Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

HAndmaids] in the Chaldee, concubines. So [unspec 1] one of them is called, Gen. 35. 22.

Vers. 3. seven] this may be taken for many times: [unspec 3] as, the barren hath borne seven, that is, many, 1 Sam. 2 5. seven (that is, many) abominations are in (the hateful man's) heart, Prov. 26. 25. and sundry the like. Here Jacob doth that himself, which God promised should be done unto him, Gen. 27. 29. But humility goeth before honor. And it is noted by the Hebrew Doctors, as a decree of God, that Esau should be ruler over Jacob, in this world; and Jacob ruler over Esau in the world to come. Pirkei. R. Eliezer, ch. 37.

Vers. 4. kissed him] These were signs of Esau's [unspec 4] affections changed from his former hatred, Gen. 27. 41. Luk. 15. 20. and of Jacob's prevailing with men, as he had with God, Genes. 32. 28. for his ways pleasing the Lord, he made his enemies at peace with him, Prov. 16. 7. Therefore the word kissed is extraordinarily noted in the Hebrew with three pricks over it, as leading the reader to observe well this matter. In the words following the Greek addeth, they wept both.

Vers. 8. what meanest thou] Hebr. what to thee? [unspec 8] company] or camp, the drove sent before, Gen. 32. 16. to find] that is, that I may find: the Greek explaineth it, that thy servant may find grace.

Vers. 9. much] Hereby he may mean, enough, or, a great deal: the Greek translateth it, many things. [unspec 9] Jacob in verse. 11. speaketh more freely, I have all things. Thus Esau had received his blessing; Gen. 27. 39. be thine] that is, keep it to thyself: or, (as the Chaldee explaineth it,) much good do it thee, that which thou hast.

Vers. 10. therefore] or, because: as this word signifieth in Gen. 38. 26. face of God] that is, honorable [unspec 10] and comfortable. The Chaldee for God (Elohim) translateth Princes: as the word sometime signifieth, Psal. 82. pleased] or, thou hast favourably accepted me.

Vers. 11. blessing] that is, the gift, which by the blessing of God I have received, and do with a [unspec 11] willing and liberal heart give unto thee. Hereupon the scripture often useth a blessing for a bounteous gift, or liberality, 1 Sam. 25. 27. and 30. 26. 2 King. 5. 15. and so the Apostle useth it, in 2 Cor. 9. 5. 6. The Chaldee keepeth here the word used in the former verse, the present. all] that is, enough of all: the Greek turneth it plurally, all things. A more full acknowledgment and contentation then Esau's, who said he had much, verse. 9. he took it] Jacob herein had the preeminence, for it is more blessed to give, than to receive, Act. 20. 35. and Abram would not be enriched by the king of Sodom, Gen. 14. 23. The Hebrew Doctors in Bresith rabbah here say, that all the gifts which Jacob gave to Esau, the kings of the world shall restore unto the King Christ; as Psal. 72. 10.

Vers. 12. and go] meaning unto Seir, where he [unspec 12] would lovingly entertain his brother, and gratify his kinenesse. By Jacob's answer in verse. 14. it seemeth he did so understand him.

Vers. 13. with young] or, giving-suck, as the Chaldee [unspec 13] translateth it. The Hebrew may imply both; as 1 Sam. 6. 7.

Vers. 14. will lead on] or, will gently-lead softly. As [unspec 14] Jacob here with his flock, so Christ the good shepherd, is prophesied to deal with his people, Esa. 40. 11. the foot of the work] that is, the pace of the cattle, as they are able to go: called a work, because about them his labor was employed. So in Exod. 22. 8. Thus Christ preached as men were able to hear, Mark. 4. 33. & so did his Apostles, becoming weak to the weak, 1 Cor. 3. 2. & 9. 22. Rom. 15. 1. For foot the Greek translateth leisure.

Vers. 15. appoint] or set; and consequently leave, [unspec 15] as the Greek and Chaldee do translate it. So in Exod. 10. 24. let me find grace] that is, grant my desire, and leave none. So to find grace, is to have a request granted, Gen. 34. 11. and 47. 25. 1 Sam. 25. 8. Or, as the Greek translateth, it is enough that I have found grace; as being a thankful refusal: and so the Hebrew phrase seemeth elsewhere to import, as in Ruth 2. 13. 2 Sam. 16. 4.

Vers. 17. an house] in Greek, houses: they were [unspec 17] cottages for present use; for he stayed not there long. Succoth] that is, boothes, or tents: hereof the place had the name, and so the city that was after there built, was called Succoth, Judge. 8. 15. 16. Likewise the place whither Jacob's sons first came, after they went out of Egypt, was called Succoth, Exod. 12. 37. and in memorial of their dwelling in boothes God appointed a yearly feast for all the people, called the feast of Succoth; that is, of boothes, or tents, made of green boughs of trees, wherein they dwelt seven days in a year, Levite. 23. 34—42. 43.

V. 18. came safe] or came in peace, sound, & whole, [unspec 18] he and all that he had; having got the victory over all troubles and dangers, according to the promises of God, Gen. 31. 3. & 32. 28. The Hebrew Salem is so interpreted here by the Chaldee paraphrase safe, or sound: but the Greek maketh it the name of a place, to Salem the city of the Sichimites: Howbeit we find elsewhere no mention of such a city. Yet if so it be understood, it is another then that Salem where Melchizedek reigned, Gen. 14. 18. which was Jerusalem; from which this Salem was 40. miles distant. In John. 3. 23. there is mention of a Salem by Aenon, where John baptized; which is thought to be that Saalim spoken of in 1 Sam. 9. 4. Shechem] or Sychem, as in Greek it is called Act. 7. 16. called also Sichar, John. 4. 5. Padan Aram] or Mesopotamia of Syria, as the Greek hath it, See Gen. 25, 20. encamped] pitched his tents.

Vers. 19. he bought] yet was that land given of [unspec 19] God to him and his fathers, Gen. 12. 6. 7. but hoc was a pilgrim on it, as were they, Heb. 11. 9. and in hope of that promise in time to be fulfilled, he purchased this field; as Jeremiah bought a field, for like signification, Ier. 32. 9. 15. After, it became the portion of Joseph & his children, Ios. 24. 32. Hamor] or Emmor, as it is written, Act. 7. 16. in Hebrew Chamor. 100. lambs] so the Greek & Chaldee both translate the word. Others think they 〈…〉 ere pieces of money, on which the images of lambs were stamped. So in Ios. 24. 32. Job 42. 11. It hath been an ancient custom in many nations, to buy and sell, not only for money, but by exchange of one thing for another, as among the Greeks, Homer. Iliad. 8.

Vers. 20. an altar] for thanksgiving to God, as [unspec 20] his fathers had done, Gen. 12. 7. and 13. 18. &c.

El Elohe Israel] that is, God the God of Israel, so named, as a 〈…〉 stimoniall of his faith, and a memorial of the mercy of God, who gave him that new name: Gen. 32. 28. The like Moses did, Exod. 17. 15. calling his altar, Jehovah Nissi. The Greek here translateth, he called upon the God of Israel: also the Chaldee, he sacrificed upon it, before God the God of Israel. About this time, fell out the departure of Judah from his brethren, and marriage with a Canaanitish woman, mentioned in Gen. 38. 1. &c. see the annotations there.

Annotations.

THe daughters] that is, the women; as Gen, 30. 13. [unspec 1] Upon what occasion she went to see them, Moses telleth not: the Hebrew Doctors say the maids of Shechem went abroad with timbrels to play, &c. Pirkei. R. Eliezer, ch. 38. and that it was on a solemn feast day, which they kept in that country, Joseph. Antiq. b. 1. God noteth Dinah's going out, as an occasion of her evil; and after reacheth young women to be keep rs at home, Tit. 2. 5. So among the Jews, virgins were after this, wont to be kept in, 2 Maccab. 3. 19. Dinah was now about 14. years of age: Jacob's only daughter.

Vers. 2. Hamor] called in Greek, Emmor. So in [unspec 2] Act. 7. 16. Evite] H • br. Chiwite, see Gen. 10. 17. humbled] or afflicted, that is, defiled her, verse. 5. for this word is applied only to adulterous and unlawful copulation; as in Deut. 21. 14. & 22. 24. 29. Judge. 19 24. 2 Sam. 13. 12. 14. Eze. 22. 10. 11.

Vers. 3. spake to the heart] or as the Greek translateth, [unspec 3] according to the mind of the damsel; that is, kindly on his part, and such things as liked and comforted her; who it seemeth was sorrowful for this injury done her, as Tamar was in like case, 2 Sam. 13. 19. 20. So the Chaldee translateth, he spake consolations to the heart. A like phrase is used for kind and comfortable speaking; in Gen. 50. 21. Esa. 40. 2. Hos. 2. 14. And that which in John. 11. 19. is said to comfort them; the Syriac there translateth, to speak with their heart. So in 1 Thes. 2. 11.

Vers. 5. that he] namely Hamors son, as the [unspec 5] Greek translation addeth. held his peace] or, kept-silence as deaf, concealing his grief, and asswaging it with consideration of God's chastisement, as other godly men did in their troubles, Levite. 10. 3. Psal. 39. 10. Thus Jacob ruling his own spirit, did better then his sons that took the city, verse 27. Prov. 16. 32.

Vers. 7. folly in Israel] or against Israel: that is, as [unspec 7] the Greek and Chaldee do explain it, a filthy and ignominious fact; on his part, vile, foolish and filthy; & to the Church of God, an ignominy and reproach. Moses writeth this according to the speech used in his time, when to do folly in Israel, was meant of wicked acts, done to the scandal of the Church, as Deut. 21. 21. Ios. 7. 15. Judge. 20. 6. Israel being put for his posterity the Israelites: see Gen. 19. 37. should not] the Chaldee addeth, it was not right (or meet) to be done. So the Law commandeth there shall be no whore of the daughters of Israel; Deut. 23. 17. and whoredom should not be named, among the Saints. Eph. 5. 3.

Vers. 8. is affected] or, is fastened, cleaveth: with [unspec 8] desire, love and delight, as this word implieth the setting of the love upon any, Deut. 21. 11. & 7. 7.

Vers. 10. before you] free for you to choose where [unspec 10] you like, and to possess it. See Gen. 13. 9. and 10. 15. The Greek addeth, broad before you; as verse 21. get firm possessions] or, hold yourselves as possessors in it.

Vers. 11. find grace] and have my request granted: [unspec 11] see Gen. 33. 15.

Vers. 12. Very largely ask] Hebr. Multiply ye [unspec 12] upon me vehemently. dowry] a gift of the man unto the woman or her parents, before and in respect of marriage. See the law hereof, Exod. 12. 16. 17.

Vers. 13. and spake] to weet, deceitfully: or, when [unspec 13] they spake unto them.

Vers. 14. they said] This the Greek referreth to [unspec 14] Simeon and Levi, Dinah's brethren. superfluous] or, uncircumcised-foreskin: see Gen. 17. 11.

Vers. 15. Only in this] or, But with this (condition.) [unspec 15] The Greek translateth, In this we will be like unto you: so in verse 22. where the Greek addeth the word Only. circumcised] cut in the flesh: see Gen. 17. 10. And herein was their deceit, pretending to have them like themselves in religion and polity; intending, when they were sick of their circumcising, to kill them, verse 25.

Vers. 18. good] that is (as the Greek hath) pleasing. [unspec 18]

Vers. 20. the gate] where the public assembly [unspec 20] of the citizens used to be, for all matters of the common wealth, for justice and judgment, and the like. See Deut. 17. 5. and 22. 15. 24. and 25. 7. Ruth. 4. 1. 11.

Vers. 21. large of spaces] Hebr. of hands, meaning [unspec 21] large and spacious; or roomthy enough.

Vers. 23. consent] the Greek saith, be like unto [unspec 23] them in this.

Vers. 24. went out] that is, dwelt and conversed [unspec 24] there: see Genes. 23. 10. were circumcised] which being done without the knowledge and faith of God, was a profanation of this seal of the righteousness of faith, (Rom. 4. 11.) and was not let go unpunished of God, verse. 25.

Verse 25. were sore] with the wound of circumcision, [unspec 25] which (as other wounds) was most fore on the third day; as the Chaldee translateth, when their pains were strongest upon them. in confidence] that is, confidently, boldly; and securely or safely, (as the Greek translateth) because the wounded men could not resist them. The Chaldee referreth this to the city which dwelt securely, as Judge. 18. 7. So it noteth both the boldness of Jacob's sons, and security of the Shechemites.

Vers. 26. edge] Hebr. mouth of the sword. These [unspec 26] things were done without Jacob's knowledge or consent, Gen. 49. 6.

Vers. 27. The sons] the other brethren, besides [unspec 27] Simeon and Levi, verse. 25. they had] that is, one of them (Shechem) had; & the other repressed it not. So in Israel, the fact of one man, was sometime imputed to the general; Ios. 7. 1. 11. 12. and 22. 20. Exod. 2. 14. compared with Acts 7. 27. 35. And because all nations were bound to punish malefactors; (as is before observed, on Gen. 9. 4.) the Hebrew Doctors write, that for this the men of Shechem were guilty of death, because Shechem committed rape; and they saw and knew it, & did not judge him for it. Maimonides, in Misn. treat. of Kings, ch. 9. S. 14.

Vers. 29. wealth] or power. The word comprehendeth [unspec 29] all wherein a man's power and strength consisteth; not only strength in body, but help by others, as an army of men. 1 Sam. 10. 26. and riches, which many make their strength, and whereby men are enabled to do much, Prov. 10, 15. but are indeed gotten by the power of God. Deut. 8. 17. 18. Psal. 62. 11. and 73. 12. The Greek in this place translateth it bodies, (which seemeth to mean servants, as in Rev. 18. 13.) the Chaldee, riches. little-ones] The word being of the singular number, meaneth generally the multitude of little children, male and female; Num. 31. 17. 18. in the house] that is, in any house; therefore the Greek translateth, in the houses.

Vers. 30. troubled me] This word meaneth not [unspec 30] only disquietness of mind, but danger also to be destroyed, by those with whom he lived before in peace, the Greek translateth, ye have made me odious. So Achan troubled Israel, and was himself troubled, that is, destroyed: see Ios. 6. 18. and 7. 25. and Prov. 15. 6. 27. where it is opposed to life. For this fact of theirs, Jacob deprived these his two sons of the birthright, which else they might have enjoyed, Gen. 49. 5. 7. that in them the proverb was fulfilled, he that troubleth his own house shall inherit the wind, Prov. 11. 29. to stink] that is, to be loathsome, and as the Chaldee explaineth, put enmity between me and the people. The like is spoken in 1 Sam. 13. 4. and 27. 12. 1 Chron. 19. 6. and the phrase is more plainly opened in Exod. 5. 21. you have made our savor to stink. few in number] so the Chaldee translateth it: the Hebrew is, methei mispar, men of number, and the Chaldee, a people of number, that is, easily numbered; a few, a small company; as the phrase is explained in Deut. 26. 5. men of fewness, that is, a few men. So in Deut, 4. 27. Ier. 44. 28. The contrary is, without number, when many is meant, 2 Chro. 12. 3. my house] the Chaldee addeth, the men of my house.

Vers. 31. Should he deal] or, do? A stubborn [unspec 31] answer, whereby they sought to defend their fact, which Jacob upon his death-bed cursed, Gen. 49. 7. Harlot] In the Hebrew Zonah, the first letter is extraordinarily great, for some hidden meaning. What if it be, to signify the stout and big words of these young men to their father? So a little letter is used before, in Gen. 23. 2. to signify moderation without excess in Abraham's weeping.

Annotations.

BEthel] that is, God's house; a place distant from [unspec 1] Shechem, about 30. English miles, southward: of it, see Gen. 28. 11. 19. an altar] that is, offer sacrifice and pay thy vow with thanksgiving for thy former deliverances, and strengthen thy faith, against thy present fears; Gen. 28. 20. 22. & 31. 13. and 34. 30.

Vers. 2. his house] the folk of his house, whom [unspec 2] he carefully cleanseth of idols, (which have no agreement with the house of God, 2 Cor. 6. 16.) and informeth in God's ways, as did other saints, Gen. 18. 19. Ios. 24. 15. with him] this may be meant of the captived Shechemites, Gen. 34. 29. strange God's] or strangers God's: the Hebrew signifieth either God's of alienation, that is, aliene or strange God's, as the Greek explaineth it, or God's of the alien, that is, of a stranger, or strange nation; and so the Chaldee turneth it, Idols (or erroncous God's) of the people's. By these strange God's are meant idols, images, or representations of God, as appeareth by ver. 4. So those which are called the Philistines God's, which David burned, 2 Chron. 14. 12. are by another Prophet said to be their Idols, in 2 Sam. 5. 21. among you] either privily brought from Laban's house, whence Rachel had stolen her fathers God's, Gen. 31. 19. or lately taken from, and come with the captive Shechemites, which were idolaters. After this example, Joshua, Samuel, and others, purged the church of idols, when by repentance and faith, they turned and were reconciled to the Lord, Ios. 24. 23. 2 Sam. 7. 3. 4. Judge. 10. 16. cleanse] or purify, which outwardly was (according to the law) by washing in water, and other carnal rites, Levite. 15. 13. Numb. 31. 23. inwardly, by the grace and spirit of God, Psal. 51. 4. 12. Ezek. 36. 25. Heb. 10. 22. It behooveth all, to take heed to their feet, when they go to the house of God, that they give not the sacrifice of fools; E • cles. 5. 1. garments] another sign of renewing by faith and repentance: for when men came before God, their garments were either changed if they were undecent, 2 Sam. 12. 20. or otherwise, washed, Exod. 19. 10. 14. Lev. 15. 13. So are we exhorted to cleanse ourselves, from all filthiness of the flesh and spirit, 2. Cor. 7. 1. and to hate even the garment spotted by the flesh, Jude, v. 23. From this practice of Jacob the Hebrew doctors have gathered a pollution by Idols, saying: Idols do defile, by the doctrine of the Scribes, and it is closely-signified in the law, (Gen. 35. 2.) put away the strange God's that are among you, and cleanse yourselves, and change your garments. And therein are four principal uncleannesses; by the Idol it self, and by the ministerial instruments thereof, and by the Oblation offered thereto, and by the wine that is poured unto it. And they defile men and vessels, by touching them, &c. Deut. 7. 26. Isaiah 30. 22. Psal. 106. 28. Deut. 32. 28. Maimonides in Misn. tom. 3. in Aboth Hatumoth, chap 6 S. 1. &c.

Vers. 3. answered me] the Chaldee translateth, [unspec 3] received my prayer, in the time of my distress, and his word was my help in the way which I have gone. God's answering of his people, is when by word or work, he granteth their request: as he is said to answer by fire, when by such a sign he testifieth his approbation, 1. King. 18. 24. so he answereth by giving men his blessings, Isaiah. 41. 17. 18. or delivering them from miseries, Psal. 22. 22. it is therefore more then bare hearing, as Isaiah 30. 19. when he heareth thee, he will answer thee. So here Jacob calleth the vision and oracle of God, (Gen. 28. 12. 13. &c.) his answer.

Vers. 4. earrings] idolatrous jewels, and superstitious [unspec 4] moniment, which are to be abolished as well as idols; & which may easily be turned into Idols themselves, Hos. 2. 13. Judge. 8. 24.—27. Deut. 7. 25. and 12. 2. 3. Exod. 32. 3. 4. So by the Hebrew canons, It is commanded (they say) in Deut. 12. 2. 3. to destroy Idolatry, & the ministerial instruments thereof, and whatsoever is made for the same. And it is forbid den (by Deut. 7. 26.) to have any use (or profit) by any of these things. Maimonides treat. of Idolatry, c. 7. S. 1. 2. the oke] or, as the Greek and Chaldee do translate it, the Terebinth, (or Turpentine tree,) the tree under which afterwards Joshua set up a stone for a witness, when having cleansed the people of their idols, he made a covenant with them & gave them a law in Shechem, Ios. 24. 23. 25. 26. There also he hid them from the knowledge of his family, under an oke, that they might not easily be found: okes and other trees being consecrated in those times to religious uses, and therefore stood long unfelled. Deut. 12. 2. see Gen. 21. 33. Under such also, they sometimes buried the dead, as after in v. 8. The Greek version here addeth, Jacob hid them under the Terebinth tree in Shechem, and abolished them unto this day.

V. 5. they journeyed] the Gr. explaineth it, And [unspec 5] Israel removed from Shechem. terror of God] that is, a mighty terror sent of God upon the cities. The Chaldee saith a terror from before the Lord. Otherwise all the cities round about, would and easily might have destroyed Jacob's family, for the massacre done at Shechem.

V. 7. El Bethel] that is, the God of Bethel before [unspec 7] he called it Bethel, that is, God's house, Gen. 28. 19. now for addition of graces from God, he addeth to the name, calling the place God, figuratively, as being his house. The like is in Exod. 17. 15. was revealed] or, were revealed, that is, did appear in more manifest sort. Here again a word plural, is joined with the name of God, to signify the mystery of the Trinity in the unity of the godhead: see the notes on Gen. 20. 13. The Gr. translateth it singularly, was revealed (or did appear:) so also doth the Chaldee, save that for God, it saith, the angel of God.

V. 8. nurse] sent with her from her fathers house, Gen. 24. 59. How she came to be in Jacob's family, [unspec 8] is uncertain: the Jews say, she was sent to call Jacob home, as was promised in Gen. 27. 45. She might also come thither upon other occasion, after Rebekah's death. The oke of weeping] Hebr. Allon Bacuth: this name showeth his grief, for the death of this matron; the place also being the safeest and most honorable that there he could have for such a purpose; see the notes on v. 4. & on Gen. 23. 2. The Chaldee paraphrast, for Oke, translateth the Plain (or valley) of weeping. But the Greek turneth it an Oke: and so doth the Yerushalmi Targum. See also Gen. 12. 6.

V. 9. again] the Gr. addeth, in Luz: where he had appeared to him before, Gen. 28. 11. 12. 19. [unspec 9]

V. 10. Israel] the name given him before of the Angel, is here again given & confirmed of God: [unspec 10] for the strengthening of Jacob's faith, and assurance of God's grace unto him, See Gen. 32. 28.

Ver. 11. Almighty] or All-sufficient: see Gen. 17. 1. [unspec 11] The Gr. translateth it, thy God. an assembly] or company: church of nations: the Chaldee saith, an assembly of tribes. Here God confirmeth the blessing given to Jacob by his father Isaac: and amplifieth it, see Gen. 28. 3. and 48. 3. 4. Kings] the Chaldee addeth; that shall rule over the people's: thus God giveth him the blessing of Abraham, Gen. 28. 4. and 17. 6.

Ver. 12. and] or, that is to thy seed: see Gen. 13. 15. [unspec 12] The Chaldee explaineth it, and to thy sons: the Greek addeth through their generations.

Vers. 13. God] the Chaldee saith, the glory of the [unspec 13] Lord: meaning the vision which now appeared unto Jacob. See Gen. 17. 22.

Vers. 14. set up] this he had done before, and [unspec 14] now repeateth it: or as is likely, being ruinated, he new repaireth it, see Gen. 28. 18. drink offering] or, a poured out- offering, an effusion: usually called a drink offering, because it was only of liquors or moist things, as the Minchah or meat-offering was of dry. And this drink-offering by the law of God, was of wine, or Sechar, Exod. 29. 40. Num. 28. 7. among the heathens sometime of blood, Psal. 16. 4. oil] to consecrate it, see Gen. 28. 18.

Vers. 15. Bethel] that is, God's house: see Gen. 28. [unspec 15] 19. Thus he renewed the memorial of his faith and thankfulness to God, as God did before of his promises to him, v. 10. 11. 12.

Vers. 16. they journeyed] the Greek version addeth, [unspec 16] Jacob journeyed from Baithel, and pitched his tent beyond the tower of Gader: borrowing these words from the 21. verse. a little piece] or, about a mile, as the Chaldee paraphrase explaineth it, This word is so used also in Gen. 48. 7. 2 King. 5. 19. and not elsewhere. Ephrath] a town called usually, Bethlehem, that is, The house of Bread: v. 19. some think it to have the name Ephrath of Caleb's wife, so called, 1 Chron. 2. 19. 24. It hath both names in Mic. 5. 2. Bethlehem Ephratah: there Christ was borne, Matt. 2. 1. the bread of God that came from heaven, John. 6. 33. had hard child-birth] Hebrew, she was hard in her child-bearing: that is, had sore and painful labor. According to the chastisement laid on Eve and her daughters, Gen. 3. 16. It is daily to be seen, and the Philosopher observeth it, that no creature suffereth such strong pains in travel, as woman doth, (Aristot, de Animal. l. 7.) notwithstanding she shall be saved in child-bearing, if they continue in faith, &c. 1 Tim. 2. 15.

Ver. 17. midwife] named in Hebrew, of helping [unspec 17] the woman in child-birth: so Exod. 1. 15. 16. thou shalt have] or, this also (shall be) to thee a son: as Joseph before was. And this was according to Rachel's desire; see Gen. 30. 24.

Vers. 18. departing] or going-out, from the body [unspec 18] to God that gave it, as Eccles. 12. 7. Psal. 146. 4. This showeth the Soul of man to be a spiritual immortal substance, distinct from the body. The heath ens acknowledged this, saying, that death is nothing else, but the departing of the soul from the body, Aristot. in his book of Death: and that the souls of men are divine, and when they go out of the body, they return unto heaven: Cicero lib. de Amicit. Ben. oni] the Greek and Chaldee interprets it, Son of my sorrow. In that she answered nothing, but thus named her son; it showeth she received no comfort. The like case, was in 1 Sam. 4. 20. 21. The word oni, is after used by Jacob for his painful strength: Gen. 49. 3. Benjamin] that is, Son of the right hand: meaning loved, tendered, and especially regarded. So man of the right hand, in Psal. 80. 18. for one loved and much regarded of God. This only of all Jacob's children, was borne in the land of Canaan.

V. 20. unto this day] the time when Moses wrote [unspec 20] this, and after in Saul's days, 1 Sam. 10. 2. About this place, at Christ's birth, many infants were murdered by Herod: then Rachel wept for her children, and would not be comforted because they were not, Ier. 31. 15. Mat. 2. 16. 18.

V. 21. Geder] or Gader as the Gr. writeth it: by [unspec 21] interpretation the flock or herd. A tower of this name is also mentioned in Mic. 4. 8.

V. 22. concubine] a secondary wife; see Gen. 22. 24. [unspec 22] She is called also his wife, Gē. 37. 2. By this shameful crime (such as is not once named among the heathens, 1 Cor. 5. 5.) Reuben lost his first-birth: 1 Chron. 5. 1. Gen. 49. 4. Jacob also himself, having abused Bilhah, contrary to the first institution of marriage, Gen. 30. 4. is here chastised of God: So Absalom lying with his father David's cōcubines; God thereby chastised David's sins, 2 Sam. 12. 10. 11. and 16. 22. heard it] the Greek version addeth, and it appeared evil in his sight. But in the Hebrew, nothing is said; only an empty space is left in the line, with this mark o to move consideration: as before in Gen. 4. 8. Sometime sorrow is so great, as words or signs, cannot express it, Ezek. 24. 23. and such might here be Jacob's case. Here also is a pause & breaking off, as to a new matter, even in the midst of the verse: so in Deut. 2. 8. twelve] which becoming fathers of many families, are called the twelve Patriarehs, Act. 7. 8. and the people's that came of thē, are named the twelve tribes, Act. 26. 7. and although many great evils, have already and will hereafter more appear in these sons of Israel; yet God in mercy pardoned them, and hath honored them in the scriptures with great dignities, that their names should be graven on twelve precious stones, and carried upon the hie priests heart, Exod. 28. 21. 29. and that the gates of the heavenly Ierusalē should be after the names of these twelve sons of Israel, Ezek. 48. 31. Rev. 21. 12. And their number as it was answerable to the twelve Princes that came of Ishmael, Gen. 25. 16. so is it remembered by the twelve Apostles of Christ, Luk. 6. 13. Rev. 21. 14. And although of Joseph there came two tribes, Gen. 48. 5. 6. so that after a sort, there were thirteen: yet the scripture in naming or rehearsing them, usually setteth down but twelve; omitting the name now of one, then of another, as may in sunday places be observed, Deut. 33. Ezek. 48. Rev. 7. &c.

V. 23. Issachar] of the naming and interpretation [unspec 23] of these, see the notes on Gen. 29. and 30. Here is to be observed how Issachar & Zebulon, are set next after Judah, though Dan & Naphtali, Gad & Aser, were borne between them, Gen. 29. 35. and 30. 6. 8. 11. 13. 18. because all the sons of one mother should be set together: so they are placed also in Gen. 46. 8. 14. 15. and 49. 3. 14. (where Zebulon is before Issachar,) and Exod. 1. 2. 3. Numb. 1. 5. 9. 26. 28. 1 Chron. 2. 1. And in this order, were they graven and set on the stones upon Aaron's Ephod; see Exod. 28 10 21. in the annotations.

V. 26. were borne] so the Gr. expresseth it, the Hebrew [unspec 26] being singular, was borne. So in Gen. 46. 22. Padan Aram] or Mesopotamia, see Gen. 25. 20. But here except Benjamin; for he was borne in Canaan, ver. 18. Jacob's sons, though borne out of the land, yet come thereinto, it being promised them of God, Gen. 28. 13. when Esau's sons borne in the land, do go out and give place, Gen. 36. 5. 6.

Ver. 27. Mamre] see Gen. 13. 18. and 23. 2. the [unspec 27] Greek addeth, he being yet alive, to Mambre.

V. 29. his people's] his godly forefathers: see Gen. [unspec 29] 25. 8. buried him] so Isaac and Ishmael buried Abraham: Gen. 25. 9. Esau & Jacob were now 120 years old, Gen. 25. 26. the world was 2288. year old. And Isaac had lived blind, above 40. years before his death, Gen. 27. 1. Which death is here mentioned, to make an end of Jacob's history: for otherwise the things following in Gen. 37. & 38. about Joseph & Judah, fell out before Isaac died.

Annotations.

GEnerations] a rehearsal of Esau's of-spring, [unspec 1] whereby the promise to Abraham for multiplication, Gen. 22. 17. the Oracle given to Rebekah, concerning two nations that were in her won be, Gen. 25. 23. and the blessing of Isaac bestowed upon Esau, Gen. 27. 39. 40. may be seen in great measure accomplished: with the different estate of the children of this world, from the children of God. This same genealogy is again repeated in 1 Chro. 1. 35. &c. Edom] the name and note of his profaneness, see Gen. 25. 30.

V. 2 of Canaan] that is, as the Gr. translateth, of the [unspec 2] Canaanites; contrary to the will of God, of Abrahā, and of Isaac his father; for the Canaanites were a cursed race, Gen. 9. 25. and 24. 3. and 28. 1.

Adah, &c.] in Gen. 26. 34. Esau's wives had other names, which in those times was usual; as Esau himself, is called Edom: Jacob, is called Israel. Maacah daughter of Abishalom, 1 King. 15. 2. is called Micaiah daughter of Uriel, 2 Chro. 13. 2. and many the like. Zibeon] called in Gr. Sebegon: he was grandfather to Aholibamah, father to Anah: so there was a difference between these, & Anah & Zibeon which were brethren, v. 20. Evite] or Chiwite in Ge. 26. 34. called a Chethite: which though they were distinct people's, (Gen. 10. 15. 16.) yet might they dwell one in another's territories. Therefore in Gen. 26. 34. for Elon a Chethite, the Greek there translateth Evite.

V. 3. Basemath] called also Machalath, Gen. 28. 9. [unspec 3] Revel] or Reguel, in Greek Ragonel.

Vers. 5. land of Canaan] though they were there borne, and of Canaanitish mothers, yet they went [unspec 5] out of the land; and Jacob's sons borne in Mesopotamia, came in to possess it, as their inheritance given of God, Gen. 35. 26. and 37. 1.

Vers. 6. took] or, had taken, to weet, before Jacob's [unspec 6] coming; as appeareth by Gen. 32. 3. and 33. 14 God's providence thus making way, for to fulfill the promises unto Jacob: Gen. 28. 4. 13. souls] that is, persons: in Greek, bodies: see Gen. 12. 5. and 46. 26. unto a land] that is, as the Chaldee expoundeth it, to another land: or he went from the land; and so the Greek translateth it, from the land of Canaan. For though the Hebrew (el) usually signifieth unto; yet such words often vary their sense, as the text it self sometime showeth. For that which in 1 King. 8. 30. is el, unto (or in) thy dwelling place, unto heaven, in 2 Chron. 6. 21. is written, from thy dwelling place, from heaven. So, the Redeemer shall come unto Zion, Isaiah 59. 20. is by the Apostle translated, out of Zion, Rom. 11. 26. Also in 2 Chron. 1. 13. to the high place, is in Greek according to the sense there, from the high place; so in Judge. 17. 2. taken from thee: and sundry the like. from the face] or, from before, which may mean before his coming: as Gen. 30. 30.

Vers. 7. more then, &c.] or, much, for to dwell together. [unspec 7] A like occasion parted Lot and Abram, Gen. 13. 6. of their sojournings] that is, wherein they were sojourners.

Vers. 8. of Seir] a man, mentioned verse. 20. who [unspec 8] dwelling there, the mountain country was called by his name: and to Esau God gave this mount for a possession, Ios. 24. 4. Deut. 2. 5.

V. 9. of Edom] that is, as the Chaldee expounds [unspec 9] it, of the Edomites: see Gen. 19. 37. in the annotaions.

Vers. 11. Zepho] called Zephi, 1 Chron. 1. 36. [unspec 11] The Greek here nameth them, Thaiman, Omar, Sophar, Gothom, and Kenez.

Vers. 12. Timna] she was sister to Lotan, of the [unspec 12] race of the Chorites, verse. 22. Amalek] he was a Duke, verse. 16. his posterity were called Amalekites, and proved great enemies to Israel, Exod. 17. 8. 14. God therefore commanded the memory of them to be blotted out from under heaven, Deut. 25. 17. 19.

Vers. 13. Revel, &c.] in Greek these are named [unspec 13] Ragouel, Nachoth, Zare, Some, and Moze; (or Samme and Maze, as 1 Chron. 1. 37.)

Vers. 14. Iaalam] in Greek, Ieglom, and Kore. [unspec 14] [unspec 15]

Vers. 15. dukes] that is, Governors, Chief-leaders; but inferior to Kings. A Duke is named in Hebrew Alluph, that is, a Chief-leader, or Guide, or Captain of a thousand; in Chaldee Rabba, a Master: in Greek Hegemon, a Ruler or Governor. Here fourteen Duke are reckoned to Esau; seven that came of his wife Adah; four of Basemath, and three of Aholibamah.

Vers. 16. Korah] in v. 18. there is another Duke [unspec 16] of this name, that came of another mother. Albeit there is no mention of this Korah before among Eliphaz his children, v. 11. 12. neither in 1 Chr. 1. 36. unless he there bear the name of Timna.

Vers. 19. he Edom] the Greek translateth, these [unspec 19] are the sons of Edom.

Vers. 20. the Chorite] or Chorean, whereof see [unspec 20] Gen. 14. 6. these seem to be of the Evites fore-mentioned, v. 2. for Zibeon there called an Evite, cometh of this race here, and in v. 24. inhabitants] in Greek, singularly, the inhabitant. Zibeon] in Greek Sebegon.

Vers. 21. Dishon] called after, Dishan, ver. 26. the [unspec 21] Greek in both places calleth-him Deson. Ezer] in Greek Asar. Dishan] in Greek Rison: see the notes on Gen. 4. 18. So after in verse. 28 30.

Vers. 22. Hemam] called Homam, in 1 Chron. [unspec 22] 1. 39. Here in Greek Haiman: in 1 Chron. 1. 39. Heman. Timnah] in Greek Thamna, concubine to Eliphaz son of Esau: verse. 12. So he and his father Esau (verse. 2.) marrying into the stock of the Chorites; therefore is this genealogy set down. That the occasion may be seen, how Esau and his seed, came to inherit the Chorites land in mount Seir: Deut. 2. 12. and so got his living by his sword Gen. 27. 40.

Vers. 23. Alvan] called Aljan. 1 Chron. 1. 40. [unspec 23] in Greek Golom. Shepho] called Shephi, 1 Chr. 1. 40. in Greek Sophar: but in 1 Chron. 1. 40. the Greek is, Sapphi.

Vers. 24. both Ajah] Hebr. and Ajah: the Greek [unspec 24] omitteth the word and, as superfluous, saying, the sons of Shebegon, Aie, and Onan. The Hebrew text doth the like, in 1 Chron. 1. 40. and in other places, as 2 King. 11. 1. and 2 Chron. 13 1. compared with 2 Chron. 22. 10. and 1 King. 15. 1. So in Gen. 40. 9. Anah] father in law to Esau, ver. 2. mules] The Hebr. Iemin, is nowhere found but in this place: mules elsewhere are called Peradim, 1 King. 10. 25. 2 King. 5. 17. It is therefore doubted what Iemim here meaneth. And the Greek leaveth it untranslated, Iamein, as not knowing what it should be. The Chaldee turneth it Gibbaraja, that is, Mighties, or Giants, as the word is used, Gen. 6. 4. Others, because Iemim hath affinity with I am the Sea, and majim, waters, translate it hot-waters, or bathes, which Anah should find in the desert. But because it is known that mules are engendered of the mixture of horses and asses, or of heasses and mares, as Pliny showeth in Histor. b. 8. ch. 44. (translated commonly therefore in Greek hemionous, that is, half-asses, 1 King. 10. 25. &c.) and mules of themselves are barren, and do not increase, as the Philosopher noteth, Arist. de Animal. l. 15. it is likely they were not created at the first of God; because he gave all such creatures this blessing, to be fruitful and to multiply, Gen. 1. 22. 28. and 8. 17. And that therefore they were found out by the wit of this man; who feeding his fathers asses, caused them to ingender with another kind, as horses, which was both against nature, as first God set everything according to his kind, Gen. 1. 24. and 6. 19. 20. and against the plain law, which he after gave unto Israel, Levite. 19. 19. thou shalt not let thy cattle engender with a diverse kind. And the name Iemim first given them by Anah, might be changed into Peradim, which hath the signification of Parted, or Separated; as differing from all other beasts.

Vers. 26. Dishan] called Dishon: verse. 21. and [unspec 26] 1 Chron 1. 41. in Greek Deson. Chemdan] called also Chamram, 1 Chron. 1. 41. d changed into r, as is often: see Gen. 10. 3. In Greek Amada; and Amadam, 1. Chron. 1. 41. Cerán] pronounced Keran, or Cran: in Greek Charran.

Vers. 27. Akan] called Iakan, 1 Chron. 1. 42. in [unspec 27] Greek here Oukam: and in 1 Chron. 1. 42. Ilakan.

Vers. 28. Aran.] Thus have we here of Seir seven [unspec 28] sons and a daughter, and again of those seven, nineteen sons and a daughter. All which for Esau's sake, are registered in the book of God.

Vers. 29. Chorites] Hebr. Chorite: singular for [unspec 29] plural, as verse. 21. see Gen. 10. 16. The Greek keepeth the singular, Chorri.

Vers. 30. their Dukes] that is, their kingdoms, [unspec 30] as the Greek translateth it. For these 7 sons of Seir, had their Dukedoms at one time, in several places: and did not one succeed another; as the Kings that follow. So King in Isaiah 23. 15. is used for the Kingdom of Babylon: and four Kings, in Dan. 7. 17. are four kingdoms, as the Holy Ghost there expoundeth it, in verse. 23. the fourth beast shall be the fourth kingdom: and the throne of the Kings, 2 King. 11. 19. is by another Prophet called, the throne of the kingdom; 2 Chron. 23. 20.

Vers. 31. of the sons] or, to (that is, over or among) [unspec 31] the sons of Israel; the Greek saith, in Israel: that is, before Moses time, for he was King in Ieshurun: Deut. 33. 5. Thus Esau after his Dukes, had of his posterity 8 Kings, which successively ruled their people; whiles Israel was in affliction in Egypt, Exod. 1. &c.

Vers. 32. Bela] in Greek Balak: and in 1 Chron. [unspec 32] 1. 43. instead of Beor, the Greek hath Sepphor, according to the name of the King of Moab, in Numb. 22. 2.

Vers. 33. Bozrah] a chief City in the land of [unspec 33] Edom, Isaiah 34. 6. and 63. 1. in Greek called Bosora.

Vers. 34. of Temani] that is, of the Temanites: [unspec 34] which had the name of Duke Teman, Esau's Nephew, verse 15. Of this land was Eliphaz, Job's friend, Job 2. 11. By interpretation Teman signifieth the South: and so the Chaldee here taketh it. The Gr. translateth, Asom of the land of Thaimanon.

Vers. 35. Bedad] in Greek here Barad: but in [unspec 35] 1 Chron. 1. 46. Badad. smote] that is, killed, as the Chaldee and Greek explain: see Gen. 14. 17. field] that is, country; see Gen. 14. 7. Avith] called Ajith, 1 Chron. 1. 46. in Greek here Gethaim: but in 1 Chron. 1. 46. Ebith.

Vers. 36. Samlah] in Greek Samada of Massekka: [unspec 36] in 1 Chr: 1. 47. Samaa of Meserika.

Vers. 37. Rechoboth] a City built by Nimrod, [unspec 37] Gen. 10. 11. in Greek, Robooth. It was by the River Euphrates, as the Chaldee expoundeth it.

Vers. 38. Baal-chanan] the same name by transplacing [unspec 38] the parts of it, is Hannibal (Channibaal) of which name were sundry Captains afterward, as in the story of the Carthaginean wars. The Greek saith here Ballaenon, in 1 Chron. 1. 49. Balenon son of Achobor.

Vers. 39. Hadar] called Hadad, 1 Chron. 1. 50. The Greek is, Arad son of Barad. Pau] called [unspec 39] also Pai, 1. Chron. 1. 50. in Greek Phogor; but in 1. Chron. 1. 50. Phaoul. In that these Kings were of so sundry Cities, it appeareth their Kingdoms came not by inheritance, but either by election of the people; or gotten by conquest, according to the Oracle, by thy sword shalt thou live, Gen. 27. 40. daughter of Me-zahab] by daughter some understand niece: others take Mezahab for the name of a City. Medava, named of golden waters, which the word signifieth; a daughter (or inhabitant) whereof she was. The Greek here translateth Son of Maizook, in 1 Chron. 1. daughter: in Chaldee, daughter of the Gold-melter (or Gold smith.) In 1 Chron. 1. 51. there is added the death of this Hadar, here omitted; as, And Hadad died.

Vers. 40. the Dukes] after eight Kings, it seemeth [unspec 40] the form of government was again changed among the Edomites, though it is uncertain when it was. At Israel's coming out of Egypt, they mention the Dukes of Edom, Ex. 15. 15. and as they passed through the wilderness, they sent to the King of Edom, Num. 20. 14. and here it was said, these 8 Kings reigned in Edom before any king reigned in Israel, v. 31. It is likely therefore, that upon the unkind dealing of that King of Edom, (w ^ch seemeth to be Hadar) who denied to let Israel pass through their Land: the Lord removed the dignity of Kings from that common-wealth, and let it be ruled by Dukes again; whereof eleven are here by name rehearsed. families] the Greek saith, in their tribes. Timna] in Greek Thamna: and Thaiman, in 1 Chron. 1. 51. Alva] called Alja, 1 Chron. 1. 51. in Greek Gola: and there, Aloua. Ietheth] in Greek Iethar.

Vers. 41. Aholibamah] the Greek writeth these [unspec 41] names here, Olibemas, Helas, Phinon: & in 1 Chr. 1. 52. Elibama, Hela, Phinon.

Vers. 42. Mibzar] in Greek Mazar. [unspec 42]

Vers. 43. Iram] in Greek here Zaphoei: but in [unspec 43] 1 Chron. 1. 54. Areraman. habitations] which the Greek translateth aedifices, that is, built habitations. possession] or, firm-hold: whereas Jacob and his children dwelt in the land of their peregrination or sojournings, verse. 7. Gen. 37. 1. and 28. 4. God thus giving Esau his portion first in this world; and after, doing good unto Israel, Deut. 2. 5. &c. See also Gen. 25. 12.

Annotations.

〈 in non-Latin alphabet 〉 Here beginneth the ninth section of the Law, called And (Jacob) dwelt. See Gen. 6. 9. and 28. 10.

Vers. 1. of the sojournings] or pilgrimages, that is, (as the Geeke saith) wherein his father Isaac sojourned: [unspec 1] so Gen. 17. 8. and 28. 4. Hereby God's remembrance of his promise to Jacob, and providence for him is manifested, Gen. 28. 13. and 36. 6. 7. also Jacob's faith, Heb. 11. 9. Psal. 37. 3.

Vers. 2. These] which are rehearsed in Gen. 35. [unspec 2] 23.—26. for this is a prosecuting of that history, which was by narration of Esau's pedigree, interrupted: or, these which follow, are the generations, that is, the story of things which did befall him: see Gen. 6. 9. and 25. 9. old] Hebr. son of 17. year: see Gen. 5. 32. As his father nourished him a child 17. years, so he again nourished his aged father 17. years in Egypt, Gen. 47. 9. 28. alad] or young man: which word is used not only for young in years, but often for a servant, or minister, see Gen. 14. 24. In this sense, it noteth Joseph's humility; and how his father, though he loved him most, yet brought him up without idleness, or cockering. So Christ the Son of man, came not to be served, but to serve: Matth. 20. 28. report] or infamy: their infamous carriage, which caused ill report of them. It intimateth Joseph's good affection, and godliness. And this was one occasion, which his brethren took to hate him. So Christ was hated of the world, for testifying that the works thereof were evil, John. 7. 7.

Vers. 3. of old-age unto him] that is, of his old-age, borne when his father was old: so Gen. 44. 20. [unspec 3] The Chaldee applieth this old age, to Joseph's manners, saying, he was a wise son unto him. And others say, was not Benjamin also a son of old age? But because (Jacob) saw by (the spirit of) prophesy, that Joseph should reign, therefore he loved him, above all his sons, Pirkei R. Eliez. ch. 38. many colors] Hebr. passim, that is, varieties, and so the Greek hath (poikilon,) various or manifold, to weer, in threads and color; an embroidered coat; such kings daughters used to wear, 2 Sam. 13. 18. Such God spiritually clotheth his Church withal, Psal. 45. 14. 15. Ezek. 16, 10. 13. and thereby is signified the variety of wisdom and manifold graces given to his people, Ephes. 3. 10. 1 Pet. 4. 10. Song 1. 9. 10. And Christ had such, above his fellows, Psal. 45. 8. Heb. 1. 9.

Vers. 4. with peace] or, unto peace, that is, peaceably, gently, lovingly: for of the abundance of the [unspec 4] heart, the mouth speaketh, Matth. 12. 34. The Greek translateth, no peaceable thing.

Vers. 5. dreamed] by such means God used of [unspec 5] old to show unto men, what he was about to do; Gen. 41. 25. Iocl 2. 28. Numb. 12. 6. 1 King. 3. 5. Such dreams were to be regarded as oracles of God: other, have their deceits and vanities: see Gen. 20. 3. And God sent dreams to his people, sometime to comfort, sometime to chasten, and afflict the 〈…〉 Matt. 2. 19.—22. Job 7. 13. 14. the more] Hebr. they added yet to hate him. So Christ and his disciples for declaring God's word, were hated of men, as John. 17. 14. I have given them thy word, and the world hath hated them. This story of Joseph is a pattern of afflictions, which the godly suffer in this world for Christ's sake and for the word of their testimony: and it ministereth comforts to the distressed.

V. 7. binding] Hebr. sheaving, or sheaf-binding. This [unspec 7] being harvest work, and harvest usually signifying the latter time or end, Psal. 126. 5. 6. Matt. 13. 39. Rev. 14. 15. God foreshowed, not the present but future honor which Joseph should have, after many days of sorrow. Also when his brethren went into Egypt for corn, this dream was fulfilled. Gen. 42. 6. within] or, in the midst of a field. compassed] or stood-round about: and this is a sign of honor to him that is compassed. Therefore the testimonial of God's glorious presence, usually is in the midst; and others stand about, Num. 2. 17. Rev. 4. 3. 4. So Exod. 18. 13. Ps. 7. 8. & 142. 8. bowed down] or did obeisance: as was fulfilled in Gen. 42. 6.

Vers. 8. reigning reign] that is, in deed reign: so after, [unspec 8] in deed rule: and in verse 10. in deed come. They apply this dream unto themselves, (as did also the Midianites, Judge. 7. 13. 14) which aggravated their sin, in resisting God's manifested will, John. 15. 22. The manner of speaking, is also a denial: shalt thou reign? that is, thou shalt not: see Gen. 18. 17. Thus Moses, and Christ himself, were refused by their people, Act. 7. 27. 35. Luk. 19. 14.

Vers. 10. brethren] Abraham's seed were likened [unspec 10] to stars for multitude, Gen. 22. 17. here Jacob's children are likened to stars, for glory, shining as lights in the world, Phil. 2. 15. and in Dan. 8. 10. they are also the host of heaven. Jacob and his wife are here the sun and moon; such honor God vouchsafeth to his contemned servants. And Joseph in this, as in many other particulars, may resemble Jesus, at whose name all knees must bow, Phil. 2. 10.

Vers. 11. observed] laid it to heart, howsoever [unspec 11] for the present, he gave his son a light rebuke; not fully perceiving the end of the thing. Thus is it spoken also of Mary the mother of Christ, Luke 2. 19. 51.

Vers. 14. the peace] that is, the welfare, or how they [unspec 14] prosper: as the Greek explaineth it, if they be well. See Gen. 41. 16. As Joseph here, so Christ was sent to the lost sheep of the house of Israel, not only to know, but to procure their peace, Matt. 15. 24. Luk. 19. 42. to Shechem] which was about 60. English miles, distant from Chebron. There also was that great massacre committed a while before, by Jacob's sons, Gen. 34. The danger of the place, might make Jacob more careful to inquire of their welfare.

V. 15. a man] The Hebrew Doctors understand [unspec 15] this of the Angel Gabriel, called in Dan. 9. 21. the man Gabriel: Pirket R. Eliez. ch. 38. but this is uncertain.

Vers. 16. seeking my brethren] this setteth forth Joseph's [unspec 16] care & diligence. So the Son of man came, to seek and save that which was lost: Luk. 19. 10.

Vers. 17. Dothan] or Dothain; for both ways it is [unspec 17] written. The Greek calleth it Dothaim. It was a place about 8. miles from Shechem. In this town was Elisha the Prophet, 2 King. 6. 13.

Vers. 18. craftily conspired] or malignantly, as the Greek translation saith. This word is also used in [unspec 18] Psal. 105. 25. and Num. 25. 18. of the Egyptians and Midianites, craftily plotting against the Israelites. So the husbandmen conspired the death of the Son of God, Luk. 20. 14. This is the heir, come let us kill him.

Vers. 19. master of dreams] this they speak in mockage: the Greek translateth it, a dreamer. The [unspec 19] Hebrew phrase meaneth one that hath great skill in dreaming, or a captain dreamer: as his brethren, are after called masters of arrows, that is, cunning archers, for their malicious practices against him, Gen. 49. 23. and a master of anger, is an angry furious man, Prov. 22. 24. and 29. 22.

Vers. 20. one of the pits] or, some pit; this setteth [unspec 20] forth their inhumane cruelty, that would kill their brother, and not vouchsafe him honest burial: to which they next add, a lie to dissemble their murder; and a contempt of the oracles of GOD, which they sought and thought to defeat. So running headlong together, into a world of wickedness: envy carrying them, Acts 7. 9. Gen. 49. 23.

Vers. 21. delivered him] to weet, in respect of [unspec 21] death which they intended against him. in soul] that is, so as to take away his life: smite him dead. A like phrase is in Ier. 40. 14. Deut. 19. 6 11. for which in Numb. 35. 11. 15. is said, to smite a soul; so also in Levite. 24. 17. 18. where soul, is put for the life of man or beast. See Gen. 19. 17. Smiting is used for killing, Gen. 4. 15.

Vers. 22. that] or, to the end that. The Greek [unspec 22] addeth, sor he sought, that he might deliver him. It appeareth by Gen. 42. 22. that Reuben exhorted them to more then they would yield unto.

Vers. 23. stripped Joseph] so Jesus also was stripped [unspec 23] by the wicked, Mat. 27. 28. Here Joseph, in the anguish of his soul, besought his brethren, for favor, but they would not hear him. Genes. 42. 21.

Vers. 24. no water] into such a dungeon was Jeremiah [unspec 24] put, Ier. 38. 6. and out of such a pit in figure, God delivereth his people, as Zechariah 9. 11. I have sent forth thy prisoners, out of the pit, wherein is no water.

Vers. 25. eat bread] so do the wicked, eating God's people, Psal. 14. 4. This showeth they wanted [unspec 25] remorse, or sought (at least) to put it away with banqueting, as eating of bread sometime signifieth, Exod. 18. 12. See also Gen. 25. 34. way-faring-company of Ism.] the Greek translateth, wayfaring Ishmaelites, and the Chaldee calleth them a troupe of Arabians. After in verse 28. they are called Midianites, and in verse 36. Medanites, so they were a mixed people, dwelling in that country, called therefore by the Chaldee Arabians which signifieth Mixed people, see Gen. 10. 7. Gilead] which was a place of merchandise, as appeareth also in Ier. 8. 22. and 22. 6. and 46. 11. spicerie] in Hebrew Necoth, which is thought to be a certain fruit of some, wax. baum] or rosin, as the Greek translateth it: a thing good to heal wounds, Ier. 8. 22. and 46. 11. and 51. 8. myrrh] or Ladanum, which is a sat moisture on the herb Ladum, or, the fruit of the Lot tree, according to the Hebrew name, Lot. So Gen. 43. 11. Or according to the Greek Stacte, (commonly called Storax liquida) which is made of the fat of new myrrh, as Dioscorides saith in b. 1. c. 62.

V. 26. conceal] or, cover, (hide) his blood, Job 16. 18. [unspec 26] [unspec 27]

Vers. 27. hearkened] or, heard, and so consented, and obeyed.

Vers. 28. Midianites] children of Midian Abraham's [unspec 28] son by Keturah, Genes. 25. 2. who dwelt in the Ishmaelites country, (which also were Abraham's children by Hagar, Gen. 16. 15. therefore they are here called by both names. So in Judge. 8. 22. 24. 26. It may also be translated thus, And the men, the Midianite merchants, passed by. shekels] or shillings: this word the Chaldee expresseth, which wanteth in the Hebrew. What a shekel was, see noted on Genes. 20. 16. Christ's price was a little more, whom Judas Iscariot sold for 30. shekels, Mat. 27. 3. yet that was but the price of a slaves life, Exod. 21. 32. here Joseph is by the counsel of his brother Judas the Patriarch, sold for a slave, Psal. 105. 17. for twenty shekels. After by the law, men's persons of Joseph's age, were in case of vows, valued at twenty shekels, Levite. 27 5. but those were shekels of the sanctuary, double the value of common shekels. The Hebrew Doctors refer unto this, that threatening against Israel, because they sold the just one for silver; and the poor for a pair of shoes, Amos 2. 6. and they feign, that of the 20. shekels, every of the ten Patriarchs had two shekels, to buy shoes for their feet: Pirkei R. Eliez. ch. 38.

Vers. 29. rent his clothes] a sign of sorrow, and [unspec 29] renting of the heart with grief, Joel 2. 13. So Jacob did, v. 34 & others, Job 2. 12. Gen. 44. 13. Num. 14. 6

Vers. 30. is not] to weet, alive: so he thought; [unspec 30] and so the phrase signifieth, Ier. 31. 15. for he supposed, his brethren had killed him: as verse 20.

Vers. 31. a kid] or, goat-bucke. By this policy, [unspec 31] Jacob should suppose his son was dead, and and make no further inquiry after him.

Vers. 33. is torn is torn] or, tearing is torn, that [unspec 33] is, surely torn: the Chaldee saith, killed. This is added to all Jacob's former sorrows, and one of the most grievous; for which he admitted no comfort; verse 35. Isaac also was yet alive, and a partaker of his son Jacob's grief. See the notes on Gen. 35. 29.

Vers. 34. sackcloth] another sign of sorrow, with [unspec 34] which they sometime added earth or ashes upon their heads, 2. Sam. 3. 31. 1 King. 21. 27. Nehem. 9. 1. Est. 4. 1.

Vers. 35. all his sons] the evil doers counterfeit [unspec 35] sorrow, and conceal their cruel fact, Reuben himself also keepeth counsel. The Rabbin's say, they had bound themselves by a curse not to bewray it. R. Eiezer. per. 38. to hell] or, to the grave: the word meaneth not the grave digged or made with hands, named in Hebrew Keber; but the common place, or state of death, here called in Hebrew Sheol; which hath the signification of craving or requiring, because it is one of the four things that are never satisfied, Prov. 30. 15. 16. The Greek, and New Testament usually translate it Hades or Hades, which word is by change of letters, formed of the Hebrew Adam, and Adamah, the earth, unto which for sin, God hath condemned Adam and all his race to return, Gen. 3. 19. For so in the first book of the ancient Greek oracles of Sibylla, it is said: they call it Haden, for that Adam first went thither, when he tasted death. As Abram, is in Greek Habram, Gen. 12. 1. and Habraam, Luk. 3. 34. and Mizraim, in Greek is Misrain, Gen. 10. 6. Hemam, is Haiman, Gen. 36. 22. so of Adam they formed Haiden, and after the Greek termination Hades, or Hades: such changes of letters are usual. The Chaldee paraphrase; (when it keepeth not the Hebrew word,) most commonly translateth it the house of the grave, or place of burial. Our English, cometh from the old Saxon or German word Helle: in which tongues originally Hel signifieth High and Deepe; Leh, is low: and so it meaneth a low or deep place; and agreeth with the Hebrew Sheol, which is said to be Low and Deepe, Deut. 32. 22. Job 11. 8. And as death is appointed for all men, so is this Sheol, Psal 89. 49. Eccles. 9. 10. as death is sometime desired of the godly, so Job desired to be hid in Sheol, Job 14. 13. By this Hell therefore in Scripture, is not meant the place of the damned only, but of all that go out of this world: as Sibylla in the fore-named place, saith, all earthly men are said to go into the houses of Hades. And as for the wicked, they have a prison, 1 Pet. 3. 19. and place of torments, in hell, Luk. 16. 23. which the Scripture calleth everlasting fire, Mat. 25. 41. and by another Hebrew name, Gehenna; whereof see Mat. 5. 22. the Greeks called that place Tartaros, Homer. Iliad. 8. unto which word the Apostle hath reference, in 2 Pet. 2. 4. Tartarosas, He cast them down (to Hell or) into Tartarus. So on the contrary, Heaven is not only the place of the Angels, and holy men, but generally all above us, as the air, spheres, &c. where the fowls fly, and the sun and stars run their courses, as is shown on Gen 1. 7. And the place of joys in heaven, is called the garden of Eden, or Paradise, Luk. 23. 43. to which the heathens alluded by the garden of Alcinous: Homer, Odyss. 7. Jacob therefore by going, down to hell, meaneth a departing out of this life into the common place and state of death, whither all must go. So after in Gen. 42. 38. and 44. 29. 31. See also the annotations on Psal. 16. 10.

Vers. 36. Medanites] which were the posterity [unspec 36] of Medan, the son of Abraham, and brethren to the Medianites before mentioned, verse. 28. Gen. 25. 1. 2. these were mixed in dwelling with the Ishmaelites, as they were generally before called in verse 25. Eunuch] properly and commonly this word is used for a gelded man, Isaiah. 56. 3. 4. 5. Mat. 19. 12. and is borrowed of the Greek Eunouchos, which signifieth a keeper of the bed, or Chamberlain: in Hebrew he is called Saris. Such gelded men they used to have in Kings courts, for Chamberlaines to keep their women, Est. 2. 3. and 4. 4. But in Israel, the law allowed not such, Deut. 23. 1. Through custom, the name was also given to other chief officers and courtiers, as here to Potiphar, who was a married man, Gen. 39. 7. and after to the kings chief butler and baker, Gen. 40. 2. Therefore the Chaldee here translates it Rabba, a Prince, or Officer. Provost Marshal] or prince of the slaughter men; or Captain of the guard: he was an officer that kept malefactors in prison, Gen. 40. 3. and was sent with a band of men to do execution upon rebels: 2 King. 25. 8. 10. Or, as the Greek translateth it, the chief Cook: for so the Hebrew word is sometime used for a Cook that killeth and dresseth meat, 1 Sam. 9. 23. and 8. 13.

Annotations.

IN that time] in the time before spoken of, when [unspec 1] Jacob returned out of Mesopotamia into the land of Canaan, and long before the selling of Joseph into Egypt; did these things begin about Judah. Who likewise married when he was very young, as did also his children, otherwise the Chronicle will not agree. For Joseph was borne six years before Jacob left Laban and came into Canaan, Gen. 30. 25. and 31. 41. and Joseph was seventeen years old, when he was sold into Egypt, Gen. 37. 2. 25. and thirty year old was he, when he interpreted Pharaohs dream, Gen. 41. 46. and nine years after, when there had been 7 years plenty, and two years famine, did Jacob with his family go down into Egypt, Gen. 41. 53. 54. and 45. 6. 11. and at their going-down thither, Pharez the son of Judas (whose birth is set down in the end of this chapter,) had two sons, Ezron, and Hamul, Gen. 46. 8. 12. Seeing then from the selling of Joseph, unto Israel's going into Egypt, there cannot be above three and twenty years; how is it possible that Judas should take a wife, and have by her three sons one after another, and Selah the youngest of the three be mariageable, when Judas begat Pharez of Tamar, Gen. 38. 14. 24. and Pharez be grown up, married, and have two sons, all within so short a space? The time therefore here spoken of, seemeth to be soon after Jacob's coming to Shechem, Gen. 33. 18. before that history of Dinah, Gen. 34. though Moses, for special cause, relateth it in this place. Judah] or Judas as the Greek always nameth him: Mat. 1. 2. a man an Adullamite] that is, an heathen man dwelling in Adullam (or Odollam as the Greek calleth it,) a city in the land of Canaan, which afterward was given for a possession to the Sons of this Judas, Ios. 15. 1. 35. The word man here (as in the verse following) may be omitted for the sense: see Gen. 13. 8. or it may be read a man of Adullam, as where one Evangelist writeth, The men Ninevites, Mat. 12. 41. another writeth, The men of Nineveh, Luk. 11. 32.

Vers. 2. Canaanite] the Chaldee translateth it [unspec 2] a merchant, and so the word is sometime used in Scripture, Prov. 31. 24. Job. 41. 6. but the Greek here calleth him a Chananaean. Shua] in Greek Saba: but in verse. 12. Saua. took her] namely to wife, as verse 12. Contrary to his duty, for he should not have married with such, Gen. 24. 3. and 27. 46. and 28. 1. Judas was now in likelihood, about 13. or 14. years of age. went in] that is, lay with her, see Gen. 6. 4.

Vers. 4. Onan] in Greek Aunan. [unspec 4] [unspec 5]

Vers. 5. Selah] or Shelah: in Greek Selom: so after, verse 11. &c. he was] the Greek saith, she was. Chezib] a town called also Achzib, which likewise fell to the tribe of Judah, Ios. 15. 44. The Greek calleth it Chazbi. The name hath in Hebrew the signification of lying: and to it the Prophet alludeth, saying, the houses of Achzib shall be (Achzab) a Lye to the Kings of Israel, Micah 1. 14.

Vers. 6. to Er] or, for Er; when in likelihood, he [unspec 6] also was about 14. years of age. Tamar] or Tamar, that is by interpretation, a palm tree, Song 7. 7. Of what kindred she was, the scripture speaketh not; but she became the mother to our Lord Christ, according to the flesh: Mat. 1. 3.

Vers. 7. evil in the eyes] that is, displeasing. The [unspec 7] letters in Hebrew of this word evil, and of his name Er, are the same, the order only changed: the like whereof is before in Noes name, and Grace, Gen. 6. 8. slew him] this was very soon after his marriage, in his youth. So evil doers shall be cut off, Psal. 37. 9. And this judgment on Judah's first borne, is mentioned sundry times, Gen. 46. 12. Num. 26. 19. 1 Chron. 2. 3. And as our Lord Christ was to come of Judas, Hebr. 7. 14. so God would have no wicked man to be his progenitor.

Vers. 8. marie her] the Hebrew word is not [unspec 8] meant of usual solemnization of marriage, but peculiar for marrying with his brothers widow, and doing that duty of a kinsman: whereof there was a law after given of God, according to this case, Deut. 25. 5. which law (as many other) God had made known before unto the Patriarchs, as this scripture manifesteth. The Hebrew Doctors say, It is commanded by the Law (in Deut. 25. 5. 6.) that a man shall marie the wife of his brother by the fathers side, if they have been married, or if they have been betrothed together, if he die without seed. Brethren by the mothers side only, are not counted brethren in this case of marrying the brothers wife, or for matter of inheritance, &c. Maimonides in Misneh. tom. 2. in Iibbum and Chalitsah. chap. 1. S. 1. 7. See the annotations on Deut. 25. seed] a child; which may be counted thy brothers, who is deceased; that his name be not wiped away out of Israel, Deut. 25. 6. Otherwise excepting this case, it was unlawful for a man to have his brothers wife, Levite. 18. 16. and 20. 21.

Vers. 9. not be his] but stand up with his brothers name, as his brothers child: though this was only [unspec 9] for the first borne, all the rest should have been counted his own. Deut. 25. 6. So the Chaldee translateth, that the seed should not be called by his name. when] or if at any time. Whensoever. spilled] or corrupted, which the Greek translateth, shed (or spilled.) An unkind, and most unnatural fact, to spill the seed, which by God's blessing should serve for the propagation of man-kind; and in this man, for the propagation of the son of God according to the flesh; in whom all nations of the earth should be blessed, Gen. 22. 18. which made the sin most impious, and hastened Onans speedy death from the hand of God.

Vers. 11. Remaine] or sit, dwell a widow: so sending [unspec 11] her home to her fathers house, but without permission to mary another man, yet not purposing she should have his son, for whom he made her stay. This was in him very injurious, which God soon chastened him for, by the death of his wife, and giving him over to incest with his daughter in law. By the law, in Levite. 22. 13. a widow that had no child, might return to her fathers house, and her estate was, as in her youth. he said] in his heart, as the Greek explaineth it. lest he die] meaning, I will not give her unto Selah to wife, lest he die also, verse. 14. An imperfect speech, (whereof see Gen. 3. 22.) and an evil surmise that he had of Tamar, as if she had caused his other sons death.

Vers. 12. the daughter of Shuah] the Greek translateth, [unspec 12] and Saua the wife of Judas died. was comforted] after mourning for his wives death, as Gen. 23. 2. and 24. 57. sheep shearers] At such times they used to have feasts, 1 Sam. 25. 8. 11. So he went to make merry after his mourning. his friend] the Greek translateth Eira his shepherd: reading for Regneh, a friend, (without vowels) Rogneh a shepherd: and so in verse 20. but the Chaldee translateth friend: and it hath the name in Hebrew of feeding-together; and so generally of society, friendship, neighbourhood. Timnath] or Thamna, a city in the Philistines country, which also befell to Judah's children for a possession, Ios. 15. 57. There Sampson took a wife, Judge. 14. 1. &c.

Vers. 14. wrapped her self] that she might not be [unspec 14] known. The Greek and Chaldee understand it, of trimming and adorning. the opening] or, door of Enaim, as being the name of a place: so the Greek translateth, the gates of Ainan. Enaim signifieth eyes, or fountains: and the door (or opening) of the eyes, may be understood an open place to be viewed, or place of two ways. After it is called only Enaim, verse 21. Such open places, harlots used, Ezek. 16. 25. Ier. 3. 2.

Vers. 16. Grant] or Give me leave: as the Greek [unspec 16] saith, Suffer me: or, Come on now, let me, &c. An example of inordinate lust in this Patriarch: so lightly to be affected unto a stranger, and esteemed harlot. But God hereby would show, how the Jews (so named of this Judas) have nothing whereof to rejoice in the flesh more then other nations: but only in Christ, his holy seed, (if they would receive him) who came to save sinners, 1 Tim. 1. 15.

Vers. 17. a pledge] or pawn; earnest; in Hebrew [unspec 17] Erabon, whence the Greek Arrhaebon, is borrowed. By this means, she provided for her security against the danger which after followed, verse 24. 25. Yet she carried her self herein, after the manner of Harlots, Fzek. 16. 33.

Vers. 18. signet] or seal: the Greek translateth [unspec 18] it ring on the finger. Men did wear such for honor: Luk. 15. 22. Ier. 22. 24. bracelet] or, riband, or handkerchief.

Vers. 21. her place] that is, the place where she was. [unspec 21] So, the prayer of this place; that is, made in this place, 2 Chron. 6. 40. the whore] the word here used, in Hebrew Kedesah, cometh from Kadas, which commonly signifieth holiness: and the man thus prostitute unto filthiness, is called Kades, usually Englished a Sodomite 1 King. 14. 24. This name is thought to be given (by a contrary meaning,) to common whores, who are most unholy, and unchaste. But it may be such abomination was committed among the Canaanites, under a pretext of religion and holiness. For in the apostasy of Israel, houses of such unclean persons, were in the house of the Lord, 2. King. 23. 7. and they sacrificed with such whores, Hos. 4. 14. An express law was given to Israel, that there should be no such Sodomite, or Sodomitesse among them, nor their hire brought into God's house, for any vow, Deut. 23. 17. 18. become in contempt] or to be contempt: be laughed to scorn, for being thus deceived by a whore. Among the heathens this sin was infamous.

Vers. 24. be burnt] by God's law after given, to [unspec 24] defile a betrothed woman (which here was Thamars case with Selah,) was death, by stoning them Deut. 22. 23. 24. and a Priests daughter if she plaid the harlot, was to be burnt with fire, Levite. 21. 9. These laws it seemeth were executed before, and after even among the heathens: so the King of Babylon roasted two Jews in the fire for committing adultery, Ier. 29. 22. 23. Here Judas in judging another, condemned himself, Rom. 2. 1. so David in like case, 2 Sam. 12. 5. 7.

Vers. 26. know her] that is, lie with her: see Gen. [unspec 26] 4. 1. By this free confession (according to Judah's name, which signifieth a Confessor) and abstaining from further evil with her; appeareth the true repentance of the Patriarch. And though he was now (in all likelihood) not above thirty years of age: yet find we no mention of any children that ever he had more, but these two of Tamar, and Selah his son before: from w ^ch three only, the families of Judah are reckoned, Gē. 46. 12. Num. 26. 19. 22. 1 Chr. 2. 3. 4. Either he married not after this time, or God blessed him not with anymore seed.

Vers. 28. gave out] that is, put forth: the Greek [unspec 28] translateth, the one brought forth the hand. This showeth the birth to be most hard and dangerous, not according to the course of nature. God so chastening the sin of Tamar with her father. See the like also in Jacob's birth, Gen. 25. 26. is come out] the Greek translateth, shall come out: as comforting the woman in the extremity of her travel.

Vers. 29. Hast thou broken forth] or hast thou madea-breach? [unspec 29] upon thee] that is, the breach is thine, thou hast made it, and shalt carry the name of it upon thee. The Greek translateth; Why is the partition divided for thee? The Chaldee, How great strength hath been in thee, that thou mightest prevail? This strange & perilous childbirth, may be compared with that of Jacob and Esau, Gen. 25. 22.—26. who strove for the first birth-right in the womb, as these also did at the birth. Pharez] Hebrew Perets, that is, by interpretation Breach, so named upon this fact of his, at the birth. He violently took the dignity of the first birth-right from his brother, is set before him in the genealogy, Numb. 26. 20. 1 Chron. 2. 4. 5. and became father of Christ, after the flesh, Matth. 1. 3. Zarah] Hebrew Zerach, which signifieth Risen, or sprung up: (as the Sun is said to rise:) because he should first have risen, that is, have been borne, but for the breach which his brother made. The Hebrew Doctors say, that Zarah had his name of the Sun, and Pharez had his name of the Moon, which sometime is broken (as in pieces) sometimes is full. And that in Pharez, the strength of David's house was portended: and therefore from him proceedeth the kingdom of the house of David, R. Menachem, on Gen. 38. In the birth of these two brethren, the estate of the two Churches of Jews and Gentiles, may as in a figure, be considered: The Jew, as the elder, drawing back the hand through unbelief, Rom. 10. 3. 21. The Gentiles as by violence getting the heavenly birth-right, Math 11. 12. Luk. 15. 11.—32. Act. 13. 46.—48. and when the Gentiles are fully borne, then shall the Jews (that had the sign of the first birthright on their hand) come forth again. Rom. 11. 11.—25. 26.

Annotations.

EGypt] in Hebrew, Mizraim, meaning the land [unspec 1] of Mizraim: see Gen. 12. 10. God sent Joseph before his brethren, for their preservation, Gen. 45. 5. 7. Potiphar] in Greek, Pentephres. Provost Marshall] or Prince of the slayers: see Gen. 37. 36. Ishmaelites] the Chaldee calleth them Arabians. See Gen. 37. 25.

Vers. 2. with Joseph] and delivered him out of all [unspec 2] his afflictions, Act. 7. 9. 10. The Chaldee saith, the word of the Lord was his help: So after in verse. 3. and 21. The like promise God maketh to every faithful man, I will be with him in trouble: Psal. 91. 15. was in the house] that is, remained there, patiently bearing his servitude: and ran not away, to his father again. For in his masters house, and in prison, he continued thirteen years, Gen. 37. 2. and 41 46. In the Jewish records it is said, that he served twelve months in Potiphar's house, and was 12. years in prison: Seder Olam, chap. 2.

Vers. 4. ministered] or served: in Greek pleased. [unspec 4] Ministration is a free service differing from slavery. made him overseer] or visiter: in Greek constituted him; which word is used in this sense; in Luk. 12. 44.

Vers. 5. from the time] so the Chaldee expounds [unspec 5] the Hebrew phrase from then: the Greek translateth it after.

Vers. 6. save the bread] this may be meant either [unspec 6] of his ease and security, who cared for nothing; but to eat and drink, leaving all the trouble of his house upon Joseph: or, it excepteth bread, that is, meat and drink, for that the Egyptians would not eat with the Hebrews; see Gen. 43. 32.

V. 7. lifted up] that is, cast her eyes, or looked with [unspec 7] impure affections and lust, which Christ condemneth for adultery; Matt. 5. 28. So the Apostle speaketh of eyes full of adultery, 2 Pet. 2. 14. The contrary was in Job, Job 31. 1. I made covenant with mine eyes; &c. Lye with me] this showeth the impudency of her face, such as Solomon warneth of, Proverb. 7. 13 18. And the dangerous assault of Joseph, whom Satan tempteth now with pleasure; when he could not before overcome him with afflictions.

V. 9. not he] This may be meant of all the household, [unspec 9] not any; or of his lord himself, in a respect, not he himself.

Vers. 10. day by day] or daily: Hebrew, day day; [unspec 10] which the Greek explaineth day after day: the Hebrew sometime addeth day and day: Hest. 3. 4. so the Greek, in 2 Cor. 4. 16. to be with her] in her company, so avoiding the occasions of evil. according to Solomon's counsel, Remove thy way far from her; and come not nigh the door of her house, Prov. 5. 8. This chastity of Joseph, is here opposed to the unchaste carriage of Judah, in Gen. 38.

Vers. 11. on a certain like day] so the Greek explaineth [unspec 11] the Hebrew phrase as this day: meaning, a day wherein his mistress lusted after, or enticed him. Or day, being put for time, (as in 2 Cor. 6. 2) the meaning may be, About this time. his work] in Greek, works; which the Chaldee explaineth to be the searching of the writings of his accounts.

Vers. 12. got him out] or, went forth out: so in v. [unspec 12] 15. The woman, whose heart is snares and nets, her hands, bands, is more bitter then death: but, he that is good before God, escapeth from her: Eccles. 7. 26.

V. 14. Hebrew] so she nameth him in contempt: for the Hebrews were abhorred of the Egyptians, [unspec 14] Gen. 43. 32. but it was indeed a name of honor; see Gen. 14. 13. to mock] to abuse us, whereupon we shall be mocked and laughed to scorn, Or, to play with us. This word was used before, but in a better sense, Gen. 26. 8. And here the adulteress hunteth for the precious life, Prov. 6. 26.

Verse 20. tower-house] or round house, a prison [unspec 20] built after a round form. The Greek calleth it afort, (or sconce:) the Chaldee, a house of prisoners, prisoners] bound. men, or restrained of their liberty. Among them, Joseph was laid in irons, they hurt his feet with fetters; until the time that his word came, the word of the Lord tried him: Ps. 105. 18. 19. He suffered trouble as an evil doer, even unto bonds: but the word of God is not bound: 2 Tim. 2. 9. And in his sufferings he was a figure of Christ, who was taken from prison and from judgment: Esa. 53. 8. and in his humiliation, his judgment was taken away, Act. 8. 33.

Vers. 21. gave him grace] so the Greek explaineth the Hebrew phrase, gave his grace: that is, made [unspec 21] him to be gracious, and favored. For if when men do well, they suffer for it, and take it patiently; this is acceptable with God, 1. Pet. 2. 20. chief- keeper] Hebrew Prince, or master; the Greek translateth it, Chief gaolor.

Vers. 22. the doer] that is, by his word and appointment it was done. So the Chaldee paraphrase, [unspec 22] (in the Masorites Bible) explaineth it, adding, by his word. Thus Pilate is said to give the body of Christ unto Joseph, Mark 15. 45. when he commanded it to be given: Matt. 27. 58. See also Exod. 7. 17.

Verse 23. looked not &c] or saw not anything: the [unspec 23] Greek translateth, knew not anything by him. The Chaldee saith, saw not any fault: understanding the Hebrew Meumah, as Meum in Dan. 1. 4. for a fault, or blemish. And thus, though many archers had shot at Joseph, his bow abode in strength, and the arms of his hands were made firm, by the hands of the Mighty (God) of Jacob: Gen. 49. 23. 24.

Annotations.

BUtler] or, cupbearer, who used to give the cup [unspec 1] into the kings hand, v. 13. So Nehe. 1. 11.

Verse 2. Eunuchs] or officers, in Chaldee Princes, [unspec 2] see Gen. 37. 36. chief] or Prince. The Greek translateth Archioinochoos, the Chief wine powrer: and Archisi • opoi • s the Chief bread-maker. The Chaldee Rabshakei.

Vers. 3. Provost Marshall] see Gen. 37. 36. [unspec 3] tower] prison, Gen. 39. 20.

Verse 4. some days] or a year: for so the word [unspec 4] days often signifieth▪ see Gen. 24. 55. and 4. 3.

Verse 5. according to the interpretation] that is, no [unspec 5] vain dream, but significant, and showing things to come, according to the interpretation that Joseph gave of them. Of dreaming, see the notes on Gen. 20. 3.

Vers. 6. sad] the Greek translateth troubled, and [unspec 6] so the Hebrew importeth an angerly discontent, and fretfull trouble of mind, Prov. 19. 3. with a sad and lowering countenance, Dan. 1. 10. So dreams and visions sent of God, use much to affect men, Gen. 41. 8. Dan. 2. 1. 3. Matt. 27. 19.

Vers. 7. evil] that is, sad; as the Greek translateth [unspec 7] skuthropa, which word the Evangelists use in like sense, Luk. 24. 17. Matt. 6. 16. so good, is often used for merry or cheerful, Esth. 1. 10. Esa. 65. 14.

Vers. 8. no interpreter] they being prisoners, [unspec 8] could not go to the Soothsayers and wise men of Egypt, as that people was wont to do, Gen. 41. 8. When God's Oracles are not opened and understood, it is a cause of heaviness: Rev. 5. 4. tell me] Joseph was in bonds, as an evil doer: but the word of God is not bound: and so Paul, 2 Tim. 2. 9. Here Joseph's faith shown it self; before, he himself was a dreamer, Gen. 37. 5. 9. now he becometh an interpreter, and maketh a way for the accomplishment of those promises: and calleth these idolaters from their superstitions, to the true God, as Deut. 18. 10. 11. 12. Isaiah 8. 19. And taxeth the vanity of such in our times, as write books of the art of interpreting dreams.

Ver. 9. behold] Hebrew, and behold: but the word and sometime is redundant in that tongue, as is observed [unspec 9] on Gen. 36. 24.

Vers. 10. as though] or, when it budded. shot-up] Hebrew, ascended. [unspec 10]

Vers. 12. they are] that is, they signify three days: [unspec 12] So in Gen. 41. 26.

Vers. 13. within three days] which is explained [unspec 13] verse. 20. to be in the third day: see a like phrase in Gen. 7. 4. and of the mystical number three. See Gen. 22. 4. lift up] this phrase sometime signifieth to promote unto honor, as Ier. 52. 31. sometime head is used for sum, and it meaneth to take the sum, or to reckon, as Exod. 30. 12. which may also be intended here. The Greek translateth shall remember thy principality: the Chaldee, shall remember thee. place] or base, seat: meaning his office, of butlership, as the Greek and Chaldee explain it; and is confirmed by verse 21.

Vers. 14. this house] this prison; so the Greek [unspec 14] saith, this hold. Joseph though patient in adversity, yet useth all good means to procure his liberty.

Vers. 15. stolen by stealth] or indeed stolen: Hebrew [unspec 15] stealing stolen. The Hebrews] the land of Canaan, wherein the children of Abraham dwelt, who was called an Hebrew, Gen. 14. 13. Thus Joseph calleth it, by faith in God's promises. In Zach. 2. 12. it is called the holy land. dungeon] or pit: in Chaldee, the house of prisoners. Thus Joseph pleadeth his innocence; as Daniel also did, Dan. 6. 22. and Paul, Act. 24. 12. 13. 20. and 25. 10. 11.

Vers. 16. saw] this word the Greek addeth, I [unspec 16] saw a dream. white] or, with holes; for the Hebrew word signifieth both: and may mean baskets made of white rods, with holes, as net-work. But the Greek, and Targum Yerushalmi do understand it of white bread, or meats in them.

Vers. 19. lift-up] or (as the Greek translateth [unspec 19] it,) take away thine head; in a contrary meaning to the former, verse. 13. but it may be understood of reckoning, as before; and putting this man out of the number of his officers. a tree] the Chaldee translateth it, a Gallow tree, or gybbet, cross: such as that whereon Christ was crucified, called sometime only a tree, as Act. 5. 30. and 10. 39. 1 Pet. 2. 24. After by the law, such as died on tree, had the curse of God upon them; Deut. 21. 23

Vers. 20. a banquet] Hebrew a drinking. This custom [unspec 20] to keep banquets on birth days, appeareth to be most ancient; and it continued till Christ's time on earth, Mat. 14. 6. and so till this day. lifted up] the Chaldee translateth, he remembered the head, &c.

Vers. 22. hanged] As Joseph was in prison with [unspec 22] these two malefactors, and according to his word, the one was restored to his former honor; the other put to death: so Christ was in the midst of two malefactors; who one of them was restored to eternal life, the other left to die in his sins, Luk. 23. 33. 39.—43,

Vers. 23. forgot him] which was both great unthankfulness, [unspec 23] and unto Joseph, a further exercise of faith and patience from the hand of God, two years longer: until the time his word came, Ps. 105. 19. So the scripture elsewhere taxeth forgetfulness of benefits, and of the affliction of Joseph. Eccles. 9. 15. 16. Amos 6. 6.

Annotations.

〈 in non-Latin alphabet 〉 Here beginneth the tenth section of the • awe, called AT THE END: See Gen. 6. 9.

Vers. 1. of days] that is, two full years; as a month [unspec 1] of days, is a full month; Gen. 29. 14. See the notes on Gen. 4. 3. So in the second year, Nebuchadnezzar dreamed: Dan. 2. 1. and behold] the Greek translateth, he thought he stood. So in v. 17.

Vers. 3. ill] that is, deformed, or (as the Greek [unspec 3] translateth) foul. So after, in v. 4. &c. brink] or bank, Hebrew. lip, So v. 17.

Vers. 6. East-wind] whose property is to burn [unspec 6] and blast the fruits: Ezek. 17. 10. and 19. 12. Hos. 13. 15.

Vers. 7. the thin] the Greek addeth, the seven [unspec 7] thin ears: so in ver. 20. 24. a dream] or, the dream was; that is, continued in his mind and troubled him, as the next words manifest. Of a dream, see Gen. 20. 3. and 37. 5.

V. 8. stricken amazed] the Greek translateth, his [unspec 8] soul was troubled. The Hebrew word signifieth stricken or beaten as with a hammer; be hammered. The same is spoken of King Nebuchadnezzar in like case, Dan. 2. 1. 3. It showeth the power of God in his word & works, even before men do understand the meaning of them. magicians] in Hebrew Chartummim, the Greek calleth them here expositors (elsewhere, enchanters, Exod. 7. 11.) they were such as had skill in the nature of things. Nebuchadnezzar King of Babylon called also for such, to show him his dream, Dan. 2. 2. and Belshazzar, his vision, Dan. 5. 7. 8. wise- men] the Learned of all Nations, were so called, even among the Jews, Matt. 23. 34. among the Greeks they were named Philosophers, that is, Lovers of wisdom. Act. 17. 18. Pythagoras was the first, who devised the name, because he thought no man was wise, but God only. dream] both his dreams, as the word them after manifesteth: called a dream, because they were both one, v. 26. or, after the usual manner of the Hebrew tongue, that putteth one for many: see Gen. 3. 2. interpreter] that could interpret. Thus God maketh the wisdom of the wise, to perish, Isaiah 29. 14. So was it also with the Mages of Babylon, Dan. 2. 10. and 5. 8.

Vers. 13. he] that is, Pharaoh restored: v. 20. The [unspec 13] Greek translateth, that I was restored to my principality, and he was hanged. place] that is, as Chaldee expounds it, Office, or ministration. So Gen. 40. 13.

Vers. 14. brought him hastily] Hebr. made him run. So Daniel was brought before the King in hast, Dan. [unspec 14] 2. 25. Of Joseph it is said,