 1 Sam. 1. 20. is that which Moses calleth the revo­lution of the yeare, Exod. 34. 22. And in Numb. 9. 22. or two dayes, or a moneth, or dayes, that is, a yeare. And in Amos 4. 4. after three dayes, meaneth three yeares, Deut 14. 28. and in Exod. 13. 10. 1 Sam. 1. 3. from dayes to dayes; is, from yeare to yeare: and the sacrifice of dayes, 1 Sam. 2. 19. was the yearely sacri­fice. Whereupon in prophesies, often times, dayes are used for yeares, Rev. 11. 2. 11. At the yeares end, men were wont in most solemne manner to sacrifice unto God, with thankes for his blessings, having gathered in their fruits: so the law of Mo­ses did command. Exod. 23. 16. which order (as by this appeareth) the Fathers observed from the beginning: and it was so accustomed among the Gentiles; for the ancient sacrifices, and assemblies unto that end, were after the gathering in of the fruits, for (an oblation of) the first fruits; sayth Aristotle, in E­thicks, booke 8. brought:] in Greeke, offred. It is likely, that the sonnes brought their offrings unto God, by Adam their Father, who was high Priest, (as after, all the first borne in families were Priests, Exod. 19. 22.) and upon an Altar he offred their gifts. The Hebrew Doctors say; It is a tradi­tion by the hand of all, that the place wherein David and Solomon built an Altar, in the floore of Araunah, (1 Chron. 21. 22. 26. and 22. 1. 2 Chron. 3. 1.) was the place where Abraham builded an Altar, and bound Isaak upon it, (Gen. 22. 9) and that was the place where Noe builded, after he came out of the Arke, (Gen. 8. 20.) and that was the Altar upon which Kain and Abel offred: and on it, Adam the first man offred an offring after he was created, and out of that place hee was created. Our wise men have sayd, Adam was cre­ated out of the place of his Atonement. Maimony, in Misn. book 8. treat. of the Temple, chap. 2. S. 2. an offring.] or, oblation, called in Hebrew, a Minchah, by which name the Meat offring is called in the Law, Lev. 2. which commonly was of wheat flower. Although the word is sometime used ge­nerally for any gift or present, Gen. 32. 13. But Kain brought of the fruit of the ground, which custome continued; so that in Israel men might eate neither bread nor corne, till they had brought an offring unto God, Lev. 23. 14. Among the Greekes also they used to sacrifice the fruits of the earth, Homer Iliad. 1. and Numa ordeyned the like among the Romans, who tasted not new corne or wine, before the Priests had sacrificed the first fruits, saith Plinie in book 18. chap. 2. and in the Roman lawes of the twelve Tables, the same oblation of corne is▪ commanded: Derelig. tit. 1. lex. 4. The like was for sacrificing of beasts, as Abel did: which was used of Israel, and of all Nations till the comming of Christ: see Lev. 1.

Vers. 4. the fat of them:] As the first fruits of the 4 earth, of beasts, of men, were given in thankeful­nesse to the Lord, that all the rest might be sancti­fied and blessed, Exod. 22. 29. 30. and 23. 19. so God challenged the fat of all sacrifices peculiarly to himselfe, Lev. 3. 16. 17. and 7. 25. which fat, sometime figured mans unbeleefe, hardnesse of hear [...], and want of sense, Psal. 119. 70. Acts 28. 27. which was to be consumed by the fire of Gods spirit: sometime it signified the best of all things, Numb. 18. 12. in which sense it seemeth to bee spoken here of Abel. From whose example, the Hebrew Doctors teach, that a man should inlarge his hand, and bring his offring of the fairest and most laudable amongst those kinde of things whereof he bring­eth. Behold it is written in the law, And Abel hee also brought of the firstlings of his flocke, and of the fat of them. And this is a common law, in every thing which is for the name of the good God, that it be of the goodliest and best. If one build a house of prayer, let it bee fayrer then his owne dwelling house: if he feed the hungry, let him feed him with the best and sweetest that is on his Table: If he cloathe the naked, let it be with the fayrest of his cloathes; if he sanctifie any thing, let him sanctifie of the fayrest of his goods; and so hee sayth, (Lev. 3. 16.) All the fat is the Lords. Maimony in Misn. rom. 3. in Asurei mizbeach, chap. 7. S. 11. By the sacrifi­ces of old, there was (besides a thankefulnesse to God,) a yearely remembrance also of their sinnes, Heb. 10. 3. and hope of the forgivenesse of them by Christ to come, Heb. 10. 1. 10. 14. And seeing the godly offred in faith, Heb. 11. 14. and faith is by hearing the word of God, Rom. 10. 17. Abel and the rest were taught of God thus for to worship him: for all wil-worship devised by men, is vaine: Mat. 15. 9. Col. 2. 22. 23. had respect:] to weet, with delight, as the Hebrew word imply­eth; (and so one Greeke version translateth it, was delighted:) and with favourable acceptation, as the Chaldee paraphrase explaineth it. So GOD com­manded every man to offer sacrifice for his favoura­ble acceptation, Lev. 1. 3. that hee and it, might bee accepted of the Lord. This gracious respect unto Abel, was seene of Kain, for which hee was gtie­ved; and the Apostle noteth it to be a testification of Abels justice by faith, Heb. 11. 4. It is likely therfore, that God shewed it by some visible signe, [Page 22] as by fire from heaven consuming the sacrifice, for so he, used to doe in such cases after, as Lev. 9. 24. 1 Chron. 21. 26. 2 Chron. 7. 1. 1 King. 18. 38. and the burning of the sacrifices to ashes, was a signe of his favourable acceptance, Psal. 20. 4. and Theodotio (a Greeke interpreter,) translateth it here, he set onfire. By this Gods acceptance, Abels faith was confirmed touching life & salvation in Christ: otherwise God would not have received an offring at his hands; as Iudg. 13. 23, unto Abel:] for his faith in Christ, whereby he was just, and by which he offred a greater sacrifice then Kain, Heb. 11. 4. And so the sacrifice was respected for the man, not the man for the sacrifice, Prov. 12. 2. and 15. 8.

Vers. 5. grieved:] or, displeased: very wroth. The Hebrew word signifieth to burne or be infla­med, 5 either with anger, or griefe: the Greek here translateth, he was grieved; and in sundry other pla­ces, as Ion. 4. 1. 9. where both the Greeke version, and all the circumstances shew it to meane griefe. So in 1 Sam. 15. 11. Samuel was grieved, and Da­uid, 1 Chron. 13. 11. and Nehemiah, Neh. 5. 6. and many the like. countenance:] or, his face fell; that is, he shewed himselfe ashamed, grieved, and discontented. This is else-where expressed by the falling of the light of the countenance, Iob 29. 24. con­trary to which, is the lifting vp of the face, for a signe of comfort and joy, Iob 11. 15. See also Gen. 19. 21.

Vers. 7. doe well:] or, doe good. Hereby God teacheth, that wel-doing consisted not in the out­ward 7 offrings which Kain brought: but in faith, which hee wanted, Heb. 11. 4. Ioh. 6. 29. And the Apostle hence concludeth, that Kains workes were evill, 1 Ioh. 3. 12. forgivenesse:] or, ac­ceptation. The Hebrew word, which properly sig­nifieth elevation or lifting up, when it is spoken of sinne, (as the words following shew here it is,) meaneth forgivenesse at Gods hand, who lifteth up, and so easeth us of the burden of it; as Rom. 4. 7. from Psal. 32. 1. And one end of sacrificing, was the forgivenesse of sinne, Lev. 6. 2. 6. 7. So the Chaldee here explaineth it, If thou doe thy works well, shalt thou not haue forgivenesse? Otherwise it may be expounded, is there not a lifting up, to weet, of thy countenance which now is fallen, that is, an acceptation of thy face and petition, and con­sequently of thy offring, in Gen. 19. 21. lifting up (or, accepting) the face, signifieth favourable accep­tation with God; and in Iob 11. 15. it signifieth comfortable bold cariage. Or, is there not a bearing (or carying away) of blessing and reward, as Psal. 24. 5. A question thus asked, is an earnest affirmation that so it shall be: as, are they not written? 2 King. 20. 20. is expounded, Loe they are written, 2 Chro. 32. 32. and is not the life more then meate? Mat. 6. 25. that is, the life is more, Luke 12. 23. Also the holy Ghost turneth into a question, hath not my hand made all these? Act. 7. 49. that which the Prophet affirmeth plainely, all these my hand hath made, Esay 66. 1. So Gen. 13. 9. and many the like. sin:] or, the misdeed, errour. By sinne and iniquity the pu­nishment for it is often meant, as in Gen. 19. 15. Lev. 20. 20. 2 King. 7. 9. Zach. 14. 19. And sinne is the erring or missing as of the marke aimed at, Iudg. 20. 16. Gods law is our marke, and way to walke in: therefore sinne is defined to be swerving from, or transgression of the Law, (anomie or enormitie,) 1 Ioh. 3. 4. In Hebrew it is called Chattaah, where­upon the Greekes framed the name, Atee, that is, Hurt or Dammage; and their Poets faigned that it was a woman cast out of heaven, pernicious Atee, that (aatai) hurteth all men, Homer Iliad. 19. lyeth:] or, coucheth, is couching: a word usually spo­ken of beasts, applyed here to Sinne, as a hurtfull beast ready to devoure. For to lye at the doore, is to be neere at hand, Mark. 13. [...]9. and in Deut. 29. 20. the curses are said to couch (or lye) upon the sinner, whom the Lord will not be mercifull unto. The Chaldee referreth it to the last judgement, saying, thy sinne is kept to the day of judgment, in which vengeance shall be taken on thee, if thou convert not. And other Rabbines thus; Sin couching at the doore, meaneth at the gates of justice; for from thence judge­ment commeth for ever, upon them that are in trans­gression, for from thence the Angell of death hath his power, R. Menachem on Gen. 4. his desire:] that is, Abels; who being the younger brother is subiect unto thee. For Kain being the first-borne, had great priviledges by nature over his brethren, as is shewed on Gen. 25. 31. and 27. 19. Or, the desire of it, (that is, of Sinne) is unto thee, but thou shalt rule over it; that is, (as Paul speaketh) let not sin raigne in thy mortall body, that thou shouldest obey it in the lusts thereof, Rom. 6. 12. The Thargum Ieru­salemy thus referreth it, to the subduing of sinne: although the Hebrew differeth in gender from Sinne, as the word lyeth doth likewise. But such differences may often bee observed, and sometime in the very Hebrew text, as jabo, and je­hi, 1 Chron. 18. 2. 5. 6. and 21. 5. for which else-where is tabo, and tehi, 2 Sam. 8. 2. 5. 6. and 24. 9. la­hem, and bahem, 1 King. 22. 17. and 1 Chro. 10. 7▪ which also is written lahen, and bahen, 2 Chro. 18. 16. 1 Sam. 31. 7. See also Exod. 1. 21.

Vers. 8. spake:] or, sayd unto Abel his brother, 8 but what he said, is not set downe. The Hebrew text hath here a pawse extraordinary, implying further matter. The Greeke version addeth, let us goe out into the field: and Thargum Ierusalemy ad­deth the same and much more, how Kain (when they were in the field) should say, there was no judgement, nor judge, nor other world to come, nor good reward for justice, nor vengeance for wickednesse, &c. all which Abel gayne-sayed, and then his bro­ther slew him. It seemeth to imply a dissimulation of Kains hatred, in that he conversed friendly with his brother, till he found opportunity to kill him: as others in their hatred, are observed to speake (of the matter of their griefe,) neither good nor bad: 2 Sam. 13, 22. killed him.] And wherefore kil­led he him? Because his owne workes were evill, and his brothers good. 1 Ioh. 3. 12. Hereupon the Scripture giueth them these titles, Abel the just, Mat. 23. 35. and Kain of that wicked done, 1 Ioh. 3. 12. that is, of the Devill: for he was a murtherer from the begin­ning, Ioh. 8. 44.

[Page 23] Verse 9. Where is Abel?] Here God sheweth himselfe to bee the seeker-out of bloods, Psal. 9. 13. 9 So Zacharie when hee was murthered, said, The Lord looke upon it and require it, 2 Chron. 24. 22. Hereupon these two martyrs are mentioned by our Saviour, (whose bloods with all the rest,) should come upon the Iewes, Mat. 23. 35. 36.

Vers. 10. bloods:] This word in the plurall number, usually signifieth murther, and the guilt 10 following it: and such as gave themselves to this sinne, are called men of bloods, Psal. 5. 7. Sometime bloods meaneth mans naturall generation, Ioh. 1. 13. To this latter, the Chaldee Paraphrases have reference, translating it, The voice of the bloods of the generations, (the multitudes of just men,) which should have proceeded from thy brother. cry] or, are crying. This word hath reference in number, to the bloods fore-mentioned; as if many were spilt and cryed. From hence the Apostle noteth the ef­fect of Abels faith, how by it, being dead he yet spea­keth, Heb. 11. 4. This crying, was unto God for vengeance: wherefore Christs blood is preferred before this, as speaking better things then Abel, Heb. 12. 24. Compare also Rev. 6. 10. In this first death which fell out in the world, God manifested the immortality of mans soule, the forgivenesse of sins to the faithfull, with the contrary concerning hy­pocrites; and the resurrection of the body: as Christ gathereth from another like Scripture, Math. 22. 31. 32.

Vers. 11. Cursed] As Gods blessing implyeth a­mong other good things, the light of his face, and 11 favour towards men, Psal. 67. 2. so his curse bring­eth with other evils, the hiding of his face, and withdrawing of his favour; as Kain after complai­neth, v. 14. By this sentence Kain is cast out from Gods presence and Church, and is the first cursed man in the world.

Vers. 12. not henceforth] Hebr. not adde to yeeld: 12 that is, not yeeld any more her strength, meaning the naturall fruit, which otherwise, through Gods blessing it could, Ioel 2. 22. For as the cursed fig-tree, lost the vigour, and withered: Mark. 11. 21. so the fruitfull land is made barren, when it is cur­sed for the sinne of the inhabitants, Lev. 26, 20. Psal. 107. 34. Here the former curse laid upon the earth, Gen. 3. 17. is increased for Kains sake; and the destruction of the world hastened: see Gen. 5. 29. A contrary blessing is promised to them that feare the Lord, Lev. 26. 4. Ezek. 34. 26. 27. fugitive] or, wanderer: a curse which David wished to his enemies, Psal. 59. 12. and 109. 10. contrary to the safe and setled estate of Gods people; Psal. 112. 6. 7. Mich. 4. 4. The word is sometime used for the fearfull moving of the heart, as in Esay 7. 2. so the Greeke here translateth, Sighing and trembling shalt thou be on the earth.

Vers. 13. my iniquity] or, my punishment for iniqui­ty: 13 see the annotations on vers. 7. and Gen. 19. 15. then may be forgiven] or, then thou mayest forgive. Or, referring it to the punishment, greater then I can beare. In this sense, Kain murmureth a­gainst Gods justice: in the former, hee despaireth of his mercie. So the Greeke translateth, my fault is greater then may be forgiven me: and the Chaldee paraphrase maketh the same exposition. Here in Kain is fulfilled that saying, hee beleeveth not to re­turne out of darkenesse, and hee is waited for of the sword: Iob 15. 22. And in him may bee seene se­ven abhominations, (so many as are in the heart of him that hateth his brother, Prov. 26. 25.) for, first, he sacrificed without faith; secondly, was dis­pleased that God respected him not; thirdly, hear­kened not to Gods admonition; fourthly, spake dissemblingly to his brother; fiftly, killed him in the field; sixtly, denyed that hee knew where hee was; seventhly, asketh not, nor hopeth for mercy of God, but despaireth, and so falleth into the con­demnation of the Devill.

Vers. 14. shall I be hid] or, be absent: as Gen. 31. 14 \2 49. This meaneth a fearefull banishment from the face or presence of God in his Church; as after fol­loweth in vers. 16. Contrary to which, is the ap­pearing before Gods face, in the place of his pub­lique worship, Exod. 23. 17. Psal. 42. 3. Iob pro­fesseth his faith in this respect, opposite to Kains despaire, Iob 13. 20. &c. whosoever:] or, eve­ry one that findeth (or meeteth) me. This sheweth his terrour in conscience, fearing just recompence, and fleeing where none doth pursue: as Lev. 26. 17. 36. Iob 15. 20. 21. Prov, 28. 1. Amongst the anci­ent Romans, when a man was cursed for any wic­ked fact, whosoever would, might freely kill him: Dionys. Halicarnass. l. 2. And of old, among the Galles (or French-men) such as obeyed not their Priests the Druydes, were forbidden the sacrifices, (their divine worship:) and those so forbidden, were reputed amongst the most wicked; all men shunned them, and would not converse or talke with them, fearing to bee defiled even by light communication with them, no benefit of law was allowed them, nor any honour done unto them: Caesar Comment. de bello Gall. l. 6. A like severe cen­sure was also among the Greekes, as K. Oedipus his words shew, in Sophocles, in Oedip. Tyr.

Vers. 15. sevenfold:] that is, he shall have much 15 greater punishment: for seven, meaneth much or many: Prov. 26. 25. Iob 5. 19. Psal. 12. 7. The Chaldee here understands it of punishment to the seventh generation. Hereby God repressed further bloodshed, which men else might rush into; for soone after, the earth was filled with violence, Gen. 6. 11. He let Kain live miserably, for a warning to others, as David (having reference hereto) saith, Slay them not; lest my people forget: make them wander abroad (as fugitives) by thy power: Psal. 59. 12. Thus also he provided for the encrease of the world at the beginning: wherefore Kains posterity is after reckoned, to the seventh generation. upon Kain:] or, unto Kain, to secure him from his feare. Vpon him, to keepe others from killing him: as in another case, in Ezek. 9. 4. 5. 6. they that had Gods marke set upon them, were not slaine. lest any:] or, that not any. slay:] or smite, that is, kill him The full speech is to smite him in soule, as Gen. 37. 21. and where one Prophet saith, he smote, 2 King. 14. 5. another expounds it, hee killed: 2 Chron. 25. 3.

[Page 24] Verse 16. from the presence:] or, from before the 16 face of Iehovah: that is, from the place of Gods word and publique worship, which in likelihood was held by Adam the father, who being a Pro­phet, had taught his children how to sacrifice, and serve the Lord. So on the contrary, to come into Gods presence (or before him) 1 Chron. 16. 29. is ex­playned in Psal. 96. 8. to be the comming into his courts. Gods face, or presence is mans greatest joy in this life, and in that which is to come, Exod. 33. 14, 15. 16. Psal. 17. 15. Of which Kain was now deprived: for, the evill shall not sojourne with God, nor fooles shall stand before his eyes, Psal. 5. 5. 6. Other­wise, as Gods face signifieth his al-seeing provi­dence and government, none can flee from it, Psal. 139. 7. 12. Ier. 23. 24. Of Ionas, it is likewise said, he rose up to flee from the presence of the Lord; Ion. 1. 3. dwelt:] or, sate: that is, seated himselfe. Sitting, is u­sed for dwelling, as after in vers. 10. and often in the Scriptures. Nod:] in Greek, Naid; so named, be­cause Kaine was there. Nad, that is, a vagabond, as God threatneth before, in vers. 12.

Vers. 17. knew his wife:] that is, lay with her, as 17 v. 1. This was one of Adams daughters, spoken of in Gen. 5. 4. to whom it seemeth hee was maried before. And here follow seven generations of Kain reckoned: for God letteth the wicked pro­sper in this world, Psal. 17, 14. he increaseth nations, and (afterward) destroyeth them, Iob. 12. 23. E­noch:] in Hebrew Chanoch: by interpretation, Ca­techised, Instructed, or Dedicated. It was the name al­so of that godly man mentioned in Gen. 5. 18. 22. was building:] this manner of speech (which the Greeke translation also keepeth,) may imply a beginning of the worke, though perhaps not fini­shed, as after in the building of Babel, Gen. 11. And Kains building of a citie, seemeth to be for his better security from his feares, and to denote his worldly affection, otherwise then Abraham had, who looked for a citie that hath foundations, whose buil­der and maker is God: Heb. 12. 10. the name of his sonne: so proclaiming his name on the citie, as David sheweth vaine worldly men doe on lands, Psal. 49. 12. As Kains name signified Possession, so had he possessions of children, citie, riches, arts, &c. in this world: all which Abel wanted, whose inheritance was in heaven.

Vers. 18. Irad:] or Gh [...]irad, in Greeke, Gaidad: 18 for the Hebrew letters [...] R. and [...] D. are one much like another, and often put one for another by the Greeke translators; and in the Hebrew text it selfe: as Riphath, Gen. 10. 3. is Diphath, 1 Chron. 1. 6. Ch [...]dan, Gen. 36. 26. is Chamran, 1 Chron. 1. 41. Hadar, Gen. 36. 30. is Hadad, 1 Chron. 1. 50. Ha­darezer, 1 Chron. 18. 3. is Hadadezer, 2 Sam. 8. 3. and sundry the like: which shew that the Hebrew letters had the same forme and figure of old, which they have at this day. Mehujael:] or, Mechuja­el; written immediately after, Mechijael; in Greek, M [...]delaal, according to the name of Kainans sonne, in Gen. 5. 12. Methusael:] in Greeke Mathousa­la; as also they write Ehochs sonne, Gen: 5. 21. L [...]] or, Lem [...], so Gen. 5. 21. Kains po­steritie, accord in name with Seths.

Vers. 19. two wives:] so violating the law of 19 mariage, which by Gods ordinance was to be but with one wife, Gen. 2. 18. 24. Adah:] by interpretation an Ornament: as Zillah (or Sella) sig­nified her Shadow.

Vers. 20. Iabal:] in Greeke, Iobel. father:] 20 that is, master, as the Chaldee expoundeth it. Eve­ry crafts-master that either first inventeth, or perfe­cteth and teachech any art, is called a Father. So in the verse following. dwell in tents:] that is, used Shepherdy: for shepheards used tents, to re­move from place to place, where best pasture was to be found: Esa. 38. 12. Song. 1. 8. Ier. 6. 3. and 49. 29. The Hebrew phrase, him that dwelleth, is meant of many, as the Greeke also translateth it, them that dwell. So dweller, 2 Sam. 5. 6. is expoun­ded dwellers, 1 Chron. 1. 4. enemie, 1 King. 8. 37. 44. is enemies, 2 Chron. 6. 28. 34. and many the like. See also Gen. 3. 2. cattell:] Hebr. posses­sion: understanding the word cattell, as it explai­ned in Gen. 26. 14. hee had possession of flockes, and possession of herds. So the Greeke here translateth, feeders of cattell. The supply of such words is often made in the text it selfe: as a thousand, 2 Sam. 8. 4. that is, a thousand charrets, 1 Chron. 18. 4. Vzzah put forth to the arke, 2 Sam. 6. 6. that is, hee put forth his hand to the arke, 1 Chro. 13. 9. See also Gen. 5. 3.

Vers. 21. handle:] that is, play upon: as the 21 Chaldee paraphraseth, he was master of all that play on the Psaltery, and knew musicke, which the Greeke translateth, this was he that shewed the Psaltery, and the Harpe, organ:] it hath the name in Hebrew, of lovelinesse and delight; and it was an instrument of joy, Iob 21. 12. so was the Harpe, called there­fore the pleasant Harpe, Psal. 81. 3. Thus God gave the Kainites skill to invent things profitable and delightfull to the flesh: yet were they irreligious, as is written; they said vnto God depart from us: and what should the Almighty doe for them? For he filled their houses with good things: Iob. 22. 17. 18.

Vers. 22. instructer:] Hebr. a whetter (or, sharp­ner:) 22 which the Chaldee expoundeth also a master. He sharpely and wittily taught Smiths craft, and instruments of warre. The Heathens after faigned Vulcan, (which name seemeth to bee borrowed from this Tubal-cain,) to bee the god of Smiths. Naamah:] she hath her name of Pleasance. Thus with profits and pleasures, they of the olde world passed their time, eating and drinking, marying and giving in mariage, untill the day that the flood came, and tooke them all away: Math. 24. 38. 39. The He­brew Doctors (in Midras Ruth, and Zohar) say of this Naamah, that all the world wandred (in love) after her; yea even the sons of God, (as in Gen. 6. 2. & that of her, there were born evil spirits into the world

Vers. 23. I have killed &c.] or, I would kill a man in 23 my wound, yea a yong man in my hurt. The Hebrew is of the time past, as speaking of murther committed; (and so the Greeke translateth, I have killed a man:) but it may also be interpreted, as a boastfull threat for time to come; that if any did wound or hurt him, he should surely dye for it. And it may bee, that for violating the law of mariage by taking two wives, God vexed him with a disquiet [Page 25] life betweene them, that they lived in discontent and emulation one with another, (as there is an ex­ample in 1 Sam. 1. 6. 7.) and both of them with their husband: so in his wrath hee uttered these words unto them, to represse their strife. Or he thus boasteth of his valour, for some other cause. The Chaldee Paraphrast understood this in a contrary sense; as if it were a question, for have I killed, &c. that is, I have not: and expoundeth it thus, For I have not killed a man, that I should beare sinne for him; nor destroyed a young man, that my seed should be con­sumed for him. to my hurt] or, for my stripe: the originall word signifieth a wayl, or mark of a stripe, or wound in the flesh.

Vers. 24. seventy and seven fold:] that is, if he that 24 killeth Kain, shall be punished seven fold; then hee that killeth me, shall be seventy seven fold. It seemeth to be an insolent contempt of Gods judgement, and a­busing of his patience towards Kain, v. 15. Because sentence against an evill worke is not executed speedily, therefore the hearts of the sonnes of men, is full in them to doe evill, Eccles. 8. 11.

Vers. 25. Seth] Heb. Sheth: that is, Set or Ap­pointed, 25 to weet, in Abelsroome. He was not borne till 130 yeeres after the creation, Gen. 5. 3. It might be, Adam had other sonnes and daughters before, Gen. 5. 4. but none, in whom such expectation of good was: for Seths posterity onely remained at the Flood, when all the world perished, Gen. 7. seed] that is, another sonne: that as Abrahams seed was called in Isaak, (Ismael being excluded,) Gen. 21. 12. so Eves seed should bee in Seth; and not in any other of her children. Seed, is usually put for children: as, they left no seed, Mar. 12. 22. is expounded, they left no children, Luke 20. 31. stead of Abel] Eve sheweth a reason of her sonnes name, also her faith grounded on Gods appoint­ment & setling of his mercy concerning this seed, who should be faithfull as Abel; and a father of the world, who are all called the sonnes of Seth, Num. 24. 17. and the father of our Lord Iesus after the flesh, Luke 3. So in Ezek. 37, dead bones revive a­gaine; and in Revel. 11. 11. the witnesses killed, have the spirit of life from God, entring into them.

Vers. 26. also himselfe] or, to him also: when hee was 105, yeeres old, Gen. 5 6. and the world 235. 26 Enos] so he is written in Greeke, Luke 3. 38. in Hebrew Aenosh; that is by interpretation, sorrow­full, grievously-sicke, miserable. So named, (as seem­eth) for the sorrowfull state of those dayes, wherein great corruption grew in the Church, Gen. 6. 2. 3. 5. Therefore this name is in Scripture usually given to all men, as being Enos, or sonnes of Enos, full of sorrow and misery, Psal. 8. 5. and 144. 3. And to abate mens pride, David saith, let the nati­ons know, that they be Enos, (or wofull men:) Psal. 9. 21. began men profanely to call] or, profanenesse began in calling, (or, for calling) on the name of Ieho­vah. The Hebrew word may be translated, men be­gan, or men profened: but is commonly understood [...]ere, of the learned Hebrewes, to meane profane­nesse; and some translating it began, yet take it thus, men began to call (their idols) by the name of the Lord: as images and representations of God, were called Gods, Exod. 32. 4. The sorrowes of this age were great, as the very name of Enos testifieth, and the history following in Gen. 6. confirmeth: for im­piety crept into the Church, by unlawfull maria­ges with Kains seed; and religion and manners were much corrupted, Gen. 6. 2. 11. The Hebrew Doctors describe it thus: In the dayes of Enos, the sons of Adam erred with great error, and the counsell of the wisemen of that age became brutish; and Enos him-selfe was (one) of them that erred: and their error was this; They said, for as much as God hath created these stars and sphaeres to governe the world, and set them on high, and imparted honor unto them, and they are mini­sters that minister before him: it is meet that men should land and glorifie and give them honor. For this is the wil of God, that we magnifie and honor, whomsoever he mag­nifieth and honoreth: even as a King would have them honored that stand before him, and this is the honour of the King himselfe. When this thing was come up into their heart, they began to build Temples unto stars, and to offer sacrifice unto them, and to laud and glorifie them with words, and to worship before them, that they might in their evill opinion, obtaine favour of the Creator. And this was the root of Idolatry, &c. And in process of time, there stood up false Prophets among the sons of Adam, which said that God had commanded & said unto them, worship such a star, or all the stars, and doe sacrifice unto them thus and thus; and build a Temple for it, and make an image of it, that all the people, women, and chil­dren may worship it; & he shewed them the image which he had feyned out of his owne heart, and said, it was the image of such a starre, which was made knowne unto him by prophesie: and they began after this manner, to make images in Temples, and under trees, and on tops of moun­taines, and hils, and assembled together, and worshipped them, &c. And this thing was spred through all the world, to serve images with services different one from another, and to sacrifice unto, and worship them. So in tract of time, the glorious and fearfull name (of God) was forgotten out of the mouth of all living, and out of their knowledge, and they acknowledged him not. And there was found no people of the earth, that knew ought, save images of wood and stone, and Temples of stone, which they had beene trained up from their childhood, to worship and to serve, and to sweare by their names. And the wise men that were among them, as the Priests, and such like, thought there was no God, save the stars, and sphares, for whose sake, and in whose likenesse they had made these images: but as for the Rocke everlasting, there was no man that acknowledged him, or knew him, save a few persons in the world, is Enoch, Mathusala, Noe, Sem, and Eber. And in this way did the world walk and converse, till the pillar of the world, to weet, Abra­ham our father was born: Maim. in Misn. tom. 1. treat. of Idolatry c. 1. S. 1. 2. 3. That the heavens and stars were of old worshipped, both Moses and the Pro­phets after him shew, Deut. 4. 19. Am. 5. 26. 2. Kin. 21. 3. 5. And as the heathen Philosophers counted the heaven a living body (Arist. de c [...]l. l. 2 c. 2) so did the wisest of the Hebrew Rabbins: All the stars and al the sphaers have soules, & knowledg, & understanding & are living things, and stand & acknowledge him who said, and the world was, every one according to his great­nesse, and according to his dignity, lauding and glorifying [Page 26] him that formed them, even as the Angels. And as they know the holy God▪ so they know themselves, and know the Angels which are above them: and the know­ledge that the Starres and Sphaeres have, is lesse then the knowledge of the Angels, and greater then the know­ledge of the sonnes of men, saith Maimony in Iesudei hatorah. chap. 3. S. 9. Vpon this perswasion men might the easier be drawne to the worship of them. If we understand Moses here otherwise; Then be­gan men to call upon the name of the Lord; then it may be meant of more publick worship now erected then before: or, of publick preaching in the name of the Lord, to call the wicked to repentance: or of calling themselves by the name of the Lord, as in Gen. 6. 2. the faithfull are called the sonnes of God. Onkelos the Chaldee Paraphrast, translateth, then beganne men to pray: But the Chaldee in the Ma­sorites bible saith, Then in his dayes the sonnes of men left off from praying, (or became prophane, so that they prayed not) in the name of the Lord.


1, The genealogie of the tenne first Patriarchs of the world. 3, Of Adam, 6, Seth, 9, Enos, 12, Kainan, 15, Maleleel, 18, Iared, 21, Enoch, (who walked with God, & was taken away without death;) 25, Ma­thusala, 28, Lamech, 32, and Noe.

THis is the booke of the generations of 1 Adam: in the day God created A­dam, in the likenesse of God made he him. Male and female created hee them: 2 and blessed them, and called their name A­dam, in the day they were created. And Adam lived a hundred and thirty yeeres; 3 and begat (a sonne) in his likenesse; in his image: and called his name Seth. And the dayes of Adam were, after he had begotten 4 Seth, eight hundred yeeres, and hee begat sonnes and daughters. And all the dayes of Adam which he lived, were nine hundred 5 yeeres, and thirty yeeres: and he dyed.

And Seth lived a hundred yeeres, and five 6 7 yeeres: and begat Enos. And Seth lived af­ter he begat Enos, eight hundred yeeres, and seven yeeres: and begat sonnes and daugh­ters. And all the dayes of Seth were nine 8 hundred yeeres, and twelve yeeres: and hee died.

And Enos lived ninety yeeres: and begat Kainan. And Enos lived, after hee begat 9 10 Kainan, eight hundred yeeres, and fifteene yeeres: and begat sonnes and daughters. And all the daies of Enos, were nine hun­dred 11 yeeres, and five yeeres: and hee died.

And Kainan lived seventy yeeres; and be­gat Maleleel. And Kainan lived after he be­gat 12 13 Maleleel, eight hundred yeeres, and for­tie yeeres: and begat sonnes and daughters. And all the dayes of Kainan were nine hun­dred 14 yeeres, and ten yeeres: and he died.

And Maleleel lived sixtie yeeres, and five 15 16 yeeres: and begat Iared. And Maleleel lived after he begat Iared, eight hundred yeeres, and thirty yeeres: and begat sons and daugh­ters. And al the dayes of Maleleel were eight 17 hundred yeeres, and ninety and five yeeres: and he died.

And Iared lived a hundred yeeres, and 18 19 sixtie and two yeeres: & begat Enoch. And Iared lived, after he begat Enoch, eight hun­dred yeeres: and begat sons and daughters. And al the daies of Iared were nine hundred 20 yeres, & sixty and two yeres: and he dyed.

And Enoch lived sixty and five yeres: and 21 22 begat Methusala. And Enoch walked with God, after hee begat Methusala, three hun­dred yeeres: and begat sonnes and daughters. And all the daies of Enoch, were three hun­dred 23 24 yeeres, and sixtie and five yeeres. And Enoch walked with God: and he was not: for God tooke him.

And Mathusala lived a hundred yeeres, 25 and eightie and seven yeeres: and begat La­mech. And Mathusala lived, after he begat 26 Lamech, seven hundred yeeres, and eighty and two yeeres: and begat sons and daugh­ters. And all the dayes of Mathusala were 27 nine hundred yeres, and sixty and nine yeres: and he died.

And Lamech lived a hundred yeeres, and 28 29 eighty and two yeeres; and begat a son. And called his name Noe, saying: This shall com­fort us from our worke, and from the sor­row of our hands, because of the earth the which Iehovah hath cursed. And Lamech 30 lived, after he begat Noe, five hundred yeres, and ninety and five yeeres: and begat sons & daughters. And all the dayes of Lamech 31 were seven hundred yeeres, and seventy and seven yeeres: and he died.

And Noe was five hundred yeres old: and 32 Noe begat Sem, Cham, and Iapheth.


THe booke:] that is, the narration, or rehearsall. 1 generations of Adam:] the Greeke transla­teth, generation of men, it meaneth both the children which Adam begat, and the events that did be­fall them; as the word generation, is used for all accidents in times and ages, whatsoever the day may bring forth, (as Solomon speaketh, Pro­verb. 27. 1.) So Genesis 2. 4. and 6. 9. and 25. 19. And here are tenne generations reckoned from [Page 27] Adam to Noe; the chiefe end whereof, is to shew the genealogy of Christ the promised s [...]ed accor­ding to the flesh, and so of his Church, Luk. 3. 23. 38. 1 Chron. 1. 1. &c. likenesse of God:] See Gen. 1. 26.

Vers. 2. their name:] so Adam was the common name of man and woman, (which were one flesh, 2 Gen. 2. 23. 24) and of all their posterity, Gen. 9. 6. for we are all of one blood, Act. 17. 26.

Vers. 3. and begat] to weet, a sonne, as the sequell sheweth. The Scripture often omitteth such words, 3 and sometime sheweth they must be understood: as David put in Syria, 1 Chron. 18. 6. that is, he put garisons in Syria, 2 Sam. 8. 6. See before the note on Gen. 4. 20. in his likenesse:] namely, that which he now had in his sinfull state: for the first like­nesse and image of God in him was by sinne cor­rupted, Gen. 3. wherupon all men now are concei­ved in sinne, Psal. 51. 7. and are by nature children of wrath, Eph. 2. 3. Seth:] that is, Set or Ap­pointed in stead of Abel: see Gen. 4. 25. onely his posterity were reserved, when all the world was drowned. And from him the genealogy is reko­ned both in the Old and New Testament, 1 Chr. 1. 1. &c. Luke 3. 38.

Vers. 6. yeeres:] Hebr. yeere: sometime the O­riginall 6 useth indifferently one for another; as, eight yeeres, 2 Chron. 34. 1. for which in 2 King. 22. 1. is written eight yeere. It is also the property of the Hebrew, to set the least number for most, as here, Seth lived five yeeres, and an hundred yeere; and so after: which because it differeth from our man­ner, and in the order there is no speciall weight, is changed according to our speaking: because the Hebrew it selfe, in repeating matters, doth often change the order of words: as, 2 Chron. 23. 7. when he commeth in, & when he goeth out: which in 2 Kin. 11. 8. is, when he goeth out, and when hee commeth in. So, great and small, 2 Chron. 34. 30. or, small and great, 2 King. 23. 2. And in translating, the holy Ghost often also changeth the order of words: as Ioel 2. 28. your old men shall dreame dreames, your young men shall see visions: which in Act. 2. 17. is placed thus, your young men shall see visions, and your old men shall dreame dreames. So in 1 King. 19. 10. they haue broke downe thy Altars, and killed thy Pro­phets: which Paul rehearseth thus, they have killed thy Prophets, and broke downe thy Altars, Rom. 11. 3. and sundry the like. Enos:] or, as the Hebrew pronounceth it, Enosh: but because our language and custome rather followeth the Greeke, which is more easie, the names are expressed as the New Testament doth in Luke 3. lest the Reader should mistake, and thinke them diverse persons.

Verse 9. Kainan] so Luke 3. 37. in Hebrew 9 Kenan.

Verse 12. Maleleel] Hebr. Mahalalel. 12 15 18

Vers. 15. Iared] Hebr. Iered.

Vers. 18. Enoch] in Hebrew Chanoch, that is, Dedicated, or Catechised: he is said to be the seventh from Adam, and a prophesier of Gods judgement upon wicked men for their impious deeds, and hard speeches against God, Iude ver. 14. 15. So hee is di­stinguished from Enoch the Kainite, the third from Adam, Gen. 4. 17. and seven being the num­ber of the Sabbath, the seventh generation imply­ed the mystery of rest in Christ. Accordingly the number of all the generations here, may be obser­ved; which are ten from Adam to Noe: as before in Gen. 4. there are seven generations of Kain, so Abram the Ebrew was the seventh from Eber; Mo­ses the seventh from Abram: and in Mat. 1. twice seven generations are reckned from Abram to Da­vid, and so many from David to the Captivity of Babylon, and againe so many from that captivity, to Christ, Mat. 1. 17. The estate of times for these ten Patriarchs, may thus be viewed:

  • 1. Adam being 130. yeeres old, begat Seth.
  • 2. Seth, 105. yeeres old, begat Enos. In the yeere of the World, 235.
  • 3. Enos, 90. yeere old, begat Kainan: in the yeere of the World, 325.
  • 4. Kainan, 70. yeere old, begat Maleleel: in the yeere of the World, 395.
  • 5. Maleleel, 65. yeere old, begat Iared: in the yere of the World, 460.
  • 6. Iared, 162. yeere old, begat Enoch: in the yere of the World, 622.
  • 7. Enoch, 65. yeere old, begat Mathusala: in the yeere of the World, 687.
  • 8. Mathusala, 187. yeere old, begat Lamech: in the yeere of the World, 874.
  • 9. Lamech, 182. yeere old, begat Noe: in the yeere of the World, 1056.
  • 10. Noe, 500. yeeres old, begat Iapheth: in the yeere of the World, 1556.

The lives of these Patriarchs are also to be noted.

  • 1. Adam lived 930. yeeres.
  • 2. Seth lived 912. y.
  • 3. Enos lived 905.
  • 4. Kainan lived 910. y.
  • 5. Malaleel lived 895. y.
  • 6. Iared lived 962. y.
  • 7. Enoch lived on earth, 365. yeeres. The shor­test liver.
  • 8. Mathusala lived 969. y. The longest liver.
  • 9. Lamech lived 777. y.
  • 10. Noe lived 950. y. Gen. 9. 29.

By this computation it appeareth, that Adam lived to see Lamech the ninth generation, in the 56 yeere of whose life hee dyed, first of all these Patriarchs. That Enoch the 7 from Adam, (after he had lived on earth, so many yeeres as there be dayes in the yeere of the Sunne,) was taken away into Paradise, next after Adams death, seven Pa­triarchs remaining witnesses of his translation. That all the first nine Patriarchs were taken out of this world, before it was drowned by the Flood that came in the 600. yeere of Noes life. That Mathusala lived till the very yeere wherein the Flood came, as his name signified that he should: with sundry other things, worthy to bee ob­served in the briefe Historie of these tenne Fathers.

Vers. 21. Mathusala:] so in Luke 3. 37. in He­brew 21 Methushelach, which is by interpretation, He dyeth, and the emission (or dart) meaning the flood, [Page 28] commeth. Enoch being a Prophet, foretold in his sonnes name, of the flood to come in the yeere that Mathusala dyed: as came to passe. Compare Iude vers. 14. 15.

Vers. 22. walked with God:] that is, led his life 22 and administred before God, holily, justly, and faithfully, and so pleasing to God, as Gen. 6. 9. Wherefore the Apostle (following the Greeke ver­sion) saith, he pleased God, (which without faith it is unpossible to doe,) Heb. 11. 5. 6. The Chaldee trans­lateth, he walked in the feare of the Lord: and the le­rusalemy Thargum saith, he served (or laboured) in the truth before the Lord. And by comparing the like speech unto Eli, 1 Sam. 2. 30. 35. it seemeth to imply a pleasing or acceptable ministration of office before the Lord. Wherefore Enoch is noted to be a Prophet, Iude 14. And Noe who also walked with God, Gen. 6. 9. was a Preacher of justice, 2 Pet. 2. 5. Of Eli, it is spoken touching the Priesthood, 1 Sam. 2. 30. 35. and of David in the Kingdome, Psal. 56. 14. and 116. 9. See also Gen. 17. 1. Thus Enoch was a speciall figure of Christ.

Vers. 24. he was not] to weet, not found, as the 24 Apostle (according to the Greeke) saith, Heb. 11. 5. and the Chaldee addeth, he appeared not, and yet the Lord killed him not. The like speech is also used of them that are taken away by death, Ier. 31. 15. which the Evangelist alledging, addeth the word are (or were) that wanted in the Hebrew, as in this place it is wanting also God tooke him,] that is, translated him, (saith the Apostle) that he should not see death, Heb. 11. 5. where the Arabicke version addeth, he was translated into Paradise: meaning the heavenly Paradise, mentioned Luke 23. 43. 2 Cor. 12. 2. 4. So Elias was taken up into heaven, 2 King. 2. and the Hebrew Doctors say, that Enoch was ta­ken up in a whilewind as Elias was; and that he was disarayed of the foundation corporall, and clothed with the foundation spirituall. Also that God shewed him all the high treasures, and shewed him the tree of life, in the midst of the garden, &c. R. Menachem on Gen 5. and the Zohar on the same. By this translating of E­noch, God assured all the faithfull, of their resur­rection and eternall life: therefore they after ap­plyed the like worke of God to themselves after death, as in Psal. 49. 16. And the Apostle teacheth, we shall all be changed, and shall have spirituall bo­dies, and a building of God, an house not made with hand, eternall in the heavens, with which house we desire to be clothed-upon, &c. 1 Cor. 15. 51. 44. and 2 Cor. 5. 1. 2. Ben Syrach saith, Enoch translated, was an example of repentance to all generations, Ecclesi­asticus 44. 16.

Vers. 25. Lamech] Hebr. Lemec. 25 29

Vers. 29. Noe:] so written in Luke 3. 36. 1 Pet. 3. 20. The Hebrew soundeth Noach, which sig­nifieth rest, which proceedeth from comfort, as the words following shew; his name having affinity with Nachum. comfort us from our worke:] that is, comfort us with rest from our worke: as the Greeke translateth, he shall give us rest from our workes. This prophesie his father uttered of him, as hee that should be a figure of Christ, in his building the Arke, and offering of sacrifice, whereby God smel­led a savour of rest, and said, hee would not curse the ground any more for mans sake, Gen. 8. 21. Of wee may reade it, comfort us concerning our worke, &c. from the earth:] understand againe, which com­meth from the earth: for the earth being cursed, bare not fruits without great labour and sorrow, Gen. 3. 17. 18. hath cursed:] Hebr. hath cursed it: but this phrase our Tongue useth not: for it, I therefore say before, the (or that) which. And the Hebrew text sometime omits it as superfluous, 2 Chron. 28. 3. with 2 King. 16. 3.

Vers. 32. 500. yeares old:] Hebr. sonne of 500. 32 yeeres: that is, going in his 500. yeere. An usuall speech in the Hebrew Scripture of mens age, or of beasts: Gen. 17. 1. Exod. 12. 5. But sometime it is not meant of naturall age properly, as appeareth 2 Chron. 22. 2. compared with 2 King. 8. 26. where Ahaziah is sonne of 22. yeeres, for his owne life: but sonne of 42. yeeres, for the state of his kingdome. And by being old, (or sonne of) 500. yeere, is not meant that yeere full ended; but while hee was living in that yeere: As appeareth by Gen. 7. 6. where Noe is 600 yere old: which in v. 11. is ex­plained to be, In the yeare of the 600. yeere of his life. Accordingly, must we understand the ages of men, and beasts, spoken of in Scripture: as when a Le­vite entred upon his Ministery, being a sonne of 30. yeeres, Num. 4. 3. it is meant, going in the 30. yere of his life. Therefore Christ fulfilling that and all other figures, entred upon his Ministery, when he began to be of 30. yeeres, as is expressed, Luk. 3. 23. And for the sacrifices in the Law, which were to be of any yeerling beast, (after the Hebrew phrase, sonne of a yeere, Exod. 12. 5.) the Iewes have left re­corded, that it must be strictly within the first yere of the life; and if it bee but an houre older then a yeere, it is not allowable for an oblation to God: Maimony, 8. book in Magnaseh Korbanoth, chap. 1. S. 13. Noe begat,] that is, began to beget; for all his three sonnes were not borne in a yeere, but Shem was borne two yeeres after, when his father was 502 yeers old: as may bee gathered by Gen. 11. 10. where two yeeres after the flood, hee was but an hundred yeeres old: and then was Noe his father 602. by Gen. 7. 6. See the like of Thara, Gen. 11. 26. Sem, Cham, and Iapheth,] soun­ded in Hebrew; Shem, Cham, and Iepheth: of which Iapheth was the eldest, Sem the next, and Cham the youngest; as is evident both by the former note of Sems age, and by Gen. 10. 21. and 9. 24. But because Sem was in dignity preferred of God before his brethren, Gen. 9. 26. 27 therefore he is first named. The like is in the history of Abram and his brethren, Gen. 11. 26. So Iaakob is named before Esau his elder, Gen. 28. 5. and Ephraim be­fore Manasses, Gen. 48. 20.


1, The sonnes of God, marry with the daughters of men: 4, so Giants are bred: 5, wickednesse increa­seth; 6, God repenteth that he made Man; 7, and will destroy them: 8, Noe findeth grace, 13, and is forewarned of the Flood; 14, The Arke (with [Page 29] matter and forme thereof) is commanded to bee made, 18, for the saving of Noes house, 19, and some of all living things; 21, with provision of food. 22, Noe doth all that God commanded.

ANd it was when men began to mul­tiply 1 on the face of the earth: and daughters were borne unto them. That the sonnes of God saw the daughters 2 of men, that they were faire: and they tooke unto them wives, of all which they chose. And Iehovah said; My spirit shall not strive 3 with man, for ever; for that he also is flesh: and his dayes shall be an hundred and twen­tie yeeres. There were Giants in the earth 4 in those dayes; and also after that, when the sonnes of God went-in unto the daughters of men; and they bare children to them: they were mighty men; which were of old, men of name.

And Iehovah saw, that the wickednesse of 5 man was much in the earth; and every ima­gination of the thoughts of his heart, was onely evill every day. And it repented Ie­hovah, 6 that he had made man on the earth: & it grieved him at his heart. And Iehovah 7 said; I will blot-out man, whom I have crea­ted, from the face of the earth; from man unto beast, unto the creeping-thing, and un­to the fowle of the heavens; for it repenteth me that I have made them. But Noe found 8 grace in the eyes of Iehovah.


THESE are THE GENERATIONS OF 9 NOE; Noe was a just man, perfect in his generations: Noe walked with God. And 10 Noe begat three sonnes: Sem, Cham, and Iapheth. And the earth was corrupt before 11 God: and the earth was filled with violent-wrong. And God saw the earth, and loe it 12 was corrupt: for all flesh had corrupted his way upon the earth.

And God said unto Noe; An end of all 13 flesh is come before me; for the earth is fil­led with violent wrong, from the face of them: and behold I destroy them with the earth. Make for thee an Arke of Gopher 14 trees; nests shalt thou make in the Arke: and shalt pitch it within and without with pitch. And this (the fashion) which thou shalt 15 make it of: three hundred cubits the length of the Arke; fifty cubits the bredth of it; and thirty cubits the height of it. A cleare­light 16 shalt thou make to the Arke; and in a cubit shalt thou finish it from above; and the doore of the Arke shalt thou set in the side thereof: with lower, second and third stories shalt thou make it. And I, behold I doe 17 bring the Flood of waters upon the earth; to destroy all flesh, which hath in it the spi­rit of life; from under the heavens: every-thing that is in the earth, shall give-up the ghost. But I will stablish my covenant with 18 thee: and thou shalt enter into the Arke; thou, and thy sonnes, and thy wife, and thy sonnes wives, with thee. And of every li­ving 19 thing, of all flesh, two of every sort shalt thou bring into the Arke, to keep alive with thee: they shall be male and female. Of the 20 fowle, after his kinde; and of the beast, after his kinde; of every creeping thing of the earth, after his kind: two of every sort, shall come unto thee, to keepe (them) alive. And take thou unto thee, of all meat, that is 21 eaten; and thou shalt gather it to thee: and it shall bee for thee, and for them, for meat. And Noe did: according to all that God 22 commanded him, so did he.


MEn:] Hebr. Adam: put generally for men, 1 as the Greeke translateth, and the last words of this verse doe confirme: so the Chaldee saith, the sonnes of man. The posterity of Kain is hereby meant, who increased faster then Seths did: and sought so to doe by taking moe wives, Gen. 4. 19.

Vers. 2. the sons of God:] the men of the Church 2 of God; for unto such Moses saith, ye are the sonnes of Iehovah your God, Deut. 14. 1. so 1 Ioh. 3. 1. The name God, in Hebrew Aelohim, is in the forme plurall, and sometime Princes are so named, Exod. 21. 6. Psal. 82. so the Chaldee here translateth, the sonnes of Princes: understanding (as I thinke) Seth, and the other Patriarchs. daughters of men:] meaning of Kains posterity, that were out of Gods Church, Gen. 4. 14. and because they were not borne againe of God, by the immortall seed of his word, (1 Ioh. 3. 9. 10. 1 Pet. 1. 23.) they continued children of the old Adam, and naturall man still. So Paul saith, 1 Cor. 3. 3. walke ye not as men? that is, as unregenerate men. fayre:] or goodly: Hebr. good, to weet, of countenance, as is expressed, Gen. 24. 16. the Chaldee translateth it fayre. tooke unto them:] that is, tooke to them­selves, and regarded not the counsell of their god­ly parents, (who should by right take wives for their children) nor the will of God, whose law after forbad such prophane mariages, Deut. 7. 3. 4. The like is noted of Esau, Gen. 26. 34. 35. and 28. 8. 9. Thus corruption grew in families. which they chose:] that is, which they loved and liked, fol­lowing their owne affections. So, my chosen, Esay 42. 1. is interpreted, my beloved, Mat. 12. 18. and choosing is often used for liking or delighting, Ps. 25. 12. and 119. 173. Esay. 1. 2. and so the Chaldee [Page 30] translateth it here. Into this sinne, Solomon also s [...]ll, [...] King. 11. 1. 2.

Vers. 3. my spirit:] This is that holy spirit of Christ by which he preached in the Patriarches, 3 and especially in Noe, to the disobedient spirits of the olde world, 1 Pet. 3. 18. 19. 20. 2 Pet. 2. 5. not strive] or, not judge, that is, not contend in judge­ment for so this word is elsewhere also used, Eccles. 6. 10. and may here import, both contending by preaching, disputing, convincing in the mouthes of the Patriarches, (as Nehem. 9. 30.) and by in­ward motions and checks of conscience which his spirit gave them for their sinnes; against which they that struggle, fall into the sinne against the ho­ly Ghost, despiting the spirit of grace, Heb. 10. 29. So the Spirit of God is sayd to be tempted, resisted, grieved, Acts 5. 9. and 7. 51. Esay 63. 10. Ephes. 4. 30. with man] or, in man, implying both the contending of the Prophets outward, and of Gods spirit inwardly; as before is observed. Here the Church declined, is called man (or Adam) to note their corrupt estate. The Greek trāslateth it, my Spi­rit shall not continue in these men. The Chaldee para­phraseth, This evill generation shall not continue be­fore me for ever: understanding (as it seemeth) by the Spirit, mans naturall soule and life, which God would take away by the Flood. he also] that is, these also, which are my peculiar professant people. is flesh] that is, is fleshly, not having the spirit, but walking after their owne lusts; as Iude vers. 19. 16. The flesh and the Spirit, are also thus opposed, Rom. 7. 5. 6. and 8. 8. 9. Gal. 5. 16. 17. So the Chaldee here saith, For that they are flesh, and their workes e­vill. And this is the state of all men in their first birth: for that which is borne of the flesh, is flesh, Ioh. 3. 6. 120. yeares:] meaning, that so long time by Noes preaching, and building the Arke, they should have space given them to repent, or else then to perish. This long-sufferance of God, the Apostle mentioneth, in 1 Pet. 3. 19. 20. 2 Pet. 2. 5. and sheweth the summe and end of his prea­ching to be, that they might bee judged according to men in the flesh, but live according to God in the spirit. 1 Pet. 4. 6. that is, they repenting and turning un­to Christ, the body might be dead because of sinne; but the spirit be life, because of righteousnesse, Rom. 8. 10. So the Chaldee here saith, A terme shall bee given them of 120 yeares, if they will convert: So ma­ny were the yeeres of Moses life, Deut 34. 7.

Vers. 4. Gyants] in Hebrew, Nephilim, which hath the signification of falling, as being Apostates, 4 faine from God: and being fierce and cruell to men, falling on them (as Iob. 1. 15.) and whom they made by feare and force, to fall before them: Such were men of great stature, that other men were as grashoppers in respect of them, Num. 13. 33. The Chaldee calleth them Gibbaraja, that is, mighty men; (and so Nimrod was Gibbor, that is, mighty on the earth, Gen. 10. 8.) the Greeke nameth them Giganies, whereof our English is derived, and the Greeke Poets feyned them to be borne of the earth, noting them to be earthly minded, not caring for heaven: and borne also of such parents. after that] that is, as before; so after God had threatned their destruction, that they were not bettered, or brought to repentance. went in] namely, into the chamber, as is expressed, Iudg. 15. 1. and con­sequently, companyed with them: in like sense as knowing is used before, Gen. 4. 1. So David went in to Bathsheba, Psal. 51. 2. Abram to Agar, Genes. 16. 2. Iaakob to his wife, Gen. 29. 21. a modest phrase they bare] to weet, the women last mentioned: or, they (the men) begat children to themselves. The Hebrew implyeth both. mighty men] the Greeke translateth this also Giants; and it seemeth to bee an explanation of their former name. men of name] that is, of renowm: famous and renowmed. Contrary hereto is, men without name, Iob 30. 8.

Vers. 5. wickednesse,] or malice, evill. every 5 imagination,] or, the whole fiction; the word is gene­rall, for all and every thing that the heart first ima­gineth, formeth, purposeth, 1 Chron. 28. 9. and 29. 18. Luke 1. 51. every day,] or, all the day: that is, continually. The Greeke translateth thus, and every one mindeth in his heart carefully for evils, all dayes.

Vers. 6. it repented Iohovah,] This is spoken not 6 properly, for God repenteth not, 1 Sam. 15. 29. but after the manner of men; for God changing his deed, and dealing otherwise then before, doth as men doe when they repent. So 1 Sam. 15. 11. the earth] hereby teaching, that there was none on earth whom God respected. So that but for the se­cond man (Christ) the Lord from heaven, (1 Cor. 15. 47.) whom Noe beleeved in; the world had now beene consumed. So the Hebrew Doctors, as the Zohan upon this place saith, man on the earth, to except the man above, (or the superior Adam) who was not on the earth, it grieved him:] The Scrip­ture giveth to God, joy, griefe, anger, &c. not as any passions, or contrary affections, for he is most simple and unchangeable, Iam. 1. 17. but by a kind of proportion, because he doth of his immutable nature and will, such things, as men doe with those passions and changes of affections. So heart, hands, eyes, and other parts are attributed to him, for effecting such things, as men cannot doe but by such members. God is said to be grieved for the corruption of his creatures: contrariwise, when he restoreth them by his grace, hee rejoyceth in them, Esay 65. 19. Psal. 104. 31. Of these phrases spoken concerning God, the Hebrew Doctors write thus: Forasmuch as it is cleare, that (God) is no corporall or bodily thing; it is also cleare, that not any corporall ac­cident (or occurrence) doth befall unto him: neither composition, nor division, nor place, nor measure, nor going up, nor comming downe, nor right hand, nor left hand, nor face, nor back-parts, nor sitting, nor standing: neither beginning nor ending, nor number of yeares; nei­ther is he chāgeable, for nothing can cause him to change. Neither is there in him death, or life, as the life of a cor­porall living thing: nor folly, nor wisedome, according to humane wisedome; nor sleepe, nor waking, nor anger, nor laughter, nor joy, nor griefe, nor silence, nor speech, as the sonnes of Adam speake, &c. but all these, and the like things spoken of him in the Law and Prophets, are parabolicall and figurative. As when [Page 31] it is said, Hee that sitteth in the heaven, doth laugh, (Psalm. 2.) and the like: of all such our wise men have said, The Law speaketh according to the language of the sonnes of Adam. And so he saith, Doe they pro­voke me to anger? (Ier. 7. 19.) againe hee saith, I am the Lord, I change not. (Mal. 3. 6.) and if he be some­time angry, and sometime joyfull, then is he changeable: But all these things are not found, save in persons obscure and base, that dwell in houses of clay, whose foundation is in the dust: but he the blessed (God) is blessed and exalted above all these. Maimony in Iesud. hatorah chap. 1. S. 11. 12.

Vers. 7. blot-out:] that is, destroy and abolish. 7 from man:] that is, both men and beasts. For as the beasts were made for man, Gen. 1. 28. so they be­came subject to vanity and destruction, through mans iniquity, Gen. 3. 17. Rom. 8. 20.

Vers. 8. found grace:] that is, obtained favour, or 8 mercies, (as the Chaldee translateth it.) So this phrase is interpreted in Greeke, sometime finding grace, Heb. 4. 16. sometime finding mercy, 2. Tim. 1. 18. and grace is opposed unto workes, and unto debt, Rom. 11. 6. and 4. 4. And it is a speciall title of God, that he is named Gracious, Exod. 34. 6. and a speciall prerogative of his people, that they find grace in his eyes, as after of Lot. Gen. 19. 19. of Mo­ses, Exod. 33. 12. of David, Act. 7. 45. of Marie, Luke 1. 30. And the letters of [...] Noes name, are the letters of [...] Grace in Hebrew, the order being changed.

[...] These three letters in the Hebrew Bi­bles, do signifie the Parasha, or great Section of Mo­ses law, which was a Lecture on the Sabbath day, read in the Iewes Synagogues, as is observed, Act. 15. 21. to which was added a Lecture out of the Prophets, Act. 13. 15. And the first Paragraph or Section (which is from the creation hitherto) they call Breshith, that is, In the beginning; this second, which reacheth to the twelvth Chapter, they call Noe; and so the rest: There are in all 54. Secti­ons in the Law, which they read in the 52 Sab­baths, joyning two of the shortest twice together, that the whole might be finished in a yeares space. Hereof the Hebrew Doctors write thus: It is a common custome throughout all Israel, that they finish wholly the (reading of the) law, in one yeare; begin­ning in the Sabbath which is after the feast of Taber­nacles, at the first section of Genesis: in the second (Sab­bath) at These are the generations of Noe: in the third, at The Lord said unto Abraham, (Gen. 12. 1.) so they reade and goe on in this order, till they have ended the Law, at the feast of Tabernacles: Maimony in Misn. treat. of Prayer, chap. 13. S. 1.

Vers. 9. generations:] that is, off-spring, and things that did befall him and them: so Gen. 25. 19. and 9 37. 2. and 2. 4. and 5. 2. just,] or, righteous: Noe is the first in the world that hath this title of just; and as generally the just liveth by faith, Rom. 1. 17. so of Noe the Apostle witnesseth, he was made heyre of the justice which is by faith, Heb. 11. 7. perfect] or, intire, syncere, of a simple, plaine, and upright cariage: as justice usually respecteth faith, so per­fectnesse respecteth life and conversation, in the heart of man, Esay 38. 3. and in his wayes, Psalm. 119. 1. This is not meant of perfection in measure or degrees, as being without all sinne, Eccles. 7. 22. Iames 3. 2. 1. Ioh. 1. 8. but when men by the grace of God, keepe themselves from their iniquity, Psalm. 18. 33. 24. and sinne hath not dominion in them, Psal. 19. 14. The perfect man is opposed to the per­verse and restlesse wicked, Iob 9. 20. 22. in his generations,] that is, among the men of the ages wherein he lived. So generation, Mat. 11. 16. and 12. 42. is expounded, the men of that generation, Luk. 7. 31. and 11. 31. walked with God:] that is, by faith pleased and acceptably served God: see the like be­fore of Enoc, Gen. 5. 22. The word may imply also administration in the office whereunto God had called him, which was to be a preacher of justice, 2 Pet. 2. 5. So the Hebrew Doctors say, hee prea­ched to the old world, and faid, Turne ye from your wayes, and from your evill workes, that the waters of the flood come not upon you, and cut off the whole seed of the sonnes of Adam. Pirke. R. Eliezer, ch. 22.

Vers. 11. the earth was corrupt;] that is, the inhabi­tants 11 of the earth: (see Gen. 11. 1.) and so the earth it selfe for and through them; as is shewed after in vers. 12. 13. therefore both were destroyed to­gether. Corrupting is in speciall applyed to idolatry, and depraving of Gods true service, Exod. 32. 7. Deut. 32. 5. Iudg. 2. 19. as, the people are said to doe corruptly, 2 Chron. 27. 2. when they sacrificed and burnt incense in the high places, 2 King. 15. 35. So idolatry was their chiefe corruption here, as may also be gathered by Gen. 4. 26. see the anno­tations there. before God:] that is, openly and boldly in Gods sight, as Gen. 10. 9. and in respect of his worship and law: see Gen. 17. 1. vio­lent wrong] injurious and cruel dealing, which seem­eth to be chiefly meant of violating the duties to­wards men; as the former word noted corruption of religion, Gen. 49. 5. Ioel 3. 19. Obad. 1. 10. The Chaldee turneth it rapines, (or robberies.) Or, by violent wrong, violent and cruell men may bee un­derstood: as, pride, is used for proud men, Ier. 50. 31. 32. sinne, for sinfull men, Prov. 13. 6. poverty, for poore men, 2 King. 24. 14. and many the like. Thus corruption encreased in the ecclesiasticall and poli­ticall estate, as it began in the domesticall.

Vers. 12. all flesh:] that is, all men, who are cal­led 12 flesh, both for their frailty, Psal. 71. 39. and cor­rupt unregenerate estate, Gen. 6. 3. So flesh is ex­pounded to be men, and people Psal. 56. 5. 12. Esay 40. 5. 6. their way:] that is, both their religion, or faith; (for so a way often signifieth, Act. 18. 25. 26. and 22. 4. 2 Pet. 2. 2.) and their manners, workes, or course of life; as elsewhere is mentioned the way of Kain, for maliciousnesse, Iude vers. 11. the way of Balaam for covetousnesse, 2 Pet. 2. 15. and sundry the like. And of this way of the old world, wherein wicked men did walke, it is noted, that God had filled their houses with good things, but they said unto him, depart from us: they did eate, they dranke, they maried wives, they were given in mariage, untill the day that Noe entred into the Arke, and the flood came, and destroyed them all: Iob 22. 15. 17. 18. Luke 17. 27. [Page 32] Vers. 13. An end is come:] that is, the time of de­ [...]tion 13 is at hand: so Amos 8. 2. Ier. 51. 13. Ezek. [...]. 2. 3. 6. from the face] that is, because, or through them. destroy] or, [...] corrupting, that is, ready to corrupt, or destroy. Before, the word was used for corrupting by sinne; here, for corrupting with punishment, due for their sinne: that is, destroying. So Gen. 18. 28. and 19. 13. and often in the Scrip­tures. with the earth] the Greeke saith, and the earth: which being given for a possession to the somes of Adam, was also destroyed with them; as in other particular judgements, mens goods perish­ed with them, Gen. 19. Num. 16. 32. Ios. 7. 15. 24.

Vers. 14. an Arke] or Chest, Coffin: called in He­brew 14 Tebah: and differeth from the Arke or Cof­fer which Moses made for Gods Sanctuary, which was called Aron, Exod. 25. 10. and served to keepe the Tables of Gods law, Deut. 10. 2. 5. but this Arke Tebah, was to keepe men, and live things from the water; as a ship, used onely in this histo­ry, and in Exod. 2. 3 The holy Ghost in Greeke expresseth them both by one word Kibotos, an Ark Heb. 11. 7. and 9. 4. Heathen writers also make mention of this Arke, but by another name Lar­nax, that likewise is an Arke: Plutarch. de industr. animal. This Arke was a figure of Christs Church, where into they that enter by saith, are saved from the stood of Gods wrath; of which grace, Bap­tisme (the answerable type) is a signe and seale. See. 1 Pet. 3. 20. 21. Gopher trees] The Chal­dee paraphrafts make them a kind of Cedars: the Scripture mentioneth not this word any other where. But Gophrith is after used for sulphure, or brimstone, Gen. 19. 24. whereupon some thinke these to be Turpentine trees, which beare sulphury b [...]yes, and the wood is knowne to be fit for such an use. nests,] that is, little roomes or mansions, (as the Chaldee translateth) for men, beasts, birds, &c. to be in severally. So a nest, is for a mansion; Num. 24. 21. Obad. 4. pitch] or plaister: the Hebrew Copher, which elsewhere is often used for covering and propit [...]ting of sinne, making atonement, and the like; is onely here used for pitch or plaister, there being two other proper words for such stuffe, Exod. 2. 3. It figured the atonement made for the Church by Christ, wherewith wee being by faith covered and plaistered, the waters of Gods wrath, enter not upon us.

Vers. 15. cubits:] or ells: a cubit is the measure 15 from the elbow to the fingers end, containing sixe hand bredths, or a foot and a halfe: so 300 cubits make 450 foot. height,] or stature. By these measures here set downe, the Arke was by propor­tion like in shape rod Coffin for a mans body, sixe times so long as it was broad, and ten times so long as it was high: which was commodious for swim­ming, and steddinesse against windes: fit also to fi­gure out Christs death, and buriall, and ours with him, by mortification of the old man: as the A­postle apply eth this type to baptisme, 1 Pet. 3. 20. 21. whereby wee are become dead and buried with Christ, Rom. 6. 3. 4. 6.

Vers. 16. A [...] light:] whether by one, or 16 by many windowes, is uncertaine: after there is mention of a window that was in the Arke, Gen. 8. 6 The Hebrew Zohar (which the Chaldee transla­teth, Neh [...]r, Light,) is not found in the Scripture but here: of it Zaherajim is used for the noone day light. Some Hebrew Doctors say it was a precious stone, hanged in the Arke, which gave light to all creatures which were therein: Pirk R. Eliezar, chap. 23. This clear-light signified the enlightning of the Church, by the holy Ghost, as the doore sig­nified faith in Christ, Ephes. 1. 17. 18. Ioh. 10. 9. in a cubit:] or, unto a cubit. it from above:] by it, seemeth the Arke to be meant; (rather then the light or window,) which Arke had the roofe arched or bowed but a cubit, that it might bee al­most flat; yet so as the water might easily slide off. third stories] or, third nests, that is, roomes; as v. 14. So many distinct stories, there are also with­in mans bodie. And Paul maketh three parts of man, body, soule, and spirit, 1 Thess. 5. 23. Likewise in Moses Tabernacle, and in Solomons Temple, were three rooms; the Courtyard, the Holy place, and the Most holy, Exod. 25. and 27. 1 King. 6. The Church also (figured by the Arke) hath three states, before the Law, under the Law, and under Christ, Rom. 5. 13. 14. Ioh. 1. 27.

Vers. 17. I doe bring:] or, am bringing: the Lord 17 hereupon is said to sit at the flood: Psal. 29. 10. as being the judge from whom this wrath proceeded, and moderator in mercy to Noe. the flood,] or, deluge: the Hebrew mabbul, is a peculiar naine to this flood, which drowned the world, and made all things fade and dye on earth, whereof it hath the name. In Greeke the holy Ghost calleth it Kata­clysmos, of the abundant shedding and inundation of the waters. Mat. 24. 38.

Vers. 18. I will establish:] that is, make sure and 18 stable, and faithfully keepe my covenant. For so the word importeth, and other Scriptures open it, as, establish thou, 2 Sam. 7. 25. is expounded, let it bee faithfull (or sure.) 1 Chron. 17. 23. and to stablish the words of a covenant, 2 King. 23. 3. is to doe (or performe) them, 2 Chron. 34. 31. and to continue in doing them, Gal. 3. 10. with Deut. 27. 26. my covenant,] or, testament; a disposition of good things faithfully declared: which God here usu­ally calleth his, as arising from his grace towards Noe, (vers. 8.) and all men; but implying also con­ditions on mans part, and therefore is elsewhere named our covenant, Zach. 9. 11. The Apostles call it Diathekee, that is, a Testament or Disposition; and it is mixed of properties both of covenant and of testament, as the Apostle sheweth in Heb. 9. 16. 17. &c. and of both may be named a testamentall co­venant, or a covenanting testament: whereby the disposing of Gods favours and good things to us his children, is declared. and thou shalt enter, &c] This explaineth the Covenant made; on Gods part, that hee would save Noe and his houshold from death by the Arke; and on Noes part, that he should in faith and obedience make, and enter in­to the Arke, so committing himselfe to Gods pre­servation, Heb. 11. 7. And under this, the cove­nant or testament of eternall salvarion by Christ, was also implyed; the Apostle testifying, that the [Page 33] (antitype) or like figure hereunto, even Baptisme doth also now save us, 1 Pet. 3. 21. which baptisme is a seale of our salvation, Mar. 16. 16. wives] Hereupon the Apostle observeth, how in the Arke, a few, that is, eight soules, were saved by water, 1 Pet. 3. 20.

Vers. 19. two] or, by twoes, that is, by paires: which is after explained to be seven of every clean, 19 and two of every uncleane beast, Gen. 7. 2. Thus God sheweth himselfe to be the saver of man and beast, Psal. 36. 7. to keepe alive, that is, that thou maist keepe alive: (as the Greeke explaineth it, that thou maist nourish.) Observe how verbs indefinite, doe often times include (though not expresse) a certaine person, especially such as was spoken of before: as Eccles. 4. 17. (or 5. 1.) they know not to do evill; that is, they know not that they doe evill. Zach. 12. 10. they shall mourne, and to be bitternesse; that is, and they shall be in bitternesse This the Hebrew text it selfe sometime manifesteth: as Esa. 37. 18. 19. they have laid wast: and to cast their gods, &c. that is, and they have cast their gods: as is written 2 King. 1 [...]. 18. So in 1 Chron. 17. 4. build me an house to dwell in: for which in 2 Sam. 7. 5. is written, build me an house for me to dwell in. Likewise in the Greek, as, Suzetein, to question, that is, they questioned, Mar. 1. 17. for which another Evangelist saith, Sunela­loun, they spake together, Luke 4. 36. not lawfull to eate, Luke 6. 4. that is, for him to eate, Mat. 12. 4. not to enter, Luke 22. 40. or, that ye enter not, Mat. 26. 41. Also the holy Ghost so translateth; as, to be my salvation, Esay 49. 6. which Paul citing, saith, that thou maist be my salvation, Act. 13. 47. So in Gen. 19. 20. and 23. 8. Exod. 9. 16. and often through-out the Scriptures.

Vers. 20. shall come to thee:] to weet, of their 20 owne accord, by my instinct. Signifying hereby, that Noe should not need to hunt for them. So it was before with Adam, in Gen. 2. 19. to keepe alive:] that is, that thou maist keepe them alive: as be­fore in vers. 19. Or, to be kept alive: as the Greeke here translateth, to be nourished with thee. For a verb indefinite active, is often to be understood passive­ly; as, a time to beare, Eccles. 3. 2. that is, to be borne. What to doe? Est. 6. 6. that is, what shall be done? So, for to declare my name, Ex. 9. 16. is by the Apostles authority translated, that my name may bee declared, Rom. 9. 17. See Gen. 2. 20. and 4. 13.

Vers. 22. And Noe did it] This commendeth 22 Noes singular faith and obedience, in undertaking and performing so great a worke, full of infinite doubts, feares, troubles, charges, &c. wherefore hee hath of the holy Ghost this good report; By faith Noe being spoken to of God, of things not seene as yet, moved with reverence, (or using carefulnesse) pre­paredan Arke, to the saving of his house: by the which he condemned the world, and became heyre of the justice which is by faith, Heb. 11. 7. did] or made it: namely, the Arke, and all things appointed him of God. Wherefore the Greeke so translateth; Noe did (or made) all things: and oftentimes a thing set downe thus generally, is to bee understood of all and every particular, the holy Ghost so expound­ing: as (in a like case) Exod. 25. 40. looke and make them after their patterne: that is, looke thou make all things after the patterne, Heb. 8. 5. So Deut. 27. 26. Cursed be he that confirmeth not the words of this law: that is, Cursed be every one that continueth not in all things written in the booke of the Law, Gal. 3. 10. and sundry the like. according to all] so not onely the things themselves, but the manner of doing them, was according to the com­mandement of God. Like praise was for the worke of the Tabernacle, Exod. 39. 43. and 40. 16.


1, God commandeth Noe and his house, to enter into the Arke, with beasts and fowles. 7, Noe and they goe in. 12, It raineth forty dayes and forty nights: 17, the waters beare up the Arke, 18, and drowne the earth. 21, All that were on the dry land dyed, 23, save Noe, and those with him. 24, The waters prevaile an hun­dred and fifty dayes.

ANd Iehovah said unto Noe, Enter 1 thou and all thy house into the Ark: for thee have I seene just before mee, in this generation. Of every cleane beast, 2 thou shalt take to thee, seven and seven, the male and his female: and of the beast which is not cleane, two, the male and his female. Also of the fowle of the heavens, seven and 3 seven, the male and the female: to keepe a­live seed upon the face of all the earth. For 4 seven dayes hence I will cause-it-to raine up­on the earth, forty dayes, and forty nights: and will blot-out every living substance that I have made, from upon the face of the earth. And Noe did: according to all that 5 6 Iehovah commanded him. And Noe was sixe hundred yeeres old: and the Flood was; waters upon the earth. And Noe went in, 7 and his sonnes, and his wife, and his sonnes wives with him, into the Arke: because of the waters of the Flood. Of the cleane beast, 8 and of the beast which was not cleane: and of the fowl, and of every thing that creepeth upon the earth. Two and two went in unto 9 Noe, into the Ark, the male and the female: even as God had commanded Noe. And it 10 was at the seventh of the dayes; that the wa­ters of the Flood were upon the earth. In 11 the yeere, the sixe hundred yeere, of the life of Noe, in the second moneth; in the seven­teenth day of the moneth: in the same day, all the fountaines of the great deepe were broken-up; and the windowes of the hea­vens were opened. And the raine was upon 12 13 the earth: forty dayes, and forty nights. In this selfe same day, entred Noe, and Sem, and Cham, and Iapheth, the sonnes of Noe: and the wife of Noe, and the three wives of [Page 34] his sonnes, with them, into the Ark. They, 14 and every beast after his kind; and all the cattell after their kind; and every creeping-thing that creepeth upon the earth, after his kind; and every fowle after his kind; every bird of every wing. And they went in unto 15 Noe, into the Ark: two and two of all flesh which had in it the spirit of life. And they 16 that went in, went in male and female of all flesh, even as God had commanded him: and Iehovah shut him in. And the Flood 17 was forty dayes upon the earth: and the wa­ters increased, and bare-up the arke, and it was lift-up from the earth. And the waters 18 prevailed, and were increased greatly upon the earth: and the arke went upon the face of the waters. And the waters prevailed 19 most exceedingly upon the earth: and all the high mountaines that are under all the heavens, were covered. Fifteene cubits up­wards 20 did the waters prevaile: and the moun­taines were covered. And all flesh that mo­ved 21 upon the earth, gave up the ghost; of fowle, and of cattell, and of beast; and of e­very creeping-thing, that creepeth upon the earth: and every man. All which had the 22 breath of the spirit of life in his nostrils; of all which was in the dry land, they died. And 23 every living substance was blotted out, which was upon the face of the earth; from man unto cattell, unto the creeping thing, and unto the fowle of the heavens; and they were blotted out from the earth: and Noe onely remained, and they that were with him in the arke. And the waters prevailed upon 24 the earth: a hundred and fifty dayes.


ENter thou] that is, Betake thy selfe unto my tuition and providence, who will save thee 1 and thine from the wrath that commeth upon the world, 2 Pet. 2. 5. A like speech is made unto the godly, in Esa. 26. 20. just before me] that is, syn­cerely just, by faith, and so heyre of the justice which is by faith, Heb. 11. 7. for no flesh is just before God, by the workes of the Law, Rom. 3. 20. Noc is also named a preacher of justice, 2 Pet. 2. 5. The just be­fore God, are opposed to hypocrites, which justifie themselves before men, Luke 16. 15. Rom. 2. 29. in this generation] that is, among the men of this age: which are called the world of ungodly ones, 2 Pet. 2. 5. See Gen. 6. 9.

Vers. 2. of every cle [...]e beast] Of these there were after by Moses law, two sorts; some cleane for men 2 to eate in common use, such as were all that parted the [...] two, and chewed the cudd, Lev. 11. 3. &c. all other were uncleane. And some that were clean for sacrifice to God, which were either beeves, or sheepe, or goats, Lev. 1. 2. 10. So of fowles, many were counted cleane for mans meat, Lev. 11. 13. 21. &c. but for sacrifice to the Lord, onely tur [...]le doves and pigeons, Lev. 1. 14. And all these sacrifices Abram offered, Gen. 15. 9. and of every cleane beast and cleane fowle, Noe offered a burnt offering after hee came out of the Arke, Gen. 8. 20. wherefore by cleane beasts here, such onely seeme to be meant, as were sanctified of God for sacrifice: which ordi­nances (as appeareth) were revealed of God to the Fathers from the beginning, as divers others, af­ter written by Moses; as clensing of mens persons, and garments, Gen. 35. 2. paying of tythes to the Priests, Gen. 14. 20. offering of first fruits, Gen. 4. 3. 4. and the like. As for civill use, all beasts seeme to be cleane to the sonnes of Noe, for meat, by that law in Gen. 9. 3. see the notes there. By nature all Gods creatures are good, Gen. 1. 31. and there is nothing uncleane of it selfe, Rom. 14. 14. but onely by the institution of God, to teach men holinesse and obedience, Act. 10. 15. Lev. 11. 44. 45. and seven,] Hebr. seven, seven, that is, by sevens, or seven of each sort: so after, two two, vers. 9. that is, two of each. This number of seven was after much used in sacrificing, as Iob 42. 8. 1 Chron. 15. 26. Num. 23. 1. 14▪ 29. male and his female] the Hebrew is, man and his wife: which the Greeke and Chaldee translateth, male and female, and so the Hebrew it selfe is in the next verse for the fowles. It is the man­ner of the Hebrew tongue, to call all living crea­tures by the name of man and wife, and their young ones sonnes, Lev. 1. 5. and things also without life, woman and sister, Exod. 26. 3. The mystery of things may by such names the better be descerned: for beasts cleane and uncleane, figured out men; as the vision shewed to Peter, manifesteth, Act. 10. 11. 20. 28. two] the Greeke explaineth it, two two, that is, by twoes; as before by sevens: and in the 9. verse following, the word two is doubled.

Vers. 3. seven] to weet, of the cleane, and two of the 3 uncleane, as was before of beasts. And so the Greek expresseth it.

Vers. 4. seven dayes hence] Hebr. to yet seven daies, 4 that is, the seventh day after this, as vers. 10. So, yet three dayes, 2 Chron. 10. vers. 5. is in vers. 12. shew­ed to be in the third day: So in Gen. 40. 13. The Hebrew to, is sometime used for after, as Exod. 16. 1 Psal. 19. 3. Num. 33. 38. Ier. 41. 4. Ezr. 3. 8. I will cause] Hebr. I causing: it is spoken as if it were then in doing, for the more certainty. So, thou heaping coles, Prov. 25. 22. is translated, thou shalt heape, Rom. 12▪ 20. forty dayes] This time of vengeance is after used for the time of humiliation: as Moses, Elias, and Christ our Lord, fasted forty dayes, and forty nights, Deut. 9. 9. 11. 1 King. 19. 8. Mat. 4. 2. And forty daies respite was given to Niniveh, Ion. 3. 4. as thrice 40. (that is 120.) yeeres to the old world before it was drowned, Gen. 6. 3. blot out] or, wipe out: that is, destroy, and abolish. This the Hebrew Doctors expound to be out of the land of the world to come, the land of the living: R. Menachem. on Gen. 7. and the Apostle pla­ceth their spirits in prison, 1 Pet. 3. 19. living sub­stance] every thing that standeth up, or subsisteth. This [Page 35] word is also used Deuteron. 11. 6. and Iob. 22. 20.

Vers. 6. 600 yeere old] Hebr. a sonne of 600. yeeres: that is, going in his 600 yeere. See Gen. 5. 32. and 6 hereafter in vers. 11. waters] or, as the Greeke hath, the Flood of water.

Vers. 7. his sonnes wives] Thus but a few, that is, eight soules were saved by water: as the Apostle ob­serveth, 7 1 Pet. 3. 20. And here againe, Noes rare faith and obedience is set forth, Heb. 11. 7. be­cause] or, for feare of: Hebr. from the face.

Vers. 9. and two] that is, by twoes: as v. 2.

Vers. 10. at the seventh] or, as the Greeke saith, 9 10 after seven dayes: see before v. 4.

Vers. 11. the 600 yeere] or, In the yeere of 600 yeres; 11 that is, while Noe was living, in the 600 yeere of his life: which was from the creation of the world the 1656 yeere, and this was the beginning of that yeere of his life, for hee continued a yeere in the Arke, Gen. 8. 13. and lived 350 yeere after the flood, and dyed 950 yeere old, Gen. 9. 28. 29. the second moneth] to weet, of the yeere: agreeable in part to that we now call October: for the end, and revolution of the yeere, was about the moneth which we call September, Exod. 23. 16. and 34. 22. and so the new yeere then began: this was after called the moneth of Ethanim, 1 King. 8. 2. where the Chal­dee paraphraseth, that they called it of old, the first moneth, but now (saith he) it is the seventh moneth. For the yeere changed the beginning of it ecclesi­astically, upon the comming of Israel out of Ae­gypt: see Exod. 12. 2. and Lev. 23. 39. compared with Exod. 23. 16. Some take it here to bee meant of the second moneth, according to the Iewes ec­clesiasticall account, that is, April. of the great deepe,] that is, of the waters, which had by the pro­vidence of God beene put into treasuries (or store-houses) under the earth, Iob 28. 4. 10▪ Psal. 33. 7. Deut. 8. 7. As also of the Ocean sea, which sometime is called the Deepe, Iob 38. 16. 30. and 41. 31. Psal. 106. 9. the windowes] or sluices, flood-gates of heaven: that is, of the ayre; as is noted on Gen. 1. 7. So Esay 24. 18. This denoteth the extraordinary violent falling of the waters from above; as the former did their springing up from beneath. Hereupon waters, deeps, floods, and the like, are used for great afflictions, whereby the life is indangered, Psal. 69. 2. 3. 15. 16.

Vers. 12. the raine] or shower, that is, vehement 12 raine. After this manner the Israelites were bapti­zed in the cloud and sea; when the clouds stream­ed downe waters, 1 Cor. 10. 1. 2. Psal. 77. 18. Exod. 14. 24. 25. And now was Noe saved in the arke in the midst of the waters, and was spiritually bapti­zed into Christs death by faith, 1 Pet. 3. 20. 21. Heb. 11. 7.

Vers. 13. In this selfe same] Hebr. In the strength 13 (or body) of this day. So Gen. 17. 23. Levit. 23. 14. Ios. 10. 27.

Vers. 14. every beast,] that is, some of every sort, 14 two of the uncleane; as before, v. 2. every wing] that is, of every sort; for some are winged with fe­thers, others with skin, as Batts. Therefore the Greeke translateth here, as before, according to his kind.

Vers. 15. went in] of their owne accord, miracu­lously, 15 God so moving them: that they seemed be­forehand to know the wrath of God that should come on the world.

Vers. 16. shut him in] or, shut (the doore) upon 16 him, or after him: the Greeke saith, shut the Arke on the outside of him. And this was to keepe him safe, and (as the Chaldee translateth) protect him, from the violence of the raine: also that no other should come in: for so the like speech seemeth to import, in 2 King. 4. 4. 5. The record of this grace to Noe, is found in sundry heathen Writers; they say Deu­calion (when waters drowned all the rest) was with his wife preserved in a ship or arke, Ovid. Meta­morph. l. 1. Lucian. de Dea Syriae. Noe was of the Greekes called Deucalion, (as Iustin Martyr Apol. 1. testifieth) and the name implieth so much, it being made of the wet and of the sea.

Vers. 17. 40 dayes] that is, large dayes, compre­hending 17 nights also: as v. 4. and so the Greeke ex­presseth it, forty dayes, and forty nights. See the notes of Gen. 1. 5. from] or from upon: but the Greek saith, from the earth: and the Hebrew meghnal, from upon, is sometime onely from: as Exod. 10. 28. Therefore that which in 2 Chron. 33. 8. is written from upon the Land, in 2 King. 21. 8. is but from the land. So from by me, Gen. 13. 9.

Vers. 18. went upon the face] that is, as the Greeke 18 translateth, was caried upon the waters: So ships are said to goe (or walke,) Psal. 104. 26. Thus Noe in the Arke escaped the waters of Gods wrath, wher­in the world perished: as Israel after this, passed safe through the waters of the sea, wherein the Ae­gyptians were drowned, Exod. 14. Hebr. 11. 29. Noe was baptized into Christs death, and buried, (in the Arke) with him into his death, but raised up againe with him also, God giving him victory through faith in Christ, Rom. 6. 3. 4. 1 Pet. 3. 20. 21

Vers. 19. most exceedingly] or, most vehemently: 19 the Hebrew phrase (as also the Greeke) doubleth the word, vehemently vehemently. So Gen. 17. 2. and 30. 43. and often.

Vers. 20. Fifteene cubits] that is, 22 foot and an 20 halfe. God weigheth the waters by measure, Iob 28. 25 prevaile] that is, as the Greeke explaineth, were lifted up, higher then all mountaines: To this Iob hath reference, saying; he sendeth out (the wa­ters) and they overturne the earth, Iob 12. 15. this judgement was admirable, seeing there are moun­taines, as Atlas, Olympus, Causacus, Athos, and o­ther such, that are so high, as their tops are above the clouds, and winds; as Historiographers do re­port. And the mountaines of Ararat so high, that the Arke rested upon them long before the face of the earth was discovered, Gen. 8. 4. 5. &c.

Vers. 21. every man] the flood came and destroyed 21 them all, Luke 17. 27. they were wrinkled before their▪ time; a flood was powred upon their foundations, Iob. 22. 16.

Vers. 23. Noe onely] or, but Noe. To this the 23 Scripture after hath reference, Ezek. 14. 14. though Noe, Daniel, and Iob were among them, they should de­liver but their owne soules. So, a few were saved, 1 Pet. 3. 20. and 2. 5. And heathen stories give testimony [Page 36] unto this truth, that at the deluge of all men Deuca­lion onely was left alive, (that is, Noe;) by going with his wife and children into a certaine great Arke which he had, &c. Lucian. l. de Dea Syriae.


1, The waters of the flood asswage. 4, The Arke resteth on Ararat. 7, Noe sends forth the Raven and the Dove. 15, God biddeth, Noe goe forth of the Ark, 18, and he goeth. 20, He buildeth an Altar, and of­fereth sacrifice; 21, which God accepteth, and promi­seth to curse the earth so no more.

ANd God remembred Noe, and every 1 beast, and all the cattell that was with him in the Arke: and God made a wind to passe over the earth; and the waters asswaged. And the fountaines of the Deep, 2 and the windows of the heavens were stop­ped: and the raine from heavens was restrai­ned. And the waters returned from off the 3 earth, going and returning: and the waters abated at the end of the hundred and fifty dayes. And the arke rested in the seventh 4 moneth, in the seventeenth day of the mo­neth: upon the mountaines of Ararat. And the waters were going and abating, untill 5 the tenth moneth: in the tenth (moneth) in the first of the moneth, the tops of the moun­taines were seene. And it was at the end of 6 fortie dayes, that Noe opened the window of the arke which he had made. And he sent 7 forth a Raven: and it went-forth going­forth, and returning: untill the waters were dryed from off the earth. And he sent forth 8 a Dove from him: to see if the waters were abated from off the face of the ground. And the Dove found not rest for the sole of her 9 foot; and shee returned unto him into the arke; for the waters were on the face of all the earth: and he put-forth his hand, and tooke her; and caused her to come unto him into the arke. And hee waited yet other seven 10 dayes: and did againe send forth the Dove out of the arke. And the Dove came in to 11 him at eventide; and loe an olive leafe pluckt off, was in her mouth: and Noe knew that the waters were abated from off the earth. And he waited yet other seven dayes: and sent-forth the Dove; and she did not againe 12 returne unto him any more. And it was in 13 the sixe hundred and one yeere; in the first (moneth) in the first of the moneth; the wa­ters were dried up from off the earth: and Noe removed the covering of the arke; and he saw, and behold the face of the ground was dry. And in the second moneth, in the 14 seven and twentieth day of the moneth; the earth was dryed.

And God spake unto Noe, saying. Goe-forth 15 16 out of the arke: thou, and thy wife, and thy sonnes, and thy sonnes wives with thee. Every beast which is with thee, of all 17 flesh; of fowle, and of cattell, and of every creeping thing that creepeth upon the earth, bring thou forth with thee; that they may breed abundantly in the earth; and be fruit­full and multiply upon the earth. And Noe 18 went forth: and his sonnes, and his wife, and his sons wives with him. Every beast, every 19 creeping-thing, and every fowle; all that creepeth upon the earth: after their families, went forth out of the arke. And Noe buil­ded 20 an Altar unto Iehovah: and tooke of e­very cleane beast, and of every cleane fowle, and offered-up burnt offerings on the altar. And Iehovah smelled a smell of rest: and Ie­hovah 21 said in his heart; I will not againe curse any more the ground for mans sake; for the imagination of mans heart is evill from his youth: and I will not againe any more smite every living thing, as I have done. Hence­forth 22 all dayes of the earth; seed-time, and harvest, and cold, and heat, and sommer, and winter, and day, and night, shall not cease.


GOd remembred] that is, shewed himselfe to 1 have care of Noe, and helped him out of his troubles. Things are often spoken of God, after the manner of men: as Gen. 6. 6. So after Gen. 30. 22. every beast] or, every living thing; the Greek translateth, all wild beasts, and addeth all fowles and all creeping things. a wind:] The Hebrew name Ruach, signifieth generally any spirit, or wind; and all winds are brought forth of God out of his treasu­ries, Psal. 135. 7. and wee know not whence they come, or whither they goe, Ioh. 3. 8. but God ma­keth the weight for them, Iob 28. 25. and raised this wind extraordinarily, in mercy. asswaged] or, were stilled, quieted. This word is applyed also to the asswaging of anger, Est. 2. 1. and of murmurings, Num. 17. 5. Wherefore this wind, (which seemeth to be extraordinary,) had a miraculous effect in as­swaging the waters, whereas usually wind maketh them rage, Psal. 107. 25. Ion. 1. 4. Therefore one Chaldee paraphrase calleth it a wind, (or spirit) of mercies.

Vers. 2. of the deepe] the water gulfes within the 2 earth, which before were broken up: see Gen. 7. 11. stopped] thus God shewed himselfe to be hee that can stay the bottles of heaven, Iob 38. 37.

Vers. 3. going and returning] that is, continually re­turning, 3 to weet, into their channels and treasuries [Page 37] within the earth, Psal. 33. 7. Eccles. 1. 7. So after in vers. 5. going and abating, that is, continually abating, more and more. So going, is elsewhere used for con­tinuing, and increasing, Exod. 19. 19. The like is in Gen. 12. 9. at the end] or after: as the Greeke translateth it here, and in v. 6.

Vers. 4. of Ararat] that is, of Armenia: a country 4 neere Assyria and Mesopotamia, mentioned also in 2 King. 19. 37. Esay 37. 38. Ier. 51. 27. The Greek here calleth them as the Hebrew Ararat, but in Esay 37. 38. it translateth it Armenia. Also the Chaldee here calleth them mounts of Kardu, which many Writers witnesse to be hills in Armenia. And the name Ararat seemeth to bee turned into Ar­menia, of Aram, (that is Syria) and Minni, (wherof see Ier. 51. 27) or of Ararat & Minni compounded.

Vers. 5. tops] Hebr. the heads.

Vers. 6. that Noe opened] Hebr. and Noe opened: 5 6 we may leave the word and, as doth the Greeke, and our English speech also beareth: which the Hebrew it selfe elsewhere sheweth may bee done, as 2 King. 14. 10. and why shouldst thou meddle? but in 2 Chron. 25. 19. and is left out: so in 2 Chron. 18. 12. and is set downe, which in 2 King. 22. 13. is left out. So it may be in many other places, as Gen. 22. 4.

Vers. 7. a Raven] an uncleane fowle, Deut. 14. 14 7 sent forth forty dayes after the tops of the mounts appeared, to see if the waters were abated, as the Greek addeth, and as the next verse sheweth of the dove. For the Raven would have fed on the dead kar­kasses, if any had appeared, Prov. 30. 17. retur­ning] that is, flying to and fro, returning to the arke, but not into the same, which the Dove after did, vers. 9. whereupon the Greeke interpreters (as it seemeth) translated it returned not. Noe had no ty­dings of the waters abating, brought by this mes­senger, therefore he sendeth another, the Dove: which returning with an Olive leafe or branch; vers. 11. signified the glad tidings of peace, by the ministery of the Gospell, and of the Spirit, (which the Dove represented Mat. 3. 16.) but the mini­stery of the Law & letter (which the Raven seem­eth here to figure out,) giveth the heart of man no evidence, that the waters of Gods wrath for sinne, are any whit abated.

Vers. 8. a Dove from him] the Greeke saith, after him, meaning the Raven. This Dove seemeth to be 8 sent out seven dayes after the Raven, as may bee gathered by the 10. verse, where is mentioned Noes waiting other seven dayes. Of the sending forth of this Dove, and of her returning unto Noe, (whom heathens name Deucalion) there is express mention in humane Writers, Plutarch. dialog. de industr. animal. abated] Hebr. lightned: that is, decreased: so in v. 11.

Vers. 10. he waited] or, patiently abode: so in v. 10 12. did againe send] or, added to send: so in v. 12. did not adde to returne: and verse 21. I will not adde to curse; that is, not curse any more.

Vers. 11. leafe] or branch: as it is elsewhere eng­lished, Nehem. 8. 15. a signe that the waters were 11 low: and spiritually a token of grace and peace in Iesus Christ, brought in the mouth, that is, the word and doctrine of the Ministers of the Gos­pell, compared unto Doves, Mat. 10. 15. Esay 60. 8. Romanes 10. 15. which came unto the Church in the evening of times, in these last dayes, Heb. 1. 1.

Vers. 13. the 601 yeere] to weer, of Noes life: as 13 the Greeke expresseth. in the first] to weet, the first moneth, as the Greeke addeth; and the He­brew before in v. 4. and after in v. 14. plainly spea­keth; but affecting brevity, such words are often omitted. So after: the first of the moneth, that is, the first day, as the first of the feast, Mat. 26. 17. is expoun­ded by the holy Ghost, the first day of the feast, Marke 14. 12.

Vers. 14. the 27 day of the moneth] By this it ap­peareth 14 that Noe was in the arke a full yeere (or yeere of dayes) containing 365 dayes, according to the course of the Sunne. For he entred the ark, the 17 day of the second moneth, in the 600 yeere of his life, Gen. 7. 11. 13. and there he continued till the 27 day of the second moneth in the 601 yeere of his life, as the 13 and 14 verses of this 8th Chapter shew. Now the twelve moneths of the Hebrewes had 354 dayes, (for sixe moneths had each of them thirty dayes, and the other sixe mo­neths had each 29 dayes, which make 354:) to which adde 11 dayes, (till the 27 of the 2 moneth full ended) and there are dayes 365.

Vers. 19. after their families] that is, the male with 19 his female, not confusedly rushing out all together, but in order, and after their kind, as the Greeke translateth. Families are here attributed to the bruit creatures, as before, man and wife, Gen. 7. 2.

Vers. 20. built an Altar] of earth, as is probable 20 by the Law after given in Exod. 20. 24. an Altar of earth shalt thou make unto me. And such the Nati­ons after used, mentioning Altars of grasse, and of turfe, Uirgil. Aeneid. 12. Horat. l. 1. od 19. An Al­tar is called in Hebrew, Mizbeach, that is, a sacri­ficatory, or place of slaying the sacrifice, for the sacri­fices were killed, upon it, or by it, Gen. 22. 9. 10. Lev. 1. 11. It was a holy place, and sanctified the offering. Mat. 23. 19. Exod. 29. 37. and so was a fi­gure of Christ, by whom we offer the sacrifice of praise alwayes to God, Heb. 13. 10.—15. And it is a tradi­tion of the Iewes, that the place where Noe built this altar, was the place where Abraham afterward built an Altar to offer Isaak, Gen. 22. 2. and where Kain and Abel offered before. See the notes on Gen. 4. 3. every cleane beast] of the bullocks, sheep, and goats: see the notes on Gen. 7. 2. So in Pirke R. Eliezer, chap. 23. it is said, Noe brought of the kind of cleane beasts, a bull, a sheepe, and a goat, and of the kind of cleane fowles, turtle doves and young Pige­ons, and built an Altar, and offered, &c. burnt­offrings:] named in Hebrew gnoloth, that is, ascen­sions, for that they went up in fire to the Lord, all (except the skin) upon the altar, as Moses sheweth, saying, It is the burnt-offring, because of the burning u­pon the altar all the night, unto the morning, Leviti­cus 6. 9. Therefore the Holy Ghost in Greeke calleth them holocautomata, that is, whole burnt­offerings, and sheweth how they figured Christs body offered up unto God for us, Hebrewes 10. 6. 10. [Page 38] and our reasonable service of God by him, whiles we present our bodies a living sacrifice, holy and ac­ceptable unto God, Rom. 12. 1. Externall burnt of­ferings were in use in the Church, before the Law given at mount Sinai, as appeareth by this, and Exod. 10. [...]5. and 18. 12.

Vers. 21. the smell] or, the odour savour: It hath 21 the name originally of respiration, and it signified Gods gracious acceptation of the sacrifice offered; as 1 Sam. [...]6. 19▪ let him smell an offring: Lev. 26. 31 I will not smell the smell of your sweet odours: So in Amos 5. [...]1. Wherefore the Chaldee translateth, the Lord accepted with favour his oblation. The Scrip­ture speaketh of God, after the manner of men, who are delighted with sweet odours, Esay 3. 24. Song 1. [...] of rest] that is, of sweetnesse, or of sweet savour, which refresheth, comforteth, and quieteth the sense. The Hebrew word is of the same root that Noes name was of, which signified rest and comfort, Gen. 5. 29. The Greeke here, and usually, turneth it eu [...]di [...]s, of sweet-savour: which the Apostle followeth, saying; Christ hath gi­ven himselfe for us, an offering and a sacrifice to God, for a smell of sweet savour, Ephesians 5. 2. where this sacrifice of Noe, and all other in the Law, are shewed to have their accomplishment in Christs death: for otherwise, as it was unpossible that the blood of buls and goats should take away sinnes, Heb. 10. 4. so was it unpossible that the smoake of such flesh burned, should be a sweet odour to God. in his heart] or, unto his heart, that is, hartily, minding and purposing this thing which followeth. Some understand it, unto Noes heart, as spoken to his comfort: but the Hebrew (el) unto, is often used for in: as Gen. 6. 6. 1 Sam. 27. 1. and the Greek explaineth it in the former sense. The Chal­dee translateth in (or by) his word: which may bee understood as an oath; as not onely the Hebrew Doctors say, that God stretched out his right hand, and swar [...], &c. (Pirke R. Eliezer, chap. 23.) but the Prophet also witnesseth, I have sworne that the wa­ters of Noe▪ shall no more goe over the earth, Es. 54. 9. not againe curse] or, not adde to curse: This ta­king away of the curse (notwithstanding mans cor­rupt heart remaining) is a notable testimony of Gods rich mercy in Christ, by whom we are freed from the curse, Gal. 3. 13. Rev. 22. 3. Zach. 14. 11. For the covenant now made concerning the waters with Noe▪ was a figure of that spirituall and eter­nall covenant of peace with us in Christ, as is shew­ed in Esay 54. 8. 9. 10. for mans sake] the Greek saith, for mens workes. for the imagination] or, though the fiction: See Gen. 6. 5. where from mens merits, the contrary is concluded to that which here God in mercy promiseth. youth] or child-hood: so that it meaneth not onely mans age, but infancy or childs age, as the word▪ whence youth here is derived, is spoken of Moses when he was a babe, Exod. 2. 6. and we all are transgressors from the womb, Esay 48. 8. Psal. 51. 7. and 58. 4. In Breshith rabba (an Hebrew commentary upon this place) a Rabbine is said to bee asked, When is the evill imagination put into m [...]n? And hee answered, From the [...] that he is formed. as I have done] to weet, universally with water: howbeit, fire shall consume the remnant, Iob 22. 20. for the heavens and the earth now, are by Gods word kept-in-store, reserved unto fire, against the day of judgement; and perdition of ungodly men: 2 Pet. 3. 7.

Vers. 22. Henceforth, all dayes of the earth] that is, 22 Hereafter, so long is the earth endureth. It is a pro­mise to conserve the orderly course and state of the world through all ages, unto the end: under which also the promise of stability of grace in Christ, is spiritually covenanted unto the faithfull: as Ier. 33. 20. 21.


1. God blesseth Noe and his sonnes. 4, Flesh with the blood, and murder, are forbidden. 9. Gods cove­nant to drowne the earth no more, 13, signified by the Rainbow. 18, Noe replenisheth the world, 20, plan­teth a vineyard, 21, is drunken, and mocked of his son: 25, Curseth Canaan; 26, Blesseth Sem, 27, prayeth for Iaphet, 28, and dyeth 950 yeeres old.

ANd God blessed Noe and his sonnes: 1 and said unto them; Be fruitfull, and multiply, and replenish the earth. And the feare of you, and the dread of you, 2 shall be upon every beast of the earth: and upon every fowle of the heavens: on all that moveth upon the ground, and on all the fishes of the sea; into your hand are they given. Every moving thing that is living, 3 to you shall it bee for meat: as the greene herbe, have I given to you all things. But 4 flesh, with the soule thereof, the blood ther­of, ye shall not eate. And surely, your blood 5 of your soules, will I require; at the hand of every beast will I require it: and at the hand of man; at the hand of every mans bro­ther, will I require the soule of man. He that 6 sheddeth mans blood, by man shall his blood be shed: for in the image of God, made he man. And you, be yee fruitfull and multi­ply; 7 bring-forth-abundantly in the earth, and multiply therein.

And God said unto Noe, and unto his 8 9 sonnes with him, saying. And I, behold I establish my covenant with you: and with your seed after you. And with every living 10 soule, that is with you; of the fowle, of the cattell, and of every beast of the earth, with you: from all that goe out of the arke, to every beast of the earth. And I will esta­blish 11 my covenant with you; and all flesh shall not bee cut off, any more, by the waters of a Flood: and there shall not bee any more, a Flood, to destroy the earth. [Page 39] And God sayd; This is the signe of the co­venant, 12 which I doe give betweene me and you; and every living soule that is with you: to eternall generations. My Bow I have gi­ven 13 in the cloud: and it shall bee for a signe of the covenant betweene me and the earth. And it shal be when I make-cloudy the cloud 14 over the earth: that the bow shall bee seene in the cloud. And I will remember my co­venant, 15 which is betweene me and you, and every living soule, of all flesh: and there shall not be any more the waters, to a flood; to destroy all flesh. And the Bow shall bee in 16 the cloud: and I will see it, to remember the everlasting covenant betweene God and every living soule; of all flesh, that is upon the earth. And God said unto Noe; This 17 is the signe of the covenant which I have established, betweene me and all flesh that is upon the earth.

And the sonnes of Noe that went-out of 18 the arke, were Sem, and Cham, and Iapheth: and Cham, he is the father of Canaan. These 19 three were the sonnes of Noe: and of these all the earth was over-spred. And Noe be­gan 20 to be an husbandman: and he planted a vineyard. And he dranke of the wine, and 21 was drunken: and hee uncovered himselfe, within his tent. And Cham the father of 22 Canaan, saw the nakednesse of his father: and told his two brethren, without. And Sem and Iapheth took a garment; and they 23 layd it upon both their shoulders, and went backward and covered the nakednesse of their father: and their faces were backward; and they saw not their fathers nakednesse. And Noe awoke from his wine: and hee 24 knew that which his younger son had done unto him. And he said, Cursed be Canaan: 25 a servant of servants shall hee bee to his bre­thren. And he sayd, Blessed be Iehovah, the 26 God of Sem: and Canaan shall be a servant to them. God perswade Iapheth; that hee 27 may dwell in the tents of Sem: and Canaan shall be a servant to them. And Noe lived, 28 after the Flood, three hundred yeeres, and fifty yeeres. And all the dayes of Noe were 29 nine hundred yeeres, and fifty yeeres: and hee dyed.


BE fruitfull] the blessing first given to Adam, Gen. 1. 28. is here renewed, in the same words: 1 and the Greeke hereto addeth, and exercise domi­nion (or sub due it) which the Hebrew expresseth in Gen. 1. Here it is impyled in the verse following.

Vers. 2. shall be upon every beast] or, be it upon 2 them: This is that soverainty which Adam had over the creatures before his fall; though not after the same manner; for then the creatures were sub­ject of their owne accord, now of feare, and by constraint. And although many beasts rebel against men, and destroy them, (especially for some great sinnes, Lev. 26. 22. 1 King. 13. 24. 2 King. 2. 24.) yet as the Apostle saith, every nature of wild beasts, and of birds, and of creeping things, and things in the Sea, is tamed, and hath beene tamed of the nature of man, Iam. 3. 7.

Vers. 3. moving] or, creeping thing that is living: 3 that is, as the Greeke in the former verse transla­teth, moving things which live: whereby things that dye alone, or are not lawfully killed, seeme unto some to bee excepted; as after in the Law, such are plainly forbidden to be eaten, Lev. 22. 8. Exod. 22. 31. So the law touching uncleane beasts, fowles, fishes, &c. mentioned in Lev. 11. seemeth not to be given as yet. And this was the ancient Rabbines judgement, as in Breshith rabba they say. What is that which Psal. 145. 7. teacheth us, saying: The Lord looseth the bound? All beasts which have beene forbidden as uncleane in this world, God will clense and licence them in the world to come of the Mes­sias. Even as to the sonnes of Noe, at the first they were cleane, as it is written (Gen. 9. 3.) every moving thing that is living, to you shall bee for meat: as the greene herbe, &c. As the herbe is permitted unto all, so all beasts shall be permitted unto all. as the greene herbe] given before for meat to man and beast, Gen. 1. 29. 30.

Vers. 4. with the soule] or, in the soule, that is, the 4 life: for so the soule often signifieth, Iob 2. 6. Ioh. 10. 15. 17. the blood] this declareth what the former meant; in the soule, that is, the blood: a rea­son whereof is shewed in the law, Lev. 17. 11. for the soule (or life) of the flesh is in the blood: and in vers. 14. the soule of all slesh, is the blood thereof. So this law against eating flesh with the life or blood; seemeth to be against cruelty, not to eate any part while the creature is alive, or the flesh not orderly mortified, and clensed of the blood: 1 Sam. 14. 32. 33. 34. and this the reason following doth confirm. Also the Hebrew Doctors make this the seventh commandement given to the sons of Noe, which all Nations were bound to keepe: as there had bin sixe from Adams time. Which they reckon thus; The first against idolatry, worship of starres, ima­ges, &c. The second against blaspheming the name of God. The third against shedding of blood. The fourth against unjust carnall copulations, whereof they make sixe sorts: 1. with a mans own mother, 2. or with his fathers wife; 3. or with his neighbours wife; 4. or with his sister by the mo­thers side; 5. or with mankind; 6. or with beasts. (Five of which they gather to bee forbidden by Gen. 2. 24. the other by Abrahams speech, Gen. 20. 12.) The fift precept was against rapine or robbe­ry. The sixt to have judgement or punishment for malefactors. And unto Noe was added the seventh this here mentioned; which they understād to for­bid the eating of any mēber, or of the flesh of a beast [Page 40] taken from it alive. Whosoever in the world, trans­gressed any of these seven commandements wil­fully, the Iewes held he was to be killed with the sword: as sheweth Maimony in Misneh, treat. of Kings, chap. 9. But the Heathens that would yeeld to obey these seven precepts, though they recei­ved not circumcision, nor observed the other or­dinances given afterward to Israel; they were suf­fered to dwell as strangers among the Israelites, and to so journe in their land, as is shewed after up­on Exod. 12. 45. and Lev. 22. 10.

Vers. 5. And surely your blood] This the Greeke 5 translateth, For even your blood: so making it a cause and reason of the former prohibition. of your soules] that is, your life blood, whereby your persons are kept alive. Or, of your soules, that is, of your selves; meaning, that whoso killeth himselfe, God will require his blood at his owne hands, and judge him as a murderer. So the Iewes expound these words: Maimony in Misn. tom. 4. treat. of Murder, chap. 2. S. 3. require] or, seeke out; and conse­quently punish, as Gen. 42. 22. Hereupon God is called the requirer (or seeker out) of bloods, Psalm. 9. 13. and so the punisher. For where Moses saith in Deut. 18. 19. I will require it of him: Peter ex­poundeth it, he shall be destroyed from among the peo­ple, Act. 3. 23. every beast] So God ordained in the law, that the beast which killed a man, should be put to death; Exod. 21. 28. But the Iewes apply this against such men as procure their neigh­bours death by any wilde beast: Maimony in the foresaid place. of every mans brother] this the Chaldee translateth, of the man that shall shed his bro­thers blood. By brother, is meant any other man, (as the next verse sheweth:) for God made all man-kind of one blood, Act. 17. 26. The Iew Doctors un­derstand this of such as lend or hire another man to kill their neighbour, Maimony ibidem.

Vers. 6. He that sheddeth, &c.] meaning wilfully: 6 for he that killed his neighbour unawares: his life was provided for by the law, in Num. 35. 11. by man shall his blood be shed] that is, by the Magi­strate; whose power is here stablished, for killing all wilfull murderers: as the Chaldee expresseth it, saying, with witnesses by sentence of the Iudges, shall his blood be shed. This was one of the seven com­mandements given to the sonnes of Noe, foremen­tioned. And this accordeth with the law, Num. 35. 29. 30. but private men may not use the sword, Mat. 26. 52: Rom. 73. 4. image of God] and so the injury is not onely to man, but to God him-selfe. The image of God in men, is defaced by sin; but not wholly: and mans nature having a soule spirituall, vnderstanding, immortall, &c. still re­maineth, wherein part of Gods image is yet to bee seene in man. So the Apostle useth a like reason against the cursing of men, Iam. 3. 9. And the law after commandeth, that no satisfaction should bee ta­ken for the life of a murderer, which was guilty of death, Num. 35. 31. yea (as the Iew Doctors write) though he could give all the riches in the world, and though the avenger of blood were willing to free him, yet hee was to be put to death, because the soule (or life) of the party murdered, is not the possession of the avenger of blood, but the possession of the most holy God, Maimony, treat of Murder. chap. 1. S. 4.

Vers. 11, to destroy] Hebr. to corrupt: the Greek 11 saith, to corrupt all the earth. This sheweth that the covenant was against the universall drowning of the world, not but that some particular countries may so perish. Also by saying a flood, he reserveth other meanes to consume the whole world, as by fire, 2 Pet: 3. 7. 10. See the notes on Gen. 8. 21.

Vers. 12. is the signe] or shall be the token. The use 12 of a signe, is to confirme mens faith in Gods pro­mises, Esay 7. 11. and 38. 7. 22. doe give] or, am giving; that is, doe put, or set: as the holy Ghost translateth giving, Esay 42. 1. by putting, Mat. 12. 18. So in the Hebrew, that is expressed by the word set, 1 King. 10. 9. which elsewhere is written given, 2 Chron. 9. 8. See Gen. 1. 17. And the Chal­dee, for betweene me and you, saith, betweene my word and you: as oftentimes for the Lord, he putteth his Word; by which name Christ is called, Ioh. 1. 1. in whom al Gods promises are yea & Amen: 2 Cor. 1. 20

Vers. 13. my bow] that which we call the Raine-bow, 13 because it is in the cloud in the day of raine, Ezek. 1. 28. which God calleth his, for the wonderful­nesse thereof, and for the sacramentall signe by his speciall ordinance. The Heathen Poets therefore called it Thaumantias, as being the worke of the wonderfull God. It is called a bow, for the likenesse: and hath many colours, partly waterish, and partly fiery; to put us in mind both of the watry flood, whereby the old world perished, and of the fire, wherewith the world that now is shall bee burnt, Iob 22. 15. 16. 20. 2 Pet. 3. 5. 6. 7. 10. And as the bow is an instrument of war, and so used in Scrip­ture for a signe of wars, Gen. 48. 22. Ps. 7. 13. Lam. 3. 12 Zach. 9. 10. Rev. 6. 2. so the raine-bow natu­rally signifieth waters in the clouds, but is made of God a signe that the waters shall no more drowne us: and though he seemeth to bend his bow like an enemy, (Lam. 2. 4.) yet in wrath hee remembreth mercy. I have given] or, doe give: for which the Greeke saith, I doe put. As the covenant made with Noe concerning the waters, is applied to the spirituall covenant made with us in Christ, Esay 54. 9. 10. so the raine-bow, (the signe of that cove­nant) is also applyed for the signe of grace from God to his Church, Rev. 4. 3. and 10. 1. Ezek. 1. 28 the earth] that is, all people in the world: See Gen. 11. 1.

Vers. 14. when I make cloudy the cloud] that is, 14 when I bring many thicke and watry clouds: which na­turally signifie store of raine, 1 King. 18. 44. 45. Therefore clouds are often used in Scripture to de­note afflictions and dangers unto men, as Ezek. 30. 3. 18. & 32. 7. & 34. 12. Soph. 1. 15. Ioel 2. 2. the bow shall be seen] the use whereof is, on Gods part, to re­member his covenant, (as the next verse sheweth) and on mens part, that they rest in faith upon his pro­mise, that hee will no more drowne the world. Hereupon it is a custome amongst the Iewes, that when any seeth the bow in the cloud, hee blesseth God, that remembreth his covenent, and is faithfull therein, and stable in his promise. Maimony treat, of Blessings, ch. 10. S. 16. So Ben Syrach saith, looke upon the Rain-bow, [Page 41] and praise him that made it, Ecclus. 43. 11.

Vers. 18. Cham] or Ham: Ch, is to be pronoun­ced, not as we commonly doe in the word cham­ber, 18 but as in the name Christ; as if it were written Cam. And so in other proper names, written after this manner: as Chaldea, or Caldea; Chanaan, or Canaan, and the like. father of Canaan] called in Hebrew Cenaghnan. And though Cham was fa­ther of many moe sonnes, Gen. 10. 6. yet Canaan onely is named, because he was cursed, as here fol­loweth in vers. 25.

Vers. 20. began to be] This speech doth not ne­cessarily import as if hee had never beene an hus­bandman 20 before; but that now after the Flood, he was one: as of Christ it is written, he began to say, Luke 12. 1. that is, he said, Mat. 16. 6. he began to cast out, Mar. 11. 15. that is, he did cast out, Mat. 21. 12. and of others, they began to disdaine, Mark. 10. 41. that is, they disdained, Mat. 20. 24. and sun­dry the like. a husband man] or lands man: in Hebrew, a man of the ground; that is, giving him-selfe to husbandry or tillage: as the Chaldee saith, working in the earth: so a man of warre, is a soldjer, Ios. 5. 4. a man of blood, is a murtherer, 2 Sam. 16. 7. a man of cattell, is a shepheard, or grasier, Gen. 46. 32. a man of words, Exod. 4. 10. that is, eloquent.

Vers. 21. hee uncovered himselfe] that his shame 21 and nakednesse was to be seene: which sheweth, that wine is a mocker, Prov. 20. 1. and to be drunke therewith is a riotous excesse, Ephes. 5. 18. This fell out (in likelihood) some yeeres after his comming out of the Arke, as appeareth by the increase of his childrens children: after Canaan was borne. Noes sinne may be compared with Adams, who trans­gressed by eating, as Noe doth by drinking the fruit of a tree: upon that, Adam saw himselfe na­ked, and was ashamed; upon this, Noe is naked, and his shame discovered. Now, by drinking the fruit of the vine, wee have a signe and seale of the covering of our shame, the forgivenesse of our sins in Christ: Mat. 26. 27 28. 29. Vpon this similitude of Noes sinne with Adams in part, the Rabbines say, that Noe found a vine, that was cast out of the gar­den of Eden: R. Menachem on Gen 9.

Vers. 22. he told it] and this (as the sequell shew­eth) with a mockage of his aged father. 22

Vers. 23. Sem] in that Sem the younger is named before his elder brother Iapheth, and after blessed 23 before and above him, vers. 26. 27. it is most like­ly, that he was principall in this good counsell and worke.

Vers. 24. his younger son] which the Hebrew cal­leth lesser, meaning in yeeres. 24

Vers. 25. Cursea be Canaan] or Cursed shall hee be. It is thought of some, that Canaan told Cham 25 his father, of Noes nakednesse; and therefore had this curse upon him and his posterity, rather then the other sonnes of Cham, mentioned in Gen. 10. 6. or then Cham himselfe. And although by Canaan, may be understood or implyed Canaans fa­ther, (as the Greeke translation hath Cham, and as elsewhere in Scripture Goliath is named, for Goli­aths brother, 2 Sam. 21. 19. compared with 1 Chr. 20. 5.) yet the event and history after sheweth, that the Canaanites also were indeed under this curse, when the Israelites conquered their land. And that Noe pronounced this judgement by Gods spirit. But Cham is not exempted hereby from the curse, although his sonne be named: as Sem is not exempted from the blessing in the next verse, where Iehovah his God is named. So Iakob is said to blesse Ioseph, Gen. 48. vers. 15. when Iosephs children had their blessing, verse 16, &c. And the curse of the wicked, reacheth unto the fruit of their body, Deut. 28. 18. a servant of ser­vants] that is, a most base and vile servant: the Chal­dee saith, a working servant: Canaans name did also portend his condition, being of Canagh to humble, bow, or presse downe. And as servitude is here brought upon men for a curse, so the Scriptures under the name of servants signifying sinfull men, doe shut such out from the kingdome of God; Ioh. 8. 34. 35. Gal. 4. 30. 31. Among the Heathens also, such an estate was counted miserable: God ta­keth away halfe the understanding of those men that are brought into servitude: saith Plato in his 6 booke of Lawes, from Homer.

Vers. 26. the God of Sem] under this, Sem also 26 himselfe receiveth a blessing, for, blessed is the peo­ple whose God Iehovah is, Psal. 144. 15. and eter­nall life is implyed herein, for God hath prepared for them a City, of whom hee is not ashamed to bee called their God, Heb. 11. 16. and Sem is the first man in Scripture, that hath expresly this honour. By the God of Sem, also may bee meant Christ, who came of Sem, according to the flesh; but is also God over all blessed for ever, Amen, Rom. 9. 5. Sem by inter­pretation is a Name, (which is also used for re­nowme, Gen. 6. 4.) and Christ hath a name above every name, whereat all knees bow, Phil. 2. 9. 10. servant to them] or, to him: that is, to Sem, and Iaphet, and specially to Sem: the Hebrew sig­nifieth both them and him. So in the verse follow­ing: the Chaldee translateth, to them: the Greek, his servant.

Vers. 27. perswade] or, shall perswade: or (as the 27 Greeke and Chaldee translate it) inlarge. The ori­ginall word properly signifieth to perswade, entise, or allure, by faire and kind words, and is applied to Gods drawing of men unto him by the Gospell, Hos. 2. 14. and in the Hebrew there is allusion to his name, Iaphth le Iepheth: Perswade the perswa­sible: It meaneth by fayre alluring words to per­swade unto faith and obedience: and so is a pro­phesie or prayer, that the Gentiles which come of Iapheth, should be brought to the faith of the Gos­pell. This word of perswading, is often used for drawing men to Christ, Act. 17. 4. and 18. 4. and 19. 8. and 28. 23. 24. and it is the speciall worke of God, Ioh. 6. 44. Act. 11. 18. Inlarging also, is not on­ly of roomth to dwell in (which may be implyed in this blessing of Iapheth, who had moe sons then either Cham, or Sem) but oftentimes of the heart by wisdome, love, and comfort; as in 1 King. 4. 29. 2 Cor. 6. 11. Esa. 60. 5. But it is another Hebrew word in those places. hee may dwell] or, and hee shall dwell in the tents of Sem: that is, be united with the Churches of the Iewes, (the [Page 42] posterity of Sem) which was fulfilled when the Gentiles became joynt heyres, and of the same body, and joint partakers of Gods promise in Christ, the stop of the partition wall being broken down, &c. Ephes. 3. 6. and 2. 14. 19. Although it may further imply the graffing of Iaphets children into the stocke of the Church, when Sems posterity, the Iewes, should be cut off, as Paul sheweth in Rom. 11. 11. 12. 15. 17. &c. So the Reubenites are said to dwell in the Hagarims tents, after the Hagarims were subdued and falne, 1 Chron. 5. 10. The Church of Christ, is here and often called Tents, (or Tabernacles) which are a flitting and movable dwelling, because such is our estate on earth; here we have no continuing City, but wee seeke one to come, which hath foundations, &c. Heb. 13. 14. and 11. 9. 10. So, the tents of Iudah, Zach. 12. 7. signifie the Church; and the tents of Iakob, Mal. 2. 12. and the tents of the Saints, Rev. 20. 9. The Hebrew Doctors have gathered from this prophesie, that they should speake in Iaphets tongue, (which in the ages follow­ing was the Greeke) within the tents of Sem: Thal­mud Hierosol. in Megilah. This was fulfilled by the Apostles speaking and writing the Gospell in Greeke.

Vers. 29. he died] in the yeere from the worlds creation 2006. and did see Tharah the father of 29 Abram, the tenth generation after him, before his death.


1, The generations of Noes three sonnes after the Flood. 2, The sons of Iaphet: 6; The sonnes of Cham: 8, amongst whom is Nimrod, the mighty hunter, and King; 15, and the twelve families of Canaan, 19, the borders of their land. 21, The sonnes of Sem, father of the Hebrewes.

ANd these are the generations of the 1 sonnes of Noe; Sem, Cham, and Ia­pheth: and unto them were borne sons after, the Flood. The sonnes of Iapheth, 2 Gomer, and Magog, and Madai, and Iavan, & Th [...] and Meshec, and Thiras. And the sons of Gomer, Ascanaz, and Riphath, and 3 Thoga [...]. And the sons of Iavan, Elisa and 4 5 Tharsis, Kitim, and Dodanim. Of these were the Iles of the nations divided, in their lands; every man after his tongue; after their families in their nations.

And the sonnes of Cham; Cush and Miz­raim, 6 7 and Phut and Canaan. And the sons of Cush; Seba and Havilah, and Sabtah and Regmah and Sabtaca: and the sonnes of Regmah, Sheba and Dedan. And Cush be­gat 8 Nimrod: he began to be a mighty-one, in the earth. He was mighty in hunting, be­fore 9 Iehovah: therefore it is said; As Nim­rod, mighty in hunting, before Iehovah. And the beginning of his Kingdome was Ba­bylon; 10 and Erech, and Acad and Chalneh: in the land of Shinar. Out of that land went-forth 11 Assur: and hee builded Niniveh, and Rechoboth the citie, and Calach. And Re­sen, 12 betweene Niniveh and Calach: the same is a great City. And Mizraim, begat the Lu­dims, 13 and the Anamims, and the Lehabims, and the Naphthuchims. And the Pathru­fims, 14 and the Casluchims, (from whence came out the Philistims,) and the Caph­thorims.

And Canaan, hee begat Sidon his first-borne, 15 16 17 18 and Cheth. And the Iebusite, and the Amorite, and the Girgasite. And the Evite, and the Arkite, and the Sinite. And the Ar­vadite, and the Samarite, and the Chama­thite: and afterward were the families of the Canaanite spred abroad. And the border of 19 the Canaanite was from Sidon; as thou commest to Gerar, unto Gaza: as thou commest to Sodom and Gomorrha, & Ad­mah, and Seboim, unto Lashah. These are 20 the sonnes of Cham; after their families, af­ter their tongues: in their lands, in their nations.

And there was borne also to Sem himself: 21 the father of all the sonnes of Heber; the brother of Iapheth, the elder. The Ionnes 22 of Sem, Elam, and Assur: and Arphaxad, and Lud, and Aram. And the sons of Aram: 23 24 Vz and Chul, and Gether and Mash. And Arphaxad begat Salah: and Salah begat He­ber. And unto Heber were borne two sons: 25 the name of the one Phaleg, for in his dayes was the earth divided; and the name of his brother, Ioktan. And Ioktan begat Almo­dad, 26 and Saleph: and Chasarmaveth, and Ia­rach. And Hadoram and Vzal, and Diklah. 27 28 29 30 And Obal, and Abimael and Sheba. And Ophir and Chavilah, and Iobab: all these, were sons of Ioktan. And their dwelling was from Mesha: as thou goest to Sephar, a mount of the east. These are the sonnes of 31 Sem; after their families, after their tongues: in their lands, after their nations. These are 32 the families of the sonnes of Noe, after their generations, in their nations: and from these were the nations divided, in the earth, after the Flood.


THe generations] that is, the children begotten 1 of Noes three sonnes: by whom three parts of the world were inhabited; Asia by Sems posterity; Africa by Chams; and part of Europe, with Asia the lesse, by Iaphets.

[Page 43] Vers. 2. Iapheth] the eldest of the three brethren, vers. 21. Hee is renowmed in the ancient Greeke 2 writings, called Iapetos; of him many things are fabled by the Poets; and his posterity called Iape­tionides, by Hesiod, and others. Gomer] in Greek Gamer: of him came a people still called by their fathers name in Ezekiels dayes; seated Northward from the land of Canaan: who did helpe to afflict the Iewes, after their return out of Babylon, Ezek. 38. 6. They are of Greeke Geographers called Kimmerioi (Kimmerites) a people beyond Thracia. Iosephus (in his Antiquities) saith, the Galatians, were of old named Gomerites. The Kimmerites, (or Cimmerians) afterward degenerated into the name of Cimbrians. Magog] of him also came a peo­ple and country so named, which were enemies to God. people, Ezek. 38. 2. and 39. 6. Revel. 20. 8. those that are now called Scythians, (or Sarmati­ans) are thought to be of his race: Ioseph. Antiq. b. 1. c. 7. which Scythians dwelt in Coelesyria. Madai] the father of the people called Medes, into whose Cities the Israelites were led captives, 2 King. 8. 11. They with Paras (the Persians,) o­vercame the Babylonians, Esay 13. 17. and 21. 2. Ier. 51. 11. Dan. 5. 28. 31. and 6. 8. That people is also mentioned in Act. 2. 9. Iavan] in Greeke Iouan; of him came the people called Iones, that is, Greekes: which are mentioned by the name Ia­van, in Ezek. 27. 13. Esay 65. 19. Dan. 8. 21. and 10. 21. Vnto them the Israelites were sold for bond-men, Ioel 3. 6. They were called Greekes, of one Graekus a King. Thubal] in Greeke Thobel: his children were still called by his name; used tra­ding with the Tyrians, Ezek. 27. 13. & ayded Gog their Prince, against the people of God, Ezek. 38. 2. 3. The Thobelites, Iosephus saith, in his time were called Iberi, Antiq. b. 1. c. 7. they inhabited Spaine, and the countries adjoyning. Meshec] in Greek Mosoch: of him came the Moscovites, as some thinke, and the name seemeth to confirme: who removed their dwelling more Northward. Meshec is usually joyned with Thubal before mentioned, neere whom he was seated: Ezek. 27. 13. and 38. 2 Iosephus deriveth from him the Cappadocians: (An­tiq. 1. c. 7.) which of old were called Meschines.

Thiras,] of him came the Thracians, and the Greeke name Thrax: hee is not mentioned againe in Scripture, save in the genealogy, 1 Chron. 1. 5. Here are of Iapheth reckoned seven sonnes, which first setled in Asia; and from thence further North­ward and West. So in Asia, there are seven Chri­stian Churches of the Gentiles, Rev. 1. 11. Thus Iaphet hath beene perswaded and inlarged.

Vers. 3. Ascanaz] in Hebrew, Ashehenaz: his land and children retained his name, when they 3 helped the Medes to overthrow Babylon, Ier. 51. 27. Of him the sea betweene Europe and Asia, was called Axenos Pontos, and after, Euxenos: and his posterity dwelt in Asia, Pontus, & Bythinia, (men­tioned in 1 Pet. 1. 1.) where is the river Ascanius. The Iewes now commonly call Germany, Ashche­naz: and others with them derive from it die As­canes, and Tuiscones that is the Dutch-men. But the Ierusalem Chaldee paraphrase turneth it here Asia. There (in Asia the lesse) is the country Ascania; and Sicania, named of this man. Riphath] hee in 1 Chron. 1. 6. is called Diphath: for the Hebrew letters are like, and so one put sometime for ano­ther, as is shewed on Gen. 4. 18. Of Riphath, the Riphean mountaines in Scythia, seeme to have their name. But the holy Scriptures mention him not: as being furthest off from the Iewes land. Iosephus saith, the Paphlagones come of him. Thogarma] in Greeke, Thorgama: (as the Hebrew it selfe some­time translateth letters; Almuggim, 1 King. 10. 11. and Algummim, 2 Chron. 9. 10. Harchas, 2 King. 22. 14. and Chasrah, 2 Chron. 34. 22.) Of this Tho­garmahs house and off-spring, there is mention in Ezek. 27. 14. and 38. 6. he was seated Northward neere Gomer; and the Chaldee paraphrast on Eze­kiel, makes his Country Garmamaia, or Germany.

Vers. 4. Elisa] or (as the Hebrew writeth) Eli­shah: 4 his sonnes dwelt in Iles and sold blue and purple to the Tyrians, Ezek. 27. 7. Of him came the Greekes called Aeoles, and the country was na­med Hellas: that is, Greece, as both the name, and Thargum Ierusalemy witnesseth. Tharsis] Heb. Tharshish: his children dwelt by the sea, used much shipping and merchandise, Ezek. 27. 12. 25. The country was after named Cicilia, and there was also a famous City called Tarsus, where the Apostle Paul was borne, Act. 21. 39. Whither the Prophet Ionas fled, Ion. 1. 3. The Hebrewes call the maine Sea Tharsis, Psal. 48. 8. because they usually traf­fiqued but by that Tharsean Sea. Kitim] the Greeke saith, the Ketians: whom the Ierusalemy paraphrast seateth in Italy: and Maketia, that is Macedonia, sheweth by the name, that it also came of Ketim. Of this people and country mention is made also in Numb. 24. 24. (where the Chaldee translateth Romanes, the Latine Italy,) Esa. 23. 1. 12 Ier. 2. 10. and Dan. 11. 30. where the Latine trans­lateth it Romanes. Iosephus deriveth the Cyprians from Kitim, amongst whom is the City Kition.

Dodanim] written also Rodanim, 1 Chron. 1. 7. and here in Greeke Rhodioi. The Rhodeans and Do­reans about Greece, seeme to come of these. The Scriptures mention not this Dodanim any more then Thiras, in vers. 2. the Dodonaeans in Epirus seeme to come of him. Thus Iapheth hath seven nephewes, as before he had seven sonnes.

Vers. 5. the Iles] that is, the countries where the 5 nations of Iaphets linage dwelt, in Europe, and the Iles thereof: wherfore although an Ile is strict­ly used for a little land in the sea, yet often it is largely put for any country or nation there inhabi­ting; wherefore the holy Ghost translateth that nations (or Gentiles) Mat. 12. 21. which in Hebrew is Iles, Esay 42. 4. every-man] The Hebrew Ish, man, is often put for every-one; and is so translated in Greeke by the holy Ghost, Heb. 8. 11. from Ier. 31. 34. See also Gen. 15. 10. their families,] or kinreds: in Greeke, their tribes: which word is af­ter in this chapter, and otherwhere, as also in Rev. 1. 7. used for a family, stocke, or kinred of any nation. And in the Hebrew, Aegypt is said to have tribes, Esay 19. 13. of which word, see the notes on Gen. 49. 10. 16.

[Page 44] Vers. 6. Cush] he was father of the Arabians and 6 Ethiopiani, or Mores, as the next verse sheweth: and where Aethopia is mentioned in Scripture, the Hebrew name is Cush, Esay 37. 9. and often o­therwhere; and they are called Aethiopians (accor­ding to the Greeke name) of their burnt faces and blacke skin: see Ier. 13. 23. Mizraim] of him came the Aegyptians: and the land of Aegypt, (so called of the Greeke, in Mat. 2. 15. and alwayes in the new Testament:) in the Hebrew by Moses and the Prophets, alwayes called the land of Miz­raim. And it is said to have the name Aegypt, of one Aiguptos, a King there. But the Arabians and Turkes to this day, call that land Mizri: and Ce­drenus in Greeke nameth it Mestra. See also Gen. 12. 10. and 41. 56. Phut] or, Put; by whose name their children and land was still called in E­zekiels time, Ezek. 27. 10. and 38. 5. in other wri­ters it is named Lybia, there is the river called Phthuth. Ganaan] in Hebr. Cenaghnan; he it was whom Noe cursed, Gen. 9. 25. his country (the land of Canaan) was after given for a possession to the Israelites; famous through all the Scriptures. Pale­stina, Iudea, (or Iewry) Samaria, Galilee, were all parts of this land of Canaan.

Vers. 7. Seba] or, Saba: (as the Greeke writeth it) 7 of whom came the Sabaeans, who being mixt after­ward with other peoples, were thereupon called Arabians, that is, a mixed people: for Arab, (that is, Arabia) 2 Chron. 9. 14. is written also Aereb, 1 King. 10. 15. which properly signifieth a mixed-multitude, as in Exod. 12. 38. Havilah] in Greeke Euila: the posterity of this man, with his foure brethren following, dwelt neere the former Sabaeans, and with others many, caused the name of their large territories to be called Arabie, of the mixture of peoples, as before is noted. Sheba] called also in Greeke Saba: his posterity dwelt southward, in Aethiopia, a rich land. The Queene of Sheba came from far to heare the wisedome of Solomon, 1 King. 10. 1. in the Gospell she is called Queene of the South, Mat. 12. 42. Dedan] hee is mentioned with his seed, among the Merchants, in Ezek. 27. 15. and 38. 13.

Vers. 8. Nimrod] called in Greeke Nebrod: so 8 in the Hebrew text, M. and B. are put one for ano­ther, as Merodach, Esay 39. 1. or Berodach, 2 King. 20. 12. Nimrod signifieth a Rebell, he was the chiefe builder of Babel. a mighty-one] the Greeke cal­leth him a Giant.

Vers. 9. in hunting:] This the Scripture applyeth to hunting of men, by persecution, oppression, ty­ranny, 9 Ier. 16. 16. Lam. 3. 52. and 4. 18. Prov. 1. 17. 18. And so the Ierusalemy paraphrast here expounds it of a sinfull hunting of the sonnes of men. And Moses in the next verse sheweth, how hee hunted for a kingdome: which by right pertained not to him, seeing he came of Cham, the youngest of the three brethren, Gen. 9. 24. before Iehovah] that is, mightily, openly, and without feare of God, as Gen. 6. 11. And so as the Lord tooke notice of his evill. [...] it is sayd] that is, commonly said; and be­come a proverbe against all tyrants and perse­cutors.

Vers. 10. Babylon] in Hebrew, Babel: which the 10 holy Ghost in Greeke calleth Babylon, Rev. 18. 2. A City named of the event, because God there con­founded their tongues, and scattered them, Gen. 11. 9.

Shinar] in Greeke Senaar: which is by inter­pretation, (She naar) That which scattered (the in­habitants) out of it, as the like phrase is used in Iob 38. 13. and hereof it seemeth to have the name: for otherwise, as all other countries were called by the name of their first possessors, so this was named the land of Nimrod, Mic. 5. 6. But usually it is called Shinar, Gen. 11. 2. 9. and 14. 1. Esay 11. 11. Dan. 1. 2. and is noted for the dwelling place of wicked­nesse, Zach. 5. 11. The same land is also called Chal­dea, Gen. 11. 28. Ier. 51. 24. 35. Ezek. 23. 16.

Vers. 11. went forth Assur] so the Greeke transla­teth 11 it: as if Ashur (who was the sonne of Sem, v. 22.) to avoid Nimrods cruelty, went and builded Nineveh, and the other Cities: and so Iosephus ma­keth Assur the builder of Niniveh, Antiq. l. 1. c. 7. But it may also well be translated, hee went forth to Assur, that is, to Assyria, a country lying neere to Shinar, or Chaldea, having the name of Assur. Thus Nimrod hunted from one land to another, increa­sing his dominion. So in the Hebrew is to bee un­derstood to; as often elsewhere: which the Scrip­ture it selfe sheweth; as the house, 2 Sam. 6. 10. for unto the house, 1 Chron. 13. 13. the land, 2 Sam. 10. 2 for, unto the land, 1 Chron. 19. 2. and many the like.

Niniveh] a great City, famous by the preach­ing of the Prophet Ionas, Ion. 1. the citie] this is added, because Rechoboth signifieth also streets: but here it is the name of a city, which the Greek and Chaldee versions doe confirme: as also Gen. 36. 37.

Vers. 13. the Ludims] that is, Lud and his poste­rity; 13 so after Anam and his posterity. For besides the Hebrew forme which is plurall, the Greeke by ar­ticle plainly sheweth them to bee peoples, not per­sons. The mans name seemeth to be Lud, spoken of in Ezek. 27. 10. and 30. 5. Esay 66. 19. (where also Lud the sonne of Sem may be comprehended, Gen. 10. 22.) and his race the Ludims, (or Lydians) in Ier. 46. 9. Lehabims] called Lybians; a people in Africa.

Vers. 14 Philistims] or, Phylistians; a people after 14 much spoken of in Scripture, Iudg. 13. and 14. &c. These first dwelt with the Caphtorims, (next men­tioned) Ier. 47. 4. and were called by their name, Deut. 2. 23. and from Caphtor, the Lord brought them into Canaan, Amos 9. 7. where they remai­ned uncast out of Israel, to their great trouble.

Vers. 15. Sidon] of him came the Sidonians, and a 15 city in his land was called by his name, great Sidon Ios. 11. 8. and 19. 28. a City renowmed also in hu­mane writers, for ancientness and fame of the buil­ders thereof: Qu. Curtius l. 4. This was after al­lotted to Aser, sonne of Israel; though they failed in not casting out the inhabitants, Iudg. 1. 31. Cheth] of whom came the Chethites, or Hittites, Gen. 15. 20.

Vers. 16. the Iebusite] that is (as the Chaldee pa­raphrast 16 expresseth,) the Iebusites, Amorites, &c. the singular number being put for the plurall, as [Page 45] also in Gen. 15. 20. 21. Exod. 3. 8. and 23. 23. and many other places: and the Hebrew text confir­meth this, as in a Sam. 5. 6. the Iebusite the inhabi­tant, for which, in 1 Chron. 11. 4. is written, the Iebusite the inhabitants: which plainly sheweth this name to be put for the whole nation. See also be­fore Gen. 3. 2. and 4. 20. Iebus the sonne of Canaan, in his country was a City called by his name Iebus, and Salem, and last of all Ierusalem, Iudg. 19. 10. Gen. 14. 18. 1 Chron. 11. 4. These and their bre­thren before and after named, dwelt in the land, which God gave the Israelites. the Amorites] who were a mighty people, whose height was like the height of Cedars, and they were strong as okes, Amos 2. 9. Girgasite] called also Gergesons, Mat. 8. 28. and Gadarens, Luke 8. 26. who desired Christ to depart out of their coasts, Mat. 8. 34.

Vers. 17. the Evite] Hebr. Chivvite: in Greeke 17 Euite, that is, Evites, a people mentioned after, in Gen. 34. 2. and 36. 2. Exod. 3. 8. of them came the Gibeonites, whose lives were spared by Iosua, Ios. 11. 19. The rest which follow, dwelt also in cities neere the former; as the Arkite, in Arka by the bottome of mount Lebanon; the Semarite, in Se­maraim, which after fell to the Benjamites, Ios. 18. 22. and so the rest.

Vers. 19. Sidon] a City in the North west part of 19 Canaan: the borders of the land which God gave the Israelites, are here briefly described: but pur­posely and largely in Num. 34. Gaza] a City of the Philistines, Iudg. 16. situate in the South-west of Canaan. Sodom] in Hebrew Sedom: of this and the rest, see the history, Gen. 18. and 19. They lay in the South-east part of the land of Ca­naan.

Vers. 21. there was borne] to weet, an off-spring, or children: set downe afterward. Such words are of­ten 21 to be understood: as is shewed on Gen. 4. 20. sonnes of Heber] or, of Eber, that is, of Gods Church, which (when others fell away) continu­ed in Hebers posterity, of whom came Abram the Hebrew, Gen. 14. 13. and his children were called Hebrews, Gen. 39. 14. 17. Exod. 1. 15. 16. And though Sem were father of many moe sonnes then of Hebers; yet are they counted Sems in speciall, for retaining his faith and promises: as Rom. 9. 8. So on the contrary, Cham is called the father of Canaan, Gen. 9. 18. who had other sonnes also, but on Canaan his youngest, was Chams curse vi­sibly executed, Gen. 9. 25. as Sems blessing was on Hebers seed, Gen. 14. 13. 19. brother of Iapheth] he was also brother of Cham; but the Scripture calleth them brethren more especially, that are al­lyed also in qualities, as Sem and Iapheth for good, Gen 9. 23. 27. Simeon and Levi, for evill, Gen. 49. 5. the elder] or, the great, to weet, in birth: for Iapheth was borne before Sem, as is observed in Gen. 5. 32. and the Greeke version here plainly sheweth that Iapheth was the elder. So greater is used for elder, lesser for younger, in Gen. 27. 1. 15. and often in the Scriptures.

Vers. 22. Elam] of whom came the Elamites, 22 which seated in a Province called Elam, in the up­per part of Persia, Dan. 8. 2. Esay 21. 2. They pro­ved enemies to the sonnes of Heber, and were for it punished; but in the end obtained mercy, Esay 22. 6. Ier. 49. 36. 39. Act. 2. 9. Assur] or, Ash­shur: of him came the Assyrians, and their land was named Assyria; much spoken of in the Scriptures: they were the scourge of Israel, Hebers children, 2 King. 15. 19. 29. Esay 10. 5. and 36. 1. &c. Arphaxad] or, Arpachshad: he hath no speciall ge­nealogy, or country in Scripture, but that heris the father of our Lord Christ, after the flesh, Luk. 3. 36

Lud] of whom came the Lydians, a people in Asia, differing from Lud, sonne of Mizraim, sonne of Cham, of whom came the Lydians in A­frica, neere Cush, or Ethiopia. See before, v. 13.

Aram] of whom came the Aramites, that is, (after the Greeke) Syrians, enemies also to Gods people, Iudg. 3. 10. 2 Sam. 8. 5. 6. 1 King. 20. &c. For Aram seating in the land of Shur in Asia, his country is therefore called in the Hebrew by his name, Aram, in the Greeke Syria: as of Asshur, commeth Assyria, the new Testament alwayes fol­loweth the Greeke name, Luke 4. 27. Mat. 4. 14. Arams land had many parts, as Padan Aram, Gen. 28. 2. Aram Naharaim, (or Mesopotamia) Gen 24. 10. Aram of Damascus. 2 Sam. 8. 6. Aram Zobah, Psal. 60. 2. Aram Maacah. 1 Chron. 19. 6. and A­ram beth Rehob, 2 Sam. 10. 6.

Vers. 24. Salah] Heb. Shelach. 24 25

Vers. 25. Phalee] or Phalee, as Luke 3. 35. in He­brew Peleg, that signifieth division.

Vers. 20. Ioktan] or Ioktan: of him and his poste­rity 26 (though here are reckoned many sonnes) the Scriptures make little mention: but by their names, compared with countries names in humane wri­ters, they seeme to have seated in the East Indies, and there to have increased to mighty nations: but falne from the faith of their father Heber, that they are not worthy to be reckned for his seed.

Chasarmaveth] in Greeke Sarmoth: this mans posterity seeme to have dwelt in Sarmatia, a great Country beyond Germany, and named (as is like) of this man.

Vers. 27. Hadoram] in Greeke Hedorra: of the 27 first part of this name, Hado, some thinke Hodu, that is India, was so called, Esth. 1. 1.

Vers. 29. Ophir,] in Greeke Oupheir: from this 29 mans land in India, Solomons ships fetched store of fine gold, precious stones, &c. 2 Chron. 9. 10. 13 21. 1 King. 9. 27. 28. and the gold it selfe was cal­led (by figure of speech) Ophir, Iob 22. 24. and in other languages Obruson, and Obryzum, of Ophy­rizum, pure gold.

Vers. 30. their dwelling] Hebr. their seat. Me­sha] 30 in Greeke Massee. Sephar] in Greeke Saphera.

Vers. 32. the families] in Greeke, the tribes, or 32 kinreds. By this genealogy here, compared with the names of nations in humane Writers, it ap­peareth how God hath made of one blood, all nations of men, for to dwell on all the face of the earth: and hath determined the times before appointed, and the bounds of their habitation, Act. 17. 26.


1, One Language was in all the world. 3. The buil­ding of Babel, 5, for which God sent the confusion of languages. 10, The generations and lives of the second ten Patriarchs; as 11, of Sem, 12, Arphaxad, 14, Sa­lah, 16, Heber, 18, Phaleg, 20. Ragau, 22, Saruch, 24, Nachor, 26, Thara, and Abram; 30, whose wife Sarai is barren. 31, Thara and Abram, remove from Vr of the Chaldees, towards Canaan: but tarry at Charran, where Thara dyeth.

ANd all the earth was of one lip; and 1 2 of one speech. And it was when they journyed from the east, that they found a plaine in the land of Shinar, and they seated there. And they sayd every man to 3 his neighbour; Goe too, let us make bricks, and burne them with a burning: and they had bricke, for stone; and slime had they for morter. And they said; Goe too, let us 4 build us a City, and a Tower, and let the top thereof reach to the heavens; and let us make us a name: lest we be scattered-abroad upon the face of all the earth.

And Iehovah came downe, to see the Ci­tie, 5 and the Tower: which the sons of men builded. And Iehovah sayd; Behold the 6 people is one, and they have all one lip; and this they begin to doe: and now, there will not bee cut-off from them, any thing that they have imagined to doe. Goe too, Let 7 us goe-downe, and let us confound there their lip: that they may not heare every-man his neighbours lip. And Iehovah scattered­them-abroad, 8 from thence, upon the face of all the earth: and they left-off to build the City. Therefore is the name of it called Ba­bel; 9 because there Iehovah confounded the lip of all the earth: and from thence Iehovah scattered-them-abroad, upon the face of all the earth.

These are the generations of Sem; Sem 10 was a hundred yeeres old; and hee begat Ar­phaxad: two yeeres after the flood. And 11 Sem lived, after hee begat Arphaxad, five hundred yeeres: and begat sonnes and daughters.

And Arphaxad lived five & thirty yeres: 12 13 and he begat Salah. And Arphaxad lived, after he begat Salah, foure hundred yeeres, and three yeeres: and begat sonnes and daughters.

And Salah lived thirty yeeres: and he be­gat 14 15 Heber. And Salah lived, after hee begat Heber, foure hundred yeres, and three yeres: and begat sons and daughters.

And Heber lived foure and thirty yeres: 16 17 and he begat Phaleg. And Heber lived, after hee begat Phaleg, foure hundred yeeres, and thirty yeeres: and begat sonnes and daughters.

And Phaleg lived thirty yeeres: and hee 18 19 begat Ragau. And Phaleg lived, after he be­gat Ragau, two hundred yeeres, and nine yeeres: and begat sons and daughters.

And Ragau lived two and thirty yeeres: 20 21 and he begat Saruch. And Ragau lived, after he begat Saruch, two hundred yeeres, and seven yeeres: and begat sonnes and daughters.

And Saruch lived thirty yeeres: and hee 22 23 begat Nachor. And Saruch lived, after hee begat Nachor, two hundred yeeres: and be­gat sons and daughters.

And Nachor lived nine & twenty yeeres: 24 25 and hee begat Tharah. And Nachor lived, after he begat Tharah, an hundred yeeres, and nineteene yeeres: and begat sonnes and daughters.

And Tharah lived seventy yeeres: and he 26 27 begat Abram, Nachor, and Haran. And these are the generations of Tharah; Tharah begat Abram, Nachor, and Haran: and Ha­ran begat Lot. And Haran died, before the 28 face of Tharah his father: in the land of his nativity, in Vr of the Chaldees. And Abram 29 and Nachor tooke them wives: the name of Abrams wife was Sarai; and the name of Nachors wife, Milcah; the daughter of Ha­ran the father of Milcah, and the father of Iscah. And Sarai was barren; shee had no 30 31 child. And Tharah tooke Abram his son; and Lot the sonne of Haran, his sonnes son; and Sarai his daughter-in-law, the wife of Abram his sonne: and they went forth with them, from Vr of the Chaldees; to goe to the land of Canaan; and they came unto Charran, and dwelt there. And the dayes of 32 Tharah were two hundred yeeres, and five yeeres: and Tharah dyed in Charran.


THe earth] that is, the inhabitants of the earth, all 1 nations: Such words, easie to be understood, are often wanting: the Scripture it selfe sometime maketh them plaine; as, will God dwell on the earth? 1 King. 8. 27. that is, with men on the earth: 2 Chr. 6. 18. and, all lands and their land, Esay 37. 18. is ex­pounded, nations and their land, 2 King. 19. 17. all the earth sought to see Solomon, 1 King. 10. 24. that is, all the Kings of the earth, as is expressed 2 Chron. 9. 23. See Gen. 6. 11. and 27. 46. of one lip,] [Page 47] that is, (as Thargum Ierusalemy expoundeth it,) of one tongue, or language. The like is in vers. 6. and 7. So lips are languages, 1 Cor. 14. 21. one speech] or, the same words. This speech was Hebrew, (which after the confusion remained in Hebers family) as the names of men doe plainly confirme. So the Ie­rusalemy Thargum here saith, they spake in the holy tongue, wherewith the world was created at the begin­ning. And this Hebrew tongue Adam and all the Patriarchs spake, and Moses and the Prophets wrote the oracles of God in it: and it was used of all the world, the space of seventeene hundred, and fifty seven yeeres, till Phaleg sonne of Heber was borne, and Babel towre in building; which was an hundred yeeres after the flood, Gen. 10. 25. and 11. 9. After that, it was in use among the Hebrews, or Iewes, (called therefore the Iewes-language, Esay 36. 11.) untill they were caried captive into Baby­lon: where the holy tongue ceased from common use among men, and mixed Hebrew came in place. So now of a long time, none in the world speaketh naturally the language of Adam, and of the old world; but it is gotten with study and learning. This great labour hath God laid on the sonnes of man.

Vers. 2. Shimar] or Senaar, which was also na­med 2 Chaldea, and (as the Chaldee paraphrast trans­lateth it) Babylon; the land of Nimrod: see before, Gen. 10. 10. Thargum Ierusalemy calleth it Pontus.

Vers. 3. Goe too] or, Come on: Hebr. give: a word 3 of exhortation. So vers. 4. and 7. make] or, forme as brickes. with a burning] or, to a burning: that is, thorowly, or as the Greeke saith, with fire. Thus wanting stones, they devised matter to make their cursed building. slime] a kind of naturall lime, that was found there in pits and rivers, which served for building, as well or better then artifici­all morter. In Hebrew, the words differ but little, they had chemer (naturall lime) for chomer (artificiall lime, or morter.) So Gen. 14. 10. Compare here­with the heavenly Ierusalem, whose wals are gar­nished with all precious stones Rev. 21. 19. 1 Pet. 2. 5

Vers. 4. the top] Hebr. the head, and here the 4 word reach, or the like, is to be understood; for so the Scripture oft speaketh with brevity: as, the ark under curtaines, 1 Chron. 17. 1. that is, remaining under curtaines, 2 Sam. 7. 1. the men of war, by night, 2 King 25. 4. that is, fled by night, Ier. 52. 7. and many the like. See Gen. 13. 9. and 23. 13. And by the head reaching to heaven, is meant a very high towre; as Deut. 1. 28. Mat. 11. 23. and Babylon af­terwards used like proud speeches, Esay 14. 13. 14. a name] meaning a great name, to bee renow­med and famous: as where one Prophet saith, I have made thee a name, 1 Chron. 17. 8. another ex­plaineth it, a great name, 2 Sam. 7. 9. See also 2 Sam. 8. 13. This word name, is sometime put for God himselfe, Lev. 24. 11. 16. whose name is a strong to­wer, into which the righteous runneth, and is set aloft, Prov. 18. 10. and to walke in his name, is to keepe his faith and true religion, Mich. 4. 5. con­trary to which, some doe thinke this tower of Ba­bel was builded; as R. Menachem on this place ci­teth some that said, Name here meaneth nothing but Idolatry. And Thargum Ierusalemy expoundeth this building, to be partly for religion, partly for munition in time of war; saying, Let us build us a City and Tower, &c. and let us make for us within it, a house of worship, (or Temple.) lest we, &c.] a feare arising from their owne guilty consciences, as is often in the wicked, Iob 15. 20. 21. Lev. 26. 36. Prov. 28. 1.

Vers. 5. came down] that is, shewed by his works, 5 that he tooke knowledge of this evill to punish it. This is spoken of God after the manner of men: so Gen. 18. 21. Psal. 144. 5. See the notes on Gen. 6. 6 The Chaldee explaineth it thus; And the Lord ap­peared to take vengeance upon the workes of the Citie and Tower.

Vers. 6. there will not be cut off from them] that is, 6 they will not be restrained: so noting their wilfull persisting in the evill begun. Or question-wise thus, should they not be cut off? (or restrained?) mea­ning it was very meet they should.

Vers. 7. Let us goe downe] The holy Trinity here 7 determineth, (as when in Gen. 1. 26. he said, Let us make man:) against the former determination of vaine men, vers. 4. So he dissipateth the counsell of the nations, Psal. 33. 10. not heare] that is, not under­stand: so in 1 Cor. 14. 2. hee speaketh not unto men, for no man heareth: that is, understandoth: and in Esay 36. 11. Speake, Syriacke, for we heare; that is, understand it: so a hearing heart, for an understanding, 1 King. 3. 9. Ioseph heard, that is, understood, Gen. 42. 23. and sundry the like. Albeit, God might at first smite them all with deafnesse, that they could not at all heare; and then change their tongues. A like judgement David wisheth against his ene­mies, Psal. 51. 10.

Vers. 8. scattered] and so dissolved their com­munion, 8 and brought on them the evill which they sought to prevent, vers. 4. for, that which the wicked feareth, shall come upon him, Prov. 10. 24. The Hebrew Doctors from hence doe conclude, The generation of the division (of tongues) have no part in the world to come, (that is, in the kingdome of hea­ven) as it is written: And the Lord scattered them from thence, &c. The Lord scattered them in this world; and from thence the Lord scattered them in the world to come. Thalmud Bab. in Sanhedr. ch. 10. left off to build] the contrary miracle God wrought by the gift of tongues, to build up Ierusalem, Act. 2. 4. 6. 11. &c.

Vers. 9. Babel] or Babylon, in the Greeke transla­ted 9 Confusion: because there the Lord (Balal, that is,) Confounded their language: And Babel is the same that Balbel, but for ease of speech the first l is left out: and it accordeth with the Chaldee or Ba­by lonian tongue, which soundeth the Hebrew Ba­lal, Balbel, as the Chaldee paraphrast here hath it. lip of all the earth] that is, language of all people on the earth: see verse 1. And here tongues first were for a signe to unbeleevers, (as 1 Cor. 14. 22.) that by this judgement they might be converted unto the Lord; though they made no such use thereof, as neither did those that mocked at the gift of tongues whereby the heavenly City was builded, Acts 2. 4.—13. The Hebrew Doctors say, that at this dis­persion [Page 48] there were seventy nations, with seventy sundry languages, R. Menachem, on Gen. 11.

Vers. 10. old] Hebr. sox, and so in the rest that 10 follow. See the notes on Gen. 5. 32. and compare this genealogy with that there. Ten Patriarchs are there reckned from Adam to Noe; and ten here, from Sem to Abraham: both of them proceeding with the linage of our Lord Christ, who came of all these fathers according to the flesh, Luke 3. There each fathers generation is set down in three verses, here but in two: and their death is not spo­ken of. Howbeit the lives of men, are now short­ned to the halfe.

Vers. 11. 500 yeere] By this we may gather, that 11 Sem lived till Isaak sonne of Abram was fifty yeres old, and saw ten generations after him before hee dyed. A singular blessing both to him and them.

Vers. 12. begat Salah] or, Shelach: and as the ho­ly 12 Ghost counted the time of Arphaxads birth, two yeeres after the flood; vers. 10. so may wee gather it for all the rest: as Sala was borne 37 yeeres after the flood, and after the creation of the world, 1693 The Greek translation inserteth here, a man which never was, by the Hebrew verity, saying that Ar­phaxad begat Kainan: and that Kainan lived 130 yeeres, and begat Sala. Also the time of each fathers procreation, is for the most part changed in the Greeke. This seemeth to be done purposely: that the true genealogy might not bee knowne to the heathen, for whom the Greeke Bible was first translated. And because in all Greeke Bibles Kai­nan was set downe: the Evangelist also, (to beare with the worlds weaknesse, or for other causes seeming good to the Spirit of God, reckneth Kai­nan betweene Arphaxad and Sala, in Luke 3. 36. But neither here, nor in 1 Chron. 1. nor in any Hebrew text, in his name recorded. See a like thing in Gen. 46. 20.

Vers. 14. begat Heber] after the flood, 67 yeeres, 14 in the yeere of the world 1723.

Vers. 16. begat Phaleg] or, Peleg: after the flood 16 101 y. and of the world, 1757.

Vers. 17. 430 yeere] So Heber lived till Abraham 17 was dead, Gen. 25. 7. and was the longest liver of all that were borne after the flood; and they that came after him, lived not past halfe his dayes.

Vers. 18. begat Ragau] or Rehu: after the flood 18 131 y. and of the world, 1787.

Vers. 20. begat Saruch] or Serug: after the flood 20 163 y. and of the world, 1819.

Vers. 22. thirty yeere] at the same age, Phaleg and 22 Salah, are before noted to have begotten their sonnes. begat Nachor] after the flood 193. and of the world 1849.

Vers. 24. begat Tharah] or Terach: after the flood 24 222 y. and of the world, 1878.

Vers. 26. begat Abram, Nachor, and Haran] that is, began to beget: and so begat one of these three (to 26 weet Haran) not all in the same yeere: The like was before in Noes begetting Sem, Cham, and Iapheth, Gen. 5. 32. where Sem for dignity was named first, as Abram is here; and Iapheth the el­dest, last, as Haran is here. For Tharah the father, dyed 205 yeares old, vers. 32. then Abram depar­ted from Charran, 75 yeere old, Gen. 12. 4. wher­fore Abram was borne, not when Tharah was 70 but when he was 130 yeere old, which was after the flood. 352 yeere, and of the world 2008.

Vers. 28. land of his nativity] that is, his native 28 country: or, as the Greeke saith, wherein hee was borne. Vr of the Chaldees] that is, Vr in the land of the Chaldeans; which land Stephen calleth also Mesopotamia, Act. 7. 2. 4. for it lay betweene two rivers. And Chaldea is by humane writers also called Mesopotamia, Plin. hist. b. 6. c. 27. Vr sig­nifieth Light and Fire: here the Chaldee para­phrast taketh it to be the name of a Citie, but the Greeke translateth it a Country: and Stephen in Act. 7. 4. saith, the land of the Chaldeans. And the Chaldees being idolaters, in likelihood consecra­ted and named this place unto and of the Fire, which they had seene to come downe from hea­ven upon the Fathers sacrifices, (as is noted on Gen. 4. 4.) and whereof they were wont to light lamps for to keepe the fire, which thereupon they called Orimasda, lights of grace. So other heathens after used to honour fire, as Qu. Curtius, b. 4. saith of Darius, that he called upon the sacred and eternall Fire. Or it might be a place of sacrificing in Chal­dea, as God had his Vr (that is, Fire) in Sion, and Fornace in Ierusalem, Esay 31. 9 So the Ierusalemy paraphrast calleth it here, the fiery fornace of the Chal­dees. Chaldees] or Chaldeans: called in Hebrew Chasdim, and s tunred into l, maketh Chaldim: the holy Ghost in Greeke (whom wee follow) calleth it so, Chaldees, Act. 7. 4. And because they much used Astrology, therefore in time it was common for Astrologers to be called Chaldeans, as in Dan. 2. 2. 4. 5.

Vers. 29. Sarai] she was daughter of Abrams fa­ther, 29 though not of his mother, Gen. 20. 12. her name was changed to Sarah, as Abram also was na­med Abraham: see Gen. 17. 15. 5. daughter of Haran] by this also it appeareth, that Haran was eldest of the three brethren. And this Milcah (or Melcha, as the Greeke writeth her) was grand­mother to Rebecca, Isaaks wife, Gen. 22. 20. 23. Ischa,] in Greeke Iescha; the Iewes thinke this was Sarai, and that she had two names: and was said to be daughter of Tharah, Gen. 20. 12. as being his grandchild.

Vers. 31. Tharah tooke Abraham,] It appeareth 31 by Ios. 24. 2. that these fathers were fallen to idola­try, and served other gods in Chaldea or Mesopota­mia: and there the God of glory appeared to Abram, and said, Come thou forth from thy land, and from thy kinred: and come into the land which I will shew thee, Act. 7. 2. 3. whereas therefore Tharah here tooke Abram, &c. it seemeth Abram acquainted his father with this oracle of God, and that Tharah re­penting, consented also to goe out; and is for it made as principall in the journey. with them] that is, with Tharah and Abram, whom Moses by this word them, implyeth to be author under God of this removall towards Canaan, agreeable to Stephens narration, Act. 7. as is before noted. Wherefore also in Gen. 15. 7. and Neh. 9. 7. it is manifested that the calling was specially of Abram. [Page 49] And his faith is particularly commended, Heb. 11. 8 dwelt] or, seated there: that is, dwelt in Charran: as Act. 7. 2. where Abram got substance, and made soules, Gen. 12. 5. and tarried there till his father Thara dyed, Act. 7 4. whose old age seemeth to be the cause of their staying in that place. And this Charran was in the land of Chaldea also, and not farre from Vr: wherefore God againe called A­bram thence, Gen. 12. 1. And although there was a nearer way from Vr to Canaan, then to goe by Charran, (as in the maps of those countries may be seene:) yet because the neerest way was most dan­gerous and troublesome, God led them about by an inhabited and safe way, providing so for their infirmities, as hee did the like after, for Abrams children, in Exod. 13. 17. 18.


1, God calleth Abram to goe into another land, 2, promiseth to blesse him, and in him, all families of the earth. 4, Abram departeth with Lot, from Char­ran to Canaan. 6, He journeyeth through the Land, 7, which is promised him in a vision; and there he buil­deth Altars. 10, Hee is driven by a famine into Ae­gypt. 11, Feare maketh him say his wife to be his sister. 14, For her beauty she is taken into King Pharaohs house; 17, but the Lord by plagues compelleth him to restore her.


ANd Iehovah sayd unto Abram; Goe 1 thou, from thy land, and from thy kinred, and from thy fathers house: unto the land, which I will shew thee. And 2 I will make thee a great nation; and I will blesse thee; and will make thy name great: and be thou a blessing. And I will blesse them 3 that blesse thee; and him that speaketh­thee-evill, I will curse: And blessed shall be in thee, all families of the earth. And Abram 4 went, as Iehovah spake unto him; and Lot went with him: and Abram was seventy yeeres and five yeeres old, when hee went-out from Charran. And Abram tooke Sa­rai his wife, and Lot his brothers sonne, and 5 all their substance that they had gathered, & the soules which they had made in Char­ran: and they went-out, to goe to the land of Canaan; and they came to the land of Ca­naan. And Abram passed through the land, 6 unto the place of Sechem, unto the Oke of Moreh: and the Canaanite was then in the land. And Iehovah appeared unto Abram, and said, unto thy seed will I give this land: 7 and hee builded there an altar, to Iehovah, who appeared unto him. And hee removed 8 thence, unto a mountaine, East-ward of Beth-el, and pitched his tent; having Beth-el Sea-ward, and Al East-ward; and he buil­ded there an altar, unto Iehovah; and hee called on the name of Iehovah. And A­bram 9 journyed; going and journying, to­ward the South.

And there was a famine in the land: and 10 Abram went-downe to Aegypt, to sojourne there; for the famine was heavy in the land. And it was, when he was come-neere, to en­ter 11 into Egypt; that hee sayd unto Sarai his wife; Behold now I know, that thou art a woman of faire countenance. And it will be 12 when the Egyptians shall see thee, that they will say, this is his wife: and they will kill me, and thee they will save alive. Say I pray 13 thee, thou art my sister; that it may be well with me for thy sake; and my soule shall live because of thee. And it was, when Abram 14 was entred into Egypt: that the Egyptians saw the woman, that shee was very faire. And Pharaohs Princes saw her, and they 15 praised her unto Pharaoh: and the woman was taken into Pharaohs house. And he did 16 good to Abram for her sake: and hee had sheepe and oxen, and he asses, and men ser­vants, and women seruants, and shee asses, and camels. And Iehovah plagued Pharaoh 17 and his house, with great plagues: because of Sarai, Abrams wife. And Pharaoh called 18 Abram, and said, What is this that thou hast done to me? Why didst thou not tell mee, that she is thy wife? Why saidst thou, she is 19 my sister? and I might have taken her to me to wife: and now, behold thy wife, take her, and goe away. And Pharaoh commanded 20 men, concerning him: and they sent away him, and his wife, and all that he had.


[...] These three letters signifie, that here be­ginnes the third Parashah or Section of the Law; which upon Gods first words to Abram, is called Lec leca, that is, Goe thou. See before in chap. 6. 9.

Vers. 1. sayd] to weet, after that Abrams father 1 was dead, Acts 7. 4. Thus God was he that redeemed Abram, Esay 29. 22. Goe thou] or, Goe for thy selfe: signifie in that though no other would, yet he should for his own good, get him out from that idolatrous place. So God calleth al from such estate. Rev. 18. 4. from thy land] or, out of thy country; that wherein he now dwelt in Charran, which was in the same land of Mesopotamia that Vr stood in, Gen. 24. 10. and 28. 2. 7. 10. compared with Act. 7. 2. Gen. 11. 28. The Hebrew Doctors expound the name Charan, by Charonaph, that is, wrathfull anger, (R. Menachem on Gen. 12.) as if hee were now to depart from the place of wrath. So wee which by nature were children of wrath, (Eph. 2. 3.) [Page 50] are called and chosen of Christ out of this world, and from worldly corruption, Iohn 15. 19. 2 Pet. 1. 4. and are by him delivered from the wrath to come: 1 Thes. 1. 10. thy kinred] to weet, Nachor and the rest, excepting Lot. For although there is no expresse mention of Nachor, among others that went with Thara from Vr, in Gen. 11. 31. yet it ap­peareth by the history following, that Nachor went so farre as Padan Aram, in Mesopotamia, and there setled: so that it was after called, Nachors City, Gen. 25. 20. and 24. 10. 15. and the same was Charran, Gen. 28. 2. 10. and there was Abrams kin­red, and country here spoken of, Gen. 24. 4. fa­thers house] for the father Thararah being dead, his houshold (as it seemeth) would goe no further, but stayed there with Nachor: and onely Lot and his house went with Abram, as the fourth verse, and history following doth confirme. So Tharahs house and Nachor, left following of God, and tur­ned againe to idolatry; as appeareth by Gen. 31. 30. 53. Ios. 24. 2. From such Christ also calleth all, to follow him, Luke 14. 26. 27. and so the Spirit saith to the Church, forget thy people and thy fathers house, Psal. 45. 11. will shew thee] that is, the land of Canaan, verse 5. but God here nameth it not, for more proofe of Abrams faith and obedience. For as he raised up this man of justice from the east; so cal­led he him to his foot, that is, to follow him and his direction, Esay 41. 2. Exod. 11. 8. But under this earthly inheritance, was typed an heavenly, which Abram looked for, Heb. 11. 9. 10. And in Salem a city of Canaan, Melchisedek raigned, and was Priest of the most high God, and blessed Abram, Gen. 14. 18. 19.

Vers. 2. a great] or, to a great nation, that is, to be­come the father of a great nation: see Gen. 2. 7. and 2 17. 4. Of this promise, there was no visible hope, because Sarai his wife (being 65 yeere old) was bar­ren, Gen. 11. 30. for which Abram complained, Gen. 15. 2. 3. But under this promised Nation, was implyed also a spirituall seed, of faithfull people, Rom. 4. 11. 12. Gal. 3. 7. blesse thee] in all things: both earthly, Gen. 24. 1. 35. and heaven­ly, Gal. 3. 14. Ephes. 1. 3. Gods blessing is his fa­vour, and thereupon an abundant multiplication of all good things: on the contrary, his curse, is both the depriving of good, and heaping of evill things upon them whom he hateth and punisheth, Lament. 3. 65. 66. thy name] which is better then a good ointment, then great riches, Eccl. 7. 3. Prov. 22. 1. So God made David a great name, 2 Sam. 7. 9. be thou] that is, thou shalt be, (as the Greeke translateth it:) but this mannner of speech is more vehement, as whereby God commandeth the blessing, Psal. 13. 33. So Psal. 128. 5. 6. See thou.

Vers. 3. that speaketh thee-evill] or curseth thee: but here are two words used, and this first, signi­fieth 3 evill speaking with light esteeme, or vile con­tempt, and dishonour. Cursing also signifieth evil­speaking by men, as Paul sheweth, Act. 23. 5. from Exod. 22. 28. The like blessing, Isaak pronounced unto Iaakob, Gen. 27. 29. and Balaam to Israel, Num. 24. 9. in thee] that is, in thy seed (Christ, who shall come of thee according to the flesh,) Gen. 22. 18. For Christ was sent of God to blesse us, in turning every one of us from our iniquities, Act. 3. 25. 26. and that wee may receive the promise of the Spirit through faith, Gal. 3. 14. Wherefore this was a preaching of the gospell to Abram, Gal. 3. 8. And this covenant confirmed before of God in Christ, is ob­served to bee foure hundred thirty yeeres before the Law, and could not by the Law be disanulled, be­cause God gave it him by promise, Gal. 3. 17. 18.

Vers. 4. went] By faith, Abraham being called did 4 obey, to goe out unto a place which hee should after re­ceive for an inheritance: and he went-out, not knowing whither he should come, Heb. 11. 8. old] Hebr. sonne of five yeeres, and seventy yeeres, that is, going in his 75 yeere: See Gen. 5. 32. And his father Tha­rah being two hundred and five yeeres old when he dyed, it appeareth that he begat Abram at 130 yeeres, and so not hee but Haran was begotten at Tharahs 70 yeere, Gen. 11. 26. Abram after an 100 yeeres pilgrimage more, died, Gen. 25. 7. and Isaak his son, then 75 y. old, is left heire of Canaan.

Vers. 5. substance] or, gathered-goods: for of get­ting 5 and gathering it hath the name: and is a gene­rall word for cattell, money, or other like goods. the soules] Hebr. the soule: put for soules, that is, persons of men and women, as Gen. 14. 21. and 46. 26. Rom. 13. 1. and often in the Scripture. So in the Hebrew text, man, 1 Chron. 10. 1. is put for men, 1 Sam. 31. 1. wizard, 2 Chron. 33. 6. for wi­zards, 2 King 21. 6. See before, Gen. 3. 4. and 4. 20. and 10. 16. The Greeke translateth, every soule, As here soules, so elsewhere flesh and spirit, (Act. 2. 17. 1. Iohn 4. 1.) are put for the whole persons. had made] that is, had gotten, to weet, into their possession, as the Greeke manifesteth. But this may be meant, not onely of getting them to their service, (as 1 Sam. 8. 16) but also of winning them to the faith of God; as the Chaldee paraphrast saith, had subdued unto the law: which is very pro­bable by that example of his houshold souldiers, Gen. 14. 14. and his commendation for teaching his house, Gen. 18. 19. and their receiving the wound of circumcision, Gen. 17. 23. So Thargum Ierusalemy also calleth these, soules of proselytes, (or converts) land of Canaan] a country in Asia the lesse; possessed by Canaan (the son of Cham, the son of Noe) and his sonnes; but for their wic­kednesse the land was to spue them out, Levit. 18. 25 and it is now promised to be given to Abrams seed, vers. 7. and was thereupon called the land of promise, Heb. 11. 9. a goodly country it was, having water-brooks, fountaines, and springing depths, moun­taines and vallies, and mines; corne, and wine, and oyle, & honey, & other fruits; it lacked not any thing; it was watered with the raine of heavē, cared for of God, whose eyes were alwayes on it, Deut. 8. 7. 8. 9. & 11. 11. 12. so that it was the pleasantest of all lands, & flowed [...] milk and honey, Ezek. 20. 6. In it God had prepared a place where he would dwell among his people the sons of Abram, the land being his, and they strangers and sojourners in it with him, Exod. 15. 17. Leviticus 25. 23. called therefore Iehovahs land, Hos. 9. 3. and the holy land, Zach. 2. 12. the land of Immanuel, that is, of Christ, Esay 8. 8. a figure of an heavenly [Page 51] country, Heb. 11. 9. 10. the borders of it reached to the great River Euphrates, Gen. 15. 18. And A­bram who dwelt beyond the river, (without Gods territories) Ios. 24. 2. is now brought of the Lord, into this good land. And the Hebrew Doctors have acknowledged the land to be a figure of hea­ven, saying, it is written, And thy people shall bee all just, they shall inherit the land for ever, (Esay 60. 21.) this land is a parable, as if he should say, the land of the living, and that is the world to come. Maimony in treat. of repentance, chap. 3. S. 5. So R. Menachem on Gen. 12. referreth it to the land which is above, wa­tered with waters that are above, &c. And in Thalmud Bab. in Sanhedrin. chapt. Chelek, it is written, All Israelites have their portion in the world to come; as it is said, And thy people shall be all just, they shall inherit the land for ever.

Vers. 6 passed through,] to survey his land wher­in 6 he was but a pilgrim, Heb. 11. 9. Sechem] or Sychem; that is, the place where Sychem after was: of which see Gen. 33. 18. This was about the mid­dest of the country. the oke] that is, the okes, (as it is written in Deut. 11. 30.) meaning a grove or plaine set with okes: the Chaldee therefore calleth it a plaine: but the Greeke, an oke; and it is named in Hebrew, Aelon, of strength. Moreh] this see­meth to be the name of some man, (as after is men­tioned the okes of Mamre, Gen. 13. 18.) or of some hill, as in Iudg. 7. 1. The Greeke translateth it, an high oke. Moreh signifieth also a Doctor, Iob 36. 22. the Canaanite] that is, Canaanites, as Gen. 10. 16. 18. So the Greeke saith, the Chanaanites dwelt in the land. An idolatrous and wicked people, as the Chaldeans from whom Abram came, Deut. 12. 30. 31. So Gen. 13. 7. But when God promiseth the clensing of his Church, he saith, the Canaanite shall be there no more, Zach. 14. 21.

Vers. 7. thy seed] that is, to all the children of pro­mise 7 (the elect) who onely are counted Abrahams seed, Rom. 9. 7. 8. and in Christ are heyres by pro­mise, as well the Gentiles as the Iewes, Gal. 3. 26. 28. 29. Therefore the strangers are appointed their lot of inheritance among the Israelites, Ezekiel 47. 22. not in the earthly land, but the heaven­ly, which Canaany represented, Heb. 11. 9. 10. 14. 16. See Gen. 13. 15. an altar] for sacrifice and thankes to God, (as Gen. 8. 20) who, after his weary travell, had appeared, and comforted him with gracious promises of heyres, and an inheri­tance: neither of which he had as yet, but onely by faith. Thus he beleeved, and received the promi­ses thankefully: as Heb. 11. 13. and was the sonne of God, and a light in the mids of a crooked and perverse generation, Phil. 2. 15. Abram is the first man in the world unto whom God is said to appeare or be seen: first in Vr of the Chaldees, Acts 7. 2. next here in Canaan.

Vers. 8. eastward,] or on the east of Bethel: a City 8 after called by Iakob Beth-el, that is, Gods house: at this time it was named Luz: Gen. 28. 19. his tent] shewing by this, that he abode there as in a strange country, Heb. 11. 9. Psal. 105. 12. for a tent is opposed to an house, or setled dwelling, 1 Chron. 17. 1. 5. seaward,] that is, on the West: for be­cause the maine sea was the westerne border of the land of Canaan, Num. 34. 6. Ios. 23. 4. therefore the sea is often put for the West: so Gen. 28. 14. Ex. 10. 19. and 26. 22. Ezek. 48. 1. 2. &c. For like rea­son, the desert is used for the south, in Psal. 75. 7. A [...]] a city, whereof see Ios. 8. called on] which the Chaldee translateth, prayed in the name: it may also signifie, preaching in the name of the Lord: for, calling or crying unto God, meaneth prayer, Ioel 2. 32. unto men, it is preaching, Esay 40. 3. 6. The cal­ling on the name of the Lord, is a signe of true faith and godlinesse, Rom. 10. 13. 14. 1 Cor. 1. 2.

Vers. 9. going and journying] that is, continually 9 journying: see Gen. 8. 3. the south] as towards the Sunne: whereby may be figured his progresse in faith and grace, as Prov. 4. 18. 2 Cor. 3. 18. So the building of the City which Ezekiel saw in vision, was toward the south: Ezek. 40. 2. The Hebrew Doctors say, that Abraham cleaved unto the condion of mercy, for that is the south of the world; and there­fore all Abrahams journeyes were towards the south: R. Menachem on Gen. 12. The North on the con­trary, figured the place whence evill proceeded, Ier. 1. 13. 14. And thus Abram passed from place to place, till God had brought him through all the land of Canaan, Ios. 24. 3. The Greeke translateth, camped in the desert. The South (Negeh) is named of Drynesse, for that part of Canaan wanted waters, Iudg. 1. 15. Psal. 126. 4. For this, it may bee, they translated it desert: so in Gen. 13. 1. 3.

Vers. 10. a famine] a new affliction for Abram al­so, 10 who was hereby caused to leave his land, and goe as a pilgrim to another barbarous country: so walking from nation to nation, from one kingdome to ano­ther people, Psal. 105. 13. Although Canaan was a most fruitfull land, Deut. 8. 7. 8. 9. yet God now made it barren, for the wickednesse of them that dwelt therein, Psal. 107. 34. Aegypt] called in Hebrew Mizraim, here and alwayes in the Scrip­ture: but in the Greeke, the New Testament al­wayes hath Aegypt. See Gen. 10. 6. And Mizraim is put for the land of Mizraim, by an usuall figure of speech; which the holy text sometime manife­steth, as 2 Chron. 5. 10. when they came from Ae­gypt (or Mizraim) for which in 1 King. 8. 9. is writ­ten, the land of Aegypt: againe there in v. 16. from Aegypt: and in 2 Chr. 6. 5. from the land of Aegypt.

Vers. 11. now] or, I pray thee: a word not of time, 11 but of request: so ver. 13. and often in the Scripture. of faire countenance] or faire of looke, or visage: Sarai was a figure of the new Testament, and of Ie­rusalem the mother of us all, Galat. 4. 24. 26. That Spouse of Christ is faire, Song 1. 14. and 4. 1.

Ver. 12. that they] Hebr. and they: so after v. 14. but 12 and is often put for that: as the Hebrew text shew­eth, 1 Chr. 17. 10. and the Lord will build: for which in 2 Sam. 7. 11. is written, that he will. See Gen. 27. 4.

Vers. 13. my soule shall live] that is, I, or my selfe 13 shall live. The word soule is used for any person. That Sarai was indeed Abrams sister, is after mani­fested, Gen. 20. 12. yet this fact of his, seemeth to be not without humane infirmities.

Vers. 16. Pharaoh] a common name for all the 16 kings of Aegypt, from these daies of Abram, til after [Page] the returne out of Babylon, when in the begin­ning of the Grecian Monarchy, they were called P [...]olomees. And Pharaoh was an Aegyptian title of Soveraignty, Gen. 41. 10. 44. and the Pharaohs had other proper names, as Pharaoh Necoh, 2 King. 23. 29. Pharaoh Hophra, Ier. 44. 30. and the like. By interpretation, Pharaoh signifieth free, and an A­venger; the first in respect of himselfe; the other of his subjects, whom Kings ought to judge, and take vengeance of evill doers, Rom. 13. 4.

Vers. 16. he did good] or, dealt well with: as the 16 Greeke translateth, he used well. hee had] or, there was to him: such is the Hebrew phrase usu­ally. But the Hebraisine is opened by the holy Ghost: as, There is not to us, Luke 9. 13. that is, wee have not, Mat. 14. 17.

Vers. 17. plagued] or touched, stroke Pharaoh with 17 great strokes. This great deliverance David celebra­teth, in Psal. 105. 14. He suffered no man to doe them wrong, but reproved Kings for them.

Vers. 19. and I] or, for I. And, is often in stead 19 of For: as, and he heard, Esay 39. 1. that is, for hee heard, 2 King 20. 12.

Vers. 20. sent away] This word is often used for 20 sending, or conveighing away with honour, as Exod. 28. 27. and so with accompanying and bringing them on their way, as the Greeke and Chaldee translate it here.


1, Abram and Lot returne out of Aegypt into Ca­naan, 4, where he calleth on the name of the Lord. 5, Lot and Abram being both rich, by disagreement betweene their berdmen, they part asunder. 10, Lot goeth to wicked Sodom. 14, God reneweth the promises to A­bram. 18, He removeth to Hebron, and there buil­deth an Altar.

ANd Abram went up out of Aegypt, 1 he and his wife, and all that hee had; and Lot with him, unto the South. And Abram was very rich: in cattell, in sil­ver, 2 3 and in gold. And he went on his jour­nies, from the south, and unto Beth-el: un­to the place, where his tent had beene at the beginning; betweene Beth-el and Ai. Vn­to the place of the altar which he had made 4 there at the first: and there Abram called on the name of Iehovah. And Lot also that went with Abram; hee had flockes, and 5 herds, and tents. And the land did not 6 beare them, to dwell together: for their substance was much, that they could not dwell together. And there was a strife be­tweene 7 the herdmen of Abrams cattell, and the herdmen of Lots cattell: and Canaanite and the Pherezite, was then dwelling in the land. And Abram said unto Lot, let there 8 be I pray thee, no strife betweene mee and thee; and betweene my herdmen, and thy herdmen: for we be men brethren. Is not 9 all the land before thee? Separate thy selfe I pray thee from me: if (thou wilt take) the left-hand, then I will take the right; and if the right-hand, then I will take the left. And 10 Lot lifted-up his eyes, and saw all the plaine of Iordan, that all of it was well-watered: before Iehovah destroyed Sodom and Go­morrha, (it was) as the garden of Iehovah, as the land of Aegypt, as thou commest to Zoar. And Lot chose to him, all the plaine 11 of Iordan; and Lot journied Eastward; and they were separated, each man from his brother. Abram, hee dwelt in the land of 12 Canaan: and Lot, he dwelt in the Cities of the plaine; and pitched-tent unto Sodom. And the men of Sodom, were evill and sin­ners, 13 14 to Iehovah, exceedingly. And Ieho­vah said unto Abram, after Lot was separa­ted from him; lift up now thine eyes, and see, from the place where thou art: to the north, and to the south, and to the east, and to the Sea. For all the land which thou seest, 15 to thee will I give it: and to thy seed for e­ver. And I will put thy seed, as the dust of 16 the earth: so that if a man bee able to num­ber the dust of the earth; thy seed also shall be numbred. Arise, walke through the land; 17 in the length of it, and in the bredth of it: for to thee will I give it. And Abram remo­ved-tent; 18 and came and dwelt in the Okes of Mamree, which is in Chebron: and hee builded there an altar unto Iehovah.


THe south] in Greeke, the desert: meaning the 1 southerne part of Canaan. (see Gen. 12. 9.) for otherwise Canaan was Northward from Aegypt.

Vers. 2. very rich] Hebrew, vehemently waighty 2 (or heavy▪) Which word is applyed to weight of burden, as in 1 King. 12. 4. to weight of glory, as in Gen. 31. 1. to waight of multitude of people, as in 2 King. 6. 14. or of cattell, as Exod. 12. 38. and so to all manner of [...]iches; as the Greeke here translateth it rich. Thus Gods blessing promised in Gen. 12. 2. was in part performed, for his blessing maketh rich, Prov. 10. 22. Gen. 24. 35. And as A­bram now, so his children afterward, returned out of Aegypt, with great riches, Exod. 12. 32. 35. 36. 38. These figured the graces of God, as faith, knowledge, and the like, Iam. 2. 5. 1 Cor. 1. 5. Co­los. 2. 2.

Vers. 4. called there] the Chaldee saith, prayed 4 there. See the notes on Gen. 12. 8. As Abram re­turned to his first altar, and there served God: so his children after him, were to returne to Abrams [Page 53] first faith and service, from the idols of Aegypt, wherewith they had beene defiled, Exod. 4. 22. 23. Ezek. 20. 7. 8.

Vers. 5. tents] that is, servants dwelling in tents. So Ier. 49. 29. 1 Chron. 4. 41. 5

Vers. 6. did not beare] the Greeke translateth, re­ceived (or contained) them not; that is, could not con­taine 6 them, as the words following doe explaine it. And so the Scripture sometime resolveth this phrase; as, who shall judge? 2 Chron. 1. 10. that is, who can judge? 1 King. 3. 9. It shall not stand, Mat. 12. 25. that is, It can not stand, Mark 3. 24. This kind goeth not out, Mat. 17. 21. that is, cannot goe out, Mar. 9. 29. and sundry the like.

Vers. 7. the Pherezite] that is, Pherezites; as 7 Gen. 12. 6. But of these wee heard no mention be­fore: it seemeth they were some family of the Ca­naanites, Gen. 10. 18. for they dwelt with the Ca­naanites in that part of the country which after fell to the tribe of Iudah, Iudg. 1. 3. 4. 5.

Vers. 8. and betweene my heardraen] that is, or be­tweene 8 my heardmen: as hee that curseth his father and his mother, Exod. 21. 17. that is, his father or his mother, Mat. 15. 4. So, and the sonne of man, Psalm. 8. 5. that is, or the sonne of man, as it is alledged in Heb. 2. 6. men brethren] that is, brethren in faith, as Mat. 23. 8. and naturall kinsmen: for Abram was Lots uncle, Gen. 12. 5. So Christs kinsmen, were called his brethren, 1 Cor. 9. 5. The word men, may be omitted, as sometime the text it selfe doth: shoo­ters men with bow, 1 Sam. 31. 3. that is, shooters with bow, 1 Chron. 10. 3. So, a man a Prince, Exod. 2. 14. is in Greeke but a Prince, Act. 7. 27. man of his counsel, Esay 40. 13. that is, his counsellor, 1 Cor. 2. 16. Although the Greeke often keepeth this Hebraisme, as an enemy man, Mat. 13. 28. men sin­ners, Luke 24. 7. Men brethren, Act. 1. 16. and 2. 29. 37. See also Gen. 38. 1.

Vers. 9. Is not all?] that is, Loe surely it is. A que­stion earnestly affirrueth: as, is it not written? Mar. 9 11. 17. for, it is written, Mat. 21. 13. doe ye not erre? Mark. 12. 24. for, ye doe erre, Mat. 22. 29. and sun­dry the like. See Gen. 4. 7. before thee] at thy pleasure, to choose, by my permission. So the Lord set the land before the Israelites, Deut. 1. 21. The like is in Gen. 20. 15. and 34. 10. if thou wilt take] or wilt choose. These words are to bee un­derstood from the next speech, or from the 11. vers. And Lot chose, &c. Oftentimes words wanting are to be supplied: as, I with Scorpions, 2 Chron. 10. 11. for, I will chastise you with Scorpions, 1 King. 12. 11. Against three hundred, 2 Sam. 23. 8. for, he lift up his speare against three hundred, 1 Chron. 11. 11. and many such like. See Gen. 11. 4. Thus Abram for peace, parted with his right: choosing rather to take wrong, then to contend, as 1 Cor. 6. 7.

Vers. 10. lifted up his eyes] that is, looked round a­bout▪ 10 to view the land, as is after manifest by the like speech to Abram, vers. 14. and where one E­vangelist saith, lifting up their eyes, Mar. 17. 8. ano­ther writing of the same, saith, looking round about, Mar. 9. 8. Iordan] Hebr. Iarden, the name of a goodly river: see Ios. 3. 11. &c. well watered] Heb. [...]tering; that is, as the Chaldee saith, a place of water, or of moisture: thereby signifying a fruitfull land; as Psal 66. 12. and 107. 33. 35. destroyed] or corrupted; as Gen. 6. 13. and 19. 24. Sodom is in Hebrew Sedom; and Gomorrha, Ghnamorah: but we follow the plaine writing in the new Testa­ment, 2 Pet. 2. 6. garden] that is, as the Greeke saith, Paradise: see Gen. 2. 8. and Ezek. 36. 35. meaning most pleasant and fruitfull, as Eden and Aegypt. commest] Hebr. thou comming to Zoar, or to Zogar: that is, all the plaine of Iordan, even to Zoar, the little City called before Bela: see Gen. 19. 20. 21. 22. and 14. 2.

Vers. 11. the plaine] or, the country about Iordan, 11 as the Greeke translateth, which words the holy Ghost useth in Luke 3. 3. the Chaldee translateth it a plaine: and it is opposed to the mountaine, Gen. 19. 17. each man, &c.] that is, one from another.

Vers. 12. pitched tent] that is, removed his tents 12 from place to place, till hee came even to Sodom: and as the Greeke saith, dwelt in tents in Sodom.

Vers. 13. sinners to Iehovah] that is, before the 13 Lord, (as the Greeke translateth) and aganst him, as 1 Sam. 2. 25. meaning, very grievous and open sin­ners. And here the Sodomites are the first in the world openly called sinners: and although by A­dams disobedience we all are made sinners, Rom. 5. 19. yet usually such as are notorious wicked ones, have this title given them; as in 1 Sam. 15. 18. Psal. 104. 36. Marke 14. 41. 1 Tim. 1. 9. The Chaldee paraphrast translateth, they were unrighte­ous with their riches, and sinners with their bodies be­fore the Lord: agreeable to other Scriptures, which testifie how they defiled their bodies, Gen. 19. 5. and that, pride, fulnesse of bread, and abundance of idle­nesse, was in Sodom, they strengthned not the hand of the poore, but were haughty, and committed abomina­tion before the Lord, Ezek. 16. 49. 50. The Hebrew Doctors, from the two words here used, of Sodoms sinfull state, doe gather their condemnation both in this world, and in the world to come, Thalmud in Sanhedr. chap. Chelek See the notes on Gen. 19. 24

Vers. 14. to the sea] that is, the west: see Gen. 12. 8. 14 Abram vieweth the land, but possesseth it not: so did Moses, Deut. 34. 1. 4.

Vers. 15. to thee] God gave Abram no inheritance 15 in the land, no not the bredth of a foot: yet hee promised that he would give it to him for a possession, and to his seed after him, when as yet hee had no child, Acts 7. 5. By faith hee sojourned in the land of promise, as in a strange country; for he looked for a City which hath foundations, whose builder and maker is God, Heb. 11. 9. 10. and to thy seed] this may be an interpreta­tion of the former, to thee, that is to thy seed: for the word and, sometime meaneth, that is, or even: as 1 Chron 21. 12. three dayes the Lords sword, and the pestilence, for, that is to say the pestilence: it expoun­deth the former; therefore in 2 Sam. 24. 13. is writ­ten onely, three dayes pestilence. So in 2 Sam. 17. 12. of him and of all (for that is of all) the men that are with him: thy seed] thy posterity. But as the earthly country figured an heavenly, Heb. 11. 16. so A­brams seed were some after the flesh; and some by promise, Galat. 4. 22. 23. neither because they are the seed of Abram, are they all children, Rom. 9. 7. [Page 54] The chiefest intended in this promise, is Christ, then with him, all Christians, Iewes, and Gentiles, Gal. 3. 16. 26. 28. 29. See before, Gen. 12. 7. for ever] or, unto eternity. Yet they possessed it but a little while, Esay 63. 18. For upon transgression they were threatned to be scattered among the hea­thens, their land to be wast, and their Cities desolate, Lev. 26. 33. and that the land should spue them out, if they defiled it, Lev. 18. 28. as came to passe, 2 King. 17. but the true seed, which are Gods elect, doe in­herit it, and his servants dwell there, Esay 65. 9. Psal. 69. 36. 37. and 102. 29. These promises are spiritu­all, and to be referred unto the just and meeke, put in possession by Christ, Psal. 37. 29. Mat. 5. 5. Gal. 3. 29. But unto the wicked saith God, ye lift up your eyes to your idols, and shed blood, and shall ye possesse the land? ye worke abomination, and ye defile every one his neighbours wife: and shall ye possesse the land? Ezek. 33. 24. 25. 26.

Vers. 16. will put] that is, will make: as the Greek 16 translateth it. if a man] This sheweth the com­parison not to be absolute for equality of number, but in respect of men, to whom Abrams children are infinite, as the dust. See after in Gen. 15. 5.

Vers. 17. in the length] This survey was to streng­then 17 Abrams faith; who under this earthly land, did view an heavenly, Heb. 11. 10. 16. that he might be able to comprehend the length and bredth, and depth and height, and know the love of Christ, which passeth knowledge; Ephes. 3. 18. 19.

Vers. 18. in the okes] that is, the oke grove, or plain: 18 see Gen. 12. 6. Mamree] in Greeke Mambree: a man of the Amorites then living, with whom Abram made league, Gen. 14. 13. One of the chiefe Sorcerers of Aegypt, was called by the like name. See the notes on Exod. 7. 11. Chebron] or He­bron, (the Greeke writeth it Chebrom, as Esron, Gen. 46. 12. is written Esrom, Mat. 1. 3.) It had this name afterward: for before it was called the City of Arba, Gen. 23. 2. and 25. 27. which Arba was a great man among the Anakims, and a father of them, Ios. 14. 15. and 15. 13. It became a place of buriall for many worthy persons, Gen. 23. 2. 19. and 49. 3 1 it was sometime possessed by Giants, whom Caleb drove out, Num. 13. 23. Ios. 15. 14. It was given to Caleb for an inheritance, Ios. 14. 14. was made a City of refuge, and given for the Levites to dwell in, Ios. 20. 7. and 21. 11. 12. In it David first reigned over Gods people, a Sam. 2. 1. 11. and to it came Ma [...]y to visit Elisabeth, Luke 1. 39. an Altar] to sacrifice thankfully unto God, and to sanctifie his viewed heritage▪ See Gen. 12. 7.


1. The battell of foure foraine Kings, against five Kings of Canaan. 10, Sodom and Gomorrhe are spoi­led; 12, Lot is taken prisoner: 14, Abram pursueth and smiteth the conquerors, 16, bringeth backe the spoyles, the captives, and his br [...]iber Lot. 17, The King of Sodom goeth out to meet Abram; 18, The King of Salem (Melchisedek) brings him forth bread and wine, and blesseth him. 20, Akram giveth him tithe of all. 22, The rest of the spoiles, (his partners ha­ving had their portions,) hee restoreth to the King of Sodom.

ANd it was, in the dayes of Amraphel 1 King of Shinar; Arjoch, king of El­lasar; Chedor-laomer, king of Elam; and Thidal, king of nations. They made 2 warre with Bera, king of Sodom; and with Birsha, king of Gomorrha: Shinab, king of Admah; and Shemeber, king of Zebojim; and the king of Bela, that is Zoar. All these 3 were joyned together, in the valley of Sid­dim: that is the sea of salt. Twelve yeeres 4 they served Chedor-laomer: and the thir­teenth yeere they rebelled. And in the four­teenth 5 yeere came Chedor-laomer, and the kings which were with him; and they smote the Rephaims, in Ashteroth Karnaim; and the Zuzims, in Ham: and the Emims in Shaveh Kirjathaim. And the Chorites in 6 their mount-Seir: unto El-pharan, which is by the wildernesse. And they returned, and 7 came to En-mishpat, that is Kadesh; and they smote all the field of the Amalekite: and also the Amorite, that dwelt in Hazezon­thamar. And there went out the King of So­dom, 8 and the king of Gomorrha, and the king of Admah, and the king of Zebojim, and the king of Belah, that is Zoar: and they joyned battell with them, in the valley of Siddim. With Chedor-laomer, king of 9 Elam; and Thidal, king of nations: and Am­raphel, king of Shinar; and Arjoch, king of Ellasar: foure Kings, with five. And the val­ley 10 of Siddim, had many pits of slime; and the King of Sodom and of Gomorrha, they fled, and fell there: and the residue fled to the mountaine. And they tooke all the sub­stance 11 of Sodom and Gomorrha, and al their victuals, and went away. And they tooke 12 Lot, the sonne of Abrams brother, and his substance, and they went away: and hee dwelt in Sodom. And there came one that 13 had escaped, and told Abram the Hebrew: and he dwelt in the Okes of Mamree the A­morite, the brother of Escol, and brother of Aner, and they were confederates with Abram. And Abram heard that his brother 14 was taken captive: and he armed his trained servants, the children of his house, three hundred, and eighteene, and hee pursued them unto Dan. And hee divided himselfe 15 against them by night, he and his servants, and he smote them: and pursued them unto Chobah, which is on the left hand of Da­mascus. And he brought againe all the sub­stance: 16 [Page 55] and also brought-againe his brother Lot, and his substance; and the women also, and the people. And the King of Sodom 17 went out to meet him; after his returne from smiting Chedor-laomer, and the kings which were with him: unto the valley of Shaveh, that is the valley of the King. And Melchi­sedek, 18 king of Salem; brought-forth bread and wine: and he a Priest of God most-hye. And he blessed him, and said; Blessed be A­bram, 19 of God most-hie; possessor of heavens and earth. And blessed be God most-hye; 20 who hath delivered thy enemies into thy hand: and he gave him the tenth of all. And 21 the King of Sodom said unto Abram: give me the soules; and the substance take thou. And Abram said unto the King of Sodom: 22 I have lift-up my hand unto Iehovah, God most hie; the possessor of heavens and earth. If (I take) from a threed even to a shoe lat­chet, 23 and if I take of any thing that is thine: that thou say not, I have made Abram rich. Save onely that which the young-men have 24 eaten, and the portion of the men which went with me: Aner, Eshchol and Mamree; let them take their portion.


IN the dayes] the Greeke saith, in the reigne. of Shinar] that is, Chaldea: or (as the Chaldee tur­neth 1 it) Babylon: see Gen. 10. 10. Thargum Ieru­salemy interpreteth it, Pontus. Ellasar] this is thought to be Syria. Chedor-laomer] written in Greeke, Chodollogomor. Elam] that is, the Ela­mites or Persians, named of Elam sonne of Sem: Gen. 10. 22. Thidal] or Thidgnal; which the Greek writeth Thargal, d changed into r: see Gen. 10. 3. of nations] Hebr. Gojim, which may bee kept unchanged: but the Greeke and Chaldee translate it nations, or peoples. It seemeth they were of sundry families, or populous: as Galilee of the na­tions, Es. 9. 1. Their country is thought to be after named Pamphilia.

Vers. 2. Zebojim] in Greeke Seboeim: it is writ­ten 2 by the letters in the line Zebiim, of Zebi, which signifieth glory, pleasantnesse, and a Roe; by which name the pleasant and glorious land of Israel is cal­led, in Ezek. 20. 6. but by the vowels, and in the margine noted to bee read Zebojim, as being un­worthy the pleasant name. So in vers. 8. that is Zoar] or Zogar, so called after, upon Lots request, Gen. 19. 20. 22. These five Cities stood neere to­gether in the land of Canaan, in the plaine of Ior­dan, and were all (except Zoar) butned with fire and brimstone from heaven, Gen. 19. Deut. 29. 23. Here they are fore-chastned of God by warres. sea of salt] or salt sea: so Ios. 3. 16. meaning, that this goodly valley, after it was burnt from hea­ven, became a salt sea; and so barren and fruitlesse, 2 that no living thing, fish or other, was found therein. For so all histories testifie of that salt and dead sea, as it was also called. And the holy Scrip­ture useth saltnesse for barrennesse, Deut. 29. 23. Psal. 107. 34. This judgement of God brought upon one of the goodliest places in all Canaany; signifying, how that land and inhabitants should for their sinnes be deprived and made barren of all spirituall graces. But by the Gospell and spirit of Christ, graces are restored: as was figured in a vision of waters issuing out of Gods house, run­ning into this sea, healing the waters of it, storing it with live fishes, &c. Ezek. 47. 1.—8. 9. 11.

Vers. 4. served Chedor. laomer] herein God shew­ed 4 the truth of Noes prophesie, that Canaan should be Sems servant, Gen. 9. 26. Chedorlaomer of Sems progeny, was chiefe of all these Kings, and Lord of the Canaanites.

Vers. 5. smote] that is, killed: see vers. 17. 5 Rephaims] or Raphaeans, called of the Greeke and Chaldee paraphrast, Giants: and the Hebrew word is after used for such, Deut. 2. 11. and Rapha was the name of a Giant that had foure sonnes Giants, in Davids dayes, 2 Sam. 21. 16. 22. But these Re­phaims were now a people in Canaan, Gen. 15. 20. Ashteroth] a City in Basan, where Og after reigned, Ios. 13. 31. Zuzims] these the Greeks call, strong nations; and the Chaldee, Mighties. Of them we reade not else-where: unlesse their name was after changed by the Ammonites into Zam­zummims. Deut. 2. 20. Emims▪] or according to the Greeke Ommeans, these the Caldee calleth Ter­rible ones: and so the Hebrue name signifieth. They were a people great and many, and tall as the Anakims, accounted Giants; and by the Moabites were called (Terrible) Emims, Deut. 2. 10. 11. Shaveh] or, the plaine (as the word signifieth) of Kirjathaim, which was a citie in the Land of Sihon, afterwards King of Hesbon; see Ios. 13. 19.

Vers. 6. Chorites] or Chorreans, or Chorims, a peo­ple 6 that dwelt in Seir, till Esau and his sonns drove them thence, Deut. 2. 22. Gen. 36. 20. &c. El-pharan] by interpretation, the Oke (or plaine) of Pharan, (or Paran;) which was a City by the wil­dernesse of that name; see Gen. 21. 21.

Vers. 7. En-mishpat] that is by interpretation the 7 Well of judgement; and so the Greeke here calleth it: the Chaldee nameth it, the plaine of the division of judgement. So called, as it seemeth, of Gods judgement or sentence given against Moses and Aaron, for sinning at that place; see Num. 20. 1. 10. 12. 13. the field] that is, the country or region: so the field of Edom, Gen. 32. 3. the field of Moab, Gen. 36. 35. the field of Soan, Psal. 78. 12. the field of Sy­ria, Hos. 12. 12. wherby those countries are meant. the Amalekite] so called afterward, of Amalek son of Esau, Gen. 36. 12. Hazezon▪thamar] which the Chaldee calleth Engedi, as it is also na­med in 2 Chron. 20. 2. a Citie in the Land of Ca­naan, which fell to the tribe of Iudah, Ios. 15. 62. a fruitfull place of vines: Song 1. 13.

Vers. 10. had many pits] Hebr. pits pits, which 10 meaneth many, or diuers pits: so heapet heapes, is [Page 56] many heapes, Exod. 8. 14. rankes rankes, Mar. 5. 40. for, by many rankes. fell] that is, were slaine there; as the word also signifieth in Ios. 8. 24. 25. Iudg. 8. 10. and 12. 6. and many other places: So, there fell of Israel, 1 Chron. 21. 14. for which in 2 Sam. 24. 15. is written, there dyed. See after, Gen. 25. 18.

Vers. 11. the substance] or the goods, cattell, mony, 11 &c. see Gen. 12. 5. their victuals] or, their meat; the fruits of the land; which were both sweet and plentifull, made now a prey to the hungry soul­diers. The like judgements God threatned to the Israelites, when they entred this land to possesse it, if they brake his covenant, Deuteron. 28. 30. 31. 33. 51.

Vers. 12. dwelt] or, was dwelling: and so became 12 partaker of their calamitie: God thus chastening Lots former affectation of this pleasant country, Gen. 13. 10. 11.

Vers. 13. the Hebrew] so named of his father He­ber, 13 Gen. 11. 16. and hee and his children were commonly knowne by this title, as in Gen. 39. 14. Numb. 24. 24. Ier. 34. 9. Some thinke hee was so called of passing over the River, when God called him from Chaldea, Ios. 24. 2. but by Gen. 10. 21. it appeareth rather to bee of Heber the Patriarch: and as this name of Hebrewes was the first title gi­ven to Abram and his seed: so it indureth one of the last, 2 Cor. 11. 22. Phil. 3. 5. the Okes] or plaines: see Gen. 13. 18. confederates] Hebr. men (or masters) of league, or covenant: sworn-friends, as the Greeke importeth.

Vers. 14. brother] that is, his kinsman: see Gen. 14 13. 8. armed] or drew out, that is, ledforth of his house. Greeke, numbred, mustered. trained] or instructed: we may understand it both of civill affaires, and religion, wherein hee had trained them: the Chaldee calleth them young men: and so doth Moses, in vers. 24. children] that is, ser­vants borne in his house, and to it belonging. See af­ter in Gen. 15. 3. pursued] to weet, after them, as the Greeke saith: meaning those kings fore-mentioned. Dan] a place in the north parts of Canaan, called of old Leshem, and being won by the Danites, it was named Dan, Ios. 19. 47. After, it was called Caesarea: so the Ierusalemy paraphrase calleth it, Dan de Kasarjon.

Vers. 15. the left hand of Damascus] called in He­brew 15 Dammesek. (and sometime Darmesek, as 1 Chron. 18. 5.) which was the head of Aram, (or Syria) Es. 7. 8. and for the left hand, both the Chal­dee paraphrasts say, north of Damascus; and that rightly: for the east is counted the formost part of the world, and the west the hindmost; Esay 9. 12. and the South is called the rightside, opposed to the North, Psal. 89. 13. Thus Abram pursued them, passed in peace, by a way that hee had not gone with his feet, Esay 41. 3.

Vers. 16. the substance] or, goods, to weet, of the 16 S [...]do [...]ites, as the Greeke version addeth. Thus God gave the nations before Abram, and made him rule ever Kings: gave them as dust to his sword, as dri­ven stubble to his bow, Esay 41. 2. A like victory God gave to David over the Amalekites, 1 Sam. 30. 18. 19. &c. And as the Hebrew have a saying, that whatsoever befell unto the fathers, is asigne unto the children; so of this victory they write, that it befell unto Abraham, to teach, that foure kingdomes should stand up to rule over the world, and that in the end, his children should rule over them, and they should all fall by their hand, and they should bring againe all their captives, and all their substance. Which are the foure kingdomes spoken of in Daniel. R. Mena­chem, on Gen. 14.

Vers. 17. from smiting] or from the slaughter, as 17 the Greeke turneth it, and the Apostle hath the same word in Hebr. 7. 1. So in the Hebrew where one Prophet saith, he smote, 2 King. 14. 5. another saith, he killed, 2 Chron. 25. 3. of the King] a val­ley not farre from Ierusalem, there Absolom set up his pillar, 2 Sam. 18. 18.

Vers. 18. Melchisedek] the Ierusalemy Thargum 18 saith, hu Shem rabba, this was Sem the great: and in Breshith rabba upon this place, it is said, this Mel­chisedek was Sem the sonne of Noe. Hee was called Melchisedek, that is by interpretation, King of justice, Heb. 7. 2. and therein, was a figure of Christ, the King that reigneth in justice, Esay 32. 1. (as all Kings should be, 2 Sam. 23. 3. Psalm. 72. 1. 2. &c.) Other the best and most ancient Hebrew Doctors, doe also hold Melchisedek to bee Sem: so Pirke R. Eliezer, chapt. 8. and Thalmud Babyl. in Treatise of vowes, at the end of Chap. 3. and Ben Syraoh saith, Sem and Seth were glorious among men, Ecclus. 49. 16. of Salem] both the Chaldee paraphrasts say, of Ierusalem: which is also called Salem, in Psalm. 76. 3. and it signifieth Peace, Heb. 7. 2 which was the summe and end of Christs administration; (whom Melchisedek figured) Ephes. 2. 14 15. 17. So in him, justice and peace have kissed, Psal. 85. 11. for the worke of justice is peace, Esay 32. 17. and he is called the Prince of Peace, Esay 9. 6. And the He­brew Doctors in Echah rabbethi (or Comment on the Lamentations) say from Esay 9. 6 the name of the Messias is called Salom, (Peace.) And Melchise­dek his figure, here hath nothing to doe with the warres of the nine Kings, but governed his realme in peace. brought forth bread, &c.] comming to meet Abram that returned from the slaughter of the Kings, Heb. 7. 1. so that the bread and wine, was to refresh Abram and his men after their travell; as David and his people were refreshed in the wilder­nesse, by good men that brought them victuals: 2 Sam. 17. 27. 28. 29. and as on the contrary, the Ammonites and Moabites might not enter into the congregation of the Lord for ever, because they met not Israel with bread and water in the way, when they came out of Aegypt, Deut. 23. 3. 4. that is, be­cause they refreshed them not when they were faint and weary, Deut. 25. 18. Melchisedek doing this as he was King, the Apostle being to treat of Christs Priesthood in speciall, therefore passeth it over, Heb. 7. 1. Albeit even in this action, Mel­chisedek may be minded as a figure of Christ, who taketh away the hunger and thirst of all that be­leeve in him, Ioh: 6. 35. [...] he a Priest] or as the Greeke addeth, he was a Priest: but the word he, sometime signifieth a continuance in the same estate, as in Psal. 102. 2 [...]. thou he, that is, thou art [Page 57] the same, Heb. 1. 12. and of Melchisedek it is said; that being made like to the Sonne of God, he abideth a Priest continually, Heb. 7. 3. And the Iew Doctors (in Thalmud. treat. of vowes, chap. 3.) scan the text thus, He a Priest, and not his seed. A Priest or Sacri­ficer, in Hebrew, Cohen, hath the name of Mini­stration; Esay 61. 6. 10. and so the Chaldee para­phrast calleth him here (Meshamesh, that is) a Mi­nister before God most-hye) but a principall minister or officer next under God: as in 2 Sam. 8. 18. Da­vids sonnes are called Cohens, for which is writ­ten in 1. Chron. 18. 17. that they were the first at the Kings hand, that is, the chiefe about the King. The Greek word Hiercus (which the Apostle useth in Heb. 7.) hath the name of sacrificing, or doing sa­cred (that is, holy) workes. This Priesthood of Mel­chisedek, was a figure of Christs, as David saith, Psal. 110. 4. Iehovah sware, and will not repent; thou art a Priest for ever, according to the order of Mel­chisedek. Which words of David, are applyed un­to Christ, both by our Apostle, in Heb. 7. and by the Hebrew Doctors; as in Breshith rabba, upon Gen. 14. alledging that in Psal. 110. 4. it is said, Who is he? He is the King Christ, of whom it is writ­ten, (Zach. 9. 9.) behold thy King commeth unto thee, he is just, and having salvation. It was also the anci­ent manner in other nations, for Kings to be sacri­ficers, as Aristotle sheweth, in Polit. b. 3. c. 10. & b. 7. c. 9. and Plutarch in Quest. Rom. of God] le Ael eljon, to the Mighty the High: which the Apostle (following the Greeke version) translateth, of God most high, Heb. 7. 1. And here the name Ael, the mighty God, is first used in the history of Abrams victory: see Gen. 1. 1. By this title the true God is distinguished from the false gods of the nations, who then were worshipped, Esay 41. 5. 7. 29. The Hebrewes observe, that this word Ael, in many pla­ces signifieth the property of mercy, as Eli, Eli, &c. (Psal. 22. 2.) The Lord is Ael (God) and hath given light unto us, (Psal. 118. 27.) and the like: R. Me­nachem on Gen. 14.

Vers. 19. he blessed] this was a worke of the Priests office, to blesse in the name of God for ever: 19 1 Chron. 23. 13. Num. 6. 23. 27. and being done with authority in that name, without all contradic­tion, the lesse is blessed of the better, though Abram had the promises, Heb. 7. 6. 7. and herein he figured Christ, sent of God to blesse us, in turning every one of us from our iniquities, Act. 3. 26. Luke 24. 50. Blessed be, &c.] This manner of blessing, though uttered prayer wise, implyeth an assured promise, as being done by an holy person in the name of God. To teach this, where one Prophet expres­seth Davids words thus, bee thou pleased and blesse; and, let the house of thy servant be blessed, 2 Sam. 7. 29. another recordeth them thus, it hath pleased thee to blesse, &c. 1 Chron. 17. 2. of God] or, to God, as also the Greek saith: but the Chaldee trans­lateth it, before God: it meaneth, great, spirituall and heavenly blessings, from God, and making us acceptable to God in Christ, Ephes. 1. 3. 6. Alike blessing is on all Gods people, Psal. 115. 15. See also Gen. 1. 22. and 2. 3. and 12. 2.

Vers. 20. blessed be God] that is, thanked, or prai­sed: 20 for blessing upon men from God, signifieth good things powerfully bestowed on them, Deut. 28. 2. 3. 4. but blessing of God from men is reverend thankesgiving: so where one Evangelist saith, that Iesus blessed, Mat. 26. 26. another saith, hee gave thankes, Luke 22. 19. enemies] or, distressers. Melchisedek (or Sem) respected the injury done to Abram the blessed of the Lord, and was not of­fended at the slaughter of his owne children the Elamites, that had captived Lot; vers. 1. 14. 17. he gave] that is, Abram gave: whereupon the A­postle biddeth us consider how great [Melchisedek] was, to whom even the Patriarch Abram gave the tenth, Heb. 7. 4. Hee being partaker of Melchise­deks spirituall things, his duty was also to mini­ster unto him in carnall things, Rom. 15. 27. tenth] or tithe, one of ten, saith the Chaldee para­phrast. This was a signe of homage and thankful­nesse to God: for as tribute is payed to Kings for their attendance to the affaires of the common­wealth, Rom. 13. 6. 7. so tithes in the law are called body, and an heave-offering to the Lord, Levit. 27. 30. Numb 18. 24. and before the law, Iaakob payed them to the Lord, Gen. 28. 22. and hee appointed his tithes to the Priests, Num. 28. 8. 21. And Abram the tenth generation from Sem, here payeth to the Priest Melchisedek, (who is generally thought to be Sem) the tenth of all. The Priests also and Le­vites of the Law, who now were in Abrams Ioines, did in him pay tithes to Melchisedek: wherefore his Priesthood was greater then theirs, Heb. 7. 9. 10. 11. This service was also kept among the hea­thens: Pisistratus tyrant of Athens, writeth to So­lon thus; All the Athenians doe separate the tithe of their fruits, not to be spent unto our use, but for publicke sacrifices, and common profits, &c. D. Laert. in vita Solonis. So among the Latines, they were wont to pay tithes to their god Hercules, Pomp. L [...]tus de Sacerdot. Macrob. Saturn. l. 3. c. 12. of all] the Apostle saith, the tithe of the spoyles: and so it was a speciall thankfulnesse for the victory God had gi­ven him. So of the spoyles which Israel got from Madian, a tribute was levied unto the Lord, and gi­ven to the Priest, Num. 31. 28. 29. 41. A like custome continued among the Gentiles, for King Cyrus his souldiers, (by the advice of Crasas) were stayed from spoyling the Lydians City, that the tithes might first be payed to Iupiter, Herodot. inClio. And here endeth the History of Melchisedek, who is spoken of, and left, (as the Apostle observeth) without father, without mother, without rehearsall of genealogie, having neither beginning of dayes, nor end of life; but made like unto the sonne of God, abideth a Priest perpetually, Heb 7. 3.

Vers. 21. the soules] Hebr. soule: one put for ma­ny; 21 and soules, for persons, the men and women of Sodom, whom Abram had brought backe from the enemy. See Gen. 12. 5. and 3. 2. So the Greek translateth, the men.

Vers. 22. lift up my hand] So they were wont, 22 when they did sweare, Dan. 12. 7. Rev. 10. 5. 6. The Chaldee expoundeth it of lifting up in prayer: it see­meth to be a vow that Abram made when he went to the warre, wherein hee both prayed for victo­rie, [Page 58] and sware this oath: for these are joyned toge­ther, Psal. 132. 2. Iudg. 11. 30. &c.

Vers. 23. If from a threed] An unperfect speech, 23 used in othes: for, If I take from a threed, that is, I will not take so much as a threed, or a shoe-latchet. So God sware, if they shall enter into my rest, Psal. 95. 11. which is expounded by the Apostle, that they should not enter, Heb. 3 11. 18. and Christ saith, if a signe be given to this generation, Mark 8. 12. which another Evangelist explaineth thus, a signe shall not be given, Mat. 16. 4. See after in Gen. 21. 23. and thou shalt not] or, as the Greek translateth, that thou maist not say.

Vers. 24. Save,] or, Except; So the Greeke and 24 Chaldee also translateth. Some expound it: It shall not be with me; or, Far be it from me. young men] those trained souldiers, vers. 14. This word is not alwayes meant of age, but often of service and mi­nistery, though they be men of ripe yeares: as Est. 2. 2. Exod. 24. 5. and 33. 11. So such as one Evan­gelist calleth young men and young maids, Luke 12. 45. another calleth fellow-servants, Mat. 24. 49.


1, God incourageth Abram. 2, Abram complain­eth for want of an heyre. 4, God promiseth him a sonne, and seed as the starres of heaven. 6, Abram beleeveth God, and is justified. 7, Canaan is promised againe, to be his inheritance, and confirmed by a signe, 12, and by a vision. 13, The pilgrimage and affliction of A­brams seed, foretold, and limited. 18, Together with the covenant, the largenesse of the heritage is described.

AFter these things, was the word of 1 Iehovah unto Abram, in a vision, saying: Feare not Abram, I am a shield to thee; thy reward shall be exceeding great. And Abram said; Lord Iehovih, 2 what wilt thou give me, and I, goe childless: and the steward of my house, is this Eliezer of Damaskus. And Abram said, Behold to 3 me, thou hast not given seed: and Ioe the sonne of my house, is mine heyre. And be­hold, 4 the word of Iehovah came unto him, saying, This shall not be thine heyre: but he that shall come out of thy bowels, hee shall be thy heyre. And he brought him forth a­broad, and sayd, Looke now towards hea­vens, 5 and number the starres, and if thou be able to number them: and he said unto him, so shall thy seed be. And he beleeved, in Ie­hovah: 6 and he imputed it to him, for justice. And he said unto him: I am Iehovah, that 7 brought thee out, from Vr of the Chaldees, to give thee this land, to inherit it. And he 8 said; Lord Iehovih, whereby shall I know that I shall inherit it? And he said unto him, take unto me, a three-yeerling heiffer, and a 9 three-yeerling she-goat, and a three-yeerling ram; and a turtle-dove, and a yong-pigeon. And he tooke unto him all these, and parted 10 them in the midst, and gave every ones part, against his fellow: and the birds he parted not. And the sowles came downe, upon the 11 carkeises: and Abram huffed them away. And the Sunne was going downe, and a 12 deepe-sleepe fell upon Abram: and loe a terrour, a great darknesse, fell upon him. And he said to Abram; knowing know thou, 13 that thy seed shall be a stranger, in a land not theirs; and shall serve them, and they shall afflict them: foure hundred yeeres. And al­so 14 the nation, whom they shall serve, I will judge: and afterward they shall come out, with great substance. And thou shalt come 15 unto thy fathers, in peace: thou shalt be bu­ried, in a good hoary-age. And the fourth 16 generation, they shall returne hither: for the iniquity of the Amorite, is not perfectly-full, as yet. And the Sunne was going-downe, 17 and there was a darknesse: and behold, a smo­king oven, and a lampe of fire, which passed betweene these peeces. In that day, Ieho­vah 18 stroke a covenant with Abram, saying: to thy seed, give I this land, from the river of Aegypt, unto the great River, the river Euphrates. The Kenite, and the Kenizite, 19 20 21 and the Kadmonite. And the Chethite, and the Pherezite, and the Rephaims. And the Amorite, and the Canaanite, and the Girga­site, and the Iebusite.


THese things] Hebr. these words: that is, these 1 things spoken of: for a word, is generally used for any thing mentioned in speech or writing, or whereof speech may be: the like is in Gen. 19. 22. and 24. 40. So an uncleane word, that is, thing: Le­vit. 5. 2. an evill word, for, an evill thing: Deut. 17. 5. and many the like. in a vision] or a sight: the Chaldee saith, in prophesie: the Greeke, in a vision of the night: which the 5. verse confirmeth. Pro­phets of old, were called Seers, 2 Sam. 24. 11. 1 Sam. 9. 9. and a prophesie is named a vision, Esay 1. 1. for to his Prophets God spake by visions, Num. 12. 6. and Abram is of God himselfe named a Prophet, Gen. 20. 7. feare not] that is, be not dismayed, or overcome with feare: so feare not, Mat. 28. 5. is, bee not astonyed, Mark. 16. 6. The Prophets were some­time terrified with visions, as Dan. 10. 7. 8. 11. 12. though this may also imply other discomforts, which Abram had, as his answer sheweth. a shield] that is, a protection, as the name of a shield in the Hebrew signifieth: so the Greeke saith, I will protect thee: the Chaldee paraphraseth, my word shall be thy strength. A like promise is to all Gods [Page 59] people, in Psal. 115. 9. 10. 11. great] or, as the Greeke translateth, shall be very much. Abram had sowne righteousnesse, and therefore should reape a faithfull reward, Prov. 11. 18. though he were not enriched by the King of Sodom, Gen. 14. 22. 23.

Vers. 2. Lord] in Hebr. Adonai, which signifi­eth my stayes, or pillars: implying in it a mystery of 2 the holy Trinity; and fitly spoken here to God (the Lord of heaven and earth, Mat. 11. 25.) who as a base, sustained Abram in all infirmities. It is written here with long A in the end, and so is proper to God, having the vowels of Iehovah: when it is written with a short a, it is applied to creatures. In in the forme singular Adón, Lord, or susteyner, it is also ascribed unto God, the Lord of all the earth, Psal. 97. 5. and in the forme plurall Adonim, as Mal. 1. 6. If I be (Adonim) a Lord, where is my feare?

Iehovih] or God, in Greeke Lord: this name is usually thus written, when it is joyned with the former Adonai: and it hath the consonant letters of Iehovah, and the vowels of Aelohim, God: and where one Prophet writeth Adonai Iehovih, (as here) 2 Sam. 7. 18. a [...]ther writing the same, saith Iehovah Aelohim, 1 Chron. 17. 16. It is of the same signification that Iehovah: whereof see Gen. 2. 4. goe childlesse] by going, the Ierusalemy para­phrast understandeth, going out of the world, as fea­ring he should dye childlesse, and so the promise before given, should be frustrate, Gen. 12. 3. and 13. 15. 16. So also the Greeke translateth, I am let de­part (as Simeon speaketh in Luke 2. 29.) childlesse. The Hebrew well beareth this sense; for, thou shalt goe with thy fathers, 1 Chron. 17. 11. is expounded, thou shalt sleepe (or lye downe) with thy fathers, 2 Sam. 7. 12. the steward] or administrator, dispenser; Hebr. ben meshek, the son of administration, or of run­ning about; or sonne of leaving: that is, the man that runnes about, and administreth, or to whom I leave the affaires of mine house: such we call a Steward. So the Chaldee saith, bar parnesaah, that is, son of feeding, governing, or procuration, meaning the Steward, whose duty is to give the family their portion of meat in due season, Luke 12. 42. Vnder this name he may also intend one to whom hee should leave his house after his decease. But Abram had one principall old servant, ruler of all that he had, Gen. 24. 2. of whom this seemeth to bee meant. Eliezer of Damaskus] or, the Damaskean Eliezer, (as the Chaldee hath it:) Damaskus being put for a man of Damaskus; (as Israel, 1 King. 12. 18. is put for the sonnes of Israel, 2 Chron. 10. 18.) though some take Damaskus (in Hebr. Dammesek) to bee the name of a man here. Of Eliezer, (or Eliazar, as the name is written in Exod. 6. 25.) is formed La­zer, (by leaving out the first letter, as in other countries they used:) & in Greek Lazaros; whom Christ in the Parable maketh to sit in heaven in Abrahams bosome, Luke 16. 23. that is, to banquet with him, & next unto him, as Mat. 8. 11. Ioh. 13. 23

Vers. 3. seed] that is, a child, as the Chaldee ex­poundeth it. son of my house] that is, my houshold 3 servant, or bondman borne: so in Eccl. 2. 7. I got men-servants and women-servants, and I had sonnes of the house: that is, home-borne-slaves: so called, to distin­guish them from sonnes of the wombe, Prov. 31. 2. Iob 19. 17. See before, Gen. 14. 14. also Gen. 17. 12. Ier. 2. 14. is mine heyre] or inheriteth, that is, (as the Greeke translateth) shall inherit mee: shall pos­sesse and enjoy all that I have. So to inherit Gad, Ier. 49. 1. which is there explained, to dwell in his cities.

Vers. 4. And behold] the Greeke turneth it, And 4 straight way: it noteth Gods speedy helpe of A­brams infirmity. shall come out] that is, the sonne of thine owne body: opposed to the sonne of the house, or servant aforesaid. So the Chaldee translateth, a sonne whom thou shalt beget. A like promise was to David, 2 Sam 7. 12. thy seed after thee, which shall come out of thy bowels: for which in 1 Chron. 17. 11 is written, which shall be of thy sonnes.

Vers. 5. the starres] which cannot by man bee 5 numbred, Ierem. 33. 22. onely God counteth their number, and calleth them all by names, Psal. 147. 4. Before in Gen. 13. 16. God promised him seed like the dust of the earth: here, like the stars of heaven: that, might signifie his naturall seed; this, his spi­rituall and heavenly; as the Apostle teacheth us two sorts of Abrams children, Rom. 9. 7. 8. Gal. 4. 22. 24 &c. Hereupon the Israelites are in Iosephs dreame, and in Daniels vision, called starres, and the host of heaven, Gen. 37. 9. 10. Dan. 8. 10. In Gen. 22. 17. Abrams seed are compared with the starres of heaven, and sand of the sea. so shall thy seed be] and so it was fulfilled in Moses time, Deut. 1. 10. and 10. 22. and this promise was after renew­ed to Abram, Gen. 22. 17. and to Isaak, Gen. 26. 4. and in them to Israel, Exod. 32. 13.

Vers. 6. he beleeved] or, had faith. This is the first 6 place where faith, or beleefe is expresly spoken of in Scripture; and is found in Abram, called the father of all beleevers, Rom. 4. 11. 12. 16. and hath imputa­tion of justice added to it; because under this pro­mise Abram saw and beleeved in Christ, and it was before either the law was given, or circumci­sion ordained, Gal. 3. 16. 17. Rom. 4. 10. Where­fore Abrams faith is highly commended; in that against hope he beleeved in hope, that he should become the father of many nations, according to that which was spoken, So shall thy seed be. And being not weake in faith, he considered not his owne body now dead, being about an hundred yeeres old; or the deadnesse of Saraes wombe: he staggered not at the promise of God through unbeleefe; but was strong in faith, giving glory to God, and being fully perswaded, that what hee had promised, he was able also to performe; and therefore it was impu­ted unto him for justice, Rom. 4. 18.—22. The He­brew word for beleeved, meaneth that hee thought and trusted the words of God, as sure, certaine, stable and constant: so where one Prophet relateth Da­vids words, be it faithfull for ever, 1 Chron. 17. 23. another writeth, stablish thou for ever, 2 Sam. 7. 25. and againe, faithfull shall thy house be, 2 Sam. 7. 16. for which, in 1 Chron. 17. 14. is written, I will sta­blish him in my house. And as beleefe is with the hart, Rom. 10. 10. so it is said, Iaakobs heart fainted, for he beleeved them not, Gen. 45. 26. whereby it ap­peareth that beleefe is a lively motion of the heart and spirit, firmly resting in the things spoken. When Iaakob saw the Waggons which Ioseph [Page 60] had sent, whereby he was moved to beleeve, it is said that his spirit revived, Gen. 45. 27. And Paul saith, that faith is the ground (or confidence of things hoped for, the evidence of things not seene▪ Heb. 11. 1. in Iehovah] the Greeke translateth, he beleeved God, and so the Apostles cite the words, Rom. 4. 3. Gal. 3. 6. Iam. 2. 23. be imputed it] that is, God imputed that beleefe. The Greeke, (which also the Apostle followeth) saith, it was imputed (or thought, counted, esteemed.) for justice] or, righteousnesse; the word for, is added in Greeke, and by the A­postle in Rom. 4. 3. and elsewhere in the Hebrew, Psal. 106. 31. which also in repeating things, ex­presseth such words wanting, as lebeith, in the house, Ier. 52. 17. which in 2 King. 25. 13. was written onely, beith, the house. Now of this the Apostle in­ferreth, To him that worketh, the reward is not impu­ted (or reckned) of grace, but of debt: but to him that worketh not, but beleeveth on him that justifieth the un­godly, his faith is imputed for justice, Roman. 4. 4. 5. where he maketh Abram to be in himselfe ungodly, (or impious) as having beene an idolater, Ios. 24. 2. and still without glory of workes before God, Rom 4. 2. but counted just for his faith in the pro­mises of God, (vers. 21. 22.) adding, that it is not written for his sake alone, that it was imputed to him, but for us also, to whom it shall be imputed, if we beleeve on him, that raised up Iesus our Lord from the dead: Rom. 4. 23. 24.

Vers. 7. from Vr] This sheweth that Abram was 7 particularly called at the first, though Moses ex­pressed it nor, Gen. 11. 31. and Stephen rightly gathered it from this place, and from Ios. 24. 3. as from the words of Abrams second calling, Gen. 12. 1. hee gathereth what were the words of his first calling, Act. 7. 2. 3. 4. Of this Vr, see Gen. 11. 28.

Vers. 9. Take unto me] that is, Take and offer unto 9 me: so the Chaldee translateth, Offer before me: & Gen. 48. 9. take them to me, is bring them: so in Exod. 25. 2. and often: and, thou hast taken gifts, Psal. 68. 19. is expounded by the Apostle, thou hast given gifts, Eph. 48. a three-yeerling] or, a trebled heiffer: but the Greeke translateth, a three yeerling heiffer. Howbeit the Chaldee paraphrast saith, three heiffers, &c. the Hebrew signifying trebled, or thirded, is indifferent to either; but the first seem­eth fittest here. Some take it for dividing into 3 parts: but they were parted in the mids, vers. 10. a young pigeon] the Hebrew word is used in Deut. 32. 11. for yong eagles: but the Chaldee here hath barjonah, a yong dove; and the Greeke hath a dove: and thus also it accordeth with the law in Lev. 1. 14 where yong doves are expresly mentioned. And as there, all offrings were either of beeves, or sheepe, or of goats, of turtles, or yong doves, Lev. 1. 2. 10. 14. so here they all are commanded to Abram. And figu­red out his children that should bee slaine as sacrifi­ces, and mortified by afflictions foure hundred yeeres, as God after expoundeth it, in vers. 13. for the sacrifices of beasts, signified our more reasonable service of God, Rom. 12. 1. Esay 66. 20. Roman. 15. 16.

Vers. 10. and gave] that is, layd, or put. 10 every one [...] part] or, halfe: Hebr. man his part: but Ish, man, is every one, and is so expounded by Paul, in Heb. 8. 11. from Ier. 31. 34. and is applied to all o­ther things as well as to men: here to beasts and birds: and in Esay 36. 18. to the Gods of the Hea­thens. The parts were laid asunder one against another, as shoulder against shoulder, leg against leg; with a space to goe betweene, Vers. 17. God hereby signifying, that the affliction of Abrams seed should be ordered so by his providence, that after the time limited, they should be restored one part to another; as the bones of that people scat­tered in Babylon, came againe together, bone to his bone, Ezek. 37. 7. 11. 14. parted not] according to the law after given, which bade it should bee cleaved with the wings thereof, but not divided asun­der, Lev. 1. 17.

Vers. 11. the fowles] ravenous birds, as Eagles, 11 Kites, &c. which prey upon dead bodies. Figu­ring the Aegyptians and enemies of Abram seed, which should seeke to devoure them. So the Kings of Babel and Aegypt, are likened to Eagles, Ezek. 17. 3. 7. 12. and the fowles are called to eat of sacri­fices, Ezek. 39. 10. Rev. 19. 17. 18. And the Ieru­salemy paraphrast expoundeth the fowles to be the monarchies that afflicted Israel. buffed them] drove them away with a wind or blowing, as the Hebrew importeth. So Moses and Aaron saved Israel, from being devoured by the Aegyptians, Exod. 7. &c.

Vers. 12. going] or, to goe downe: that is, about or 12 ready to set: Hebr. to goe in. a deep-sleepe] The Greeke calleth it an extasie, (or trance,) so Gen. 2. 21. The Hebrew Doctors observe, concerning vi­sions shewed to the Prophets, that they saw no pro­pheticall vision, but by dream, or by night vision; (Num. 12. 6. and 22. 19. 20.) or by day, after that a deepe-sleepe was falne upon them: (Dan. 10. 9.) And all that prophesied, their joynts trembled, there remained no strength in them; and their thoughts were troubled, and the mind was left changed, to understand that which was seene: as is said of Abram, and loe a terrour, a great darknesse fell upon him: and of Daniel, my vigour was turned in me into corruption, and I retained no strength, Dan. 10. 8. Maimony in Iesudei hatorah, chap. 7. S. 2. But they except Moses, as the Scripture also doth, Num. 12. 7. 8. a terrour] this and the darknesse following, shadowed out also the great discomforts that Abrams children should have, by the vexa­tion of their enemies: as David and others, com­playne of the like in their afflictions, Psal. 55. 4. 5. 6. and 88. 7. 17. So the Ierusalemy paraphrast ap­plyeth this vision to the Kingdomes of Babel, Ma­dai, Iavan, and Edom (that is Rome) which should bring Abrams children into bondage.

Vers. 13. knowing know] that is, know assuredly: 13 see Gen. 2. 17. not theirs] meaning Aegypt, Me­sopotamia, and Canaan it selfe; wherein they were but strangers, Gen. 17. 8. Psal. 105. 11. 12. and there­in afflicted: Gen. 21. 9. and 26. 7. 14. 15. &c. but chiefly in Aegypt. 400 yeere] which beganne when Ismael sonne of Agar the Aegyptian mocked and persecuted Isaak, Gen. 21. 9. Gal. 4. 29. which fell out thirty yeeres after the promise, Gen. 12. 3. which promise was 430 yeeres before the Law, [Page 62] Gal. 3. 17. and 430 yeeres after that promise, came Israel out of bondage, Exod. 12. 41.

Vers. 14. will judge,] that is, punish as their sinnes deserve: the judgements that God brought on the 14 Egyptians, are summed up in Psal. 105. 27.—36. and 78. 43.—51. handled at large in Exodus. great sub­stance] or riches, both of their owne and of the E­gyptians, whose jewels of silver & gold, and garments they caried away, Exod. 12. 35, 36.

Vers. 15. unto thy fathers] that is, shalt die: the bo­dy returning to the earth, the spirit to God that 15 gave it, Eccles. 12. 7. with whom are the spirits of just and perfect men: Heb. 12. 23. See this promise fulfilled in Gen. 25. 8.

Vers. 16. the fourth generation] This promise was verified, when Eleazar the son of Aaron, the sonne 16 of Amran, the sonne of Kohath, came out of Egypt and parted the land of Canaan to Israel, Ios. 14. 1. Kohath being one that went into Egypt with Iaa­kob, Gen 46. 11, 26. 1 Chron. 6. 2, 3. of the Amorite] that is, the Amorites, and other sinfull na­tions, mentioned after, verse 19, 29, 21. towards whom Gods patience should bee shewed till the measure of their sinnes were filled vp. A like phrase is used, Mat. 23. 32.

Vers. 17. going downe] the going downe of the sun, and darknesse, usually noteth calamities com­ming 17 upon people: Amos 8. 9, 10. Esa. 5. 30. and 8. 22. and 9. 1, 2. a smoking oven] Heb. an oven of smoke, but as a crowne of thornes, Mat. 27. 29. is resol­ved, a thornie crowne, Mar. 15. 17. so this here as the Greeke translateth it a smoking oven, or fornace. And this word oven, is used to note our great afflictions, Mal. 4. 1. Psal. 21. 10. Lam. 5. 10. Luke 12. 28. So this smoking oven, may represent Egypt, the place of Israels affliction, called by another like name, an [...]ron fornace, Deut. 4. 20. Ier. 11. 4. The Ierusalemy Thargum applyeth this vision to Gehenna (or hell) Fyre, prepared for the wicked. a lampe:] or torch of fire, that is, a burning lampe: the Greeke turneth it, lampes of fire: and the Hebrew often useth one for many; see Gen. 3. 2. and 4. 20. This representeth the covenant betweene God and A­brams seed, for deliverance out of that smoking o­ven of Egypt. For at the Law-giving, lightnings called lamps, appeared on mount Sinai, Exod. 20. 18. and Christ was seene of Daniel and Iohn, with his eyes like lamps, and flames of fire, Dan. 10. 6. Rev. 1. 14. and the salvation of Gods people is like­ned to a burning lampe, Esay 52. 1. Also the living­creatures, appeared to Ezekiel like lamps, Ezek. 1. 13. and Gods people are compared to virgins with lamps, Mat. 25. 1. which passed:] by this passage of the lampe, or lampes to which onely the Greeke referreth it, the Lord would signify the making of the covenant betweene him and his people, as the next verse sheweth; So, from a like action, in Ierm. 34. 18, 19, 20. the Lord blameth them that perfor­med not the covenant which they made before him, when they cut the bullock in twaine, & passed betweene the parts thereof, threatning for it, that their carkasses should be for meat to the foule of the heavens: though here, Abram drove the foules away. p [...]s,] the Greeke calleth them dichotomies, that is, divisions into two parts.

Vers. 18. stroke] Hebrew, cut a covenant, that is, 18 made or stroke, and (as the Greeke translateth it) disposed a covenant, or Testament: called usually cutting, because of the slaying and cutting of beasts at the making of it, as this place and Ier. 34. 18. doe shew. The holy Ghost in Greeke expresseth this word carath cut, sundry wayes; as by poieo, make, Heb. 8. 9. sunteleo make perfect, Heb. 8. 8. diatithemi, dispose, Heb. 8. 10. all from Ier. 31. 31, 32, 33. and entellomai, command, Heb. 9. 10. from Exod. 24. 8. Of a covenant, see, Gen. 6. 18. give I,] or I have given. The time past is often used, in actions pre­sent, and to come. So the Greeke here translateth I will give. Of this gift, see Gen. 13. 15. But the Hebrew Doctors scan the word thus, Hee saith not, I will give, but I have giuen: and yet Abraham had now begotten no children. But because the word of the holy blessed (God) is a deed, therefore he so speaketh: Midras tillim, in Psal. 107. 2. the river,] called Sichor, Ios. 13. 3. Euphrates:] Hebrew Phrath: see Gen. 2. 14. This promise was accomplished in Davids dayes, 2 Sam. 8. 3. &c. and in Salomons, 2 Chron. 9. 26.

Vers. 19. The Kenite,] that is, Kenites, or Kene­ans: 19 and so the rest, see Gen. 10. 16. The Chaldee calleth these Salameans; and so in Numb. 24. 21. Here are tenne peoples reckoned, whose lands A­brams seed should possesse. Afterward they are usually counted seven, Deut. 7. 1. Acts 13. 19. it seemeth some were wasted, or mixed confusedly with the rest, before the Israelites came into their possession. So in Psal. 83. 7, 8, 9. there are ten nati­ons reckned, all confederates against Gods people.


1 Sarai being barren, giveth Hagar (her Egyptian maid) to Abram. 4 Hagar being with child, and af­flicted for despising her mistresse, runneth away. 7 An Angel sendeth her backe to submit her selfe. 11 and telleth her of her childs name and conditions. 15 Ha­gar beareth Abram a son, whom he calleth Ismael.

ANd Sarai, Abrams wife; did not bear­children, unto him: and shee had, an 1 handmayd an Egytian, and her name was Hagar. And Sarai said unto Abram, Be­hold 2 now, Iehovah hath restrained me from child-bearing; goe in I pray thee, unto my handmayd; it may be I shall be builded, by her: and Abram hearkned, to the voice of Sarai. And Sarai Abrams wife, tooke Ha­gar 3 the Egyptian, her handmaid: at the end of ten yeeres, of Abrams dwelling in the land of Canaan: and she gave her, to Abram her husband, to bee to him for a wife. And 4 hee went-in unto Hagar, and shee concei­ved: and she saw, that shee had conceived; [Page 62] and her mistresse was despised, in her eyes. And Sarai said unto Abram, my wrong is 5 upon thee: I have given my handmaid, into thy bosome; and she seeth that she hath con­ceived; and I am depised in her eyes: Ieho­vah judge betweene me and thee. And A­bram 6 said unto Sarai, Behold thy handmaid, is in thy hand; doe to her, that which is good in thine eyes: And Sarai afflicted her, and she fled from her face. And the Angell of Ie­hovah 7 found her, by a fountaine of waters, in the wildernesse: by the fountaine, in the way of Shur. And hee said, Hagar Sarais 8 handmaid, from whence commest thou, and whether wilt thou goe? And she said, I am fleeing from the face of my mistresse Sarai. And the Angell of Iehovah said vnto her; 9 Returne to thy mistresse, and humble thy selfe, under her hands. And the Angell of 10 Iehovah, said unto her; multiplying I will multiply, thy seed: and it shall not bee num­bred for multitude. And the Angell of Ie­hovah, 11 said unto her; Behold thou art-with­childe, and shalt beare a sonne, and thou shalt call his name, Ismael; because Ieho­vah, hath heard thy affliction. And hee 12 will be, a man like a wild asse; his hand will­be against all, and the hand of all, against him: and he shall dwell, before the faces of all his brethren. And she called the name of Ieho­vah, that spake unto her; Thou the God that 13 seest me: for she said; haue I also here, seene, after him that seeth me? Therefore the well was called, Beer-lachai-roï: behold it is be­tweene 14 Kadesh, and Bered. And Hagar bare unto Abram, a son: and Abram called, the 15 name of his son, which Hagar bare, Ismael. And Abram, was fourescore yeeres and sixe yeeres old: when Hagar bare Ismael to A­bram. 16


H [...]] or, bond-maid, seruant: opposed to a free woman, Ier. 34. 10, 11. Gal. 4. 22. The 1 Holy Ghost translateth it in Greek, sometime Dou­lee, a woman seruant, Act. 2. 18. sometime Paidis­kee, a bondmaid, Gal. 4. 22. This bond woman was of Egypt (or Mizraim) of the posteritie of Cham, Gen. 10. 6. which Egypt is after called the house of seruants. Exod. 10. 2. for holding Abrams seed in bondage. Hagar] in Greeke Agar: by interpre­tation a Fugitive, or repulsed stranger; in the Arabi­an tongue. And the Apostle saith, that this Agar (allegorically) is mount Sinai in Arabia, and is in bon­dage with her childre, Ga. 4. 24. 25. where he maketh her a figure of the old Testament, or covenant of the Law given on mount Sinai, and of the earth­ly Ierusalem: as Sarai the freewoman, figured the Ierusalem which is above, and the new Testament or covenant of the Gospell in Christ. Hagars poste­rity are called Hagarens (or Hagarites) in 1 Chro. 5. 10. where the Greeke translateth them Pariokous, strangers.

Vers. 2. restrained] the Greeke interpreteth 2 closed me up, according to that phrase of closing up the wombe, Gen. 20. 18. contrary to which is the opening of the wombe, Gen. 30. 22. God had promi­sed a seed unto Abram, Gen. 15. 4. but not expresly as yet unto Sarai: wherefore doubting whether she should be the mother, she motioneth another course, which was not according to God (for it vi­olated the law of mariage, Gen. 2. 24.) but after the flesh, Gal. 4. 23. goe in] that is, accompany with: see Gen. 6. 4. it may be] or, peraduenture: a speech not of faith, but of uncertaine hope, and likelihood after the flesh, but Sarai her selfe, had afterward a son by promise, Gal. 4. 23. and the word of promise was, In this same time will I come, and Sarah shall have a son, Rom. 9. 9. wherefore shee had a son by Agar, but hee was no heyre, Gen. 21. 10. so the Church hath had children by the Law, but they were not heires of the Kingdome of God: for the Law is not of faith; neither are the heires or inheritance, o­therwise then by promise of grace in Christ: Gal. 3. 12, 14, 18, 22, 29. bee builded] that is, shall have a son. So the Greeke explaineth it; and Moses in Deut. 25. 9. And in Hebrew, ben, a sonne, is na­med of banah, he builded. So Rachel and Leah, are said to build the house of Israel (by bearing children) Ruth 4. 11. and God promised a seed to David, un­der the similitude of building him an house, 2 Sam. 7. 11, 12, 27. Sarai reckoneth her maids children, as her owne: so by the Law, bond servants children were their masters, Exod. 21. 4. Rachel likewise counted her maids children, as given to her selfe, Gen. 30. 3, 6, 8. And among the heathens, Plutarch sheweth, how Stratonice the wife of King Deiota­rus being barren, gave secretly her mayd Electra unto her husband, by whom shee had an heyre to the Crowne.

Vers. 3. end of ten yeres] that is, after hee had dwelt 3 there ten yeres. So Abram was now 85. yeres old and Sarai 75. Gen. 12. 4. and 17. 17. In the yeere of the world, 2093. a wife] to weet, a secondary and not a full wife, but a concubine, Gen. 25. 6. So Ketu­ra called a wife, Gen. 25. 1. was but a concubine, 1 Chron. 1. 32. what they differ, is noted on Gen. 22. 23. despised] or, lightly set by: the Greeke saith dishonoured. This pride of Agar, figured the like af­fection in the heart of those that put confidence in the works of the Law, (as was in the Pharisee Luk. 18. 10. 11.) Rom. 10. 3. And it greatly disquieted Sarai, for it is one of the foure things which the earth cannot beare, that an handmaid should be heire to her mistresse, Prou. 30. 21, 23.

Vers. 5. my wrong] or, my injurie, (which I suffer) 5 is upon thee; that is, thou art the cause of it. So the Greeke expounds it, I am injured of thee: and the Chaldee, I have a plea against thee: as if Abraham faulted, in suffring such misdemeanor: Or, my wrong be upon thee, that is, either right thou my wrong, or [Page 63] beare the punishment thereof from God. Thus it accordeth with the words following: and so Thar­gum Ierusalemy explaineth it: my judgment and my abuse, are delivered into thy hand. judge] or, will judge, if thou looke not to redresse it. But the Greeke translates it prayer-wise, the Lord judge. The speech argueth her great passion, as the like in Exod. 5. 21. Iudg. 11. 27. 1 Sam. 24. 13, 16.

Vers. 6. is in] or, be in thy hand, that is, in thy own power to correct her. good] that is, pleasing: 6 as the Greeke translateth, use her as pleaseth thee. So in Gen. 45. 16. and often: on the contrary, evill in thy eyes, is displeasing, Gen. 28. 8. afflicted] to humble her, and abate her pride. This seemeth to be by rough handling, or stripes; for a seruant will not be corrected by words, Prov. 29. 19. shee fled] as impatient of correction, whereby she added sinne unto sinne, for she should not have left her place, Eccles. 10. 4. nor bereaved Abram of his child in her body: therefore the Angell sendeth her home againe; vers. 9. But hereby the diffe­rence betweene the two mothers, (the Law and the Gospel) was also figured.

Vers. 7. Angel] so named of the Greeke Agge­los: 7 in Hebrew Maleac, by interpretation a Mes­senger, or Legate, one sent and imployed in any worke, whether of God or men. And those sent of God, were sometimes men, as Haggai is called the Lords Angel (or Messenger) Hag. 1. 13. and Iohn the Baptist, Mal. 3. 1. Mat. 11. 10. and gene­rally the Lords Priests under the law, Mal. 2. 7. and ministers under the gospel, Rev. 1. 20. But in speciall, Angels are those heauenly spirits, and fierie flames, that are wise, 2 Sam. 14. 20. and excell in strength, Psal. 103. 20. which are all ministring spirits, sent forth in ministerie, for them who shall bee heires of saluation Heb. 1. 7. 14. And here this Angel was sent, for the good of Abrams family. The Hebrew Doctors opinion of Angels is, that they are (essentiall) formes created, without any materiall sustance or body. And whereas the Pro­phets say, they saw an Angel like fire, and with wings, &c. it is all spoken of propheticall vision, and by way of darke-parable. Also, that the An­gels are lower and higher one than another: not in highnesse of place, as when one man sits above a­nother, but as we speake of two wise men, which excell one another in wisedome, that that man is higher then this. Likewise that there are tenne names that Angels are called by, and accordingly ten degrees of them: and the tenth called Men, are the Angels which spake with the Prophets, & appeared unto them in propheticall visions, for which cause they are called men, as Maimony shew­eth in Misneh, in Iesudei hatorah chap 2. That there are even ten degrees of Angels, the holy Scriptures shew not: but degrees there are, as the Apostle mentioneth Angels, Principalities, Powers, Thrones, Dominions, Rom. 8. 38. Col. 1. 16. Howbeit we are warned, not to intrude into those things which we have not seene, Colos 2. 18. Sometime this name Angel is giuen to Christ himselfe, who is the Angel of the Couenant, Mat. 3. 1. and of Gods face, Esay 63. 1. in whom Gods name is, Exod. 23. 20. And this Angel which here found Hagar, speaketh as God, I will multiply, vers. 10. and shee calleth him Iehovah, verse 13. of Shur,] that is, lea­ding towards Shur, which was a City in the wilder­nesse betweene Canaan and Egypt, called the desert of Shur, Exod. 15. 22. wherein was scant of waters. So that Agar was fleeing into her native Countrey: and in this wildernesse, her posteritie after dwelt, Gen. 25. 18.

Vers. 9. humble] or submit thy selfe. This word 9 is also used for humbling our selves before God, with prayer, fasting, and suffering afflictions, as Hest. 8. 21. Dan. 10. 12. 1 King. 2. 26. Iam. 4. 10. 1 Pet. 5. 6. And as it is the duty of all ser­uants to bee submisse, Tit. 2. 9. 1 Pet. 2. 18. so the Law (which is Agar mystically) is as a seruant to the Covenant of Grace in Christ; under which all ought to submit themselves to the justice of God, Rom. 10. 3. Gal. 3. 24.

Vers. 10. multiplying I will multiply] that is, I 10 will surely much multiply, see this phrase noted on Gen. 2. 17. Here the Angel speaketh in the per­son of God: and propresieth of the many, that should be Agars seed both in the flesh and in the allegorie, that should seeke for justice by the works of the Law: as did the Israelites, Rom. 9. 31, 32. and 10. 2. 3. 21.

Vers. 11. shalt beare,] or, shalt very shortly bring 11 forth. The originall word implyeth both the time present and to come; noting the soone accomplish­ment. So in Iudg. 13. 7. Ismael,] that is, God hath heard, to weet, thy affliction. This shew­eth the effect of the law, which was added because of transgressions, Gal. 3. 19. and giveth knowledge of sinne, Rom. 3. 20. and so causeth wrath, Rom. 4. 15. whereby the conscience being afflicted, calleth up­on God for grace, and is heard, Rom. 7. 7. 8-24. 25. Gal. 3. 24. heard:] or hearkened unto, mea­ning the praiers made in her affliction: as the Chal­dee translateth it, hath receiued thy prayer.

Vers. 12. a man like a wild asse,] or, as the Chal­dee 12 expoundeth it, a wild-asse among men: the Greeke saith onely, a wild man. This was first ac­complished in Ismaels person, who dwelt in the wildernesse, as a salvage, and was a warlike man, Gen. 21. 20. and the Ismaelites mentioned in Gen. 37. 25. are there by Thargum Ierusalemy called [Sarkain] Saracens, that is by interpretation Theeves or Robbers. Spiritually this signified the wilde and fierce nature of man, which by the law cannot bee tamed, but is made more rebellious; for when the commandement commeth: sinne reviveth, and worketh death in us, by that which is good, that sinne, by the Commandement, might become exceeding sinfull, Rom. 7. 9. 13. The wild asse, liveth in the wildernesse and mountaines, is a beast of an unta­med nature, and unserviceable to man, Iob 39. 8, 9, 10, 11. therefore the Prophet likeneth rebel­lious Israel, to a wild asse, Ier. 2. 24. and the nature of the wilde asse, is opposed (as signifying our un­regenerate estate,) to the nature of a man, in Iob 11. 12. And as here Ismael and his off-spring are called of the Angel, Phere Adam, a Wild-asse Man: so Israel on the contrary are named by the [Page 64] Prophet Tson Adam, Sheep for men; or Men like a Flocke, Ezek 36. 37. 38. to signifie our renewed nature in Christ, whose Sheep weare by faith, and obedient to his voyce, Ioh. 10. 3.—16. Mahomet the false Prophet of the Turkes, and curse of the world, he had his generation from this wild-asse, Ismael, against all] or, against every man: it meaneth, warres and fighting. before] that is, neere unto, and in the sight of his brethren: see Gen. 25. 18.

Vers. 13. Iehovah] the Angell is so called, which 13 seemeth to intimate this to bee no creature, but Christ himselfe, who is called an Angel, as is noted on vers. 7. The Chaldee translateth it, she called on the name of the Lord: and Thargum Ierusalemy saith, shee prayed in the name of the word of the Lord, that was revealed to her, and said, Blessed art thou ô God, &c. God that seest me] or, God of sight, (of vision:) which is more generall, as the Chaldee paraphraseth, the God that seest all: Gods seeing is often mentioned in respect of afflictions; as Exod. 3. 7. Psal. 25. 18. and 9. 14. and this Agar seemeth here to intend, from the Angels speech, in vers. 11. here seene] The Greeke translateth, for I have openly seene him that appeared unto me. In this sense she magnifieth Gods mercy, for letting her have so cleare a sight of him, which is more then the hearing of him, Iob 42. 5. and so here, in the desert, is opposed to her master Abrams house, where vi­sions were more usuall. Or by seeing, may be meant the discerning of her evill plight, and her reviving after affliction, as in 1 Sam. 14. 29. so the Chaldee translateth, Loe I doe beginne to see, after that hee ap­peared unto me. Or, seeing, may meane living, after the sight of God, whereat men were afraid they should die, Iudg. 13. 32. and 6. 22. Gen. 32. 30. So the seeing of the light and Sunne, elsewhere seem­eth to signifie living, Eccles. 11. 7. 8. and 7. 13. Psal. 35 10. after him that seeth me] or, after the vision.

Vers. 14. was called] Hebr. he called: that is, eve­rie 14 one; not restraining it to any one person. This the Scriptures elsewhere manifest; as, hee called, 2 Sam. 5. 20. is by another Prophet written, they called, 1 Chron. 14. 11. and, they had anointed Da­vid, 2 Sam. 15. 17. that is, David was anointed, 1 Chron. 14. 8. they buried him, 2 Chron. 9. 31. that is, he was buried, 1 King. 11. 43. they brought chil­dren, Mark 10. 13. that is, children were brought, Mar. 19. 13. and many the like. See Gen. 2. 20. Exod. 15. 23. Beer-lachai roi] that is. The well of him that liveth, that seeth me. The Chaldee ex­pounds it, The well whereat the Angell of life appea­red. This name was given it, for a memoriall of Gods mercy, to all posterity with whom is the well of life; and in whose light, we see light, Psal. 36. 10. Kadesh] called also Kadesh-barnea, Numb. 32. 8. and 13. 27. Bered] in Greeke Barad: wee find it not elsewhere. The Chaldee calleth it Chagra.

Vers. 15. Abram called] by this it appeareth that 15 Hagar beleeved and obeyed the Angels word, and returned to Abrams house: who (in likelihood) upon her relation gave his sonne the name, appoin­ted by the Angell. So Ismael is the first man in the world, whose name was given him of God before he was borne.

Vers. 16. old] Hebr. sonne of 86 yeeres: see Gen. 16 5. 32. Thus long Abram had lived altogether childlesse: and yet he waited 14 yeeres moe, before the child of promise was borne, Gen. 21. 5. and for the space of thirteene yeeres after this, God keepeth silence, and the Scripture mentioneth no speech at all of God unto Abram; so exercised hee the faith and patience of his servant; and taught him that the fleshly generation commeth in time before the spirituall: for that is first which is naturall, and afterward that which is spirituall, 1 Cor. 15. 46. And this servants sonne was serviceable to Abram and Sarai, till the promised seed was come, and then Ismael was put away with his mother, Gen. 21. 10. 14. even so the service of the Law is needful for the Church, till Christ be come, and formed in us, and we by him, doe bring forth fruit unto God, Rom. 7. 4. Gal. 4. 1.—5. 19. 31.


1, God reneweth his covenant with Abram: 5, chan­geth his name into Abraham, in token of a greater bles­sing; 10, and instituted the covenant of Circumcision. 15, Sarai her name is changed into Sarah, and she bles­sed. 17, Isaak is promised. 23, Abraham, and Ismael, and all the males in Abrahams house are circumcised.

ANd Abram was ninety yeeres, and 1 nine yeeres old: and Iehovah appea­red unto Abraham, and said unto him; I am God Almighty, walke thou be­fore me, and bee thou perfect. And I will 2 give my covenant betweene mee and thee: and will multiply thee in very much abun­dance. And Abram fell upon his face: and 3 4 God spake with him, saying: As for me, be­hold my covenant is with thee: and thou shalt be a father of a multitude of nations. And thy name shall not any more bee called 5 Abram: but thy name shall bee Abraham; for, a father of a multitude of nations, have I given thee to be. And I will make thee fruit­full, 6 in very much abundance; and will give thee, to become nations: and Kings shall come out of thee. And I will establish my cove­nant, 7 betweene mee and thee, and thy seed after thee, in their generations, for an ever­lasting covenant: to be a God, unto thee, and to thy seed after thee. And I will give 8 unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Ca­naan, for an everlasting-firme-possession: and I will bee a God unto them. And 9 God sayd, unto Abraham; and thou shalt keepe my Covenant: thou, and thy seed after thee, in their generations. This 10 [Page 65] is my covenant which yee shall keepe, be­tweene me and you, and thy seed after thee: that every male among you be circumcised. And ye shall circumcise the flesh of your su­perfluous-foreskin: 11 and it shall be for a signe of the covenant betweene me and you. And 12 a sonne of eight dayes, shall be circumcised among you; every male, in your generati­ons: the child of the house, and hee that is bought with money, of any strangers sonne, which is not of thy seed. The child of thy 13 house, and he that is bought with thy mony shall be circumcised with circumcision: and my covenant shall bee in your flesh, for an everlasting covenant. And the uncircumci­sed 14 male, whose flesh of his superfluous fore-skinne shall not bee circumcised; that soule shall even be cut-off, from his peoples: hee hath broken by covenant.

And God said unto Abraham, Sarai thy 15 wife thou shalt not call her name Sarai: but Sarah shall her name be. And I will blesse 16 her, and will give thee a sonne also of her: and I will blesse her, and she shall be to nati­ons; Kings of peoples shall bee of her. And 17 Abraham fell upon his face, and laughed: and he said in his heart, shall a child be borne to him that is an hundred yeeres old? and shall Sarah that is ninety yeeres old, beare? And Abraham sayd unto God: O that Is­mael 18 might live before thee. And God said, In deed Sarah thy wife shall beare thee a son; 19 and thou shalt call his name Isaak: and I will establish my covenant with him, for an ever­lasting covenant, to his seed after him. And for Ismael, I have heard thee; behold I bless 20 him, and will make him fruitfull, and will multiply him, in very much abundance: twelve Princes shall he beget; and I will give him, to be a great nation. But my covenant 21 will I establish with Isaak: whom Sarah shal beare unto thee, at this set time, in the yeere next. after. And he made an end of speak­ing 22 with him: and God went up from A­braham. And Abraham tooke Ismael his 23 sonne, and all the children of his house, and all that were bought with his money; every male, among the men of Abrahams house: and he circumcised the flesh of their super­fluous-foreskin, in this selfesame day, as God had spoken with him. And Abraham was 24 ninety and nine yeeres old; when hee was circumcised in the flesh of his superfluous-foreskin. And Ismael his sonne was thirteen 25 yeeres old, when he was circumcised in the flesh of his superfluous-foreskinne. In this 26 selfe same day, was Abraham circumcised, and Ismael his sonne. And all the men of his 27 house, children of the house, and the bought with money, of the strangers son: they were circumcised with him.


OLd] Hebr. sonne of 99 yeeres: that is, going in 1 his 99 yeere: see Gen. 5. 32. and the last note of the former chapter. Almighty] or Alsuffici­ent: in Hebrew Shaddai, that is, he who is, (or hath) sufficiency, or most abundant, and able to goe through all things, both in mercy and judgement: to which the Scripture hath reference, when it saith, Shod (destruction) shall come from Shaddai (the Almigh­ty:) Esay 13. 6. Walke thou] or walke pleasingly, as the Greeke translation implyeth: see the notes on Gen. 5. 22. The Chaldee translateth it Serve thou. This walking, comprehendeth both true faith, Heb. 11. 5. 6. and carefull obedience to Gods commandements. Wherefore that which is wri­ten, 1 King. 8. 25. to walke before me as thou hast wal­ked before me, is expounded in 2 Chron. 6. 16. to walke in my Law. And this, in Luke 1. 6. is explai­ned to be all the commandements and ordinances of the Lord. perfect] or intyre, upright, and as the Greek saith, unblameable. See Gen. 6. 9.

Vers. 2. give] that is, dispose and make my cove­nant 2 (or testament:) see Gen. 9. 12. and 6. 18. betweene me,] the Chaldee interpreteth it, betweene my Word: so after in v 7. 10. 11. See also Gen 9. 12. in very much abundance] Hebr. in abundance a­bundance; or, vehemently vehemently: so after in v. 6. and often.

Vers. 3. fell] in reverence to Gods word and 3 majesty, and in thankfulnesse for this mercy. See the like humiliation in Lev. 9. 24. Ezek. 1. 29. and 3. 23. Dan. 8. 17.

Vers. 4. As for me] Hebr. I: the Greeke addeth, 4 And I. a father] or, for afather; but the word for, may be omitted in English, as the Greeke here also doth; and sometime the Hebrew it selfe: as, I will be for a lying spirit, 2 Chron. 18. 21. that is, I will be a lying spirit, 1 King. 22. 22. The New Testa­ment in Greeke often keepeth the Hebraisme, as Heb. 1. 5. &c. a multitude] that is, of many na­tions, as Paul expoundeth it, Rom. 4. 16. 17. where the Apostle sheweth a twofold seed, that which is of the Law, and that which is of the Faith of A­braham, who is the father of us all. So by the mul­titude of nations, is meant besides his naturall poste­rity, all Christian beleevers in the world, Gal. 3. 28. 29. who should inherit from him, (as children receive inheritance from their fathers,) the justice that is by faith, and blessednesse accompanying the same, through the covenant of grace, propaga­ted by Abrams doctrine and example: see Rom. 4. and Gal. 3. To this the Hebrew Canons doe ac­cord: A stranger (say they) bringeth first-fruits, &c. for it was said to Abraham, a father of a multitude of nations, have I given thee to be, (Gen. 17. 5.) Behold he is father of all the world, which shall be gathered un­der [Page 66] the wings of the Majesty of God: Maimony in Misn. treat. of First fruits, chap. 4. Sect. 3.

Vers. 5. Abraham] Abram signifieth A high fa­ther: and the first letter of Hamon (that is, a multi­tude) 5 being put unto it, maketh Abraham, as if it were Abrahamon, that is, A high Father of a multi­tude of nations: Abram is the first man in the world, whose name is changed of God: and it sig­nified a change of estate, and a renewing with in­crease of grace from God: therefore this is after mentioned, as one of his favours, Neh. 9. 7. So Ia­kobs name is made new, Gen. 32. 28. and all true Christians, Esa. 62. 2. Rev. 2. 17. But Isaaks name was not changed, for it was given him of God be­fore his birth, Gen. 17. 19. given] that is, freely made; or, (as the Greeke interpreteth) put thee: and this the Apostle followeth, in Rom. 4. 17. So Gen. 9. 12. and after here in vers 6. will give thee to be nations, that is, will make nations of thee.

Vers. 6. Kings] as David, Solomon, and the rest 6 of Israel; besides the Kings of Edom, and other. Also the faithfull Kings of the Gentiles, Revel. 21. 24.

Vers. 7. thy seed] thy children: especially Isaak, verse 19. for in Isaak was his seed called, Gen. 21. 7 12. So, the children of the flesh, are not the children of God, but the children of the promise are counted for the seed, Rom 9. 8. everlasting] Hebr. covenant of eternity. Although the outward signes, and manner of dispensing this covenant, were temporary and changeable, (as Circumcision into Baptisme, Col. 2. 11. 12.) yet the covenant it selfe remaineth one in substance for ever: being st [...]blished by the blood of Christ, the great Pastor, Heb. 13. 20. Luke 1. 69. 72. 73. a God] or, for a God, unto thee, that is, thy God, as the Greeke translateth it. Herein consist­eth the power and life of the everlasting covenant; whereby God himselfe, his power, wisedome, goodnesse, mercy, &c. is applyed unto man, for blessing and salvation: and wee are by adoption made the children of God, 2 Cor. 6. 16. 18. For, blessed is the people, whose God Iehovah is, Psal. 144. 15. they shall be delivered out of miseries, Rev. 21. 3. 4. raised up from the dead, Mat. 22. 31. 32. and God hath prepared for them an heavenly Ci­tie, Heb. 11. 16.

Vers. 8. of thy sojournings] that is, as the Greeke 8 explaineth it, which thou sojournest in. For God gave Abraham no inheritance in it, no not so much as to set his foot on, Acts 7. 5. but he by faith, sojourned in the land of promise, as in a strange country, Heb. 11. 9. So this land, figured unto him the kingdome of heaven; as is shewed on Gen. 12. 4. But the rebel­lious sonnes of Abraham, after they had full posses­sion of Canaan; are in another sense called sojour­ners there, Ezek. 20. 38. and 11. 15. as being rather usurpers, then lawfull possessors of that land. everlasting] so in Esay he saith, thy people shall pos­sesse the land for ever, Esay 60. 21. howbeit they possessed the earthly land, but a little while, Esa. 63. 18. but the eternall inheritance, was to be received by Christ, reserved in the heavens for them and us, Heb. 9. 15. 1 Pet. 1. 4.

Vers. 9. thy seed] thy children, as before in v. 7. mea­ning 9 al the faithful. Herupon the Hebrew Doctors say, Circumcision was commanded unto Abraham and his seed onely, as it is written, thou and thy seed after thee, (Gen. 17. 9.) The seed of Ismael is excepted, as it is written, For in Isaak shall seed be called to thee, (Gen. 21. 12.) And Esau is excepted, for loe, Isaak said to Iakob, And he give to thee the blessing of A­braham, to thee and to thy seed, (Gen. 28. 4.) It is a ge­nerall rule, that he onely is Abrahams seed, that retai­neth his law and his right way; and these are they that ought to be circumcised, Maimony in Misneh treat. of Kings, ch. 10. S. 7.

Vers. 10. my covenant,] that is, the signe of my co­venant 10 (or testament) as is explained in verse 11. Hereupon are those usuall speeches, when the signes, and the things signified, are named alike: as, the covenant of circumcision, Act. 7. 8. the Lamb, is the Lords Passeover, Exod. 12. 11. the bread, is Christs body, Mat. 26. 17. 18. and many the like. circumcised] This word signifieth a cutting-off­round-about, to weet, of the foreskin of the flesh. So it was with shedding of blood, and much paine and sorenesse to the flesh, Exod. 4. 25. 26. Gen. 34. 25. It figured the circumcision (that is, the morti­fication) of the heart, and spirit in putting off the bo­dy of the sinnes of the flesh, Deut. 10. 16. Rom. 2. 29. Col. 2. 11. and so it was a seale of the righteousnesse of faith, Rom. 4. 11.

Vers. 11. superfluous-foreskin] The Hebrew Gnor­lah, 11 signifieth a superfluity and stoppage, that hinde­reth the due effect and operation of a thing; and the Greeke Acrobustia (which the Apostle useth, in Rom. 2. 25.) is in speciall that superfluity which is on the top of mans flesh, to weet, on the mem­ber of generation: the foreskin that covereth the secret part. Which God here commandeth to bee cut quite off, as a signe of mortification and rege­neration of nature. The same word is applyed figuratively to other parts, as to the lips of a stam­merer, which use superfluity in speaking, Exod. 6. 30. and to the heart covered with a fat skinne, Lev. 26. 41. Esay 6. 10. to the [...]are stopped that it cannot heare, Ier. 6. 10. And spiritually, all sinne is signi­fied by this superfluous foreskin; as the Apostle mentioneth the superfluity of maliciousnesse, to bee put away, Iam. 1. 21. and the uncircumcision of our flesh, is joyned with our estate, dead in sinnes, Col. 2. 13. The Hebrew Doctors also did thus under­stand it: for the foreskinne of the heart, in Ier. 4. 4. the Chaldee paraphrast there expoundeth the wic­kednesse of the heart; and in Deut. 10. 16. the Greek interpreters translate it hardnesse of heart. The un­circumcised eare, in Ier. 6. 10. and heart, in Lev. 26. 41. the Chaldee calleth foolish; and uncircumcised persons in Ezekiel 28. 10. and 31. 18. are in the Chaldee, wicked, and sinners: the superfluous foreskin, signifieth the strength of uncleannesse: saith R. Mena­chem, on Gen. 17. And in speech of Adams sinne, the Iewes have a proverb, that the first man (Adam) drew over (or gathered) his superfluous-foreskin, that is, broke the covenant of his God, and became a sinner, R. Menachem on Gen. 3. Also when the word is applyed unto trees, it signifieth the impuri­tie of the fruits, which might not be eaten of, Lev. [Page 67] 19. 23. and the Hebrew Doctors write, that as E­picures, and they that deny the Law (of God) the Re­surrection of the dead, the comming of the Redeemer, and other such like; so he that draweth over (or ga­thereth his superfluous foreskin, (that is, maketh him-selfe againe uncircumcised) hath no part in the world to come, (that is, in eternall life) but shall bee cut-off and perish, and be damned for their great wickednesse and sinne, for ever and ever: Maimony in Misn. treat. of Repentance, ch. 3. S. 6. asigne] or token; which sheweth one thing to the eye, another thing to the mind. The Apostle calleth it also a seale, Rom. 4. 11. which serveth for assurance of the thing signi­fied. And so the Hebrew Doctors use the phrase of sealing their off-spring with the signe of the holy co­venant, Maimony in Misn. treat. of Circumcision, ch. 3. S. 3. And that they tooke not this for a carnall signe, appeareth by their words, in the booke cal­led Zohar, where treating upon this Section of the Law, they say, At what time a man is sealed with this holy seale of this signe (of Circumcision:) thenceforth he seeth the holy blessed God properly, and the holy soule is united with him. If he be not worthy, that he keepeth not this signe; what is written? By the breath of God they perish, (Iob 4. 9.) for that this seale of the holy bles­sed God was not kept. But if he be worthy and keepe it, the holy Ghost is not separated from him. Our Apostle openeth the mystery more heavenly, whiles hee calleth the signe of circumcision, a seale of the righteous­nesse of faith, Rom. 4. 11. and, if thou be a transgressor of the Law, thy circumcision is made uncircumcision. Circumcision is, that of the heart, in the spirit, not in the letter, Rom. 2. 25. 29.

Vers. 12. a son of eight dayes] that is, a man child of 12 eight dayes old, meaning in the 8 day. Which time was so strict, that if the eight day fell to bee the Sabbath, yet they circumcised the child therein, Ioh. 7. 22. And so it is in the Hebrew Canons, Cir­cumcision in the time thereof driveth away the Sabbath: that is, a man must omit the keeping of the Sab­bath, for to circumcise in due time, Maimony treat. of Circumcision, ch. 1. S. 9. God appointed the eighth day, as the first convenient time. For creatures new borne, were counted as in their blood, and unclean for seven dayes, and in the eighthday they might be offered unto the Lord, Levit. 22. 27. and so in mankind, Levit. 12. 2. 3. The same number of dayes was observed in many other things; as, for the consecration of the Priests, Levit. 8. 33. 35. and 9. 1. the clensing of Lepers, Levit. 14. 8. 9. 10. and of persons with uncleane issues, Lev. 15. 13. 14. the clensing of polluted Nazirites, Num. 6. 9. 10. and for purifying the altar, Ezek. 43. 26. 27. and sundry the like. In all which, as the Sabbath day ever came over their heads, within that space, (which day was a signe of sanctification from the Lord, Exod. 31. 13.) so Christ ending all figures, and resting the Sabbath day in the grave, rose up from death, the eighth day (which was the first of the weeke following) whose death was a full clen­sing of all our sinnes, and his rising againe, our ju­stification, Mark 16. 1. 2. 6. Rom. 4. 25. And in him are wee circumcised, with the circumcision done without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ, being buried with him in Baptisme, Col. 2. 11. 12. R. Me­nachem on Gen. 17. saith, Circumcision was there­fore done on the eighth day, that the Sabbath might pass over it: for there is no eighth day without a Sabbath. shall be circumcised] by the parents, masters, or Magistrates. The Hebrew Doctors say, the charge lyeth upon the father, to circumcise his sonne: and upon the master, to circumcise his servants, borne in the house, or bought with money. If the father or master transgresse, and circumcise them not, &c. then the Iud­ges are commanded to circumcise him, whether it be son or servant, in due time, that there be no uncircumcised left in Israel, nor among their servants. If the thing bee hidden from the Iudges, and they circumcise him not: when he is wexen great, he is bound to circumcise him-selfe. And every day that passeth over him, after he is wexen great, and he circumciseth not himselfe, loe hee breaketh the commandement: Maimony treat. of Cir­cumcis. ch. 1. S. 1. 2. male] who had by nature that foreskin of the flesh to be cut off: the females wanting it, were not to keep this rite, though they were as well as men, within the covenant of grace in Christ, Gal. 3. 28. and therefore baptisme, the signe of the covenant now under the Gospell, (which is come in place of Circumcision, Col. 2. 11. 12.) is given both to men and women, Act. 8. 12. Moreover the woman is comprehended under the man, as her head, 1 Cor. 11. 3. who onely had this signe in his flesh, with effusion of blood, which al­waies had respect unto, and accomplishment in the blood of Christ, figured by the male, Heb. 9. 22. 23. 24. Here also the Hebrewes write; that a child who is borne as if he were circumcised (without a fore­skin) the blood of the covenant must bee made to drop from him, in the eighth day. A child that is both male and female, must also be circumcised the eighth day. Likewise if any be cut out of the side of his mothers bo­dy. And who so hath two foreskins, they cut them both off in the 8 day, Maimony treat. of Circum. c. 1. S. 7. child of the house] that is, the home borne servant: see the notes on Gen. 15. 3. So after, in vers. 13. 23. bought with money] Hebr. purchase of silver: whereby all money and price is meant. By this it appeareth, that the Heathens also might be parta­kers of Abrahams covenant, and of grace in Christ, and so of all other blessings in the Church: for eve­ry circumcised person, did also eate the passeover, (which was another figure of Christ,) Exod. 12. 48 1 Cor. 5. 7. Of this point the Hebrew Canons say, Whether a servant be borne under the power of an Israe­lite, or be received from the heathens: the master is bound to circumcise him. But he that is borne in the house, is circumcised on the 8 day: and he that is bought with money, is circumcised in the day that he is recei­ved; although he receive him in the day that he is born, he is circumcised in that day. If he receive of the Hea­thens a servant growne in yeeres, and the servant bee not willing to be circumcised: he dealeth with him a whole twelve moneth. More then that, it is not lawfull to keep him he being uncircumcised; but he must sell him again to the Heathens. And if he conditioned with him at the first, whiles he was with his master the Ethnik that he should not circumcise him: it is lawfull to keepe him [Page 68] though be be uncircumcised; onely so, that he take upon him the seven commandements given to the sonnes of Noe, and he shall be as a stranger sojourning in the land. But if he will not take upon him, those seven comman­dements, he is to kill him out of hand, Maimony treat. of Circumcis. chap. 1. S. 3. 6. Of the seven commande­ments to the sonnes of Noe, see the notes on Gen. 9. 4. And for killing such as would not yeeld to those precepts, it is to bee understood, whiles the common wealth of Israel stood: but when they were in captivity or dispersion, they sold away such servants to the Heathens; as R. Abraham ben David noteth there upon Maimony. And that we may the better know, how they were wont to re­ceive heathens into the Church of Israel, I will note it from the Hebrew Doctors. By three things (say they) did Israel enter into the covenant, by Cir­cumcision, and Baptisme, and Sacrifice. Circumcision was in Aegypt, as it is written, No uncircumcised shall eat thereof, [Exod. 12. 48.] Baptisme, was in the wil­dernesse before the giving of the Law: as it is written, Sanctifie them to day and to morrow, and let them wash their clothes; [Exod. 19. 10.] And Sacrifice, as it is said, And he sent yong men of the sonnes of Israel, which offred burnt-offrings, &c. [Exod. 24. 5.] And so in all ages, when an Ethnik is willing to enter into the cove­nant, and gather himselfe under the wings of the Ma­jesty of God, and take upon him the yoke of the Law; he must be circumcised, and baptised, and bring a sacrifice. And if it be a woman, she must be baptised, and bring a sacrifice; as it is written [Num. 15. 15.] as ye are, so shall the stranger be. How are ye? By circumcision, and baptisme, and bringing of a sacrifice: so likewise the stranger throughout all generations, by circumcision, and baptisme, and bringing of a sacrifice. And what is the strangers sacrifice? A burnt-offring of a beast, or two turile doves, or two yong pigeons, both of them for a burnt offring. And at this time, when there is no sa­crificing; they must be circumcised, and baptised, and when the Temple shall be builded, they are to bring the sacrifice. A stranger that is circumcised and not bap­tised, or baptised and not circumcised, he is not a Pro­selyte, till he be both circumcised and baptised. And he must be baptised in the presence of three, &c. Even as they circumcise and baptise strangers, so doe they cir­cumcise and baptise servants, that are received from heathens, into the name of servitude, &c. When a man or woman commeth to joyne a Proselyte, they make dili­gent inquiry after such, lest they come to get themselves under the law, for some riches that they should receive, or for dignity that they should obtaine, or for feare. If he be a man, they inquire whether he have not set his affec­tion on some Iewish woman; or a woman her affection on some yong man of Israel. If no such like occasion bee found in them, they make knowne unto them the waigh­tinesse of the yoake of the Law, and the toyle that is in the doing thereof, above that which peoples of other lands have: to see if they will leave off. If they take them up­on them, and withdraw not, and they see them that they come of love, then they receive them, as it is written, When she saw that she was stedfastly minded to goe with her, then she left speaking unto her, [Ruth 1. 18.] Ther­fore the Iudges received no Proselytes, all the dayes of David and Solomon. Not in Davids dayes, lest they should have come of feare: nor in Solomons, lest they should have come because of the kingdome and great pro­sperity which Israel then had. For who so commeth from the heathens, for any thing of the vanities of this world, he is no righteous Proselyte. Notwithstanding there were many Proselytes, that in Davids and Solo­mons dayes, joyned themselves in the presence of private persons: and the Iudges of the great Synedrion had a care of them, they drove them not away after they were baptised, out of any place, neither tooke they them neere unto them, untill their after fruits appeared: Maimo­ny in Misn. tom. 2. in Issurei biah, ch. 13. S. 1.—6. 11. 14. 15. Hereupon, Baptisme was nothing strange unto the Iewes, when Iohn the Baptist beganne his ministery, Matth. 3. 5. 6. they made question of his person that did it, but not of the thing it selfe, Iohn 1. 25. And as Iohn said of Christ, hee shall baptise you with the holy Ghost, and with fire, Matth. 3. 11. so the Hebrew Doctors say, The holy blessed God baptiseth with fire: and the wise shall understand, R. Menachem on Lev. 8. stran­gers son] that is, gentile or paynim; one forraine born, and without the priviledge of Gods people. The Chaldee translate it, sonne of the peoples. Such would God admit, if they beleeved in him, to bee parta­kers 13 of Abrahams covenant.

Vers. 13. circumcised with circumcision] or, circum­cising circumcised; that is, certainly, or in any wise circumcised. Which strict charge, is both for the thing it selfe, and for the manner and time thereof, which was the 8 day after their birth. Yet as God desireth mercy and not sacrifice, Hos. 6. 6. so sicknesse and weaknesse of body, might put off circumcision till time of health: as the Hebrew Canons say, They circumcise not him that is sicke, untill he be well: and they reckon for him from the time that hee is reco­vered from his sicknesse seven dayes, from time to time, and afterwards they circumcise him. By which words is meant, if he have an ague, or like sicknesse: but if hee have sore eyes, or the like, they circumcise him so soone as they are whole. If a child be found on the 8 day, to be very pale coloured, they circumcise him not, till the blood come againe into his countenance, like the countenance of children that are in health. Likewise if hee be very red, they circumcise him not, till his blood be sunk down into him, and his countenance come againe like other children: for this is a sicknesse, and men must be admo­nished well of these things. If a woman circumcise her first sonne, and he die through fervency of the circumci­sion, which decayed his strength. Also she circumciseth her second child, and he dye through the fervency of the circumcision, whether shee have this child by her first husband, or by a second: loe her third child shall not bee circumcised, in the time thereof, but they defer it, till he wexe great, and his strength be made firme. They cir­cumcise none but children that are without sicknesse, for perill of life, putteth away all. And it is possible to cir­cumcise after the time, but unpossible to restore the life of any one of Israel, for ever: Maimony treat. of Cir­cumcis. ch. 1. S. 16. 17. 18. your flesh] that is, the secret part, or member of generation: for so, the word flesh here and in other places in speciall meaneth, Ezek. 16. 26. and 23. 20. Lev. 15. 2. God set not the signe of his covenant, on the lips, eares, or other [Page 69] parts of man, (which yet the Scripture calleth also uncircumcised, Exod. 6. 30. Ier. 6. 10.) but on the privy member, to teach the regeneration of nature, even of the whole man, who is borne in sin, Psal. 51. 7. and the derivation of his covenant, to the seed of the faithful, who are thereby holy, Ezr. 9. 2. 1 Cor. 7. 14. and to signifie, that the true circumci­sion is inward, and secret, Rom. 2. 28. 29. This which in the eyes of man, seemeth a thing unpro­fitable, foolish, and ignominious, doth God chuse to make a signe of the covenant of his grace in Christ, who is also himselfe a scandall and foolish­nesse to the world: but the foolishnesse of God, is wiser then (the wisedome of) men, 1 Cor. 1. 23. 25. And that member of the body which man thought to be lesse honourable, on it God put on more abun­dant honour, (as 1 Cor. 12. 23.) that it should beare the marke of the heavenly covenant.

Vers. 14. that soule] that is, as the Chaldee ex­poundeth 14 it, that man: see Gen. 12. 5. cut off] The Greeke and Chaldee translate it, destroyed, and consumed. This word is used before, in Gen. 9. 11. and after often in the law, Exod. 12. 15. 19. and 31. 14. Lev. 7. 20. 21. 25. 27 &c. It is sometime spo­ken of God, cutting off men by death for their sinnes, Lev. 17. 10. and 20. 3. 5. 6. and so the He­brewes understand it here, and in all other like places: that for willing transgression in secret, God will cut them off by untimely death: and if there be witnesses of it, the Magistrate is to punish or kill them: but for ignorant transgression, they were to bring the appointed sacrifices. Vnder this also, eternall damnation is implyed. Maimony in treat. of Repentance, chap. 8. S. 1. speaking of eternall death, saith, And this is the Cutting off written of in the Law, as it is said (in Num. 15. 31.) that soule shall bee cut-off he shall be cut off. Which we have heard expounded thus, cut off in this world, and cut off in the world to come. Of this sanction here they say, If the father or master doe transgresse, and circumcise not, they break a commandement, but are not guilty of cutting-off: for cutting-off belongs but to the uncircumcised person him-selfe: Maimony treat. of Circumcis. c. 1. S. 1. Howbe­it, Moses the father had almost beene killed, for not circumcising his sonne, Exod. 4. 24. &c. broken] or, made frustrate, broken downe: this word is opposed to the former stablishing, or making firm, in vers. 7. The Hebrewes have a canon, who so breaketh the covenant of Abraham our father, and lea­veth his superfluous-foreskin, or gathereth it over again; although he have in him the law and good workes, hee hath no portion in the world to come. Maimony treat. of Circumcis. chap. 3. S. 8. Which rule is true according to the Apostles interpretation, applying circumci­sion to the heart, spirit, and faith in Christ, Rom. 2. 29. and 4. 11. Col. 2. 11.

Vers. 15. Sarah] in Greeke Sarrha. The letter j 15 changed into h, signified the multiplication of her children, as before in Abrams name, vers. 5. And the Greeke having no h at the end of words, dou­bleth therefore the letter r, with an aspiration Sar­rha, and so the Apostles also write it, Rom. 9. 9. 1 Pet. 3. 6. Sarai the Chaldean name, is made He­brew Sarah: which is by interpretation a Princesse. The Apostle calleth her a Freewoman, and maketh her a figure of the new Testament and heavenly Ierusalem, Gal. 4. 22. 24. 26. and the example of Abraham and Sarah, thus called, blessed, and in­creased, is set forth for their children the Church to consider, and comfort themselves withall, Esay 51. 1. 2. 3.

Vers. 16. shall be to nations] that is, shall become 16 nations, and bee a mother of them, both in the flesh, and in the Lord. For all godly women are called her children, 1 Pet. 3. 6. and Ierusalem her answerable type, is the mother of us all, Galat. 4. 26. Psal. 87. 5. 6.

Vers. 17. laughed] that is, as the Chaldee transla­teth 17 it, rejoyced: and so the word after importeth, Gen. 21. 6. though sometime it implyeth also a doubting, as in Gen. 18. 12. 13. but the praise of Abrahams faith, who was not weake, nor staggering, but gave glory to God, Rom. 4. 19. 20. seemeth to free him from this imputation. Thargum Ierusa­lemy expoundeth it, he marvelled. Of this word laughed, in Hebrew jsaak, the child promised was called Isaak: in whom Abraham saw the day of Christ, and rejoyced. old] Hebr. sonne of 100 yeeres, that is, going in his hundred yeere. So Sarah was daughter of ninety yeeres. See Gen. 5. 32. At these yeeres, both their bodies were now dead, unapt for generation, Rom. 4. 19. Heb. 11. 12.

Vers. 19. shall beare] or beareth: speaking as of a 19 thing present: for God calleth the things which bee not, as though they were, Rom. 4. 17. Isaak] Heb. Iitschak; the same word used before in vers. 17. and signifieth laughing or joy: for besides his father and mother, all that heare, have occasion to laugh and rejoice for his birth, Gen. 21. 6. in whom both Christ the joy of the whole earth was represented, and all the children of promise, Iohn 8. 56. Rom. 9. 7. 8. Gal. 4. 28. seed] the Greeke version ad­deth, to be a God to him and to his seed; as before in verse 7.

Vers. 20. heard] the Chaldee explaineth it, I have 20 accepted thy prayer. twelve Princes] So of Iakob, Isaaks sonne, came twelve Patriarchs, Act. 7. 8. These Princes are after named, in Gen. 25. 12.—16.

Vers. 21. covenant] This is the thirteenth time 21 that the covenant is named in this Chapter; and hereby is meant the promise of Christ, and salvati­on in him, as the Apostle sheweth in Rom. 9. 5. 7. 8. and by this it appeareth, that Gods covenant with Abraham, was of spirituall and heavenly things in Christ, as is also confirmed by Luke 1. 55. 72. 73. 74. Gal. 3. 29. wherein Isaak was preferred be­fore Ismael.

Vers. 22. God went up] to weet, into heaven, and 22 appeared no longer: so in other like visions of An­gels, they are said to goe into heaven, Luke 2. 25. For God, the Chaldee saith, the glory of the Lord, meaning the vision which had now appeared: which phrase the holy text sometime useth, as in Ezekiel 1. 29. and 3. 23. and 8. 4. So after, in Gen. 35. 13.

Vers. 23. Abraham tooke] herein hee shewed a 23 rare example of obedience to Gods word, not re­garding the affliction, danger, shame, scandall, and [Page 70] foolishnesse, which this action in the eyes of the world seemed to bring with it: though to him-selfe, and all the faithfull in his house, it was the seale of the righteousnesse of faith, Rom. 4. 11. Here the Iewes have their uncertaine conjectures, or traditions; as that Abraham sent and called for Sem the sonne of Noe, (he was Melchisedek) about this businesse: that it was done on Atonement day (spo­ken of in Levit. 16.) and in the place where after­ward the Altar stood, in the Court of the Temple, and the like: Pirke. R. Eliezer, ch. 29. circumcised] or, cut off, to weet, all the skin that covered the top of the flesh, that the top of the flesh remained bare; for so the Hebrew shew the manner of Circumcision to have beene. And this being a holy signe and seale, Abraham doubtlesse sanctified the work by praier: which custome all the Iewes keepe to this day. For hee that circumciseth, doth first blesse him that sanctified them with his commandements, and commanded them to circumcise; and to gather themselves into the covenant of Abraham their father, that sanctified his beloved from the womb, and sealed their off-spring with the signe of the holy covenant: that commanded them to circum­cise strangers, and servants, and to draw out of them, the blood of the covenant. Which blessings Maimony recordeth in his foresaid treatise of Cir­cumcision, ch. 3. S. 1. 2. 3. 4. 5. where he also noteth, that who so circumciseth a man growne, must cover his nakednesse, whiles he blesseth: and after he uncovereth and circumciseth him. selfe-same day] Hebr. the bo­dy (or strength) of this day, at Gen. 7. 13. the Greeke interpreteth it, in the time of that day. From hence, and the commandement in Lev. 12. 3. the Iewes have taught, that none might ever circumcise but in the day time, after the Sun was up: Maimony treat. of circum. ch. 1. S. 8.

Vers. 27. circumcised with him] Not onely Abra­ham 27 himselfe, but his houshold with him, kept the way of the Lord, Gen. 18. 19. and by faith they all obeyed this hard precept, whereby they were wounded, pained, and sore in their flesh, all at once, as Gen. 34. 25. and spiritually, did put off the body of the sinnes of the flesh, by the circumcision of Christ: Col. 2. 11.


1, Abraham entertaineth three Angels, 9, who promiseth Sarah a sonne, 12, where at she laugheth, and is reproved. 17, The destruction of Sodom is revealed to Abraham: 23, and hee maketh intercession for the men thereof. 32, The whole Citie should bee spared, if but ten just persons were found therein.


ANd Iehovah appeared unto him, in 1 the Okes of Mamree: and he was sit­ting at the tent doore, in the heat of the day. And he lifted up his eyes, and saw; 2 and loe three men standing before him: and he saw, and ranne to meet them, from the tent doore; and bowed-downe himselfe to the ground. And hee said: Lord, if now I 3 haue found grace in thine eyes; passe not a­way I pray thee, from thy servant. Let a 4 little water I pray you be taken, and wash ye your feet: and leane-ye-downe under the tree. And I will take a morsell of bread, and 5 sustaine ye your heart, after that ye shall pass­on; for therfore have you passed, unto your servant: And they sayd; So doe as thou hast spoken. And Abraham hastned into the 6 tent, to Sarah: and hee said, Hasten three peckes of flowry meale: knead, and make cakes. And Abraham ranne unto the herd; 7 and he tooke a Calfe of the herd, tender and good: and gave it to a yongman; and hee hastned to make it (ready.) And hee tooke 8 butter and milke, and the calfe of the herd which he had made (ready,) and set it before them: and he was standing by them, under the tree, and they did eat. And they said un­to 9 him; where is Sarah thy wife? And hee said, behold in the tent. And hee said, Re­turning 10 I will returne unto thee, when this time reviveth; and loe, Sarah thy wife shall have a sonne: And Sarah heard, in the tent doore, and it was behind him. And Abra­ham 11 and Sarah were old, comming into daies: it ceased [...]o be with Sarah, after the way of women. And Sarah laughed, within her 12 selfe saying: after I am wexed-old, shall I have pleasure? also my Lord is old. And Ie­hovah 13 said unto Abraham: wherefore laugh­eth Sarah, saying, Shall I verily bear-a-child, and I am old? Shall any-thing be unpossible 14 for Iehovah? At the appointed-time will I returne unto thee, when this time reviveth, and Sarah shall have a sonne. And Sarah 15 falsly-denyed, saying, I laugbed not: for she was afraid: and he said, nay, but thou didst laugh. And the men rose-up from thence, 16 and looked towards Sodom: and Abraham went with them, to bring them on the way. And Iehovah sayd; shall I hide from Abra­ham, 17 18 that which I am doing? And Abraham being shall bee a great and mighty nation: and blessed shall be in him, all nations of the earth? For I know him, how that hee will 19 command his sonnes, and his house after him; and they shall keepe the way of Ieho­vah, to doe justice and judgement: that, Ie­hovah may bring upon Abraham, that which he hath spoken unto him. And Iehovah said; 20 The cry of Sodom and Gomorrha, because it is much: and their sinne, because it is very heavy. I will goe-downe now and see, whe­ther 21 [Page 71] according to the cry therof that is come unto me, they have done altogether: and if not, that I may know. And the men turned­the 22 face from thence, and went to Sodom: and Abraham, he yet stood before Iehovah. And Abraham drew-neere, and said; wilt 23 thou also consume the just with the wicked? If so be there bee fifty just men, within the 24 City: wilt thou also consume, and not spare the place, for the fifty just, which are within it? Far-be-it from thee to doe according to 25 this word, to slay the just with the wicked, and that the just should bee as the wicked: far-be-it from thee; shall the Iudge of all the earth, not doe judgement? And Iehovah 26 said; If I shall find in Sodom, fifty just men within the city: then will I spare all the place for their sake. And Abraham answered, and 27 said: Behold now I have taken upon me to speake unto the Lord; and I, am dust and ashes. If-so-be there lacke of fifty just men, 28 five; wilt thou destroy for five, all the city? And he said, I will not destroy, if I shall find there, fourty and five. And he added again, 29 to speake unto him, and said; If-so-be fourty be found there: and hee said, I will not doe it, for fourties sake. And he said, O let not 30 now the Lord be wroth, and I will speake; If-so-be thirty be found there: and hee said, I will not doe it, if I shall find thirty there. And he said, Behold now I have taken-upon 31 me to speake unto the Lord; If so be twenty shall be found there: And he sayd, I will not destroy, for twenties sake. And hee sayd, O 32 let not now the Lord bee wroth, and I will speake but this once; If-so-be, ten shall bee found there: And he said, I will not destroy, for tennes sake. And Iehovah went-away, 33 when as he had made-an-end, of speaking unto Abraham: and Abraham, returned to his place.


[...] Here beginneth the fourth section of the Law, called of the first word Vajera, that is, And (the Lord) appeared. See Gen. 6. 9.

Vers. 1. appeared] or, was seene of him, meaning 1 Abraham. This vision was to renew the promise of Isaaks birth; and to acquaint Abraham with Gods purpose of destroying Sodom. And for us, to see how Abrahams faith wrought with his workes; and by workes, faith was made perfect, as Iam. 2. 22. the akes] that is, the oke-grove, or the plaine: see Gen. 13. 18. in the heat] that is, at [...]oone: as the Greeke translateth it. At such time travellers wexe saint and hungry: heat also figureth afflictions, Mat. 13. 6. 21. Rev. 7. 16. the due time to shew forth works of grace, Mat. 25. 35.

Vers. 2. three men] so they seemed at first to A­braham; 2 but he entertained Angels unawares, Heb. 13. 2. for one of these is called Iehovah, vers. 13. 14. 17. 20. 22. and Abraham after so acknowledged him as the Lord and Iudge of all the earth, ver. 25. 27. And this was Christ, Rom. 10 9. Iohn 5. 22. The other two were created Angels, Gen. 19. 1. The Hebrew Doctors here say; And behold three An­gels were sent to Abraham our father: and they three were sent for three things, because it cannot be, that moe things then one should be sent by the hand of one of the high Angels. The first Angell was sent to shew glad­tidings unto Abraham our father, that Sarah should beare Isaak. The second Angell was sent to deliver Let from the overthrow (of Sodom.) The third Angell was sent to overthrow Sodom and Gomorrha, Admah and Seboim: Thargum Ierusalemy on Gen. 18. before him] or, against him; thus occasioning Abraham to come unto them: who presently ran; and so pursu­ed hospitality, as the Apostle speaketh, Rom. 12. 13.

Vers. 3. Lord] the Hebrew Adonai is written 3 with long A in the end, which is the usuall title of God, as is observed on Gen. 15. 2. The Greeke also translateth it absolutely Lord, and the Chaldee expresseth it by the letters of Iehovah; otherwise then in Gen. 19. 2. And Abraham in vers. 27. under this title, acknowledgeth him for God; opposing himselfe, as dust and ashes.

Vers. 4. leane ye downe] that is, rest ye; or as the 4 Greeke translateth, refresh your selves.

Vers. 5. sustaine ye] or uphold; that is, comfort or 5 strengthen your heart: the Greeke translateth it eat. Bread is compared to a staffe or stay, Esay 3. 1. for that it is the chiefe sustenance that upholds the life of man. So in Iudg. 19. 5. Psal. 104. 15.

Vers. 6. three peckes] or measures, each of them 6 was at least a pottle bigger then our English pecke, for three of them made an Ephah, or Bushel, (wher­of see Exodus 16. 36.) The Hebrewes write that this their pecke, (which they call Seah, the Greeke Saton,) contained as much as 144 common hens egges. For their least measure is the quanti­ty of an egge; sixe whereof doe make a measure called Log, or Pinte, (whereof see Lev. 14. 10.) and foure of them Logs make a Kab, (wherof see 2 Kin. 6. 25.) and sixe Kabs make this Seah or Pecke; three whereof Abraham prepareth here, for three mens dinner; which with other things doe manifest his liberality: contrary to Nabals, 1 Sam. 25. 11. Our Saviour also hath a Parable of three peckes of meale which a woman leavened, Mat. 13. 33. That which in Ruth 2. 17. is an Ephah (or Bushell) of barly; the Chaldee Paraphrase there calleth three Seahs (or peckes.) So also in Exod. 16. 36. flowery meale] that is, fine meale: Hebr. meale of flower. This, and the tender and good calfe, vers. 7. sheweth that Abra­hams benevolence was of the best things that hee had. See the annotations on Gen. 4. 4.

Vers. 7. the herd] or, the beeves: as the Greeke 7 and Chaldee turne it. a calfe] Hebr. son of the herd, or beefe: so, sonnes of the flocke, for Lambes, Psal. 114. 4. sonne of the asse, for a foale, Gen. 49. 11. [Page 72] [...]es of the V [...]icorne, Psal. 29. 6. and sundry the like. to make it] to weet, ready, that is, to dresse it. An usuall phrase for preparing, dressing, or trim­ming any thing; so, to make the Passover, Exod. 12. 48. Mat. 26. 18. and other sacrifices, Exod. 10. 25. Psal. 66. 15.

Vers. 8. set] Hebr. gave. standing] the Chal­dee 8 translateth; he ministred to them. And so the Hebrew word oft signifieth, as the Levites that stood, Neh. 12. 44. that is, served, or wayted: so hee which stood before the King, Ier. 52. 12. is said to bee the servant of the King, 2 King. 25. 8. And this set­teth forth Abrahams humility.

Vers. 9. in the tent] It is a vertue for women, to 9 be keepers at home, Tit. 2. 5. but the lewd womens feet, abide not in her house, Prov. 7. 11.

Vers. 10. Returning I will returne] that is, I will 10 certainly returne: see Gen. 2. 17. This was a word of promise, whereby the children of God, and true seed of Abraham, were discerned from the other, Rom. 9. 8. 9. Neither doe wee find that this returne was by the Angels apparition againe: but by the complement of the thing promised. when this time reviveth] or liveth; that is, the next yeere at this time: as appeareth by the accomplishment, Gen. 21. 2. 5. for then Abraham was an hundred yeere old, and now he was ninety nine, Gen. 17. 24. In the revolution of the yeere, things returne to the same life and estate, which they had before. And in spirituall things, when promises are fulfilled, it is called the acceptable yeere of the Lord, Luke 4. 19. So a City is said to be revived, when it is built and re­paired, 1 Chron. 11. 8. and stones revive, when they are restored to their former state, Nehem. 4. 2. And the Apostle confirmeth this interpretation, citing the place thus, At this time will I come, Rom. 9. 9. It may also be translated, According to the time of life: or rather, at this time of life: the word this, being usually understood, as in Exod. 9. 18. 1 Sam. 9. 16. and 20. 12. and sometime expressed, as in Ios. 9. 6. The Chaldee referreth it to Abraham and his wife, According to this time when ye shall be alive. A like promise is made in 2 King. 4. 16. 17. where the Greeke version hath, as the time (or when the houre) liveth.

Vers. 11. into dayes] that is, into yeeres: as Gen. 11 4. 3. A like phrase the Evangelist useth of some gone forward in dayes; for, very aged, Luke 1. 7. 18. So Gen. 24. 1. the way,] that is, the custome (or man­ner) of women, for the ordinary and naturall course of the body, or fluors; mentioned Levit. 15. 19. 25. meaning, that she was past naturall strength to con­ceive and beare children; as is explained in Rom. 4. 19. Heb. 11. 11. So the promise of redemption was fulfilled for us by Christ, when wee were without strength, Rom. 5. 6. even dead in trespasses and sinnes, Ephes. 2. 1.

Vers. 12. laughed] as thinking it could not bee: 12 which her weake faith is after reproved, and shee strengthned, vers. 13. 14. But Abrahams laughing was for joy; in beleefe, and admiration, Gen. 7. 17. and so was Satahs afterward, Gen. 21. 6. wherefore her faith also is commended unto us, Heb. 11. 11. my Lord] that is, my husband, whom Sarah re­verenceth by this name: wherefore her obedience is set forth for an example to all women, in 1 Pe­ter 3. 6.

Vers. 14. any thing] or word, that is, whatsoever 14 can be spoken of. unpossible] or, marvellous; that is, hard to be done; or unpossible, as the holy Ghost translateth this according to the Greeke version, Luke 1. 37. So in Zach. 8. 6. It implyed also a thing hidden and unknowne. Here God graciously pardo­neth Sarahs infirmity, after he hath reproved her; and repeateth his promise to strengthen her faith, that shee might bee blessed, in beleeving that there should be a performance of those things, which were told her from the Lord, (as Luke 1. 45.) For Zachary was stricken dumbe for a time, because hee beleeved not a like promise made unto him, Luke 1. 13. 18. 20.

Vers. 16. to bring them on the way] or, to send them 16 away, to weet, with honour, and after a godly sort, as the Apostle speaketh, 3 Ioh. 6. for this is a duti­full kindnesse much spoken of; as in Act. 20. 38. and 21. 5. Rom 15. 24. 1 Cor. 16. 11. Tit. 3. 13.

Vers. 17. shall I hide] that is, I will not hide. As, 17 shalt thou build me an house? 2 Sam. 7. 5. is the same that, thou shalt not build, 1 Chron. 17. 4. And, doe men gather grapes of thornes? Mat. 7. 16. which ano­ther Evangelist recording, saith, men doe not gather, Luke 6. 44. The Lord will doe nothing but he revealeth his secret unto his servants the Prophets, Amos. 37.

Vers. 18. being shall be] that is, shall surely bee, or, 18 become. in him] that is, in his seed, Christ: see Gen. 12. 3.

Vers. 19. how that hee will] or, to the end that hee 19 may command: but the Greeke keepeth the former sense. his house] the men of his house, as the Chal­dee explaineth it. According to this is the law, Deut. 6. 7. and 11. 19. and they shall keepe] or, that they may keepe: these two phrases are implyed in the Hebrew, and the Scripture useth them in­differently, as, judge not, and ye shall not bee judged, Luke 6. 37. or, that ye be not judged, as Mat. 7. 1. the way] that is, the true religion, faith, and obedi­ence prescribed for men to walke it, Act. 18. 25. 26. Deut. 8. 6. and 10. 12. The Chaldee saith, the wates that are right before the Lord. unto him,] or, of him. The Greeke translateth, all things that he hath spoken unto him.

Vers. 20. heavy] or grievous: of their sinnes, see 20 the notes on Gen. 73. 13. The Greeke here transla­teth, their sinnes are very great.

Vers. 21. I will goe downe] see this phrase in Gen. 21 11. 5. The Chaldee saith, I will appeare and judge. done altogether] or, made a full end: that is, have wholly finished their sinne, which bringeth forth death, Iam. 1. 15. This word full-end, (or consumma­tion) is used also for the full-punishment and consu­ming of the sinners, Ier. 46. 28. that I may know] so the Greeke translateth: it may also be Englished, I will know; that is, make triall. God speaketh of himselfe, after the manner of men: So in Gen. 22. 12. Exod. 33. 5. The Chaldee paraphraseth; I will consume them if they repent not; but if they doe repent, I will not take vengeance.

Vers. 22. the men] two of the three which ap­peared 22 [Page 73] to Abraham, vers. 2. which were two An­gels, Gen. 19. 1. the third stayed with Abraham, and he is called Iehovah; the Lord Christ. stood] or, was standing, as the Greeke translateth: the Chaldee addeth, stood in prayer before the Lord: so Gen. 19. 27. And elsewhere by standing before God: prayer is meant, as Ier. 15. 1. And Christ saith, when ye stand, praying, Mark 11. 25.

Vers. 23. drew-neere] to make his requests to the 23 Lord: a signe and fruit of faith, Heb. 7. 19. and 10. 22. consume] or, make-an-end of.

Vers. 24. If so be] or, It may be; peradventure: it 24 is a word that intimateth difficulty, and yet with some hope of possibility: as in Exod. 32. 30. Ios. 14. 12. Zoph. 2. 3. 1 Sam. 14. 6. 2 King. 19. 4. spare] or forbeare, forgive the place, under one City Sodom, implying all the rest.

Vers. 25. Far be it from thee] The Hebrew Cha­lilah, 25 signifieth a profanation, or profane thing; and so forbidden to be done. And sometime the name of God and Lord is added, as in 1 Chron. 11. 19. 2 Sam. 23. 17. and it is in our phrase, God forbid, or Gods forbod. The Apostles, following the Greeke version, expresse it sometime by (Me genoito) bee it not, or sarre be it, Rom. 3. 4. 6. sometime by hileos, that is, propitious or favourable; as praying God in mercy to keepe it away: as Matth. 16. 22. Farre be it from thee, (or God forbid,) Lord. to doe] or from doing. this word] or, this thing. judgement] that is, right judgement, or equity. So the word judgement is often used, as Psal. 9. 5. 17. and 119. 121. Mat. 23. 23.

Vers. 26. all the place] and so, the people of the 26 place. In Ier. 5. 1. God offreth the like for Ierusa­lem, if there could a man be found that executed judgement, and sought the truth, hee would spare it.

Vers. 27. have taken upon me] or, have willingly be­gun; 27 for so the originall word sometime signifieth willingnesse and content, Ios. 17. 12. Iudg. 17. 11. sometime a voluntary beginning, or, or taking hand, Deut. 1. 5. Accordingly the Greeke here transla­teth, I have begunne. dust] that is, base, vile: see Gen. 3. 19.

Vers. 28. destroy] or, corrupt, marre: see Gen. 6. 13 28 for five] that is, for lacke of five. So, for fatnesse, Psal. 109. 24. and, for the fruits, Lam. 4. 9. is, for the lacke of them.

Vers. 30. and I will] or, that I speake: as verse 19. 30 the Greeke translateth it, If I speake: so verse 32. Also and, is put for and if, in Exodus 4. 23. Malac. 1. 2.

Vers. 32. this once] Abraham descended not to sewer then ten: a reason whereof the Hebrew Doc­tors 32 give to be this, that in the generation of the floud, there were eight, Noah and his wife, and his three sonnes, and their wives; and yet the world was not saved for their sakes: Breshith rabbah, on Gen. 18.

Vers. 33 Iehovah went away:] the Chaldee saith, 33 the glorie of the Lord was lifted up. made an end] the Greeke turneth it, had ceased speaking.


1. Lot in Sodom entertaineth two Angels, 4, the Sodomites (to abuse them) doe he set his house, and will not bee disswaded from their wickednesse. 11, The Angels strike them with blindnesse, 12, and send Lot for safety into the mountaine: 18, but hee obtai­neth leave to goe into Zoar. 24, Sodom and Gomor­rha are destroyed with fire from heaven. 26, Lots wife looking backe, is a pillar of salt. 30, Lot fearing to abide in Zoar, dwelleth in a cave. 31, His two daughters make him drunken, and of them he begetteth Moab and Ammon.

ANd there came two Angels to So­dom, 1 in the evening; and Lot was sit­ting in the gate of Sodom: and Lot saw, and rose-up to meet them; and he bow­ed-downe himselfe with the face to the ground. And hee said, Behold now my 2 Lords, turne in I pray you into your servants house, and tarry-all-night, and wash your feet; and ye shall rise-up-early, and goe on your way: And they said Nay, but we will abide-all-night in the street. And he pressed 3 upon them vehemently, and they turned in unto him, and came into his house: and he made them a banquet; and did bake unlea­vened cakes, and they did eate. But before 4 they lay-downe; the men of the city, the men of Sodom, compassed about the house, from the yong even to the old: all the peo­ple, from the utmost quarter. And they cal­led 5 unto Lot, and said unto him; where are the men, which came unto thee, this night? bring them out unto us, that we may know them. And Lot went-out unto them, to 6 the doore: and he shut the doore after him. And he said; I pray you my brethren, doe 7 8 not evill. Behold now, I have two daugh­ters, which have not knowne man; let mee I pray you, bring out them unto you; and doe ye to them, as is good in your eyes: on­ly to these men, doe not any-thing; for therefore came they into the shadow of my rafter. And they said, Stand further; and 9 they said, This one fellow came in to sojourn, and will he judging judge? now will we doe worse to thee then to them: and they pres­sed sore, upon the man upon Lot, and came neere, to breake the doore. And the men 10 put-forth their hand, and brought in Lot unto them, into the house: and shut the doore. And they smote the men, which 11 [Page 74] were at the doore of the house, with blind­nesses, from the small even to the great: that they wearied themselves to find the doore. And the men sayd unto Lot; hast 12 thou here any besides? sonnes-in-law, or thy sonnes or thy daughters, or any that thou hast in the City: bring-out, from this place. For wee will destroy this place: be­cause 13 the cry of them is wexen-great, before the face of Iehovah; and Iehovah hath sent us to destroy it. And Lot went out, and spake 14 unto his sonnes-in-law, that were taking his daughters; and he said, rise-up goe-out, from this place: for Iehovah will destroy the Ci­tie: but he was as one-that-mocked, in the eyes of his sonnes-in-law. And when the 15 dawning-of-the-day came-up, then the An­gels hastened Lot, saying; Arise, take thy wife, and thy two daughters, which are found here; lest thou bee consumed, in the iniquity of the City. And hee lingred, and 16 the men layd-hold on his hand, and on the hand of his wife, and on the hand of his two daughters, in the gentle-mercy of Iehovah upon him: and they brought him forth, and set him without the City. And it was, 17 when they had brought them forth-abroad, that he said; Escape for thy soule, looke not behind thee, neither stay thou in al the plain: escape to the mountaine, lest thou be consu­med. And Lot said unto them: Oh not so 18 19 Lord. Behold now, thy servant hath found grace, in thine eyes; and thou hast magnified thy mercy, which thou hast done with me, to save-alive my soule: and I, I cannot escape to the mountaine, lest evill cleave unto mee, and I dye. Behold now, this citie is neere, to 20 flee thither, and it is a little one: oh let mee escape thither, is it not a little one? and my soule shall live. And he said unto him, Loe I accept thy face, for this thing also: that I 21 will not overthrow the City, for the which thou hast spoken. Hast thee, escape thither; for I cannot doe any thing, till thou be come 22 thither: therefore he called the name of the City, Zoar. The Sunne came-forth over the earth: and Lot entred into Zoar. And 23 24 Iehovah rained upon Sodom and upon Go­morrha, brimstone and fire: from Iehovah, out of the heavens. And hee overthrew these Cities, and all the plaine: and all the 25 inhabitants of the Cities, and that which grew on the ground. And his wife looked 26 from behind him: and shee was, a pillar of salt.

And Abraham gat-up-early, in the mor­ning: 27 unto the place, where hee had stood, before Iehovah. And hee looked toward 28 Sodom and Gomorrha; and toward all the land of the plaine: and he saw, and loe the smoke of the land went-up, as the smoke of a fornace. And it was, when God destroy­ed 29 the Cities of the plain, that God remem­bred Abraham: and sent Lot out of the mids of the overthrow, when he overthrew the Cities in the which Lot dwelt. And Lot 30 went-up out of Zoar, & dwelt in the moun­taine, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave; he and his two daughters. And the 31 firstborne said unto the yonger, out father is old: and there is not a man in the land, to come in unto us, after the way of all the earth. Come, let us make our father drinke 32 wine, and let us lye with him: and keepe-alive seed of our father. And they made 33 their father drinke wine, in that night: and the firstborne went-in, and lay with her fa­ther; and he knew not when she lay-downe, or when she arose. And it was, on the mor­row, 34 that the firstborne said unto the yon­ger; Behold I lay yesternight with my fa­ther: let us make him drinke wine this night also; and goe thou in, lye thou with him; and let us keepe-alive seed of our father. And 35 they made their father drinke wine, in that night also: and the younger arose, and lay with him; and he knew not when shee lay downe, or when shee arose. And the two 36 daughters of Lot, were with child, by their father. And the firstborne bare a sonne, and 37 she called his name Moab: he is the father of Moab, unto this day. And the yonger, she 38 also bare a sonne, and called his name Ben-ammi: he is the father of the sonnes of Am­mon, unto this day.


THere came two] or, the two Angels came, called 1 before, men, Gen. 18. 22. and so they seemed unto Lot, who also entertained Angels unawares, Heb. 13. 2. Compare this action of Lot, with A­brahams, Gen. 18.

Vers. 2. my Lords] so both Greeke and Chaldee 2 also translate it; the Hebrew, Adonai, being writ­ten otherwise, then when it signifieth the Lord God: see Gen. 18. 3. Nay] The Angels as men, humanely refused; being sent also to view the man­ners of the people, (Gen. 18. 21.) they would have abode in the streets indeed, had not Lots importu­nacy, made them doe otherwise. So Christ made [Page 75] as if he would have gone further, but constrained by the disciples, hee stayed with them: Luke 24. 28. 29.

Vers. 3. pressed upon] or, was instant, constrained: so Luke 24. 29. a banquet] or, a drinking; as 3 both the Hebrew and Greeke words signifie, for large drinking is used in banquets; hereupon it is called the banquet of wine, Est. 5. 6. and 7. 7. and the King and Hamon came to drinke with Queene Ester, that is, to banquet, Est. 7. 1. So Est. 3. 15. unleavened-cakes] for hast, because time suffered them not to be leavened. See Exod. 12. 39. where the word cakes is expressed, which here wanteth: as on the contrary, cakes were expressed in Gen. 18. 6. where unleavened is to be understood.

Vers. 4. from the utmost] meaning, from every quar­ter: 4 for the Hebrew often omitteth the repeating of the same word at the end, for brevities sakes; as 1 Chron. 17. 5. from tent to tent, and from tabernacle: where is againe to be understood, unto tabernacle. So here, from utmost part (to utmost part:) that is, from all parts. Sometime it is fully expressed, as in Matth. 24. 31. from the end of heaven, to the end thereof. The Greeke here translateth, all the people together.

Vers. 5. called unto Lot] They were not ashamed to proclaime their owne filthinesse: so God repro­veth 5 the Iewes, they declare their sinnes as Sodom, they hide them not, Esay 3. 9. may know them] that is, may lye with them: as Gen. 4. 2. which sense the Greeke version also giveth here. Hereupon that horrible and unnaturall sin, which the Scrip­ture calleth lying with the male, Lev. 18. 22. and 20. 13. is called Sodomy, as being first practised in So­dom, and the cities about it; which God would therfore severely plague in this world and for ever, as the Apostle writeth of Sodom and Gomorrah, and the cities about them in like manner giving themselves to fornication, and going after other flesh; they are set forth for an example, suffering the vengeance of eternall fire, Iude vers. 7. The Canaanites having fallen from God, to idolatry, Deut. 11. 2. 3. 30. 31. God therefore gave them up to uncleannesse, to disho­nour their owne bodies betweene themselves, and leaving the natural use of the womā, to burn in lust one toward another, men wt men doing that which is unseemly; as Paul observeth, in Rom. 1. 23. 24.—27. An example of like filthinesse, fell out after this in Israel, Iudg. 19. 22. &c.

Vers. 6. the doore] two words are here used for a 6 doore, the first Pethach, which is the open-place, wher­at he went out: this latter, deleth, which is the doore that shutteth up the passage.

Vers. 7. my brethren] thus he lovingly intreateth 7 those wicked men; respecting the common bro­therhood of nature, Act. 17. 26. Esay 58. 7. so Da­vid called the evill and wicked, his brethren, 1 Sam. 30. 23.

Vers. 8. not knowne] to weet, by lying with the male; 8 as the phrase is explained in Num. 31. 17. and so by the Ierusalemy Thargum here. By this prosti­tuting of his daughters, Lot thought to avoid a greater evill: but it is not lawfull to doe evill that good may come, Rom. 3. 8. of my rafter] or beame, that is, of my roofe, or house made with rafters: a part being put for the whole: so the Greek hath, under the roofe of my rafters: but the Chaldee saith, of my habitation.

Vers. 9. stand further] or, get thee a side: as if they 9 would consult of the matter. But by a much like speech used in Esay 65. 5. it seemeth to bee spoken in disdaine. and will hee judging judge?] or, hee will judging judge: but the Greeke resolveth it into a question, came he also to judge judgement? This phrase, doubling the word, (whereof see Gen. 2. 17.) may also imply Lots often rebuking of them at other times, for he was vexed with the lascivious conversation of those wicked men; and dwelling among them, in seeing and hearing, tormented his just soule, day after day, with their unlawfull deeds, 2 Pet. 7. 8.

Vers. 11. with blindnesses] or, dazeled-blindnesse, 11 both of body and mind; when the sight beames are confused, and nothing can be seene as it is. The word is not used but in this place, and at another like accident, in 2 King 6. 18. the plurall number noteth the greatnesse of the plague; as extreame­blindnesse.

Vers. 12. or thy sonnes] in the Hebrew, and is 12 here for or; as the Greeke also translateth it: see Gen. 13. 8.

Vers. 13. will destroy] or, are destroying: Hebr. 13 corrupting: see Gen. 6. 13. that is, we are about to de­stroy: so v. 14.

Vers. 14. were taking] that is, being betrothed, 14 were ready to take in mariage: or had taken, as the Greeke explaineth it. If wee thus understand it, then Lot had some daughters which perished with the Sodomites: for onely two which were virgins, escaped with him, vers. 8. 30. This also seemeth closely to be implyed in vers. 15. goe-out] The Hebrew word hath in it a pricke extraordinary, (noted also in the Hebrew margine) which increa­seth the signification, as urging an hasty going-out. The like is in Exod. 12. 31.

Vers. 15. are found] that is, present. The Chaldee 15 addeth, which are found faithfull with thee: the Greek saith, which thou havest. But found is often used for present, 1 Chron 29. 17. 2 Chron. 5. 11. and 30. 21. and 31. 1. and 34. 32. the iniquity] that is, the punishment for iniquity. Hereupon is that usuall phrase of bearing iniquity, for suffering punishment, Lev. 20. 17. 19. 20. Num. 14. 34. Even the righte­ous are in danger, to partake of the wickeds pu­nishment; if (when God calleth) they depart not from among them. Compare Rev. 18. 4.

Vers. 16. lingred] or, delayed, distracted himselfe, 16 with much trouble and businesse: the Greek trans­lateth, they were troubled. David contrary wise de­layed not, to keepe Gods commands, Psal. 119. 60. [...] in the gentle-mercy] or, for the mercifull sparing, that is, the Lord being mercifull and sparing him; as the Greeke translateth. The word importeth gentle­nesse, and loving affection, or commiseration, as wherby men are spared from punishment. So in Esa. 63. 9. in his love & in his gentle mercy God redeemed his people.

Vers. 17. that he] or, then he said, meaning the Lord 17 [Page 76] I [...]h, as appeareth v. 18. 24. who (it seemeth) was new come from Abraham to Sodom, Genesis 18. 22. 33. thy soule] that is, thy life: for so the Scripture usually speaketh, as, keepe his soule, Iob 2. 6. that is, spare his life: to seeke the soule, is to seeke ones life, Exod. 4. 19. Mat. 2. 20. See also Gen. 2. 7. and 37. 21. looke not] this commandement (as the like in Gen. 2. 17.) was given not to Lot alone, but to his wife and children, as the event sheweth, vers. 26. and forbiddeth all affectation of worldly things, which draweth from ready obedience un­to God: Compare Luke 9. 62. Phil. 3. 13. 14. Mat. 24. 16. 17. 18. to the mount] The mountaines are sometime spoken of, as places of safety, Mat. 24. 16. figuring Gods providence and protection, Psalm. 121. 1. and 125. 2. Esay 2. 2.

Vers. 18. Lord] or, my Lords: for the Hebrew A­donai 18 (by reason of the pawse) is here doubtfull, whether it be the title of God, or of men. For the Chaldee putteth for it Lords; but the Greek Lord: and the words following are directed to one, though before he spake to them: See Gen. 15. 2. and 18. 3.

Vers. 19. cleave unto me] the Greeke saith, take 19 hold on me. Herein Lot shewed his weak faith, not resting in Gods word; wherefore the place which he chose for safety, secured him not; but for feare he left it, ver. 30.

Vers. 20. to flee] that is, for me to flee: as the Greek 20 translateth. See Gen. 6. 19. and 23. 8.

Vers. 21. accept thy face] or, lift up thy face; that is, doe respect, and so will gratifie thee, and grant thy 21 request in this thing. Thus the Lord doth the de­sire of them that feare him, Psal. 145. 19. This phrase of accepting the face, is usuall for shewing of favour to any; which sometime is spoken in the ill part, and commonly called respect of persons, and then it is denyed of God, Deut. 10. 17. and forbidden to men, Deut. 16. 19. The Greeke expresseth it by ethaúmasa to prosopon: which here, and in sundry other places meaneth, an honourable regard and esti­mation of ones face, or suit: in which sense the A­postle useth it, Iude v. 16. against such as would re­spect the face, or gratifie men for profits sake. The con­trary whereto is, to turne away the face of any; which is, to say one nay, or deny their request. 1 King. 2. 16. 20.

Vers. 22. any-thing] or, the thing, to weet, now 22 in hand. Heb. a word. he called] that is, every one, or, it was called. See the notes on Gen. 16. 14.

Zoar] or Zogor: in Greeke Sigor, and else-where Sogor, in the Latine Segor, by interpretation Litle: before it was called Bela, Gen. 14. 2.

Vers. 23. came forth ever] or, arose upon the earth. This time of the morning was fittest to shew the 23 light of grace arisen to Lot: and how in prosperity affliction shall come upon the wicked, and they not know the morning thereof, as Esay 47. 11. For the ri­sing of the Sun, is a signe of favour from the Lord, Mat. 5. 45. but unto Sodom, it is the time of ven­geance. Hence Christ saith, as it was in the dayes of Lot, they did eate, they dranke, they bought, they sold, they pl [...]ed, they builded; but the day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all: even thus shall it bee in the day, when the son of man is revealed, Luke 17. 28. 29. 30.

Vers. 24. and upon Gomorra] with two other ci­ties 24 (not here expressed) Admah and Seboim, Deut. 29. 23. brimstone] this added to fire, increaseth it, Esay 30. 33. and so is used in Scripture to signi­fie increase of torment for the wicked, and the se­cond death, Rev. 14. 10. and 19. 20. and 20. 10. and 21. 8. And of these Cities it is said, besides their temporall judgement, that they suffer the ven­geance of eternall fire, Iude ver. 7. and are made an ensample to those that after should live ungodly, 2 Pet. 2. 6. So the Hebrew Doctors say, The men of Sodom, have no part, (or inheritance) in the world to come, as it is written, The men of Sodom were wicked, and sinners before the Lord exceedingly, (Gen. 13. 13) wicked in this world, and sinners in the world to come, Thalmud. Bab. in Sanhedrin. chapt. Chelek. This judg­ment of burning, was answerable to Sodoms sin, that burned in bruitish lust, man towards man: so Nadab and Abihu, that transgressed with fire, are burned with fire, Lev. 10. 1. 2. Others sinning by shedding of blood, have blood to drink, Rev. 16. 6. Exod. 7. 20. 21.

Vers. 25. overthrew] this word noteth a sudden, 25 unevitable, and perpetuall destruction, whereupon the Prophet saith, the Lord overthrew them and re­pented not, Ier. 20. 16. and the Apostle saith, he con­demned them with an ouerthrow, 2 Pet. 2. 6. and in Lam. 4. 6. Sodom was overthrowne even in a moment, and no hands stayed on her: and to the perpetuall de­solation of these Cities, there is allusion in Esay 13. 19. 20. Ier. 50. 40. Zoph. 2. 9. yet the punishment of them that despise the Gospell, shall bee greater then Sodoms, Mat. 11. 24. that which grew] or, the bud of the ground: so that in the plaine where these cities stood, there grew no good thing after, to this day; but it became a dead and loathsome lake, called the dead sea, and sea of salt, see Gen. 14. 3. Zoph. 2. 9. Deut. 29. 23. So the Rabbines say, Of the wickednesse (of the five Cities) even to this day, the wast land that smoaketh is a testimony, and plants bearing fruit, that never come to ripenesse, Wisd. 10. 7.

Vers. 26. from behind him] the Greeke translateth 26 it, unto the things behind: which phrase is used in Luke 9. 62. Phil. 3. 14. This being done contrary to the commandement, vers. 17. and with a cor­rupt affection in her, God did severely punish: and she is a warning to all; as Christ saith, hee that is in the field, let him not returne to the things behind, re­member Lots wife, Luke 17. 31. 32. was a pillar] or, became a pillar (or statue) of salt: and so she had part of the plagues of Sodom, which was brimstone and salt, that it became a sea of salt, Deut. 29. 23. Gen. 14. 3. And this her statue or pillar, stood for a memoriall to others, that they may bee the better seasoned. This salt pillar continued long; Iosephus a Iewish historian after Christs life on earth, wri­teth that he did see it: Antiqu. 1. booke chapt. 12. and so others since his time.

Vers. 27. had stood] the Chaldee addeth, stood in 27 prayer: see Gen. 18. 22.

[Page 77] Vers. 28 toward] Hebr. on the face of Sodom: so af­ter. 28 the smoke] a visible signe of the fire and judgement consuming them: and a fearfull change of this pleasant land which was before like the gar­den of the Lord, like Eden, Gen. 13. 10. So in the City of Antichrist, (spiritually called Sodom, Rev. 11. 8) where first the smoke of heresies had arisen like the smoke of a fornance, which darkned Sunne and ayre, Rev. 9. 3. after there did arise the smoke of her burning, which went up for evermore, Rev. 18. 9. 18. and 19. 3. The Greeke here translateth, a flame went up out of the land, as the vapour of a fornace.

Vers. 29. destroyed] Hebr. corrupted: see Gen. 6. 29 13. Abraham] for whose sake Lot his nephew fared the better, as before, Gen. 14. 14. 16. accor­ding to the promise, Gen. 12. 3. and the intercessi­on of Abraham, Gen. 18. 23. &c. in the which] that is, in one of the which; in Sodom. Things spo­ken as of many, are often meant but of one: see Gen. 46. 23. in the notes.

Vers. 30. in the mountaine] where God appointed 30 him at first, vers. 17. but then he pretended danger, and prayed against it, vers. 19. now hee feareth to dwell in Zoar, which he had chosen, and God had granted him, and of himselfe goeth to the mount; shewing much weaknesse.

Vers. 31. in the land] of Canaan; or, in the earth. 31 She seemes to intend, no godly man, with whom they might marry: otherwise shee might know there was people in Zoar, and other places. to come in] that is, to company with us: see Gen. 6. 4.

Vers. 32. and keepe-alive] or, that wee may keepe a­live. 32 seed] that is, children, as the Chaldee pa­raphrast hath it.

Vers. 37. Moab] by interpretation, Of the father; so the Greeke addeth, Moab, saying, of my father. 37 of Moab] that is, of the Moabites, as the Greek and Chaldee doe expresse. The Hebrew useth to call all posterity by the fathers name: as Iaakob and Israel, for the Iaakobites and Israelites, Gen. 34. 7. and 49. 7. Ismael, for the Ismaelites, Gen. 28. 9. E­dom, for the Edomites, Gen. 36. 9. Aaron, for the Aaronites, 1 Chron. 12. 27. and 27. 17. and many the like. The Hebrew text often explaineth this, by adding the word sonnes, or house, or the like: as, 1 King. 12. 18. all Israel stoned him: for which, in 2 Chron. 10. 18. is written, the sonnes of Israel. And 2 Chron. 11. 1. to fight against Israel: for which, in 1 King. 12. 21. is written, against the house of Israel. Againe, all Israel came, 2 Chron. 10. 3. that is, all the congregation of Israel, 1 King. 12. 3. These Moabites soone fell from the faith of God, and became ido­laters, the people of Chomsh, and Baal peor, Num. 21. 29. and 25. 1. 2. 3. and dwelling neere the land of Canaan, were enemies to Abrahams children, as the Scriptures often mention, Num. 22. Iudge. 3. 14. &c.

Vers. 38. Ben ammi] by interpretation, Son of my 38 people; in Greeke Amman; sonne of my kinred: in both names there was a memoriall of their incestu­ous procreation, which the daughters it seemeth boasted of, as having children of their owne godly kinne, not of the faithlesse and cursed nations. the sons of Ammon] that is, according to the Greek, the Ammonites: as those whom the Prophets usual­ly call sonnes of Israel, the Apostles sometime call Israelites, Rom. 9. 4. and 11. 1. These Ammonites dwelt also by Moab, neere Canaan; and became partners with Moabs idolatry, and enemies to Is­rael, Iudg. 11. 4. 24. Deut. 23. 3. 4. Of these two Nations, many things are spoken in the Scrip­ture; whose originall, Moses therefore descri­beth here.


1, Abraham sojourneth in Gerar, 2, saith againe, that his wife is his sister. 3, Abimelech (for taking her) is in a dreame threatned of God. 4, Abimelech excuseth himselfe unto the Lord; 9, rebuketh Abra­ham, 14, restoreth Sarah, 16, and reproveth her 17, He and his are healed by Abrahams prayer.

ANd Abraham journeyed from thence 1 to the South country; and dwelled betweene Kadesh and Shur: and so­journed in Gerar. And Abraham said, of 2 Sarah his wife, she is my sister: and Abime­lech, King of Gerar, sent; and tooke Sarah. And God came unto Abimelech, in a dreame 3 by night: and he said to him; Behold thou art a dead man, for the woman which thou hast taken; for she is maried to an husband. And Abimelech had not come-neere unto 4 her: and he said, Lord, wilt thou slay also a just nation? Said not hee unto me, she is my 5 sister? and shee even shee also said, he is my brother: in the perfection of my heart, and in innocency of my hands, have I done this. And God said unto him, in a dreame; I also 6 doe know, that in the perfection of thy hart, thou hast done this: and I also withheld thee from sinning against mee: therefore I gave thee not, to touch her. And now, restore 7 thou the wife of the man, for he is a Prophet; and hee shall pray for thee, and live thou: and if thou restore her not; know thou, that dying thou shalt dye, thou, and all that are thine. And Abimelech rose-early in the 8 morning, and called all his servants, & spake all these words in their eares: and the men were sore afraid. And Abimelech called 9 Abraham, & said to him, what hast thou done unto us, and what have I sinned against thee, that thou hast brought on mee, and on my kingdome a great sinne? Thou hast done un­to mee, deeds that should not bee done. And Abimelech said unto Abraham: what 10 sawest thou, that thou hast done this thing? And Abraham sayd; because I sayd, 11 [Page 78] Surely there is no foare of God in this place: and they will kill me for my wives sake. And 12 yet truly, shee is my sister, the daughter of my father, but not the daughter of my mo­ther: and she became my wife. And it was 13 when they, even God, caused me to wander from my fathers house; then I said unto her, this is thy kindnesse which thou shalt doe unto me: at every place whither wee shall come, say thou of mee, hee is my brother. And Abimelech tooke sheepe and oxen, and 14 men servants, and women servants; and gave unto Abraham: and restored to him Sarah his wife. And Abimelech said, Behold my 15 land is before thee: dwell thou in that which is good in thine eyes. And unto Sarah hee 16 said, Behold I have given a thousand shekels of silver to thy brother; behold he is to thee a covering of the eyes; unto all which are with thee: and all that (thou maist be) rebu­ked. And Abraham prayed unto God: and God healed Abimelech, and his wife, and his 17 women-servants, and they bare-children. For Iehovah had closing closed-up, every 18 wombs, in the house of Abimelech: because of Sarah, Abrahams wife.


I Ourneyed] or removed, to weet, from the okes of Mamre, Gen. 18. 1. country] or, land of the 1 south; that is, the south part of the land of Canaan: see Gen. 12. 9. Kadesh] see Gen. 16. 14. 7. Gerar] a country of the Philistines, in the southern parts of the Land of Canaan, Gen. 10. 19. Hither Isaak came afterward to so journe, for famine, Gen. 26. 1.

Vers. 2. of Sarah] the Hebrew el which properly signifieth unto, is used for of, or concerning and is so 2 translated by the Greeke, here and Ier. 27. 19. and so the Greeke pros, in like manner, Heb. 1. 7. and 4. 13. Or if we reade it, unto Sarah, the meaning is, that together with her, both he and she said it: as after in vers. 5. is manifested. See the like done before, in Gen. 12. 11. 12. 13.

Vers. 2. Abimelech] by interpretation, Father-King: a common title of the Kings of Palestina, as 2 Phar [...] was of the Kings of Aegypt: see Gen. 26. 1. Psal 34. 1. For Kings should beo Fathers to their countries: so rulers are casled fathers, 2 King. 5. 13. Iob [...]. 16. and 1 Sam. 1 [...]. 15. where your fathers, is translated in Greeke, your King: see Gen. 4. 20.

Vers. 3, God came] the Chaldee saith, word came from the face of God. This serteth forth Gods care 3 for his. he suffered [...]o man to doe them wrong, but re­proved Kings for then sakes, Psal. 165. 14. a dream] which is [...] [...]on that the mind of man con­ce [...] [...] isle [...] natural arising from the [...] of the body; or affections of the mind, are many, and have their vanities and de­ceits, Eccles. 5. 7. Esay 29. 7. 8. But dreames super­naturall sent of God, as here, or by his Angels, as Mat. 2. 13. are to bee regarded: for God by them signifieth what he would, or what men should doe, Gen. 41. 25. Iob 33. 14. 15. 16. &c. Dreames also are sometimes by the lying spirit of Satan: which are not to bee beleeved or regarded, Zach. 10. 2. Deut. 13. 1. 2. 3. See also Gen. 37. 5. a dead man] that is, shalt surely dye. But under such threats, conditions often are implyed: as here, if thou de­liver not the woman. See Ezek. 33. 14. 15.

Vers. 4. come-neere] that is lyen with her: being 4 stayed by sicknesse, as it seemeth by verse 17. the Greeke saith, touched her not, the Hebrew also, in verse 6. So Paul useth the phrase of touching a wo­man, 1 Cor. 7. 1. and Solomon, Prov. 6. 29. just nation] fearing, as it seemeth, wrath upon his peo­ple also, vers. 9. as often commeth to passe for the Princes sinnes. So for Davids sinne, a plague came on his people, 1 Chron. 21. 14. 17. Or hee calleth his family a nation: which was now visited of God, vers. 17. 18.

Vers. 5. perfection] or, integrity, simplicy, sincerity. 5 The Chaldee interprets it truth; the Greeke, a pure heart. It is opposed to hypocrisie. innocence of my hands] or, cleannesse of my palmes: the palmes of the hands are named, as wherein filthinesse might be hidden: so purging himselfe even from se­cret crime.

Vers. 6. with-held] the Greeke translateth, spared 6 thee It seemeth Gods chastisement restiained him, vers. 17. and so hee was not able to doe the evill, which otherwise naturally hee could, and was proneunto. from sinning] the Greeke saith, that thou shouldst not sinne. As God, for Abrahams sake, with held Abimelech from the fact; so respecting the integrity of the Kings hearr, hee kept him also from the sinne. gave thee not] that is, let or suf­fered thee not; as the Greeke translateth. Giving is often used for suffering, as Gen. 31. 7. Exod. 3. 19. Psal. 16. 10. but it is more then bare sufferance, as implying an action also on Gods part, who giveth meanes to stay from evill, or sendeth delusions, when so it pleaseth him, as 2 Thess. 2. 7.

Vers. 7. a Prophet] therefore doe him no harme, 7 Psal. 105. 15. A Prophet in Hebrew Nabi, in Greek Prophetes, from which we have the word Prophet, so named of speaking, interpreting or uttering words and oracles that come from God, Deut. 18. 15. 16. 18. as of seeing or receiving them by visions, such were named Seers, 1 Sam. 9. 9. So Moses interpreter is called his Prophet, Exod. 7. 1. and all interpreters of the Scriptures, 1 Cor. 14. 29. In speciall, a Pro­phet was one indued with the Spirit of God, and could foretell things to come, Deut. 18. 22. Psalm. 74. 9. Ier. 29. 15. Such are called holy men of God, which spake as they were moved by the holy Ghost, 2 Pet. 1. 20. The Hebrew Doctors say; It is one of the foundations of the Law, to know that God maketh the sonnes of men to prophesie: and prophesie resideth not, but in a man that is great in wisedome, mighty in his vertuous qualities, so that his affections overcome him [Page 79] not, in any worldly thing; but by his knowledge he over­commeth his affections continually; and he is a man ex­pert in knowledge, and of a very large vnderstanding: &c. On such a man, the holy spirit commeth downe; and when the spirit resteth upon him, his soule is associa­ted unto the Angels, and he is changed to another man; and perceiveth in his owne knowledge, that hee is not so as he was, but that hee is advanced above the degrees of other wise men: even as it is said of Saul (in 1 Sam. 10. 6.) and thou shalt prophesie with them, and shalt be turned into another man. Maimony in Iesudei hato­rah, ch. 7. S. 1. shall pray] This was a speciall worke of the Prophets, to pray for the people, Ier. 14. 11. and 15. 1. whereupon it is said; If they bee Prophets, and if the word of the Lord be with them, let them intreat the Lord, &c. Ier. 27. 18. Praying or in­terpellation, hath the first signification of judging, and so meaneth the presenting of the person and cause of any unto God as the judge; and the judg­ing of ones selfe. live thou] that is, thou shalt live: but it is a powerfull manner of speech: (wher­upon God is said to command his mercy, and the salvation and blessing of his people, Psal. 42. 9. and 44. 5. and 133. 3.) The like is often used, as Amos 5. 4. seeke me and live: that is, yee shall live, and dwell for ever, Psal. 37. 27. dying] that is, shalt surely die: see Gen. 2. 17.

Vers. 9. that should not] the Chaldee translateth, that are not meet to be done; the Greeke saith, which 9 none should doe.

Vers. 11. Surely or, Onely. The Greeke translateth, 11 Lest there be not the feare of God: so making it an un­perfect speech, implying doubt, as in Mat. 25. 9. By the feare of the Lord men depart from evill: Prov. 16. 6.

Vers. 12. of my father] The Iewes opinion from 12 hence is, that Sarah was the same that Iseah, men­tioned in Gen. 11. 29. and had two names: and that she being the grandchild of Thara, by another wo­man then Abrahams mother, is so spoken of here. became] Hebr. was to me, for a wife.

Vers. 13. they euen God] Aelohim the name of God, in forme plurall, is usually joyned with a 13 word singular, as hee created, Gen. 1. 1. here and in some few other places, it is coupled with a word plurall [...]no without mystery of the Trinity: which the Gentiles not understanding, they fell to hold many gods, contrary to the truth, Deut. 6. 4. A like speech of God is after used, in Gen. 35. 7. and in 2 Sam 7. 23. they even God went: which an other Prophet relating saith singularly, God hee went, I Chron. 17. 21. so that though words of the plurall number be joyned, yet the plurality of gods is no way intended; one Scripture clearing another: yea sometime the very same text, explaining it selfe, as Ios. 24. 19. Aelohim holies (or holy ones) he. The Greek translateth here singularly, when God brought mee out from my father house: the Chaldee other­wise thus, And it was when the peoples wandered, (that is, committed idolarry,) after the workes of their hands, the Lord applyed mee unto his feare, out of my fathers house. is thy kindnesse] or shall be thy mercy, that is, thy worke of mercy: so love, (1 Iohn 3. 1.) is put for the benefits proceeding from love; and wrath, (Mic. 7. 9. Rom. 13.) is for punishment proceeding from wrath.

Vers. 15. before thee] exposed to thy choice: See 15 Gen. 13. 9. good in thine eyes] that is, as the Greek translateth, where it pleaseth thee.

Vers. 16. a 1000 shekels] or shistings. The word 1 shekels understood in the Hebrew, is expressed by the Chaldee interpreter: so in 2 Sam. 18. 12. and 2 King. 6. 25. and the Greeke also hath a 1000 di­drachmes, meaning shekels, for so in Gen. 23. 15, 16. and in many other places, the Hebrew shekels are turned in Greeke didrachmes, (or double drams:) and usually where silver is set downe, and not the summe, shekels are understood, as appeareth by Num. 7. 13. 85. where the shekell of the sanctuary na­med after, sheweth the same to bee meant before. Also where shekels are set downe, and the mettall not expressed, silver is understood, not gold or any other: as is manifest by Exod. 30 13, 15. compared with Exod. 38. 25, 26. A shekel (comming of Sha­kal, he weighed, from whence our English skole and skale to weigh with, is derived,) is by interpreta­tion a weight, as being the most common in pay­ments, in which they used to weigh their money, Gen. 23. 16. Ier. 32. 9. And the shekel of the sanctu­ary, weighed twenty gerahs, Exod. 30. 13. and a Ge­rah by the Iewes records, weighed sixteen graines of barley: so the holy shekell weighed 320 graines: as Maimony sheweth in treat. of Valuations, &c. ch. 1. S. 4. But the common shekel weighed they say, halfe so much, viz. 160. graines; which make two drammes and 16. graines. The Chaldee calleth a shekel Silghna, and Selang, (from whence our Eng­lish shilling, seemeth to be borrowed:) and the quan­tity of the common shekel differed not much from our shilling, as the shekel of the sanctuary was about two shillings. This Chaldee name came in use among the Iewes after their captivity in Babylon, and was somewhat more in weight, then the shekell of Moses, which weighed 320 graines of barley: but now our wise men have added thereto, (saith Maimony in treat. of shekels, ch. 1. S. 2.) and made the weight of it equall to the coine called Selangh, in the time of the se­cond Temple: and that Selangh weighted 384. com­mon graines of barley. to thy brother] that is, to Abraham, thy husband, whom thou calledst thy brother: to him rather then to her, was it given, lest suspition should arise that she was defiled. he is to thee, &c.] that is, he is, (and shall be) thy hus­band to defend thee from injury, and to whom thou must professe subjection. For the covering of the eies and face with a vaile, was a signe of the womans sub­jection to the man, and of his power over her. Gen. 24. 65. 1 Cor. 113, 6, 7, 10. Or thus, it shall be to thee: that is, this gift of mine to thy brother, shall bee a recompence of the injury done in taking thee from thy husband. The Hebrew is ambiguous, and may in­differently bee read, he or it; and so the Chaldee; though it favoureth most this latter, saying, behold it is to thee a covering of honour, for that I did send to take thee, and have seene thee and all that are with thee. The Greek more plainly thus, these (1000 didrach­mes) [Page 80] shall be to thee, for an honour of thy face, and to all the (women) that are with thee. and all that, &c.] that is, and all (this is) that (thou maist be) rebu­ked, and warned to cary thy selfe otherwise: and so they are the words of Abimelech. Or, if they be the words of Moses, wee may read, and all (this was) that (shee might bee) rebuked. The Chaldee translateth, and for all that thou hast said, and be thou rebuked: the Greeke thus, and all things speake thou truely.

Vers. 18. closing closed] that is, fast closed. See the 18 like phrase, in Gen. 2. 17.


1 Isaak is borne; 4 he is circumcised. 6 Sarahs joy. 9 Hagar and Ismael are cast forth, 15 and fall into di­stresse. 17 The Angel comforteth her. 22 Abi­melechs covenant with Abraham at Beer-sheba.

ANd Iehovah, visited Sarah, as hee had 1 said: and Iehovah did unto Sarah, as he had spoken. And Sarah conceived, 2 and bare to Abraham a son, in his old-age: at the set-time, which God had spoken to him. And Abraham called the name of his son, that was borne unto him, whom Sarah 3 bare unto him, Isaak. And Abraham cir­cumcised 4 Isaak his son, being a son of eight daies: as, God had commanded him. And Abraham was, a hundred yeeres old: when 5 Isaak his son, was borne unto him. And Sa­rah 6 said, God hath maid me a laughter: eve­ry one that heareth, will laugh with me. And she said; who would have said unto Abra­ham, 7 that Sarah should have given sonnes sucke? for I have borne a son, in his old age. And the childe grew, and was weaned: and 8 Abraham made a great banquet, in the day that Isaak was weaned. And Sarah saw, the 9 son of Hagar the Aegyptian, which she had borne unto Abraham, laughing. And shee 10 said to Abraham; Cast out this bond woman, and her son: for the son of this bond woman, shall not be heire, with my son, with Isaak. And the word was very evill, in the eyes of 11 12 Abraham: because of his son. And God said, unto Abraham; Let it not bee evill in thine eyes, because of the lad, and because of thy bond-woman; in all that Sarah shall say unto thee, heare her voice: for in Isaak, shall seed be called to thee. And also the sonne of 13 the bond woman, I will make of him a nati­on: because he, is thy seed. And Abraham 14 rose-earely in the morning, and tooke bread, and a bottle of water, and gave unto Hagar, putting it on her shoulder; and the child, and sent her away: and shee went and wandred, in the wildernesse of Beer-sheba. And the 15 water of the bottle, was spent: and she cast the child, under one of the shrubs. And she 16 went, and sate herselfe over-against him, go­ing-far-off about a bow shoot; for she sayd, let me not see the death of the child: and she sate over-against him, and lifted up her voice and wept. And God heard, the voice of the 17 lad; and an Angell of God, called to Hagar, out of heaven; and said unto her, what aileth thee Agar? feare not, for God hath heard the voice of the lad, there where he is. Arise, lift 18 up the lad, and hold him in thy hand: for I will make of him, a great nation. And God 19 opened her eyes, and she saw a well of water: and she went and filled the bottell with wa­ter, and gave the lad drinke. And God was 20 with the lad, and he grew: and dwelt in the wildernesse, and was a shooter with bow. And he dwelt in the wildernesse of Pharan: 21 and his mother tooke him a wife, out of the land of Egypt.

And it was, in that time; that Abimelech, 22 and Phicol prince of his host, said unto Abra­ham, saying: God is with thee, in all that thou dost. And now, sweare unto me here by 23 God; If thou shalt lye unto me, or to my son, or to my newphew: according to the kindnes that I have done vnto thee, thou shalt do unto me; and unto the land, in the which thou hast sojourned. And Abraham said; I, will sweare. 24 25 And Abraham reproved Abimelech, be­cause of a well of water, which Abimelechs servants had violently-taken away. And A­bimelech 26 said, I know not, who hath done this thing: and also thou, didst not tell mee; and I also, did not heare it, but to day. And 27 Abraham tooke sheepe and oxen, and gave to Abimelech: and both of them stroke a covenant. And Abraham set, seven ewe-lambes 28 29 of the flocke, by themselves. And Abimelech said, unto Abraham: what meane here, these seven ewe-lambes; which thou hast set by themselves? And hee said; 30 for, the seven ewe-lambes, thou shalt take of my hand: that they may be to me for a Testimonie; that I have digged, this Well. Therefore, he called that place, Beer-sheba: 31 because there they sware, both of them. And they stroke a covenant, in Beer-she­ba: 32 and Abimelech rose-up, and Phicol the Prince of his host, and they returned, into the land of the Philistines. And hee 33 planted a tree in Beer-sheba: and he called [Page 81] there, on the name of Iehovah, the eternall God. And Abraham sojourned, in the land of the Philistines many daies.


Visited] This word signifieth a remembrance, 1 providence, care and performance of that which was spoken, be it good or evill. For good, as here, and Gen. 50. 24. Exod. 4. 31. Luk. 1. 68. and often. For evill, and so it meaneth punishment, Exod. 20. 5. Psal. 89. 33. Num. 16. 29. The Chaldee here translateth remembred: and the Hebrew im­plyeth that, as 1. Sam. 15. 2.

Vers. 2. conceived,] hereupon her faith is com­mended, 2 Heb. 11. 11. By saith Sarah her selfe recei­ved strength to conceive seed, and was delivered of a child when when she was past age, because shee judged him faithfull who had promised, in his] or, to his oldage: so vers. 7. the set time] promised the yeere before, Gen. 18. 10. Hereupon Isaak is sayd to be borne of a freewoman, by promise, and after the spirit, Gal. 4. 22, 23, 29. and this birth is set forth as an example of Gods mercy to, and increase of his Church, by the covenant of grace in Christ under the new Testament, whereof Sarah was a figure; Esay 51. 2, 3. Gal. 4. 24. 28.

Vers. 3. Isaak] which signifieth Laughter, or Ioy: this name was foreappointed him of God, 3 Gen. 17. 19.

Vers. 4. son of 8 daies] or, 8 daies old: but under­standing, in the 8 day, as the Greeke translateth it: 4 see the Law, Gen. 17. 12. Isaak is the first that wee read of, circumcised at this age.

Vers. 6. made me] or, made laughter to me, that is, 6 joy, as the Chaldee translateth it: as if shee had said, hath made me to laugh, or, rejoyce. The word is some­time used for laughing to scorne, or mocking, as v. 9. & Ezek. 23. 32. and so some understand it here, laugh­ter at me, that is, hath made me to be laughed at; mea­ning of the profane, which would laugh & mocke, as did Ismael, verse 9. Though both may bee im­plyed in the word, yet the first seemeth most pro­per: and according to the prophesies, Rejoyce thou barren which didst not beare, Esay. 54. 1. which hath reference to this birth. Gal. 4. 22.—27. 28. & Esay 51. 2. 3. with me] or at me: but the Greeke tran­slateth it, rejoyce with me: the Chaldee also turneth it into joy. And so the Prophet, Rejoyce yee with Ie­rusalem, and be glad with her, all ye that love her, Esay 66. 10. which Ierusalem, was figured out by this Sa­rah, Gal. 4. 22, 26.

Vers. 7. should have given sons] Hebrew hath given sons: so noting the certainty: speaking as of a thing 7 done. By sonnes, is meant any sonne, or child: as the Greeke explaineth it: see Gen. 46. 23. The like ad­miration is spoken by the Church, Esay 49. 21. who hath begotten me these? The Chaldee paraphrast re­ferreth this to God, saying, faithfull is he that said to Abraham, and hath fulfilled it, that Sarah should give sucke,

Vers. 8. weaned] The Hebrew word signifieth 8 an exchange of one thing for another; and so in weaning, from milke to stronger meat: which as it signified in Isaak a growth in strength of nature, so is it in the faithfull, a signe of growth in grace and understanding, 1 Cor. 3. 1, 2. Heb. 5. 12, 13, 14. and of abstaining from worldly childish pleasures. Psal. 131. 2. and Isaak being a figure of all the chil­dren of promise (Gal. 4. 28.) we may hereupon ga­ther the reason why Abraham made so great a ban­quet at Isaaks weaning. So at Samuels weaning hee was presented to the Lord, with a spirituall feast, or sacrifice 1 Sam. 1. 22, 24.

Vers. 9. laughing] that is, deriding or mocking: for 9 so laughing often signifieth, as Gen. 19. 14. Ezek. 23. 32. Lam. 1. 7. it meaneth also abusing other­wise, whereupon laughter and scorne followeth, as Gen. 39. 14. 17. also idolatrous laughing or play, as Exod. 32. 6. Hereupon the Ierusalemy paraphrast referreth it to this latter, of laughing in Gods wor­ship: the Greeke translateth it, playing with Isaak her sonne: (which word playing is sometime used for fighting, 2 Sam. 2. 14, 16.) and by laughing or mocking, the Scripture often noteth a contemptu­ous and malignant carriage, Iob 30. 1. and 12. 4. Lam. 3. 14. Mat. 27. 29. But the Apostle plainly cal­leth it persecuting, and saith, as then he that was born after the flesh, persecuted him that was borne after the spirit, even so it is now, Gal. 4. 29. And here begin­neth by an Egyptians son, that 400 yeeres afflicti­on, spoken of in Gen. 15. 13.

Vers. 10. this bondwoman,] shee figured the old 10 Testament: and her sonne, such as are under the works of the law, Gal. 4. 24. and the mother being to be cast out, it is likely shee was the cause, or an abettor of her sons evill. not be heire,] or, not in­herit: under which inheritance is figured heavenly blessings in Christ, and life everlasting. Gal. 3. 18, 29. and 4. 7. 1 Pet. 1. 4. So Ismael cast out from be­ing heire, is a type of servants that abide not in the house for ever, that is, of reprobates, Iohn 8. 35. Galat. 4. 30. And though Ismael were now but a youth, yet even a child is known by his doings, whether his worke be pure and right. Prov. 20. 11. therefore Sarah by the spirit of God uttered this speech, and God confirmeth it, ver. 12. and Paul saith not that Sarah, but the Scripture speaketh this, Galat. 4 30. and by this it is probable, that Ismaels mocking, was about the inheritance; as some of the Hebrew Doctors also have observed: R. Moses Gerundens. my son,] who am a free-woman, with Isaak, who is freeborne: see Gal. 4. 30. 31. 28.

Vers. 11. very evill,] or vehemently evill, that is, 11 very much displeasing, as on the contrary, to be good in the eyes of any, is to please or content, Gen. 20. 15. because,] or, for the causes: so v. 25. The love to his son, caused this griefe: howbeit when God bad him kill his beloved son Isaak, he shewed no such discontentment, Gen. 22. 2, 3. it seemeth hee thought this to proceed but from Sarahs owne passion of minde, till hee was further informed of God, vers. 12. 14.

Vers. 12. shall seed bee called to thee] or, shall thy 12 [Page 82] seed be called: they shall be named of Isaak, not of Ismael: that is, (as Paul inferteth) they which are the children of the flesh, these are not the children of God; but the children of the promise, are counted for the seed: Rom. 9. 7. 8. Seed to thee, may also bee read seed of thee, that is, thy seed: for the Scripture some­time putteth one for another, as disciples to thee, Mar. 2. 18. is the same that disciples of thee, or thy dis­ciples, Mat. 9. 14. From this limitation of Abrahams seed to Isaak, the Iewes do reckon none for Abra­hams, but the Israelites: as in their Canons they say: who so voweth concerning Abrahams seed, is free from Ismaels and Esaus sonnes, and is not bound but touching Israelites: as it is said, for in Isaak shall seed be called to thee: and loe Isaak said to Iaakob, And God give thee the blessing of Abraham, Gen. 28. 4. Maimony, treat. of Vowes, chap. 9. S. 21.

Vers. 13. make of him] Heb. put him unto a nation, 13 so verse 28. Compare Gen. 17. 20. thy seed] thy sonne, according to the flesh: though not after the promise as Isaak was.

Vers. 14. bread] Sometime bread is used for all food, as in Mark. 6. 36. compared with Mat. 14. 15. 14 Psal. 78. 20. if it be not so here, the Scripture would note the great hardnesse and miserie which they must indure that are cast out of the Lords inheri­tance. and the child] to weet, he gave unto her, he being now about 18. yeeres of age: so casting him his first borne son, with her, out of his house. the wildernesse,] the way towards Egypt, where there was no way, no food, no waters, no inhabi­tants: thus were they exposed to many miseries: see Deut. 8. 15. Ier. 2. 6. Contrariwise, Isaaks chil­dren were led and guided of God, through that great & fearfull wildernes, wherein Ismael and his mother wandred: Deu. 32. 10. 11. 12. Ex. 13. 21. 22. Our English word wildernesse, signifieth a place where men goe wild, that is, goe astray, or wander, as Agar here did; and so in Iob 12. 24. Psal. 1074. 40. the like is spoken. In Hebrew it is called Mid­bar, as being without order, a place not for men to dwell in; but onely for beasts, who there must also be led and gouerned. See Exod. 3. 1. 18.

Vers. 15. she cast the child] that is, shee left him be­ing 15 sicke, and fainting for thirst. The state of such as are without Christ is hereby resembled: Esay 65 13, but they that drinke of his waters, shall never thirst, for it shall be in them a well of water, springing up unto everlasting life, Ioh. 4. 14. shrubbes,] or, trees, as the Chaldee expounds it. The Greeke saith, under a firre-tree.

Vers. 16. the death,] This sheweth the extremitie that they were come into in the desert, who ere­while 16 had meat and drinke enough in Abrahams house, now ready to perish for thirst: God so chaste­ning their former insolencie. A like example is of the prodigall son, who almost dyed for hunger, when the servants in his fathers house had bread enough, Luk. 15. 14. 17. for the man that wandreth out of the way of understanding, shall remaine in the congregation of the dead, Prov. 21. 16.

Vers. 17. there where] in Greeke, from the place where he is: that is, in this desolate wildernesse, 17 where he lyeth, perishing, forsaken of all Compare herewith Gods promises to his people in miserie, Deut. 4. 27.—30. and Psal 107. 4. 5, 6. And thus God remembreth his former promises, Gen. 17. 20. and 16. 10. &c.

Vers. 19. she saw a well,] which though it were 19 there before, yet she saw not, her eies being holden, till they were opened of God, (as in Luke 24. 16. 31.) By similitude of waters breaking out in the wil­dernesse, and drawing waters out of the wells of salvati­on, the Scripture denoteth the spirituall graces of the gospel, communicated with the poore afflicted, Esay 35. 6. and 12. 3.

Ver. 20. God was] The Chaldee paraphraseth, 20 the word of the Lord was a helpe to the lad. shooter with bow] or, an archer: and so consequently, a wa­riour: for shooting with bow, was used in battels with men, Gen. 49. 23. 24. and 48. 22. and thus the oracle was fulfilled, that hee should be a wild man, and have his hand against every man, Gen. 16. 12.

Vers. 21. of Pharan] or Paran: a wildernesse next 21 adjoyning to the desert of Sinai, through which the Israelites journeyed as they went from Egypt to Canaan, Num. 10. 12. and 13. 1. 4. Deut. 33. 2. Hab. 3. 3.

Vers. 22. Abimelech,] King of Gerar in Palesti­na: 22 see Gen. 20. 2. Prince] that is, chiefe Cap­taine: as the Greeke calleth him Archistrategos, Chiefe-leader of the Armie. God is] the word of the Lord is for an helpe to thee, saith the Chaldee pa­raphrast: so in the verse following, for God, he useth the word of the Lord.

Vers. 23. if thou shalt lye,] that is, that thou wilt not 23 lye: as Psal. 89. 36. an imperfect speech, where an imprecation is understood, which sometimes is ex­pressed in part, as in Ruth 1. 17. the Lord doe so to me and more also, if. &c. For an oath, is both a taking of the Lord to witnesse that which one sweareth, and to punish if any violate his faith: both which Paul expressed when he sware, I call God for a witnesse upon (or against) my soule, 2 Cor. 1. 23. See before Gen. 14. 23. and 26. 29. The Greeke for lying translateth hurting, or wronging. It meaneth false and deceitfull dealing contrary to the cove­nant now to be made betweene them, see Ps. 44. 18

V. 25. a well] which was of great use and worth in 25 that dry country, as the south parts of Canaan are noted to bee, in Iudg. 1. 15. Hereupon grew that betweene Isaak and the Philistines, for wells of wa­ter, Gen. 26. 18. 20. 21. The Greeke for well, transla­teth wells, as being many: and indeed Abraham had there moe wells then one, as appeareth by Gen. 26 15. 18. and it is usuall in scripture, to put one for many, as is obserued, on Gen. 3. 2. and 4. 20. Albeit the 30. vers. sheweth rather one speciall to be here meant; where also the Greek speaketh of one.

Vers. 31. Beer sheba] by interpretation, the well 31 of the oath, as the Greeke translateth it, and the words following doe confirme: or, the well of seven; because of the 7 lambes forementioned, for Sheba usually signifieth seven, and Shebuah, an oath. See also Gen. 26. 33. they sware,] or, were sworne: for swearing is alwaies expressed in Hebrew, in [Page 83] the forme passive, to be sworne; because it is with a passion of the mind, and offred or occasioned by a­nother. It hath also the signification of seven, which is a mysticall number, Gen. 2. 2. The reason hereof some thinke to be, because it is confirmed as by se­ven, that is, by many witnesses: or, as having refe­rence to the seven spirits that are before the throne of God, Rev. 1. 4. the seven hornes, and seven eyes of the Lambe (Christ,) which are the seven spirits of God sent into all the world, Rev. 5. 6. Wherefore Abra­hams seven lambes, seeme to bee not without mystery.

Vers. 33. he planted] that is, Abraham planted: as 33 the Greeke expresseth: which sheweth his purpose and hope here long to continue. a tree] or, a grove: that is, a plot of trees: the Greeke saith, hee planted a field: the Ierusalemy Thargum transla­teth it, a paradise, or orchard: and it is usuall to put one for many, see Gen. 3. 2. The Hebrew Aeshel is used also for a tree, in 1 Sam. 22. 6. and 31. 13. which another Prophet rehearsing, calleth Aelah, that is, an Oake, 1 Chron. 10. 12. It is before recor­ded, that Abram had such trees by his tent, under whose coole shadow men sate and were refreshed, in that hot Country, Gen. 18. 1, 4, 8. but by that which here followeth, that hee called there on the name of the Lord, it is also probable, that this plan­tation was for religious use, which before the Law given by Moses, might bee lawfull; and was used generally of the nations, Deut. 12. 2. but after was forbidden, when God had chosen a place of wor­ship. Yet as from Abrahams example, offring his sonne Isaak, Gen. 22. the Iewes would superstiti­ously sacrifice their children, Ier. 7. 31. and 19. 5. so from Abrahams grove, they used groves for religi­ous use, and sacrificed under greene trees: 2 King. 17. 10. Ier. 17. 2. Esay 57. 5. But God forbad such things, Deut. 16. 21. yet the heathen Romans com­manded them, saying, Lucos in agris habento: Leg. 12. tab. de relig. lex. 2. eternall God] or, God of eternitie, or, of the World. But the Greeke transla­teth eternall; and so God is called in Rom. 16. 26. Here is the first place, where this title was given him.

Ver. 34 many daies] or, yeres, (as Gen. 4. 3.) Thus 34 God gave some rest to this weary pilgrim: hee dwelled here still when Isaak was offred, (which was in the 33. yeere of his life,) Gen. 22. 19. and how long after is uncertaine.


1 Abraham is tempted tr offer-up Isaak. 3 Hee gi­veth proofe of his faith and obedience. 11 The Angell stayeth him. 13 Isaak is exchanged with aram. 14 The place is called Iehovah jireh. 15 Abraham is blessed againe. 20 The generations of Nahor, unto Rebekah.

ANd it was, after these things; that God, 1 did tempt Abraham: and said unto him, Abraham, and hee said, Behold here I am. And he said, Take now thy son, thy onely 2 (son,) whom thou lovest, even Isaak; and goe thou, into the land of Morijah: and offer him there for a burnt-offering, upon one of the mountaines, which I shall say unto thee. And Abraham rose-earely in the morning, 3 and sadled his asse; and tooke two of his yongmen with him, and Isaak his sonne: and clave the wood of the burnt-offring, and rose-up and went, unto the place which God had said unto him. In the third day, then A­braham lifted vp his eyes; and saw the place, 4 afarre-off. And Abraham said unto his yongmen; abide you here with the asse, and 5 I and the yong-man will goe yonder: and we will bow-downe our-selves, and we will returne unto you. And Abraham tooke the 6 wood of the burnt-offring, and put it upon Isaak his son; and he took in his hand, the fire, and the knife: and they went both of them together. And Isaak said unto Abraham his 7 father, & said my father; and he said, Behold I am here my son: and he said, Behold (here is) the fire, and the wood; but where is the lambe, for a burnt-offring? And Abraham 8 said, God will provide himselfe a lamb, for a burnt-offring, my son: and they went both of them, together. And they came, to the place 9 which God had said unto him; and Abraham builded there an altar, and layd the wood in order: and bound Isaak his son, and put him on the altar, upon the wood. And Abraham 10 thrust forth his hand, and tooke the knife, to kill his son. And the Angell of Iehovah cal­led 11 unto him, out of the heavens; and said, A­braham, Abraham: and he said, loe here I am. And he said, Put not forth thy hand, unto the 12 yong-man; neither doe thou any-thing to him: for now I know, that thou fearest God; and thou hast not with-held, thy sonne thy onely son, from me. And Abraham lift­ed-up 13 his eyes, and saw and behold a ramme; behind, holden in a thicket by his hornes: and Abraham went, and tooke the ram, and offred him for a burnt-offring, in stead of his son. And Abraham called, the name of that 41 place, Iehovah Iireh: of which it is said to this day, in the mountaine of Iehovah, it shal be seene. And the Angel of Iehovah, called 15 unto Abraham; the second time, out of the heauens. And hee said; By my selfe have I 16 sworne, assuredly saith Iehovah that, for be­cause thou hast done this thing, and hast not with-held thy son thy onely son. Surely bles­sing 17 I will blesse thee, and multiplying I will [Page 84] multiply thy seed as the starres of the hea­vens; and as the sand, which is upon the sea shore: and thy seed shall possesse the gate of his enemies. And in thy seed, shall all nati­ons 18 of the earth blesse themselves: because that thou hast obeyed my voyce. And Abra­ham 19 returned, unto his yong men; and they rose up, and went together, to Beersheba: and Abraham dwelt in Beersheba.

And it was, after these things; that it was 20 told Abraham, saying: Behold Milcah, she also hath borne sonnes, unto thy brother Nachor. Vz his first borne, and Buz his bro­ther: 21 22 and Kemuel, the father of Aram. And Kesed, and Chazo; and Pildash, and Iidlaph: and Bethuel. And Bethuel begat Rebekah: 23 these eight did Milcah beare; to Nachor, Abrahams brother. And his concubine, 24 whose name was Reumah: even she also did beare, Tebach, and Gacham; and Tachash, and Maacah.


THings] Hebr. words: that is, things spoken of: so in vers. 20. See the notes on Gen. 15. 1. 1 tempt] that is, try or prove. The originall word hath the signification of lifting up as for a signe, or essaying of some high thing. And God tempteth men, when he requireth some great or high expe­riment of their faith, love, and obedience; as here and in Exod. 15. 25. 26. Deut. 8. 2. and 13. 3. But tentation often signifieth a soliciting and provo­king to evill, which Satan doth, Mat. 4. 1. 3. and mans owne corruption, Iam. 1. 14. In which sense God tempteth no man, Iam. 1. 13. for it alwayes ten­deth to evill; but God tempteth us, to doe us good at the end, Deut. 8. 26. 1 Cor. 10. 13. And this is spoken of God after the manner of men: for hee both knoweth long before what is in man, and what himselfe will doe, Psal. 139. 2 Iohn 2. 25. and 6. 6.

Vers. 2. onely son] Paul calleth him onely begotten 2 son, Heb. 11. 17. for he had no other of Sarah the freewoman: also Ismael of Hagar, was cast out of his house, Gen. 21. 14. Isaak] who was parti­cularly designed for the hope of all Abrahams seed to be called in him, Gen. 21. 12. which speciall point the Apostle observeth in this tentation, Heb. 11. 18. So Abrahams obedience was tryed in of­fering his son; and his faith, in offring him con­cerning whom he had received the promise.

Morijah] the Greeke calleth it the high land: for it was a mountainy country, and this high mount was seene far off, vers. 4. The Chaldee nameth it of the service of God, there now performed, and after increased: for upon this mount Morijah, did Solomon build the Temple, for Gods worship, 2 Chron. 3. 1. And by the Iewes tradition, here Adam, and Noe sacrificed, and served God: see the notes on Gen. 8. 20. and 4. 3. burnt offering] Hebr. an ascension: so called, because it went all up in fire, burned upon the Altar. See Gen. 8. 20. Levit. 1.

Vers. 3. rose early] so it seemeth this was spoken 3 to Abraham in the night: and here his ready obe­dience is commended; as on the contrary, the like hast is noted of Balaam for evill, hastning to curse Abrahams children, which God forbad, Num­bers 22. 21.

Vers. 4. the third day] As the number seven is of 4 speciall use in Scripture, because of the Sabbath day, Gen. 2. 2. so three is a mysticall number, be­cause of Christs rising from the dead the third day Mat. 17. 23. 1 Cor. 15. 4. as he was crucified at the third houre of the day, Marke 15. 25, and Isaak as he was a figure of Christ, in being the onely son of his father, and not spared, but offered for a sacri­fice, Rom. 8. 32. so in sundry particulars, as this third day, in which Christ also was to be perfected, Luke 13. 32. and the carying of the wood, vers. 6. as Christ did the tree whereon he dyed, Ioh. 19. 17 the binding of Isaak, vers. 9. as Christ was bound, Mat. 27. 2. and in other like, he was a figure of the Lambe of God, sacrificed for the sinnes of the world. So Moses craved leave for three dayes jour­ney into the wildernesse, for to sacrifice, Exod. 5. 3. and three dayes they went therein, ere they found water to drinke, Exod. 15. 22. and three dayes iour­ney the Arke of the Lords covenant went before them, to search out a resting place for them, Num. 10. 33. Against the third day, the people were to be ready to receive Gods Law, Exod. 19. 11. and after three dayes, to passe over Iordan into Canaan, Ios. 1. 11. The third day Ester put on the (apparell of the) kingdome, Est. 5. 1. and in that day Eze­kiah went up to the Lords house, recovered as from death, 2 King. 20. 5. and that day, is it wherin the Prophet saith, God will raise us up, and wee shall live in his sight, Hos. 6. 2. And in the third day (as well as in the seventh) the uncleane person was to puri­fie himselfe, Num. 19. 12. with many other the like memorable things, which the Scriptures speak of the third day, not without mystery. See Gen. 40. 12. 13. and 42. 17. 18. Ion. 1. 17. Ios. 2. 16. Vn­to which we may adde a Iewes testimony (in Bre­shith rabba, commenting upon this place) that there are many a three dayes, in the holy Scripture, of which one is the resurrection of the Messias.

Vers. 5. bow downe] or, worship, to weet, God: for 5 in praying unto (or serving) God, they used to bow their bodies, in signe of reverence and honor; and sometime to kneele, sometime to bend downe the head, sometime to prostrate themselves, or fall on their faces. See these gestures distinguished, in the annotations on Exod. 4. 31. we will returne] A­braham in faith obeying God, did account that God was able to raise up Isaak even from the dead, Heb. 11. 19. therefore he thus spake, and prophe­sied of his returne with himselfe, when he went to kill him.

Vers. 6. upon Isaak] so Christ bare the wood 6 [Page 85] whereon himselfe dyed, Iohn 19. 17. and all good Christians, are to beare their crosse, and follow him, Luke 14. 27. And the sacrifice being to be burned to ashes, it was no small quantity of wood that would suffice hereunto: by which also appeareth that Isaak was not now a child but a man growne: Iosephus maketh him 25. yeere old: others 33.

Vers. 7. the lambe] or kid, The Hebrew word signifieth either yong sheepe or goat, Exod. 12. 5. 7 Deut. 14. 4. the Greeke translateth it sheepe.

Vers. 8. provide him] or, see for himselfe. So Abra­ham imparted not the whole matter to Isaak, till 8 he came to the place of execution: but stayed him upon the prouidence of God. Vnto this faith and promise of Abraham, God answered in perfor­mance, verse 13. and upon this divine providence, the place had the name, verse 14.

Vers. 9. altar,] to sanctifie the sacrifice Mat. 23. 9 19. See Gen. 8. 20. bound Isaak:] whose faith and obedience herein was also admirable, that hee neither in deed nor word resisted his father Abra­ham, (there being none but they two) but meek­ly suffred himselfe to bee bound and layd on the altar, as a lambe to bee slaine: being also herein a type of Christ, in his meeke and patient sufferings, Mark. 15. 1. Act. 8. 32. Phil. 2. 8. and of all Christi­ans, the children of promise, who are to present their bodies a living sacrifice; holy, acceptable to God, which is their reasonable service, Rom. 12. 1. The Iewes yearely feast upon the first of Tizri (or Septēber) called the memoriall of blowing of trumpets, Levit. 23. 24. they named also The binding of Isaak, in remembrance of this action.

Vers. 10. to kill his sonne] By faith Abraham, 10 when he was tempted, offred up Isaak and he that had received the promises, offred up his onely begotten sonne, of whom it was said, that in Isaak, shall seed be called to thee: Heb. 11. 17. 18. Abraham our father, was hee not justified by works; having offred Isaak his sonne up­on thee altar? Seest thou how faith wrought with his workes, and by workes, was faith perfected? And the scripture was fulfilled which saith, Abraham beleeved God, and it was imputed unto him for justice, and hee was called the friend of God, Iam. 2. 21. 22. 33.

Vers. 11. the Angell] who speaketh as God, ver. 11 12. sweareth by himselfe, and is called Iehovah, verse 16. wherefore this was Christ himselfe: see before on Gen. 16. 7. and 18. 2.

V. 12. put not forth] or send not forth, that is, lay 12 no violent hands upon him. Thus God spared Isaak from death; and Abraham, who beleeved that God was able to raise him up, even from the dead; did from thence also receive him, in a parable: Heb. 11. 19. I know] that is, I have experience: God speaketh after the manner of men, as in Gen. 18. 21. and often. and thou hast,] or for that thou hast, see Gen. 12. 19.

Vers. 13. the ram,] Thus Abrahams word [...]s 13 fulfilled, that God would provide himselfe a lambe, verse 8. and hereby the redemption of the Church by Christ, (the lambe without blemish, 1 Pet. 1. 19.) was signified according to that in Iob 33. 24. De­liver him from going-downe to the pit; I have found a ransome.

Vers. 14. Iehovah Iireth] that is, Iehovah will see, 14 or provide, as verse 8. the Greeke interpreteth it, The Lord hath seene: for hee answering to Abra­hams prophesie, verse 8. the perpetuall memory of his mercy, was kept in the name of the place. Mo­ri-Iah, the usuall name of the mountaine, is of like interpretation: Iehovah being shortned into Iah, whereof see Exod. 15. 2. The Chaldee paraphraseth thus. And Abraham prayed and served, (God) there, in that place; and said before the Lord, here shall the generations (to come) serve (God) Therefore was it sayd in this day, In this mount Abram served before the Lord. Hee hath reference to the Temple built after in this mount, wherein God was served, 2 Chron. 3. 1. Abraham calling this place Iehovah Iireh, speaketh figuratively, as the Scripture useth in all Sacramentall things: because it was a signe of Gods providence. So Moses cal­led his altar, Iehovah Nish, Exod. 17. 15. Ierusa­lem is called Iehovah Shammah, Ezek. 48. 35. it shall be seene,] or, it shall be provided, of God. So this speciall providence of God towards Abraham, is become a generall proverbe, for the comfort of his children, in all their distresses. The Greeke translateth it, In the mountaine the Lord was seene.

Vers. 16. By my selfe,] the Chaldee turneth it 16 By my word. Elsewhere the scripture saith, God sweareth by his soule, Ier. 51. 14. by his holinesse, A­mos 4. 2. by his name, Ier. 44. 26. Of this the A­postle saith, when God made promise to Abraham, be­cause he could sweare by no greater, he sware by himselfe saying, surely &c. And, God willing more-abundant­ly to shew unto the heyres of promise, the immutability of his counsell, confirmed it by an oath; that by two immu­table things, in which it is impossible for God to lye, wee might have a strong consolation: Heb. 6. 13. 14. 17. 18. where also the Apostle teacheth that this is written for our comfort, as al other scriptures, Rom. 15. 4. And by this it is plaine, that the Angell who spake to Abraham was God himselfe: and this oath had the accomplishment in Christ, Luk. 1. 73. &c. assuredly-saith] or, the faithfull-saying. The o­riginall word Neum, is peculiar to Gods oracles, which all are faithfull sayings, as Paul speaketh, 1 Tim. 1. 15. and 3. 1. and 4. 9. Of the same Hebrew letters transplaced commeth also Amen.

Vers. 17. Surely] so the Apostle (following the 17 common Greeke version) translateth the Hebrew Ki (which also signifieth Because, or That:) Heb. 6. 14. And here under the name blessing, is meant the promise of eternall salvation, as the Apostle there sheweth. thy seed] for which, the Apostle saith thee: Heb. 6. 14. Againe, where Moses saith thee, in Gen. 12. 3. the Apostle saith, thy seed, Act. 3. 25. By such interpretations, the holy Ghost teacheth us how to understand the Scriptures: and by A­brahams seed, Christ the principall, and author of salvation, is implyed: and all the faithfull by him saved, Gal. 3. 16. 29. shore] Hebrew lip. Here they are compared to the sand of the sea, which before in Gen. 13. 16. were to be like the dust of the earth: see also Gen. 15. 5. This promise through the faith of Abraham and Sarah [Page 86] beleeving it, was fulfilled, as the Apostle observeth, Heb. 11. 11. 12. thy seed] Isaaks posterity, Gen. 21. 12. the gate] for, gates, (as tree for trees, see Gen. 3. 2.) and by gates, he meaneth cities, and all strong defensed places: as the doore (or entring) of the gate, 2 Sam. 10. 8. is explained to be, the doore of the citie, 1 Chron. 19. 9. And at the gates of cities, were publike places of judgement, Deut. 22. 15. Iob 31. 21. So the strength and dominion of the enemies is meant here, by the gate & dominion over them, by inheritance, Levit. 25. 45. Psal. 82. 8. The Greeke also translateth it cities: and so in Gen. 24. 60. his] or, their enemies, meaning enemies of the seed, which word being put for children, (at the Chaldee translateth it) may have with it a word, singular or plurall, and so the Scripture speaketh in­differently: as saying of the people, it went, 2 Chr. 10. 5. or they went, 1 King. 12. 5. it rejoyced, 2 King. 11. 20. which another Prophet writing saith, they rejoyced, 2 Chron. 23. 21. So 2 King. 21. 24. with 2 Chron. 33. 25. and 2 King. 23. 30. with 2 Chr. 36. 1. The reason hereof is, because a multitude is many, and yet as one: therefore, that which in Mat. 20. 31. is (ochlos) a multitude, in Mar. 10. 48. is (polloi) many.

Vers. 18. in thy seed] here the word seed, is in spe­ciall 18 meant of one, that is, Christ, Gal. 3. 16. 18. who was both of the seed of David, and sonne of Abra­ham according to the flesh, Rom. 1. 3. and also God over all blessed for ever, Rom. 9. 5. in whom the na­tions doe blesse themselves, and glory, Ier. 4. 2. Ps. 72. 17. blesse themselves] that is, apply thy faith the blessing of Christ to themselves, and so profess it: or, shall be blessed, as the Greeke translateth it, and as the promise was before made in that forme, in the Hebrew, Gen. 12. 3. and after in Genesis 28. 14.

Vers. 19. Beersheba] which the Greeke interpre­teth, 19 the well of the oath: See before in Gen. 21. 31.

Vers. 20. Milcah] called in Greeke Melcha: shee 20 was Abrahams brothers wife, Gen. 11. 29. Of whose off-spring, Abraham now heareth glad tidings, un­to whom he after sendeth for a wife, for his sonne Isaak, Gen. 24.

Vers. 21. Uz] or Urs: in Greeke Oox. In this 21 land Iob the patient dwelled, Iob. 1. 1. There was also another Vz of Aram, Gen. 10. 23. and againe Vz of Seir, in Edoms country, Gen. 36. 28. Buz] in Greeke Baux: of him came that learned yong man Elihu, Iob 32. 2. Buz dwelt by his elder brother Vz, in Arabia, Ier. 25. 20. 23. 24. Kimu­el] in Greeke Kamouel. of Aram] the Greeke saith, of the Syrians. There was an Aram before of Sem, Gen. 10. 22. Aram throughout the Bible is turned in Greeke Syria, and Syrians: as Mizraim is Aegypt, and Cush Ethiopia.

Vers. 22. Kesed] or Cesed: in Greeke Chazad. 22

Chazo] in Greeke Nazais. Pildash] in Greek Phaldese Iidlaph] in Greeke Iledaph.

Vers. 23. Bethuel] in Greeke Bathouel, of whom see after, Gen. 24. 15. Rebekah] or Rebekka; in 23 Hebrew Ribkah: she became wife to Isaak, Abra­hams sonne, Gen. 24. 15. 67. And for that cause chiefly, is this genealogy here set downe.

Vers. 24. his concubine] to weet, Nachors concu­bine. The Hebrew Pilegesh, (whereof the Greeke 24 Pallakis, and Latine Pellex is borrowed, which we call a Concubine) signifieth: an halfe wife, or a divided and secondary wife: which was a wife for the bed, (and thereby differing from an whore,) but not for honour, and government of the family, (as King Solomons wives were Princesses, but his concubines not so, 1 King. 11. 3.) neither had their children ordinarily any right of inheritance, but had gifts of their father, as Gen. 25. 5. 6. Such a concubine was Hagar to Abraham, yea and Keturah his se­cond wife, is called a concubine, Gen. 25. 1. 6. 1 Chr. 1. 32. And Bilha and Zilpha were concubines to Iaakob, Gen. 35. 22. And many other men of note had also concubines: as Caleb, 1 Chron. 2. 46. 48. Manasses, 1 Chron. 7. 14. Gedeon, Iudg. 8. 31. David, 2 Sam. 5. 13. Solomon, 1 King. 11. 3. Ro­boam, 2 Chron. 11. 21. and among the heathens, as Est. 2. 14. Dan. 5. 3. The Hebrew Doctors say, wives were taken in Israel, by bils of Dowry, and so­lemne espousals; but concubines, without either of both: Maimony treat. of Kings, ch. 4. S. 4. So among the Gentiles, as appeareth by that saying in the Poet, lest this report goe of mee, that I have given thee mine owne sister, rather for a concubine, then in way of ma­trimony, if I should give her without a dowrie: Plau­tus in Trinumm. Likewise among the Greekes, the Oratour saith, wee have concubines, for daily concu­bineship, (or use of the bed;) and wives for to bring us forth children legitimate, and faithfully to keepe the things in the family, Demosthenes in Orat. against Neaera. Tebach] in Greeke, Tabec: of him and his brethren wee find no mention in other Scrip­ture. Tachash] in Greeke Tochos. Maacah] in Greeke Mocha.


1, The age and death of Sarah, for whom Abra­ham mourneth; 3, and purchaseth of the sonnes of Cheth a place for her buriall: 10, which Ephron would have given him, 13, but Abraham would not receive without giving the full price. 17, So the field and cave in Macpelah, becommeth Abrahams possession; and there he burieth Sarah.


ANd the life of Sarah was a hundred 1 yeeres, and twenty yeeres, and seven yeeres: these were the yeeres of the life of Sarah. And Sarah dyed in Kirjath-Arba, 2 the same is Chebron, in the land of Canaan: and Abraham came to mourne for Sarah, and to weepe for her. And Abraham 3 stood-up, from before his dead: and spake unto the sonnes of Cheth, saying. I am a stranger and a sojourner, with 4 you: give mee a possession of a burying-place, [Page 87] with you; that I may bury my dead, out of my sight. And the sonnes of Cheth, answered Abraham, saying to him; heare us, 5 6 my Lord; thou art a Prince of God, amongst us, in the choise of our buriall-places, bury thou thy dead: a man of us, shall not with-hold from thee his burying place, from bu­rying thy dead. And Abraham stood-up, 7 and bowed-downe himselfe to the people of the land, to the sonnes of Cheth. And he 8 spake with them, saying: if it be your mind, to bury my dead, out of my sight; heare me, and intreat for me, to Ephron the sonne of Zohar. And let him give mee the cave of 9 Macpelah, which he hath, which is in the end of his field: for full money, let him give it me, amongst you, for a possession of a bu­rying-place. And Ephron was sitting, a­mongst 10 the sonnes of Cheth: and Ephron the Chethite answered Abraham, in the eares of the sonnes of Cheth; of all that went in at the gates of his citie, saying; Nay my 11 Lord heare me, the field I give thee, and the cave that is therein, I give it thee: in the eies of the sonnes of my people, give I it thee, bury thy dead. And Abraham bowed-down 12 13 himselfe, before the people of the land. And he spake unto Ephron, in the eares of the people of the land, saying; But if thou (wilt give it) I pray thee heare mee: I will give the money of the field, take it of me, and I will bury my dead there. And Ephron an­swered 14 15 Abraham, saying unto him; my Lord heare me; the land (is worth) foure hundred shekels of silver, betweene mee and thee, what is that? and bury thy dead. And Abra­ham 16 hearkned unto Ephron; and Abraham weighed to Ephron, the silver which he had spoken of, in the eares of the sons of Cheth: foure hundred shekels of silver, currant with the merchant. And the field of Ephron, 17 which was in Macpelah, which was before Mamree, was made-sure: the field, and the cave which was therein, and everie tree which was in the field, which was in all the border thereof, round about. Vnto A­braham 18 for a purchase, in the eies of the sons of Cheth; with all that went-in at the gates of his citie. And afterward, Abraham bu­ried 19 Sarahs his wife, in the cave of the field of Macpelah, before Mamree, the same is Chebron, in the land of Canaan. And the 20 field, and the caue which was therein, was made sure to Abraham, for a possession of a burying place: by the sons of Cheth.


[...] Here beginneth the 5 section of the Law called Chajjee Sarah, that is, The life of Sarah. See Gen. 6. 9.

Vers. 1. the life] in Hebrew lives: see Gen. 2. 7. 1 This speciall honor hath Sarah our mother, above all women in the Scripture, that the number of her yeeres is recorded of God. Eve was the mother of all living, Gen. 3. 20. and Sarah is mother of al the faithfull, 1 Pet. 3. 6. She lived a pilgrim with A­braham her husband 62 yeeres, and before her de­parture from Charran, 65. in all 127 yeeres.

Vers. 2. Kirjath Arba] that is, the citie of Arba. 2 as the Greeke translateth it: called also Chebron: see Gen. 13. 18. came] or, went-in, namely into Sarahs tent, wherein she dwelt and dyed: for A­braham had many tents, (as had Lot, Gen. 13. 5.) and one speciall for Sarah, Gen. 24. 67. and 18. 6. to weepe] Sarah also is the first, for whose death, mourning and weeping is mentioned, another note of honour, as appeareth by Gen 50. 9. 10. 11. Ier. 22. 18. 2 Sam. 1. 17. &c. But sorrow for the dead, must be moderate in Gods people, as having hope of the resurrection, 2 Thes. 4. 13. 14. and weepe, in the Hebrew hath one little letter, extra­ordinary, noted also in the margine of the Hebrew bibles, whereby as the Iewes thinke is signified, that Abrahams mourning was not excessive, but with moderation. The Hebrew Doctors say that afterwards in Israel, a man was bound by the law (in Lev. 21. 2. 3.) to mourne for his mother, and for his father, his son and his daughter; and his brother and his sister by the fathers side. And by the Rabbines, a man was to mourne for his wife that he had maried, and so the woman for her husband: to mourne also for bro­ther and sister by the mothers side. Maimony in Misneh, tom. 4. treat. of Mourning. ch. 2. S. 1.

Vers. 3. from before] or, from the face of his dead: 3 where in likelihood, he had sitten a while on the earth, as was the manner of mourners to doe: Iob 2. 12. 13. Esa. 47. 1. sons of Cheth] that is, the Chethites, or Hittites, the people which came of Cheth the son of Canaan, Gen. 10. 15.

Vers. 4. asojourner] or forreiner: properly it sig­nifieth 4 one that dwelleth in a strange country, and hath no possession of his owne there. And as A­braham, so David acknowledgeth this of himselfe & his people, with God: 1 Chr. 29. 15. Psal. 39. 13. and the law taught them so much, Leviticus 25. 23. and the Gospell teacheth us the same for our estate on earth, 1 Peter 2. 11. and com­mendeth to us the faith of these fathers, that did so professe themselves, to be strangers and for­reiners in the land: thereby declaring plainely that they sought a better country, even an heaven­ly, where God hath prepared for them a citie: Hebr. 11. 13. 14. 16. a burying place] or, grave, sepulcher, in Hebrew Keber, from which the Germaine grab; and our English grave are de­rived. Abraham having sojourned 60. yeeres [Page 88] in these lands, never purchased foot of inheritance, Act. 7. 5.) till now for his dead; not for any, (though it is likely sundry had dyed in his house within this time,) but for Sarah his wife. As the former shewed his faith, abiding there as in a strange Countrey, Heb. 11. 9. so this purchase of a grave, sheweth the like, not onely for the generall resur­rection of the dead, but for the speciall possession of this promised land: for which cause, Iaakob al­so would be brought out of Egypt to bee buried here, Gen. 47. 29. 30. and Ioseph by like faith, gave commandement of his bones, Gen. 50. 24. 25. Heb. 11. 22. For a Sepulchre of ones owne, was a signe of right, and firme possession, Esay 25. 16. out of my sight] or, from before me: so verse 8. Death, so defaceth all earthly things, that the most lovely, are by it made loathsome: for Sarah had beene the desire of his eyes, Ezek. 24. 16. but now hee cannot suffer her in his sight. And the living doe burie their dead, that according to the sentence of God, man may returne to his earth and dust, Gen. 3. 19. and be sowne as seed in the ground till the resurrection, 1 Cor. 15. 35. 36. &c. where they rest in their graves, as in their beds, till their change come, Esa. 57. 2. Iob 14. 14.

Vers. 6. a Prince of God] that is, a mighty prince, 6 an holy ruler: preferred and advanced of God. So A­bimelech acknowledged that God was with him; Gen. 21. 22. Things that excell, are said to be of God: as Mountaines of God, Psal. 36. 7. Cedars of God, Psal. 80. 11. wrastlings of God, Gen. 30. 5. and many the like. The Greeke here translateth, a King of God, the Chaldee, a prince before the Lord. A like speech is used of the Priests, called Princes of God, 1 Chron. 24. 5. the choise] that is, the best, the fayrest: as the Chaldee explaineth it; be­cause men use to chose the best things. And choise is put for chosen: as glory of grace, and riches of grace, Ephes. 1. 6. 7. for glorious and rich grace: the promise of the spirit, Gal. 3. 14. for the promised spirit; and many the like. with-hold] or close­up, forbid, either by word or deed.

Vers 7. bowed downe] did obeysance, in signe of reverence, and thankfulnesse: so verse 12. Some­time 7 they that bowed, would say they did so, as professing their thankfulnesse, 2 Sam. 16. 4.

Vers. 8. your mind,] or, your will: Hebrew with your soule; which word is often used for the mind 8 or will of any: Psal. 27. 12. and 41. 3. and 105. 22. The Greeke translateth, if ye have in your soule: the Chaldee, if it bee the pleasure of your soule. to bury] that is, that I should bury: an usuall phrase, where the person is not expressed, but easily under­stood: see Gen. 6. 19. and 19. 20. and 47. 29.

Vers. 9. of Macpelah] which is by interpreta­tion, 9 the cave of doublenesse, as the Chaldee hath, and so the Greeke also translateth it, the double cave: but it appeareth by verse 17. 19. to be the name of the place. full money] Hebrew, full silver, that is, for as much money as it is worth: silver is na­med for all money, and full, for full weight, as appear­eth verse 16. A like speech is used in used in 1 Chron. 21. 24. for full silver; which another Prophet saith, for the price, that is, the worth of it, 2 Sam. 24. 24.

Vers. 10. sitting] there present among them: or 10 dwelling, as the word often signifieth. in the eares] that is, in the audience, or hearing: as the Greeke explaineth it. So vers. 13. and 16. went in] meaning the citizens; who are described by going in, as in Gen. 34. 24. by going out: which two are often joyned together, to goe in and out, for to converse, trade, &c. see Ier. 17. 19. 20. 25. & 22. 4.

Vers. 11. in the eies,] that is, in the fight, or presence: 11 or before: as the Greeke translateth it: so verse 18. sonnes of my people] which the Greeke turneth, my citizens; an usuall east country phrase: so in Luke 19. 14. his citizens, is turned in the Syriake, the sons of his citie. Bargains passed thus publikely in the ci­ty gates, for more testimony and assurance, as was used also in other cases, Ruth. 4. 1. 4. 9. 11.

Ver. 13. if thou] that is, wilt give it, or if thou be he, 13 whom I speak of: as the Greeke translateth, seeing thou art with me: (that is, present.) Such imperfect speeches are often used, where other fit words are to be understood, as the scripture it selfe sometime manifesteth: as behold the oxen, 2 Sam. 24. 22. which an other Prophet relating saith, behold I give the oxen, 1 Chron. 21. 23. See also before, Gen. 11. 4. and 13. 9. and after here in the 15. ver. money] Hebrew silver, that is, the price of the field.

Vers. 15. shekels:] or, (as we may call them) shil­lings: 15 the Greeke translateth them didrachmes: wch word is used Mat. 17. 24. what the shekel weighed, see noted on Gen. 20. 16.

V. 16. currant] or, passing to: and so allowed of Mer­chants, 16 as the Greek turneth it: which the Chaldee amplifieth thus, that was taken for merchandise in eve­ry Countrey.

Vers. 17. was made sure] the Hebrew is stood up: 17 that is, was made stable, sure and confirmed, as the Greek translateth it in the last verse of this chapter. And this purchase thus assured to Abraham was a propheticall signe, that his posterity should have the inheritance of that land: even as Ieremies buy­ing of his uncles field before witnesses, was a signe of the Iewes returne into the possession of this land; Ier. 32. 7. 9. 10. 15. 43. 44.

Vers. 19. in the cave] or de [...]: thus carefully bought, 19 and described where it lay, for a monument to po­sterity. In this cave also Abraham himselfe was bu­ried with his wife, at his death, Gen. 25. 9. Like­wise Isaak his sonne, with Rebekah his wife, and Iaakob with Leah his wife: Gen. 49. 31. and 50. 13. The Patriarchs hereby testifying their faith in the promises of God, for the inheritance of this land, and of life eternall figured hereby, as before is observed on v. 4. Herewith may bee compared the purchase of the potters field bought with the price of Christs blood to bury strangers in: Mat. 27.


1 Abraham sweareth his servant, to take a wife for Isaak, not of the Canaanites, but of his own kinred: [Page 89] 8 The conditions of the oath. 10 The servants journey: 12 his prayer: 14 his signe, 15 Rebekah meeteth him, 18 fulfilleth his signe, 22 receiveth jewels, 23 sheweth her kinred, 25 and inviteth him home. 26 The servant blesseth God. 28 Laban entertaineth him. 34 The ser­vant sheweth his message, and what had befalne him by the way. 50 Laban and Bethuel acknowledge Gods worke, and grant Rebekah for a wife unto Isaak: 58 Re­bekah also consenteth to goe. 62 Isaak walking out to meditate in the field, meeteth her; 67 She is brought in­to Sarahs tent, and becommeth Isaaks beloved wife.

ANd Abraham was old, was come into 1 dayes: and Iehovah had blessed Abra­ham, in all things. And Abraham said, unto 2 his servant, the eldest of his house; that ruled, over all that he had: put I pray thee, thy hand under my thigh. And I will make thee swear by Iehovah God of the heavens, and God 3 of the earth: that thou shalt not take a wife unto my son, of the daughters of the Cana­anite, among whom I dwell. But thou shalt 4 goe unto my land, and unto my kinred: and shalt take a wife, unto my son Isaak. And the servant said unto him; If so be the woman 5 will not be willing, to goe after me, unto this land: shal I returning return thy son, unto the land from whence thou camest-out? And 6 Abraham said unto him: Beware thou, least thou returne my son thither. Iehovah God of the heavens, which tooke mee from my 7 fathers house, and from the land of my kin­red; and which spake unto me, and which sware unto mee saying, unto thy seed, will I give this land: he, will send his Angell before thee, and thou shalt take a wife unto my son, from thence. And if the woman will not be 8 willing, to go after thee; then shalt thou be cleare, from this my oath: only thou shalt not returne my son thither. And the servant put his hand, under the thigh of Abraham his 9 lord: and sware to him, concerning this mat­ter. And the servant tooke ten camels, of the camels of his lord, & went; and all the goods 10 of his lord, in his hand: and he arose, & went to Mesopotamia; unto the city of Nachor. And hee made the camels to kneele downe, 11 without the Citie by a well of water: at the time of the evening, at the time that women which draw (water) goe forth. And he said, 12 Iehovah, God of my lord Abraham; I pray thee bring it-to-passe before mee, this day: and doe mercy, unto my lord Abraham. Be­hold 13 I stand, by the well of water; and the daughters of the men of the citie, come-out to draw water. And let it be, that the damsel to whom I shall say, bow downe I pray thee 14 thy pitcher, and let me drinke; and shee shall say drinke thou, and I will give thy camels drinke also: be the same thou hast evidently­appointed, for thy servant Isaak; and therby shall I know, that thou hast done mercy unto my lord. And it was, before he had made an 15 end of speaking, that behold Rebekah came-out; who was born to Bethuel son of Milcah, the wife of Nachor Abrahams brother: and her pitcher, upon her shoulder. And the dam­sell, 16 was of a very good countenance, a virgin neither had any-man knowne her: and shee went down to the well, and filled her pitcher, and came-up. And the seruant ran, to meet 17 her: and he said, let me drinke I pray thee a little water, out of thy pitcher. And she said, 18 drinke my lord: and she hasted and let down her pitcher, upon her hand, and gave him drinke. And she made-an-end, of giving him 19 drinke: and said, I will draw for thy ca­mels also, untill they have made-an-end of drinking. And she hasted, and emptied 20 her pitcher into the trough, and ran againe unto the well, to draw: and drew, for all his camels. And the man wondring at her: held 21 his peace, to know, whether Iehovah had prospered his way, or not. And it was, when 22 the camels had made-an-end of drinking, that the man tooke an earering of gold, half a shekel was the weight therof: & two brace­lets for her hands, ten (shekels) of gold, was the weight of them. And he said, whose daugh­ter 23 art thou? tel me I pray thee: is there in thy fathers house, place for us to lodge? And she 24 said unto him; I am the daughter of Bethuel: the son of Milcah, whom she bare unto Na­chor. And she said unto him, with us, is both 25 straw and provender enough: place also, to lodge. And the man bended-down-the-head 26 27 and bowed-himselfe unto Iehovah. And hee said, Blessed be Iehovah, God of my lord A­braham, who hath not left off his mercy and his truth, from with my lord: I, being in the way, Iehovah led me to the house of the bre­thren of my lord. And the damsell ran, and 28 told her mothers house: according to these words. And Rebekah had a brother, and his 29 name was Laban: and Laban ranne unto the man, without, unto the well. And it was, 30 when he saw the earering, and the bracelets upon his sisters hands; and when hee heard, the words of Rebekah his sister, saying, thus spake the man unto mee: that hee came unto the man, and behold, hee was stand­ing by the camels, at the well. And hee 31 sayd, Come in thou, the blessed of Iehovah: wherefore standest thou without? and I have [Page 90] prepared the house, and place for the camels. And the man came, into the house; and hee ungirded the camels: and he gave straw and 32 provender for the camels, and water to wash his feet, and the feet of the men that were with him. And there was set (meat) before 33 him, to eat, and he said, I will not eate, untill I have spoken my word: and hee said, speake. And hee said, I am Abrahams servant. 34 35 And Iehovah hath blessed my Lord, greatly, and he is become great: & he hath given him flocks and heards, and silver and gold, and men seruants, and women-servants, and ca­mels and asses. And Sarah my lords wife, 36 bare a son to my lord, after her old-age: and he hath given unto him, all that hee hath. And my lord made me swear, saying: Thou 37 shalt not take a wife unto my sonne, of the daughters of the Canaanite, in whose land I dwell. If thou shalt not goe unto my fathers 38 house, and unto my family: and take a wife, unto my son. And I said, unto my lord: if so be, the woman will not goe, after me. And 39 40 he said, unto me: Iehovah, he before whom I have walked, will send his Angell with thee, and will prosper thy way; and thou shalt take a wife unto my sonne, out of my family, and out of my fathers house. Then shalt thou 41 be cleare from my exsecration, when thou shalt come unto my family: and if they will not give thee (one,) then shalt thou be cleare from my exsecration. And I came this day unto the well: and I said Iehovah God of 42 my lord Abraham, if thou bee now prospe­ring my way, the which I go. Behold I stand, by the waters: and let the maid that com­meth 43 forth to draw, and I say to her, let me drinke I pray thee a little water, out of thy pitcher. And shee say to mee, Both drinke 44 thou, and I will draw for thy camels also: let the same bee the woman, whom Iehovah hath evidently appointed, for my lords son. And before I had made-an-end of speaking 45 in my heart; behold Rebekah came forth, and her pitcher on her shoulder, and shee went downe unto the well, and drew: and I said unto her, let mee drinke I pray thee. And she hasted, and let-downe her pitcher 46 from upon her, and said, drinke thou, and I will give thy camels drink also: and I drank, and she gave the camels drink also. And I as­ked her, and said; whose daughter art thou? 47 and she said, the daughter of Bethuel, son of Nachor, whom Milcah bare unto him: and I put the earering upon her face, and the bracelets upon her hands. And I bended 48 downe-the-head, and bowed my selfe unto Iehovah: and I blessed Iehovah God of my lord Abraham, who led mee in the way of truth, to take the daughter of my lords bro­ther, unto his son. And now, if you will doe 49 mercy & truth unto my lord, tell me: and if not, tell me; that I may turn unto the right-hand, or unto the left. And Laban & Bethuel 50 answered & said; The thing proceedeth frō Iehovah: we cannot speak unto thee, evill or good. Behold Rebekah is before thee, take her 51 and goe: and let her be the wife, to thy lords son, as Iehovah hath spoken. And it was, whē 52 Abrahams servant heard their word; that he bowed himselfe downe to the earth, unto Ie­hovah. And the servant brought-forth, ves­sels 53 of silver & vessels of gold, and garments; and gave to Rebekah; and hee gave to her brother, and to her mother, precious things. And they did eate and drinke, hee and the 54 men that were with him, & taried-all-night: & they rose-up in the morning; and hee sayd, send me away unto my lord. And her bro­ther, 55 & her mother said, let the damsell abide with us, daies, at least ten: afterward, she shal goe. And he said unto them, Hinder me not, 56 seeing Iehovah hath prospered my way: send me away, that I may goe unto thy lord. And 57 they said we will call the damsell: and will aske of her mouth. And they called Rebekah 58 and said unto her; Wilt thou goe with this man? And she said, I will goe. And they sent 59 away Rebekah their sister, & her nurse: and Abrahams servant, and his men. And they 60 blessed Rebekah, & said unto her; Our sister, bee thou unto thousands of ten-thousands: & let thy seed possesse, the gate of those that hate them. And Rebekah arose, and her dam­sels, 61 and they rode upon the camels, & went after the man: and the servant tooke Rebe­kah, and went away. And Isaak came from the way, to Beer-lachai-roi: and he dwelt in the south country. And Isaak went-out to 63 meditate in the field, at the looking-forth of the evening: and he lifted up his eyes, & saw, and behold the camels were comming. And 64 Rebekah lifted-up her eyes, and saw Isaak: & she lighted off the camel. For she had said 65 unto the seruant, what man is this that walk­eth in the field, to meet us? And the servant 66 had said, he is my lord: and she tooke a veile, and covered herselfe. And the servant told 67 68 Isaak all things that he had done. And Isaak brought her unto the tent of Sarah his mo­ther; and he tooke Rebekah, and shee was to him a wife, and he loved her: and Isaak was comforted, after his mother was dead.


INto dayes] that is, yeeres: see Gen. 18. 11. Hee 1 was now 140 yeeres old: for Isaak his son was fourty, Gen. 25. 20. and he was borne when Abra­ham was 100. Gen. 21. 5.

Vers. 2. the eldest] or, the Elder: so the Greeke 2 translateth it elder, or ancient, whereby may bee meant Governour, as the words following doe ex­plaine: for Elder, is an usuall name for Governour, Gen. 50. 7. Num. 11. 16. Ruth. 4. 2. 1 Tim. 5. 17. This in likelihood was his Steward Eliezer, Gen. 15. 2. under my thigh] a signe which Iaa­kob also required of his sonne Ioseph, Gen. 47. 29. eyther to signifie subjection, or for a further my­stery of the covenant of circumcision, or rather of Christ the promised seed, who was to come out of Abrahams loynes or thigh, as the like phrase shew­eth, in Gen. 46. 26. of the soules that came out of Iaa­kobs thigh: wherefore Abraham and Iaakob make their thighes as holy signes, in respect of Gods promise. For otherwise in swearing, they used to lift up the hand towards heaven: see Gen. 14. 22. Hereupon the Greekes have of the Hebrew word Ierek, that is, a Thigh, framed their Horkos, that is, an oath: even as of the Hebrew Iamin, which is the right hand, (used when oaths were taken, Esay 61. 8.) they have formed the Greeke word Om­nuo, to sweare.

Vers. 3. by Iehovah] by whom alone we are com­manded to sweare, Deut. 6. 13. The Chaldee saith, 3 by the word of the Lord: that is, Christ: Ioh. 1. 1. the Canaanite] or Canaanites, as the Greeke translateth: see Gen. 10. 16. This care Abraham had for his sonnes wife, lest by marying with unbe­leevers, he or his posterity should be drawne from God, as the Law saith, Thou shalt make no mariages with them; they daughter thou shalt not give unto his sonne, neither take his daughter unto thy sonne; for they will turne away thy sonne from following me, &c. Deut. 7. 3. 4. See also Gen. 27. 46. Plato a heathen Philo­sopher divinely sheweth (in his 6 booke of lawes,) the end of mariage to be, the continuall propaga­tion of mankind, and good education of children, that leaving childrens children after them, parents may alwayes have some as in their owne stead, to serve God, and to worship him according to the Law. As Isaak was a type of Christ, so in this procuring of him a holy wife by his servant, may bee typed the Church, gathered of Saints, by the employ­ment of his ministers, to bee the Spouse of Christ. For he is compared to a bridegroome, Ioh. 3. 29. and the Church is the bride the Lambes wife, Rev. 21. 9. 10. and the Apostles prepared the Churches for one husband, to present them a pure virgin to Christ, 2 Cor. 11. 2. which was not to be of the Canaanites, that figured the unholy shut out of the Lords house Zach. 14. 21. but from Christs owne land and kin­red, that is, from heaven, borne of God from above, Rev. 21. 2. 1 Per. 1. 23. 1 Iohn 3. 9. 10.

Vers. 4. my land] which after is named Mesopota­mia, 4 vers. 10. where though Idolatry too much prevailed, (Ios. 24. 2. Gen. 31. 19. 53.) yet not so much as among the Canaanites, Deut. 12. 31.

Vers. 5. If so be] or, Peradventure, so vers. 39. see 5 Gen. 18. 24. goe after] that is, follow, or come with me: so in ver. 8. &c. That which in Mar. 1. 20. is went after him, in Mat. 4. 22. is written, followed him. Againe, where one writeth, he followeth not us, Mar. 9. 38. another saith, hee followeth not with us, Luke 9. 49. that is, he accompanieth us not.

Vers. 6. lest thou] or, that thou returne not. As A­braham 6 by faith abode in the land of promise, so would he have his sonne, Heb. 11. 9.

Vers. 7. thy seed] the Chaldee explaineth it, thy 7 sonne: the Greeke, to thee and to thy seed. See Gen. 12. 7. before thee] and with thee, as in the repe­tition, vers. 40. is expressed: both to lead and to protect. As a prudent wife is of the Lord, Prov. 19. 14. so Abraham beleeved that the Angels, who are all ministring spirits, sent forth to minister, for them, who shall be heyres of salvation, Heb. 1. 14. should bee sent for assistance in this businesse, which unto ma­ny, seemeth worldly and base, but is indeed honou­rable, Heb. 13. 4.

Verse 8. cleare] or innocent: and so discharged 8 of the oath.

Vers. 9. his Lord] or master; the pillar and sustai­ner 9 of the family: see Gen. 15. 2. As the Hebrew signifieth Lord and Master; so the Scripture useth them indifferently: as where one Evangelist saith Lord, Matth. 17. 4. another saith Master, Mar. 9. 5.

Vers. 10. and all the goods] the Greeke translateth, 10 and of all the goods of his Lord, with him. This by comparing ver. 53. seemeth to bee the true mean­ing. Mesopotamia] in Hebrew called Aram Naharajim, that is to say, Aram (or Syria) of the two rivers, it being a country that lay betweene the rivers Euphrates and Tigris (or Chiddekel,) where­of see Gen. 2. 14. The Chaldee calleth it Aram that is by Euphrates. As Mizraim is in Greek and other tongues, called Aegypt, Gen. 12. 10. so A­ram Naharajim, is in Greeke Mesopotamia, so called of lying amidst the rivers, which name the New Testament also keepeth, in Act. 7. 2. Afterwards it is called Padam Aram, in Gen. 25. 20. Aram, the New Testament usually calleth Syria, Mat. 4. 14. Act. 15. 23. 41. See Gen. 10. 22. of Nachor] where Nachor dwelt, that was Charran, Gen. 28. 2. 10. By which it appeareth that Nachor accom­panied Abraham and Tharah from Vr to Charran, but no further, Gen. 11. 31. So that is called Christs City, wherein he dwelt, Mat. 9. 1.

Vers. 11. to kneele downe] and consequently to rest 11 them; as the Greeke interpreteth it.

Vers. 12. bring it to passe] or, cause it to happen: that 12 is, give good successe, or send me good lucke. The same word is in Gen. 27. 20. and is spoken of occurren­ces and events that do fall out and offer themselves unto men, beyond their skill and counsell, through Gods providence, but to us by hap or chance, as the Scripture also speaketh in Luke 10. 31. This be­ing repeated by the servant, ver. 42. is expounded [Page 92] prospering: and the Greeke there and here, so trans­lateth it by one and the same word.

Vers. 14. the damsell] or yong-woman, maid: in 14 Hebrew Naarah, which five times in this chapter, and often otherwhere is written by the letters Naar, in the forme masculine, but by the vowels Naara. evidently-appointed] or prepared, as by certaine argument and demonstration: or nurtured, that is, prepared and brought up by nurture and chastisement. The originall word signifieth pro­perly to argue, chastise, or nurture. Here it signifi­eth appointing or preparing, (as the Greek and Chal­dee doe translate it) but with evident demonstrati­on to another. So Paul useth the Greeke word E­lench, (answerable to the Hebrew here) for an Evi­dence or Demonstration, Heb. 11. 1.

Vers. 15. it was, &c.] this may also be read thus, 15 And the same was, (or came to passe,) before hee had made an end of speaking; for loe Rebekah, &c. So God promiseth his people, before they call, I will answer; and whiles they speake, I will heare, Esay 65. 24. And in the 45 verse following, it is said that this speak­ing was in his heart. and her pitcher] the Greek translateth it, having her pitcher (or waterpot.) The Scripture often setteth downe the base and home­ly workes, wherein the Saints (men and women) were in old time employed from their youth; as here of Isaaks wife, the mother of the Patriarches: likewise of Rachel Iaakobs wife, Gen. 29. 9. and of the daughters of Moses father in law, Exod. 2. 16. and sundry the like.

Vers. 16. good countenance] or, good of visage, that 16 is, fayre to looke upon. So Gen. 26. 7. and Exod. 2. 2. translated fayre or goodly, by the Apostles authority. knowne] that is, lyen with her: see Gen. 4. 1. These properties of humilitie, kindnesse, beauty and chastity, are mentioned by the Holy Ghost, as the most excellent: so Christs Spouse is spiritually described by such, Song 1. 8. 15. &c.

Vers. 17. let me drinke] or, slake my thirst. The 17 word here used is strange, and seemeth to be Syri­acke, which they spake in that country, and to have the significatiō of great thirst, which he desireth to be slaked: and after in repeating this, ver. 45. hee useth the common Hebrew, hashkini, that is, let me drinke.

Ver. 21. wondering] that is, wondred; and as the 21 Greeke translateth, considered her, and held his peace.

Ver. 22. tooke] and gave unto her: as taking, Psal. 22 68. 19. is expounded giving, Eph. 4. 8. eare-ring] or abillement, jewell, ouch: which was hanged sometime on the care, Genesis 35. 4. sometime on the nose, face, or forehead, Ezek. 16. 12. and so this here was, as the 47. ver. sheweth. The Greek turneth it as of many ear-rings. In narration of this story, (which yet seemeth to be of light and trivi­all matters,) the Spirit of God is very exact and large; whereas other things wherein great myste­ries are infolded (as the history of Melchisedek, Gen. 14. and many the like,) are set downe in few words. That men might consider Gods wisedome and providence in things of least esteeme among men. Compare 1 Cor. 1. 25. 27. 28. halfe a she­kel] a weight called in Hebrew bekagh, which sig­nifieth cleft or cut in the mids: and so the Law ex­poundeth it to be halfe a shekel, Exod. 38. 26. the Greeke translateth it a drachm, or dram: which if it were halfe the common shekell, weighed 80 grains of barley: the holy shekell was double so much: see Gen. 20. 16. ten] to weet, shekels, as the Chal­dee expresly addeth: such words as are easie to bee understood, are often omitted: so a thousand, 2 Sam. 8. 4. for a thousand charrets, 1 Chron. 18. 4. the three, 1 Chron. 11. 18. for the three mighty men, 2 Sam. 23. 16. and many the like.

Vers. 24. Bothuel] in Greeke, Bathouel sonne of 24 Melcha.

Vers. 26. bowed himselfe] or, adored, worshipped 26 Iehovah. The former word signifieth the bending or stooping with the head: this meaneth the bow­ing or prostrating of the whole body: usually called worshipping or adoration. So Exod. 4. 31. Gen. 22. 5.

Vers. 27. mercy] or gracious kindnesse: see v. 49. 27 brethren] that is, kinsfolke: see Gen. 13. 8. or brethren is put for brother, as the Greeke and Chal­dee translateth it, and so it is after explained, v. 48.

Ver. 31. blessed of Iehovah] an honourable title, 31 used as it seemeth, in those times by many, as Gen. 26. 29.

Ver. 33. there was set] to weet, by Laban; or he 32 set: (for the Hebrew hath a double reading to af­ford both senses) and so the Greeke translateth he set, and the Chaldee, they set: and here the word meat or bread (as the Greeke expresseth) is to bee understood; as elsewhere other words, which the scope of the place sheweth: as, hee put in Syria, 1 Chron. 18. 6. for, he put garisons in Syria, 2 Sam. 8. 6. See Exod. 34. 7. not eat] an example of a diligent and faithfull servant, preferring his worke for which he was sent, before his food. So the A­postle teacheth servants obedience, in singlenesse of their heart, as unto Christ: not with eye-service as men pleasers, &c. Eph. 6. 5. 6. 7. 8.

Vers. 36. after her old-age] that is, after shee was 36 wexen old: and so without natural strength to bear: see Gen. 18. 11. all that he hath] wherein he also was a figure of Christ, whom the Father hath made heyre of all things, Heb. 1. 2. and of true Chri­stians, who with him shall inherit all things, Rev. 21. 7. So againe in Gen. 25. 5.

Vers. 38. If thou shalt not goe] understand, wishing 38 a curse to thy soule, if thou goe not: for so imprecations were annexed with solemne othes, but not expres­sed: see Gen. 21. 23. The Greeke translateth, but thou shalt goe: which is also the meaning, and so expressed before, in v. 4. family] that is, kinred, or as the Greeke saith, my tribe: and so before in v. 4. and after, v. 40. 41.

Vers. 40. have walked] and pleased (as the Greeke 40 translateth) and that by his calling and faith in his promises, as before, v. 7. see Gen. 5. 22. and 17. 1. with] and before thee: see vers. 7.

Vers. 41. execration] or, curse: as the Greeke 41 here translateth it. Before it was called simply an oath, vers. 8. and so the Chaldee still hath it here: but this word, and the forme of the oath in v. 38. [Page 93] sheweth it was also with imprecation of evill, if he did breake his promise. So Gen. 26. 28. Deut. 29. 12. 14. 19. 21. The Hebrew Alah, is by the Apostle in Greeke, ara; that is, acurse, Rom. 3. 14. and in Num. 5. 21. both are joyned, an oath of cursing.

Ver. 42. if thou be now] or, O bee thou I pray thee: 42 for it was a prayer, as the 12. verse before sheweth: and as oathes, so prayers were often uttered after this manner: as in Luke 12. 49. if it were already kindled: that is, O that it were: as the Syriacke translation explaineth it, I desire that it were already kindled. So in Psal. 139. 19. If thou wouldst slay the wicked: that is, O that thou wouldest: and sundry the like: see Gen. 28. 20.

Vers. 45. in my heart] or, unto my heart: the Greek 45 saith, in my mind. This was not expressed before, in vers. 15.

Vers. 46. from upon her] from her shoulder, and 46 to put upon her hand, as was said verse 18. and so the Greeke here joyneth them both.

Vers. 47. her face] or nose, forehead, from whence it hung downe on the nose: so Ezek. 16. 12. See 47 before in ver. 22.

Verse 48. way of truth,] that is, the true (the 48 right) way.

Vers. 49. doe mercy and truth] that is, deale merci­fully 49 and truly, or kindly and faithfully: which two things as they are often spoken of God towards men, as before in v. 27. and Gen. 32. 10. 2 Sam. 2. 6. Psal. 25. 10. and 57. 4. and 61. 8. and 89. 15. and 98. 3. and 138. 2. so of men toward men, as here, and in Gen. 47. 29. Ios. 2. 14. The first word signi­fieth a gracious, kind, and mercifull affection; the other, a true and faithfull disposition, constantly to performe what is spoken or expected: of these both it is said, let not mercy and truth forsake thee, Prov. 3. 3.

Vers. 50. the thing] or, the word is come forth. 50 unto thee] the Greeke turneth it, speake against thee. evill or good] that is, any thing at all against it; but doe rest in the will of God. A like speech is in Gen. 31. 24.

Vers. 53. vessels] or instruments, ornaments, jewels, 53 &c. The word is large, signifying all things for use or ornament. precious things] or, dainties: and by conference with other places, the word see­meth to be meant of the precious or dainty fruits of the earth: the Greeke translateth it onely gifts. This word is used in Deut. 3. 3. 13. 14. 15. Song. 4. 13. 2. Chron. 21. 3. and 32. 23. Ezr. 1. 6. The ho­ly Ghost seemeth to expresse it in Greeke by opora, that is, summer or autumn-fruit, Rev. 18. 14.

Vers. 55. dayes, at least ten] or thus, dayes, or ten: meaning a yeere, or ten moneths. The Greeke inter­preteth 55 it, about ten dayes; but the Chaldee addeth, or ten moneths, and so it may well be understood, [...] yeere of dayes, (that is, a full yeere) or at least tenne moneths. Dayes is often used for a yeere, as is shew­ed on Gen. 4. 3.

Vers. 57. her mouth] that is, aske her consent: or, what she will say. The Chaldee translateth it, and 57 heare what she saith. The mouth is put for that which commeth out of the mouth: which the holy Ghost expoundeth the word, Luke 4. 4. from Deut. 8. 3. Hereupon the mouth is often used for speech, or words; as in Gen. 41. 40. and 45. 21. Exod. 17. 1. Num. 9. 20. Deut. 1. 26. Psal. 49. 14.

Vers. 59. her nurse] named Deborah, whom Iaa­kob 59 buried with lamentation, Gen. 35. 8. she was sent for honourable respect, and to have tender care of Rebekah, as the Scripture sheweth Nurses to have, 1 Thes. 2. 7. Num. 11. 12.

Vers. 60. unto thousand,] that is, a mother of innu­merable 60 people. The Chaldee translateth, thousands and ten thousands, whereby an infinite number is meant, as in Dan. 7. 10. the gate] that is, as the Greeke and Chaldee translateth the cities: and by possessing or inheriting, is meant dominion over them Lev. 25. 46. See in Gen. 22. 17. them] or it, that is, the seed: see Gen. 22. 17.

Vers. 61. after] the Greeke translateth, with the 61 man. So in 1 Cor. 10. 4. the rocke that followed them, is in the Syriack and Arabick versions, turned, the rocke that went with them. Thus Rebekah left her friends, and fathers house, to goe unto Isaak her husband: so the Spouse of Christ is exhorted to forget her people and her fathers house, Psal. 45. 11.

Vers. 62. from the way] Hebr. from the comming: 62 or, from comming, that is, from walking. The Greeke translateth, Isaak walked through the wildernesse.

Beer lachai roi] that is, the well of him that liveth, that seeth me; whereof see Gen. 16. 14. The Greek saith, by the well of vision: the Chaldee, from the well whereat the Angell of life appeared. But the Ierusa­lemy paraphrase saith, And Isaak went from the schoole-house of Sem the great, to the well whereat the majesty of the Lord had beene revealed. Though this exposition be uncertaine, yet it is certaine Sem was now alive, by comparing his life time, Gen. 14. 18. Where Melchisedek is counted by the Iewes, Sem the great: who might well be master of a schoole of the Prophets. south country] or, land of the south: the south part of Canaan: see Gen. 12. 9.

Vers. 63. to mediate] or to pray, as the Chaldee 63 translateth: but the Greeke saith, to exercise him-selfe, which comprehendeth both meditation and prayer, as the Hebrew also doth, Psal. 77. 4. 7. 13. and 119. 15. and 102. 1. the looking forth] or, turning towards; that is, when it was towards eve­ning; before Sunne setting: as on the contrary, the looking forth of the morning, Exod. 14. 27. is very early, before Sunne rising. So in Deut. 23. 11. where this phrase is explained to meane before the Sun be set. It seemeth to be at the ninth houre of the day, (with us, the third houre after noone) for then they beganne the daily evening service of God, and burning of sacrifice, and it was called in Israel, the houre of prayer, Act. 3. 1.

Vers. 64. lighted] Hebr. fell downe; the Greeke 64 hath, leaped downe, which was to meet him with the more reverence and submission. a veyl] a signe also of subjection, 1 Cor. 11. 5. 6. 10.

Vers. 67. the [...]nt of Sarah] which she had peculi­ar, 67 for her owne use, see Gen. 23. 2. the Greek trans­lateth it, the house, or habitation: and so the Lords tent, is called an house, 1 Chron. 9. 23. Compare [Page 94] with this, Song 8. 2. where the Church bringeth Christ into her mothers house. he tooke] by solem­nity of mariage; this was in the 40 yeere of his life; Gen. 25. 20. loved her] So ought men to love their wives, as their owne bodies: likewise hee saith, Hus­bands, love your wives, even as Christ also loved the Church, Eph. 5. 28. 25▪ was dead] These words the Chaldee paraphrast addeth: and the Hebrew text sometime supplieth such wants, as that which thou hast prayed, Esay 37. 21. for, I have heard that which thou hast prayed, 2 King. 19. 20. The Greeke translateth, he was comforted concerning Sarrha his mother. She died three yeeres before his mariage. Hereupon the Hebrew Doctors say, Isaak mourned for his mother Sarah, three yeeres; after three yeeres he tooke Rebekah, and forgat the mourning for his mother: from whence thou maist learne, that whiles a man takes not a wife, his love goeth after his parents; when hee takes a wife, his love goeth after his wife; as it is said (in Gen. 2. 24.) Therefore shall a man leave his father and his mother, and he shall cleave to his wife. Pirkei R. Eliezer, ch. 32.


1, Abraham taking Keturah to wife, hath by her many sonnes and nephewes. 5, The division of his goods. 7, His age and death. 9, His buriall. 11, Isaak bles­sed after his father's death. 12, The generations of Is­mael; 17, his age and death. 19, Isaak prayeth for Rebekah being barren. 22, She conceiving, the children strive in her wombe. 24, The birth of Esau and Iakob. 27, Their different state. 29, Esau selleth his birthright to Iakob, for a messe of pottage.

ANd Abraham added, and tooke a wife, and her name was Keturah. And 1 2 she bare to him Zimran, and Iokshan, and Medan, and Midjan: and lishbak, and Shuach. And Iokshan begat Sheba, and De­dan: and the sonnes of Dedan, were Asshu­rim 3 and Lerushim, and Leummim. And the 4 sonnes of Mid [...]an, Ephah and Epher, and E­poch▪ and Abida, and Eld [...] all these, were the sonnes of Keturah. And Abraham gave all that he had to Isaak. And to the sonnes 5 6 of the concubines which Abraham had, A­braham gave gifts: and sent them away from [...]aak his sonne, while hee yet lived; eastward, unto the east country. And these are the dayes of the yeeres of the life of A­braham, 7 which he lived: [hundred yeeres, and seventy yeeres, and five yeeres. And A­braham 8 gave-up the ghost, and dyed, in a good hoary: age, an old-man, and full (of [...]) and hee was gathered unto his peo­ples▪ And Isaak and Ismael his sonnes, bu­ried 9 him; in the cave of Macpelah▪ in the field of Ephron the sonne of Zohar the Che­thite, which is before Mamree. The field, 10 which Abraham purchased, of the sonnes of Cheth: there was Abraham buried, and Sa­rah his wife. And it was, after the death of 11 Abraham, that God blessed Isaak his sonne: and Isaak dwelt by Beer-lachai-roi.

And these are the generations of Ismael, 12 Abrahams son: whom Hagar the Aegyptian Sarahs hand maid, bare unto Abraham. 13 And these are the names of the sonnes of Is­mael; by their names, according to their ge­nerations: the first-borne of Ismael, Neba­joth and Kedar, Adbeel, and Mibsam. And 14 15 16 Mishma, and Dumah, and Massa. Hadar and Tema, Ietur, Naphish, and Kedmah. These are the sonnes of Ismael, and these are their names; by their townes; and by their castles: twelve Princes, according to their nations. And these are the yeeres of the life of Ismael; 17 a hundred yeeres, and thirty yeeres, and se­ven yeeres: and he gave-up the ghost and di­ed; and was gathered unto his peoples. And 18 they dwelt from Havilah unto Shur; which is before Aegypt, as thou goest to Assiria: before the faces of all his brethren, did hee fall.


And these are the generations of Isaak, the 19 sonne of Abraham: Abraham, begat Isaak. And Isaak was fourtie yeeres old, when hee 20 tooke Rebekah, daughter of Bethuel the Sy­rian, of Padan Aram: the sister of Laban the Syrian, unto him to wife. And Isaak intrea­ted 21 Iehovah, for his wife; because shee was barren: and Iehovah was intreated of him, and Rebekah his wife conceived. And the 22 sonnes strougled-together, within her; and she said if it be so, why am I thus? And shee went to inquire of Iehovah. And Iehovah 23 said unto her; Two nations, are in thy womb; and two peoples shall be separated from thy bowels: and the one people, shall be stronger then the other people; and the greater shall serve the lesser. And her dayes were fulfil­led, 24 to bring-forth: and behold, twins were in her wombe. And the first came-out red, 25 all over like an hairy mantle: and they called his name Esau. And afterward came his 26 brother out; (and his hand holding by the heele of Esau; and he called his name Iakob: and Isaak was sixtie yeeres old, when she bare them. And the boyes grew; and Esau was a 27 cunning huntsman, a man of the field: and Iakob was a perfect man, dwelling in tents. [Page 95] And Isaak loved Esau, because venison was 28 in his mouth: and Rebekah loved Iakob. And Iakob sod pottage: and Esau came from 29 30 the field, and he was faint. And Esau said to Iakob; Let me taste I pray thee, of that red, that red pottage, for I am faint: therefore he called his name Edom. And Iakob said, Sell 31 32 to me this day thy first-birthright. And E­sau said, Loe I am going to dye: and where­fore (serveth) this first-birthright unto me? And Iakob said, Sweare unto me this day, 33 and he sware unto him: and he sold his first-birthright unto Iakob. And Iakob gave to 34 Esau, bread and pottage of lentiles; and he did eate and drinke, and rose up and went-away: and Esau despised the first-birthright.


ADded] that is, did againe take a wife, when hee 1 was an hundred and fourty yeeres old, and had of her sixe sonnes, by the extraordinary bles­sing of God: whereas fourty yeeres before, his bo­dy was even dead, in respect of naturall strength and vigour, as the Apostle noteth, Rom. 4. 19. a wife] called elsewhere a concubine, 1 Chron. 1. 32. what manner of wife that was, see on Gen. 22. 24. Keturah] in Greeke Chettoura.

Vers. 2. Zimran] in Greeke Zombran. Iek­shan] in Greeke Iezan] Medan] whose posteri­ty 2 are called Medanites, Gen. 37. 36. Midian] in Greeke Madiam and Madian, Act. 7. 29. of him came the people called Madianites; that soone fell from Abrahams faith to idolatry, Num. 25. Shuach] in Greek, Soie: of him came Bildad, Iobs friend, called the Shuchite, Iob 2. 11.

Vers. 3. Sheba] in Greek, Saba: his posterity rob­bed 3 lob of his oxen and asses, Iob 1. 15.

Vers. 4. Ephah] or Gepha: in Greeke, Gephar. Epher] or Gepher, in Greek Apheir: of him the 4 country Aphrica is thought to have the name. Enoch] in Heb. Chanoch: as Gen. 5. 18.

Vers. 5. to Isaak] as being his onely heyre, and child of promise, Gen. 21. 12. a figure of Christ and 5 Christians, heyres by promise of all things, Heb. 1. 2. Iohn 3. 34. Rev. 21. 7. Gal. 3 29. and 2. 28.

Vers. 6. concubines] Hagar, and Keturah: vers. 1. 6 east country] or, land of the East: a part of Ara­bia: hereupon mention is made of the sonnes of the East, Iob 1. 3. And Iob himselfe was in likelihood the son of one of these sons or nephewes of Abra­ham by Keturah.

Vers. 7. 175 yeeres] This summe of his yeeres sheweth, how Abraham had lived a pilgrim in Ca­naan 7 a hundred yeeres after he came out of Char­ran, Gen. 12. 4. That he attained not to the yeeres of his forefathers, who all lived longer then hee, Gen. 11. 11. &c. as did also his son Isaak, Gen. 35. 28. That he left alive behind him, Heber, that great Patriarch and Prophet, of whom hee had the sur­name to be an Hebrew, Gen. 11. 17. and 14. 13. and from whom he was the seventh generation, as E­noch was from Adam.

Vers. 8. hoary age] as was promised, Gen. 15. 15. 8 of dayes] so the Greek and Chaldee explain­eth it, and the Hebrew it selfe elsewhere, Gen. 35. 29. Such words are often to be understood, as a full, for a full cup, Psal. 73. 10. see Gen. 4. 20. and 5. 3. and by being full of dayes, is meant a willingnesse to dye, without desiring longer life on earth. his peoples] the Greeke translateth, his people: the like is said of Ismael, vers. 17. of Isaak, Gen. 35. 29. of Iaakob, Gen. 49. 33. of Aaron, Num. 20. 24. of Moses, Deut. 32. 50. and others: sometime it is said, gathered to their fathers, 2 King. 22. 20. Iudg. 2. 10. Act. 13. 36. and by Abrahams peoples, are meant his fathers, Gen. 15. 15. and the phrase signifieth the immortality of soules: for Abrahams body was gathered to the body of Sarah onely, as the next words shew: and by his fathers, are meant the spirits of just men made perfect, Heb. 12. 23. See after, in verse 17.

Vers. 10. and Sarah] as is shewed in Gen. 23. 19. 10 Afterwards Isaak and Iakob with their wives, were buried there also, Gen. 49. 29. 31.

Vers. 11. blessed Isaak] so applying and confir­ming 11 to him, the promises made to Abraham, Gen. 12. 2. and 14. 19. and 17. 19. and so Isaak com­mended to Iakob, the blessing of Abraham, Gen. 28. 3. 4. and by this blessing, the righteousnesse of faith is implyed, to Abrahams seed, Galat. 3. 8. 9. &c. Beer-lachai-roi] in Greeke, the well of vi­sion; in Chaldee, the well at which the Angell of life appeared: this place of Isaaks seating, is not without mystery: see Gen. 16. 14. and 24. 62.

Vers. 12. generations] a rehearsall of Ismaels off­spring; 12 as Gen. 5. 1. And here, the fulfilling of Gods promise is seene, made in Gen. 16. 10. 12. and 17. 20. and how hee that was borne after the flesh, and cast out of Abrahams house, Gal. 4. 23. 30 was multiplyed before Isaak the child and heyre of the promise. See the like of Esau, Gen. 36. 43.

Vers. 13. Nebajoth] he and his brethren seated 13 in Arabia, Esay 20. 13. 14. 16. Ezek. 27. 21. where peoples and places retained the footsteps of their names: they gave themselves to shepherdy, as ap­peareth, Esay 60. 7. Ier. 49. 29. And here are twelve sons reckned, which were Princes of their tribes, as was promised in Gen. 17. 20. answerable in num­ber to the twelve sonnes of Iakob, heads of the twelve tribes of Israel; but these Ismaelites are a generation before them, as Ismael himselfe was borne before Isaak. For, that is first which is na­turall, and afterward that which is spirituall, 1 Co­rinth. 15. 46.

Vers. 16. castles,] or, villages: dwelling houses so 16 named of being faire and high built in a row or or­der. In Greeke habitations, as in Act. 1. 20. from Psal. 69.

Vers. 17. 137 yeeres] So he lived not so long as his 17 father Abraham, or his brother Isaak, or as did Iakob; though he lived till a great old age. And this mention of the terme of his life, and gathe­ring [Page 96] to his fathers, (as was spoken before of Abra­ham, v. 8.) and the burying of his father with his brother, vers. 9. may be some probability of Isma­els repentance, and dying in the faith of Abraham: for unlesse it be he, no reprobate hath his whole life time recorded in holy Scripture. Or if Ismael dyed wicked; then by his fathers to whom he was gathered, are meant the soules of wicked men be­fore him: which are spirits in prison, 1 Pet. 3. 19.

Vers. 18. they] that is, Ismaels sonnes dwelt. In 18 Greeke, he dwelt. Shur] a place in the wilder­nesse: see Gen. 16. 7. The Chaldee there and here calleth it Chagra. did he fall] meaning either, that his lot did befall him, so to dwell, or that he so dyed, as the word fall sometime signifieth, Psal. 82. 7. Gen. 14. 10. But the Greeke here translateth it, he dwelt: so also doth the Chaldee paraphrast, & so the plaine text was before, in the promise, Gen. 16 12. and to make to fall, is to divide by lot an inheri­tance to dwell in, Ios. 23. 4. Psal. 78. 55.

[...] Here beginneth the sixt Section of the Law, called The generations of Isaak. See Gen. 6. 9.

Vers. 19. the generations] that is, the history of the 19 off-spring of Isaak; and things that befell unto him, as Gen. 2. 1. and 5. 1. and 6. 9.

Vers. 20. old] Hebr. son of fourty yeere, so v. 26. 20 see Gen. 5. 32. the Syrian] the Hebrew name is Aramite: which the holy Ghost in Greeke calleth Syrian, Luke 4. 27. See Gen. 10. 22. Padan Aram] the same that Aram Naharajim, Gen. 24. 10 for the Greeke turneth them both, Mesopotamia of Syria. Aram is Syria, Gen. 24. 10. and 10. 22. Padan in the Syrian tongue is a payre or couple, and the country of Aram lying betweene a couple of rivers, is so named Padan Aram: and sometime onely Padan, as Gen. 48. 7.

Vers. 21. for] or, directly-for, (as the force of the 21 Hebrew word implyeth) and before his wife: so it seemeth to bee some solemne prayer which they made together directly for this matter: having lived twenty yeeres together without any child, and Isaak wexen old, into the 60 yeere of his life, ver. 26. God exercising his faith hereby, as he had done Abrahams, Gen. 15. 2. The Iewes have a tra­dition, that Isaak went with his wife to mount Mo­rijah, to the place where he had beene bound, (Gen. 22. 9.) and prayed there: Pirke R. Eliezer, ch. 32.

Vers. 22. strugled-together] or, bruised themselves, 22 by strugling: which did presage the contrarietie that should be betweene these two brothers: and so betweene the children of God, & of this world. if so, &c.] an unperfect speech, which in her passion she uttered: the Greeke translateth it, if it shall so be with me, why (is) this unto me? why have I conceived, if I must feele such things? to en­quire] or seeke, either by private prayer, or by ask­ing some Prophet. The Ierusalemy Thargum taketh it in this last sense, and saith, she went to the Schoole of Sem the great: Howbeit Sem was dead about ten yeeres before this: but by Abraham, or Heber, the great Patriarch, then living, shee might well inquire of God. Others, (as R. Eliezer, Perek 32.) take it to be meant of her praying unto God.

Vers. 23. Two nations] that is, fathers of two na­tions, and divers peoples: Edomites and Israelites. 23 the greater] to weet, in dignity, which came naturally by the first birthright: or, the elder. The Hebrew Rab, (whereof great men and masters are called Rabbies, Iohn 1. 39. Mat. 23. 8.) signifieth a superiour in dignity. The holy Ghost in Greeke translateth it, the greater, Rom. 9. 12. Hereby Esau and his posteritie are meant. shall serve] as came to passe carnally, when the Aedomites (of Esau) became servants to David, and to the Israelites which were of Iakob, 2 Sam. 8. 14. and spiritually, when Iakob got of Esau the first birthright, and bereaved him of the blessing, Gen. 25. 33. and 27. 29. For servitude came in with a curse, and figu­reth reprobation, Gen. 9. 25. Iohn 8. 34. 35. Gal. 4. 30. 31. Therefore from hence the Prophet teach­eth, that God loved Iakob, and hated Esau, Mal. 1. 2. 3. and the Apostle gathereth the doctrine of Gods election and reprobation, saying, when Re­bekka had conceived by one, even by our father Isaak, the children being not yet borne, neither having done any good or evill, that the purpose of God according to elec­tion might stand, not of workes, but of him that calleth, it was said unto her, the greater shall serve the lesser, as it is written, Iakob have I loved, but Esau have I ha­ted, Rom. 9. 10. 11. 12. 13.

Vers. 25. red] a signe of the cholericke, cruell, 25 and bloody disposition, found in Esau himselfe, and in his posterity, Gen. 27. 40. 41. Obad. 1. 10. Ezek. 25. 12. So the cruell persecuting Dragon was of red colour, Rev. 12. 3. The Hebrew Doctors say, Esau the wicked, was drawne after the workes of judge­ment, mystically signified in these words, And by thy sword shalt thou live, Gen. 27. 40. and therefore he was red: R. Menachem Rakenat. on Gen. 25. And in Bresith rabbah they note, how hee was red, and his meat was red, Gen. 25. 30. end his land was red, (as in Gen. 32. 3.) &c. And he that takes vengeance on him is red; and in red clothing, Song 5. 10. Esay 63. 1. 2. all over] Hebr. all of him like a mantle of hayre; which the Greek translateth, like a rough hide. This also signified his strong, fierce, and crafty nature: For hayre is a signe of naturall strength; and na­ture being corrupted, hairinesse denoteth the po­wer of corruption; therefore when Lepers were purified, all their hayre was to be shaven off, Lev. 14. 8. So the Hebrewes say, that his hayrinesse sig­nified the strength of uncleannesse, which came out of him: R. Menachem, on Gen. 25. Esau] by in­terpretation, Made, or Perfected: as being of a more strong and perfect constitution naturall, then other children: rather like a man then a babe.

Vers. 26. the heele] or foot sole; as if he would have 26 pulled backe his brother from the birth, and have beene before him: or at least, for to overthrow him. Which as God by their former strugling in her body, and now by this behaviour did signifie: so the Prophet mentioneth it after to Iakobs chil­dren, how he thus strove for the grace of the first birthright, which they by sin suffered themselves to be deprived of, Hos. 12. 2. 3. This manner of [Page 97] birth, that Iakobs hand held his brother by the heele, was also extraordinarily strange, and peril­lous for the life both of mother and child. See the like after, in Gen. 38. 28. he called] that is, every one called: as in vers. 25. it is written, they called: or, he was called; so vers. 30. See the notes on Gen. 16. 14. Iakob] that signifieth one that should hold by the foot, or overthrow his brother.

Vers. 27. a cunning huntsman] Hebr. a man know­ing 27 hunting. of the field] ranging the fields for to hunt beasts. Of a disposition much like Ismaels, Gen. 16. 12. or Nimrods, Gen. 10. 9. perfect] of a religious, honest, plaine and simple disposition, without guile or wickednesse: as the Greeke trans­lateth, vnfeighned. See Gen. 6. 9. dwelling] or, sitting in tents: that is, either keeping home, (as Iudg. 5. 24.) or being with the sheepfolds as an heirder: for shepherds kept in tents, Gen. 4. 20. Esa. 38. 12. and such was Iakobs trade and his chil­drens, Gen. 46. 34. Besides, that dwelling in tents, signified his pilgrimage in the land, Heb. 11. 9. Hereupon Iakobs tents, are used for the state of the commonwealth of Israel, Num. 24. 5. Mal. 2. 12. The Greeke here translateth, dwelling in house: but the Chaldee saith, A minister of the house of doctrine: as giving himselfe to religious study and scholler­ship. So other of the Hebrew Doctors; as in Pir­kei R. Eliezer, ch. 32. it is said, After the children were growne, the one walked in the way of life, the other walked in the way of death. Iakob our father walked in the way of life, for he dwelt in tents, and studied the law, all his dayes; but Esau the wicked, walked in the way of death, to kill Iakob, Gen. 27. 41.

Vers. 28. in his mouth] or, for his mouth; namely, 28 his meat, as the Greeke explaineth it: that is, be­cause he delighted to eate of Esaus venison. This love for carnall respect continued contrary to the Oracle of God, but it was disappointed, Genes. 27. 4. 33.

Vers. 29. pottage] or broth: Hebr. sod a seething. 29 faint] with wearinesse; as the word implyeth. This signified Esaus vaine imployment of his time and strength: whereas they that wait on the Lord spiritually, faint not, Esay 40. 30. 31. but the righte­ous eateth to the satisfying of his soule: Pro. 13. 25.

Vers. 30. Let me cast] or, let me have a draught; 30 the Greeke and Chaldee translate it tast. It is a word not used but in this place. red] which in Hebrew is Adom: whereupon his name was called Aedom. The doubling of the word red, and omit­ting the word pottage, noteth Esaus hast and gree­dinesse, increased also by the colour. he called] or, his name was called Aedom, that is, Red: for hee was ruddy when hee was borne, vers. 25. and now longing for red broth, and selling his birthright for it, this name was given him, as a brand-marke of his greedinesse and profanenesse.

Vers. 31. this day] or, even now: the Hebr. Cajom, 31 As to day, is often used for hajom, this day, as the Greeke here interpreteth it, and in vers. 23. follow­ing. So 1 Sam. 2. 16. and 9. 13. 27. 2 Chron. 18. 4. And the Hebrew word for As, is often a very af­firmation: see Gen. 27. 12. firstbirthright] The dignity whereof the Law sheweth to be great, in that all the first-borne were peculiarly consecrated and given unto God, Exod. 22. 29. were next in ho­nour to their parents, Gen. 49. 3. had a double por­tion of their fathers goods, Deut. 21. 17. succeeded them in the government of the family, or king­dome: 2 Chron. 21. 3. and administration of the priesthood, and service of God, Num. 8. 14.—17. Therefore the first-borne is used for one that is lo­ved, and deare to his father, Ex. 4. 22. and higher then his brethren, Psal. 89. 28. and figured Christ, Rom. 8. 29. and true Christians heyres of the king­dome of heaven, Heb. 12. 23. This honour Iakob strove to have at his birth; but missing then, hee seeketh now, and obtaineth it. The Greeke trans­lateth it plurally, firstbirthrights; and so doth the Apostle in Heb. 12. 16.

Vers. 32. going to dye] that is, ready, or in danger to 32 dye: which may bee meant, both in respect of his present hunger, which could not (as he prophane­ly thought) bee satisfied with the title of his birth-right: and of his daily danger to bee killed by the wild beasts, in the field where hee hunted. wherefore serveth] or, what profiteth? as if he should say, nothing at all.

Vers. 33. Sweare] to confirme the bargain, (Heb. 33 6. 16.) and to make it irrevocable, (Psalm. 110. 4. and 15. 4.) So by oath he renounced his birthright before God, whose name is therfore used in othes; Deut. 6. 13. he sold] It is recorded in the Iewes canon lawes, that the first-borne who selloth the por­tion of his birthright, even before it be parted; his sale standeth in force: because the firstborne hath part in the birthright, before the parting thereof: Maimony, Treat. of Inheritances, ch. 3. S. 6.

Vers. 34. of lentiles] a kind of pulse much like to 34 vetches, or small pease; and but course food, so vile an exchange did Esau make of his heavenly digni­ty: that not without cause doth the holy Ghost call him a profane person; who for one meales meat, sold his first birthrights, Heb. 12. 16. It is a tradition of the Hebrew Doctors, that Lentiles were wont to be eaten of men, in their sorrow and mourning: and that Iakob did feed upon Lentiles, in mourning and sor­row, for that the kingdome, and dominion, and first-birthright was Esaus. Whereupon they also gather, that the sonnes of Esau should not fall, untill the Re­mainder of Iakob come, and give to the sonnes of Esau, food of lentiles, with mourning and sorrow, and take from them the dominion, kingdome, and firstbirthright, which Iakob bought of him by oath. Pirkei R. Eliezer, ch. 35. eat and drinke] This seemeth to intimate not onely a satisfying of his hunger, but a carnall secure despising of his honor now sold: as in 1 Cor. 15. 32. let us eat and drinke, for to morrow wee shall dye. went away] without shewing any remorse or sorrow, for his profane bargaine. despised] unto this the Ierusalemy Paraphrast addeth, that he also despised his portion in the world to come; and de­nyed the resurrection of the dead. Thus the Iewes esteemed his fact most irreligious and profane: as the Apostle also doth, Heb. 12. 16.


1. Isaak because of famine goeth to Gerar; 2, God biddeth him, not goe into Aegypt, but dwell in the land; and promiseth him the blessings of Abraham. 7, Isaak denyeth his wife, 9, Abimelech therefore reproveth him. 12, He groweth rich. 18, Hee diggeth three wels, Esek, Sitnah, and Rechoboth. 23, Abimelech maketh a covenant with him at Beersheba. 34, E­saus wives.

ANd there was a famine, in the land; 1 besides the first famine, which was in the dayes of Abraham: and Isaak went unto Abimelech King of the Philistims unto Gerar. And Iehovah, appeared unto 2 him; and said, Goe not downe into Aegypt: dwell in the land which I shall say unto thee. Sojourne in this land; and I will bee with 3 thee, and will blesse thee: for to thee and to thy seed, will I give all these lands; and I will stablish the oath, which I sware unto A­braham thy father. And I will multiply thy 4 seed, as the starres of the heavens: and will give unto thy seed, all these lands: and in thy seed, all nations of the earth shall blesse themselves. Because that Abraham obeyed 5 my voyce: and kept my charge, my com­mandements, my statutes and my lawes. And Isaak dwelt, in Gerar. And the men of 6 7 the place, asked of his wife; and he said, she is my sister: for he feared to say my wife, left the men of the place should kill mee for Re­bekah, because shee was of a good counte­nance. And it was, when the dayes had been 8 prolonged by him there; that Abimelech King of the Philistims, looked out through a window: and saw, and behold Isaak was sporting, with Rebekah his wife. And Abi­melech 9 called Isaak, and said, Behold surely she is thy wife; and how saydest thou, she is my sister? And Isaak said unto him; Because I said, lest I dye for her. And Abimelech 10 said; what is this thou hast done unto us? one of the people might lightly have lyen with thy wife, and thou shouldest have brought upon us guiltinesse. And Abime­lech 11 commanded all the people, saying: he that toucheth this man, or his wife, dying he shall be put to death. And Isaak sowed, in 12 that land; and found in that yeere, an hun­dred measures: and Iehovah blessed him. And the man waxed-great; and went go­ing-on, 13 and waxing-great; untill hee was waxed-great, exceedingly. And he had pos­session 14 of flocks, and possession of herds, and much husbandry: and the Philistims envied him. And all the wells which his fathers 15 servants had digged, in the dayes of Abra­ham his father: the Philistims stopped them, and filled them with dust. And Abimelech 16 said, unto Isaak: Goe from us, for thou art very-much mightier then we. And Isaak 17 went from thence: and pitched in the valley of Gerar, and dwelt there. And Isaak re­turned, 18 and digged the wels of water; which they had digged, in the dayes of Abraham his father, and the Philistims had stopped them, after the death of Abraham: and hee called their names, according to the names that his father had called them. And Isaaks 19 servants digged in the valley: and found there a well of living waters. And the herd­men 20 of Gerar did strive with the herdmen of Isaak, saying, The water is ours: and he called the name of the well, Esek; because they contended with him. And they digged 21 another well; and they strove also for it: and hee called the name of it, Sitnah. And 22 hee removed from thence, and digged ano­ther well; and they strove not for it: and he called the name of it, Rechoboth; and hee said, for now Iehovah hath made-roome for us, and we shall be fruitfull in the land. And 23 24 he went-up from thence, to Beersheba. And Iehovah appeared unto him, the same night; and sayd, I am the God of Abraham thy fa­ther: feare not, for I am with thee; and will blesse thee, and multiply thy seed, for my servant Abrahams sake. And hee builded 25 there an altar, and called on the name of Ie­hovah; and stretched-out there, his tent: and there Isaaks servants digged a well. And 26 Abimelech went unto him, from Gerar: and Achuzzath his friend, and Phicol, the Prince of his army. And Isaak sayd unto 27 them; wherefore come ye unto me: and ye hate me, and have sent me away from you? And they said, Seeing we have seen, that Ie­hovah 28 is with thee; and we said, Let there now be an oath-of-execration betwixt us, betwixt us and thee; and let us strike a cove­nant with thee. If thou shalt doe unto vs 29 evill, as we have not touched thee, and as we have done unto thee, but-onely good, and have sent thee away in peace: thou now, the blessed of Iehovah. And he made unto them 30 a banquet; and they did eate and drinke. And they rose early in the morning, and 31 sware ech-man to his brother: and Isaak sent them away, and they went from him, [Page 99] in peace. And it was, the same day; that 32 Isaaks servants came, and shewed unto him, concerning the well which they had digged: & they said unto him, we have found water. And he called it, Shibeah: therfore the name 33 of the Citie, is Beer-sheba, unto this day.

And Esau was fourty yeeres old; and he 34 tooke a wife, Iudith; the daughter of Beeri, a Chethite: and Basemath, the daughter of Elon, a Chethite. And they were, a bitter­nesse 35 of spirit: to Isaak, and to Rebekah.


FIrst famine] whereof see Gen. 12. 10. Abi­melech] 1 of whom see Gen. 20. 1. 2. &c. which history is to be compared with this.

Vers. 2. Aegypt] as Abraham did, Gen. 12. 10. 2 and whither it seemeth Isaak was purposing to go.

Vers. 3. this land] of Canaan, the land of promise, and figure of the place of heavenly rest; see the 3 notes on Gen. 12. 5. So by David hee exhorteth, Dwell in the land, and feed on faith, Psalm. 37. 3. See Gen. 37. 1. I will be] the Chaldee expoundeth it, my word shall be an helpe unto thee: so in vers. 24. and 28. these lands] or countries, possessed by so many nations, Gen. 15. 19. 20. 21. so Psalm. 105. 44. The Greeke translateth singularly, land; and so was the promise made to Abraham, Gen. 13. 15. and 15. 18. and 17. 8. see the notes there. stablish the oath] that is, performe the promises: sworne, Gen. 22. 16. 17.

Vers. 4. starres] that is, innumerable: see Genes. 4 15. 5. seed] meaning Christ: Gal. 3. 16. 8. blesse themselves] or as the Greeke translateth, shall be blessed, see Gen. 22. 18.

Vers. 5. charge] Hebr. keeping, or observation: that is, ordinances to be kept. So in Lev. 8. 35. and 22. 9. 5 Deut. 11. 1. lawes] for this word, elsewhere the Scripture saith, judgements, Deut. 11. 1. and 5. 1. 31. and 6. 1. 20. and 7. 11. and 8. 11. &c. and un­der these three particulars, the whole charge or custody forespoken of, is comprehended; as after­ward by Moses God gave the ten commandements, or morall precepts, Exod. 20. Iudgements, or judici­all lawes for punishing transgressors, Exod. 21. &c. and Statutes, or rules, ordinances and decrees for the service of God, Lev. 3. 17. and 6. 18. 22. Exod. 12. 24. & 27. 31. & 29. 9. & 30. 21. Al which Abraham observed, and is commended of God therefore.

Vers. 7. my sister] He imitateth his father Abra­hams practice, Gen. 12. 11. 12. 13. and 20. 2. 7 kill me] Moses expresseth this as Isaaks owne words of himselfe. The Greeke translateth it, should kill him: so elsewhere that version changeth the per­son, for more easie order of speech, and understan­ding to the reader. See Psal. 144. 12. good countenance] elsewhere it is faire of countenance, (or visage) Gen. 12. 11. so the Greek turneth it here: and before, good is used for faire, or goodly, Gen. 24. 16.

V. 8. by him] or to him: that is, when he had beene, 8 a long time there. sporting] or laughing, playing, re­joycing: it is the word whereof Isaak himselfe had his name, Gen. 17. 17. 19. and 21. 6. Solomon saith, Rejoyce with the wife of thy youth, &c. Prov. 5. 18. 19

Vers. 10. might lightly] or, had almost lyen. 10 guiltinesse] a sinne making us guiltie of punishment, a shamefull crime: named in Hebrew Asham: the Greeke translateth it Ignorance: and so Paul calleth the sinnes of the people Ignorances, or ignorant tres­passes, Heb. 9. 7. rightly so gathered from Levit. 4. 22. See the further explication of this word, there. Abimelech by this word Asham, meaneth both the sin and the punishment for the same; as in the law, Asham, is both the Guilty-sin, and the Sacrifice for the same, Lev. 5. 5. 6.

Vers. 11. toucheth] that is, hurteth, or injureth: 11 so in vers. 29. and in Ios. 9. 19. Ruth 2. 9. Iob 1. 11. Psal. 105. 15. Zach. 2. 8. or] Hebr. and: which is often used for or, as is observed on Gen. 13. 8. dying] that is, he shall surely be put to death: as Gē. 2. 17

Vers. 12. 100 measures] that is, as the Chaldee 12 explaineth it, a hundred for one when he measured it: or an hundred, may meane many: as an hundred fold, Matth. 19. 29. is elsewhere called manifold more, Luke 18. 23. The word Shegnarim, signifieth pub­licke measures, such as were used at the gates of ci­ties, which were full and large. And this increase, (which is the most that our Saviour speaketh of in Matth. 13. 23.) sheweth the fruitfulnesse of the land of Canaan when God blessed it; and figured the bountifull reward which the godly sha l find of their labours, in the heavenly country, which we seeke, Gal. 6. 7. 8. 9. Heb. 11. 14. 16. The fruit­fulnesse of Canaan, signified also the graces of the Gospel, Ezek. 34. 27. Zac. 8. 12. Ps. 67. 7. blessed him] & his blessing maketh rich, Pro. 10. 22. Iob 42. 12. This the next words of Isaak do also confirm.

Vers. 14. possession] or cattell: so Gen. 47. 17. 14 husbandry] so also the Greeke turneth it georgia. It implieth all manner worke and service belonging to a family; and so servants, and tillage of all sorts. The like is said of Iob, Iob 1. 3. envied] had an envious zeale and emulation. So Solomon saw how all labour and rightnesse of worke, brought envy to a man from his neighbour, Eccles. 4. 4.

Vers. 15. with dust] or earth, as the Greeke trans­lateth. 15 This also they enviously did against their oath before, Gen. 21. 30. 31. And this injury was great, because of scarcity of waters there, Gen. 21. 25. It figured out the corrupting of the cleare doc­trines of the gospell, by earthly glosses and tradi­tions of Antichristians. Psal. 65. 10. and 84. 7. Song 4. 15. Num. 21. 16. 18. Iohn 4. 10. 14.

Vers. 17. pitched] to weer, his tents: or, encam­ped. 16 A word used for pitching of camps or armies, Exod. 14. 9. and 15. 27. &c. applyed first here to Isaaks family, afterwards to Iakobs, Gen. 33. 18. and so to his posterity. And betokeneth a residing, or quiet sitting: opposed to removing, or journy­ing, Num. 1. 50. 51. 52. and 9. 17. 18. The Chaldee translateth it dwelled.

Vers. 18. returned and digged] that is, as the Greek 18 explaineth it, againe digged. Figuring the resto­ring of the ancient truth, out of corruption: as [Page 100] v. 15. their names] so renewing the ancient good names (that caried, as seemeth, the memo­riall of Gods graces) which the wicked had defa­ced: as on the contrary, the idolatrous names of places, on which the heathens had set the memo­riall of false gods and superstition, were by the Is­raelites changed, when they came into their pos­session, Num. 32. 38. for the very names of idols, are not to be heard out of our mouthes, Exod. 23. 13. Psal. 16. 4.

Vers. 19. the valley] of Gerar, as the Greeke yer­sion 19 doth expresse. living] that is, as the Chal­dee here translateth, springing waters. Waters that spring or runne, are for their continuall motion, called living, Levit. 14. 5. 50. and 15. 13. Num. 19. 17. Song 4. 15. For life consisteth in continuall motion. The Greeke keepeth the Hebrew phrase: and so in the New Testament, where living waters, signifie heavenly graces, Iohn 4. 10. 11. 14. and 7. 38. Rev. 21. 6. and 22 1.

Vers. 20. ours] or (belonging) to us: the Greeke 20 changeth the person, saying that the water was theirs. So ver. 7. Ezek] that is, Contention, or wrong­full strife: Wrangling, the Greeke translateth, Inju­rie, because they injuried him.

Vers. 21. Sitnah] that is, Hatred, or Spitefulnesse. 21 Of this the devill hath his name, Satan.

Vers. 22. Rechoboth] that is, Roomths; or large spa­ces. 22 Compare Psalm. 4. 2. in distresse thou hast made roomth for me.

Vers. 24. feare not] for the opposition of the Phi­listims, 24 and other afflictions that are incident unto thee. So God comforted Abraham, Gen. 15 1.

Vers. 25. called on] the Chaldee saith, prayed: so did Abraham his father, Gen. 12. 7. 8. and 13. 4. 18. 25 [...] stretched out] that is, set up, or pitched his tent, as the Greeke explaineth it, which was with sprea­ding and stretching out the curtaines and cords unto stakes, Esa. 33. 20.

Vers. 26. Achuzzath his friend] or, aretinue of his 26 friends: and so the Chaldee translateth it, a compa­ny of his friends: but the Greeke takes it for a pro­per name, Ochozath; and his friend, the Greek cal­leth nymphagogos, which is the companion (or leader) of the bridegroome; like that in Iudg. 14. 20. which the Greek there translateth as this here. Prince] that is, Chiefe captaine: in Greeke, the Chiefe lea­der of the army, as in Gen. 21. 22. with which this history is to bee compared. Isaaks wayes pleasing the Lord; he made his enemies to be at peace with him: as Prov. 16. 7.

Vers. 28. Seeing &c.] that is, wee have evidently 28 seene. Iehovah] the Chaldee expounds it, the word of the Lord is thine helpe. an oath-of-execra­tion] in Greeke, a curse? that is, an oath wishing a curse to the breaker of it: as Gen. 24. 41. The Chal­dee paraphraseth thus, Let the oath now be confirmed, which was betweene our fathers; and betweene us and thee. strike] Hebr. [...] foe Gen. 15. 18.

Vers. 29. If thou shalt] understand, Taking a curse 29 21 upon thee, if thou shalt: meaning, that thou shalt not (or wi [...]) doe evill, as the Greeke explaineth it. See Gen 21. 23. touched] that is, hurt, as v. 11. blessed] see Gen. 24. 31. An imperfect speech, as if he should say, O thou blessed of the Lord, doe thou likewise deale with us: or, as thou art now blessed of the Lord, so sweare unto us by him. The Greeke trans­lateth, and now thou art the blessed of the Lord.

Vers. 30. a banquet] used when men made cove­nants 30 together, Gen. 31. 54.

Vers. 31. man to his brother] that is, one to another: 31 the Greeke saith, man to his neighbour.

Vers. 33. Shibeah] in Greeke Horkos; in English, 33 Oath. Beersheba] that is, the well of the oath: as the Greeke also interprets it. This name was given before, Gen. 21. 31. It seemeth in tract of time the name was forgotten, the rather because the well then digged by Abraham, (vers. 30.) was by the Philistims stopped, Gen. 26. 15. and they would therefore have no such monument: but Isaak now reneweth the name. Or here the citie is named Beersheba; there the place, Gen. 21. 3. that is, the whole region.

Vers. 34. old] Hebr. sonne. This also was the age 34 of his father Isaak when he maried, Gen. 25. 20. Iudith] one of the daughters of the Canaanites, called by another name, Gen. 36. 2. see the anno­tations there. This fact was contrary to Abrahams charge, Gen. 24. 3. and his father Isaaks, as is like­ly by vers. 35. and Gen. 28. 2. 6. 8. a Chethite] in Greeke, an Evite: see Gen. 36. 2. These were of the worst sort of people in the land, Ezek. 16. 3.

Vers. 35. a bitternesse of spirit] that is, a griefe of 35 mind, through their bitter provocation and rebel­lious cariage: so that they were yrked of their life by reason of them, Gen. 27. 46. Or, of a rebellious spirit, resisting their parents. This latter the Greeke fol­loweth, calling them Contentious with Isaak and Re­bekah: and the Chaldee saith, they were rebellious and stubborne against the word of Isaak and Rebekah: unto which the Ierusalemy Thargum addeth, that they served (God) with strange service (that is, idola­try) and received not the instruction either of Isaak or of Rebekah. See Gen. 27. 46.


1, Isaak sendeth Esau for venison, purposing to eat, and blesse him before his death. 5, Rebekah instructeth Iakob to obtaine the blessing. 15, Iakob under the per­son of Esau, obtaineth it. 30, Esau bringeth venison. 33. Isaak trembleth. 34, Esau complaineth, and by importunity obtaineth a blessing. 41, He threatneth to kill Iakob. 42, Rebekah disappointeth it.

ANd it was, when Isaak was old, and 1 his eyes were dimme, that he could not see: then called hee Esau, his el­der son, and said unto him, my son; and hee said unto him, Behold here am I. And he said, 2 Behold now I am old: I know not the day of my death. And now, take I pray thee thy we­pons, 3 thy quiver and thy bow: and goe out to the field; and hunt for me venison. And 4 [Page 101] make for me savoury-meats, such as I love; and bring it to me, that I may eat: that my soule may blesse thee before I dye. And Re­bekah 5 heard, when Isaak spake to Esau his sonne: and Esau went to the field, to hunt for venison, for to bring it. And Rebekah said 6 unto Iakob her son, saying: Behold I heard thy father speaking unto Esau thy brother, saying. Bring me venison, and make for me 7 savoury-meats, that I may eat: and I will blesse thee, before Iehovah, before my death. And now my sonne, obey my voice: accor­ding 8 9 to that I doe command thee. Goe now, unto the flocke, and take to me from thence, two good kids of the goats: and I will make them savoury-meats, for thy father, such as he loveth. And thou shalt bring them to thy 10 father, that he may eat: for that hee may blesse thee; before his death. And Iakob 11 said, to Rebekah his mother: Behold Esau my brother, is a hairy man; and I, a smooth man. If so be, my father shall feele me, then 12 shall I be in his eyes, as a deceiver: and I shall bring upon me, a curse, and not a blessing. And his mother said unto him; Vpon me be 13 thy curse, my sonne; Onely obey my voice, and goe, take them unto me. And he went 14 and tooke, and brought them to his mother: and his mother made savoury-meats, such as his father loved. And Rebekah tooke the 15 desireable garments, of Esau her elder sonne; which were with her in the house: and put them upon Iakob, her yonger sonne. And 16 the skinns of the kids of the goats, she put upon his hands: and upon the smooth of his neck. And she gave the savoury-meats, and 17 the bread, which shee had made, into the hand of Iakob her sonne. And he came un­to 18 his father, and said, my father: and hee said, Behold here I am; who art thou, my sonne? And Iakob said unto his father, I am 19 Esau thy firstborn; I have done even as thou spakest unto mee: Arise I pray thee, sit, and eate of my venison; that thy soule may blesse me. And Isaak said, unto his son; How is 20 this that thou hast so soon found it, my son? And hee said, because Iehovah thy God, brought it to passe, before me. And Isaak 21 said unto Iakob; Come neere, I pray thee, and let me feele thee my sonne: whether thou be the same, my sonne Esau, or not. And Ia­kob 22 went-neere, unto Isaak his father, and he felt him: and he said, the voice is the voice of Iakob; and the hands are the hands of Esau. And he discerned him not, because 23 his hands were, as the hands of Esau his brother, hairy: and he blessed him. And 24 he said, art thou the same, my sonne Esau? And he said, I. And he said, Bring-neere 25 unto me, and I will eat of my sonnes venison, that my soule may blesse thee: and hee brought it neere to him, and he did eat; and he brought unto him wine, and hee dranke. And Isaak his father, said unto him: Come 26 27 neere now and kisse me, my sonne. And he came neere, and kissed him; and he smelled the smell of his garments, and blessed him: and said, See, the smell of my sonne; is as the smell of a field, the which Iehovah hath blessed. And God give unto thee, of the 28 dew of the heavens, and of the fatnesses of the earth: and multitude of corne, and of new-wine. Let peoples serve thee, and na­tions 29 bow-downe themselves unto thee; be thou a master to thy brethren, and let thy mothers sonnes bow-downe-themselves un­to thee: Cursed be every one of them that curse thee, and blessed be every one of them that blesse thee. And it was, when as Isaak 30 had made an end of blessing Iakob; and it was, that Iakob was but going gone out, from the presence of Isaak his father: that Esau his brother came in from his hunting. And he also made savoury meats, & brought 31 them to his father: and said unto his father, Let my father arise, and eate of his sonnes venison; that thy soule may blesse me. And 32 Isaak his father said unto him, who art thou? and he said, I am thy son thy first borne, E­sau. And Isaak trembled, with a very vehe­ment 33 great trembling & said, Who where is he that hath hunted venison, & broght it un­to me, & I have eaten of all, ere thou camest, and have blessed him: yea and he shall bee blessed. When Esau heard the words of his 34 father; then cryed-he-out, with an outcry, great and bitter, very vehemently: and said unto his father, Blesse me, mee also, my fa­ther. And he said, Thy brother came, with 35 36 guile: and he hath taken thy blessing. And he said, Is it because his name was called Ia­kob; for hee hath supplanted me, these two-times; he tooke my first-birthright, and be­hold now, he hath taken my blessing: and he said, hast thou not reserved a blessing for me? And Isaak answered, and said unto Esau; 37 Loe I have appointed him to be a master over thee; and all his brethren have I given to him, for servants; and with corne and new wine have I sustained him: and unto thee now, what shall I doe, my son? And Esau 38 said unto his father, Hast thou but that one [Page 102] blessing, my father; blesse me, me also, my father: and Esau lifted up his voice, and wept. And Isaak his father answerd, and said 39 unto him: Behold, of the fatnesses of the earth, shall thy dwelling be; and of the dew of the heavens from above. And by thy 40 sword shalt thou live; and thy Brother shalt thou serve: and it shall be, when thou shalt get-the-dominion, that thou shalt breake his yoake from off thy necke. And Esau, ha­ted 41 Iakob; for the blessing with which his father had blessed him: and Esau said in his heart, The dayes of mourning for my father are nigh; and I will kill Iakob my brother. And the words of Esau, her elder son, were 42 told to Rebekah: and she sent and called Ia­kob, her yonger sonne; and said unto him; Behold Esau thy Brother, comforteth him-selfe as touching thee, to kill thee. And now 43 my sonne, obey my voice: and arise flee thou unto Laban my Brother, to Charran. And 44 tarry with him, a few dayes: untill the hot-wrath of thy Brother, turne away. Vntill 45 the anger of thy Brother turne-away from thee; and hee forget, that which thou hast done to him; and I will send, and take thee from thence: why should I bee bereaved, even of you both, in one day? And Rebekah 46 said unto Isaak: I am yrked of my life, be­cause of the daughters of Cheth: if Iakob take a wife of the daughters of Cheth like these, of the daughters of the land; where­fore have I life?


THat he could not see] Hebr. from seeing: which 1 phrase the Apostle turneth in Greeke, not to see, Rom. 11. 10. from Psal. 69. 24. Vpon this occa­sion. Gods workes were shewed in Isaak, (as Ioh. 9. 3.) for in his blindnesse he gave Iakob the bles­sing, which he would not so have done, if hee had seene: vers. 23. elder] in Heb ew, greater, to weet, of age, or by birth; as the Greeke translateth Elder: and lesser for yonger: v. 15. see Gen. 10. 21.

Vers. 2. my death] the Greeke saith, my end: yet 2 lived hee after this, above fourty yeeres, Genes. 35. 28. 29.

Vers. 3. Venison] Hebr. hunting: whereof venison hath the name, as being gotten by hunting. So 3 v. 5. 19. &c.

Vers. 4. that I may] or, and I will eate: so in v. 7. and 10. These two phrases are used indifferently: 4 as, that ye be not judged, Matth. 7. r. which another Evangelist saith, and ye shall not be judged, Luke 6. 37. See also Gen. 12. 12. that my soule] or, to the end my soule: that is; I my selfe: as after in v. 7. it is repeated. Isaak being to give the blessing in faith, Heb. 11. 20. would eate savoury meat, and drinke wine, ver. 25. to stir up and cheare his spirit, that he might be the more fit instrument of the spi­rit of God. For sorrow, anger, and other such pas­sions, doe distemper the mind: which may bee mitigated by outward meanes, as wine maketh men to forget their misery, Prov. 31. 6. 7. and musicke al­layeth anger: wherefore Elisha the Prophet, when he was moved against King Iehoram, called for a musitian, who when hee played, the hand of the Lord came upon the Prophet, 2 King. 3. 14. 15. blesse thee] as the Priests with authority blessed and put the name of God upon the people, Gen. 14. 19. Num. 6. 23. 27. So the Patriarches derived the blessing before their death, unto their children, (or some one of them) as an inheritance by testa­ment: wherefore Paul speaketh of inheriting the blessing, Heb. 12. 17. which also was of great autho­rity and strength, as being done by the Spirit of God; and in faith, and before the Lord, as vers. 7. See Gen. 28. 3. 4. and 48. 15. 16. 20. and 49. 25. 26. 28. Heb. 11. 20. 21. and 12. 17. Esau, (who had his name of Doing) is here promised the blessing upon his deeds; as the law also promiseth blessing and life to the doers thereof, Rom. 10. 5. but Iakob got the blessing by faith, as do all the faithfull, Gal. 3. 9.

Vers. 7. before Iehovah] that is, in his presence, 7 by his power and authority, and for ever, (the like phrase is of cursing, 1 Sam. 26. 19.) And being done before his death, it was with the more power, case, reverence, and as by his last will and testament. So Deut. 33. 1.

Vers. 12. if so be] or, Peradventure my father will 12 feele me, and I shall be, &c. The Greeke translateth it, Mé pote, which word Paul useth, 2 Tim. 2. 25. in like sense; If so be, (or If peradventure) God will give them repentance. as a deceiver] or, as one that causeth to erre: the Greeke translateth it, a despiser, the Chaldee, a mocker. Or we may English it, a ve­ry deceiver: for in the Hebrew, as, is often a sure affirmation, Neh. 7. 2. and so the Greeke answering thereto, Iohn 1. 14. a curse] not feared without cause, for cursed is he that maketh the blind to erre in way, Deut. 27. 18. and deceitfulnesse in all Gods works, maketh men lyable to the curse, Ier. 48. 10. Mal. 1. 14.

Vers. 13. upon me thy curse] a speech of her faith, 13 to incourage him, (though it may be mixt with in­firmity of cariage:) for it seemeth she relyed on the oracle of God, in Gen. 25. 23. the greater shall serve the lesse: which oracle, Isaak might understand not of the persons of Esau and Iakob, but of the na­tions and peoples, their posterity; and therefore thought it his dutie to give the blessing of the first birthright unto Esau, to whom by nature it be­longed, and which might not bee changed for affection, as the Law after provideth, in Deut. 21. 15. 16. 17. But Rebekah understood it of these very persons also; and therefore attempted this strange and perillous way, to procure the blessing unto Iakob. A like different meaning of that oracle, is gathered by men at this day. The Chaldee para­phraseth [Page 103] thus, It was said unto me by prophesie, that curses shall not come upon thee, but blessings.

Vers. 15. desireable garments] Hebr. garments of de­sire, that is, good, sweet, precious: the Greeke tran­slateth 15 it, a goodly robe, (or faire stole, which was a long garment that great men used to weare, Luke 20. 46. and 15. 22. The Priests after in the law had holy garments, to minister in, Exo. 28. 2. 3. 4. which the Greeke there also calleth a holy robe or stole. Whether the first borne before the law had such to minister in, is not certaine; but probable, by this example. For had they beene common garments, why did not Esau himselfe, or his wives keepe them? but being in likelihood holy robes, recei­ved from their ancestors; the mother of the family kept them in sweet chests, from mothes and the like; whereupon it is said in verse 27. Isaak smelled the smell of his garments. These might well figure out those robes of innocency and righteousnesse, wherewith the saints are clothed, Rev. 7. 9. 14. and 19. 8. and 3. 18. The like mystery also is in the kids skins following: see Gen. 3. 21.

Vers. 19. firstborne] This though it were not so properly (and cannot in that respect bee excused,) 19 yet was it true in mystery; and spiritually; as Iohn Baptist was Elias, Matt. 11. 14. and we gentiles, are the Circumcision, Phil. 3. 3. Rom. 2. 28. and the chil­dren of promise are counted for the seed, Rom. 9. 8. Gal. 4. 28.

Vers. 20. brought it to passe] or, made it to meet 20 \2 (or occurre) in Greeke, delivered it: in Chaldee prepared it. See 24. 12.

Vers. 22. and the hands] or, but the hands: the Ie­rusalemy Thargum saith, the feeling of the hands. 22 of a field] the Greeke addeth, of a full (or plenteous) field: which with herbs, flowers and fruits, giveth a fragrant smell. Compare Song. 2. 13. and 4. 12. 13. 14. and 7. 11. 12. 13. The Ierusalemy Thargum applyeth this to the smell of the perfume of good spicies, that should after bee offered in the mount of the house of the sanctuary.

Vers. 28. And God give] or will give, it is both a 28 prayer and a prophesie: the word And noteth the passion of the mind: for so it is often used to signi­fie vehement affections, of desire, joy, indignation, or the like. See Gen. 47. 15. Psal. 2. 6. Act. 23. 3. Mark. 10. 26. 2 Cor. 2. 2. Sometime it is omitted quite; as 2 Sam. 24. 3. and the Lord thy God add. for which, in 1 Chron. 21. 3. is written, the Lord add: leaving out and, dew] which as it is the meanes to make the field fruitfull, so [...]an it not be given but by God, Ier. 14. 22. and the with holding of it, is a curse, 2 Sam. 1. 21. It spiritually signifieth the doctrine and graces of the gospell, and spirit of Christ upon men. Deut. 32. 2. Esay 45. 8. and 26. 10. Hos. 14. 6. 7. Psal. 133. 3. A like blessing is in Deut. 33. 13. 28. fatnesses] that is, sundry sorts and plenty of fat things: whereby is meant the best of every thing, (see Gen. 4. 4. and 49. 20. Esay 30. 23.) and spirituall graces, Esay 25. 6. The land of Cahaan, (the figure of all blessednesse,) is called therefore the fat land, Neh. 9. 25. 35. corne and new nine.] which as they are the stay and comfort of mans life, Psal. 104. 15. so they also signifie hea­venly blessings that God sendeth upon his people, Psal. 65. 10. 14. Zach. 9. 17. A like blessing Moses uttered, Deut. 33. 28.

Vers. 29. nations,] the Greeke translateth it, 29 Princes: the Chaldee Kingdomes. The Ierusalemy Thargum applyeth these peoples, nations, brethren, and mothers sonnes: to the sons of Esau, of Ismael, Keturah and of Laban. As servitude implyeth a spirituall curse, Gen. 9. 25. so this soveraignty, is a spirituall blessing, Rev. 2. 26. 27. a master] or, a soveraigne, a Lord, or governour: named of prevai­ling. Herein was implyed a part of the first birth-right, 1 Chron. 5. 2. Psal. 89. 28. every one, &c.] Hebrew thy cursers, cursed be be, that is, every one of them: for a word singular, joyned with a plurall, noteth exactly all and every one. Compare this with Gen. 12. 3. Numb. 24. 9.

Vers. 30. and it was] or, it was I say: the doubling 30 of this, maketh the matter the more remarkeable, touching Gods providence herein. going gone:] that is, newly gone, or scarce gone out.

Vers. 33. trembled] or, was terrified; as the Greeke 33 and Chaldee translate, was astonished: it signifieth an exceeding feare with trembling, as Exod. 19. 16. 18. Gen 42 28. who where] a trembling pas­sionate speech: or, who then is he? he shall bee] So the gifts of God (which are without repentance Rom. 11. 29) are stablished to Iakob here, and af­ter more advisedly, in Gen. 28. 1.—4.

Vers. 35. with guile] the Chaldee saith, with wis­dome: 35 but the word it usually taken in the evill part, and so Isaak seemeth to intend it. The Scrip­ture also seemeth hereby to blame the indirect meanes which Iakob used: for none should doe evill, that good may come, no not though through mans lye, the truth of God doth more abound, un­to his glory; Rom. 3. 7. 8.

Vers. 36. Is it because] or understand, hath hee 36 done this because? meaning surely hee hath. There­fore the Greeke translateth it, Rightly was his name called Iskob, and the Chaldee, Fitly: was called] Hebrew he called, meaning every one: See Gen. 16. 14. for he hath] or, that hee hath supplanted: where the Hebrew Iaakbeni, supplanted me, is Esaus interpretation of Iakobs name, as signifying a sup­planter or overthrower with the foot, and so a deceiver: So Ier. 9. 4. he tooke] thus Esau layeth the fault on his brother, for taking that which himselfe pro­phanely sold, Ge. 25. 33. He. 12. 16. my blessing] but that followed the first birth-right, which be­ing sold, the blessing was lost also: as the Apostle in­ferreth upon it, that afterward when Esau would have inherited the blessing, he was reiected, Heb. 12. 16. 17.

Vers. 37. appointed] or put; that is, made, as the 37 Greeke translateth it. sustained] the Greeke translateth strengthned: See Psal. 104. 15.

Vers. 38. and wept] yet found hee no place of re­pentance, though he sought it with teares, Heb. 12. 38 17. For because when God calleth, men doe re­fuse: when they call upon him, hee will not an­swer; Prov. 1. 24. 28.

[Page 104] Vers. 39. fatnesses] that is, fat and fertile places: 39 which were upon mount Seir. Gen. 36. 6. 8. and this was unto Esau, a gift of God, Ios. 24. 4. Therefore this also is a blessing, which Isaak by faith uttered concerning things that were to come, unto Esau, as be­fore unto Iakob: Heb. 11. 20. How be it, the chiefe, spirituall, and hereditary blessing was before given to Iakob onely, and Esau willing to inherit it, was rejected, Heb. 12. 17. and the oracles here follow­ing confirme the same.

Vers. 40. And by] or, But by thy sword: that is, 40 with warres and troubles, shalt thou defend thy state and country; and not injoy peace as Iakob, Deut. 33. 27. 28. The sword is opposed unto peace, Mat. 10. 34. and living by the sword, meaneth the continuance of that trouble some state; as life, is op­posed to momentany troubles, Psal. 30. 6. Contra­riwise in Christs Kingdome, the swords are beaten into plow-shares, Esay 2. 4. thou serve] namely, in thy posteritie: for Esau in his person served not Ia­kob, but his children in Davids daies, 2 Sa. 8. 14. So before, that was spoken as to Abraham, which was properly accomplished to and in his seed, Gen. 12. 3. and 22. 18. and 15. 7. 18. shalt get the domi­nion,] or shalt get strength: and that shall bee, when Iakob shall for his sinnes, lose the dominion; as came to passe in the dayes of Iehoram son of Ie­hosaphat who did evill in the eyes of the Lord, 2 King. 8. 16. 18. 20. So both the Chaldee para­phrases say, when his sonnes shall transgresse the words of the law, thou shalt remove his yoke (the yoke of their servitude) from off thy necke. Otherwise (as the He­brew word sometime signifieth to mourne, or be cast downe with sorrow, Psal. 55. 3.) it may bee interpre­ted, when thou shalt mourne, to weet, for that hard servitude. his yoke] the yoke of servitude, as the Ierusalemy Thargum explayneth it. So yoke also signifieth in Levit. 26. 13. Esay 9. 4. and 10. 17. Ier. 27. 8. 11. And Esau broke the yoke, when Edom rebelled from under the hand of Iudah, and made a King over themselves, 2 King. 8. 20. 22.

Vers. 41. hated] with an inward spitefull hatred, as the word signifieth, which sheweth his former 41 teares to proceed not from true repentance. And in hating his brother for the blessing: hee shewed himselfe to bee of that wicked one, as was Kain, 1 Ioh. 3. 12. 15. This hatred continued also in his po­sterity, against Iakob, Obad. v. 10. 11. &c. for my father] the Hebrew phrase, as also the Greeke is, of my father; but the meaning is for my fathers death, as the like speeches otherwhere manifest, Ezek. 24. 17. Ier. 6. 26. and at burials they used to mourne seven daies, Gen. 50. 10. The Greeke translateth; Let the daies of my fathers mourning be nigh, that I may kill Iakob my brother: so making it a wish for his fa­thers speedy death; and the Hebrew also will bear that translation; yea his words are such, as may im­ply, not a stay till his fathers death, but that hee would with the first opportunity kill Iakob, and so his father would soone die with sorrow. Thus meaning, he would be a double parricide. And Rebekah with the first, sent Iakob away, to pre­vent danger.

Vers. 42. comforteth himselfe] in respect of his losse 42 of the blessing, with this purpose and hope to kill thee. So the comfort of the wicked, is grounded on evill. The Greeke translateth, he threatneth thee, and the Chaldee, he layeth wayt for thee.

Vers. 43. flee thou] or, flee for thy selfe: and for thy 43 safety. Here the blessing, brought speedy persecu­tion and exile upon Iakob, which his mother coun­selled him in faith to undergoe, rather then for his life, to make accord with Esau, and to forgoe his first birthright now obtained.

Vers. 44 a few daies] these fell out to bee twenty 44 yeeres: as the sequele of the history sheweth, Gen. 31. 38. and Rebekah saw him no more, as the He­brew Doctors gather, by the time of her death, which they thinke was before Iakob came againe. See the notes on Gen. 35. 8.

Vers. 45. why should I be] the Greeke turneth it, 45 lest I be bereaved: and she speaketh of the losse of them both, for that Esau for his murder, was also to be killed, by the law in Gen. 9. 6. or if man had not punished him, God might have cursed and cast him out, as he did Kain, Gen. 4. 11. 16. of Cheth] the Greeke saith, daughters of the sonnes of Cheth, the Chethites, whom Esau had maried, Gen. 26. 34. 35. This griefe, she tooke for an occasion al­so, to get Isaaks consent, unto Iakobs departure. of the land] that is, of the inhabitants of the land, whe­ther Chethites, or any other of the Canaanites: see Gen. 11. 1. wherefore have I] that is, what good will my life doe me? meaning, none at all.


1, Isaak blesseth Iakob, and sendeth him to Padan Aram for a wife, 9, Esau seeing it, marieth Macha­lath, the daughter of Ismael. 10, Iakob by the way hath a dreame and vision of a ladder, 13, God appearing, promiseth to blesse him, and bring him home againe. 16, Iakob awaking, and moved with reverence of the place, annointeth a stone set up for a pillar, and nameth the place Bethel, 20, and maketh a vow to honour God there, when he shall returne in peace.

ANd Isaak called Iakob, and blessed 1 him: and commanded him, and said unto him; Thou shalt not take a wife of the daughters of Canaan. Arise goe to 2 Padan Aram, to the house of Bethuel, thy mothers father: and take to thee a wife, from thence; of the daughters of Laban, thy mothers brother. And God Almighty, 3 blesse thee; and make thee fruitfull, and mul­tiply thee: and be thou an assembly of peo­ples. And he give to thee, the blessing of A­braham, 4 to thee, and to thy seed with thee: that thou maist inherite the land of thy so­journings, which God gave unto Abraham. [Page 105] And Isaak sent-away Iakob, and he went to 5 Padan Aram: unto Laban son of Bethuel, the Syrian; the brother of Rebekah, mother of Iakob and Esau. And Esau saw, that Isaak 6 had blessed Iakob; and sent him to Padan A­ram, to take unto him a wife from thence: when he blessed him, and commanded him, saying; thou shalt not take a wife, of the daughters of Canaan. And Iakob had obeyed his father and his mother: and was gone to 7 Padan Aram. And Esau saw, that the daugh­ters of Canaan were evill in the eyes of Isaak 8 his father. Then went Esau, unto Ismael: 9 and tooke Machalath daughter of Ismael, son of Abraham, the sister of Nebajoth, un­to his wives, to him to wife.


And Iakob went-forth, from Beersheba: 10 11 and went to Charran. And he lighted upon a place, and taried there all night, because the sunne was gone-downe; and he tooke of the stones of the place, and put for his pillowes: and lay-downe, in that place. And he drea­med, 12 and behold a ladder set-up on the earth, and the head of it, reaching to the heavens: and behold the Angels of God, ascending and descending on it. And behold Iehovah was standing above it, and said; I Iehovah the 13 God of Abraham thy father, and the God of Isaak: the land, that which thou lyest upon, to thee will I give it, and to thy seed. And thy 14 seed shall be, as the dust of the earth; and thou shalt spread-abroad, to the sea, and to the East, and to the North and to the south: and blessed shall be in thee, all families of the earth, and in thy seed. And behold I will be 15 with thee, and will keepe thee, in all (the way) that thou shalt goe, and will returne thee a­gaine, unto this land: for I will not leave thee, untill that I have done, that which I have spoken unto thee. And Iakob awaked, 16 out of his sleepe; and he said. Surely Iehovah is, in this place: and I, knew it not. And he 17 feared, and said; how fearefull, is this place? this is no other, but the house of God; and this is the gate of heavens. And Iakob rose-up-early 18 in the morning; and took the stone, that he had put for his pillowes; and set it▪ for a pillar: and he powred oile, upon the head thereof. And hee called the name of that place, Bethel: but Luz was the name of the 19 citie, at the first. And Iakob vowed a vow, saying: If God, will be with mee; and will 20 keepe mee, in this way, which I am going; and will give me bread to eat, and rayment to put on. And I returne in peace, unto my 21 fathers house: and Iehovah shall be to me a God. And this stone, which I have set for a 22 pillar; shall be, the house of God: and of all, that thou shalt give to me; I will tithing give­the-tenth unto thee.


BLessed him] God hereby confirmed Iakobs 1 faith, against doubts and feares, both of things past and to come, while his father now wittingly and willingly blesseth him, and comforteth him against future troubles, that might befall him in his pilgrimage. The Hebrew Doctors say. Bet­ter is the end of a thing, then the beginning thereof, (Eccles. 7, 8.) the first blessings where with Isaak blessed Iaakob, were of the dew of heaven, and corne of the earth. Gen. 27. 28. the after blessings, were blessings that had an eternall foundation, and had no end of them, either in this world, or in the world to come: as it is writ­ten, And God almightie blesse thee, (Gen. 28. 3. 4. and addeth moreover unto him, the blessing of Abraham. Pirkei R. Eliezer. ch. 35.

Vers. 2 Padan Aram] or Mesopotamia, as the 2 Greeke turneth it: so vers. 5. 6. &c. see the notes on Gen. 25. 20. a wife,] The like care Abraham tooke, to provide a wife for Isaak, Gen. 24. But there, servants were sent with camels, and store of good things: here the son himselfe is sent on foot in poore estate, with his staffe, Gen. 32. 10. to serve for a wife, Hos. 12. 12. So great was the triall of Ia­kobs faith in this his pilgrimage, greater then all his fathers: and upon his inheriting of the blessing, there followed presently great afflictions.

Vers. 3. Almighty] or, Alsufficient; see Gen. 17. 1. 3 an assembly] or, church, congregation, company, that is, a multitude of peoples, as, Ezek. 23, 24. I he Greeke translateth it synagogues (or assemblies) of na­tions, and the Chaldee, an assembly of tribes: respect­ing the twelve tribes that came of Iakob: Exod. 24. 4. This blessing, God promised at Bethel to performe unto Iakob, Gen. 48. 3. 4. and 35. 11.

Vers. 4. bessing of Abraham] which chiefly con­sisted 4 in redemption frō the curse of the law, by for­givenesse of sinnes, and receiving the promise of the Spirit (of the adoption of children, and San­ctification) through faith in Christ, Gal. 3. 13. 14. 9. 29. Rom. 4. 7. 8. 13. &c. Here Iakob is made heyre of the blessing: so are all true Christians, 1 Pet. 3. 9. of thy sojournings] wherein thou art a so­journer and pilgrim, the land of Canaan. see Gen. 17. 8. gave to Abraham] to weet, by promise: of this gift, see Gen. 12. 7. and 13. 15. and 15. 7. 18. and 17. 8.

Vers. 5. Syrian] so the Greeke usually translateth 5 it, which the new testament followeth, Luk. 4. 27. The Hebrew is, the Aramite: see Gen 10. 22.

Vers. 8. evill] that is, displeasing, grievous: so 8 Gen. 48. 17. on the contrary, good, is for pleasing, Gen. 16. 6. 8.

Vers. 9. Ismael] that is, Ismaels family, or the Is 9 [Page 106] maelites: for Ismael himselfe was now dead, Gen. 25. 17. See the notes on Gen. 19. 37. Macha­lath] called also Basemath, Gen. 36. 3. he tooke her, (being of his kinred,) to please his father; though neither according to Gods will, nor his fathers. So the wicked would seeme to amend one evill, by running into another. of Nabajoth] that is, of the same mother that Nebajoth (Ismaels eldest sonne) was. unto his] that is, besides and unto the two Canaanitish wives which hee already had Gen. 26. 34. so now he had three wives.

[...] Here beginneth the seventh section of Moses law, whereof see the annotations on Gen. 6. 9. Which section when it is lesse absolute, the Hebr. call Parasha, a distinction; and signifie it by a threefold P: but when it is more full and absolute, [...] they name it Seder, an Order, and denote it by a threefold S [...] as in this place.

Vers. 10. Charan] of which place, see Gen. 11. 10 31. It was distant from Beersheba, almost 500 En­glish miles. And Iakob was now about 77. yeeres of age, when hee undertooke this pilgrimage, as may be gathered by the historie following, and by Gen. 47. 9. Of which journey, the prophet after speaketh, how Iakob fled into the land of Syria, and Israel served for a wise, Hos. 12. 12. So the afflicti­ons of the fathers, are examples unto the children in all ages, even whatsoever is written: Rom. 4. 23. 24. and 15. 4. 1 Cor. 10. 11. Of Iakobs age, the Rabbines also say, Seventy and seven yeeres old was Iakob, when he departed from his fathers house, Pirkei R. Eliezer. ch. 35.

Vers. 11. he lighted upon,] or happened, met with, by 11 Gods providence, not of his owne purpose or choise; who would have gone further, ha dnot night prevented him: and made no reckning of this place, above any other. It was about 48 Eng­lish miles distant from Beersheba, whence Iakob came: and from Ierusalem 8. miles northward. pillowes] or head bolster: so in 1 Sam. 26. 7. The Greeke translateth, at his head. As this pillow of Iakob, sheweth his hard distresse for the present in body: so Gods appearing and word here revealed, manifesteth the comforts and refreshing of the spi­rit, which the faithfull have in their afflictions and pilgrimage. Hos. 12. 4. Gen. 35. 7. 2 Cor. 1. 5. See after, on vers. 18.

Vers. 12. dreamed] a divine dreame, such as in 12 times past God used to speak unto men by, Iob 33. 14. 15. Dan. 7. 1. and so hee usually spake unto the Prophets, as it is sayd, If there bee a Prophet among you, I Iehovah, will make my selfe knowne unto him in a vision, will speake unto him in a dreame: Num. 12. 6. See the notes on Gen. 15. 12. ladder,] repre­senting Christ, the sonne of man, on whom the Angels of God, ascend and descend, Ioh. 1. 51. applyed now in speciall to Iakob, and his journey, as followeth in verse 13. 15. The Hebrew Doctors say; The things made knowne to a Prophet by propheticall vision, were made knowne unto him by way of parable: and immediately, the interpretation of the parable, was writ­ten in his heart, and he knew what it was. As the Ladder which Iakob our father saw, and the Angels ascending and descending on it. And that was a parable of the (foure) monarchies. Maimony in Misn. in Iesud. ha­torah, ch. 7. S. 3. Other Rabbines also apply this vision to the monarchies in Daniel; but our Savi­our is the best interpreter, Iohn 1. 51. on the earth] signifying Christs humane nature, and con­versing with men, Iohn 16. 28. and 17. 4. the heavens] signifying Christs heavenly nature, and mediation for men with God, Heb. 8. 1. and 9. 24. By whom all things are reconciled unto God, and both the things in earth, and things in heaven, are set at peace through the blood of his crosse, Col. 1. 20. He is the way, no man commeth to the Father, but by him: Ioh. 14. 6. ascending, &c.] that is, loo­king with desire into the mysteries of Christ, 1 Pet. 1. 12. ministring unto him, and through him unto his people, Mark. 1. 13. Heb. 1. 14. and now in speciall, guarding Iakob from all perills in his journey: Gen. 32. 1. 2.

Vers. 13. Iehovah] whose providence and grace 13 is towards his in Christ. The Chaldee translateth it, the glory of the Lord. God of Abraham, &c.] See Gen. 17. 7. He is not ashamed to be called their God, for he hath prepared for them a citie, Heb. 11. 16. Hereby also the resurrection of the dead, was taught unto Iakob; God calling himselfe no lesse the God of Abraham (now dead to the world) then of Isaak now living: for Abraham also was alive unto him, Luk 20. 37. 38. to thy seed] that is, as the Chaldee expounds it, to thy sonnes: when as yet he had no child, (as is noted of Abraham, Acts 7. 5.) nor wife. Here God confirmeth to Iakob, the blessing of Abraham, which his father Isaak had bequeathed unto him, before in v. 3. 4. And as the former, so this promise also was spirituall, to be accomplished by Christ in whom (under the name of David) God promiseth, that his people should dwell in the land, that he gave unto Iakob his servant, Ezek. 37. 24. 25. So the ladder which Iakob saw, should be for him (besides this earthly voyage) to climbe by, unto his heavenly countrey, and inheri­tance eternall; Heb. 11. 14. 16. and 9. 15. So after, in Gen. 35. 11. 12.

Vers. 14. the dust] that is, innumerable: see Gen. 14 13. 16. and 32. 12. So Balaam said, who can count the dust of Iakob Numb. 23. 20. In Gen. 32. 12. for dust, is said sand of the sea. The Chaldee here trans­lateth, thy sonnes shall be multiplyed as dust. spread-abroad] Heb. breakeforth: that is, greatly in­crease and suddenly spread abroad. So the word is al­so used in Exod. 1. 12. Gen. 30. 30. 43. 1 Chron. 4. 38. The Greeke translateth it, inlarge; the Chaldee, prevaile. It is a Prophesie of the spreading of the Church, through all parts of the world. the sea] that is, as the Chaldee expounds it, the west: see Gen. 12. 8. all families] So the promise unto Iakob, pertaineth also to us, who may say with the Prophet, God found him in Bethel, and there hee spake with us: Hos. 12. 4. And it implyeth the bles­sing of eternal life. and in thy seed] that is, Christ: see Gen. 22. 18. and 12. 3. And, may here bee taken for That is to say; for it explaineth the former [Page 107] promise. See the notes on Gen. 13. 15.

Vers. 15. I will be with thee] The like promise God made at his returne, Gen. 31. 3. which Iakob 15 understood thus, I will doe thee good, Gen. 32. 9. The Chaldee translateth it, my word shall be thy helpe. See Exod. 33, 15. 16. Mat. 28. 20. Gen. 46. 4. all the way] so the Greeke expresseth the word way, here wanting; expressed also elsewhere in the Hebrew, Gen. 35. 3. And here the vision of the Ladder, (Christ,) is applyed to his present case & journey: for God giving his Sonne, doeth with him give all things also, Ro. 8. 32. & godlinesse hath the promise of the life present, and that which is to come, 1 Tim. 4. 8. not leave thee,] This taught Iakob to repose confidence in God, being content with things pre­sent: the like is spoken to us all, Heb. 13. 5.

Vers. 16. Iehovah is] The Chaldee paraphraseth, 16 the glory of the Lord dwelleth in this place.

Vers. 17. this is, &c.] The Chaldee addeth, this is no common (or private) place, but a place wherein 17 God taketh pleasure, and over against this place, is the gate of heaven. This place represented the Church of Christ, called the house of God, 1 Tim. 3. 15. which oftentimes is, where men are not aware of it, Rev. 12. 6. Iohn 1. 46. where the Ladder Christ standeth, Matt. 18. 20. Rev. 14. 1. and where his servants see and serve him, Rev. 22. 3. 4. Vnto which (as to the gate of heaven) the Lord bringeth such as shall bee saved, to walke in the light of it; Acts 2. 47. Rev. 21. 24.

Vers. 18. the stone] either stone, is here put for 18 stones, (as in Gen. 3. 2. tree, for trees,) or, that before in ver. 11. of the stones; is meant some one of them: sec Gen. 46. 23. a pillar] or statue, that is, a monu­ment or title erected and standing up: This was here for a religious signe, as altars also were, Esay 19. 19. and Iakob did the like afterward, Gen. 35. 14. But when the Law was given by Moses, no pillars might any more be set up, Lev. 26. 1. Hos. 10. 1. but all such as the heathens had erected, were to be broken downe; Deut. 7. 5. and 12. 3. There were also pillars for civill monuments, Gen. 35. 20. 2 Sam. 18. 18. oile] to anoint and consecrate it for holy use: as after in the law, there was an anointing oile, for to sanctifie the tabernacle, altar, laver, and all other things used in Gods service, Exod. 40. 9. 10. 11. &c. So after Iakob powred both a drinke offring, and oile upon his pillar, Gen. 35. 14. Which oyle, represented the anoynting of the Holy Ghost upon Christ and his people, Psal. 45. 8. 1 Iohn 2. 20. 27. both which are also compa­red unto living stones, 1 Pet. 2. 4. 5. And the He­brew Doctors commenting upon this place, in Bresith rabbah, doe make this stone to signifie the Messias.

Vers. 19. Bethel] that is by interpretation, The 19 house of God, as verse 17. and so the Greeke here al­so translateth it. And upon this ancient religious use of this place, which God himselfe approved of, Gen. 35. 1. it seemeth Ieroboam set up there the monument of his strange worship, which turned to him to sinne, 1 King. 12. 28. 29. 30. wherefore the Prophets changed the name from Beth-el, Gods house, to beth-aven, the house of iniquity, (or of anidol) Hos. 4. 15. Of Luz see Gen. 30. 37.

Vers. 20. Uowed] that is, promised to God: for a vow, is an holy or religious promise, made therfore 20 with prayers, as this place sheweth, and Psal. 61. 6. Iudg. 11. 30. 31. and payed with thanksgiving, Psal. 65 2. and 66. 13. 14. See more in the law of vowes, Lev. 27. and the annotations there. If God,] that is prayerwise, O that God would be with me; and in way of promise, When God shall have been with me, &c. For, a vow, implyeth both prayer and promise, as before is noted. And the Hebrew Im, that is, If, is used in prayers, as is noted on Gen. 24. 42. if thou bee, &c. It signifieth also, when, as in 1 Sam. 15. 17. Therefore one Prophet saith, If a man shall sinne, 2 Chron. 6. 22. another (relating the same) saith, When a man. So the Evangelists, one writeth, If thine eye be single, Matt. 6. 21. another, when thine eye is single, Luke 11. 34. with me] this respecteth the first part of that promise of God in v. 15. keepe me] as the second part of Gods promise was, v. 15. give me bread, &c.] this respecteth the fourth thing promised in ver. 15. I will not leave thee, which taught him contentation, Heb. 13. 5. and Iakob void of covetousnesse, desi­reth but food and raiment; wherewith wee all should likewise be content, 1 Tim. 6. 8.

Vers. 21. returne] this respecteth the third part 21 of Gods promise, in ver. 15. So Iakobs vow, was grounded in all points, upon the word and promise given him: to teach us how to vow, and pray un­to the Lord. and Iehovah] or then Iehovah: for this may be the first part of Iakobs vow or promise againe to God, whom he would in faith and reve­rence constantly professe to be his God, that is, au­thor of his welfare and salvation. And this respect­eth Gods spirituall worship. Though it may also be meant on Gods part, as are the former branches, and respect the promises made in v. 13. and 14.

Vers. 22. the house of God] that is, a place of Gods 22 worship; as the Chaldee expoundeth, whereupon I will serve before the Lord. This Iakob after perfor­med, when he built there an altar, Gen 35. 7. And this respected Gods outward service. tithing give] that is, surely give the tenth. A signe also of ho­mage and subjection unto God: which therefore was given to the priests of the Lord; see Gen. 14. 20. and the law for tithes, in Lev. 27. Numb. 18. Deut. 14. 22. 23. &c.


1, Iakob commeth to the well of Charan. 9, He taketh acquaintance of Rachel. 13, Laban entertaineth him. 18 Iakob covenanteth for Rachel to be his wife. 23, La­ban deceiveth him with Leah. 28, He marieth also Ra­chel, and served for her seven yeeres more. 32, Leah bea­reth Reuben. 33, Simeon, 34, Levi, 35, Iudah.

ANd Iakob, lifted up his feet, and went, to 1 the land of the sons of the East, And he saw, and behold a well in the field; and loe 2 [Page 108] there were three flocks of sheepe lying by it; for out of that well, they watered the flocks: and a great stone, was upon the wels mouth. And thither were al the flocks gathered, and they rolled the stone from the wells mouth, 3 and watered the sheepe: and they put the stone againe, upon the wells mouth in his place. And Iakob said unto them; my bre­thren, whence bee yee? and they sayd of 4 Charan are wee. And hee said unto them, Know ye Laban the sonne of Nachor? and 5 they said, wee know him. And hee said to 6 them, Is there peace to him? and they sayd Peace; and behold, Rachel his daughter, is comming with the sheepe. And hee sayd, 7 loe yet, the day is great, it is not time that the cattel should be gathered together: wa­ter ye the sheepe, and goe feed. And they 8 said, we cannot, untill all the flocks, be gathe­red together; and they roll the stone, frm the wells mouth: then water we the sheepe. He yet was speaking with them; and Rachel came, with the sheep which were her fathers: 9 for she fed them. And it was, when Iakob 10 saw Rachel; the daughter of Laban his mo­thers brother; and the sheepe of Laban, his mothers brother: that Iakob went neere; and rolled the stone, from the wells mouth, and watered the sheep of Laban his mothers brother. And Iakob kissed Rachel: and lif­ted 11 12 up his voice, and wept. And Iakob told Rachel, that he was her fathers brother; and that he was Rebekahs son: and shee ran and told her father. And it was, when Laban heard, the tidings of Iakob his sisters sonne; 13 that he ran to meet him, and imbraced him, & kissed him, & broght him in, to his house: and he told Laban, all these words. And 14 Laban sayd unto him, Surely thou art my bone and my flesh: and he abode with him, a moneth of dayes. And Laban said unto 15 Iakob; Because thou art my brother, should­est thou therefore serve me for nought? tell me, what shall thy wages be? And Laban 16 had two daughters: the name of the elder, was Leah; and the name of the yonger, Ra­chel. And the eyes of Leah, were tender: 17 and Rachel was faire in forme, and faire in countenance. And Iakob loved Rachel: and said, I will serve thee seven yeeres, for 18 Rachel thy yonger daughter. And Laban said, It is better that I give her to thee, then 19 that I should give her to another man: abide thou with me. And Iakob served for Ra­chel, 20 seven yeres: and they were in his eyes, as a few daies, because he loved her. And Ia­kob 21 said unto Laban, Give mee my wife, for my dayes are fulfilled: that I may goe in un­to her. And Laban gathered-together, all 22 the men of the place, and made a banquet. And it was in the evening, that he took Leah 23 his daughter: and brought her in, unto him: and he went in, unto her. And Laban gave to 24 her, Zilpah his handmaid: for a handmaid, to Leah his daughter. And it was in the mor­ning, 25 that loe it was Leah: and he said unto Laban, what is this thou hast done unto me? Did not I serve with thee, for Rachel? and wherefore hast thou beguiled me? And La­ban 26 said, It may not be so done, in our place: to give the younger, before the first-borne. Fulfill thou the seven of this; and there shall 27 be given unto thee, this also; for the service which thou shalt serve with me, yet seven o­ther yeeres. And Iakob did so, and fulfied 28 the seven of this: and he gave unto him Ra­chel his daughter for a wife unto him. And 29 Laban gave to Rachel his daughter, Bilhah his handmaid: for a handmaid to her. And 30 he went in also unto Rachel; and he loved al­so Rachel, more then Leah: and served with him, yet seven other yeeres. And Iehovah 31 saw, that Leah was hated; and he opened her wombe: and Rachel, was barren. And Leah 32 conceived, and bare a son; and she called his name Reuben: for she said, for Iehovah hath seene my affliction; for now, my husband will loue me. And she conceived againe, and 33 bare a sonne; and shee said, because Iehovah hath heard that I was hated; he hath therfore given me, this also: and she called his name Simeon. And she conceived againe, and bare 34 a son; and said, now this time my husband will be joyned unto me, because I have borne unto him, three sons: therefore she called his name, Levi. And she conceived againe, and 35 bare a son; and she said, this time, I will con­fesse Iehovah; therefore, she called his name Iudah: and she stayed from bearing.


LIfted up] that is, went lightly and cheerfully 1 on his long journey, being comforted by the vision and oracle of God, received at Bethel. See a much like phrase, in Psal. 74. 3. sonnes of the East] that is, the easterne people, in Mesopotamia, which lay eastward from Canaan. So in Iob 1. 3. The Greeke omitteth the word sonnes, and transla­teth the east countries. From the east God had raised up Abraham the (man of) righteousnesse, Esay 41. 2. Gen. 12. 1. & thither now Iakob his nephew fleeth, [Page 109] there to serve for a wife, Hos. 12. 12. wherein the mystery of Christ and his Church, was figured: Eph. 5. 32. 2 Cor. 11. 2.

Vers. 2. a well] at a well in the field, Abrahams 2 servant met with Rebekah Isaaks wife, Gen. 24. 11. 15. So here Iakob meeteth with Rachel his wife. A much like thing befell unto Moses, Exod. 2. 15. 16. 21. And Christ sitting on Iakobs Well (in Samaria) preached there of the living waters of his Gospell and spirit, which who so drinketh, they shall bee in him a well of water springing up into everlasting life, Iohn 4. 6.—14. and 7. 38. 39. lying] This the Gr. translateth resting. The two works of shepherds to their flockes, are feeding, and causing them to lye downe, or to rest; both which Christ performeth to his people, Song, 1. 6. Ezek. 34. 15. Psal. 23. 1. 2.

Vers. 3. the stone] wherewith the well was closed 3 and sealed up, to keepe the waters safe and pure: and which the shepherds must remove to water the sheepe. A figure of the Pastors duty, in ope­ning the mysteries of the Scripture, that men may with joy draw waters out of the wells of salvation, Esa. 12. 3. The three flocks here mentioned, are by the Hebrew Doctors (in Bresith rabbah upon this place,) applyed to the whole body of the Church, Priests, Levites, and the other Israelites.

Vers. 6. Is there peace] that is, welfare & prosperity. 6 This was the manner, in those places of saluting, or asking of ones welfare; as in Gen. 43. 27. 28. 1 Sam. 25. 5. 6. 2 Sam. 20. 9. The Greek translateth is he in health?

Vers. 7. is great] that is, much day yet remaineth; or 7 it is high day. He exhorteth to use the time, whiles it remained, for the good of their sheep: and not to take them so soone from their pasture.

Vers. 8. cannot] that is, are not able, the stone is so 8 great: or, may not, by right, till all come together. In this latter sense, the word is used, Gen. 34. 14. and 43. 32. and 44. 26. and other where.

Ver. 9. she fed them] or, she was shepherdesse. In Gr. 6 she fed her fathers sheepe. It seemeth, men used to im­ploy their daughters in such workes, Exod. 2. 16. (whereupon Christs spouse is compared to a shep­herdesse, Song. 1. 7. 8.) unlesse it were laid upon her through her fathers covetousnesse, as some thinke.

Ver. 10. rolled the stone] either, with the helpe of 10 the shepherds; or, by extraordinary strength of his own. This latter, some Rabbines hold, saying, Ia­kobs steps were not straitned (as Prov. 4. 12) neither did his strength faile, but as a mighty strong man, hee rolled the stone from the wells mouth, &c. and the shepherds saw it, and wondred all, and were not able to role away the stone, but Iakob rolled it away himselfe alone. Pirkei R. Eliezer, chap. 36

Vers. 11. lifted-up] that is, with a loud voice wept: 11 the Greeke translateth, cried with his voice & wept. It argued his great affection, and passion of minde for her sake; as the like was after in Ioseph, Gen. 43 30. and 45. 2. 14. 15. Such things God setteth downe particularly and often, (though they may seeme of smal momēt, to shew how he is delighted in the actions of his children, whom the world contemneth.

Verse 13. the tidings] or, the hearesay: in He­brew, 13 the hearing: figuratively put for the word (or matter) heard. The Apostles in Greeke some­time keepe the phrase; as, who hath beleeved our hearing? Rom. 10. 16. that is, our report, preaching, or word preached. Sometime they explaine one an other, with other words; as, his hearing spread a­broad, Mark. 1. 28. for which in Luk. 4. 37. is writ­ten, his fame (or sound, [...]choe.) words] or things, to weet, about his journey, and the causes of it, as is before specified. For else, it might seeme strange unto him, that Isaaks sonne should come in that poore sort alone: whereas Abrahams servant came richly, with other men accompanying him: Gen. 24. 10. 32. 53.

Vers. 14. my bone] that is, my kinsman, as the 14 Chaldee explayneth it. The Greeke saith, of my bones. See the like phrase, in Iudg. 9. 2. 1 Chro. 11. 1. 2 Sam. 19. 12. 13. of dayes] that is, a whole moneth: as a yeere of daies. 2 Sam. 14. 28. is a whole yeere. See the notes on Gen. 4. 3.

Vers. 15. brother] that is, kinsman: see Gen. 15 13. 8. shouldest thou?] The Greeke explaineth it, thou shalt not. See Gen. 18. 17.

Vers. 16. elder] Hebrew, greater: meaning in 16 age: and so the yonger, is the lesser. See Gen. 27. 1. By interpretation, Leah signifieth Labourious, or Painfull: and Rachel an Ewe or Sheepe.

Vers. 17. tender] as the Greeke translateth, in­firme, 17 or weake: but the Chaldee translateth faire. Thargum Ierusalemy addeth, that they were tender with weeping and praying. informe] that is, in proportion of body, or personage: as the next in countenance, or visage, is for beauty of colour. Both together, make perfect beauty. The like is sayd of Esther, Esth. 2. 7. and of Ioseph, Gen. 39. 6. The Hebrew Doctors mystically apply this to the Church, the fairnesse in the congregation of Israel, when it was guiltlesse from the power of uncleannesse: as it is sayd, (in Song. 4. 7.) Thou art all faire my love, there is no spot in thee. R. Menachem, on Gen. 29.

Verse. 20. served] These things are set downe 20 to shew Labans churlishnesse, & Iakobs meeknes, poverty, patience, and hard condition in this life; which the Prophet after rehearseth, how Iaakob fled into Syria, and Israel served for a wife, and for a wife, kept (sheepe:) Hos. 12. 12. For whereas men used of their substance to give, dow­ries, Gen. 34. 12. Exod. 22. 7. Iakob having no­thing to give, out of his poverty, (Gen. 32. 10.) giveth his service to his uncle for a wife, which ser­vice was hard unto him, Gen. 31. 40. 41. as David, instead of a dowry, gave 100 foreskins of the Phi­listines, whom hee killed with great perill of his owne life; 1 Sam. 18. 23. 25. 27. These things of Iakob, may also (as the former of Abraham & Isaak) be mystically applyed to Christ, whose spouse and Church, is beautifull, Song. 4. 1. 7. Ephes. 5. 25. 27. & hath made him to serve with her sins, & wearied him, with her iniquities, Esay 43. 24. were in his eyes] that is, seemed unto him. loved her] & love suffereth, hopeth, and endureth all things, 1. Cor. 13. 7. much water cannot quench it, neither can the flouds drowne it: Song. 8. 7. See Gen. 24. 67.

[Page 110] Vers. 21. are fulfulled] or, are full, complete: The 21 Chaldee addeth, the dayes of my service are fulfilled: meaning the seven yeers covenanted, v. 18. Some take it to meane full, in respect of his age: and that he was maried at the first; before the 7. yeers were expired. But in Pirkei R. Eliezer, cha, 36. it is said; Iakob began to serve for a wife 7. yeres: after 7. yeeres he made a banquet, & a rejoycing 7. daies, & had Leah &c. & added 7. daies banquet more, & receiued Rachel, goe in] into the chamber, (as Iudg. 15. 1.) that she may be to me as my wife. See Gen. 6. 4. The Bride, usually had a privie chamber (or closet) whereinto she entred at the mariage day, Ioel 2. 16. Where­upon, among the Iewes, the comming together in mariage, is called the assembling into the privy-cham­ber, Maimony in treat. of Wives, ch. 10. S. 1.

Vers. 22. a banquet] named in Hebr: of drinking, as 22 is noted on Gen. 19. 3. such we cal a Bride-ale. The Greek translateth it a mariage: hereupon the word mariage is used for a banquet, or feast, in Luk. 14. 8. and so the Syriak there translateth it.

Ver. 23. Leah] in Greek, Leia. A notable example 23 of perfidie in Laban, so to deale with his owne si­sters son. And by reason that women at such times were veiled, (as in other like cases may be seene, Gen. 38. 15. 16) Iacob could not discern the fraud.

Ver. 24. Zilpah] in Greek Zelpha. hand maid] 24 or, bondwoman, servant, see Gen. 16. 1.

V. 25. the morning] Every mans worke shall be made manifest, for the Day shall declare it, 1. Cor. 3. 13. 25 They that do evill, know not the light; & the morning is to them, even as the shadow of death, Iob 24. 16. 17. Therefore is this fact observed to bee done in the evening, and discovered in the morning. beguiled me] The Chaldee saith, lyed unto me? These things as they shew the evill mind and cariage of Laban, both in this his fact, and the excuse following: so may they bee considered as a chastisement of God upon Iakob, who had by guile (tho with a better mind) gotten the blessing, Gen. 27. 35. For even the righteous are recompensed in the earth, Prov. 11. 31. and with what measure men mete, it shall bee measured to them againe, Mat. 7. 2. But how great an affliction was this unto Iakob: to bee beguiled of his Loue, and deflyed with another, whom in re­spect of her he hated? ver. 30. 31. For, love is strong as death, Song. 8. 6.

Ver. 27. the seven of this] or the weeke, that is, the seven daies banquet of this Leah, and so confirme 27 the mariage with her; and then we will give thee the other. A weeke hath the name in Hebrue, of se­ven daies; as with us, it is called a seven night. And the mariage feast, used to continue seven daies, as appeareth by Iudg. 14. 10. 12. And it is a canon among the Iewes, that whosoeuer marieth a maide, shall rejoyce with her 7. dayes not doing any worke, but eating, drinking, and making merry. And so, if he mar­ry a woman not a maid, 3. daies. And if he take more wives together he must rejoyce with every of them; her conuenient time of joy: Maimony, treat. of Wives ch. 10. S. 12. 13. Thus Laban provi­ded, that Iakob by voluntary consent to this mari­age with Leah, should not be able afterward to put her away. The Ierusalem Chaldee paraphrase, plainly applyeth this to the seven dayes banquet for Leah. And that it cannot be meant of seven yeeres, before he should mary Rachel: the birth of their children, and life of Iakob after in the Historry, do manifest, Gen. 47. 9. and 41. 46. and 30. 24. there shall be given] to we et, by me; as the Greeke translateth, I will give. The Hebrew also may signifie, we will give: that is, I and my friends. this also] meaning Rachel: ver. 28. So to make him amends, he urgeth upon him, another mariage in­cestuous. Which how ever Iakob accepted; and it may, by the special motion of Gods spirit, (as Sam­sons mariage with the Philistian woman, was of the Lord, Iudg. 14. 4.) yet ordinarily the fact cannot be cleared, nor may be imitated. Though in mystery, the churches of Iewes and Gentiles, may by these two sisters be implyed: as the two Testaments were in Abrams wives, Gen. 16. Gal. 4. shalt serve] So covetousnes of gaine by Iakobs service, made him thus to offer: and Iakob in yeelding to this, is a mirror of patience.

Ver. 31. hated] not simply but in comparison of 31 Leah; that is, lesse loved, as the former verse shew­eth. So in Deut. 21. 15. also in Mat. 6. 24. and Luk. 14. 26. And herein Leah was chastised of God, for consenting to the sin, with her father. opened her womb] that is, made her to beare children: the contrary was in Gen. 20. 18. The Chaldee transla­teth, gave her conception.

Ver. 32. Ruben] that is, Son of-seeing (or of him 32 that seeth) meaning her affliction, as the next words doe explaine: or, See ye the Son. So in Pirkei R. E­liezer, chap. 36. it is said; God saw Leahs tribulation, and gave her conception, and consolation to her soule; and she bare a man-child of a goodly forme; and sayd, see the son, which God hath given me.

Vers. 33 Simeon] written in Greek by the Evan­gelists, 33 Symeon, 2 Pet. 1. 1. and Simon, Mat. 10. 2. by interpretation Hearing, or son of hearing, that Leah was hated.

Vers. 34. he called] or, (not noting any person,) 34 his name was called: See Gen. 16. 14. Levi] that is, Ioyned: the reason of the name here, was of her husbands joyning unto her: after, the Levites were joyned unto the Priests in the ministery and service of God, as Numb. 18. 2. 4.

Vers. 35. this time] or now, to weet againe, as the 35 Greeke addeth. confesse] that is, openly praise and celebrate, in solemne manner. This here apply­ed to the Lord, is after applyed to Iudah himselfe, Gen. 49. 8. Iudah] or Iehudah; in Greeke, Iudas: by interpretation, A Confessor, or the son of Con­fession, or of Praise. Of him, all the sons of Iakob, are called Iewes, Esth. 3. 6. Mat. 27. 37. and he is a true Iew, whose praise is of God, Rom. 2. 29. stayed] or, stood stil, that is, left off bearing, for a whil [...] afterward she had more increase, Gen. 30. 17. And thus God dispensed his blessings, where least love of man was showen: which redounded to his fur­ther glory by Leahs thankfulnesse.


1. Rachel in griefe for her barrennesse, giveth Bilhah her mayd unto Iakob. 5. Bilhah beareth Dan and Naphtali. 9. Leah giveth him Zilpah her mayd, who beareth Gad and Asher. 14. Reuben findeth Mandrakes, with which Leah hireth her husband of Rachel. 17. Leah beareth Issachar, Zebulun, and Dinah. 22. Rachel beareth Ioseph. 25. Iakob desireth to depart. 27. Laban stayeth him, on a new covenant. 37. Iakobs policie, whereby he became rich.

ANd Rachel saw, that she did not beare­children unto Iakob; and Rachel envied 1 her sister: and she said unto Iakob, Give me sonnes; or else, I dye. And Iakobs anger was kindled, against Rachel: and he sayd, 2 am I in Gods stead, who hath with-held from thee, the fruit of the wombe? And she said; Behold my handmaid Bilhah, goe 3 in unto her: and shee shall beare, upon my knees; and I also, shall bee builded by her. And shee gave unto him, Bilhah her hand­mayd, to wife: and Iakob went in, unto 4 her. And Bilhah conceived, and bare unto 5 6 Iakob, a son. And Rachel sayd, God hath judged me; and hath also heard my voice, and hath given unto me a sonne: therefore, called she his name, Dan. And Bilhah, Ra­chels 7 hand maid, conceived againe; and bare, a second son, unto Iakob. And Rachel said, wrastlings of God, have I wrastled with my sister, I have also preuailed: and she called his name Naphtali. And Leah saw, that shee 9 had stayed from bearing: and shee tooke, Zilpah her handmaid; and gave her unto Ia­kob, to wife. And Zilpah, Leahs hand­mayd, 11 18 did beare unto Iakob, a sonne. And Leah said; With a troupe: and shee called his name, Gad. And Zilpah, Leahs hand-maid, 12 did beare, a second son, unto Iakob. And Leah said, With my blessednesse, for the daughters will call me blessed: and she 13 called his name, Aser.

And Reuben went, in the daies of wheat haruest; and found Mandrakes, in the field; 14 and brought them, unto his mother Leah: and Rachel sayd unto Leah; Give mee I pray thee, of thy sonnes Mandrakes. And 15 she sayd unto her; Is it a small-matter, that thou hast taken my husband; and wouldest thou take, my sonnes Mandrakes also? And Rachel sayd, therefore he shall lye with thee to night, for thy sons Mandrakes. And Ia­kob 16 came out of the field, in the evening; and Leah went-out to meet him; & shee said, thou shalt come in unto me; for hiring I have hired thee, with my sons Mandrakes: And he lay with her that night. And God heard 17 Leah: and she conceiued, and bare unto Ia­kob, the fift son. And Leah sayd, God hath 18 giuen me my hire, for that I gave my hand-maid, to my husband: and shee called his name, Issachar. And Leah conceived again: 19 20 and she bare the sixt son unto Iakob. And Leah sayd, God hath endowed mee with a good dowrie: now will my husband dwell with me, because I have borne unto him sixe sonnes; and shee called his name, Zebulun. And afterward, she bare a daughter: and she 21 22 called her name, Dinah. And God remem­bred Rachel: and God heard her, and ope­ned her wombe. And she conceived, and 23 bare a son: and said, God hath gathered a­way, my reproach. And she called his name, 24 Ioseph; saying: Iehovah will adde to mee, another son. And it was, when Rachel had 25 borne Ioseph: that Iakob said unto Laban; Send me away, and let mee goe; unto my place, and to my land. Give me my wives 26 and my children, for whom I haue served thee, and let me goe: for thou knowest, my service which I have served thee. And La­ban 27 sayd unto him; I pray thee if I haue found grace, in thine eyes: I haue learned­by-experience, that Iehovah hath blessed me, for thy sake. And he said, Expresly name 28 29 thy wages unto me, and I will give it. And he said unto him; Thou knowest, how I have served thee: and how thy cattell hath been, with me. For it was little, which thou had­dest 30 before me, and it is encreased to a multi­tude; and Iehovah hath blessed thee, at my foot: and now, when shall I also do, for my owne house? And he said, what shall I give 31 unto thee? And Iakob said, thou shalt not give unto mee any thing; if thou wilt doe for me this thing, I will turne againe, I will feed thy flocke, I will keepe them. I will 32 passe through all thy flocke, to day; remoue­ing from thence, every lambe speckled and spotted; and every brown lambe, among the sheepe; and the spotted and speckled, among the goats: and it shall be my wages. And my 33 justice shall answer for me, in time to come; when it shall come for my wages, before thy face: every-one that is not speckled and spot­ted amongst the goats, and browne amongst the sheepe; that (shall bee counted) stolne, with me. And Laban said, behold; I would, 34 35 it might bee according to thy word. And he removed in that day, the hee-goates that were ring-straked and spotted; and all the she goates, that were speckled and spotted; every-one that had some white in it, and eve­ry browne one, amongst the sheepe: and he [Page 112] gave-them, into the hand of his sonnes. And 36 he set three daies way, betwixt him selfe and Iakob: and Iakob, fed the rest of Labans flocks. And Iakob tooke unto him, the rods 37 of green white-poplar, and of nut-tree and of plantane-tree; and pilled in them white strakes, with making bare the white, which was on the rods. And he set, the rods which 38 he had pilled; in the gutters, in the troughes of waters. when the flocks came to drinke, before the flocks; that they might conceive, when they came to drinke. And the flockes 39 conceived, before the rods: and the flockes brought forth, ring straked, speckled, and spotted-ones. And the lambs, Iakob separa­ted, 40 and gave the faces of the cattell, toward the ring-straked, and all the browne, among the cattell of Laban: and hee put his owne flockes by themselves-alone; and put them not, unto Labans cattell. And it was, when­soever 41 the lustie cattell conceived, then Ia­kob put the rods before the eyes of the cat­tell, in the gutters: that they might conceive among the rods. And when the cattell were 42 feeble, he put them not: so the feeble, were Labans; and the lustie, Iakobs. And the man encreased, most exceedingly: and hee had 43 many flocks, and women-servants, and men-servants, and camels, and asses.


ENvied,] One word in the originall, is for envie. zeale, and jealousie; taken somtime in the good 1 part, somtime in the evill, as in this place. It is a stronger affection then wrath or anger, Pro. 27. 4. & a work of the flesh, Gal. 5. 21. 1 Cor. 3. 3. sons] some son, or child. or else I dye] or, and if not, I am a dead woman. The like phrase was before in Gen. 20. 3. Through fretfulnes & impatience, she should kill her selfe; fot envie is the rottennesse of the bones, Prov. 14. 30. whereas she ought to have sought unto the Lord, as did Isaak, Gen. 25. 21.

Ver. 2. in Gods stead] who only can give children: 1 Sa. 2. 5. 6. Ps. 113. 9. & 127. 3. So the Chaldee pa­raphraseth, 2 Askest thou (sons) of me? shouldest thou not not aske thē of the Lord? fruit] that is, as the Chal­dee expoundeth, the child of thy bowels. So al child [...]are called the fruit of the womb, Deut. 7. 13. Ps. 127. 3 even Christ himself, according to the flesh, Lu 1. 42

Ver. 3. and she shal] or, that she may bear. upon my knees] meaning, children that might be brought up 3 & nused on her knees, as her own; so Gen. 50. 23. Hereupon she calleth Bilhahs children, hers: v. 6. shalbe builded] that is, shal have children, as the Gr. translateth. See Gen. 16. 2. where the like was spo­ken by Sarah.

V. 4. to wife] or, for a wife. The like is said of Agar, 4 who yet was but a secondary wife, or concubine: see Gen. 16. 3. & 22. 23. So this Bilhah (or Balla, as the Greek writeth her,) is called a concubine, Gen. 35. 22. The like is to be minded for Zilpah, in vers. 9.

Ver. 6. judged] This word, when it respecteth the 6 godly, sometime meaneth chastisement, and afflicti­on for sin, 1. Cor. 11. 32. somtime deliverance out of their affliction, as 1 Sa. 24. 15. 2 Sam. 18. 19. Both may be implyed here. heard my voice,] received my prayer, saith the Chaldee paraphrase: so in v. 17. and 22. By this it appeareth that faith & vertues, were mixed together with the infirmities of these holy persons. So after in v. 17. Dan] that is by interpretation, Iudging: so named of Gods judging, that is, helping, & delivering her. Afterward his name is applyed to the Iudging, that should be a­mong his children, Gen. 49. 16.

V. 8 Wrastlings of God] that is, divine & vehement 8 wrastlings, very great and earnest endevours both with God in prayer, and by all other meanes that she could; as wrastling is a writhing & turning eve­ry way to prevaile by might or slight. The name of God, is added to things for excellency sake: see Gē. 23. 6. The Greek translateth it, God hath holpen me, & I have beene compared with my sister; the Chaldee addeth, God hath received my request; when I suppli­cated in my prayer, I desired that I might have a son, as my sister; and it is granted me. Naphtali] or as the Greek writeth it, Nephthal [...]im: Rev. 7. 6. by inter­pretation, Wrastler, or, son of My wrastling.

Vers. 11. with a troup] or, a troupe is come: for here 11 is a double reading, in the Hebrew margine it is written ba Gad, a troupe is come, which in the text is one word bagad, that is, in (or with) a troup: so af­ter in v. 13. beasri, in (or with) my blessednes. And so the Greek translates it, In, or with; but the Chaldee turneth it is come. Gad signifieth a troup, or band of men, and to this interpretation Iakob after doth allude, Gen. 49. 19. How be it the Greek translates it, with good lucke (or fortune) Fortunately. And in Arabik, the planet Iupiter, is called Gad. Gad] that is, a troup or host: after the Greek, Luck, or for­tune. This word is used in Esa. 65. 11. that prepare a table for the troup: there the Chaldee translateth it Idols: for it meaneth the host of heaven, or planets.

Ver. 13. with my blessednes] or In my happinesse: that 13 is, as the Greeke explaineth it, O blessed (or happy) am I: meaning that this child was both with her fe­licity. The Chaldee translateth it, I have praise (or commendation.) daughters] that is, as the Greek translateth it, women: so in Prov. 31. 29. Song. 6. 8. And the Chaldee, women will praise me. call me blessed] or count me happy. This phrase the Virgin Mary useth, Luk. 1. 48. see also Song. 6. 8. Aser] or Asher, that is, Blessed, happy: or making blessed.

Vers. 14 Mandrakes] in Hebrew Dudaim, which 14 signifieth lovely or amiable: the Greeke translateth them apples of Mandragoras, (or Mandrake-apples:) the Chaldee also calleth them Iabrochin, that is, Mandrakes, which name is borrowed from the Arabicke. They were such things as gave a smell, Song. 7. 13. Whether they were those that wee now call Mandrakes, is uncertain. The name is not found in Scripture, but in this history, and in Song 7. 13. there the Chaldee paraphrase calls it Balsa.

Vers. 15. Is it small] the Greeke translateth, Is it 15 not enough? These contentions were not meerly carnall, but partly also for desire of Gods ordinary [Page 113] blessing, in propagation; and chiefly for the in­crease of the Church, and obtaining the promised seed for salvation.

Vers. 17. heard Leah] the Chaldee saith, received 17 her prayer: so vers 6 and 22. Gods providence and goodnesse is here admirable, that he should regard, and in his booke record such things as these; about childish works, and womens contentions for their husband: unto which notwithstanding the Lord abase [...]h himselfe, (passing by the heroicall acts of the world,) and preacheth his grace, (in the mid­dest of all humane infirmities;) to those that in faith doe call upon him.

V. 18 Issachar] [...]he G [...]e ke addeth the interpre­tation, 18 Issachar, that is; Hire. It is written with the letters Issaschar, but by the vowels Issachar, one S not pronounced, which is not usuall. Sachar signi­fie [...]h Hire or wage: whereof he had the name. But in that she counteth her sonne a reward from God, for giving her maid to her husband; it seemeth to be her error.

Vers. 20. endowed] or, given me a good gift, as the 20 Greeke translateth. Zebulun] o [...], as the holy Ghost writeth it in Greeke Zabulon; that is by in­terpretation, Dwelling.

Vers. 21. Dinah] that is, Iudgement; in Greeke 21 Deina.

Vers. 22. remembred] that is, shewed care, and help: 22 for Gen 8. 1. The Chaldee translateth, the remem­brance of Rachel came before God, and hee receiued her prayer. So in 1 Sam. 1. 19. 20. the Lord remembred Hannah. opened] that is, as the Chaldee ex­poundeth it, gave her conception. So in Gen. 29. 31.

Vers. 23. gathered] or taken away my reproach, 32 meaning her barrennesse; which was a reproach a­mong men, Luke 1. 25. 1 Sam. 1. 6. Esay 4. 1.

Vers. 24. Ioseph] that is, He will adde: or, adding. 24 Sometime he is written Iehoseph, as in Psal. 81. 6. and so it was graven on Aarons Brestplate, Exod. 28. The like is in the writing of other names, as Ionathan, 1 Chron. 10. 2. or Iehonathan, 1 Sam. 31. 2. Ioash, 2 Chron. 24. 1. or Iehoash, 2 King. 12. 1. and sundrie the like. will adde] or prayerwise, be adde to me. The performance hereof, see in Gen. [...]. 17. Hereby her saith appeareth. The Hebrew [...]ors observe, that she said not other sonnes, for she know that there should be but twelve tribes; and she [...]yed that the some sonne might be of her: R. Mena­chem on Gen. 30.

Vers. 25. to my land] or country, meaning Canaan, 25 [...]om [...]ed to him, Gen. 28. 13. whither by faith he would returne, and dwell in it, expecting the bles­sing of God, as Gen. 26. 3. Heb. 11. 9. So in Ier. 51. 9.

Vers. 27. grace] or, favour in thy eyes: an unper­fect 27 speech meaning. tary I pray thee See the notes before on Gen. 11. 4. and 13. 9. and 23 13.

Verse 28. Expresly-name] or, Nominate plainly, ap­point: 28 The Greeke saith, distinguish; that is, distinct­ly name.

Vers. 30. before me] that is, before my comming: 30 so Gen. 32. 3. and 46. 28. encreased] Hebrew, broken forth: that is, increased, and