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Annotations.

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

Vers. 2. again bare:] in Hebrew, she added, to [unspec 2] bear. From this phrase of her adding to bear, without mention of any other conception, some of the Jew Doctors gather, that Kain and Abel were twins: Pirkei R. Eliezer, chap. 21. Abel:] so the Greek, and the Evangelists write him, Math. 23. 35. The Hebrew name is Hebel, which signifieth Uanitie, or a soon-vanishing vapor: such is every man's life, I am. 4. 14. and so was Abe •• in special, being soon killed by his brother. And David saith that every man is Uanitie [Abel] though settled, as men may think, Psal. 39. 6. feeder:] or shepherd, Pastor and Governor of a flock: which flock (in the original) comprehendeth both sheep and goats, as is explained in Lev. 1. 10. The New Testament translateth it into Greek, sometime sheep, as Rom. 8. 36. from Psal. 44. 23. sometime flock, as 1 Cor. 9. 7. and sometime both together, as, the sheep of the flock, Mat. 26. 31. from Zach. 13. 7. for which in Mar. 14. 27. is written only, the sheep. Abel in sheeperdy, as in sacrificing and martyrdom, was a figure of Christ; John. 10. 11. Of this trade also were the Patriarchs of Israel, Gen. 46. 32. 34. and Moses, David, and many other men of note: Exod. 3. 1. Psal. 78. 70. 71.

Vers. 3. at the end of days:] that is, at the end of the year. Some understand it to mean, after many [unspec 3] days, that is, in process of time. But a full year, is called a year of days, Gen. 41. 1. 2 Sam. 14. 28. because of certain days that are in the year, besides the months. And for shortness of speech (which the Hebrew tongue affecteth), days, are used for a year of days, that is, a whole year: as in Lev. 25. 29. days, is in verse. 30. expounded to be a perfect (or full) year: and the revolution of days, 1 Sam. 1. 20. is that which Moses calleth the revolution of the year, Exod. 34. 22. And in Numb. 9. 22. or two days, or a month, or days, that is, a year. And in Amos 4. 4. after three days, meaneth three years, Deut 14. 28. and in Exod. 13. 10. 1 Sam. 1. 3. from days to days; is, from year to year: and the sacrifice of days, 1 Sam. 2. 19. was the yearly sacrifice. Whereupon in prophesies, often times, days are used for years, Rev. 11. 2. 11. At the years end, men were wont in most solemn manner to sacrifice unto God, with thanks for his blessings, having gathered in their fruits: so the law of Moses did command. Exod. 23. 16. which order (as by this appeareth) the Fathers observed from the beginning: and it was so accustomed among the Gentiles; for the ancient sacrifices, and assemblies unto that end, were after the gathering in of the fruits, for (an oblation of) the first fruits; saith Aristotle, in Ethics, book 8. brought:] in Greek, offered. It is likely, that the sons brought their offerings unto God, by Adam their Father, who was high Priest, (as after, all the first borne in families were Priests, Exod. 19. 22.) and upon an Altar he offered their gifts. The Hebrew Doctors say; It is a tradition by the hand of all, that the place wherein David and Solomon built an Altar, in the floor of Araunah, (1 Chron. 21. 22. 26. and 22. 1. 2 Chron. 3. 1.) was the place where Abraham built an Altar, and bound Isaac upon it, (Gen. 22. 9) and that was the place where Noah built, after he came out of the Ark, (Gen. 8. 20.) and that was the Altar upon which Kain and Abel offered: and on it, Adam the first man offered an offering after he was created, and out of that place he was created. Our wise men have said, Adam was created out of the place of his Atonement. Maimonides, in Misn. book 8. treat. of the Temple, chap. 2. S. 2. an offering.] or, oblation, called in Hebrew, a Minchah, by which name the Meat offering is called in the Law, Lev. 2. which commonly was of wheat flower. Although the word is sometime used generally for any gift or present, Gen. 32. 13. But Kain brought of the fruit of the ground, which custom continued; so that in Israel men might eat neither bread nor corn, till they had brought an offering unto God, Lev. 23. 14. Among the Greeks also they used to sacrifice the fruits of the earth, Homer Iliad. 1. and Numa ordained the like among the Romans, who tasted not new corn or wine, before the Priests had sacrificed the first fruits, saith Pliny in book 18. chap. 2. and in the Roman laws of the twelve Tables, the same oblation of corn is▪ commanded: Derelig. tit. 1. lex. 4. The like was for sacrificing of beasts, as Abel did: which was used of Israel, and of all Nations till the coming of Christ: see Lev. 1.

Vers. 4. the fat of them:] As the first fruits of the [unspec 4] earth, of beasts, of men, were given in thankfulness to the Lord, that all the rest might be sanctified and blessed, Exod. 22. 29. 30. and 23. 19. so God challenged the fat of all sacrifices peculiarly to himself, Lev. 3. 16. 17. and 7. 25. which fat, sometime figured man's unbelief, hardness of hear • , and want of sense, Psal. 119. 70. Acts 28. 27. which was to be consumed by the fire of God's spirit: sometime it signified the best of all things, Numb. 18. 12. in which sense it seemeth to be spoken here of Abel. From whose example, the Hebrew Doctors teach, that a man should enlarge his hand, and bring his offering of the fairest and most laudable amongst those kind of things whereof he bringeth. Behold it is written in the law, And Abel he also brought of the firstlings of his flock, and of the fat of them. And this is a common law, in everything which is for the name of the good God, that it be of the goodliest and best. If one build a house of prayer, let it be fairer then his own dwelling house: if he feed the hungry, let him feed him with the best and sweetest that is on his Table: If he clothe the naked, let it be with the fairest of his clothes; if he sanctify anything, let him sanctify of the fairest of his goods; and so he saith, (Lev. 3. 16.) All the fat is the Lord's. Maimonides in Misn. rom. 3. in Asurei mizbeach, chap. 7. S. 11. By the sacrifices of old, there was (besides a thankfulness to God,) a yearly remembrance also of their sins, Heb. 10. 3. and hope of the forgiveness of them by Christ to come, Heb. 10. 1. 10. 14. And seeing the godly offered in faith, Heb. 11. 14. and faith is by hearing the word of God, Rom. 10. 17. Abel and the rest were taught of God thus for to worship him: for all will-worship devised by men, is vain: Mat. 15. 9. Col. 2. 22. 23. had respect:] to weet, with delight, as the Hebrew word implieth; (and so one Greek version translateth it, was delighted:) and with favorable acceptation, as the Chaldee paraphrase explaineth it. So GOD commanded every man to offer sacrifice for his favorable acceptation, Lev. 1. 3. that he and it, might be accepted of the Lord. This gracious respect unto Abel, was seen of Kain, for which he was gtieved; and the Apostle noteth it to be a testification of Abel's justice by faith, Heb. 11. 4. It is likely therefore, that God shown it by some visible sign, as by fire from heaven consuming the sacrifice, for so he, used to do in such cases after, as Lev. 9. 24. 1 Chron. 21. 26. 2 Chron. 7. 1. 1 King. 18. 38. and the burning of the sacrifices to ashes, was a sign of his favorable acceptance, Psal. 20. 4. and Theodotio (a Greek interpreter,) translateth it here, he set onfire. By this God's acceptance, Abel's faith was confirmed touching life & salvation in Christ: otherwise God would not have received an offering at his hands; as Judge. 13. 23, unto Abel:] for his faith in Christ, whereby he was just, and by which he offered a greater sacrifice then Kain, Heb. 11. 4. And so the sacrifice was respected for the man, not the man for the sacrifice, Prov. 12. 2. and 15. 8.

Vers. 5. grieved:] or, displeased: very wroth. The Hebrew word signifieth to burn or be inflamed, [unspec 5] either with anger, or grief: the Greek here translateth, he was grieved; and in sundry other places, as Ion. 4. 1. 9. where both the Greek version, and all the circumstances show it to mean grief. So in 1 Sam. 15. 11. Samuel was grieved, and David, 1 Chron. 13. 11. and Nehemiah, Neh. 5. 6. and many the like. countenance:] or, his face fell; that is, he shown himself ashamed, grieved, and discontented. This is else-where expressed by the falling of the light of the countenance, Job 29. 24. contrary to which, is the lifting up of the face, for a sign of comfort and joy, Job 11. 15. See also Gen. 19. 21.

Vers. 7. do well:] or, do good. Hereby God teacheth, that well-doing consisted not in the outward [unspec 7] offerings which Kain brought: but in faith, which he wanted, Heb. 11. 4. John. 6. 29. And the Apostle hence concludeth, that Kains works were evil, 1 John. 3. 12. forgiveness:] or, acceptation. The Hebrew word, which properly signifieth elevation or lifting up, when it is spoken of sin, (as the words following show here it is,) meaneth forgiveness at God's hand, who lifteth up, and so easeth us of the burden of it; as Rom. 4. 7. from Psal. 32. 1. And one end of sacrificing, was the forgiveness of sin, Lev. 6. 2. 6. 7. So the Chaldee here explaineth it, If thou do thy works well, shalt thou not have forgiveness? Otherwise it may be expounded, is there not a lifting up, to weet, of thy countenance which now is fallen, that is, an acceptation of thy face and petition, and consequently of thy offering, in Gen. 19. 21. lifting up (or, accepting) the face, signifieth favorable acceptation with God; and in Job 11. 15. it signifieth comfortable bold carriage. Or, is there not a bearing (or carrying away) of blessing and reward, as Psal. 24. 5. A question thus asked, is an earnest affirmation that so it shall be: as, are they not written? 2 King. 20. 20. is expounded, Loe they are written, 2 Chro. 32. 32. and is not the life more then meat? Mat. 6. 25. that is, the life is more, Luke 12. 23. Also the holy Ghost turneth into a question, hath not my hand made all these? Act. 7. 49. that which the Prophet affirmeth plainly, all these my hand hath made, Isaiah 66. 1. So Gen. 13. 9. and many the like. sin:] or, the misdeed, error. By sin and iniquity the punishment for it is often meant, as in Gen. 19. 15. Lev. 20. 20. 2 King. 7. 9. Zach. 14. 19. And sin is the erring or missing as of the mark aimed at, Judge. 20. 16. God's law is our mark, and way to walk in: therefore sin is defined to be swerving from, or transgression of the Law, (anomie or enormity,) 1 John. 3. 4. In Hebrew it is called Chattaah, whereupon the Greeks framed the name, Atee, that is, Hurt or Dammage; and their Poets feigned that it was a woman cast out of heaven, pernicious Atee, that (aatai) hurteth all men, Homer Iliad. 19. lieth:] or, coucheth, is couching: a word usually spoken of beasts, applied here to Sin, as a hurtful beast ready to devour. For to lie at the door, is to be near at hand, Mark. 13. • 9. and in Deut. 29. 20. the curses are said to couch (or lie) upon the sinner, whom the Lord will not be merciful unto. The Chaldee referreth it to the last judgment, saying, thy sin is kept to the day of judgment, in which vengeance shall be taken on thee, if thou convert not. And other Rabbin's thus; Sin couching at the door, meaneth at the gates of justice; for from thence judgment cometh forever, upon them that are in transgression, for from thence the Angel of death hath his power, R. Menachem on Gen. 4. his desire:] that is, Abel's; who being the younger brother is subject unto thee. For Kain being the first-borne, had great privileges by nature over his brethren, as is shown on Gen. 25. 31. and 27. 19. Or, the desire of it, (that is, of Sin) is unto thee, but thou shalt rule over it; that is, (as Paul speaketh) let not sin reign in thy mortal body, that thou shouldest obey it in the lusts thereof, Rom. 6. 12. The Targum Yerushalmi thus referreth it, to the subduing of sin: although the Hebrew differeth in gender from Sin, as the word lieth doth likewise. But such differences may often be observed, and sometime in the very Hebrew text, as jabo, and jehi, 1 Chron. 18. 2. 5. 6. and 21. 5. for which else-where is tabo, and tehi, 2 Sam. 8. 2. 5. 6. and 24. 9. lahem, and bahem, 1 King. 22. 17. and 1 Chro. 10. 7▪ which also is written lahen, and bahen, 2 Chro. 18. 16. 1 Sam. 31. 7. See also Exod. 1. 21.

Vers. 8. spake:] or, said unto Abel his brother, [unspec 8] but what he said, is not set down. The Hebrew text hath here a pause extraordinary, implying further matter. The Greek version addeth, let us go out into the field: and Targum Yerushalmi addeth the same and much more, how Kain (when they were in the field) should say, there was no judgment, nor judge, nor other world to come, nor good reward for justice, nor vengeance for wickedness, &c. all which Abel gain-said, and then his brother slew him. It seemeth to imply a dissimulation of Kains hatred, in that he conversed friendly with his brother, till he found opportunity to kill him: as others in their hatred, are observed to speak (of the matter of their grief,) neither good nor bad: 2 Sam. 13, 22. killed him.] And wherefore killed he him? Because his own works were evil, and his brothers good. 1 John. 3. 12. Hereupon the Scripture giveth them these titles, Abel the just, Mat. 23. 35. and Kain of that wicked done, 1 John. 3. 12. that is, of the Devil: for he was a murderer from the beginning, John. 8. 44.

Verse 9. Where is Abel?] Here God showeth himself to be the seeker-out of bloods, Psal. 9. 13. [unspec 9] So Zechariah when he was murdered, said, The Lord look upon it and require it, 2 Chron. 24. 22. Hereupon these two martyrs are mentioned by our Savior, (whose bloods with all the rest,) should come upon the Jews, Mat. 23. 35. 36.

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

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

Vers. 12. not henceforth] Hebr. not add to yield: [unspec 12] that is, not yield anymore her strength, meaning the natural fruit, which otherwise, through God's blessing it could, Joel 2. 22. For as the cursed fig-tree, lost the vigor, and withered: Mark. 11. 21. so the fruitful land is made barren, when it is cursed for the sin of the inhabitants, Lev. 26, 20. Psal. 107. 34. Here the former curse laid upon the earth, Gen. 3. 17. is increased for Kains sake; and the destruction of the world hastened: see Gen. 5. 29. A contrary blessing is promised to them that fear the Lord, Lev. 26. 4. Ezek. 34. 26. 27. fugitive] or, wanderer: a curse which David wished to his enemies, Psal. 59. 12. and 109. 10. contrary to the safe and settled estate of God's people; Psal. 112. 6. 7. Mich. 4. 4. The word is sometime used for the fearful moving of the heart, as in Isaiah 7. 2. so the Greek here translateth, Sighing and trembling shalt thou be on the earth.

Vers. 13. my iniquity] or, my punishment for iniquity: [unspec 13] see the annotations on verse. 7. and Gen. 19. 15. then may be forgiven] or, then thou mayest forgive. Or, referring it to the punishment, greater then I can bear. In this sense, Kain murmureth against God's justice: in the former, he despaireth of his mercy. So the Greek translateth, my fault is greater then may be forgiven me: and the Chaldee paraphrase maketh the same exposition. Here in Kain is fulfilled that saying, he believeth not to return out of darkness, and he is waited for of the sword: Job 15. 22. And in him may be seen seven abominations, (so many as are in the heart of him that hateth his brother, Prov. 26. 25.) for, first, he sacrificed without faith; secondly, was displeased that God respected him not; thirdly, hearkened not to God's admonition; fourthly, spake dissemblingly to his brother; fifthly, killed him in the field; sixthly, denied that he knew where he was; seventhly, asketh not, nor hopeth for mercy of God, but despaireth, and so falleth into the condemnation of the Devil.

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

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

Verse 16. from the presence:] or, from before the [unspec 16] face of Jehovah: that is, from the place of God's word and public worship, which in likelihood was held by Adam the father, who being a Prophet, had taught his children how to sacrifice, and serve the Lord. So on the contrary, to come into God's presence (or before him) 1 Chron. 16. 29. is explained in Psal. 96. 8. to be the coming into his courts. God's face, or presence is man's greatest joy in this life, and in that which is to come, Exod. 33. 14, 15. 16. Psal. 17. 15. Of which Kain was now deprived: for, the evil shall not sojourn with God, nor fools shall stand before his eyes, Psal. 5. 5. 6. Otherwise, as God's face signifieth his all-seeing providence and government, none can flee from it, Psal. 139. 7. 12. Ier. 23. 24. Of Jonah, it is likewise said, he rose up to flee from the presence of the Lord; Ion. 1. 3. dwelt:] or, sat: that is, seated himself. Sitting, is used for dwelling, as after in verse. 10. and often in the Scriptures. Nod:] in Greek, Naid; so named, because Cain was there. Nad, that is, a vagabond, as God threateneth before, in verse. 12.

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

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

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

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

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

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

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

Vers. 24. seventy and seven fold:] that is, if he that [unspec 24] killeth Kain, shall be punished seven fold; then he that killeth me, shall be seventy seven fold. It seemeth to be an insolent contempt of God's judgment, and abusing of his patience towards Kain, v. 15. Because sentence against an evil work is not executed speedily, therefore the hearts of the sons of men, is full in them to do evil, Eccles. 8. 11.

Vers. 25. Seth] Heb. Sheth: that is, Set or Appointed, [unspec 25] to weet, in Abelsroome. He was not borne till 130 years after the creation, Gen. 5. 3. It might be, Adam had other sons and daughters before, Gen. 5. 4. but none, in whom such expectation of good was: for Seth’s posterity only remained at the Flood, when all the world perished, Gen. 7. seed] that is, another son: that as Abraham's seed was called in Isaac, (Ishmael being excluded,) Gen. 21. 12. so Eves seed should be in Seth; and not in any other of her children. Seed, is usually put for children: as, they left no seed, Mar. 12. 22. is expounded, they left no children, Luke 20. 31. stead of Abel] Eve showeth a reason of her sons name, also her faith grounded on God's appointment & settling of his mercy concerning this seed, who should be faithful as Abel; and a father of the world, who are all called the sons of Seth, Num. 24. 17. and the father of our Lord Jesus after the flesh, Luke 3. So in Ezek. 37, dead bones revive again; and in Revel. 11. 11. the witnesses killed, have the spirit of life from God, entering into them.

Vers. 26. also himself] or, to him also: when he was 105, years old, Gen. 5 6. and the world 235. [unspec 26] Enos] so he is written in Greek, Luke 3. 38. in Hebrew Aenosh; that is by interpretation, sorrowful, grievously-sick, miserable. So named, (as seemeth) for the sorrowful state of those days, wherein great corruption grew in the Church, Gen. 6. 2. 3. 5. Therefore this name is in Scripture usually given to all men, as being Enos, or sons of Enos, full of sorrow and misery, Psal. 8. 5. and 144. 3. And to abate men's pride, David saith, let the nations know, that they be Enos, (or woeful men:) Psal. 9. 21. began men profanely to call] or, profaneness began in calling, (or, for calling) on the name of Jehovah. The Hebrew word may be translated, men began, or men profened: but is commonly understood 〈…〉 ere, of the learned Hebrews, to mean profaneness; and some translating it began, yet take it thus, men began to call (their idols) by the name of the Lord: as images and representations of God, were called God's, Exod. 32. 4. The sorrows of this age were great, as the very name of Enos testifieth, and the history following in Gen. 6. confirmeth: for impiety crept into the Church, by unlawful marriages with Kains seed; and religion and manners were much corrupted, Gen. 6. 2. 11. The Hebrew Doctors describe it thus: In the days of Enos, the sons of Adam erred with great error, and the counsel of the wisemen of that age became brutish; and Enos him-self was (one) of them that erred: and their error was this; They said, for as much as God hath created these stars and spheres to govern the world, and set them on high, and imparted honor unto them, and they are ministers that minister before him: it is meet that men should land and glorify and give them honor. For this is the will of God, that we magnify and honor, whomsoever he magnifieth and honoreth: even as a King would have them honored that stand before him, and this is the honor of the King himself. When this thing was come up into their heart, they began to build Temples unto stars, and to offer sacrifice unto them, and to laud and glorify them with words, and to worship before them, that they might in their evil opinion, obtain favor of the Creator. And this was the root of Idolatry, &c. And in process of time, there stood up false Prophets among the sons of Adam, which said that God had commanded & said unto them, worship such a star, or all the stars, and do sacrifice unto them thus and thus; and build a Temple for it, and make an image of it, that all the people, women, and children may worship it; & he shown them the image which he had feigned out of his own heart, and said, it was the image of such a star, which was made known unto him by prophesy: and they began after this manner, to make images in Temples, and under trees, and on tops of mountains, and hills, and assembled together, and worshipped them, &c. And this thing was spread through all the world, to serve images with services different one from another, and to sacrifice unto, and worship them. So in tract of time, the glorious and fearful name (of God) was forgotten out of the mouth of all living, and out of their knowledge, and they acknowledged him not. And there was found no people of the earth, that knew ought, save images of wood and stone, and Temples of stone, which they had been trained up from their childhood, to worship and to serve, and to swear by their names. And the wise men that were among them, as the Priests, and such like, thought there was no God, save the stars, and sphares, for whose sake, and in whose likeness they had made these images: but as for the Rock everlasting, there was no man that acknowledged him, or knew him, save a few persons in the world, is Enoch, Mathusala, Noah, Sem, and Eber. And in this way did the world walk and converse, till the pillar of the world, to weet, Abraham our father was born: Maim. in Misn. tom. 1. treat. of Idolatry c. 1. S. 1. 2. 3. That the heavens and stars were of old worshipped, both Moses and the Prophets after him show, Deut. 4. 19. Am. 5. 26. 2. Kin. 21. 3. 5. And as the heathen Philosophers counted the heaven a living body (Arist. de c • l. l. 2 c. 2) so did the wisest of the Hebrew Rabbins: All the stars and all the sphaers have souls, & knowledge, & understanding & are living things, and stand & acknowledge him who said, and the world was, everyone according to his greatness, and according to his dignity, lauding and glorifying him that formed them, even as the Angels. And as they know the holy God▪ so they know themselves, and know the Angels which are above them: and the knowledge that the Stars and Sphaeres have, is less then the knowledge of the Angels, and greater then the knowledge of the sons of men, saith Maimonides in Iesudei hatorah. chap. 3. S. 9. Upon this persuasion men might the easier be drawn to the worship of them. If we understand Moses here otherwise; Then began men to call upon the name of the Lord; then it may be meant of more public worship now erected then before: or, of public preaching in the name of the Lord, to call the wicked to repentance: or of calling themselves by the name of the Lord, as in Gen. 6. 2. the faithful are called the sons of God. Onkelos the Chaldee Paraphrast, translateth, then began men to pray: But the Chaldee in the Masorites bible saith, Then in his days the sons of men left off from praying, (or became profane, so that they prayed not) in the name of the Lord.

CHAP. V.

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

THis is the book of the generations of [unspec 1] Adam: in the day God created Adam, in the likeness of God made he him. Male and female created he them: [unspec 2] and blessed them, and called their name Adam, in the day they were created. And Adam lived a hundred and thirty years; [unspec 3] and begat (a son) in his likeness; in his image: and called his name Seth. And the days of Adam were, after he had begotten [unspec 4] Seth, eight hundred years, and he begat sons and daughters. And all the days of Adam which he lived, were nine hundred [unspec 5] years, and thirty years: and he died.

And Seth lived a hundred years, and five [unspec 6] [unspec 7] years: and begat Enos. And Seth lived after he begat Enos, eight hundred years, and seven years: and begat sons and daughters. And all the days of Seth were nine [unspec 8] hundred years, and twelve years: and he died.

And Enos lived ninety years: and begat Kainan. And Enos lived, after he begat [unspec 9] [unspec 10] Kainan, eight hundred years, and fifteen years: and begat sons and daughters. And all the days of Enos, were nine hundred [unspec 11] years, and five years: and he died.

And Kainan lived seventy years; and begat Maleleel. And Kainan lived after he begat [unspec 12] [unspec 13] Maleleel, eight hundred years, and forty years: and begat sons and daughters. And all the days of Kainan were nine hundred [unspec 14] years, and ten years: and he died.

And Maleleel lived sixty years, and five [unspec 15] [unspec 16] years: and begat Iared. And Maleleel lived after he begat Iared, eight hundred years, and thirty years: and begat sons and daughters. And all the days of Maleleel were eight [unspec 17] hundred years, and ninety and five years: and he died.

And Iared lived a hundred years, and [unspec 18] [unspec 19] sixty and two years: & begat Enoch. And Iared lived, after he begat Enoch, eight hundred years: and begat sons and daughters. And all the days of Iared were nine hundred [unspec 20] years, & sixty and two years: and he died.

And Enoch lived sixty and five years: and [unspec 21] [unspec 22] begat Methusala. And Enoch walked with God, after he begat Methusala, three hundred years: and begat sons and daughters. And all the days of Enoch, were three hundred [unspec 23] [unspec 24] years, and sixty and five years. And Enoch walked with God: and he was not: for God took him.

And Mathusala lived a hundred years, [unspec 25] and eighty and seven years: and begat Lamech. And Mathusala lived, after he begat [unspec 26] Lamech, seven hundred years, and eighty and two years: and begat sons and daughters. And all the days of Mathusala were [unspec 27] nine hundred years, and sixty and nine years: and he died.

And Lamech lived a hundred years, and [unspec 28] [unspec 29] eighty and two years; and begat a son. And called his name Noah, saying: This shall comfort us from our work, and from the sorrow of our hands, because of the earth the which Jehovah hath cursed. And Lamech [unspec 30] lived, after he begat Noah, five hundred years, and ninety and five years: and begat sons & daughters. And all the days of Lamech [unspec 31] were seven hundred years, and seventy and seven years: and he died.

And Noah was five hundred years old: and [unspec 32] Noah begat Sem, Cham, and Japheth.

Annotations.

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

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

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

Vers. 6. years:] Hebr. year: sometime the Original [unspec 6] useth indifferently one for another; as, eight years, 2 Chron. 34. 1. for which in 2 King. 22. 1. is written eight year. It is also the property of the Hebrew, to set the least number for most, as here, Seth lived five years, and an hundred year; and so after: which because it differeth from our manner, and in the order there is no special weight, is changed according to our speaking: because the Hebrew it self, in repeating matters, doth often change the order of words: as, 2 Chron. 23. 7. when he cometh in, & when he goeth out: which in 2 Kin. 11. 8. is, when he goeth out, and when he cometh in. So, great and small, 2 Chron. 34. 30. or, small and great, 2 King. 23. 2. And in translating, the holy Ghost often also changeth the order of words: as Joel 2. 28. your old men shall dream dreams, your young men shall see visions: which in Act. 2. 17. is placed thus, your young men shall see visions, and your old men shall dream dreams. So in 1 King. 19. 10. they have broke down thy Altars, and killed thy Prophets: which Paul rehearseth thus, they have killed thy Prophets, and broke down thy Altars, Rom. 11. 3. and sundry the like. Enos:] or, as the Hebrew pronounceth it, Enoch: but because our language and custom rather followeth the Greek, which is more easy, the names are expressed as the New Testament doth in Luke 3. lest the Reader should mistake, and think them diverse persons.

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

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

Vers. 15. Iared] Hebr. Iered.

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

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

The lives of these Patriarchs are also to be noted.

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

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

Vers. 21. Mathusala:] so in Luke 3. 37. in Hebrew [unspec 21] Methushelach, which is by interpretation, He dieth, and the emission (or dart) meaning the flood, cometh. Enoch being a Prophet, foretold in his sons name, of the flood to come in the year that Mathusala died: as came to pass. Compare Jude verse. 14. 15.

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

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

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

Vers. 29. Noah:] so written in Luke 3. 36. 1 Pet. 3. 20. The Hebrew soundeth Noah, which signifieth rest, which proceedeth from comfort, as the words following show; his name having affinity with Nachum. comfort us from our work:] that is, comfort us with rest from our work: as the Greek translateth, he shall give us rest from our works. This prophesy his father uttered of him, as he that should be a figure of Christ, in his building the Ark, and offering of sacrifice, whereby God smelled a savor of rest, and said, he would not curse the ground anymore for man's sake, Gen. 8. 21. Of we may read it, comfort us concerning our work, &c. from the earth:] understand again, which cometh from the earth: for the earth being cursed, bare not fruits without great labor and sorrow, Gen. 3. 17. 18. hath cursed:] Hebr. hath cursed it: but this phrase our Tongue useth not: for it, I therefore say before, the (or that) which. And the Hebrew text sometime omits it as superfluous, 2 Chron. 28. 3. with 2 King. 16. 3.

Vers. 32. 500. years old:] Hebr. son of 500. [unspec 32] years: that is, going in his 500. year. An usual speech in the Hebrew Scripture of men's age, or of beasts: Gen. 17. 1. Exod. 12. 5. But sometime it is not meant of natural age properly, as appeareth 2 Chron. 22. 2. compared with 2 King. 8. 26. where Ahaziah is son of 22. years, for his own life: but son of 42. years, for the state of his kingdom. And by being old, (or son of) 500. year, is not meant that year full ended; but while he was living in that year: As appeareth by Gen. 7. 6. where Noah is 600 yere old: which in v. 11. is explained to be, In the year of the 600. year of his life. Accordingly, must we understand the ages of men, and beasts, spoken of in Scripture: as when a Levite entered upon his Ministry, being a son of 30. years, Num. 4. 3. it is meant, going in the 30. yere of his life. Therefore Christ fulfilling that and all other figures, entered upon his Ministry, when he began to be of 30. years, as is expressed, Luk. 3. 23. And for the sacrifices in the Law, which were to be of any yeerling beast, (after the Hebrew phrase, son of a year, Exod. 12. 5.) the Jews have left recorded, that it must be strictly within the first yere of the life; and if it be but an hour older then a year, it is not allowable for an oblation to God: Maimonides, 8. book in Magnaseh Korbanoth, chap. 1. S. 13. Noah begat,] that is, began to beget; for all his three sons were not borne in a year, but Shem was borne two years after, when his father was 502 years old: as may be gathered by Gen. 11. 10. where two years after the flood, he was but an hundred years old: and then was Noah his father 602. by Gen. 7. 6. See the like of Thara, Gen. 11. 26. Sem, Cham, and Japheth,] sounded in Hebrew; Shem, Cham, and Iepheth: of which Japheth was the eldest, Sem the next, and Cham the youngest; as is evident both by the former note of Shem age, and by Gen. 10. 21. and 9. 24. But because Sem was in dignity preferred of God before his brethren, Gen. 9. 26. 27 therefore he is first named. The like is in the history of Abram and his brethren, Gen. 11. 26. So Jacob is named before Esau his elder, Gen. 28. 5. and Ephraim before Manasseh, Gen. 48. 20.

CHAPT VI.

1, The sons of God, marry with the daughters of men: 4, so Giants are bred: 5, wickedness increaseth; 6, God repenteth that he made Man; 7, and will destroy them: 8, Noah findeth grace, 13, and is forewarned of the Flood; 14, The Ark (with matter and form thereof) is commanded to be made, 18, for the saving of Noes house, 19, and some of all living things; 21, with provision of food. 22, Noah doth all that God commanded.

ANd it was when men began to multiply [unspec 1] on the face of the earth: and daughters were borne unto them. That the sons of God saw the daughters [unspec 2] of men, that they were fair: and they took unto them wives, of all which they chose. And Jehovah said; My spirit shall not strive [unspec 3] with man, forever; for that he also is flesh: and his days shall be an hundred and twenty years. There were Giants in the earth [unspec 4] in those days; and also after that, when the sons of God went-in unto the daughters of men; and they bare children to them: they were mighty men; which were of old, men of name.

And Jehovah saw, that the wickedness of [unspec 5] man was much in the earth; and every imagination of the thoughts of his heart, was only evil every day. And it repented Jehovah, [unspec 6] that he had made man on the earth: & it grieved him at his heart. And Jehovah [unspec 7] said; I will blot-out man, whom I have created, from the face of the earth; from man unto beast, unto the creeping-thing, and unto the fowl of the heavens; for it repenteth me that I have made them. But Noah found [unspec 8] grace in the eyes of Jehovah.

〈 in non-Latin alphabet 〉

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

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

Annotations.

MEn:] Hebr. Adam: put generally for men, [unspec 1] as the Greek translateth, and the last words of this verse do confirm: so the Chaldee saith, the sons of man. The posterity of Kain is hereby meant, who increased faster then Seth’s did: and sought so to do by taking moe wives, Gen. 4. 19.

Vers. 2. the sons of God:] the men of the Church [unspec 2] of God; for unto such Moses saith, ye are the sons of Jehovah your God, Deut. 14. 1. so 1 John. 3. 1. The name God, in Hebrew Elohim, is in the form plural, and sometime Princes are so named, Exod. 21. 6. Psal. 82. so the Chaldee here translateth, the sons of Princes: understanding (as I think) Seth, and the other Patriarchs. daughters of men:] meaning of Kains posterity, that were out of God's Church, Gen. 4. 14. and because they were not borne again of God, by the immortal seed of his word, (1 John. 3. 9. 10. 1 Pet. 1. 23.) they continued children of the old Adam, and natural man still. So Paul saith, 1 Cor. 3. 3. walk ye not as men? that is, as unregenerate men. fair:] or goodly: Hebr. good, to weet, of countenance, as is expressed, Gen. 24. 16. the Chaldee translateth it fair. took unto them:] that is, took to themselves, and regarded not the counsel of their godly parents, (who should by right take wives for their children) nor the will of God, whose law after forbad such profane marriages, Deut. 7. 3. 4. The like is noted of Esau, Gen. 26. 34. 35. and 28. 8. 9. Thus corruption grew in families. which they chose:] that is, which they loved and liked, following their own affections. So, my chosen, Isaiah 42. 1. is interpreted, my beloved, Mat. 12. 18. and choosing is often used for liking or delighting, Ps. 25. 12. and 119. 173. Isaiah. 1. 2. and so the Chaldee translateth it here. Into this sin, Solomon also s • ll, 〈◊〉 King. 11. 1. 2.

Vers. 3. my spirit:] This is that holy spirit of Christ by which he preached in the Patriarchs, [unspec 3] and especially in Noah, to the disobedient spirits of the old world, 1 Pet. 3. 18. 19. 20. 2 Pet. 2. 5. not strive] or, not judge, that is, not contend in judgment for so this word is elsewhere also used, Eccles. 6. 10. and may here import, both contending by preaching, disputing, convincing in the mouths of the Patriarchs, (as Nehem. 9. 30.) and by inward motions and checks of conscience which his spirit gave them for their sins; against which they that struggle, fall into the sin against the holy Ghost, despiting the spirit of grace, Heb. 10. 29. So the Spirit of God is said to be tempted, resisted, grieved, Acts 5. 9. and 7. 51. Isaiah 63. 10. Ephes. 4. 30. with man] or, in man, implying both the contending of the Prophets outward, and of God's spirit inwardly; as before is observed. Here the Church declined, is called man (or Adam) to note their corrupt estate. The Greek trāslateth it, my Spirit shall not continue in these men. The Chaldee paraphraseth, This evil generation shall not continue before me forever: understanding (as it seemeth) by the Spirit, man's natural soul and life, which God would take away by the Flood. he also] that is, these also, which are my peculiar professant people. is flesh] that is, is fleshly, not having the spirit, but walking after their own lusts; as Jude verse. 19. 16. The flesh and the Spirit, are also thus opposed, Rom. 7. 5. 6. and 8. 8. 9. Gal. 5. 16. 17. So the Chaldee here saith, For that they are flesh, and their works evil. And this is the state of all men in their first birth: for that which is borne of the flesh, is flesh, John. 3. 6. 120. years:] meaning, that so long time by Noes preaching, and building the Ark, they should have space given them to repent, or else then to perish. This long-sufferance of God, the Apostle mentioneth, in 1 Pet. 3. 19. 20. 2 Pet. 2. 5. and showeth the sum and end of his preaching to be, that they might be judged according to men in the flesh, but live according to God in the spirit. 1 Pet. 4. 6. that is, they repenting and turning unto Christ, the body might be dead because of sin; but the spirit be life, because of righteousness, Rom. 8. 10. So the Chaldee here saith, A term shall be given them of 120 years, if they will convert: So many were the years of Moses life, Deut 34. 7.

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

Vers. 5. wickedness,] or malice, evil. every [unspec 5] imagination,] or, the whole fiction; the word is general, for all and everything that the heart first imagineth, formeth, purposeth, 1 Chron. 28. 9. and 29. 18. Luke 1. 51. every day,] or, all the day: that is, continually. The Greek translateth thus, and everyone mindeth in his heart carefully for evils, all days.

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

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

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

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

Vers. 9. generations:] that is, offspring, and things that did befall him and them: so Gen. 25. 19. and [unspec 9] 37. 2. and 2. 4. and 5. 2. just,] or, righteous: Noah is the first in the world that hath this title of just; and as generally the just liveth by faith, Rom. 1. 17. so of Noah the Apostle witnesseth, he was made heir of the justice which is by faith, Heb. 11. 7. perfect] or, entire, sincere, of a simple, plain, and upright carriage: as justice usually respecteth faith, so perfectness respecteth life and conversation, in the heart of man, Isaiah 38. 3. and in his ways, Psalm. 119. 1. This is not meant of perfection in measure or degrees, as being without all sin, Eccles. 7. 22. James 3. 2. 1. John. 1. 8. but when men by the grace of God, keep themselves from their iniquity, Psalm. 18. 33. 24. and sin hath not dominion in them, Psal. 19. 14. The perfect man is opposed to the perverse and restless wicked, Job 9. 20. 22. in his generations,] that is, among the men of the ages wherein he lived. So generation, Mat. 11. 16. and 12. 42. is expounded, the men of that generation, Luk. 7. 31. and 11. 31. walked with God:] that is, by faith pleased and acceptably served God: see the like before of Enoc, Gen. 5. 22. The word may imply also administration in the office whereunto God had called him, which was to be a preacher of justice, 2 Pet. 2. 5. So the Hebrew Doctors say, he preached to the old world, and said, Turn ye from your ways, and from your evil works, that the waters of the flood come not upon you, and cut off the whole seed of the sons of Adam. Pirke. R. Eliezer, ch. 22.

Vers. 11. the earth was corrupt;] that is, the inhabitants [unspec 11] of the earth: (see Gen. 11. 1.) and so the earth it self for and through them; as is shown after in verse. 12. 13. therefore both were destroyed together. Corrupting is in special applied to idolatry, and depraving of God's true service, Exod. 32. 7. Deut. 32. 5. Judge. 2. 19. as, the people are said to do corruptly, 2 Chron. 27. 2. when they sacrificed and burnt incense in the high places, 2 King. 15. 35. So idolatry was their chief corruption here, as may also be gathered by Gen. 4. 26. see the annotations there. before God:] that is, openly and boldly in God's sight, as Gen. 10. 9. and in respect of his worship and law: see Gen. 17. 1. violent wrong] injurious and cruel dealing, which seemeth to be chiefly meant of violating the duties towards men; as the former word noted corruption of religion, Gen. 49. 5. Joel 3. 19. Obad. 1. 10. The Chaldee turneth it rapines, (or robberies.) Or, by violent wrong, violent and cruel men may be understood: as, pride, is used for proud men, Ier. 50. 31. 32. sin, for sinful men, Prov. 13. 6. poverty, for poor men, 2 King. 24. 14. and many the like. Thus corruption increased in the ecclesiastical and political estate, as it began in the domestical.

Vers. 12. all flesh:] that is, all men, who are called [unspec 12] flesh, both for their frailty, Psal. 71. 39. and corrupt unregenerate estate, Gen. 6. 3. So flesh is expounded to be men, and people Psal. 56. 5. 12. Isaiah 40. 5. 6. their way:] that is, both their religion, or faith; (for so a way often signifieth, Act. 18. 25. 26. and 22. 4. 2 Pet. 2. 2.) and their manners, works, or course of life; as elsewhere is mentioned the way of Kain, for maliciousness, Jude verse. 11. the way of Balaam for covetousness, 2 Pet. 2. 15. and sundry the like. And of this way of the old world, wherein wicked men did walk, it is noted, that God had filled their houses with good things, but they said unto him, depart from us: they did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the Ark, and the flood came, and destroyed them all: Job 22. 15. 17. 18. Luke 17. 27. Vers. 13. An end is come:] that is, the time of de 〈…〉 tion [unspec 13] is at hand: so Amos 8. 2. Ier. 51. 13. Ezek. 〈◊〉 . 2. 3. 6. from the face] that is, because, or through them. destroy] or, 〈◊〉 corrupting, that is, ready to corrupt, or destroy. Before, the word was used for corrupting by sin; here, for corrupting with punishment, due for their sin: that is, destroying. So Gen. 18. 28. and 19. 13. and often in the Scriptures. with the earth] the Greek saith, and the earth: which being given for a possession to the somes of Adam, was also destroyed with them; as in other particular judgments, men's goods perished with them, Gen. 19. Num. 16. 32. Ios. 7. 15. 24.

Vers. 14. an Ark] or Chest, Coffin: called in Hebrew [unspec 14] Tebah: and differeth from the Ark or Coffer which Moses made for God's Sanctuary, which was called Aaron, Exod. 25. 10. and served to keep the Tables of God's law, Deut. 10. 2. 5. but this Ark Tebah, was to keep men, and live things from the water; as a ship, used only in this history, and in Exod. 2. 3 The holy Ghost in Greek expresseth them both by one word Kibotos, an Ark Heb. 11. 7. and 9. 4. Heathen writers also make mention of this Ark, but by another name Larnax, that likewise is an Ark: Plutarch. de industr. animal. This Ark was a figure of Christ's Church, where into they that enter by saith, are saved from the stood of God's wrath; of which grace, Baptism (the answerable type) is a sign and seal. See. 1 Pet. 3. 20. 21. Gopher trees] The Chaldee paraphrafts make them a kind of Cedars: the Scripture mentioneth not this word any other where. But Gophrith is after used for sulphur, or brimstone, Gen. 19. 24. whereupon some think these to be Turpentine trees, which bear sulphury b 〈…〉 yes, and the wood is known to be fit for such an use. nests,] that is, little rooms or mansions, (as the Chaldee translateth) for men, beasts, birds, &c. to be in severally. So a nest, is for a mansion; Num. 24. 21. Obad. 4. pitch] or plaster: the Hebrew Copher, which elsewhere is often used for covering and propit •• ting of sin, making atonement, and the like; is only here used for pitch or plaster, there being two other proper words for such stuff, Exod. 2. 3. It figured the atonement made for the Church by Christ, wherewith we being by faith covered and plastered, the waters of God's wrath, enter not upon us.

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

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

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

Vers. 18. I will establish:] that is, make sure and [unspec 18] stable, and faithfully keep my covenant. For so the word importeth, and other Scriptures open it, as, establish thou, 2 Sam. 7. 25. is expounded, let it be faithful (or sure.) 1 Chron. 17. 23. and to stablish the words of a covenant, 2 King. 23. 3. is to do (or perform) them, 2 Chron. 34. 31. and to continue in doing them, Gal. 3. 10. with Deut. 27. 26. my covenant,] or, testament; a disposition of good things faithfully declared: which God here usually calleth his, as arising from his grace towards Noah, (verse. 8.) and all men; but implying also conditions on man's part, and therefore is elsewhere named our covenant, Zach. 9. 11. The Apostles call it Diathekee, that is, a Testament or Disposition; and it is mixed of properties both of covenant and of testament, as the Apostle showeth in Heb. 9. 16. 17. &c. and of both may be named a testamentall covenant, or a covenanting testament: whereby the disposing of God's favors and good things to us his children, is declared. and thou shalt enter, &c] This explaineth the Covenant made; on God's part, that he would save Noah and his household from death by the Ark; and on Noes part, that he should in faith and obedience make, and enter into the Ark, so committing himself to God's preservation, Heb. 11. 7. And under this, the covenant or testament of eternal salvarion by Christ, was also implied; the Apostle testifying, that the (antitype) or like figure hereunto, even Baptism doth also now save us, 1 Pet. 3. 21. which baptism is a seal of our salvation, Mar. 16. 16. wives] Hereupon the Apostle observeth, how in the Ark, a few, that is, eight souls, were saved by water, 1 Pet. 3. 20.

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

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

Vers. 22. And Noah did it] This commendeth [unspec 22] Noes singular faith and obedience, in undertaking and performing so great a work, full of infinite doubts, fears, troubles, charges, &c. wherefore he hath of the holy Ghost this good report; By faith Noah being spoken to of God, of things not seen as yet, moved with reverence, (or using carefulness) preparedan Ark, to the saving of his house: by the which he condemned the world, and became heir of the justice which is by faith, Heb. 11. 7. did] or made it: namely, the Ark, and all things appointed him of God. Wherefore the Greek so translateth; Noah did (or made) all things: and oftentimes a thing set down thus generally, is to be understood of all and every particular, the holy Ghost so expounding: as (in a like case) Exod. 25. 40. look and make them after their pattern: that is, look thou make all things after the pattern, Heb. 8. 5. So Deut. 27. 26. Cursed be he that confirmeth not the words of this law: that is, Cursed be everyone that continueth not in all things written in the book of the Law, Gal. 3. 10. and sundry the like. according to all] so not only the things themselves, but the manner of doing them, was according to the commandment of God. Like praise was for the work of the Tabernacle, Exod. 39. 43. and 40. 16.

CHAP. VII.

1, God commandeth Noah and his house, to enter into the Ark, with beasts and fowls. 7, Noah and they go in. 12, It raineth forty days and forty nights: 17, the waters bear up the Ark, 18, and drown the earth. 21, All that were on the dry land died, 23, save Noah, and those with him. 24, The waters prevail an hundred and fifty days.

ANd Jehovah said unto Noah, Enter [unspec 1] thou and all thy house into the Ark: for thee have I seen just before me, in this generation. Of every clean beast, [unspec 2] thou shalt take to thee, seven and seven, the male and his female: and of the beast which is not clean, two, the male and his female. Also of the fowl of the heavens, seven and [unspec 3] seven, the male and the female: to keep alive seed upon the face of all the earth. For [unspec 4] seven days hence I will cause-it-to rain upon the earth, forty days, and forty nights: and will blot-out every living substance that I have made, from upon the face of the earth. And Noah did: according to all that [unspec 5] [unspec 6] Jehovah commanded him. And Noah was six hundred years old: and the Flood was; waters upon the earth. And Noah went in, [unspec 7] and his sons, and his wife, and his sons wives with him, into the Ark: because of the waters of the Flood. Of the clean beast, [unspec 8] and of the beast which was not clean: and of the fowl, and of every thing that creepeth upon the earth. Two and two went in unto [unspec 9] Noah, into the Ark, the male and the female: even as God had commanded Noah. And it [unspec 10] was at the seventh of the days; that the waters of the Flood were upon the earth. In [unspec 11] the year, the six hundred year, of the life of Noah, in the second month; in the seventeenth day of the month: in the same day, all the fountains of the great deep were broken-up; and the windows of the heavens were opened. And the rain was upon [unspec 12] [unspec 13] the earth: forty days, and forty nights. In this self same day, entered Noah, and Sem, and Cham, and Japheth, the sons of Noah: and the wife of Noah, and the three wives of his sons, with them, into the Ark. They, [unspec 14] and every beast after his kind; and all the cattle after their kind; and every creeping-thing that creepeth upon the earth, after his kind; and every fowl after his kind; every bird of every wing. And they went in unto [unspec 15] Noah, into the Ark: two and two of all flesh which had in it the spirit of life. And they [unspec 16] that went in, went in male and female of all flesh, even as God had commanded him: and Jehovah shut him in. And the Flood [unspec 17] was forty days upon the earth: and the waters increased, and bare-up the ark, and it was lift-up from the earth. And the waters [unspec 18] prevailed, and were increased greatly upon the earth: and the ark went upon the face of the waters. And the waters prevailed [unspec 19] most exceedingly upon the earth: and all the high mountains that are under all the heavens, were covered. Fifteene cubits upwards [unspec 20] did the waters prevail: and the mountains were covered. And all flesh that moved [unspec 21] upon the earth, gave up the ghost; of fowl, and of cattle, and of beast; and of every creeping-thing, that creepeth upon the earth: and every man. All which had the [unspec 22] breath of the spirit of life in his nostrils; of all which was in the dry land, they died. And [unspec 23] every living substance was blotted out, which was upon the face of the earth; from man unto cattle, unto the creeping thing, and unto the fowl of the heavens; and they were blotted out from the earth: and Noah only remained, and they that were with him in the ark. And the waters prevailed upon [unspec 24] the earth: a hundred and fifty days.

Annotations.

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

Vers. 2. of every cle •• e beast] Of these there were after by Moses law, two sorts; some clean for men [unspec 2] to eat in common use, such as were all that parted the 〈…〉 two, and chewed the cudd, Lev. 11. 3. &c. all other were unclean. And some that were clean for sacrifice to God, which were either beeves, or sheep, or goats, Lev. 1. 2. 10. So of fowls, many were counted clean for man's meat, Lev. 11. 13. 21. &c. but for sacrifice to the Lord, only tur • le doves and pigeons, Lev. 1. 14. And all these sacrifices Abram offered, Gen. 15. 9. and of every clean beast and clean fowl, Noah offered a burnt offering after he came out of the Ark, Gen. 8. 20. wherefore by clean beasts here, such only seem to be meant, as were sanctified of God for sacrifice: which ordinances (as appeareth) were revealed of God to the Fathers from the beginning, as divers others, after written by Moses; as cleansing of men's persons, and garments, Gen. 35. 2. paying of tithes to the Priests, Gen. 14. 20. offering of first fruits, Gen. 4. 3. 4. and the like. As for civil use, all beasts seem to be clean to the sons of Noah, for meat, by that law in Gen. 9. 3. see the notes there. By nature all God's creatures are good, Gen. 1. 31. and there is nothing unclean of it self, Rom. 14. 14. but only by the institution of God, to teach men holiness and obedience, Act. 10. 15. Lev. 11. 44. 45. and seven,] Hebr. seven, seven, that is, by sevens, or seven of each sort: so after, two two, verse. 9. that is, two of each. This number of seven was after much used in sacrificing, as Job 42. 8. 1 Chron. 15. 26. Num. 23. 1. 14▪ 29. male and his female] the Hebrew is, man and his wife: which the Greek and Chaldee translateth, male and female, and so the Hebrew it self is in the next verse for the fowls. It is the manner of the Hebrew tongue, to call all living creatures by the name of man and wife, and their young ones sons, Lev. 1. 5. and things also without life, woman and sister, Exod. 26. 3. The mystery of things may by such names the better be discerned: for beasts clean and unclean, figured out men; as the vision shown to Peter, manifesteth, Act. 10. 11. 20. 28. two] the Greek explaineth it, two two, that is, by twoes; as before by sevens: and in the 9. verse following, the word two is doubled.

Vers. 3. seven] to weet, of the clean, and two of the [unspec 3] unclean, as was before of beasts. And so the Greek expresseth it.

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

Vers. 6. 600 year old] Hebr. a son of 600. years: that is, going in his 600 year. See Gen. 5. 32. and [unspec 6] hereafter in verse. 11. waters] or, as the Greek hath, the Flood of water.

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

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

Vers. 10. at the seventh] or, as the Greek saith, [unspec 9] [unspec 10] after seven days: see before v. 4.

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

Vers. 12. the rain] or shower, that is, vehement [unspec 12] rain. After this manner the Israelites were baptized in the cloud and sea; when the clouds streamed down waters, 1 Cor. 10. 1. 2. Psal. 77. 18. Exod. 14. 24. 25. And now was Noah saved in the ark in the midst of the waters, and was spiritually baptized into Christ's death by faith, 1 Pet. 3. 20. 21. Heb. 11. 7.

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

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

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

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

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

Vers. 18. went upon the face] that is, as the Greek [unspec 18] translateth, was carried upon the waters: So ships are said to go (or walk,) Psal. 104. 26. Thus Noah in the Ark escaped the waters of God's wrath, wherein the world perished: as Israel after this, passed safe through the waters of the sea, wherein the Egyptians were drowned, Exod. 14. Hebr. 11. 29. Noah was baptized into Christ's death, and buried, (in the Ark) with him into his death, but raised up again with him also, God giving him victory through faith in Christ, Rom. 6. 3. 4. 1 Pet. 3. 20. 21

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

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

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

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

CHAP. VIII.

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

ANd God remembered Noah, and every [unspec 1] beast, and all the cattle that was with him in the Ark: and God made a wind to pass over the earth; and the waters asswaged. And the fountains of the Deep, [unspec 2] and the windows of the heavens were stopped: and the rain from heavens was restrained. And the waters returned from off the [unspec 3] earth, going and returning: and the waters abated at the end of the hundred and fifty days. And the ark rested in the seventh [unspec 4] month, in the seventeenth day of the month: upon the mountains of Ararat. And the waters were going and abating, until [unspec 5] the tenth month: in the tenth (month) in the first of the month, the tops of the mountains were seen. And it was at the end of [unspec 6] forty days, that Noah opened the window of the ark which he had made. And he sent [unspec 7] forth a Raven: and it went-forth goingforth, and returning: until the waters were dried from off the earth. And he sent forth [unspec 8] a Dove from him: to see if the waters were abated from off the face of the ground. And the Dove found not rest for the sole of her [unspec 9] foot; and she returned unto him into the ark; for the waters were on the face of all the earth: and he put-forth his hand, and took her; and caused her to come unto him into the ark. And he waited yet other seven [unspec 10] days: and did again send forth the Dove out of the ark. And the Dove came in to [unspec 11] him at eventide; and loe an olive leaf plucked off, was in her mouth: and Noah knew that the waters were abated from off the earth. And he waited yet other seven days: and sent-forth the Dove; and she did not again [unspec 12] return unto him anymore. And it was in [unspec 13] the six hundred and one year; in the first (month) in the first of the month; the waters were dried up from off the earth: and Noah removed the covering of the ark; and he saw, and behold the face of the ground was dry. And in the second month, in the [unspec 14] seven and twentieth day of the month; the earth was dried.

And God spake unto Noah, saying. Go-forth [unspec 15] [unspec 16] out of the ark: thou, and thy wife, and thy sons, and thy sons wives with thee. Every beast which is with thee, of all [unspec 17] flesh; of fowl, and of cattle, and of every creeping thing that creepeth upon the earth, bring thou forth with thee; that they may breed abundantly in the earth; and be fruitful and multiply upon the earth. And Noah [unspec 18] went forth: and his sons, and his wife, and his sons wives with him. Every beast, every [unspec 19] creeping-thing, and every fowl; all that creepeth upon the earth: after their families, went forth out of the ark. And Noah built [unspec 20] an Altar unto Jehovah: and took of every clean beast, and of every clean fowl, and offered-up burnt offerings on the altar. And Jehovah smelled a smell of rest: and Jehovah [unspec 21] said in his heart; I will not again curse anymore the ground for man's sake; for the imagination of man's heart is evil from his youth: and I will not again anymore smite every living thing, as I have done. Henceforth [unspec 22] all days of the earth; seed-time, and harvest, and cold, and heat, and summer, and winter, and day, and night, shall not cease.

Annotations.

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

Vers. 2. of the deep] the water gulfs within the [unspec 2] earth, which before were broken up: see Gen. 7. 11. stopped] thus God shown himself to be he that can stay the bottles of heaven, Job 38. 37.

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

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

Vers. 5. tops] Hebr. the heads.

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

Vers. 7. a Raven] an unclean fowl, Deut. 14. 14 [unspec 7] sent forth forty days after the tops of the mounts appeared, to see if the waters were abated, as the Greek addeth, and as the next verse showeth of the dove. For the Raven would have fed on the dead karkasses, if any had appeared, Prov. 30. 17. returning] that is, flying to and fro, returning to the ark, but not into the same, which the Dove after did, verse. 9. whereupon the Greek interpreters (as it seemeth) translated it returned not. Noah had no tidings of the waters abating, brought by this messenger, therefore he sendeth another, the Dove: which returning with an Olive leaf or branch; verse. 11. signified the glad tidings of peace, by the ministry of the Gospel, and of the Spirit, (which the Dove represented Mat. 3. 16.) but the ministry of the Law & letter (which the Raven seemeth here to figure out,) giveth the heart of man no evidence, that the waters of God's wrath for sin, are any whit abated.

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

Vers. 10. he waited] or, patiently abode: so in v. [unspec 10] 12. did again send] or, added to send: so in v. 12. did not add to return: and verse 21. I will not add to curse; that is, not curse anymore.

Vers. 11. leaf] or branch: as it is elsewhere englished, Nehem. 8. 15. a sign that the waters were [unspec 11] low: and spiritually a token of grace and peace in Jesus Christ, brought in the mouth, that is, the word and doctrine of the Ministers of the Gospel, compared unto Doves, Mat. 10. 15. Isaiah 60. 8. Romans 10. 15. which came unto the Church in the evening of times, in these last days, Heb. 1. 1.

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

Vers. 14. the 27 day of the month] By this it appeareth [unspec 14] that Noah was in the ark a full year (or year of days) containing 365 days, according to the course of the Sun. For he entered the ark, the 17 day of the second month, in the 600 year of his life, Gen. 7. 11. 13. and there he continued till the 27 day of the second month in the 601 year of his life, as the 13 and 14 verses of this 8 ^th Chapter show. Now the twelve months of the Hebrews had 354 days, (for six months had each of them thirty days, and the other six months had each 29 days, which make 354:) to which add 11 days, (till the 27 of the 2 month full ended) and there are days 365.

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

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

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

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

CHAPT. IX.

1. God blesseth Noah and his sons. 4, Flesh with the blood, and murder, are forbidden. 9. God's covenant to drown the earth no more, 13, signified by the Rainbow. 18, Noah replenisheth the world, 20, planteth a vineyard, 21, is drunken, and mocked of his son: 25, Curseth Canaan; 26, Blesseth Sem, 27, prayeth for Japheth, 28, and dieth 950 years old.

ANd God blessed Noah and his sons: [unspec 1] and said unto them; Be fruitful, and multiply, and replenish the earth. And the fear of you, and the dread of you, [unspec 2] shall be upon every beast of the earth: and upon every fowl of the heavens: on all that moveth upon the ground, and on all the fishes of the sea; into your hand are they given. Every moving thing that is living, [unspec 3] to you shall it be for meat: as the green herb, have I given to you all things. But [unspec 4] flesh, with the soul thereof, the blood thereof, ye shall not eat. And surely, your blood [unspec 5] of your souls, will I require; at the hand of every beast will I require it: and at the hand of man; at the hand of every man's brother, will I require the soul of man. He that [unspec 6] sheddeth man's blood, by man shall his blood be shed: for in the image of God, made he man. And you, be ye fruitful and multiply; [unspec 7] bring-forth-abundantly in the earth, and multiply therein.

And God said unto Noah, and unto his [unspec 8] [unspec 9] sons with him, saying. And I, behold I establish my covenant with you: and with your seed after you. And with every living [unspec 10] soul, that is with you; of the fowl, of the cattle, and of every beast of the earth, with you: from all that go out of the ark, to every beast of the earth. And I will establish [unspec 11] my covenant with you; and all flesh shall not be cut off, anymore, by the waters of a Flood: and there shall not be anymore, a Flood, to destroy the earth. And God said; This is the sign of the covenant, [unspec 12] which I do give between me and you; and every living soul that is with you: to eternal generations. My Bow I have given [unspec 13] in the cloud: and it shall be for a sign of the covenant between me and the earth. And it shall be when I make-cloudy the cloud [unspec 14] over the earth: that the bow shall be seen in the cloud. And I will remember my covenant, [unspec 15] which is between me and you, and every living soul, of all flesh: and there shall not be anymore the waters, to a flood; to destroy all flesh. And the Bow shall be in [unspec 16] the cloud: and I will see it, to remember the everlasting covenant between God and every living soul; of all flesh, that is upon the earth. And God said unto Noah; This [unspec 17] is the sign of the covenant which I have established, between me and all flesh that is upon the earth.

And the sons of Noah that went-out of [unspec 18] the ark, were Sem, and Cham, and Japheth: and Cham, he is the father of Canaan. These [unspec 19] three were the sons of Noah: and of these all the earth was over-spread. And Noah began [unspec 20] to be an husbandman: and he planted a vineyard. And he drank of the wine, and [unspec 21] was drunken: and he uncovered himself, within his tent. And Cham the father of [unspec 22] Canaan, saw the nakedness of his father: and told his two brethren, without. And Sem and Japheth took a garment; and they [unspec 23] laid it upon both their shoulders, and went backward and covered the nakedness of their father: and their faces were backward; and they saw not their fathers nakedness. And Noah awoke from his wine: and he [unspec 24] knew that which his younger son had done unto him. And he said, Cursed be Canaan: [unspec 25] a servant of servants shall he be to his brethren. And he said, Blessed be Jehovah, the [unspec 26] God of Sem: and Canaan shall be a servant to them. God persuade Japheth; that he [unspec 27] may dwell in the tents of Sem: and Canaan shall be a servant to them. And Noah lived, [unspec 28] after the Flood, three hundred years, and fifty years. And all the days of Noah were [unspec 29] nine hundred years, and fifty years: and he died.

Annotations.

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

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

Vers. 3. moving] or, creeping thing that is living: [unspec 3] that is, as the Greek in the former verse translateth, moving things which live: whereby things that die alone, or are not lawfully killed, seem unto some to be excepted; as after in the Law, such are plainly forbidden to be eaten, Lev. 22. 8. Exod. 22. 31. So the law touching unclean beasts, fowls, fishes, &c. mentioned in Lev. 11. seemeth not to be given as yet. And this was the ancient Rabbin's judgment, as in Breshith rabba they say. What is that which Psal. 145. 7. teacheth us, saying: The Lord looseth the bound? All beasts which have been forbidden as unclean in this world, God will cleanse and license them in the world to come of the Messias. Even as to the sons of Noah, at the first they were clean, as it is written (Gen. 9. 3.) every moving thing that is living, to you shall be for meat: as the green herb, &c. As the herb is permitted unto all, so all beasts shall be permitted unto all. as the green herb] given before for meat to man and beast, Gen. 1. 29. 30.

Vers. 4. with the soul] or, in the soul, that is, the [unspec 4] life: for so the soul often signifieth, Job 2. 6. John. 10. 15. 17. the blood] this declareth what the former meant; in the soul, that is, the blood: a reason whereof is shown in the law, Lev. 17. 11. for the soul (or life) of the flesh is in the blood: and in verse. 14. the soul of all flesh, is the blood thereof. So this law against eating flesh with the life or blood; seemeth to be against cruelty, not to eat any part while the creature is alive, or the flesh not orderly mortified, and cleansed of the blood: 1 Sam. 14. 32. 33. 34. and this the reason following doth confirm. Also the Hebrew Doctors make this the seventh commandment given to the sons of Noah, which all Nations were bound to keep: as there had been six from Adams time. Which they reckon thus; The first against idolatry, worship of stars, images, &c. The second against blaspheming the name of God. The third against shedding of blood. The fourth against unjust carnal copulations, whereof they make six sorts: 1. with a man's own mother, 2. or with his fathers wife; 3. or with his neighbors wife; 4. or with his sister by the mothers side; 5. or with mankind; 6. or with beasts. (Five of which they gather to be forbidden by Gen. 2. 24. the other by Abraham's speech, Gen. 20. 12.) The fifth precept was against rapine or robbery. The sixth to have judgment or punishment for malefactors. And unto Noah was added the seventh this here mentioned; which they understand to forbid the eating of any menber, or of the flesh of a beast taken from it alive. Whosoever in the world, transgressed any of these seven commandments willfully, the Jews held he was to be killed with the sword: as showeth Maimonides in Misneh, treat. of Kings, chap. 9. But the Heathens that would yield to obey these seven precepts, though they received not circumcision, nor observed the other ordinances given afterward to Israel; they were suffered to dwell as strangers among the Israelites, and to so journe in their land, as is shown after upon Exod. 12. 45. and Lev. 22. 10.

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

Vers. 6. He that sheddeth, &c.] meaning willfully: [unspec 6] for he that killed his neighbor unawares: his life was provided for by the law, in Num. 35. 11. by man shall his blood be shed] that is, by the Magistrate; whose power is here stablished, for killing all willful murderers: as the Chaldee expresseth it, saying, with witnesses by sentence of the Judges, shall his blood be shed. This was one of the seven commandments given to the sons of Noah, forementioned. And this accordeth with the law, Num. 35. 29. 30. but private men may not use the sword, Mat. 26. 52: Rom. 73. 4. image of God] and so the injury is not only to man, but to God him-self. The image of God in men, is defaced by sin; but not wholly: and man's nature having a soul spiritual, understanding, immortal, &c. still remaineth, wherein part of God's image is yet to be seen in man. So the Apostle useth a like reason against the cursing of men, I am. 3. 9. And the law after commandeth, that no satisfaction should be taken for the life of a murderer, which was guilty of death, Num. 35. 31. yea (as the Jew Doctors write) though he could give all the riches in the world, and though the avenger of blood were willing to free him, yet he was to be put to death, because the soul (or life) of the party murdered, is not the possession of the avenger of blood, but the possession of the most holy God, Maimonides, treat of Murder. chap. 1. S. 4.

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

Vers. 12. is the sign] or shall be the token. The use [unspec 12] of a sign, is to confirm men's faith in God's promises, Isaiah 7. 11. and 38. 7. 22. do give] or, am giving; that is, do put, or set: as the holy Ghost translateth giving, Isaiah 42. 1. by putting, Mat. 12. 18. So in the Hebrew, that is expressed by the word set, 1 King. 10. 9. which elsewhere is written given, 2 Chron. 9. 8. See Gen. 1. 17. And the Chaldee, for between me and you, saith, between my word and you: as oftentimes for the Lord, he putteth his Word; by which name Christ is called, John. 1. 1. in whom all God's promises are yea & Amen: 2 Cor. 1. 20

Vers. 13. my bow] that which we call the Rain-bow, [unspec 13] because it is in the cloud in the day of rain, Ezek. 1. 28. which God calleth his, for the wonderfulness thereof, and for the sacramental sign by his special ordinance. The Heathen Poets therefore called it Thaumantias, as being the work of the wonderful God. It is called a bow, for the likeness: and hath many colors, partly waterish, and partly fiery; to put us in mind both of the watery flood, whereby the old world perished, and of the fire, wherewith the world that now is shall be burnt, Job 22. 15. 16. 20. 2 Pet. 3. 5. 6. 7. 10. And as the bow is an instrument of war, and so used in Scripture for a sign of wars, Gen. 48. 22. Ps. 7. 13. Lam. 3. 12 Zach. 9. 10. Rev. 6. 2. so the rain-bow naturally signifieth waters in the clouds, but is made of God a sign that the waters shall no more drown us: and though he seemeth to bend his bow like an enemy, (Lam. 2. 4.) yet in wrath he remembereth mercy. I have given] or, do give: for which the Greek saith, I do put. As the covenant made with Noah concerning the waters, is applied to the spiritual covenant made with us in Christ, Isaiah 54. 9. 10. so the rain-bow, (the sign of that covenant) is also applied for the sign of grace from God to his Church, Rev. 4. 3. and 10. 1. Ezek. 1. 28 the earth] that is, all people in the world: See Gen. 11. 1.

Vers. 14. when I make cloudy the cloud] that is, [unspec 14] when I bring many thick and watery clouds: which naturally signify store of rain, 1 King. 18. 44. 45. Therefore clouds are often used in Scripture to denote afflictions and dangers unto men, as Ezek. 30. 3. 18. & 32. 7. & 34. 12. Soph. 1. 15. Joel 2. 2. the bow shall be seen] the use whereof is, on God's part, to remember his covenant, (as the next verse showeth) and on men's part, that they rest in faith upon his promise, that he will no more drown the world. Hereupon it is a custom amongst the Jews, that when any seeth the bow in the cloud, he blesseth God, that remembereth his covenent, and is faithful therein, and stable in his promise. Maimonides treat, of Blessings, ch. 10. S. 16. So Ben Sirach saith, look upon the Rain-bow, and praise him that made it, Ecclus. 43. 11.

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

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

Vers. 21. he uncovered himself] that his shame [unspec 21] and nakedness was to be seen: which showeth, that wine is a mocker, Prov. 20. 1. and to be drunk therewith is a riotous excess, Ephes. 5. 18. This fell out (in likelihood) some years after his coming out of the Ark, as appeareth by the increase of his children's children: after Canaan was borne. Noes sin may be compared with Adams, who transgressed by eating, as Noah doth by drinking the fruit of a tree: upon that, Adam saw himself naked, and was ashamed; upon this, Noah is naked, and his shame discovered. Now, by drinking the fruit of the vine, we have a sign and seal of the covering of our shame, the forgiveness of our sins in Christ: Mat. 26. 27 28. 29. Upon this similitude of Noes sin with Adams in part, the Rabbin's say, that Noah found a vine, that was cast out of the garden of Eden: R. Menachem on Gen 9.

Vers. 22. he told it] and this (as the sequel showeth) with a mockage of his aged father. [unspec 22]

Vers. 23. Sem] in that Sem the younger is named before his elder brother Japheth, and after blessed [unspec 23] before and above him, verse. 26. 27. it is most likely, that he was principal in this good counsel and work.

Vers. 24. his younger son] which the Hebrew calleth lesser, meaning in years. [unspec 24]

Vers. 25. Cursea be Canaan] or Cursed shall he be. It is thought of some, that Canaan told Cham [unspec 25] his father, of Noes nakedness; and therefore had this curse upon him and his posterity, rather then the other sons of Cham, mentioned in Gen. 10. 6. or then Cham himself. And although by Canaan, may be understood or implied Canaan's father, (as the Greek translation hath Cham, and as elsewhere in Scripture Goliath is named, for Goliaths brother, 2 Sam. 21. 19. compared with 1 Chr. 20. 5.) yet the event and history after showeth, that the Canaanites also were indeed under this curse, when the Israelites conquered their land. And that Noah pronounced this judgment by God's spirit. But Cham is not exempted hereby from the curse, although his son be named: as Sem is not exempted from the blessing in the next verse, where Jehovah his God is named. So Jacob is said to bless Joseph, Gen. 48. verse. 15. when Joseph's children had their blessing, verse 16, &c. And the curse of the wicked, reacheth unto the fruit of their body, Deut. 28. 18. a servant of servants] that is, a most base and vile servant: the Chaldee saith, a working servant: Canaan's name did also portend his condition, being of Canagh to humble, bow, or press down. And as servitude is here brought upon men for a curse, so the Scriptures under the name of servants signifying sinful men, do shut such out from the kingdom of God; John. 8. 34. 35. Gal. 4. 30. 31. Among the Heathens also, such an estate was counted miserable: God taketh away half the understanding of those men that are brought into servitude: saith Plato in his 6 book of Laws, from Homer.

Vers. 26. the God of Sem] under this, Sem also [unspec 26] himself receiveth a blessing, for, blessed is the people whose God Jehovah is, Psal. 144. 15. and eternal life is implied herein, for God hath prepared for them a City, of whom he is not ashamed to be called their God, Heb. 11. 16. and Sem is the first man in Scripture, that hath expressly this honor. By the God of Sem, also may be meant Christ, who came of Sem, according to the flesh; but is also God over all blessed forever, Amen, Rom. 9. 5. Sem by interpretation is a Name, (which is also used for renown, Gen. 6. 4.) and Christ hath a name above every name, whereat all knees bow, Phil. 2. 9. 10. servant to them] or, to him: that is, to Sem, and Japheth, and specially to Sem: the Hebrew signifieth both them and him. So in the verse following: the Chaldee translateth, to them: the Greek, his servant.

Vers. 27. persuade] or, shall persuade: or (as the [unspec 27] Greek and Chaldee translate it) enlarge. The original word properly signifieth to persuade, entice, or allure, by fair and kind words, and is applied to God's drawing of men unto him by the Gospel, Hos. 2. 14. and in the Hebrew there is allusion to his name, Iaphth le Iepheth: Perswade the perswasible: It meaneth by fair alluring words to persuade unto faith and obedience: and so is a prophesy or prayer, that the Gentiles which come of Japheth, should be brought to the faith of the Gospel. This word of persuading, is often used for drawing men to Christ, Act. 17. 4. and 18. 4. and 19. 8. and 28. 23. 24. and it is the special work of God, John. 6. 44. Act. 11. 18. Inlarging also, is not only of roomth to dwell in (which may be implied in this blessing of Japheth, who had moe sons then either Cham, or Sem) but oftentimes of the heart by wisdom, love, and comfort; as in 1 King. 4. 29. 2 Cor. 6. 11. Esa. 60. 5. But it is another Hebrew word in those places. he may dwell] or, and he shall dwell in the tents of Sem: that is, be united with the Churches of the Jews, (the posterity of Sem) which was fulfilled when the Gentiles became joint heirs, and of the same body, and joint partakers of God's promise in Christ, the stop of the partition wall being broken down, &c. Ephes. 3. 6. and 2. 14. 19. Although it may further imply the grafting of Iaphets children into the stock of the Church, when Shem posterity, the Jews, should be cut off, as Paul showeth in Rom. 11. 11. 12. 15. 17. &c. So the Reubenites are said to dwell in the Hagarims tents, after the Hagarims were subdued and fallen, 1 Chron. 5. 10. The Church of Christ, is here and often called Tents, (or Tabernacles) which are a flitting and movable dwelling, because such is our estate on earth; here we have no continuing City, but we seek one to come, which hath foundations, &c. Heb. 13. 14. and 11. 9. 10. So, the tents of Judah, Zach. 12. 7. signify the Church; and the tents of Jacob, Mal. 2. 12. and the tents of the Saints, Rev. 20. 9. The Hebrew Doctors have gathered from this prophesy, that they should speak in Iaphets tongue, (which in the ages following was the Greek) within the tents of Sem: Talmud Hierosol. in Megilah. This was fulfilled by the Apostles speaking and writing the Gospel in Greek.

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

CHAP. X.

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

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

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

And Canaan, he begat Sidon his first-borne, [unspec 15] [unspec 16] [unspec 17] [unspec 18] and Cheth. And the Jebusite, and the Amorite, and the Girgasite. And the Evite, and the Arkite, and the Sinite. And the Arvadite, and the Samarite, and the Chamathite: and afterward were the families of the Canaanite spread abroad. And the border of [unspec 19] the Canaanite was from Sidon; as thou comest to Gerar, unto Gaza: as thou comest to Sodom and Gomorrhah, & Admah, and Seboim, unto Lashah. These are [unspec 20] the sons of Cham; after their families, after their tongues: in their lands, in their nations.

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

Annotations.

THe generations] that is, the children begotten [unspec 1] of Noes three sons: by whom three parts of the world were inhabited; Asia by Shem posterity; Africa by Chams; and part of Europe, with Asia the less, by Iaphets.

Vers. 2. Japheth] the eldest of the three brethren, verse. 21. He is renowned in the ancient Greek [unspec 2] writings, called Iapetos; of him many things are fabled by the Poets; and his posterity called Iapetionides, by Hesiod, and others. Gomer] in Greek Gamer: of him came a people still called by their fathers name in Ezekiel's days; seated Northward from the land of Canaan: who did help to afflict the Jews, after their return out of Babylon, Ezek. 38. 6. They are of Greek Geographers called Kimmerioi (Kimmerites) a people beyond Thracia. Josephus (in his Antiquities) saith, the Galatians, were of old named Gomerites. The Kimmerites, (or Cimmerians) afterward degenerated into the name of Cimbrians. Magog] of him also came a people and country so named, which were enemies to God. people, Ezek. 38. 2. and 39. 6. Revel. 20. 8. those that are now called Scythians, (or Sarmatians) are thought to be of his race: Joseph. Antiq. b. 1. c. 7. which Scythians dwelt in Coelesyria. Madai] the father of the people called Medes, into whose Cities the Israelites were led captives, 2 King. 8. 11. They with Paras (the Persians,) overcame the Babylonians, Isaiah 13. 17. and 21. 2. Ier. 51. 11. Dan. 5. 28. 31. and 6. 8. That people is also mentioned in Act. 2. 9. Javan] in Greek Iouan; of him came the people called Jones, that is, Greeks: which are mentioned by the name Javan, in Ezek. 27. 13. Isaiah 65. 19. Dan. 8. 21. and 10. 21. Unto them the Israelites were sold for bond-men, Joel 3. 6. They were called Greeks, of one Graekus a King. Thubal] in Greek Thobel: his children were still called by his name; used trading with the Tyrians, Ezek. 27. 13. & aided Gog their Prince, against the people of God, Ezek. 38. 2. 3. The Thobelites, Josephus saith, in his time were called Iberi, Antiq. b. 1. c. 7. they inhabited Spain, and the countries adjoining. Meshec] in Greek Mosoch: of him came the Muscovites, as some think, and the name seemeth to confirm: who removed their dwelling more Northward. Meshec is usually joined with Thubal before mentioned, near whom he was seated: Ezek. 27. 13. and 38. 2 Josephus deriveth from him the Cappadocians: (Antiq. 1. c. 7.) which of old were called Meschines.

Thiras,] of him came the Thracians, and the Greek name Thrax: he is not mentioned again in Scripture, save in the genealogy, 1 Chron. 1. 5. Here are of Japheth reckoned seven sons, which first settled in Asia; and from thence further Northward and West. So in Asia, there are seven Christian Churches of the Gentiles, Rev. 1. 11. Thus Japheth hath been persuaded and enlarged.

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

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

Dodanim] written also Rodanim, 1 Chron. 1. 7. and here in Greek Rhodioi. The Rhodeans and Doreans about Greece, seem to come of these. The Scriptures mention not this Dodanim anymore then Thiras, in verse. 2. the Dodonaeans in Epirus seem to come of him. Thus Japheth hath seven nephews, as before he had seven sons.

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

Vers. 6. Cush] he was father of the Arabians and [unspec 6] Ethiopiani, or Mores, as the next verse showeth: and where Aethopia is mentioned in Scripture, the Hebrew name is Cush, Isaiah 37. 9. and often otherwhere; and they are called Ethiopians (according to the Greek name) of their burnt faces and black skin: see Ier. 13. 23. Mizraim] of him came the Egyptians: and the land of Egypt, (so called of the Greek, in Mat. 2. 15. and always in the New Testament:) in the Hebrew by Moses and the Prophets, always called the land of Mizraim. And it is said to have the name Egypt, of one Aiguptos, a King there. But the Arabians and Turks to this day, call that land Mizri: and Cedrenus in Greek nameth it Mestra. See also Gen. 12. 10. and 41. 56. Phut] or, Put; by whose name their children and land was still called in Ezekiel's time, Ezek. 27. 10. and 38. 5. in other writers it is named Libya, there is the river called Phthuth. Ganaan] in Hebr. Cenaghnan; he it was whom Noah cursed, Gen. 9. 25. his country (the land of Canaan) was after given for a possession to the Israelites; famous through all the Scriptures. Palestine, Judea, (or Jewry) Samaria, Galilee, were all parts of this land of Canaan.

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

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

Vers. 9. in hunting:] This the Scripture applieth to hunting of men, by persecution, oppression, tyranny, [unspec 9] Ier. 16. 16. Lam. 3. 52. and 4. 18. Prov. 1. 17. 18. And so the Yerushalmi paraphrast here expounds it of a sinful hunting of the sons of men. And Moses in the next verse showeth, how he hunted for a kingdom: which by right pertained not to him, seeing he came of Cham, the youngest of the three brethren, Gen. 9. 24. before Jehovah] that is, mightily, openly, and without fear of God, as Gen. 6. 11. And so as the Lord took notice of his evil. 〈◊〉 it is said] that is, commonly said; and become a proverb against all tyrants and persecutors.

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

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

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

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

Vers. 13. the Ludims] that is, Lud and his posterity; [unspec 13] so after Anam and his posterity. For besides the Hebrew form which is plural, the Greek by article plainly showeth them to be people's, not persons. The man's name seemeth to be Lud, spoken of in Ezek. 27. 10. and 30. 5. Isaiah 66. 19. (where also Lud the son of Sem may be comprehended, Gen. 10. 22.) and his race the Ludims, (or Lydians) in Ier. 46. 9. Lehabims] called Lybians; a people in Africa.

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

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

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

Vers. 17. the Evite] Hebr. Chiwite: in Greek [unspec 17]

Annotations on the Pentateuch - Psalms - Song of Songs

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CHAP. V.

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CHAPT VI.

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CHAP. VII.

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CHAP. VIII.

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CHAPT. IX.

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CHAP. X.

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