Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

BOoke of Moses.] so it is entitled, in Mark. 12. 26. called elsewhere the book of the law of Moses, 2. King 14. 6. Luke 2. 22. being indeed the book 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 years a Philosopher in King Pharaohs Court in Egypt: Forty years a shepherd in the land of Madian; and forty years a King and Law-giver of Israel, leading them through the wilderness of Arabia; and dying an hundred and twenty years old, he 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 testimony 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 Greek version calleth this book, because it setteth forth the generations of the heavens and earth, and of Adam, or mankind, Gen. 2. 4. and 5. 1. Howbeit, in Hebrew, the five books of Moses, have no names but by the first words of them: as this book is called Breshith, that is, In the beginning.

Vers. 1. In the beginning,] namely, of the Creature [unspec 1] which God created; as our Savior expoundeth it, Mark. 13. 19. the whole frame whereof, is called the World, Mat. 24. 21. Beginning therefore is here extraordinary and supernatural, of the Creature or Creation; and so, of time. The Chaldee paraphrase called Yerushalmi, translateth it, In wisdom: so sundry Hebrews apply this mystically to the wisdom of God whereby the world was created, as it is written, The Lord by wisdom founded the earth, Prov. 3. 19. and, in wisdom hast thou made them all, Psal. 104. 24. R. Menachem on Gen. 1. Many Christian writers also, apply it unto Christ, the wisdom of God, by whom he made the world, 1. Cor. 1. 24. Heb. 1. 2. Prov. 8. 27. 30. God,] in Hebrew Elohim, which signifieth the Almighty's, or Almighty-powers: his name is most used in this form plural, but joined with a word singular, he created, because God is but one, Deut. 6. 4. although in power infinite; in person or manner of being, there are three which bear witness in heaven, the Father, and the Word, and the holy Spirit, and these three are one, 1 John. 5. 7. The Father is this Creator, as is shown in Eph. 3. 9. The Word (or Son) 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. Job 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 general name God, to the persons severally; unto the Father, Heb. 1. 1, 2. unto the Son, 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 mystery of the word [Elohim:] there are three degrees, and every degree by it self alone, (that is, distinct), and yet notwithstanding they all are one, and joined together in one, and are not divided one from another, saith R. Simeon ben Iochai, in Zoar, upon the sixth section of Leviticus. Sometime this word is used singularly, Aeloab, the Almighty, Job 12. 4. and in a shorter form, Ael, Mighty, Gen. 14. 18. And Aeloah hath affinity with Alah, he adjured: for by oath and execration, men entered covenant with God, Deut. 29. 12, 14, 19. Nehem. 10. 29. Eccles. 8. 2. Angels and Magistrates are sometimes called Elohim, God's; Psal. 8. 6. Heb. 2. 7. Psal. 82. 1. 6. but in this work, Jehovah Elohim, was the Creator only, Gen. 2. 4. Isaiah 44. 24. and Angels were his creatures, Psal. 148. 2, 5. Col. 1. 16. The Apostles writing in Greek, use it always singularly, Theos, God: so in our and other languages, which cannot attain the grace and propriety 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 man's body of the dust, Gen. 2. 7. and 1. 27. Therefore creation is a work of God alone, to be understood of us by faith, Heb. 11. 3. although the eternal power and godhead of the Creator, are seen 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 wisdom, power and goodness 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, seem also to imply so much: eth, having the first and last letter of the Hebrew Alphabet, and so being of general comprehension; and ha, of plain demonstration. This creation of heavens and earth, the Scriptures do apply to the new and spiritual estate of the Church in Christ, Isaiah 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 form, and are generated and corrupted continually, as the bodies of men and beasts, and plants, and minerals. Other some are compounded of matter and form, but are not changed from body to body, and from form to form, like the former: and they are the (heavenly) spheres and stars in them. And their matter is not like other matters, nor their form like other forms. And some creatures have form without matter, and they are the Angels: for the Angels have nobody, nor corporal substance, but forms disparted one from another. Maimonides in Misn. in Iesudei hatorah, chap. 2. S. 3.

Vers. 2. empty,] Hebr. emptiness: a thing empty; without inhabitants, and void without ornaments, [unspec 2] a deformed wilderness, and a wast: and so unfit for use, not being separated from the waters, not having light, herbs, trees, beasts, birds, or people to adorn and inhabit it, Gen. 2. 5. This sense the Chaldee paraphrase also yieldeth; and the Prophet confirmeth it saying, He created it not to be empty, he formed it to be inhabited, Isaiah 45. 18. and when extreme emptiness and desolation of a place is meant, it is expressed by (Tehu and Bohu) the words here used, Isaiah 34. 11. Ier. 4. 23. or by one of them, as Psal. 107. 40. Deut. 32. 10. Darkness was:] It is not said God created darkness, for it was but the want or privation of light, and so mere nothing. This darkness is mystically applied to man's corrupt state, destitute of heavenly light. Eph. 5. 8. and 4. 18. Sometime it signifieth affliction, and then God is said to create it, Isaiah 45. 7. The word was, and such like, are in the original tongues often understood, but not expressed; though in translations we usually set them down, for plainness 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 chief among the three; for which in 1. Chron. 11. 20. is said, he was chi • fe. And the Greek translation adding such words, the holy Ghost alloweth it, as in Psal. 2. 7. thou my son, in Greek, thou art my son; 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. John. 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 deep:] face is used for the upmost part, or outside of anything: the Greek version omitteth it, saying, upon the deep: 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 deep, or abyss, is meant the deep of waters, which as a garment covered the earth, and stood above the mountains. 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 wind: here it is, (as the work thereof showeth) 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. Isaiah 40. 12, 13. Later Jews (whom some Christians follow) expound this a wind of God, or a mighty wind: but the wind (which is the moving of the air) was not created till the second day, that the firmament was spread, and air made. The ancient Rabbin's 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 wisdom, 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 special, such a moving and fluttering as Eagles use over their young, cherishing and stirring them up, Deu. 32. 11. So it is used here for the effectual comfortable motion, whereby God's Spirit sustained, and as it were stirred up the wast creature. Here again, 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 showeth how God [unspec 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 work, Paul applieth to our regeneration, thus, God who said that out of darkness light should shine, he hath shined in our hearts, &c. 2. Cor. 4. 6. that we which were once darkness, are now light in the Lord, Ephes. 5. 8. yea, God himself, and Christ, is called Light: for the brightness of his glory, and graces given unto us, 1. John. 1. 5. 7. John. 1. 4, 5. Psal. 27. 1. and 118. 27. And as God made light in the first day; so Christ rose from death in the same day, the first of the week, Mark. 16. 1, 2. & he is the true light, which lighteth every man that cometh into the world, John. 1. 9. No man perfectly knoweth the nature of this excellent creature, as Job 38. 19. where is the way where light dwelleth? &c. how much less 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 [unspec 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 himself, without dependence 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 God's goodness, Gen. 1. 31. 1. Tim. 4. 4. And the Hebrew word is largely extended also to that which is goodly, fair, 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 goodness of heart is opposed to sorrow, Isaiah 65. 14. And of light in special, 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 between.] that is, divided the light from the darkness, that always naturally, the one expelleth the other, and in course of day and night do succeed each other: as is shown in 2. Cor. 6. 14. Psal. 104. 20. 22. Gen. 8. 22. Ier. 33. 20. The Hebrew phrase is, he separated between the light and between the darkness. 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. [unspec 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 darkness. 1. Thes. 5. 5. The names which God gave in Hebrew, are now in other languages changed: as that which he called Iom, we english Day, and Lajlah, we call Night: yea the reason of these names is not always understood; so great punishment do we sustain 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 business 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 darkness in one succeeding course; which is with us, the space of 24 hours, 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 hours in the day; John 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 ••• the meron, a Night-day, that is, a day comprehending the night also, 2 Cor. 11. 25. And because darkness was in time before the light, therefore is the evening set before the morning, and so among the Jews, 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 Egyptians at noon; and the Romans, at midnight. This later, our western nations follow: counting from midnight, one of the clock in the morning; and so forward. first day] Hebr. one day: whereupon the Hebrews 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. John. 20. 1. 19 1 Cor. 16. 2.

Vers. 6. Outspred firmament,] This name is of [unspec 6] the Hebrew Rakiagh, which signifieth a thing spread abroad, and of the Greek stereoma, which signifieth a firmament, or fast thing: for the heavens are stretched out as a curtain, and spread out as a tent to dwell in, Psal. 104. 2. Esa. 40. 22. the skies are also firm and fast, & as a molten looking-glass, Job 37. 18 Prov. 8. 28. These, tell God's glory, and show his handy work, Psal. 19. 2. for, in the heavens he buildeth his stories (or spheres,) Amos 9. 6. and planchereth his lofts in the waters, Psal. 104. 3. and stretcheth out the North, over the empty place, Job. 26. 7. and in visions of God's glory, the firmament is mentioned, Ezek. 1. and 10. And as his power is shown 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 air, and all that is to be seen above the earth: for the fowls fly, and the Sun, Moon, and Stars, 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 air, spread abroad into thin vapors, Psal. 135. 7. bound up in thick clouds, and the cloud is not rent under them, Job 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 Isaiah 59. 2.

V. 7. and the waters,] Hebr. and between the [unspec 7] waters. which were above] to weet, in the air, above the lowest region whereof, the waters are. So elsewhere they are said to be above the heavens, Psal. 148. 4. meaning those heavens, and that firmament, wherein the birds fly: for, above that, are the watery 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 [unspec 8] called, as is thought, of Sham, There, and Majim, waters, which are removed, or heaved up from us. And so the whole, hath the name of a part thereof. The word Heavens, is put for the air, wherein winds, clouds, and fowls do fly: Dan. 7. 2. 13. Psal. 8. 9. and for the upper firmament, where the Sun, Moon, and Stars 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 God's throne, Esa. 66. 1. & sometime put for God himself, Dan. 4. 26. and the kingdom of heaven is expounded the kingdom of God, Matth. 11. 11. and 13. 11. with Luk. 7. 28. and 8. 10. And the Evangelists express it in Greek, 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 [unspec 9] used only for the gathering together of men, and of waters. to one place:] which is, the Ocean, or main sea, from which many arms of seas are derived. Or, each to his several 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 mountains, Psal. 104. 6. So now, all rivers go into the Sea, their common receptacle, Eccles. 1. 7. it was so.] At God's rebuke, the waters fled, at the voice of his thunder, they hasted away, to the place which he had founded for them, Psal. 104. 7. 8. And he put the deeps into treasuries, Psal. 33. 7. (as appeareth by the waters springs, that come out of the bowels of the earth, Job 28. 4. 10.) and he shut up the sea with doors, and set bars, and said, hitherto shalt thou come, but no further: Job 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 said to go down (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 [unspec 10] by the creatures on it, and heavenly orbs 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 center of the world, and round in form, as a globe or circle, Esa. 40. 22. It is said to be founded on her bases, (even strong foundations, Mic. 6. 2.) that it shall never be moved, Psal. 104. 5. and yet it hangeth upon nothing, Job 26. 7. Seas:] that is, each place where waters are gathered together, is called a Sea. Wherefore not only the main Ocean, but other lakes and pools, yea and greater vessels that hold waters, are called seas: as the brazen sea which Solomon made for the Priests to wash in, containing 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 noise which they make. Wherupon the Prophets apply the name of waters, and seas, to troubles, and troublesome people's: Ier. 51. 42. Rev. 17. 15. Esa. 57. 20. Psal. 65. 8.

V. 11. yielding:] Hebr. making: that is, bearing and bringing forth. From this fruitfulness of [unspec 11] the earth, are many arguments of God's praise, in Psal. 104. 14. 15. 16. The holy Ghost compareth man's nature hereunto, Heb. 6. 7. and men are likened to trees, their words and works, to fruits; Ier. 17. 7. 8. Math. 3. 10. after his kind:] so that men do not gather figs of thorns, nor grapes of the bramble, Luke 6. 44. This also noteth the great variety of herbs, weeds, trees of sundry sorts, and different qualities. The like, is after, concerning beasts. whose seed is,] or, which hath it seed in it self: whereby it is continued, and yearly renewed. For by seed sown, the herbs and trees spring up again, 1. Cor. 15. 37. 38. And from this work of God in nature, the Apostle showeth his work in grace, when the seed of God remaineth in us, 1 John. 3. 9. and from the springing up of seed, after it is dead in the earth, a similitude is taken of the fruit of Christ's death, & of our bodies resurrectiō: John. 12. 24. 1 Cor. 15. 36. 37.

V. 14. Lights,] or Lighters, that is, lightsome [unspec 14] bodies, or instruments that show light. This name Paul applieth to the saints, that shine in the world; Phil. 2. 15. for signs,] to signify things, both natural and ordinary; and extraordinary for mercy or judgment, Luke 21. 25. Act. 2. 19. 20. Psal 65. 9. seasons,] or, set times; as summer, winter, spring, and autumn; Gen. 8. 22. which come by the course of the Sun: the Moon also, is for appointed times, Psal. 104. 19. so be the Stars and constellations, Job 38. 31. 32. In Israel also the set times of God's service were by them, as new moons, and festivities, Numb. 28. Of the stars Job saith, God maketh Arcturus, (which riseth in September, and beginneth Autumn;) 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 southern 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) Job 9. 9. days,] both large days, of 24. hours, from sun setting to sun setting; and strict, of 12. hours, from sun rising to sun setting, as is observed before on verse 5. a special use whereof, is shown in Psal. 104. 19.—23. and years:] that is, and for years, as the Greek translateth it. A propriety 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 year, hath the name in Hebrew, of Changing, or iteration, which is by the revolutions of the sun, moon and stars. For in saying years, he may comprehend not only the period or circuit of the sun, (which is in 365. days, and 6. hours) but of the other planets also. The Hebrew Doctors say; The months of the year, they are the months of the moon; and the years that we count, they are the years of the Sun. The days of the year of the moon, are 354. The year of the Sun, hath 365. days and a quarter, which is six hours. Maimonides 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 [unspec 16] Sun, Ps. 136. 8. which is called in Hebrew, sometime Chammah, the warm-sun, Isaiah. 30. 26. because none is hid from his heat, Psal. 19. 7. sometime Cheres, the glistering-sun; Job 9. 7. but usually it is named Shemesh, that is, a Minister or servant, because by it GOD ministereth light, heat, and precious fruits, to all people under heaven: Deut. 4. 19. and 33. 14. The Sun is in the midst of the planets as principal; and when he riseth, he is glorious, like a Bridegroom coming forth out of his chamber, Psalm. 19. 6. and he is the greatest of all the heavenly lights. By the accompt of our Astronomers, the Sun is 166. times greater, and by the Hebrew Doctors reckoning, about 170. times greater-than the earth: Maimonides in Iesudei hatorah, chap. 3. sect. 8. The name of the Sun, is spiritually applied unto Christ; Mal. 4. 2. whose face appeared like the Sun shining in his strength; Rev. 1. 16. ac whose death, this created Sun was darkened at noon day, for the space of three hours, Amos 8. 9. Mar. 27. 45. with him, this spiritual Sun, his Church is clothed, Revel. 12. 1. and shall shine also as the Sun, in the kingdom of heaven. Mat. 13. 43. lesser,] or, little light, that is, the Moon; called in Hebrew, of her fair whiteness, Lebanah; Song. 6. 9. and of refreshing the earth with her cool influences, Iaroach, Deut. 33. 14. stars.] which also are, for to rule the night, Psal. 136. 6. called stars of light, Psal. 148. 3. Of these, some are fixed, other some, wandering stars, (or planets) whereunto unstable men are compared; Jude verse 13. The stars 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: Job 26. 13. Some of the stars or constellations, have names in holy scripture, as Ash, Cosil, Cimah, and Mazzaroth, (or Mazzaloth.) Job 9. 9. and 38. 31. Amos 5. 8. 2 King. 23. 5. which we call by other names, Arcturus, Orion, Pleides, Planets, and Signs in the Zodiake. They might well be Englished, water-stars, winter-stars, Thunder-stars, and the like: for by their rifing and influences, storms, tempests, fair and pleasant weather, &c. do proceed by the disposition of God. Consider those places, Job 38. Am. 5.

Verse 17. set.] Hebr. gave them; which word is often used, for setting or putting: as, I have given [unspec 17] my spirit, Esa. 42. 1. that is, I have put it, Math. 12 18. It signifieth also a firm settling: as, thou hast given thy people, 1 Chr. 17. 22. for which in 2 Sam. 7. 24. is written, thou hast confirmed thy people. Accordingly David saith, that God hath firmly constituted the Moon & Stars, Psal. 8. 4. Of the Stars, with their orbs and spheres, the Hebrew Doctors write thus; The spheres are called Heavens, and the Out-spread firmament, &c. and there are nine spheres; that which is nearest unto us is called the sphere of the Moon: and the next above it, is the sphere wherein is the Star called Cocab, (or Mercury.) And the third sphere is that wherein Nogah (or Venus) is. The fourth sphere hath in it the Sun: the sift Maadim (or Mars:) the sixth hath in it the star Tsedek (or Jupiter:) the seventh Shabthat (or, Saturn:) and the eighth sphere hath in it all the other stars that are seen in the firmament. The ninth sphere, is that which turneth about every day, from the east to the west; and it compasseth all ron •• about, &c. The stars that are all in that one ( 〈◊〉 ) sphere, although they be one above another, yet because the spheres are pure and clear as crystal, and as Sapphire, therefore the stars in the eighth sphere are seen underneath the first sphere, &c. None of the spheres, are either light or heavy, or coloured redl or black, or of any other color: and whereas we see them of a blew color, it is only to the appearance of the eye, by reason of the height of the air. Also they have neither taste nor smell; because these accidents have no place, but in bodies that are beneath them, Maimonides in Misn. treat. Iesudei hatorah, chapt. 3. sect. 1. 3.

V. 18. over the day:] or, as the Greek translateth, [unspec 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 Greek [unspec 20] translateth, creeping things. But the Hebrew, Sherets, is more large then that which we call the creeping thing, for it containeth, 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 fowls also flying in the air, Levite. 11. 29. Moving things in the waters there are innumerable; one argument of God's praise, in Psalm. 104. 25. Soul,] named in Hebrew, nephesh, of breathing: and the scriptures apply this word not only to mankind, but to all creatures that live; and the breath of them, as here, and in Job 41. 21. The Hebrews say, The soul of all flesh is the form thereof, which God hath given thereunto: Maimonides in Iesudei hatorah, chap. 4. sect. 8.

V. 21. Whales,] or Dragons: the Hebrew Tannin, [unspec 21] is used for both. These are the greatest creatures in the waters; one kind of them called Levjathan, is described in Job 41. In the belly of a Whale Jonah lived three days and three nights, Ion. 1. 17. And human writers testify, that into the river of Arabia, there have come Whales, 600. foot long, and 360. foot broad; Pliny hist. b. 32. chap. 1. that they are not without cause called great Whales. These Whales and Dragons, are used in Scripture to signify 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: Levite. 11. 44. 46. Gen. 1. 25.

V. 22. Blessed:] that is, gave power to conserve their kind by generation, and to increase [unspec 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 God's gracious giving of all good things earthly or heavenly, Gen. 24. 35. Deut. 28. Eph. 1. 3. And when men give thanks therefore unto God, that is called blessing also: see Gen. 14. 19. 20.

V. 24. cattle.] in Greek it is translated, fourefooted [unspec 24] beasts. The Hebrew, Behemah, is generally all beasts of the greater sort; whereof the Elephant is called Behemoth, Job 40. 15. The Apostle once translateth it in Greek, Therion, which properly is wild beast: Heb. 12. 20. from Exod. 19. 13. beast:] or, wild-beast: named in Hebrew, of life, or liveliness, which is most seen in the wild beasts. In Perkei R. Eliezer, chap. 11. the Jew Doctors say, These that were created out of the earth, their souls and their bodies were of the earth; and when they die, they return to the place where they were created, as it is said (in Psal. 104. 29.) thou takest away their spirit, they die • 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 [unspec 26] the Father, the Word, and the holy Spirit, which three are one, 1 John 5. 7. Hereupon he is called God our makers, Job 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 marvelously 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 sons, Gen. 9. 6. Psal. 11. 4. our image,] the image of the holy Trinity: whereby man in nature, knowledge, righteousness, holiness, 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 soul of man, it is the form of man: and for this form, it is said, Let us make man in our image, &c. R. Mos. Maimonides in Misn. treat. Iesudei. hatorah. chap 4. sect. 8. Also this Image and likeness is said to be in man, for the understanding mind 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 Hebrews Olam Hakaton, of the Greeks 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 wisdom 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 be holy, so are the branches, Rom. 11. 16. Adam had God's image and glory, for him and his, if he had stood in his integrity: but falling, he 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 [unspec 27] of man above all earthly things, and of God's image in him: the name Creature is appropriated unto him, as often in the Hebrew Doctors writings, so by Christ's 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 man's 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 down thus singularly, it is often to be restrained unto one. This the Scripture showeth 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 only: Mat. 4. 10.

Vers. 28. subdue it:] or keep it in subjection: the [unspec 28] Greek 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 God's hands, David laudeth the Lord, in Psal. 8.

Vers. 31. everything;] or, as the Greek translateth, [unspec 31] all things, very good:] or, vehemently good; and so pleasing and profitable: see before in verse. 4. This showeth that sin and evil was not of God, or by the work of his hands: but came in after, by the creature it self, falling from God, Eccles. 7. 31. the sixth day,] According to this number of days in the creation of the world, the Hebrew Doctors have guessed at the number of years, that the world should continue: they say it is a tradition of Rabbi Elias; Six thousand years shall the world be, and then it shall be destroyed. Two thousand, empty; (that is, before the promise unto Abraham) two thousand, the Law, (the time of Circumcision,) and, two thousand the days of Christ: and for our iniquities, (say they) which are many, they that are past of them, are past; (that is, the years are past, and the Christ is not come:) Thalmudin Sanhedrin, chapt, Chelek. This conjecture some do the more regard, both because it is a testimony, that the Christ is long since come, even by the Jews own tradition; and because it is written, one day is with the Lord, as a thousand years; and a thousand years as one day, 2. Pet. 3. 8. We may compare with these six days, 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 genealogy of Christ, Mat. 1. 1. 2. The third, from Abraham to David, fourteen generations. The-fourth, from David unto the captivity of Babylon, fourteen generations. The fifth, from the captivity of Babylon unto Christ; fourteen generations; all which are so reckoned by the Holy Ghost, in Mat. 1. 17. The sixth, is the age after Christ, called the last days, Heb. 1. 2. the last time, 1 Pet. 1. 20. 1. John. 2. 18. after which, remaineth the Rest (or Sabbatism) for the people of God; to begin at our Lord's second coming, and to continue forever: 1 Thessal. 4. 16. 17.

Annotations.

FInished:] or, all-done, perfected. host:] or, army; [unspec 1] called in Hebrew Saba, which meaneth, an army standing in order, or battle ray. The Greek 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, Isaiah 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 stars and sons of God, did sing and shout, when God laid and fastened the foundations of the earth, Job 38. 4. 6. 7. The stars, and furniture of the visible heavens, are also God's host, Isaiah 34. 4. Deut. 4. 19. and the stars in their courses, fought against Sisera, Judge. 5. 20. The Israelites coming out of Egypt, are called the Lord's 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. I am. 5. 4. sometime they translate it, Lord God Almighty, Revel. 4. 8. from Esa. 6. 3.

Vers. 2. seventh day:] The Hebrew shebang, [unspec 2] (from which the German word, sieben, and English seven, are derived,) hath the signification of fullness; and is a perfect and complete number, after which we begin again with the first day of the week. 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 book of the Revelation. See also Gen. 21. 31. The Greek interpreters, translated the sixth day, for the seventh, left the heathens should think, (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, John. 5. 17. God's Sabbath, was also his rejoicing in his works, Psal. 104. 31. and this the Chaldee paraphrast observed here; saying, and God delighted the seventh day in his work which he had made, and rested. This resting, is spoken of God, after the manner of men; and implieth not any weariness in him; for the Creator of the ends of the earth, fainteth not, neither is weary, Esa. 40. 28. work:] generally put for works; as the Apostle expounds it, in Heb. 4. 4.

Vers. 3. And God blessed:] in Exod. 20. 11. it is said, Therefore God blessed, that is, because he him-self [unspec 3] rested in the seventh day, therefore he blessed and sanctified it unto man; whereupon the Apostle reasoneth, he that is entered into his rest, he also hath ceased from his own works, as God did from his; Heb. 4. 10. and he blessed the seventh day by giving it this singular privilege, to be a day of rest and holiness, of delight and of feasting unto the world; Exod. 20. 10. 11. Nehem. 9. 14. Isaiah. 58. 13. Levite. 23. 2. 3. Wherefore this day is not described by evening and morning, as were the other six, which consisted of light and darkness: but this is all day (or light;) figuring out our perpetual joys; 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 received from the Blessing that is on high: therefore he saith, 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 years, which is the world to come, the exposition is, and he blessed, because in the seventh thousand, all souls shall be bound in the bundell of life; for there shall be there, the augmentation of the Holy Ghost, wherein we shall delight ourselves: and so our Rabbin's of blessed memory, have said in their Commentary; God blessed the seventh day, the holy God blessed the world to come, which beginneth in the seventh thousand (of years.) Compare the last note on Gen. 1. 31. sanctified:] or, hallowed: that is, separated it from common use and work, unto his own service alone: that it might be a sign unto men that they should enter into his Rest (or Sabbatism) Heb. 4. 9. and that the Lord their God doth sanctify 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. Uzzah put forth his hand to hold the Ark, for which in 1 Sam. 6. 6. is said, 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. Psalm 118. 24. The Greek translateth, which GOD had begun to make.

V. 4. the generations:] the Greek turneth it, [unspec 4] the book (or story) 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 speak of the begetting and gendering of the dew and frost, Job 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 anything is done; as the day of salvation, 2 Cor. 6. 2. this thy day, Luk. 19. 42. and sundry the like. Jehovah:] This is God's 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 cometh of Havah, he was: and by the first letter I, it signifieth, he will be, and by the second Ho, it signifieth he 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 [Jehovah,] as is known unto all. It implieth also, that God hath his being or existence, of him-self, 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 giveth 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 God's name, of his sustentation and dominion: whereas Jehovah is his name of existing or being, to which agreeth that name Ehjeh, I am, (or Will be) Exod. 3. 14. and Jehovah, Gen. 15. 2. and Yah, Exod. 15. 2. Howbeit the Greek version, turneth Jehovah Lord, as well as Adonai: and the New Testament often followeth the same: as, the Lord said to my lord, Math. 22. 44. for that which is in Hebrew, Jehovah said 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 confess that Jesus is the Lord: that is, Jehovah (as he is named in Ier. 23. 6.) So in 1 Cor. 12. 3 no man can say that Jesus is the Lord, (that is, Jehovah) but by the holy Ghost. Many times they use God, instead of this name Jehovah, as 2 Sam. 7. 3. Jehovah is with thee: for which in 1 Chron. 17. 2. is written, God is with thee: 2 King. 11. 10. the house of Jehovah: for which, in 2 Chron. 23. 9. is, the house of God. So, the mouth of Jehovah, Deut. 8. 3. is interpreted, the mouth of God, Math. 4 4. and belief in Jehovah, Gen. 15. 6. is belief in God, Rom. 4. 3. I am. 2. 23. Jehovah hath given me, Esa, 8. 18. is, God hath given me, Heb. 2. 13. And this is the name not only of God the Father, but also of the Son, and of the Holy Ghost, as in John. 12. 40. 41. Acts 28. 25. 26. compared with Isaiah. 6. The Jews at this day, hold it unlawful to be pronounced so as it is written: but read Adonai Lord, for it. But in the sanctuary they grant it was pronounced, when the Priest blessed the people, according 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 general word, therefore the Greek [unspec 5] translateth it green thing. before it was] or, which was not yet: neither should have been, had not God made them by his word: who still causeth such things to grow, Psal. 104. 14. caused it to rain:] which rain, is the ordinary means to make the earth fruitful: Job 38. 26. 27. Heb. 6. 7. And this is spoken of God, because none but he, can give rain, Ier. 14. 22.

Verse 6. And a mist:] or, vapor: the Chaldee calleth it a cloud: the Greek, a fountain. As being [unspec 6] the original matter of the rain: for by vapors ascending from the earth and sea, rain is engendered, and poured out on the earth, Psalm 135. 7. Amos 5. 8. 1 King. 18. 44.

V. 7. formed man] or, the earthly man, Adam. Hereupon it is said: we are the clay, and thou (Lord) [unspec 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 man's base original, whereof he was after put in mind, Gen. 3. 19. and we all, Eccles. 12. 7. Hereupon Paul saith, the first man was of the earth, dustie, 1 Cor. 15. 47. and we are said to dwell in houses of clay, and to have our foundation in the dust, Job 4. 19. inspired:] or, blew. This showeth man's spirit not to be of the earth as his body; 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 Gospel,) inspired his Apostles, with the holy Ghost, John. 20. 22. The Rabbin's say: The form of the soul (of man) is not compounded of the elements, &c. but is of the Lord from heaven. Therefore when the material body, which is compounded of the elements, is separated, and the breath perisheth because it is not found but with the body, and is needful for the body in all the actions thereof; this (essential) form is not destroyed, &c. but continueth forever, even forever and ever. This is that which Solomon by his wisdom said, (in Eccles. 12. 7.) and dust shall return unto the earth as it was, and the spirit shall return unto God, who gave it. Maimonides in Misn. in Iesudei hatorah, ch. 4. s. 9. breath of life:] or, spirit of lives: whereby is intimated one spirit or soul to be in man, which hath sundry faculties and operations. The breath here is in Hebrew, Neshamah, which hath affinity with Shamajim heavens: usually it signifieth either the breath of God or of men, not of other things: and so it is put for man's mind, or reasonable soul: and the Latin word Men's, mind, is of the same consonant letters that the Hebrew, and of it derived. And this Mind is the Lord's candle, searching all the toward rooms of the belly, Prov. 20. 27. The Hebrew lives, is by the holy Ghost translated in Greek, life, Act. 2. 28. from Psal. 16. 11. and it is so 〈◊〉 in the form plural, because in life, there are ma 〈…〉 operations, changes, occurrences, &c. that do 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 soul. 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 soul, Paul opposeth the second Adam, Christ, who is a livemaking spirit, 1 Cor. 15. 45. where he compareth living or quick, with livemaking, or quickening; & soul, with spirit: as also the souly (or natural) body, with the spiritual, verse 44. 46. So by living soul, here is meant, the natural estate of life in this world, where men do eat and drink, procreate children, &c. which in the world to come, shall be otherwise, when this animalitie, or souly state, shall be changed into spiritualty. As for the term of this our souly, or natural life, it dureth while our breath is in us, and the spirit of God in our nostrils, Job 27. 3. for the breath of the Almighty, giveth us life, Job 33. 4. And here, for a living soul, the Chaldee translateth speaking, that is, reasonable, because man hath a soul reasonable, whereby he speaketh: so differing from dumb beasts, Psal. 32. 9. 2 Pet. 2. 16. The Hebrew Doctors say, the form of the inferior Adam, mystically signified the form of the superior 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 [unspec 8] Jehovah, Gen. 13. 10. the Greek 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 pleasantness 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 country in the upper part of Chaldea, mentioned in Esa. 35. 12. Ezek. 27. 23. and other where. Eden signifieth Pleasure, (of it, the Greeks name Pleasure, Hedone,) and the name showeth it to be the pleasantest part of the world: wherefore comparisons are made by it, Esa. 51. 3. Ezek. 31. 16. 18.

Vers. 9. desirable:] that is, goodly, pleasant, [unspec 9] tall, excellent: as Cedars and the like. See Ezek. 31. 8. 9. 18. tree of life:] which was continually flourishing and fruitful: unto which the scripture seemeth to have reference, in describing the spiritual Paradise under the Gospel, mentioning the tree of life, which bare twelve manner of fruits, and yielded her fruit every month, and the leaves of the tree were for the healing of the nations, Rev. 22. 2. This was unto Adam a symbolical tree, a sign not only of a blessed natural life in Paradise for a time, but of a spiritual life after in Heaven forever, if he continued in obedience to his Creator. For as the bread of life, is that which giveth life eternal to them that eat of it, John. 6. 48. 50. 51. so this tree of life signified the like, as God himself after showeth, Gen. 3. 22. Compare also Prov. 13. 12. midst of the garden:] the Greek saith, of the paradise: which the Holy Ghost followeth in Rev. 2. 7. saying, to him that overcometh, I will give to eat 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 thorns, Luke 8. 7. is, among (or into the) thorns, 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 evil:] so named, because of God's law which forbad man to eat of this tree, should teach what is good and evil; be a rule of obedience, showing man's goodness and righteousness if he did obey, (as Deut. 6. 25.) or his evil, if he did transgress: for the knowledge of sin, is by the law, Rom. 3. 20. Also knowledge is used for sense, or experience, Gen. 12. 12 Song 6. 11. Isaiah 59. 8. and sometime for most near union and conjunction, Gen. 4. 1. and this tree might so have the name of the event, because Adam by eating of it, brought evil into the world, was commingled and defiled with it, and felt the misery of it in his own conscience & experience, Gen. 3. 6. 7. The Greek translateth, a tree to know that which may be known, of good and evil: and the Chaldee thus, a tree of whose fruit they that eat, shall know the difference between good and evil. So in Targum Yerushalmi likewise.

Vers. 10. to water] From this river, and the use of [unspec 10] it in Paradise, the Scripture speaketh of God's 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 streams make glad the city of God, Psal. 46. 5. See John 7. 38. 39. was to,] that is, became into four heads, meaning four beginnings of other rivers.

Vers. 11. Pison:] or, as in the Greek, Phison: it is so called of the multitude or increase of waters. [unspec 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 Greek translateth it perieleusetai, pass by: and so it may be taked here. Havilah:] in Greek, Evilat. This was the name of two men, one the son of Cush, the son of Cham, the son of Noah, Gen. 10. 7. the country where he 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 son of Ioktan, the son of Heber, of the race of Sem, son of Noah, Gen. 1029. His country befell him in the East Indies.

Vers. 12. good:] that is, fine, precious: so in 2 Chr. [unspec 12] 3. 5. Bdelium:] the name of a tree, and of a sweet gum that runneth from it. The Hebrew name is Bedólach: and some think it to be a kind of Pearl: the Manna was like unto it, and the color white, Num. 11. 7. Exod. 16. 31. Beryl:] a precious stone, called in Hebrew Shoham: which the Greek in Exod. 28. 20. translateth a Beryl; the Chaldee calleth it Burla, and the Arabic all 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 Greek, Geon: a river about [unspec 13] the land of Cush. There was also another river Gihon in Canaan, near Jerusalem, whereof see 2 Chron. 32. 30. Cush:] the son of Cham, the son of Noah, Gen. 10. 6. whose posterity in these parts of the world are called Ethiopians: and so the Greek here translateth Ethiopia.

Vers. 14. Hiddekel:] The signification of this [unspec 14] [unspec \2] word is of sharpness and lightness: for it was a swift running river. The Greek translateth it Tigris, the Tigre, which is the name of a beast very light of foot, as Pliny showeth, 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 Latins also named it Diglato; Pliny in b. 6. ch. 27. Assyria:] in Hebrew Assur: he was the son of Sem, the son of Noah, 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 wax mighty, by snow melting from the mounts of Armenia, and do make the country fruitful. This is called the great river, Deut. 1. 7. and 11. 24. Rev. 9. 14.

Vers. 15. garden:] in Greek, paradise. to till:] [unspec 15] or, dress: the Greek saith, to labor it. The Hebrew Doctors apply this mystically to Adams labor in, and keeping of God's law: Pirke R. Eliezer chap. 12. And that the moral law, and work thereof, 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, [unspec 16] graven on Adams heart, whereby he was bound to love, honor and obey his Creator: God here giveth him (for a trial of his love,) a significative law, concerning a thing of it self indifferent, but at the pleasure of God made unlawful and evil for man to do; that by observing this outward rite, he might testify his willing obedience unto the Lord. See 1 Sam. 15. 22. 23. eating thou mayest eat:] that is, mayest (or shalt) freely eat: thus God first showeth his love and liberality, before he makes any restraint. The doubling of words is often used in Scripture, for more earnestness and assurance, and in things to come, for to signify 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 sayest, loe I have smitten. So, Building I have built, 1 King. 8. 13. or, as in 2 Chron. 6. 2. and I, I have built. 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? Isaiah 36. 18. In translating also, God useth sometimes the phrase which we follow here; as in Heb. 6. 14. blessing I will bless thee, and multiplying I will multiply thee: translated into Greek from Gen. 22. 16. Seeing I have seen, 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 [unspec 17] for but: so translated in the Greek version, Isaiah 10. 20. and by the holy Ghost in the New Testament; as 1 Pet. 1. 25. from Isaiah 40. 8. Heb. 1. 11. 12 from Psal. 102. 27. 28. So here again, in verse. 20. and in Gen. 3. 3. and 42. 10. and in many other places. 〈◊〉 thou mayest 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 Greek version here manifesteth it, saying, ye shall not eat. dying thou shalt die:] that is, shalt surely and soon die; or, as the Greek translateth, ye shall die the death. Under the name of Death, the Scripture comprehendeth, deadly plagues, as the punishment of Egypt with Locusts, is called a death, Exodus 10. 17. Also, inward astonishments, fears, &c. as Nabal's 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 sin, when men are alienated from the life of God, Ephes. 2. 1. and 4. 18. And for the dissolution of man's soul and body, which we commonly call death, when the soul (or spirit) goeth out of the man, Gen. 35. 18. Psal. 146. 4. And finally, death is the perdition of body and soul in hell, which is eternal 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 implied in this judgment here threatened 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 implied upon condition of his obedience, the promise of eternal life, whereof the tree of life was a sign, Gen. 3. 22. So Paul opposeth death, as the wages of sin: and eternal life, as the gift of God: which now since man's fall, is only 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 Rabbin's 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 forever, and the good will of God, which he had in the time of his creation, had cleaved unto him continually, and kept him alive forever, R. Menachem, on Gen. 2. 17.

Vers. 18. himself alone:] or, alone, as the Greek translateth it: so 1 King. 19. 10. I am left myself alone: [unspec 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 woman's subjection. as before him.] the Greek here translateth it, according to him; and in the 20. verse, like unto him meaning, one that should be as his second self, like him in nature, knit unto him in love, needful for procreation of seed, helpful in all duties, present always with him, and so very meet and commodious for him. The Apostle hence gathereth another reason of the woman's 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 [unspec 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, show thyself, Mat. 8. 4. See also Gen. 31. 42. would call them:] or, call it, that is, every of them. This showeth God's bounty, in giving man dominion over all earthly creatures, Psal. 8. for the giving of names, is a sign of sovereignty, Numb. 32. 38. 41. Gen. 35. 18. and 26. 18. It manifesteth also Adams wisdom, in naming things presently according to their natures; as the Hebrew names by which he called them, do declare.

Vers. 20. he found not,] that is, the man found [unspec 20] not a meet help for himself, among all the creatures; therefore the woman when she was made, was the more acceptable. Or, as the Greek 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 Greek calleth [unspec 21] an ecstacy, or trance; which the Scriptures show to have fallen also on men, when they did see visions of God, as Gen. 15. 12. Act. 10. 10. In such deep-sleep, the senses are all bound up, as 1 Sam. 26. 12.

V. 22. built:] To build the rib to a woman, is [unspec 22] to make, or create a woman of it, as with a special care, or art, and fit proportion. Hereupon our bodies are called houses, Job 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 marriage with the man, Mat. 19. 6. and the Scripture noteth a wife, to be a special favor of the Lord, Pro. 18. 22. and 19. 14. He also blessed them together, as Gen. 1. 28. whereby may be seen, how Moses changeth the order in this Chapter; enlarging things here, which before he had touched briefly.

Vers. 23. This now:] or, this time: this once. [unspec 23] flesh, &c.] Hereby Adam shown, both his thankfulness to God, and love to his wife: and from hence Paul teacheth, that men ought to love their wives as their own bodies, for no man ever hated his own flesh, Ephes. 5. 28. 29. The like speeches are used of persons near a kin, that they are their bone and their flesh, Gen. 29. 14. Judge. 9. 2. So the Apostle by this, setteth forth Christ's 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 she is called Ishah, of Ish: which word Ish, hath the signification of strength and valor: so that the Scripture useth this word, show yourselves men, for, be ye strong, or courageous, Isaiah 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 Greek translateth, out of her man; and the Chaldee, out of her husband. Hence is a third reason of women's 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▪ [unspec 24] all law, given of God, as Christ showeth, Mat. 19. 4. 5. and teacheth that the band of marriage, is the nearest conjunction in the world, and all societies rather to be left, then this between man and wife, who may not depart one from another, 1 Cor. 7. 10. 11. as they do depart from their parents, Gen. 24. 58. 59. and 31. 14. Lev. 22. 12. 13. The like is observed in the spiritual marriage, 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 sons, against unjust carnal copulations, and incestuous marriages, with a man's fathers wife, or mother in law; and with his own mother; as after, by he shall cleave to his wife, (they say) is forbidden any other man's wife; and all pollution with the male, and likewise with beasts, Maimonides 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 showeth there is no lawful conjunction for a man but with one, and she a wife, become his by marriage. Wherefore all other women, are in this respect called strangers to him, Prov. 5. 3. 18. 20. And for shall cleave, the Greek saith, shall be glued: which word is also in Mar. 10. 7. & maketh against all unjust divorces. they shall be:] the Greek translateth, they two shall be one flesh: and so it is alleged 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 implied: as, him thou shalt serve, Deut. 6. 13. that is, as Christ alledgeth it, him only, Mat. 4. 10. Luke 4. 8. So, but for the Priests, Mar. 3. 26. which another Evangelist writeth, but for the Priests only, 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 Jesus Christ; that is, by faith only, Gal. 2. 16. one:] or, to one flesh: See verse. 7. This is meant in special, by generation of children: wherefore Paul doth by proportion apply these words even against unlawful fleshly copulation, 1 Cor. 6. 16. adding a further mystery of our union with Christ, he that is joined to the Lord is one spirit, verse. 17.

Vers. 25. not ashamed:] thought not themselves [unspec 25] in any shameful 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 soul or body, that was defective, miserable, or shameful: but now by sin, nakedness 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, Isaiah 65. 13. and companion of destruction, Ier. 48. 20.

Annotations.

Vers. SE •• int:] named in English, of creeping on [unspec] the earth; but in Hebrew, nachash, of subtle observation, searching, & finding out by experience, Gen. 30. 27. and 44. 5. The greater serpents are called dragons: and nachash is sometimes turned in Greek a dragon: Job 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. subtle▪] that is, prudent and crafty: prudent to save and help it self, whereupon it is said, be prudent as serpents, Mat. 10. 16. crafty, to deceive others, as Paul saith, the serpent by his craftiness beguiled Eve, 2 Cor. 11. 3. by which two words, the Scriptures do express 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 easy to be understood: yet sometimes is expressed, as in Est. 6. 6. And the holy Ghost setteth it down in Greek, when it wanteth in Hebrew, as in Gal. 4. 27. from Isaiah 54. 1. many are the children of the desolate, more than of the married: in Isaiah 54. 1. the word more is not written. So the Greek version in this place addeth it: though sometime the Greek also wanteth it, as Gen. 38. 26. Luke 18. 14. He said:] Whereas beasts are known in nature to be speechless (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 speak with man's voice, as the Lord by an Angel opened the mouth of Balaam's Ass, Num. 22. 22. 28. 2 Peter 2. 16. And so the Hebrew Doctors write, that the unclean spirit Sammael (the devil) was united with the serpent: R. Menachem on Gen. 3. And, as a man possessed with an evil spirit, all the works that he doth, and all the words that he speaketh, are not but by the reason of the evil spirit that is in him: so the serpent, all the works that he did, and all the words that he spake, he spake not, neither did, but by the reason of the Devil, 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 wisdom, and mighty in strength, 2 Sam. 14. 20 Psal. 103. 20. they many of them, (having one for principal,) did sin 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 own habitation, John 8. 44. Jude 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 Devil, and Satan, 1 John 2. 13. 1 Pet. 5. 8. Mat. 4. 8. 10. And the Devil speaking by this Serpent, is therefore called the great dragon, that old Serpent, which deceiveth all the world, Rev. 12. 9. And as him-self stood not in the truth, but sinned from the beginning, 1 John. 3. 8. so soon upon man's creation he overthrew him; and is therefore said to be a mankiller from the beginning, John. 8. 44. And man's fall and misery, is here immediately joined to his creation, and seating in Paradise. Also the Hebrew Doctors hold; that nothing here mentioned was done after the six days of the creation: all our wisemen do agree, that this whole matter was done the sixth day, saith Maimonides, in Moreh. Nebuchim, chel. 2. per. 30. the woman:] the weaker vessel, 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 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 Greek, why is it that God hath said? In this understanding, Satan beginneth with a question, as when by his servants, he sought to have taken Christ in his talk, Luke 20. 20. 21. 23. The temptation is directly against God's 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 carried, Heb. 1. 3. and if God's word had abidden in Eve, she had overcome the wicked one, 1 John. 2. 14. So Satan began the assault upon Christ, taking occasion at the word of God, (this is my son, Mat. 3. 17) saying, If thou be the Son 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 doubtful, and bent to deceive. And as here he assailed the woman about food, so he began with Christ, Mat. 4. 3.

Vers. 2. Trees:] in Hebrew, tree: so in verse. 7. [unspec 2] leaf, 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. work, Psal. 95. 9. for works, Heb. 3. 9. And in the Hebrew text it self; as, spear, 2 King. 11. 10. for spears, 2 Chron. 23. 9. ship, 1 King. 10. 22. for ships, 2 Chr. 9. 21. See also Gen. 4. 20.

Vers. 3. lest ye die:] or, (as the Greek translateth) that ye die not. This manner of speech doth not always [unspec 3] show doubt, but speaks of danger, and to prevent evil: as Psal. 2. 12. lest he be angry: Gen. 24. 6. lest thou bring, for, that thou bring not. So Mar. 14. 2. lest there be an uproar, for, that there be not an uproar, Mat. 26. 5. Yea sometime it rather affirmeth a thing, lest Hezekiah 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 die:] that is, not surely die: the [unspec 4] Greek translateth, not die the death. Here he impugneth the certainty of God's word, which had threatened assured death, Gen. 2. 17. And thus the Devil was a liar, and the father thereof, John. 8. 44.

Vers. 5. in the day:] that is, presently: so he opposeth [unspec 5] present good, unto the present evil threatened of God. Whom he also calumniateth, as of ill will, he had forbidden them this tree. then your eyes, &c.] By an ambiguous deceitful promise, he draweth her into sin: for by opening of eyes, she understood a further degree of wisdom, as the like speech importeth, Acts 26. 18. Eph. 1. 18. but he meant, a seeing of their nakedness, 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 crucify, Mat. 27. 38. then were crucified: and many the like. as God's] This the woman understood of the Father, Son, and Holy Ghost, as appeareth by the words of God himself in v. 22. but the tempter might mean it also of the Angels, which had sinned, (for Angels are called God's, Psal. 8. 6.) who of their knowledge are named Daemons, and have woeful experience of the good which they have lost, and the evil wherein they lie. 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 Jonathan, for God's, 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 evil, were to be like God himself, & that the eating of the fruit, would work 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. [unspec 6] So Achan saw and coveted, and took, 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 success 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 John 2. 16. With which we may also compare the three temptations of Christ, Luke 4. she gave:] together with words to move and persuade him: for he is said to have hearkened to her voice, verse. 17. he did eat:] so the sin was accomplished that brought death into the world, as God threatened, 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 sin, Prov. 30. 20. Again, by eating, sin and death are done away, and life restored in Christ, John. 6. 50.—54. whom Satan sought to have drawn into sin also by eating, but was defeated, Mar. 4. 2. 3. 4. This first sin of man, is called in respect of himself an offense or fall; because by it, he fell from his good estate: in respect of God, it was disobedience; as unto whom hereby he denied subjection, and renounced obedience, Roman. 5. 18. 19. Neither was it his own sin only, but the common sin of us all his posterity, which were then in his loins; for by this one man's disobedience many were made sinners, Rom. 5. 19. and in Adam all die, 1 Cor. 15. 22.

V. 7. naked:] both in body and soul, which were [unspec 7] bereaved of the image of God, deprived of his glory, & subjected to inordinate lusts, and thereupon to shame: of which nakedness 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, fastened 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 nakedness: therefore in v. 10. they nevertheless do hide thenselves for shame. The like natural hypocrisy, is elsewhere compared to the Spiders web, Isaiah 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 loins. So Peter when he was naked, girded a garment on him, John. 21. 7. And those parts of the body which serve for generation, were then, and still are most shameful, and studiously covered; because sin is become natural, and derived by generation, Psalm. 51. 7. Gen 5. 3. Therefore circumcision (the sign of regeneration,) was also on that part of man's body, Gen. 17. 11.

Vers. 8. the voice of Jehovah:] this sometime signifieth [unspec 8] any noise or sound, Ezek. 1. 24. sometime the thunder, Exod. 9. 28. 29. sometime God's distinct voice like thunder, as John. 12. 27. 28. 29. walking:] this by the Greek is referred to God walking: it may also be meant of the voice, which is said to walk, or go on, when it increaseth more and more, Exod. 19. 19. the wind:] by the Greek 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 Archangel, and with the trumpet of God, &c. 1 Thes. 4. 16. hid themselves:] through conscience and feeling of their sin and misery, and for fear of God's Majesty, verse. 10. Howbeit, there is no darkness, nor shadow of death, where the works of iniquity may hide themselves: Job 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 fear of the Lord's coming.

Vers. 10. feared:] or, was afraid: this fear was [unspec 10] a terror through feeling of God's wrath for sin; 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 John 4. 18. and proceeded from the spirit of bondage, Rom. 8. 15. Otherwise, there is also a fear, 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 fear, if Adam had kept, he had eschewed evil, Prov. 16. 6 am naked:] he dissembleth the main cause, which was his sin: pure nakedness was God's creature, and he was naked before, without fear or shame, Gen. 2▪ 25.

Vers. 12. thou gavest:] Adams confession is mixed [unspec 12] with excuses; and further evils: asking no mercy, but charging the woman, and God himself, with the cause of his fall. The foolishness 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▪ [unspec 13]

Vers. 14. unto the serpent:] unto the beast and the devil; which together were the means to draw [unspec 14] into sin, verse. 1. and therefore are joined as one here 〈…〉 the punishment. cursed:] this is contrary to blessed, Deut. 28. 3. 16. and as to bless, is to say well 〈◊〉 my; so to curse▪ is to say evil: so expounded by the holy Ghost: as, thou shalt not curse the Ruler, Exod. 22. 28. which Paul citeth thus, thou shalt not speak evil of the Ruler, Act. 23. 5. And as God's word is one with his deed; so his curse is the pouring out of evils upon the creatures for sin, unto their perdition, Deut. 28. 20. &c. So the fig-tree being cursed, withered, Mark. 11. 21. the children cursed, were torn of beasts, 2 King. 2. 24. And that the devil was implied under this curse, the Hebrew Doctors have acknowledged, saying of God, that he brought those three, and decreed against them the decrees of judgment, and did • ast Sammael (the Devil) & 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 down to hell, &c. 2 Pet. 2. 4. And in Rev. 12. 7. 8. 9. speaking of a spiritual combat with the Devil in the Church, it is said, the Dragon fought, and his Angels; but they prevailed not, neither was their place found anymore in heaven; and that great Dragon, that old serpent, called the Devil and Satan, was cast out, &c As the Devil is cursed above all creatures, Mat. 25. 41. so the cursed serpent is in Scripture a similitude of the most hurtful venomous and hateful beasts, as Deut. 8. 15. Ier. 8. 17. Ps. 58. 5. Mat. 23. 33. thy belly:] or, thy breast: as the Greek hath a twofold translation, upon thy breast and belly: meaning with great pain and difficulty. For other creatures also go on the belly, Lev. 11. 42. but as Adams labor, and Eves conception, had pain and sorrow added to them, (verse. 16. 17) so the serpents gate. dust:] that is, vile and unclean meats: noting also hereby baseness of condition, Mic. 7. 17. and hunger and penury, which this beast should suffer above others, which eat the herbs of the field: Gen. 1. 30. This eating of dust, is again remembered in Isaiah 65. 25▪ where speech is of our Redemption from Satan by Christ: which showeth that these outward curses, implied further mysteries.

V. 15. enmity:] this is opposed to the amity and [unspec 15] familiarity which had been between the woman and the Serpent, which God would break. And here beginneth the first promise of grace and life, to Eve and mankind now dead in sin, and enemies to God, Col. 2. 13. and 1. 21. For the amity of this world, is enmity of God, I am. 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 only those venomous beasts, which have enmity with mankind: but also wicked men, called serpents, generations of vipers, and children of the Devil, Matth. 23. 33. 1 John 3. 10. By the woman's seed, is meant (in respect of Satan) chiefly Christ, who being God over all, blessed forever, 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 Abraham's 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 womb of the Virgin Mary, Luke 1. 42. He through death, hath destroyed him that had the power of death, that is the Devil, Hebrews 2. 14. Secondly, it implieth Christians (the children of Christ, Heb. 2. 13) who resisting the Devil steadfastly 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 faithful 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. Again, 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 special seed Christ, Gal. 3. 16. This the ancient Hebrew Doctors also acknowledged, for in Targum Yerushalmi, the fulfilling of this promise is expressly referred to the last days, the days of the King Messias. And the mystery of original sin, 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 uncleanness is not taken away out of the world, the souls that come down into the world, must needs die, for to root out the power of uncleanness out of the world, and to consume the same. And all this is, because of the decree which was decreed for the uncleanness and filthiness which the Serpent brought upon Eve. And if it be so, all the souls that are created & become unclean by that filthiness, must needs die before the coming of the Messias, &c. and at the coming of the Messias, all souls shall be consummate thenceforth. bruise,] or, pierce, crush: the Hebrew word is of rare use, only here, and in Job 9. 17. thy head:] or, thee on the head. Hereby is meant Satan's overthrow & destruction in respect of his power and works, John. 12. 31. 1 John. 3. 8. for the head being bruised, strength and life is perished. So in Targum Yerushalmi it is expounded thus, The woman's 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. John. 14. 30. and 12. 31. 32. his heel:] or, his foot sole: for the Hebrew and Greek here used, signify not only the heel, but the whole foot sole, and sometime the foot step, or print of the foot. By the heel, or foot bruised, is meant Christ's ways, which Satan should seek to suppress by afflictions, and death for our sins, here foretold; as appeareth by the reference which other Scriptures make to this prophesy, 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 quickened 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 shameful, and painful, and cursed, because he was hanged on a tree, Gal. 3. 13. for it is probable, that partly in remembrance of this first sin, by eating of the tree of knowledge, (which tree was a sign of curse and death if man transgressed:) God's law after accounteth such as die on a tree, to have in more special manner, the sign of curse upon them, Deut. 21. 23. But Christ swallowed up death in victory, Isaiah 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 fear, in the days of evil: when the iniquity of my heels shall compass me about? God will redeem my soul, from the hand of Hell, Psalm. 49. 6. 16.

Vers. 16. multiplying I will multiply:] that is, I will [unspec 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 be stirred up, and their sinful nature subdued and mortified, Heb. 12. 6. Psal. 119. 71. conception:] meaning painful conception; and this word is used for the whole space that the child is in the mothers body, until the birth: and so here implieth all the griefs and cumberances which women do endure that time. The Greek translateth it groaning. The reason of this chastisement, is, because sin is from Adam derived by propagation to all his posterity, Psalm 51. 7. Roman. 5. children:] Heb. sons: which implieth daughters also; therefore the Greek translateth it children: so for son, and sons; the Holy Ghost saith in Greek, children, as in Mat. 22. 24. from Deut. 25. 5. Gal. 4. 27. from Isaiah 54. 1. By bringing forth, is also meant bringing up after the birth, as Gen. 50. 23. Unto 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. John. 16. 21. Rev. 12. 2. Howbeit this chastisement hindereth not a woman's salvation with God, for nevertheless she shall be saved in childbearing, if they [women] continue in faith, and love, and holiness, with sobriety: 1 Tim. 2. 15. desire:] The Greek translateth it, thy turning, (or conversion:) the word implieth 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 usurp authority over the man, 1 Tim. 2. 12. And Peter, Wives be in subjection to your own husbands, 1 Pet. 3. 1. And this being here a chastisement for sin, implieth a further rule, then man had over her by creation, and with more grief unto womankind.

Vers. 17. the ground:] or, the earth: whereby is [unspec 17] implied all this visible world, made for man, Psal. 115. 16. 2 Pet. 3. 7. So all hope of blessedness on earth, is hereby cut off, for all things under the Sun, are vanity and vexation of spirit, from man's birth to his dying day, Ecclesiastes 1. 2. 3. 14. and 12. 7. 8. and an heavenly heritage is to be sought for, immortal, and which fadeth not, 2 Peter 1. 4. Of ground cursed, there followeth barrenness, or unprofitable fruits, and desolation, Genesis 4. 12. and 3. 18. Isaiah 24. 6. and the end is to be burned, Hebrews 6. 8. So the earth, and the works therein, shall be burnt up. 2 Pet. 3. 10. And as for man's sake this world is cursed, and the creature made subject to vanity; so it earnestly expecteth the manifestation of the sons of God, that it may be delivered from the bondage of corruption, Rom. 8. 19. 20. 21. in sorrow:] with painful labor, as Prov. 5. 10. Hereupon the Scripture mentioneth our bread of sorrows, Psal. 127. 2. Adam was to have labored in his innocence, Gen. 2. 15. but without sorrow; being under the Lord's blessing, which maketh rich, and he addeth no sorrow with it, Prov. 10. 22. Concerning this sorrow (or toil) of our hands, Noah (the figure of Christ) was a comforter, Gen. 5. 29.

Vers. 18. thorns:] Heb. the thorn. Hereby is meant harmful weeds, instead of wholesome [unspec 18] fruits, Job 31 40. Ier. 12. 13. for men of thistles do not gather figs, Mat. 7. 16. Thorns do choke the good corn, as Mat. 13. 7. And spiritually, these signify evil 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 Nebuchadnezzar, when he had a beasts heart, was driven out among beasts, to eat grass as the oxen, Dan. 4. 13. 22. so man, not lodging a night in honor, nor understanding, but becoming like beasts that perish, is to eat herbs with them, Psal. 49. 13. 21. but by the labor of his hands, his diet is bettered.

Vers. 19. sweat:] with much labor, which Adam [unspec 19] and all his posterity was condemned unto; that this is a general rule, if any will not work neither should he eat, 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 lawful labors, 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 seek and search our things by wisdom, is a sore occupation, which God hath given to the sons of Adam, to be occupied therein, and humbled thereby: Eccles. 1. 13. bread:] that is, all food; whereof bread is the principal, 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 return to the dust of death, the grave: and there, the wearied be at rest from their labors, Job 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 immortal, goeth unto God for eternal joys or torments, Luke 16. 22. 23. and 23. 43. This difference Solomon teacheth, And dust return to the earth, as it was, and the spirit return to God that gave it, Eccles. 12. 7. Here God condemneth mankind to death, which is the wages of sin, Rom. 6 23. and to the grave, the house appointed for all living, Job 30. 23. where they must wait, till their change come, Job 14. 14. for it is appointed to men once to die, and after this, is the judgment, Hebr. 4. 27. Otherwise the life eternal could not be obtained: for flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption; therefore we must all either die, or be changed; and this corruptible must put on incorruption, and this mortal must put on immortality: and then shall Death be swallowed up in victory, 1 Cor. 15. 50. 51. 53. 54. So the Hebrew Rabbin's also taught, saying, that unto this world there cleaveth the secret filthiness of the Serpent which came upon Eve, and because of that filthiness, Death is come upon Adam and his seed. For when God saw how uncleanness cleaved, and spread it self abroad in the world continually, he intended to consume it, and to root out the power of it; and therefore the bodies do consume and corrupt; and have no continued life. But when the filthiness is consumed, and the spirit of uncleanness taken out of the earth; behold God will renew his world, without any other filthiness, and will wake up by his power, those that dwell in the dust, &c. and the Lord will rejoice in his works, as the intendment of the creation was at the first: R. Menachem on Gen. 3. The Greek Philosophers have observed, that some dead men putrefied, turn to Serpents; Plutarch in vita Cleomenis. If so, it is a notable memorial of man's first poisoning by the Serpent.

Vers. 20. Eve:] in Hebrew Chavah: which is by [unspec 20] interpretation Life, (as the Greek 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 thankfulness for God's former promise, in verse. 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 Wisdom, (that is, faith in Christ) brought out of his fall: Joseph. Antiq. b. 1. c. 4. and the Author of the Book of Wisdom, c. 10. v. 1. all living:] that is, as the Chaldee paraphraseth, of all the sons 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 faithful, 1 Pet. 3. 6. Gal. 4. 22. 28. 31.

V. 21. coats:] to cover the body from shame and [unspec 21] harm, and for a memorial of man's sin, & a further sign of those garments of justice and salvation, which men have of God, that their filthy nakedness do not appear, Rev. 3. 18. & 19. 8. 2 Cor. 5. 2. 3. 4. The Chaldee • 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 Gospel 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 man's mortification, (as the girdle of skin which John the Baptist wore, Mat. 3. 4.) and new life, by putting on the Lord Jesus Christ Rom. 13. 13. 14. and the garments of salvation, wherewith God clotheth his Church, Isaiah 61 10.

Vers. 22. is become as one,] to weet, of us three, [unspec 22] the Father, the Word, and the Holy Spirit, 1 John. 5. 7 See before in Gen. 1. 26. Thus God upbraided Satan's lying speech, used in v. 5. and would leave an impression in Adams heart, of his pride and folly in believing the Serpents deceitful promises: that so long as he lived an exile here on earth, he might have continual 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 imperfect speech; where we may understand by that which followeth, he must be driven out, lest he be put. &c. Such phrases are usual, as Gen. 38. 11. & 42. 4. Mat. 25. 9. and eat and live: or, that he may eat 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 sign of eternal 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 between God and man, of obedience again by the works of the Law, unto life: but of faith in Christ the woman's seed, unto forgiveness of sins, Gen. 3. 15. 20. God therefore in driving the man from this tree, would drive him from all confidence in him-self and his own works, (and so from abuse of this tree also, which might turn to his further judgment,) that he might seek the life in heaven, which is hid with Christ in God, Col. 3. 1. 2. 3. who will give to such as by faith do overcome the world, to eat 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-work, for all, even Kings, are as servants [unspec 23] to the field, Eccles. 5. 8. And this hard labor, was a continual remembrance of sin, and doctrine of humiliation and repentance. Wherefore God after in the Law, freed every seventh (or Sabbath) year, from this tillage in his land, when they did all alike eat of that which grew of it own accord, Lev. 25. 4. 6. to remember their former ease, lost by sin, but to be restored spiritually by Christ, when he should preach the acceptable year of the Lord: Isaiah 61. 2. 2 Cor. 6. 2.

Vers. 24. drove out:] or, expulsed, not to return thither again; but that he might seek admission [unspec 24] into the heavenly paradise, whereunto Christ giveth entrance, Luke 23. 43. minding himself an exile and pilgrim here on earth, 1 Pet. 2. 11. 2 Cor. 5. 1. 4. The Hebrews 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, Seek paradise, the glorious country of the soul. Cherubims:] or Cherubs. These were living creatures with wings, as may be • 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 mean Angels, by this name: for they have appeared sometime with wings flying, Dan. 9. 21. and with sword, 1 Chron. 21, 16. and as fiery chariots, 2 King. 6. 17. as here they have the flame of a sword, (that is, a flaming sword, as the Greek translateth it,) to keep man out of paradise. Of Angels, see the notes on Gen. 16. 7. By these also, God further might signify, the Angels or Ministers in his spiritual paradise the Church, and the sharp 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 book of life; where the tree of life groweth and giveth fruit, wherein they have right, that do the commandments of God, Rev. 21. 12. 25. 27. and 22. 2. 14. turned it self:] to weet, every way, for more terror, that man should not there attempt re-entrance. Such spiritually is the use of the Law and doctrine thereof, which terrifieth the conscience, and by the works 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 Jews had an expectation of recovery of this loss by Christ, though now they are ignorant of him: for they write of seven things which the King Christ shall show 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 said, that these are the chambers of the garden of Eden. And again, There are also that say of the tree of life that it was not created in vain, but the men of the resurrection (that are raised from the dead) shall eat thereof and live forever, R. Menachem, on Gen. 3. And by the garden of Eden, (or Paradise,) it seems they understood the kingdom 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 souls are sent thither by the hands of Angels. According to these speeches, familiar in old time among the Jews, the Holy Ghost also speaketh, of carriage by Angels, into Abraham's bosom, 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 Jews 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 sons of Adam, have need of in this world; as sitting, and standing, and sleep, and death, and sorrow, and mi • th, and the like: So our ancient wise men have said. In the world to come there is no eating nor drinking; nor use of marriage, but the just do sit with their crowns upon their heads, and have the fruition of the glory of the Majesty of God. Maimonides in Misn. treat. of Repentance, ch. 8. S. 2.