Genesis-Commentary-1-to-9-Synopsis-Matthew-Poole-Trans-Steven-Dilday

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Verse 22: While the earth remaineth (Heb. As yet all the days of the
earth), seedtime and harvest, and cold and heat, and summer and winter, and
day and night shall not cease (Isa. 54:8; Jer. 33:20, 25).

[Sowing] According to the Hebrews, here six times are distinguished,
and two months is allotted to each of the times (Lyra, Munster). They call
them the time of harvest, of summer, of heat, of seed-time, of cold, of winter.
They call the cold that which is harsher than the winter (Clario), and the heat
that which is harsher with respect to heat than summer (Lyra).

[In all the days of the earth] As long as the earth will be (Vatablus,
Junius, Castalio). But the earth stands forever. Therefore rather, as long as
there will be generation and decay, and animals, on account of which things this
variety of times was introduced (Menochius, Lapide). As long as there will be
men in the earth (Bonfrerius). However, with the days of the earth ceasing, all
these will cease, and the days of heaven will follow, which will be Sabbath after
Sabbath, etc. (Munster).

While the earth remaineth, viz. in this estate; for though it seems
probable that the substance of the earth will abide for ever, after the dissolution
of the world by fire; yet that will be in another manner, and for other
purposes, and then there will be no need of seedtime, or harvest, etc.

[And day and night] This indicates that day and night had ceased.
Night and darkness enveloped the world at that time (as we see it happen in
extraordinary rains). And the impious are cast into darkness, before that outer
darkness. So it was with the Egyptians, Exodus 10:21-23, and the Jews,
Matthew 27:45, and the Sodomites, Genesis 19:11 (Lightfoot).

Day and night. This distinction in a manner ceased in the ark, the
heavens being covered, and all its lights eclipsed by such thick and black clouds,
as never were before nor since.

[They shall not cease] They shall not cease mutually to succeed one
another (Menochius).



Chapter 9

God renews his blessing, 1, and confirms our dominion over the
creatures, 2. Grants flesh for food, but with the blood forbids it, 3, 4. The
penalty of murder, 5, 6. God repeats his blessing, 7. His covenant with Noah
and all his creatures, 8-11. Confirms it by the rainbow as his token, 12-17.
Noah’s three sons, 18, 19. His employment, 20. He is drunk and uncovered,
21. Ham sinfully reveals it, 22. His other two sons going backwards, covered
him, 23. Noah knows it, 24. Curses Canaan, 25. Blesses Shem first, 26, and
then Japheth, 27. His age and death, 28, 29.

Verse 1: And God blessed Noah and his sons, and said unto them, Be
fruitful, and multiply, and replenish the earth (Gen. 1:28; 9:7, 19; 10:32).

[He blessed] To bless is put in the place of to make fertile (Vatablus).
What He desires, He declares, which follows, Be fruitful, etc. A curse in
Sacred Scripture signifies sterility. Because God had displayed a terrible
example of His anger on account of the sin of lust, it was necessary to teach that
the legitimate conjunction of male and female He neither hated, nor
condemned, etc. (Munster).

[He blessed] Namely, in spiritual things, by increasing grace in them.
Then, in temporal things (Lyra).

[Be fruitful, etc.] Being the very same words addressed to the brutes,
Genesis 1:28; 8:17, they do not have the force of precept, but the imperative is
in the place of the future, Ye shall be fruitful, etc. (Menochius).

God renewed the old blessing and grant made Genesis 1:28, which
might seem to be forfeited and made void by man’s sin, and by God’s judgment
consequent upon it.

Verse 2: And the fear of you and the dread of you shall be upon every
beast of the earth, and upon every fowl of the air, upon all that moveth upon
the earth, and upon all the fishes of the sea; into your hand are they delivered
(Gen. 1:28; Hos. 2:18).

[And your terror, Mket;x@ iw]: It has an active sense, your intimidating:
that is to say, I will that ye strike terror in the animals, although ferocious, and
have dominion over them (Vatablus). For I have made them subject to you
even unto death; not only with respect to labors, as before the flood, but even
with respect to food. Therefore, they fear and flee from man on account of this
new arrangement (Munster). God restored some, even half, as it were,
dominion over the beasts, which had been lost on account of sin (Menochius).

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The dominion which Adam had with love and friendship, Noah obtained with
fear: To such a degree sin brought in division (Lightfoot).

Before they loved and reverenced you as lords and friends, now they
shall dread you as enemies and tyrants. Into your hand are they delivered, for
your use and service. I restore you in part to that dominion over them which
you for your sins have forfeited.

Verse 3: Every moving thing that liveth shall be meat for you (Deut.
12:15; 14:3, 9, 11; Acts 10:12, 13); even as the green herb (Gen. 1:29) have I
given you all things (Rom. 14:14, 20; 1 Cor. 10:23, 26; Col. 2:16; 1 Tim. 4:3,
4).

[Everything that moveth, #mo er]E Every creeping thing (Montanus,
Arabic, Vatablus), treading creature (Malvenda, Oleaster); that is, Every kind
of living thing (Glassius). Anything walking, or moving, and the same living,
that shall be for food. That is to say, I permit you to eat flesh, just as previously
herbs (Vatablus). God grants beasts to him for the sustaining of his life, for he
himself had preserved the life of the beasts (Lyra). Creeping thing here signifies
anything going (Bochart’s A Sacred Catalogue of Animals 1:1:4:23), all animals
besides man (Junius, Piscator, Malvenda). Everything, namely, edible, or
everything, that is, whatever you please; I do not indeed command, but I
permit you to eat (Lapide): even the unclean, which were not yet prohibited
(Bonfrerius, rabbis in Ainsworth). He adds, that liveth. Thus that dying of
itself or torn is excepted (Piscator, Malvenda). This passage, and the
qualification concerning blood, appears to reveal that before the flood there
was a law to man concerning living things, that they might make use of wool,
milk, and things stripped of things dead of themselves; but not that they might
be turned into food (Grotius). Thus nearly all interpreters believe (Vatablus).
Before the flood at least the more religious abstained from flesh (Menochius).
At that time, it would have been an abomination to a pious man to kill even a
bird (Munster). He now grants flesh, which more richly nourishes, since the
vitality of the earth was blunted by the inundation (Menochius); and God may
have withdrawn the high quality of the fruits and herbs (Lyra, Munster); and
the nature of man was made more frail; and therefore the better nourishment is
granted to them (Lyra). To some it is more satisfying that God did not here
grant more than what He had given, but only restored what had been taken
away (Vatablus, thus Bochart’s A Sacred Catalogue of Animals). [See those
thing on Genesis 1:29.] For since previously they sacrificed victims to God, out
of whose skins they made clothing and tents for themselves; they do not see
what religious scruple would prevent them from eating flesh. Nevertheless,
because it makes no great difference whichever position you might hold, they
affirm nothing dogmatically (Vatablus). Some think that the eating of flesh was

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neither lawful nor customary (Lyra, Tostatus, Carthus1). Others: both lawful
and customary (Cajetan, Soto, Victoria2). Others, more rightly: lawful, but
not customary (Chrysostom, Theodoret, Pererius, and others) (Lapide).

Every moving thing which is wholesome and fit for food, and clean; an
exception to be gathered both from the nature of the thing, and from the
distinction of clean and unclean beasts, mentioned before and afterwards. That
liveth. This is added to exclude the use of those creatures which either died of
themselves, or were killed by wild beasts, which is here forbidden implicitly,
and afterwards expressly. See Exodus 22:31; Leviticus 22:8. Shall be meat for
you: it is not a command that we must, but a permission that we may eat of
them. A grant possibly given before the flood, but now expressed, either
because the former allowance might seem to be forfeited, or because as men
now grew more infirm and needed better nourishment, so the earth was grown
more feeble by the flood, and its fruits yielded less and worse nourishment.

[As the green plants, b#(eo ' qryE Ek];@ As the green herb (thus the
majority of interpreters), or the verdure of the herb (Malvenda, Oleaster); as
the vegetable (sprout [Oleaster, Pagnine]) of the herb (Montanus, Samaritan
Text, Arabic); as the herb, supply, to those3 (Junius and Tremellius, Glassius),
which is to be understood out of Genesis 1:29. An ellipsis of the demonstrative
pronoun, those, is frequent (Glassius’ “Grammar” 211). Like the green herb, I
have given to you all things, that is, Just as I gave to you the green herb, thus
also I gave to you the brute animals, namely, for food. You will say that the
speech in not simply concerning b#oe(/' herbage, but concerning b#e(o ' qryE ,E
greenness of herbage. Response: The noun qryE E added does not constitute a
limitation, so that the food of man might be able not to be understood;
inasmuch as by the related noun, qrAyF, a vegetable is signified (Piscator), 1
Kings 21:2.4

The green herbs were given before, Genesis 1:29.
I have given you all things: understand this with the limitation
abovementioned.

Verse 4: But flesh with the life thereof, which is the blood thereof,

1 Denis the Carthusian (1402-1471) was a Carthusian monk, theologian, and mystic,
considered by some to be the last of the Schoolmen. He commented on the entire
Bible.
2 Franciscus de Victoria (c. 1480-1546) was Dominican theologian. He held the
prime chair of theology at Salamanca, and made important contributions to just war
theory and international law.
3 “Those” appears to refer to Adam and Eve.
4 1 Kings 21:2a: “And Ahab spake unto Naboth, saying, Give me thy vineyard, that I
may have it for a garden of herbs (qryF F), because it is near unto my house.”

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shall ye not eat (Lev. 17:10, 11, 14; 19:26; Deut. 12:23; 1 Sam. 14:34; Acts
15:20, 29).

[Except that the flesh with the blood ye shall not eat, r#fbo f@-K7)a
w@lk)' to )$l wOmdF w#O p$ ;nbA @;] You will see this passage explained in my notes
on Sulpicius Severus1 (Drusius). Here there is great variety (Fagius’
Comparison of the Principal Translations). Some read wOmdbF ; w#O $pn; bA ; as in
(or with, for b might signify either) the life and in (or with) the blood (thus
Ainsworth), and they maintain that two things are prohibited: 1. the eating of
a member torn from a living animal, 2. eating the blood of animals (Fagius’
Comparison of the Principal Translations). That is to say, Because I have
permitted you to eat flesh, etc., ye ought not to be cruel to those beasts, that ye
would eat a member of a living animal (Munster). Thus the more recent
Hebrews take it, I believe, on account of their hatred of Christians. Such things
were formerly eaten (as Arnobius2 testifies), and I understand that such was
acceptable to the Americans (Grotius). The simplest sense is, Ye shall not eat
flesh while it is in its life, that is, its blood, that is, while it is yet provided with
life and blood, that is, while it yet lives and palpitates. It is demonstrated: 1.
Because this law is moral, and binding upon all. But the law concerning not
eating blood is ceremonial, as it is learned out of Leviticus 17:14. 2. Because
with this law the following law, concerning the avoiding of murder, coheres:
that is to say, Feed not upon raw and bloody flesh, because in this way ye might
avoid cruelty (Piscator, Ainworth out of the Hebrews). [The Hebrews
maintain that two things are prohibited, as already mentioned.] But to me it
appears to be a single precept, that they should not eat blood, for in no text is
there a conjunction between life and blood, but they are recounted for the
same thing, both here and in the following verse (Oleaster). They maintain
that one and the same thing is understood by life and blood through apposition
(Fagius’ Comparison of the Principal Translations). Flesh in life, which is
blood; or in blood, which is life (Tigurinus, Junius and Tremellius, Pagnine,
Bonfrerius, Ainsworth, Piscator, Malvenda, Lapide, Oleaster, Samaritan Text,
Ibn Ezra in Fagius’ Comparison of the Principal Translations). Flesh in its life,
its blood (Montanus); in the blood of life (Septuagint); with its life and its blood
(Chaldean, Munster), with its life, with its blood (Oleaster). Thus Aquila: its
blood with its life; thus Symmachus, with the life thereof, which is the blood
(Nobilius). To the Hebrews, life/soul often signifies this life, which is

1 Sulpicius Severus (c. 360-425) was a member of the Roman senatorial aristocracy,
who renounced all for the monastic life. He wrote the first biography of Martin of
Tours and the Chronicorum Libri Duo (or Historia Sacra), providing a history from
the creation to 400 AD. Drusius produced an annotated edition of his works.
2 Arnobius Afer (late 3rd century), formerly an opponent of Christianity, was one of
the great Christian apologists of his age.

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maintained by blood and breath (Munster): this is also the vegetative and
sensitive life (Ibn Ezra and Chrysostom in Fagius’ Comparison of the Principal
Translations). Soul, life, and blood signify the same thing; so it is in the older
Hebrews: which Josephus relates clearly enough, who says, xwrij\
aim3 atoj, e0n tou/tw| ga&r es0 tin h9 yuxh\, without blood, for in this is the
life. Thus Rabbi Saadias and others: flesh with the life, that is, with the blood
(Grotius). Not that blood by itself would be the soul or the life; but because in
the blood especially the vital spirits are active, as far as our perception is
concerned, it, as a token, represents life (Vatablus). Blood is either the life, or
the sead of life, says Servius. Blood is to life as oil is to a lamp. Deuteronomy
12:23 does not allow us to doubt of this sense, in which to eat the blood is
explained as eating the life with the flesh; this is also signified in the expression,
#p$ enE@ha )wh@ MdF@h,a the blood is the life (Fagius’ Comparison of the Principal
Translations). Thus Virgil, Æneid 9: He discharged the deep, red life . . .; and
Aristophanes,1 The Clouds:2 th\n yuxh\n, the soul (that is, the blood),
e0kpi/nousi, they drank. Thus it is said because blood is to the soul both the
proximate nourishment, by which it is maintained and preserved, and the
means of the functions of life (Bonfrerius). Soul here is taken for life, as in Job
2:6;3 John 10:15, 174 (Ainsworth). The Apostles understood it in this way,
Acts 15:29, where they equate ta_ pnikta_, things suffocated, with blood, and
rightly; for in such all the blood is carefully retained, and boiled in the flesh.
See Athenæus.5 Troglodytæ,6 Scythæ,7 Concani,8 and other barbarians made
use of blood together with milk (Grotius). To the various interpretations it is
agreeable to add this, Flesh, in the corpse of which is its blood, ye shall not eat.
#p$ enE is a corpse, as in Leviticus 19:28;9 21:1;1 Haggai 2:14.2 It could also be

1 Aristophanes (c. 448-c. 385 BC) was a writer of comedies.
2 Nefe/lai.
3 Job 2:6: “And the Lord said unto Satan, Behold, he is in thine hand; but save his life
(wO#$pn; ,A his soul).”
4 John 10:15b, 17: “And I lay down my life (thn\ yuxhn\ mou, my soul) for the sheep. .
. . Therefore doth my Father love me, because I lay down my life (th\n yuxh\n mou,
my soul), that I might take it again.”
5 Athenæus of Naucratis (late 1st-early 2nd century AD) wrote Deipnosophistæ (or
Banquet of the Learned), a dialogue in which the characters discuss a wide range of
topics including food.
6 The Troglodytes were inhabitants of Troglodytica, which was on the shore of the
Arabian Gulf, sharing borders with both Egypt and Ethiopia.
7 The Scythians were the people of Scythia, an area ranging from the Danube to the
western border of China.
8 The Concani were a Celtic or pre-Indo European tribe, living on the Iberian
Peninsula.
9 Leviticus 19:28a: “Ye shall not make any cuttings in your flesh for the dead

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thus translated, Flesh, for the sake of the life of which its blood is, ye shall not
eat; that is, what flesh yet has its blood, which is in the place of its life, in it.
This is satisfying compared with the rest, for so it is in the parallel place,

Leviticus 17:14, )wh@ w@#p$ n; Ab; wmO dF r#bof @f-lkf@ #p$ ne E yk;,@i which Tigurinus
translate, For the soul of all flesh is its blood; it is for its life. In that place, I
take #p$ enE-yk@i for a nominative absolute, and I translate it in this way, For, as
far as the life of all flesh is concerned, its blood is for its life (so that it might be
the same as that which is is repeated in the same verse without the b3): and
what reassures me even more is the disjunctive accent, the greater Reviah,

which r#ofb@f retains in pause, lest it should be connected with what follows.

What if we should say that in both places the b in #p$ enbE ;@ forms a nominative,
as we demonstrate in Judges 18:1 often to be done, not only in Arabic, but also
in the Hebrew tongue? Thus the place in Genesis 9:4 might be translated,
flesh, the soul (life) of which (is) its blood, you shall not eat (de Dieu). The
reason for the precept is partly physical, partly moral; signifying the shunning
of the lust for vengeance, which feeds itself upon blood (Grotius). He wanted
them to abstain from the blood of beasts, 1. Lest a step should be made unto
thristing after the blood of men (Menochius, Vatablus, Munster, Tirinus). 2.
The blood (which is life) He desired to be offered to Himself, the Author of
life, in sacrifices, Leviticus 17:11. 3. Because the blood of beasts is
indigestible, and the cause of diseases (Menochius). 4. So that mortals might
then understand that He has dominion, who is able to command and forbid
according to His own will (Chrysostom in Tirinus). 5. Thus He desired that
men should be habituated to gentleness (Vatablus). 6. Thus God desired to
test and to exercise the obedience of man (Bonfrerius). It is asked whether this
precept binds us, especially since it is repeated in Acts 15:20, 29. [Grotius
appears to have thought this,] and therefore he urges these things from
Tertullian’s4 book Concerning Monogamy:5 In Christ all things are called back
to the beginning, so that also the faith might be returned from circumcision

(#p$ ne lE ;).”
1 Leviticus 21:1b: “There shall none be defiled for the dead (#p$ enlE ;) among his
people.”
2 Haggai 2:13a: “Then said Haggai, If one that is unclean by a dead body (#$penE) touch
any of these, shall it be unclean?.”
3 Leviticus 17:14: “For it is the life of all flesh; the blood of it is for the life thereof:
therefore I said unto the children of Israel, Ye shall eat the blood of no manner of
flesh: for the life of all flesh is the blood thereof ()wh@ wOmd@F r#ofbf-@ lk@f #p$ enE yki@):
whosoever eateth it shall be cut off.”
4 Tertullian was a Latin Father of the 2nd century. He labored as an apologist during
times of persecution.
5 De Monogamia.

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unto the integrity of that flesh, just as it was from the beginning, and unto both
the liberty of foods and the abstinence of blood alone, just as it was from the
beginning, etc. Concerning those sausages, that is, concerning the blood in the
intestines, stuffed, as it were, into tunics, see Leo’s Novella1 58 (Grotius).
Others have it otherwise. This is not a precept of nature, but of positive law
(Menochius). This was necessary among those first, cruel men, lest they should
be made crueler by the tasted pungency of the blood of beasts, and, at last, be
made cannibals, or, at least, murderers (Estius). [But concerning this question,
more in its own place, if God should grant it.] He prohibits all taking of blood;
whether it be drinkable, or stuffed and coagulated, as in sausages; or whether it
is yet in the animals, as in those that died of themselves or were strangled
(Tirinus).

With the life thereof, i.e. whilst it lives, or taken from the creature
before it be quite dead; which was an ancient practice, and an effect either of
luxury or cruelty. Which is the blood thereof, i.e. which life or soul hath its
seat in and its support from the blood, and the spirits contained in it. It is
certain blood is the thing which is here principally minded and forbidden, and
so the words may be thus translated and understood: But flesh, i.e. the flesh of
living creatures hereby allowed you, with the life thereof, that is to say, with
the blood thereof, wherein its life consists; or, flesh whilst it hath in it its life or
soul, or, which is all one, its blood, shall you not eat. God thought fit to forbid
this, partly that by this respect shown to the blood of beasts it might appear
how sacred a thing the blood of man was, and how much God abhorred the sin
of murder; and principally because the blood was reserved and consecrated to
God, and was the means of atonement for man, (which reason God himself
gives, Leviticus 17:11, 12), and did in a special manner represent the blood of
Christ, which was to be shed for the redemption of mankind.

Verse 5: And surely your blood of your lives will I require; at the hand
of every beast will I require it (Ex. 21:28), and at the hand of man (Gen. 4:9,
10; Ps. 9:12); at the hand of every man’s brother (Acts 17:26) will I require
the life of man.

[Surely, K7)aw:] [They render it variously.] Since (Septuagint, Samaritan
Text, Vatablus), so that it is the reason for the foregoing prohibition
(Ainsworth). That is to say, For this reason I prohibited the eating of blood,
lest, by growing accustomed to the blood of beasts, they be thirsty for the
blood of men also (Lapide, Oleaster). Nevertheless (Oleaster, Bonfrerius out
of Cajetan). Certainly (Vatablus). And surely (Montanus, Ainsworth).

1 Leo VI (866-912) was the Byzantine emperor from 886-912. In his Novella, he
issues a series of laws, which includes the outlawing of blood sausages because of a
case of food poisoning.

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Moreover (Piscator).
And; or, for, as the particle is oft taken; this being the reason of the

foregoing prohibition.
[The blood, etc.] He testifies that He prohibited the use of the blood

out of respect, not for animals, but for men, so that He might commend human
feeling: that is to say, Believe not that, because I permit you to kill animals, it
is permitted to you to kill men also (Vatablus, similarly Ibn Ezra in Munster).

[The blood of your lives (Chaldean, Syriac, Tigurinus, Oleaster, Junius
and Tremellius, Ainsworth, Septuagint), Mkye t#' $po ;nlA ; Mkme ;dI@-t)]e Some
read it in this way, your blood and your souls, and they maintain that two
things are prohibited: 1. that no one should shed his own blood; 2. that no
one should strangle himself, thinking this to be lawful for himself, since it is
accomplished short of an effusion of blood (Fagius’ Comparison of the Principal
Translations). Others: The blood of your souls will I require (Munster,
Malvenda, Arabic). He prohibits this lest anyone should kill himself (Munster,
Hebrews in Fagius). Others: The blood of your souls, that is, of your life.
Others: which is for your souls, or, in relation to your souls; or, which is to
you with a view to your souls, that is, which enlivens and invigorates you, of so
great importance to the body (Vatablus); which is unto your souls, which are to
be maintained in the body. He distinguishes the soul from the blood: But
speaking of the brute, he makes use of apposition, In its soul, its blood
(Piscator). The blood of life, by which life is preserved; or the blood of spirits,
that is, your own: that is to say, Whoever kills himself, etc. (Maimonides in
Ainsworth). Others translate it: for your souls (Montanus, Malvenda), in the
service of your souls (Samaritan Text). The blood of your souls (Pagnine).

[I will require] And I will punish accordingly, as in Genesis 42:22;
Psalm 10:13. I will require, Deuteronomy 18:19, is I will destroy, Acts 3:23
(Ainsworth).

[At the hand of beasts] Which God commanded to be punished,
Exodus 21:28 (Tirinus, Menochius, Oleaster, Bonfrerius, Lapide); Leviticus
17:11 (Tirinus). Thus Leviticus 20:15, 16: Whoever lies with a beast, etc.
(Lyra). The Hebrews thus: I will punish those who throw men before beasts
(Grotius, Fagius), so that they might devour them (Munster, Tirinus). That is
to say, If from the beasts, etc., ye, therefore, are going to pay much heavier
penalties, if you allow the slaughter (Vatablus).

[At the hand of man, etc., MdF)hf f dym%A iw@] Then also (others: how
much more) at the hand of man, etc. (Vatablus).

[At the hand of mankind, of man, of a brother] This inculcates three
things: of mankind, which the name and nature of humanity teach to be
careful; of man, for whom it is proper to rule over anger, not to misuse power;
of a brother, to whom a brother was to be loved, not destroyed (Menochius).

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He prohibits it, lest anyone whould kill either by means of another or himself
(Hebrews in Munster). At the hand of mankind (or, of man, as Lyra has it).
Some distinguish, and they take this first member of him who kills without
good cause and intentionally; the second, at the hand of a man of a brother, of
him who kills accidentally (Fagius’ Comparison of the Principal Translations).
At the hand of him, who was esteeming the one killed as a brother (Lyra). To
others, the second expression is only an explication of the first; that is to say,
Let the one not kill the other (Fagius’ Comparison of the Principal
Translations). wyx)i f #$y)i dy%mA i. Some: At the hand of each one I will
require his neighbor: or at his hand . . . even if it was a brother who killed
(Fagius’ Comparison of the Principal Translations, Vatablus, Bonfrerius); to
whom, as it is natural in blood relations, the parents might desire to forgive the
blood of the one killed (Bonfrerius). Brother in the place of neighbor, and a
man in the place of each one, are frequent in Hebrew (Fagius’ Comparison of
the Principal Translations). By the expression brother, it signifies any person,
for God made all men of one blood, Acts 17:26 (Ainsworth). All are brothers
to each other; therefore, it is wickedness to kill such (Malvenda). Nature
constituted a definite blood relationship among us (Grotius). It is an Hebraic
repetition, At the hand of man will I require the life of man. Others: at the
hand of man, that is, of men, that is to say, if many kill. Chaldean: At the hand
of the man who sheds the blood of his brother will I require it (Vatablus). It is
said of one who employs others for the killing of his neighbor (Fagius). At the
hand of man, that is, of one mighty and daring; of a brother, that is, of one
near: that is to say, He will not escape the divine vengeance, neither because of
courage, nor because of nearness (Lyra).

[I will require] That is, I will afflict with extreme punishment
(Vatablus).

Of your lives; or, of your souls, i.e. of your persons; the word soul
being oft put for person. Or, your blood, which is for your lives, i.e. which by
the spirits it generates is the great preserver and instrument of your lives, and
of all your vital actions, and the great bond which ties your souls and bodies
together. The sense of the place is: If I am thus careful for the blood of beasts,
be assured I will be much more solicitous for the blood of men, when it shall be
shed by unjust and violent hands. I will make inquisition for the author of such
bloodshed, as I did after Cain, and consequently punish him; for this phrase of
requiring implies punishment. See Genesis 42:22; Deuteronomy 18:19,
compared with Acts 3:23; Psalm 10:13. If magistrates neglect this duty, I
myself will avenge it by my own hand. At the hand of every beast will I require
it; not for the punishment of the beast, which being under no law is not capable
of sin nor punishment; but for caution to men, for whose use seeing they were
made, it is no abuse of them if they be destroyed for man’s benefit. Compare

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Exodus 21:28; Leviticus 20:15. At the hand of every man’s brother. This is
added, either, 1. As an aggravation of the crime, because the man slain was the
brother of the murderer; all men being made of one blood, Acts 17:26. And
having one Father, even God, Malachi 2:10, and Adam too. Upon which
account all men are frequently called one another’s brethren, as is manifest
from Genesis 26:31;1 29:4; Leviticus 19:17; 25:14; 26:37,2 and from many
other places of Scripture. Or. 2. As an assurance of the punishment of the
murderer, without any exception of the nearest relation; which, though it
makes the sin greater, yet many times is a security against punishment, the
murderer easily finding favour and pardon from his parents and dear friends.
But the former sense seems the better.

Verse 6: Whoso sheddeth man’s blood, by man shall his blood be shed
(Ex. 21:12, 14; Lev. 24:17; Matt. 26:52; Rev. 13:10): for in the image of
God made he man (Gen. 1:27).

[Whoso sheddeth man’s blood] The Hebrews understand this of the
one who kills anyone through his own agency (Fagius’ Comparison of the
Principal Translations).

Whoso sheddeth man’s blood, wilfully and unwarrantably. For there
is a double exception to this law: 1. Of casual murder, expressed Numbers
35:22-25; Deuteronomy 19:4. 2. Of death inflicted by the hand of the
magistrate for crimes deserving it, mentioned in the following words, and
elsewhere.

[It shall be shed, etc., MdF)fb]f@ It is taken in a variety of ways. In man
(Syriac, Arabic, Pagnine, Montanus, Oleaster, Malvenda), that is, by man; by
the agency and testimony of man, if witnesses were present (Vatablus). By
man, or men: they understand the magistrate (Fagius’ Comparison of the
Principal Translations, Ainsworth, Piscator). With witnesses, by the decree of
judges (Chaldean in Vatablus). Others: because of man, namely, the one
murdered (Fagius’ Comparison of the Principal Translations out of the
Septuagint, Vatablus), for the sake of man (Samaritan Text). Others: in the
presence of men, publicly; for an example and terror to others (Vatablus,
Fagius’ Comparison of the Principal Translations). b signifies all these: by, for
the sake of, because of, in the presence of, with (Fagius’ Comparison of the
Principal Translations). Others: for mankind, that is, for the injury done to
mankind, or to the human race (Malvenda, Lapide). Others more rightly

1 Genesis 26:31a: “And they rose up betimes in the morning, and sware one to
another (wyx)i lf ,; to his brother).”
2 Leviticus 26:37a: “And they shall fall one upon another (wyx)i fb@;, upon his brother),
as it were before a sword, when none pursueth.”

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render it, upon man: they maintain that the barbarity of the crime is
expressed, insofar as whoever kills a man, he sheds the blood and life of his
brother upon himself (Vatablus). In man, that is, inside man, the blood of man,
which is in man (Lapide, Bonfrerius); so that it is a pleonasm (Bonfrerius):
namely, wetting and soaking the man himself in his own blood (Malvenda).
Understand by man, that both he who perpetrated the murder and he who
ordered it are given over to death (Grotius).

[It shall be shed] It is just that it be shed (Menochius). It threatens the
death of the murderer, either by the magistrate, or by an executioner sent by
God from elsewhere (Vatablus). The magistrate is here instituted by God, and
into his hand the sword is given. God, who had taken all judgment to Himself,
and did not even will that Cain should be killed by man, after the flood divides
the power with man, and grants to him the power of life and death (Munster).
[But Grotius denies this.] For, when this law was delivered, courts were not
yet constituted. Therefore, the natural law of retaliation is indicated, which,
with the human race enlarged and divided into nations, was rightly permitted
to judges alone, apart from certain exceptional cases, in which that primitive
law remained. See what things we have from Concerning the Law of War and
Peace 1:2:5; 2:20:8 (Grotius).

By man, i.e. by the hand of man, namely, the magistrate, Romans
13:4; who is hereby empowered and required, upon pain of my highest
displeasure, to inflict this punishment. See Exodus 21:12; Leviticus 24:17;
Matthew 26:57. Or, for that man, i.e. for that man’s sake, whose blood he
hath shed, which cries for vengeance.

[In the image of God] That is to say, Let (if not common nature, at
least) My image move thee (Menochius, Lapide). He destroyed My image, and
received the guilt of offended majesty. It was a capital offense to have killed a
slave near the likeness of Augustus: Suetonius, in Tiberius 58 (Malvenda).
With respect to name, it is a)ndrofoni/a/homicide; however, with respect to
reality, it is ie9 rosuli/a/sacrilege. Kai\ ie9 rosuliw~n h9 megi/sth, dio/ti
tw~n e0n ko/smw| kthma&twn kai\ keimhli/wn ou0den\ out1 e
ie9 roprepe/steron out1 e qeoeide/stero/n e0stin anqrw/pou, And it is the
greatest of sacrileges, because, of the possessions and treasures in the world,
not one is more holy or more divine than man: Philo, Concerning Particular
Laws1 (Gataker).

[In the image of God man was made] He made man (Malvenda).
Rabbi Salomon says that the reading is defective, but full in this way, He who
made made. Others maintain that Myh$li )v/Elohim is to be taken twice.2

1 De Specialibus Legibus.
2 Hebrew: Md)F fh-f t)e h#f(o f Myh$li )v Mlce eb@; yk@i. The question is: Should Myhl$i )/v

412

Neither is necessary. The sense, from the manner of the tongue, is more
simply, In His own image God made man; as in Psalm 10:2, In the pride of the
wicked, he pursues, that is, the wicked, in pride1 (de Dieu).

In the image of God made he man; so that murder is not only an
offence against man, but also an injury to God, and a contempt of that image of
God which all men are obliged to reverence and maintain, and especially
magistrates, who being my vicegerents and servants, are therefore under a
particular obligation to punish those who deface and destroy it.

Verse 7: And you, be ye fruitful, and multiply; bring forth abundantly
in the earth, and multiply therein (Gen. 1:28; 9:1, 19).

[Be fruitful, etc.] Procreate and propagate, namely, your species
(Vatablus). That is to say, Ye see that I, by this prohibition, wish to look out
for the propagation of the human race; why, therefore, should you not apply
yourselves to that (Menochius, Lapide)?

[Walk upon, wc@ r:#$i2] Tread upon (Samaritan Version); advance in the
earth (Arabic), creep (Malvenda), proliferate (Munster, Tigurinus, similarly the
Chaldean), produce abundantly (Junius and Tremellius). Increase, so that ye
might advance through the entire earth as quickly as possible, and occupy and
replenish it (Lapide, Menochius).

i.e. As for you, I do not repent of that former blessing I gave to your
parents, Genesis 1:28, but do hereby renew it to you, and your seed after you.

Verse 8: And God spake unto Noah, and to his sons with him, saying .
..

Verse 9: And I, behold, I establish my covenant with you, and with
your seed after you (Gen. 6:18; Is. 54:9) . . .

[I will establish, Myqmi ]' Hebrew: I establish. I was prepared to have a
pact established, into which I entered with you, so that ye might be preserved

God be taken as the absolute of the construct chain Myhi$l)v Mlecbe ,;@ in the image of
God, which would yield, in the image of God He made man; or should Myh$li )v be
taken as the subject of the verb h#fo(,f which would yield, in the image, God made
man.
1 Hebrew: yn(I f qlda y: I (#$rf F tw)A jgb;@. The question is: Should (#fr$ ,F the wicked, be
taken as the absolute of the construct chain (#rf$ F twA)jgb;,@ in the pride of the wicked,
which would yield, in the pride of the wicked he pursues the poor; or should (#rf$ F be
taken as the subject of the verb qlda y: I, which would yield, in pride, the wicked
pursues the poor.
2 Cr#A f$ signifies to swarm.

413

(Vatablus).
My covenant, i.e. My promise, for the beasts included in this covenant,

verse 10, are not capable of a covenant properly so called. And the word
covenant is oft used for a simple promise, as we shall see hereafter.

With your seed, i.e. your posterity, as that word is frequently taken, as
Genesis 12:7; Exodos 28:43, etc.

Verse 10: And with every living creature 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 (Ps. 145:9).

[Among the birds, Pw(O b]f@ Among the flying creatures, etc., that is, of
the flying creatures. b is put in the place of Nmi/of (Vatablus).

To every beast of the earth, to wit, which shall hereafter be in the
earth. So they are distinguished from those which were now with them.

Verse 11: And I will establish my covenant with you; neither shall all
flesh be cut off any more by the waters of a flood; neither shall there any more
be a flood to destroy the earth (Is. 54:9).

[All flesh shall not at all be killed further] Hebrew: All flesh shall all
not be cut off, etc.1 (Malvenda). He is cut off in the proper sense, whoever
dies before the time which some set at the fiftieth year, others at the sixtieth,
others between both. They call this the death of destruction. This is twofold,
of the soul and of the body. Moses de Cotsi, in the Book of Commandments
35, writes that seven kinds of sexual impurity incur excision (Drusius).

[There shall not be a flood] Namely, a universal flood (Menochius).
A flood, i.e. A universal deluge; for particular inundations there have
been, whereby towns and countries have been overwhelmed with all their
inhabitants.

Chapter 12: And God said, This is the token of the covenant (Gen.
17:11) which I make between me and you and every living creature that is with
you, for perpetual generations . . .

This is the token, i.e. the bow mentioned in the next verse, I appoint
to you for a sensible sign and evidence, to assure you that I shall perform this
covenant or promise.

[Which I give2] That is, I set. Thus to give, Isaiah 42:13 and 2

1 Hebrew: ~wgw dwO( r#obf @f-lkf@ tr"kf@yI-)$lw.:
2 Genesis 9:12a: “And God said, This is the token of the covenant which I make (Ntn' ,O
give) between me and you . . .”
3 Isaiah 42:1b: “I have put (yt@itna F, I have given) my spirit upon him.”

414

Chronicles 9:8,1 is to set, Matthew 12:182 and 1 Kings 10:93 (Ainsworth).
[Between me and you] The Chaldean has, between you and my Word,

by which name Christ is called, John 1:1, in whom all promises are Amen4
(Ainsworth).

[Unto everlasting generations, trodlo ]; Through ages (Vatablus).
Through generations, or for sojournings, for the life of man is a sojourning
upon the earth (Menochius).

Verse 13: I do set my bow in the cloud (Rev. 4:3), and it shall be for a
token of a covenant between me and the earth.

[My bow] The rainbow is by nature a sign of rain, but sacramentally it
is made a sign of preservation from rain (Lightfoot). He calls it His own, either
because it was instituted by Him for a sacramental sign (Ainsworth); or,
because the rainbow is most beautiful, and it exhibits the magnificence of the
workman. See Ecclesiasticus 43:125 (Menochius). Even among the Poets, Iris6
is the messenger of the gods. The three colors in the rainbow signify the
severity, the mercy, and the goodness of God (Grotius).

[I will set] Hebrew: I have given,7 that is, I have decreed to give
(Oleaster). Or, I have given, that is, I do give, I do set, not absolutely that it
might come forth (so it was beforehand), but so that it might be a sign of
covenant (Lapide).

I do set my bow; Heb. I have given, i.e. I will from time to time give
and place. God calleth it his bow, partly because it was his workmanship, and
chiefly because it was his pledge, and the seal of his promise.

[In the clouds] Hebrew: In the cloud,8 namely, the dewy cloud
(Vatablus). This sign God placed most fittingly in the clouds, for from the
clouds the waters had come down, and from that place a flood was to be feared

1 2 Chronicles 9:8: “Blessed be the Lord thy God, which delighted in thee to set thee
(K1tt;@ li ;, to give thee) on his throne, to be king for the Lord thy God: because thy God
loved Israel, to establish them for ever, therefore made he thee (Kn1 :ty@e Iw,A gave he thee)
king over them, to do judgment and justice.”
2 Matthew 12:18b: “I will put (qh/sw) my spirit upon him.”
3 1 Kings 10:9: “Blessed be the Lord thy God, which delighted in thee, to set thee
(Kt1 t@; li ,; to give thee) on the throne of Israel: because the Lord loved Israel for ever,
therefore made he thee (K1m;y#iyo :w,A se he thee) king, to do judgment and justice.”
4 2 Corinthians 1:20.
5 Ecclesiasticus 43:11, 12: “Look upon the rainbow, and praise him that made it; very
beautiful it is in the brightness thereof. It compasseth the heaven about with a
glorious circle, and the hands of the most High have bended it.”
6 Iris was the goddess of the rainbow.
7 Hebrew: ytt@i na .F
8 Hebrew: NnF(fbe.@

415

again (Tirinus).
[And it shall be] Some maintain that the rainbow was not before the

flood, but neither was the rain: of which neither has the appearance of truth,
since the cause of both was at that time (Lyra). Previously, it was the natural
sign of rain, now the supernatural sign of covenant (Lyra, Vatablus, Estius,
Menochius, Tirinus). Just as a stone, which previously was signifying nothing,
is established anew as a boundary for an inheritance (Lyra, Estius).

In the cloud, a proper seat for it; that they might now fetch an
argument of faith from thence, whence before they had matter of just fear; and
that which naturally was and is a sign of rain, might by this new appointment of
God be turned into an assurance that there should be no such overflowing rain
as now had been.

Verse 14: And it shall come to pass, when I bring a cloud over the
earth, that the bow shall be seen in the cloud (Ecclus. 43:11, 12).

[And when I overspread the sky with clouds, NnF(f ynIn(: ba @;] Verbatim:
When I shall cloud a cloud, that is, when I shall gather clouds (Vatablus).

Not always, but very frequently, which is sufficient for this purpose.

Verse 15: And I will remember my covenant (Ex. 28:12; Lev. 26:42,
45; Ezek. 16:60), which is between me and you and every living creature of all
flesh; and the waters shall no more become a flood to destroy all flesh.

[And I will remember] God remembers when He comes to help
(Lyra). It is also suitable for man, when the rainbow is seen, to remember the
flood, and the cause of it, namely, sins (Menochius); and the divine pact, so that
we might give thanks to Him (Lapide). The Jews, when they see the rainbow,
bless God, who remembers the covenant and is faithful to His promises:
Maimonides. Thus Ecclesiasticus 43:11 (Ainsworth). Through the rainbow,
God, as if by a living voice, preaches to the whole world concerning His wrath
in the flood, and comforts with respect to the future (Munster).

Verse 16: And the bow shall be in the cloud; and I will look upon it,
that I may remember the everlasting covenant (Gen. 17:13, 19) between God
and every living creature of all flesh that is upon the earth.

i.e. This covenant made with all succeeding generations of men and
beasts. This and the like speeches are oft ascribed to God after the manner of
men, who being forgetful, need helps for their memory.

Verse 17: And God said unto Noah, This is the token of the covenant,
which I have established between me and all flesh that is upon the earth.

The same thing is so oft repeated for the strengthening of the faith of

416

all men, and especially of Noah and his sons, whom the remembrance of that
dreadful deluge, which they had experience of, had made exceeding prone to
fears of the like for time to come.

[2347 BC] Verse 18: And the sons of Noah, that went forth of the ark,
were Shem, and Ham, and Japheth: and Ham is the father of Canaan (Heb.
Chenan; Gen. 10:6).

[Canaan] From whom came the Canaanites, who were to be destroyed
(Vatablus). He is here mentioned for that reason (Lyra); and so that Moses
might prepare the way for himself to relate the cursing of Canaan (Lapide,
Malvenda). He remembered Canaan as the only son of Ham, because he was
his son, not only with respect to generation (as the rest were), but with respect
to morals (Theodoret’s Questions 1:57).

Which is here mentioned to make way for the following relation.

Verse 19: These are the three sons of Noah (Gen. 5:32): and of them
was the whole earth overspread (Gen. 10:32; 1 Chron. 1:4, etc.).

[And by these it was distributed, etc., CrE)hf -f lkf hcpf ;nF hl@e)m' 'w]@
By those was dispersed (or divided [Oleaster], or distributed [Chaldean,
Samaritan text], or sprinkled with inhabitants [Junius and Tremellius]) all the
earth. [Thus nearly all.] From these they were distributed over the whole
earth (Septuagint, Syriac). From these men were distributed in the earth
(Arabic). The sense is, either that they divided it by turns, or that they were
divided throughout the earth (Oleaster). Here the earth is in the place of the
inhabitants of the earth; the container for the thing contained: the ones
begotten and born of those were dispersed through the entire earth (Vatablus).
Noah’s sons were not, therefore, more than three (Lapide, Bochart’s Sacred
Geography “Phaleg”). Nevertheless, Cajetan and Torniellus think the opposite
(thus also Berosus and The Annals of Germany), but that these three alone are
named because they would be the heads of the primary nations (Lapide).
However, these things suggest that there were not more: 1. The age of that
man and his wife was more advanced. He was above six hundred years old. 2.
Because in Genesis 9:29 that usual clause, and he begat sons and daughters, is
not added, as it was in Genesis 5. 3. Three sons were attributed to Saturn. 4.
The division of the globe was in three parts (Bochart’s Sacred Geography
“Phaleg” 4:38:342). [But concerning these things let us hear the excellent
Reverend Bochart.] Since the truth is whatever is first, as Tertullian teaches,
and the truth is prior to the lie, among the marks of heavenly doctrine the
antiquity of that is rightly evaluated; which is not from elsewhere better able to
be added to than if we should relate that, whatever was most ancient among the
nations, that was either drawn or distorted from our Scriptures. An example

417

might be the ancient fable concerning Saturn and his three sons, who divided
the globe among themselves; in which the learned formerly saw that this
history concerning Noah lurks, but we shall compare those things more
precisely. Many things show that Noah is Saturn, so that there is hardly any
room for doubt. For Saturn is set up, 1. as the common father of all,
paggene/twr, father of all, and gena&rxhj, first ancestor, in the Orphic
Hymns: and his wife Rhea, the mother of gods and men. 2. He was a most
just king, and he converted men out of rudeness into a more refined
civilization, and he brought all men into equity and simplicity of soul:
Diodorus Siculus’ Historical Library 5, and Aurelius Victor’s1 Concerning the
Origin of the Roman People,2 and Virgil’s Æneid 8. 3. Between the flood and
Peleg, for one hundred years, with the earth not yet divided, Noah held the
natural rule over all men, as a father over children. This is the golden age of
the Poets, when men had all things in common: Virgil, Georgics 1. They had
the highest peace; there was no labor, Hesiod, which appears to be taken from
Genesis 5:29. 4. Under Noah there was one speech for all, Genesis 11:1,
which these extend even to the beasts, concerning which Plato, in Politics,
invents a fable that they had a common language with man: oi9 tro/fimoi tou~
Kro/nou, The young masters of Saturn, etc. 5. Noah is called a man of the
ground, Genesis 9:20.3 But these took it as if he married the goddess Tellus
(or Rhea).4 6. They attribute the cultivation of fields and vines to Saturn:
Aurelius Victor, Plutarch’s Roman Questions5 42, Macrobius’ Saturnalia 1:6.
7. Because Noah once reclined under his vine, during the festival of Saturnalia
they glutted themselves with unmixed wine; and Saturn was believed to preside
over the drunkenness. 8. During that same feast of Saturn, masters served
their slaves in Rome, Greece, and Babylon: Athenæus Banquet of the Learned
14. That is to say, the descendants of Ham (whom the Greeks and the Romans
afterwards copied) were endeavoring to convert that grave curse (a servant of
servans he will be) into a sporting matter, as if they were going to fulfill the
oracle, or indeed frustrate it, by this semblance of servitude. 9. Because Ham
had gazed upon the privy parts of his father, they tell of a law spoken by Saturn,
that no one should look upon naked gods: Callimachus’6 Hymns. 10. Saturn

1 Sextus Aurelius Victor (c. 320-c. 390) was Prefect of Pannonia Secunda.
2 Origo Gentis Ramanæ.
3 Genesis 9:20: “And Noah began to be an husbandman (hmfd)F hj f #$y),i a man of the
ground), and he planted a vineyard.”
4 Tellus and Rhea, names for the goddess of the earth, might be translated earth or
ground.
5 Quæstiones Romanæ.
6 Callimachus (c. 305-c. 240 BC) was a caretaker of the Library of Alexandria and a
poet.

418

and Rhea are said to have been born of Oceanus and Thetis,1 for Noah emerged
with his own from the waters. Therefore, the boat was the symbol of Saturn;
by which they were signifying, not that ship by which he was conveyed into
Italia, as Ovid and Macrobius maintain (which Plutarch, in Roman Questions,
does not approve, for this was common to many; for Janus,2 Evander,3 and
Æneas4 landed in Italia by sea), but the ark of Noah. 11. They maintain that
Saturn had devoured all his children except those three, etc. Noah, without
doubt, was, as a Prophet and Pastor, a father of the former world, which he is
said to have condemned, Hebrews 11:7. And after the phrase of Scripture,
prophets are said to do what they pronounce of the future, Genesis 49:7;
Ezekiel 43:3; Hosea 6:5. Of the sons of Noah, Ham was sent away into Africa,
where he was worshipped under the name of Jupiter Ham, or Hammon, as
Herodatus and Plutarch testify. And, in Jeremiah 46:25,5 Amon of No, that is,
the god Amon, whose temple was in the city of No. (For that reason, Egyptian
Thebes was called dio/spolij, a city of the god, by the Greeks; Amon of No
by the Hebrews, or No of Amon, Ezekiel 30:15;6 Nahum 3:8.7) That the name
of Ammon was known in all Africa and Arabia, the Ammon river and the
Ammonite people of Arabia show, Pliny’s Natural History 6:28. The
Ammonite headland, Ptolemy’s Geography 6:7. A city of Ammon, Ptolemy’s
Geography 4:3; and another Ammonite city, Strabo’s Geography 17; and the
temple of Ammon on the island of Meroë,8 and the Ammonite country,
Ptolemy’s Geography 4:5, where is the most famous oracle of Ammon; and all
Africa is called Ammonite, Stephanus out of Alexander Polyhistor, who lived in
Egypt under Ptolemy Lathyrus.9 From Chamo/Ham Egypt was called Chemia
(Plutarch’s The Worship of Isis and Osiris), or Chamia, and by the Copts (who
hold fast most pertinaciously the ancient names), Chemi at the present time.

1 Oceanus was one of the titans, the god of the sea. Thetis was a sea nymph.
2 Janus was the two-faced Roman god of doorways and gates. It is said that, under his
rule, Latium entered into a golden age.
3 In Roman mythology, Evander brought the Greek pantheon, laws, and alphabet to
Rome before the Trojan War.
4 In Virgil’s Æneid, Æneas, forced to flee from Troy, founded the city of Lavinium in
Italy, from which would spring the Roman people.
5 Jeremiah 46:25a: “The Lord of hosts, the God of Israel, saith; Behold, I will punish
the multitude of No ()n@Omi NwmO ),f Amon of No), and Pharaoh, and Egypt, with their
gods, and their kings . . .”
6 Ezekiel 30:15: “And I will pour my fury upon Sin, the strength of Egypt; and I will
cut off the multitude of No ()nO NwOmhj, Amon of No).”
7 Nahum 3:8a: “Art thou better than populous No (NwOm)f )nmO@ ,i than No of Amon),
that was situate among the rivers . . .”
8 Meroë was located just north of Sudan.
9 Ptolemy Lathyrus, or Ptolemy VIII, was a Macedonia king of Egypt (116-107 and
88-81 BC).

419

Hence also the counties or cities (or districts [Bochart’s Sacred Geography
“Phaleg” 4:1:230] are called, Chemmis, Psochemmis, Psittachemmis.
Moreover, these things demonstrate that Ham is the Jupiter of the Poets: 1.
The name Hammon is given to Jupiter. 2. As Mxa signifies fervid, so also
Zeu\j/Zeus is from seething. 3. As Ham was the youngest son of Noah,
Genesis 9:24, so also Jupiter was to Saturn. 4. It is imagined that he was the
lord of heaven, because Africa fell to him, which is between the Tropics and is
thought to be nearest to heaven. 5. Jupiter castrated his father; from Genesis
9:22, dg@y" wA% ,A and he told, which, when the points were absent, could have been
read dg@yo F%w,: 1 and he cut away. And they say that this was done by Jupiter on
Corcyra,2 an island of the Phæacians: Lycophron3 in Cassandra 76. Thus the
Poets were deceived by the equivocation of the name. Now, the Gordiæan
mountains, where the ark stood, are called Corcyræan, Alexander Polyhistor in
Eusebius’ Chronicle. Japheth is the same as Neptune, whom they put in charge
over the sea, for his portion, in large part, consists of islands and peninsulas,
Hispania, Italia, Greece, Asia Minor, etc. Concerning him, thus Ennius4 out of
an ancient author Euhemerus:5 Jupiter gives to Neptune the rule of the sea, so
that he might reign over all islands and over all things which are located next to
the sea: Lactantius, Concerning the False Religion of the Gods6 1:11. And as
Japheth is named from diffusion,7 so also Poseidwn~ /Poseidon (which is an
African word, says Herodatus in “Euterpe”) is Carthaginian, N+y#p/Pesitan,
which means wide and spread out. Hence also Neptune is called
eur0 u/sternoj/broad-chested (Bochart’s Sacred Geography “Phaleg” 1:1).
The Greeks recognize Iapetus, that is, Japheth, as the originator of their race;
they do not reckon anything to be older than him. Hence infirm and silly old
men were called, by way of reproof, Iapeti, as Hesychius and Aristophanes
testify. And it is a proverb, Older than Iapetus, for those in extreme old age:
Lucian, “Dialogue of Cupid and Zeus” (Bochart’s Sacred Geography “Phaleg”
3:1:167). But it entirely escaped notice that Iapetus was the same as Neptune.
In fact, they made him the brother of Saturn. Finally, Shem, whose name
(because he adhered to the worship of God) was hated by idolaters, they also
made a god, but of the infernal regions (where they also cast Saturn, that is,

1 dgoy@ w%F : is from the root ddAg@F/to cut.
2 Corcyra, or Corfu, is an island in the Ionian Sea.
3 Lycophron was a Greek poet of the third century BC.
4 Ennuis (237-167 BC) was a Roman heroic poet, perhaps the first. His work survives
only in fragments.
5 Euhemerus (late fourth century BC) served in the court of Cassander as a writer of
myths. He treats the myths as echos of actual historical events.
6 De Falsa Religione Deorum.
7 tpeyE/Japheth is derived from htfp,f% to be wide.

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Noah, in their hatred of piety), 3Adou/Hades or Pluto by name. Now, Mma#f$,
to destroy, is a)fani/zein, to destroy or to obscure, in the Greek language.
Hence also Typhon (by which name they understood whatsoever is noxious1)
they were calling Smu/\ Smu (in a manifest allusion to Shem) and Seth; so that
they might disgrace the memory of those who were the principal assertors of
divine worship (Bochart’s Sacred Geography “Phaleg” 1:1). Canaan is the same
as Mercury. 1. He was both the son of Jupiter, that is, of Ham, and named
after mercibus/merchandise and mercatura/commerce. 2. Mercury was the
slave of the gods, as Canaan was to his brothers. 3. For that reason, he was put
in charge of roads, for the Canaanites or Phœnicians, descended from him,
were navigating into the remotest lands. 4. His inclination to theft models the
craftiness of the Phœnicians in trade, concerning which see The Odyssey 14. 5.
The same is the father of eloquence, for the Phœnicians imported letters into
Greece. In this way does Sanchuniathon2 explain it, who says that Mercury
invented thn\ twn~ prwt~ wn stoixei/wn grafhn\ , that is, the writing of the
first letters. 6. To the same is attributed the lyre, which the name, rwOn@k@,i
kinu/ra,3 shows to have been an invention of the Phœnicians. 7. To Manilius4
he is the inventor of astronomy, for astronomy came to the Greeks from the
Phœnicians, Strabo’s Geography 16, by means of which they were also
directing their voyages. 8. Because it is believed that Canaan delighted himself
with Ham, his father, in the obscene spectacle, Mercury is fashioned to be the
minister of lasciviousness to Jupiter, and, as if in the memory of admitted guilt,
he is depicted o0rqa_ ex1 wn ta_ aid0 oi~a, having a straight member, as
Herodotus testifies in “Euterpe”. 9. Add that, therefore, the ancients poured
out milk and honey to Mercury, because the land flowing with milk and honey
had fallen to him. And who does not see that Nimrod, Genesis 10:8-10, is
Bacchus? 1. Bacchus is #w$ @k rb,@a Bar-chush, the son of Cush, as q#em$ erd: ,A
darmesheck, an inhabitant of a possession, and q#m$e e@d,A dammesheck, are the
same.5 3. )rmF ;nI/Nimra is tiger to the Chaldeans. Hence, tigers were in the
chariot of Bacchus, and his mantle was from the skin of a tiger. 4. Others
prefer it from nebride/fawn-skin, and they call Bacchus, Nebris, nebrw&dea,

1 It appears that Tufw~n, the god of the wind, is being related to the verb, tu/fw,
which means to consume in smoke.
2 Sanchuniathon is a Phœnician author, almost as old as Moses. His works, including
material on creation and the history of the gods, survive only in fragments.
3 rwOnk@ i/@ cinnor and kinur/ a/cinura share phonetic similarities with N(na kF /@; Canaan.
4 Marcus Manilius (first century AD) was a Roman astrologer, who wrote a long
poem of five books entitled Atronomica.
5 The r is elided, and the following consonant is doubled.

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Anthology1 1:38, that is to say, clothed, as it were, with the skin of a roe; the
unlearned hold that this is the very name of Nimrod among the Greeks. See the
Septuagint and Josephus, etc. 5. The most ancient name of Bacchus is
zagreu\j, that is, valiant hunter. 6. Bacchus was born in Nysa of Arabia, for
Nimrod was a Cushite, and was born in that very part of Arabia, which Homer
describes, which is closer to Egypt than to Phœnicia. 7. Not without reason is
he believed to keep watch over grape vines, who was first to rule over Babylon,
where the wine is the best, celebrated by the Athenæus by the name of nectar.
Moreover, the expeditions of Bacchus into the Orient, even unto India,
comprehend, not only those managed by Nimrod, but also by his successors. It
appears also that Magog is Prometheus. [See what things are written on
Genesis 10:2.] Nevertheless, it is not to be hoped that all the other things can
be drawn out with like success. For, 1. most of the the founders of the nations
were unknown to the Greeks. 2. Moses does not call many by their true
name, but by the name of the nation and country, of which they were founders.
Some of the names are not so much of men, but of places. In the genealogies,
both places and people come into the register of sons. As if someone might say
that Agenor begat Thebes, because he begat Cadmus, the founder of Thebes
(Bochart’s Sacred Geography “Phaleg” 1:2).

A truth which the old heathens were not ignorant of, though they
changed the names, and mixed their fables with it; for they tell us that Saturn
and his three sons divided the world among themselves. And it is apparent that
their Saturn was no other than our Noah, because they tell us he was the
common parent and prince of all mankind, also a husbandman and vinedresser,
all which Noah was. They say he was born of the sea, because Noah came out
of the waters; that he devoured all his children except three, because Noah
condemned and foretold the destruction of all the rest of the world.

Verse 20: And Noah began to be an husbandman (Gen. 3:19, 23; 4:2;
Prov. 12:11), and he planted a vineyard.

[And he began, etc., ~wgw lxye Fw% A] He began, and he planted, a
Hebraism, that is, he began to plant (Vatablus). He began (Ainsworth, Estius,
de Dieu); thus it is derived from llaxf, to begin. He began to be a man of the
soil, or earth2 (Samaritan Text, Piscator, Montanus, Malvenda), or a gardener
(Septuagint), or a laborer (Chaldean), a husbandman of the earth (Munster),
that is, he was devoted to the cultivation of the earth; as a soldier is a man of

1 The Anthologia Græca is a collection of classical and Byzantine poems. Meleager
of Gadara (first century BC) was the compiler of the poems. It has gone through
multiple editions, perhaps the definitive edition being that of Constatine Cephalas
(tenth century AD). Grotius rendered some of the epigrams in Latin.
2 Hebrew: hmdf )F hj f #y$ ).i

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war (Piscator, Ainsworth), and a shepherd is a man of the flock, 2 Samuel
16:7,1 and an eloquent man is a man of words, Exodus 4:10.2 He began to be,
that is, he was of such a kind. The expression does not necessarily signify that
he was not such previously. Christ began to say, Luke 12:1; He said, Matthew
16:6. He began to cast out, Mark 11:15; He cast out, Matthew 21:12
(Ainsworth). Or it is thus to be translated, Noah, as a gardener, began to plant
(Ainsworth, thus Tigurinus). After Noah had begun the tilling of the earth, he
planted a vineyard (Arabic). It could be derived from lw@x, to be strong, and
translated, And he remained a man of the earth; that is to say, he stood firm in
the same vocation which he had before the flood (Buxtorf, de Dieu). He did
not at that time first begin to till fields, but at that time, having composed
himself, he returned, although old, to the tilling of fields (Vatablus). Rabbi
Salomon translates it, he prophaned himself, from llaxf,3 in this sense, that
they were obliged in the beginning to be occupied in another planting (de
Dieu). Others: he prophaned, violated, made common, the earth. It appears
that this was done when the earth was first broken up. See Deuteronomy 20:64
(Malvenda).

[Gardener, hmdf )F hj f #$y)i] A man of the earth, that is, a farmer; as a
man of blood is a shedder of blood (Munster). For the earth was in a poor
condition and in need of cultivation (Lyra). Rabbi Salomon translates it, lord of
the earth. Ibn Ezra, more correctly: expert in the tilling of the earth (de
Dieu). Previously they were perhaps tilling the earth with a hoe, mattock,
etc.; Noah appears as the first to invent the plow (Munster, Pererius in
Lapide).

i.e. Was a husbandman, as he had been before. The verb to begin doth
oft abound, and is applied to him that continueth or repeateth an action begun
before. Thus Christ is said to begin to cast out, Mark 11:15, and to begin to
speak, Luke 12:1; for which in the parallel places he is said only to cast out,
Matthew 21:12, and to speak, Matthew 16:6.

[Vineyard] Replanting what was destroyed by the flood (Estius, Lyra).
Before Noah there were grape vines, created from the beginning (Estius); but

1 2 Samuel 16:7b: “Come out, come out, thou bloody man (Mymdi F@ha #$y),i man of
blood) . . .”
2 Exodus 4:10: “And Moses said unto the Lord, O my Lord, I am not eloquent (#$y)i
MyrIbfd,@: a man of words) . . .”
3 llxa f can mean to begin or to profane.
4 Deut. 20:6: “And what man is he that hath planted a vineyard, and hath not yet
eaten of it (wOll@;x,i profaned or treated it as common by beginning to use the fruit)? let
him also go and return unto his house, lest he die in the battle, and another man eat of
it (w@nl@ le ;@xay:).”

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they were sown thickly apart from the rest: But Noah, from the shoots of vines
(which he had taken with him on the ark), planted a vineyard set in rows
(Abarbanel and Bechai in de Muis). He planted a vineyard, and he pressed the
juice, which was not previously done (Menochius). Hence, he began to be
called Janus, from Nyy/jajin/wine (Munster).

Verse 21: And he drank of the wine, and was drunken (Prov. 20:1; 1
Cor. 11:21); and he was uncovered within his tent.

[And drinking the wine, NyIy%Aha-Nm]i Of the wine, that is, of his wine.
Thus, Matthew 9:10, en0 th|~ oi0ki/a,| that is, in his house, namely, Matthew’s;
and Matthew 9:28 and 17:25, thn\ oik0 i/an, the house, that is, his own house
(Junius).

[Drunken] For the strength of wine was unknown to him (Menochius,
Lyra). Therefore, it fell short of sin, at least mortal sin (Menochius).
Drunkenness is sometimes taken for any drinking that is more abundant than
usual, as in Genesis 43:341 (Estius). This was not a fault of wickedness, but of
weakness; worthy of pardon, not of criticism. Perhaps, wearied by labor, he
more greedily drank to revive himself (Pareus). The drunkenness of Noah
happened in a proper space after the flood (but the time is uncertain); for
Canaan (who was born after the flood) had age and ability to manage things,
and he was sold into slavery (Lightfoot).

Either through ignorance and inexperience of the nature and strength
of that liquor, or through the infirmity of the flesh, which was tempted by its
great and, to him, new pleasantness, and by the refreshment he found in it
under the weary labours of his body, and the sad thoughts of his mind, for the
desolate condition of the world.

[Uncovered] As those who are sleeping and drunken are wont to do,
who disjoin their garments because of heat (Menochius).

He was uncovered, either to relieve himself against the heat of the
climate and season, or from his negligence and carelessness; which might easily
happen, because men’s garments at that time were loose, as they were in the
following ages, when breeches were not in common use, and therefore were
peculiarly prescribed to the priests, Exodus 28:42; Ezekiel 44:18, 19.

Verse 22: And Ham, the father of Canaan, saw the nakedness of his
father, and told his two brethren without.

[Privy parts] The Hebrew modestly calls this nakedness. Perhaps by

1 Genesis 43:34: “And he took and sent messes unto them from before him: but
Benjamin's mess was five times so much as any of theirs. And they drank, and were
merry (w@rk;#@ $y; %wI ,A they were drunken) with him.”

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way of antiphrasis, for nature preferred that those parts be covered (Malvenda).
Hence, it appears that were not yet making use of breeches (Lyra).

[Ham, the father of Canaan] The latter is mentioned, according to
some, because he himself had first seen, and revealed it to his father; or, as
others have it, because he followed the evil behavior of his father, namely,
disrespect toward parents (Lyra).

[He reported] So that he might incite them unto derision (Lyra).
[Out of doors, Cwx@ b]@a In the broad way: he went out of doors so that
he might tell his brothers (Vatablus). It could be read, who were in the forum.
He exposed his father openly and in a public place (Fagius).
The grown age of Ham was a great aggravation of this sin. The father
of Canaan: this is here added as a reason of Canaan’s curse, Genesis 9:25. The
nakedness, i.e. the secret parts, oft so called, as Leviticus 18, and elsewhere,
and told his two brethren without, who were then without the house or room
where their father lay in that posture, whom he invited to that prospect.

Verse 23: And Shem and Japheth took a garment, and 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 father’s nakedness (Ex.
20:12; Gal. 6:1).

[Shem and Japheth] From the order of the words, in this place1 and in
the benediction, it appears that Shem was the author of this plan (Junius,
Piscator, Ainsworth).

[They imposed, etc., xqay@ IwA] That is, they took. The singular verb is in
the place of the plural.

[Their, Mhye n"#;$2] Of both of them (Vatablus).

Verse 24: And Noah awoke from his wine, and knew what his younger
son had done unto him.

[What his younger son had done to him] Thus the Septuagint:
new&teroj, younger; not, youngest. For Ham was older than Japheth
(Bonfrerius). Others take this of Canaan (Estius, Drusius out of the Hebrews).
For Ham was not the youngest (Drusius), but is always named as the middle in
Scripture (Estius). But Canaan is rightly called a younger son, because he was a
son of a son; just as, in Judges 1:13, Othniel is called younger brother of Caleb,
that is, the son of his brother (Estius). And for this reason Canaan is cursed.
Objection: But verse 22 says that Ham saw. The Hebrews respond that it is
fixed by tradition that Canaan was the first to see, and he revealed it to his

1 Genesis 9:23a: “And Shem took, and Japheth (tpye EwF M#'$ xqya@ I%w)A , a garment . . .”
2 Genesis 9:23b: “. . . and laid it upon both their (Mhye n"#$;) shoulders . . .”

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father. See Theodoret, Questions 57 (Drusius’ A Miscellany of Sacred
Expressions 2:39). No other cause can be brought forward as to why Canaan is
here pressed, while Ham had more and older sons at that time, as it is clear
from the following chapter. For these things did not happen until long after the
flood (Estius).

[From wine] With drunkenness shaken off (Vatablus, Piscator).
[When he had learned] He saw that he was covered by a strange
covering: what was done he asked and learned from his sons (Menochius,
Piscator, Lapide).
Noah awoke from his wine, from his drunkenness, or from his sleep,
the effect of it, and knew, either by the information of his sons, or by Divine
inspiration, what his younger son had done unto him; or, his little son, either
Ham, mentioned in verse 22, or Canaan, mentioned in verse 25; by comparing
of which places it may be gathered that Canaan first saw it, and told his father
Ham of it, and he told it to his brethren. The latter seems here principally
intended, 1. Because the curse following is appropriated to him. 2. Because of
the title of younger or little son, which seems not to be so properly added if
Ham was meant; both because it doth not appear that he was the youngest, for
wheresoever these three brethren are mentioned he is always put in the middle
place, and because that addition seems to be unnecessary and impertinent to
the present business, which if Canaan be intended, is proper and pertinent, by
way of distinction, to show that he spake of his grandson, or his son’s son.
Objection. He calleth him his son. Answer. Grandchildren are frequently
called their grandfather’s sons in Scripture, as Genesis 29:5; 2 Samuel 19:24; 1
Chronicles 1:17.

Verse 25: And he said, Cursed be Canaan (Deut. 27:16); a servant of
servants shall he be unto his brethren (Josh. 9:23; 1 Kings 9:20, 21).

[Cursed, rw@r)]f But Oleaster translates it, contracted, because it
follows, He enlarges Japheth, etc., and because hr)F f (which appears to be of
the same signification as rrA)f1), in Song of Songs 5:1,2 is, I bound together my
myrrh, etc. (Oleaster).

[Canaan] [Some supply ybi)j, father of.] Father of Canaan (Vatablus,
thus the Arabic) (Ham, as the Septuagint in Ainsworth has it), which was a little
before twice expressed3 (Vatablus). In the same way, Goliath is put for the

1 To curse and to contract or constrict are both related to the idea of binding.
2 Song of Songs 5:1b: “I have gathered (ytiyrI)f, I have brought into a small
compass) my myrrh with my spice.”
3 Genesis 9:18, 22.

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brother of Goliath, 2 Samuel 21:191 compared with 1 Chronicles 20:5
(Ainsworth). [Others take it of Canaan (Oleaster, Lapide, Ainsworth, Piscator,
Malvenda).] The outcome shows that this people was the subject of the curse
(Ainsworth). Hence, it is plausibly gathered that he was sharing in his father’s
sin (Piscator). Nevertheless, Ham is not exempt from the curse, because his
son is named; just as the following verse is a blessing for Shem, although God is
named; and Jacob is said to bless Joseph, Genesis 48:15, because he blessed his
sons, Genesis 48:16 (Ainsworth). The father is punished in the son, who is
sharing in his sin, and perhaps is the author and talebearer, as the Hebrews and
Theodoret maintain (Tirinus, thus Lyra, Menochius). Or, as others have it
(because Canaan alone was cursed, even though Ham had four sons), he cursed
him, not out of hatred for his person, but out of the prophetic Spirit predicting
what would be future (Menochius): namely, the expelling of the Canaanites by
the Israelites, and that justly (as Moses here teaches, and therefore wrote these
things [Tirinus]), because these also were the heirs of the ancestral impiety
(Menochius). Some observe that Noah had cursed the posterity of Ham; but
that, with the rest of the sons of Ham omitted, Moses had pronounced
concerning Canaan singularly, because he only desired to mention those things
which could strengthen the Israelites and make them more courageous for
conquering the promised land of Canaan (Malvenda).

And he said, not from the passion of revenge, but by Divine
inspiration, and the Spirit of prophecy, Cursed be Canaan; hateful to God,
abhorred by men, miserable in his person and posterity. Question. Seeing
Ham committed the crime, why is the curse inflicted upon his son Canaan?
Answer 1. When Canaan is mentioned, Ham is not exempted from the curse,
but rather more deeply plunged into it, whilst he is pronounced accursed, not
only in his person, (which is manifestly supposed by his commission of that sin
for which the curse was inflicted), but also in his posterity, which doubtless was
a great aggravation of his grief; as on the contrary Joseph is said to be blessed
when his children are blessed, Genesis 48:15, 16. 2. It seems therefore very
probable from these words, and the Hebrew doctors and others affirm it, that
Canaan did partake with his father in the sin, yea, that he was the first
discoverer of his father’s shame. 3. Canaan is particularly mentioned by the
Spirit of prophecy, in regard of the future extirpation of that people; and this is
here remembered for the encouragement of the Israelites, who were now in
their expedition against them. 4. This may be an ellipsis, or defect of the word
father; for such relative words are ofttimes omitted and understood in
Scripture, as Matthew 4:21, James of Zebedee, for the son of Zebedee; John
19:25, Mary of Cleopas, for the wife of Cleopas; Acts 7:16, Emmor of
Sychem, for the father of Sychem, as our English translation rightly supplies it

1 2 Samuel 21:19b: “. . . slew Goliath the Gittite . . .”

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from Genesis 33:19. Thus Goliath is put for Goliath’s brother, as is evident by
comparing 2 Samuel 21:19, with 1 Chronicles 20:5. So here Canaan may be
put for the father of Canaan, as the Arabic translation hath it, that is, Ham, as
the Seventy here render it. And though Ham had more sons, yet he may be
here described by his relation to Canaan, because in him the curse was more
fixed and dreadful, reaching to his utter extirpation, whilst the rest of Ham’s
posterity in after-ages were blessed with the saving knowledge of the gospel.

[A servant of servants] That is, A weak and most vile servent
(Vatablus, Menochius, Tirinus, Drusius). It is a Hebraism, as the King of kings
is the highest King (Piscator); the Holy of Holies is put for the most holy; and
revolters of revolters, that is, most grievous revolters, Jeremiah 6:281
(Malvenda). Servitude is the penalty of the sin (Lapide). Among the heathen,
that state was miserable. And Sacred Scripture designates the impious by the
name of servants, John 8:34, 35; Galatians 4:30, 31. The name of Canaan
foresignified his servitude, being derived from (nkA @f, to humble, to abase
(Ainsworth). By the law of nature, servitude is a penalty for more serious sins
(Grotius).

A servant of servants, i.e. the vilest and worst of servants; as vanity of
vanities is the greatest vanity, Ecclesiastes 1:2; and great wickedness, Hosea
10:15, is in the Hebrew wickedness of wickedness;2 and King of kings is put for
the chief of kings.

Verse 26: And he said, Blessed be the LORD God of Shem (Ps.
144:15; Heb. 11:16); and Canaan shall be his servant (or, servant to them).

[Blessed be the God of Shem] For he foresaw by the Spirit that the
worship of the one God was going to continue among the sons of Shem, while
the others were descending into idolatry; which could not happen without the
special grace of God: therefore, in the blessing of Shem, he blessed the Lord
(Lyra). He blesses, not so much Shem, as God, the author of the outpouring of
those enormous benefits into Shem (Bonfrerius). He curses the guilty in his
own person, because the kindling of evil is in man: But taking pleasure in the
piety of Shem, he preferred to bless God, the author of every good; thus Psalm
115:1, Not to us, and Matthew 5:16, so that they might glorify, not you, but
the Father. Nevertheless, by the same operation, Noah blesess Shem; and, by
which words he gives thanks for the benefits received, he also invokes future
benefits; and he binds the blessings of God to the family of Shem, calling God
the God of Shem, that is, in a peculiar manner. It is the same as if Noah made

1 Jeremiah 6:28a: “They are all grievous revolters (MyrIr:wsO yr"s)f , walking with
slanders.”
2 Hosea 10:15a: “So shall Bethel do unto you because of your great wickedness
(Mkte ;(arF t(arF).”

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the hope to Shem and to his to be that, like the good things of heaven and earth,
God would be given to them. See Genesis 17; 26; 28; Psalm 33:12; Jeremiah
31:33; Matthew 22:32; Revelation 21:3, 4 (Bochart’s Sacred Geography
“Phaleg” 2:1).

[Thanks to Jehovah, the God of Shem] Let Shem consider Jehovah to
be propitious and favorable, so that thanks might be given to Him (Castalio).
From the consequent, that is, the blessing of God, the antecedent is
understood, that is the blessing of Shem (Lapide). The sense is, God will bless
Shem and his posterity to such a degree, that whoever might see them would
say, Blessed be God, who shows Himself ever to be the God and guardian of
Shem (Lippom and Cajentan in Lapide). He is blessed by these words and by
Shem; for Happy is the people whose God is Jehovah, Psalm 144:15. Or the
God of Shem here is Christ, born of Shem, Romans 9:5 (Ainsworth). It could
also be translated in this way, Blessed of the Lord God be Shem1 (Oleaster).

Blessed be the Lord God of Shem. Question. What is this to Shem?
For it is not Shem, but God who is here blessed. Answer 1. Shem also is here
blessed, and that in the highest degree, because the Lord hath here declared
himself to be Shem’s God. Now for God to be said to be any man’s God, is
every where mentioned as the height of blessedness: see Genesis 17:7; Psalm
144:15; Jeremiah 31:33; Matthew 22:32. But the phrase is here justly varied.
The curse is fixed upon Ham, because man alone is the author of his own sin,
and the cause of his ruin; but because God is the author and fountain of all the
good that man either doth or receiveth, therefore the blessing is emphatically
given to God, who only doth the work, and of right is to receive all the glory,
yet so as it redounds to Shem also. And Shem is here peculiarly mentioned,
not Japheth, both for the comfort of the Israelites, whose progenitor he was,
and because this blessing was first seated and long continued in Shem’s
posterity alone, Japheth’s posterity being for a long time excluded from it; and
because the Lord Christ, who is often called the Lord and God in Scripture, did
take flesh from Shem; and so the incarnation of Christ may be here foretold,
and Shem highly honoured and blessed in this, that he should be the father of
Christ according to the flesh, Romans 9:5. Answer 2. This may be a short and
abrupt manner of speech, which is frequent in the Hebrew tongue; and it may
signify that Shem should be so eminently blessed, that men beholding it should
be rapt up into admiration, and break forth into the praises of that God who
gave such gifts unto men, and did so great things for Shem. Answer 3. The
words may be otherwise rendered, either thus, Blessed, O Lord God, let Shem
be, i.e. Do thou bless him. So it is only the construct from Elohe, for the
absolute Elohim, which is not unusual in Scripture. Or thus, Blessed of the

1 Genesis 9:26a: “And he said, Blessed of the Lord God (Nm/i of must be supplied;
yh'l$ )v, God of, must be replaced by the absolute Myh$li )/v God) be Shem.”

429

Lord God be Shem, or shall Shem be. So here is only a defect of the Hebrew
particle min, which is oft wanting.

[Let him be his servant, wmO l]f To them (Ainsworth, Piscator), to his
brothers (Piscator). Or to him (Ainsworth), a singular pronoun, which the
Hebrews say is put in the place of Mhle f, to them (Vatablus). [De Dieu has it
otherwise.] It is to be understood that wmO is usually plural, sometimes singular,
as in Psalm 11:7, wOmyn"pf, the face of him, that is, of God; Isaiah 53:8, the
stroke was wOml,f to Him, that is, to Christ. These words occur in Genesis 9:27
also, and they are to be translated in both places, let him be a servant to them.
I prefer that it be read as singular in both places, he will be a servant to him, or
of him, for Noah speaks separately concerning each, and subjugates him
separately to each. In both places, Onkelos has Nyhl' ,f to them, as also the
Arabic. Jonathan has the singular in verse 26 and the plural in verse 27 (de
Dieu).

Verse 27: God shall enlarge (or, persuade) Japheth, and he shall dwell
in the tents of Shem (Eph. 2:13, 14; 3:6); and Canaan shall be his servant.

[Let Him enlarge, etc., tpye lE ; Myhil$ )v t;@py; ]A There are three
interpretations of this place (Drusius). 1. Let Him adorn, from hpfyF, to be
beautiful (Augustinus Steuchus,1 Munster, Rabbi Nathan2 in Fuller’s Sacred
Miscellany 2:4). Targum Jerusalem: Let the Lord render to Japheth fair
borders, and let his sons be made proselytes and dwell in the school of Shem.
This contradicts the grammar (Drusius, Fuller), for it would then be in the
future hpyy or Pyy (Drusius). 2. He will attract (thus Junius and Tremellius,
Ainsworth, Piscator). Persuasively he will bring Japheth back with the sweet
sound of the gospel. He predicts that the separation will be temporary, that the
posterity of Japheth will be removed from the tents of Shem (where God had
gathered the Church to Himself); but closer to the end they will draw near and
dwell together (Vatablus). Thus in many passages of the Proverbs it is taken for
to persuade3 (Munster). But this is not approved by me. 1. For htpf %f in the
Hiphil for to attract is against usage (Fuller). There is a reason why Noah
changed the Piel conjugation into the Hiphil, which occurs among the

1 Augustinus Steuchus (1496-1549) was an Italian Roman Catholic scholar, who
served as a prior of the Canons Regular of the Lateran, a bishop, and a papal librarian.
His exegetical works demonstrate some ability in Hebrew and Greek.
2 Rabbi Nathan was one of the great Torah sholars of the second century, famous in
both Babylon and Palestine.
3 For example, Proverbs 1:10: “My son, if sinners entice thee (K1wt@ @pay,: in the Piel
conjugation), consent thou not.”

430

Chaldeans alone, to whom yti@p); a is to enlarge (Bochart’s Sacred Geography
“Phaleg” 2). htfpf%, when it denotes to attract, requires an accusative: but here
it is dative, as it is apparent from the l, which is its mark. 2. This was not
peculiar to Japheth, for Ham also was to be drawn unto the gospel (Fuller’s
Sacred Miscellany 2:4, and from this, Bochart’s Sacred Geography “Phaleg” 3).
3. Therefore, others explain it, let Him enlarge, or He will enlarge, that is, let
Him give to him most spacious regions, or numerous progeny (Vatablus,
Hebrews in Munster). Thus nearly all interpreter say (Vatablus, Fuller, thus
Drusius, Menochius, Lyra, the Chaldean and Septuagint in Ainsworth,
Montanus, Samartian Text, Syriac, Munster, Pagnine, Tigurinus, Oleaster,
Bochart’s Sacred Geography “Phaleg”, Arabic in Bochart’s Sacred Geography
“Phaleg”). In Hebrew, byxir:y,A He will enlarge, might be used, but he chose
tpy/japhath, a Chaldean word, because of the paronomasia. Nothing is more
frequent than such puns: Genesis 49:8,1 16,2 19;3 Jeremiah 1:11, 12;4
Zephaniah 2:4, rq(' tf @' NwOrq(; we :, that is, Ekron will be rooted out (Bochart’s
Sacred Geography “Phaleg” 3:1:168). They make use of the word htp with a
rare signification among the Hebrews, but among the Syrians (whose tongue is
a dialect of Hebrew) a most ordinary signification (Fuller). Place is to be
supplied (Drusius, Fuller). Let Him enlarge the place of Japheth (or the
border, as Rabbi Jonathan supplies): just as in Psalm 4:1: Thou hast enlarged
to me, namely, a place; and in Genesis 26:22, He hath enlarged to us, namely,
a place (Drusius, thus the Septuagint, Bochart, Grotius, etc.). God fulfilled this
in abundance; for belonging to the portion of Japheth was the entirety of
Europe, Asia Minor, Media, Iberia, Albania, part of Armenia, and those most
vast regions unto the North (which Jornandes5 rightly calls factories of peoples,
and, as it were, sheaths of nations), which, formerly of Scythia, today the
Tartars hold: not to mention the new world, into which, through the Strait of

1 Genesis 49:8a: “Judah (hdwF @hy): , thou art he whom thy brethren shall praise
(K1w@dwOy).”
2 Genesis 49:16: “Dan (Nd)F@ shall judge (NydyI F) his people, as one of the tribes of
Israel.”
3 Genesis 49:19: “Gad (dgF), a troop (dw@dg@): shall overcome him (wn@ d@ Ew@gy:): but he shall
overcome (dgyU F) at the last.”
4 Jeremiah 1:11, 12: “Moreover the word of the Lord came unto me, saying,
Jeremiah, what seest thou? And I said, I see a rod of an almond tree (dq#' f$). Then
said the Lord unto me, Thou hast well seen: for I will hasten (dq#' o$) my word to
perform it.”
5 Jornandes, or Jordanes, was a sixth century Roman Catholic churchman, who wrote
De Origine Actibusque Getarum (Concerning the Origin and Deeds of the Goths).

431

Anián,1 it is not unlikely that the Sythians migrated (Bochart’s Sacred
Geography “Phaleg” 3:1:170).

God shall enlarge Japheth; or, enlarge to Japheth. Understand here his
place, as Genesis 26:22; Psalm 4:1, or his border; which was very literally
made good to him, because he had a very numerous posterity; and by them he
possessed the largest part of the world, even all Europe, a great part of Asia,
and it is probable America also. Or, God shall persuade Japheth to do what
follows, to dwell in Shem’s tents, where God dwelleth; and so to be reunited
to his brother Shem both in affection and in religion, in both which the
Gentiles, the greatest part of whom were Japheth’s posterity, were for a long
time at an irreconcilable distance from the Jews.

[And let him inhabit2] Either, 1. Japheth (Vatablus, Estius, Tirinus,
Ainsworth, Pagnine, Malvenda, Lapide). Thus it can be understood, either, 1.
of temporal happiness. For, the Romans, born of Japheth, occupied Judæa, the
Jews having been driven out (Bonfrerius). The Greeks and the Romans invaded
the portion of Shem and of the Canaanites. See Numbers 24:24 (Bochart’s
Sacred Geography “Phaleg” 3:1:171). Or, 2. spiritually, and that in two ways:
either, 1. inasmuch as it might signify that they were going to be joined with
the Jews into one Church, in accordance with Ephesians 2 and 3 (Ainsworth,
Bonfrerius), which was effected by the Apostles (Bonfrerius); or, 2. inasmuch
as it might signify that they were to enter into the tabernacle of Shem, with the
posterity of Shem excluded (Bonfrerius, Ainsworth, Lyra, Estius). Thus the
Reubenites are said to dwell in the tabernacles of the Hagarites, 1 Chronicles
5:10, after they were subjugated (Ainsworth). Or, 2. Let God inhabit (the
Chaldean in Vatablus, Theodotion and Tostatus in Lapide, Lyra). Let His glory
inhabit (Vatablus). h@yt'n@ y; ki#,$; His rest (from Nk#, to rest). His divinity; thus
the Hebrews call the presence of God near the ark (Fagius): and then the w is to
be translated, but: that is to say, He will certainly enlarge Japheth, etc., but
God will dwell in the midst of Shem (Fuller); namely, Christ will be revealed in
their flesh. Thus this is a notable prophecy concerning the incarnation of
Christ. It is called hnFyk#i $/; shichinah by which peculiar mode God exhibited
His own presence. Therefore, the human nature of Christ claims this name by
its own right: In Him the Deity katoikei/= dwells (Nk#a )$f , Colossians 2:9, and
Christ e0skh/nowsen/tabernacled (Nk#) among us, John 1:14, that is, among
the Israelites. Thus the hnFyk#i $; is twofold in Christ; God through Himself
dwells with man in Christ, indeed through Christ among Israelites: And thus it
is demonstrated that Jehovah is the God of Shem (Fuller’s Sacred Miscellany

1 The Strait of Anián was the Spanish name for the Northwest Passage.
2 Hebrew: Nko@#y$; wI :.

432

2:4). [This sense does not satisy others] because he blesses, not Shem, but
Japheth, in this place (Lapide). As the entire preceding verse applies to Shem,
so this entire verse applies to Japheth: and those words, Let Canaan be a
servant, have a view unto Japheth (otherwise they would be repeated without
reason), and, therefore, what immediately precedes is to be applied to him
(Bochart’s Sacred Geography “Phaleg” 3:1:170).

[In the tents] It is spoken on account of those times (Piscator). Thus
the Church is signified by the tents of Judah, Zechariah 12:7, and of Jacob,
Malachi 2:12, and of the saints, Revelation 20:9 (Ainsworth). By the word
tabernacle, the state of the Church is rightly expressed, because the faithful are
sojourners here (Ainsworth, Bochart’s Sacred Geography “Phaleg” 3:1:171).
The outcome of matters confirmed this prophecy concerning the sons of Noah.
Ham cut off the families of his son from all dignity, which was threefold: the
priesthood (which Shem obtained), the double portion (which was to Japheth),
and the supremacy (Fuller). Shem subjugated Japheth, and Japheth subjugated
Shem: but Ham subjugated neither; neither has any of the sons of Ham yet
ruled over Japheth (Mede’s Diatribe “Discourse 48”). The supremacy of
Nimrod is not at all to be compared with the empires of the Assyrians,
Chaldeans, Greeks, and Romans, neither with respect to multitudes, nor
extent, nor duration. God is the God of Shem, who, not without divine
inspiration, is called M#,$' because M#$%h' a M#,f$ the name is there, Exodus 23:20,
21. To Japheth was allotted the whole of Europe and the greater (namely, the
more northern) part of Asia, and even America, which, it is probable, was first
occupied by him. Ham, so called from Mxa/heat, received a sweltering region.
The whole of Africa was once called 'Ammwni\j or 'Ammwni/a, says
Stephanus, from Ammon. This Ammon was Jupiter, namely, Sol (called hm@fxa
by the Hebrews). And if it is likely that the Assyrians deified Nimrod, a
foreigner, by the name of Jupiter Belus,1 why would not the Libyans also
consecrate Ham, the progenitor of their own race, by the name Jupiter
Hammon? Egypt was formerly called Xhmi/a/Chemia (as Plutarch testifies in
The Worship of Isis and Osiris) by the most experienced of the priests (Fuller’s
Sacred Miscellany 2:4).

He shall dwell in the tents of Shem, i.e. shall be of the same church
with Shem, i.e. of the church, which is called in Scripture the tents or
tabernacles of Judah, or of Jacob, or in general of the saints, Zechariah 12:7;
Malachi 2:12; Revelation 20:9, and here of Shem, in whose posterity the
church was first and longest settled. And to dwell with another notes friendly
association and communion with him, as when God is said to dwell with men;
and when the wolf is said to dwell with the lamb, Isaiah 11:6. Possibly this may

1 Jupiter Belus is the Latin name for the Babylonian god, Bel Marduk.

433

note Japheth’s succession into Shem’s tents, or coming into their place and
stead, or the calling of the Gentiles, together with the rejection of the Jews; as
the Reubenites are said to dwell in the tabernacles of the Hagarites, whom they
subdued and expelled, 1 Chronicles 5:10.

Canaan shall be his servant. This was eminently accomplished; for
though Shem and Japheth, in their posterity, did successively conquer and rule
one over the other, yet none of Ham’s posterity did ever bear rule over
Japheth; but Ham, though for a time he bore sway in his son Nimrod, yet that
dominion soon expired, and the Assyrians, Chaldeans, Grecians, and Romans
ruled the world for a succession of many ages, and Ham’s people were
constantly their servants and subjects.

Verse 28: And Noah lived after the flood three hundred and fifty
years.

[Three hundred and fifty years] Consequently, he saw the tower of
Babel, spreading idolatry, and the dreadful wars of his sons, between Ninus and
Zoroaster1 (Tirinus). He lived unto the fifty-eighth year of the life of Abraham,
as the Hebrews note (Clario): of which illustrious tutor making use, Abraham
was able to make great progress (Munster). Observe here that the faith and
worship of God, from the beginning of the world unto the times of Abraham,
through two thousand, one hundred and eight years, was able to be propagated
and handed down through the hands of three men, namely, Adam, Methuselah,
and Shem (Lapide).

Which reacheth to the fifty-eighth year of Abraham’s age, as the Jews
note. And so we have a manifest account of the propagation of religion, from
the beginning of the world to this day. Noah received it from his parents, who
had the account of it from their first father Adam’s own mouth, and
transmitted it to Abraham; and its descent from him to the Jews, and by the
Jews to others, is sufficiently known. Within this time also Noah saw the
building of Babel’s tower, the horrid wickedness and idolatry of his children,
and the bloody wars which even then arose between some of them.

[1998 BC] Verse 29: And all the days of Noah were nine hundred and
fifty years: and he died.

[And he died] That solemn clause, And he begat sons and daughters, is
not attached; whence it is gathered that there were none except the three sons,
as many as the Poets assigned to Saturn. Moreover, by these three it is said that
the entire race of men was propagated, Genesis 9:19. To these things add the

1 Ninus, king of the Assyrians and founder of Nineveh, is said to have defeated
Zoroaster, Magus of the Bactrians, after a great conflict, the details of which are
shrouded in the mists of time.

434

more advanced age of Noah and his wife, and the silence of the Scripture
(Bochart’s Sacred Geography “Phaleg” 4:38:235).

Here is an omission of that solemn clause used in all the preceding
generations, and he begat sons and daughters; which implies that Noah had no
more than these three sons, which also appears from Genesis 9:19.

Index

Abarbanel, Isaac, 90 Audanitis, 140
Abram, Nicholas, 304 Augustus, 386
Abydenus, 375 Auranitis (Hauran), 139-140
Abysinnia, 151 Bactrians, 433
Acosta (de), José, 393 Baker, Richard, 55
Adiabene, 151 Bardisanus (or Bar Daisan or
Ælianus, Claudius, 386 Bardesanes), 202
Æneas, 418 Barlow, Thomas, 44
Afer, Arnobius, 404 Barzani, Samuel, 204
Afer, Publius Terentius, 82 Basil (the Great), 111
Africanus, Sextus Julius, 306 Bates, William, 45
Agatharcides, 390 Bathurst, Ralph, 46
Ainsworth, Henry, 29-30 Baxter, Richard, 45
Alcuin (of York), 75 Bede (Venerable), 53, 75
Aldrovandi, Ulisse, 354 Bellarmine, Robert, 214
Alexandrinus, Titus Flavius, 84 Belus (Bel Marduk), Jupiter, 432
Al-Jahiz, 202 Benjamin (of Tudela), Rabbi, 150
Allatius, Leo, 23 Bernard (of Clairvaux), 58
Allestree, Richard, 43-44 Berosus, 308
Alsted, John Henry, 146 Bertram, Bonaventura Cornelius, 24
Amama, Sixtinus, 22 Bezalel, Judah Loew ben, 204
Ambrose, 111 Blandford, Walter, 43
Amuthantaeus, 309 Bochart, Samuel, 28
Anaxagoras, 79 Bœthius, Anicius Manlius Severinus,
Andradius, Jacobus, 214 141
Anián (Strait of), 431 Bonar, Olivier, 31
Annotations, Dutch, 60 Bonner, Edmund, 55
Annotations, English (Westminster), Bonfrerius, Jacobus, 30
59 Boot, Arnold, 35
Anthemusia, 141 Brerewood, Edward, 24
Antigonus, 156 Brugensis, Lucas, 25
Antitaurus Mountains, 141 Burmannus, Franciscus, 46
Apamea, 155 Buteo, John, 23
Appollodorus, 332 Buxtorf, John, 28
Appollonius (of Dyscolos), 201 Byzantium, Stephanus, 152
Appollonius (of Rhodes), 176 Cæcus, Joseph, 34
Aquila (of Sinope), 71 Cajetan, Thomas, 73
Aquinas, Thomas, 63 Callimachus, 417
Aristobulus, 121 Callisthenes (of Olynthus), 308
Aristophanes, 405 Cambodunum, 142
Armenia Minor, 382 Cano, Melchior, 214
Arrianus (of Nicomedia), Lucius Cappel, Louis, 22
Flavius, 153 Caro, Isaac, 289
Asher, Bahya ben, 170 Cartwright, Christopher, 25
Athenæus (of Naucratis), 405 Carus, Titus Lucretius, 164

436 Dion (of Prusa), 247
Diotimus, 151-152
Carver, Marmaduke, 30 Dodona (Oak of), 176
Casaubon, Isaac, 87 Dolben, John, 43
Cassander, 419 Donatus, Aelius, 236
Cassiodorus, Flavius Magnus Douay-Rheims Bible, 57
Aurelius, 334 Drusius, John, 21
Castalio, Sebastian, 21 Durham, James, 63
Castell, Edmund, 44 Eliezer (Rabbi), 96
Cedrenus, George, 237 Elmancinus, George, 383
Cephalas, Constantine, 421 Elymeans (Elamites), 153
Cephas, Moses Bar, 207 Empedocles, 246
Chaboras (Habor), 151 Ennuis, 419
Chiagri, 382 Epiphanius, 153
Chizkuni, Chizkiyah ben Manoach, Erasmus, Desiderius, 58, 293
103 Eratosthenes, 309
Cicero, Marcus Tullius, 52 Essenius, Andreas, 46
Cisneros (de), Francisco Ximénez, Estius, William, 26
215 Euhemerus, 419
Clario, Isidore, 21-22 Eumenes, 156
Clarke, Samuel, 7 Eupolemus, 293
Claudius (the Neapolitan), 187 Euripedes, 144
Clement VIII, Pope, 57 Eusebius, 79
Cloppenburg, John, 25 Eustathius, 141
Cocceius, Johannes, 46 Eutychius, 388
Columella, Lucius Junius, 344 Evander, 418
Colvius, Andreas, 376 Ezra, Abraham Ibn, 72
Concani, 405 Fagius, Paul, 25
Constance, Council of, 54 Fergusson, James, 63
Corcyra (or Corfu), 419 Flaccus, Aulus Persius, 295
Cordovero (Ramak), Moses ben Flaccus, Quintas Horatius, 26
Jacob, 204 Fulgentius, 108
Corduene, 382 Fuller, Nicholas, 25
Coverdale, Miles, 55 Garda (Lake of), 152
Cranmer, Thomas, 55 Gassendi, Peter, 373
Crispus, Gaius Sallustius, 141 Gataker, Charles, 29
Cromwell, Thomas, 55 Gataker, Thomas, 29
Cudworth, Ralph, 44 Gedrosia, 390
Cunæus, Peter, 24 Gellius, Aulus, 85
Cyprian, 213 Genach, Jonah ibn, 194
Cyril (of Alexandria), 175 Geneva (Lake of), 152
Daldianus (or Ephesius), Artemidorus, George (of Pisida), 202
202 Gerondi (Nahmanides), Moshe ben
Damascenus, Nicolaus, 381 Nehman, 76
Danæus, Lambert, 146 Gerundensis, Moses, 107
Denis (the Carthusian), 403 Gershon, Levi ben (or Gersonides or
Desmarets (Maresius), Samuel, 268 Ralbag), 161
Deucalion, 293 Gesner, Conrad, 354
Dicæarchus, 373 Getulia, 149
Dickson, David, 63 Glassius, Solomon, 28
Dieu (de), Louis, 25
Diodati, Giovanni, 59

Gobares, 148 437
Grafton, Richard, 55-56
Gregorie, John, 25 Joshua (Rabbi), 96
Grotius, Hugo, 21 Jud, Leo, 33
Guidott, Thomas, 48 Julian (the Apostate), 48
Guild, William, 63 Junius, Francis, 27
Gymnosophists, 84 Justin Martyr, 361
Habermann (Avernarius), Johannes, Justinian I, Emperor, 63
238 Justinus, Junianus, 151
Hacket, John, 42-43 Kabbalah, 72
Haddarsan, Moses, 204 Kimchi, David, 69-70
Hadrian, 18-19 Kimchi, Moses, 318
Halicanrassenis, Dionysius, 263 Kimhi, Joseph, 318
Haye (de la), John, 26 King, John, 47
Heidanus, Abraham, 46 Lactantius, Lucius Caelius Firmianus,
Helvicus, Christopher, 23 296
Helvicus, Martinus, 23 Ladon, 178
Heraclius, Emperor, 383 Lærtius, Diogenes, 85
Hermogenes (of Tarsus), 235, 293 Laet (de), Joannes, 376
Herodotus, 85 Lapide (à), Cornelius, 27
Hesiod, 84 Latium, 418
Hesychius (of Alexandria), 382 Lavinium, 418
Hilary, 108 Leander (of Miletus), 85
Hispanica (Hispanolia), 393 Lejay, Gui-Michel, 33
Honoratius, Maurus Servius, 171 Leo (the Great), 213
Hornius, Georgius, 311 Leo VI, Emperor, 407
Horton, Thomas, 45 León (de), Moses, 73
Hostus, Matthew, 23 Lightfoot, John, 29
Hulsius, Antonius, 311 Lindum, 142
Hutcheson, George, 63 Linus, 121
Hyginus, Gaius Julius, 386 Liveley, Edward, 380-381
Hypereides, 201 Livius, Titus, 83
Iamblichus, 235-236 Lloyd, William, 44
Ichthyophagi, 390 Longinus, Dionysius, 80
Iconium, 293 Lucanus, Marcus Annaeus, 141
Idrisi, 152 Lucian (of Samosata), 322
Illyricus, Matthaeus Flaccius, 37 Lucullus, Lucius Licinius, 142
Indus, Theophilus, 152 Lychophron, 419
Inner Temple, Society of, 47 Lydiat, Thomas, 304
Irenæus, 213 Lyra (de), Nicholas, 26
Iris, 414 Macrobius, Ambrosius Theodosius,
Isaac, Solomon Jarchi ben, 77 85
Isidore, 141 Maimonides (Rambam), Moses, 89
Isocrates, 310 Malvenda, Thomas, 26-27
Jacomb, Thomas, 45 Manetho, 308
Janus, 418 Manilius, Marcus, 420
Jochai, Simeon ben, 73 Manton, Thomas, 45
Jorandes (or Jordanes), 430 Marcellinus, Ammianus, 151
Joseph, Saadius Ben, 133 Mariana, John, 27
Josephus, Flavius, 89 Marinus, Marcus, 238
Martialis, Marcus Valerius, 328
Martini, Martino, 376

438 Origen, 243
Osiander, Lucas, 27
Martyropolis, 148 Otris, 157
Masius, Andrew, 22 Owen, John, 44
Masius Mountains, 141 Padus (Po), 152
Massoretes, 214 Pagnine, 33
Maurus, Rabanus, 75 Palladius, Rutilius Taurus Æmilianus,
Maximus, Valerius, 176 390
Meander, 235 Palmer, John, 48
Mede, Joseph, 28-29 Pamelius, James, 290
Mela, Pomponius, 157 Paphos, 201
Meleager (of Gadara), 421 Pareus, David, 89
Melech, Shelomoh ben, 192 Pasi-tigris, 148
Mendoça (de), Francisco, 31 Patrick, Simon, 45
Menochius, John Stephen, 26 Pausianas, 152
Mercerus, John, 30 Pelagians, 160
Meröe, 418 Pelion, 373
Mesene Kingdom, 156 Pellican, Conrad, 238
Methodius, 288 Pererius, Benedictus, 137
Miltiades (the Younger), 154 Persepolis, 142
Mithridates VI, 235 Periegetes (Afer), Dionysis, 141, 154
Molina (de), Luis, 81 Perinchief, Richard, 44
Molon, Appollonius, 382 Petavius, Dionysius, 304
Moncæus, Francis, 26 Peter (the Deacon), 111
Moneta, Juno, 176 Petit, Samuel, 25
Montanus, Benedict Arias, 24 Philadelphus, Ptolemy, 109
More, Thomas, 54 Philo, 69
Morgan, Robert, 43 Philostorgius, 382
Morice, William, 13 Pica de Terraria, 373
Morinus, John, 303 Picherel, Peter, 30
Morley, George, 42 Pindar, 153
Moschion, 187 Piscator, John, 27
Muis (de), Simon, 25 Pithœus, Peter, 23
Munster, Sebastian, 21 Pius IV, Pope, 57
Naharmalca, 148 Plautus, Titus Maccius, 201
Naso (Ovid), Publius Ovidius, 32, 111 Plotinus, 187
Nathan, Rabbi, 429 Plutarchus, Mestrius, 84
Nebrissensis, Anthony, 24 Politi (Ambrosius Catharinus),
Neheim (von), Dietrich, 172-173 Lancelot, 122
Nehemiah, Rabbi, 328 Polybius, 390
Nicander, 202 Polyhistor, Alexander, 332
Niger, Dominicus Marius, 141 Pomis (de), David ben Isaac, 150
Ninus, 303, 433 Porphyry, 187
Nobilius, Flaminius, 215 Procopius, 140
Numenius, 79 Prometheus, 293
Obsequens, Julius, 176 Propertius, Sextus, 157
Oceanus, 418 Prosper (of Aquitaine), 111
Œcolampadius, Johannes, 131-132 Psammetichus I, 309
Olivier (de Oleastro), Jerome, 29 Ptolemæus, Claudius, 139
Onkelos, 34 Ptolemy (Lathyrus) VIII, 418
Ophites, 179
Oracles, Sibylline, 89

Pythagoras, 165 439
Quistorpius, Johannes, 325
Rainbowe, Edward, 43 Stephanus (Estienne), Robertus, 212
Recanati, Menahem ben Benymin, Steuchus, Augustinus, 429
252 Stobæus, Joannes, 187
Renatus, Publius Flavius Vegetius, Strabo, 140
334 Strigelius, Victorinus, 31
Reuchlin (Capnio), Johannes, 79-80 Stillingfleet, Edward, 45
Reynolds, Edward, 43 Suidas, 293
Rhone, 153 Susiana, 149
Ribera, Francis, 122 Symmachus, 93
Rittershusius, George, 23 Syncellus, George, 309
Rivet, Andrew, 30 Syrus, Ephraem, 207
Rogers, John, 55 Tacitus, Publius Cornelius, 240
Ruffinus, 105 Targum (Jerusalem or Targum
Rufus, Quintus Curtius, 145 Pseudo-Jonathan), 76
Rupertus, 185 Teixera, Pedro, 151
Salamanca, University of, 36 Telemachus, 144
Sammur-amat, 157 Tenerife, 373
Samshi-Ada V, 157 Tertullian, 406
Sanchez, Gasper, 31 Thales, 84
Sanchuniathon, 420 Theocritus, 194
Sancroft, William, 43 Theodoret, 74-75
Sargarai, 153 Theodoric, 334
Scaliger, Joseph, 22 Theodosia, 140
Schindler, Valentine, 238 Theodotian, 77
Sculterus, Abraham, 54 Theon (of Alexandria), 84, 387
Scythia, 405 Theophrastus, 334
Scythians, 405 Thetis, 418
Secundus (Pliny the Elder), Gaius Thoth (Hermes, Mercury), 309
Plinius, 87 Thucydides, 334
Selden, John, 269 Tibbon, Moses Ibn, 89
Seleucia, 155 Tibbon, Samuel ben Judah Ibn, 89
Semiramis, 157 Tillotson, John, 44-45
Seneca, Lucius Annaeus, 328 Tirinus, James, 26
Serarius, Nicholas, 31 Torniellus, Augustine, 142
Seres, 310 Tostado (Tostatus), Alonso, 28
Seriad, 309 Trajan, 155
Seth (Pillars of), 309 Tranquillus, Gaius Suetonius, 86
Severus, Sulpicius, 404 Tremellius, John Immanuel, 37
Shickard, William, 23 Troglodytes, 405
Siculus, Diodorus, 149 Troglodytica, 405
Simonides, 332 Tyndale, William, 54
Simplicius, 308 Tzetzes, John, 216
Sina (Avicenna), Ibn, 275 Uzziel (ben), Jonathan, 34
Sionita, Gabriel, 34 Vadian, Joachim, 152
Solinus, Gaius Julius, 140 Valens, Emperor, 141-142
Sophocles, 245 Varenius, Bernhardus, 373
Soto (de), Domingo, 246 Varrerius, Gaspar, 23
Statius, Publius Papinius, 240 Varro (or Varro Reatinus), Marcus
Terentius, 296
Ussher, James, 296-297

440 Whichcote, Benjamin, 45-46
Whitehall, Palace of, 13
Vatablus, Francis, 21 Wilkins, John, 43
Veal, Edward, 7 Willet, Andrew, 30
Vermigli, Peter Martyr, 31 Wolfius, John, 31
Victor, Sextus Aurelius, 417 Wycliffe, John, 53
Victoria (de), Franciscus, 403 Xanthopoulos, Nicephorus Callistus,
Victorinus, Gaius Marius, 141 152
Villalpando, John Baptist, 22 Xenocrates, 373
Vitruvius, 334 Xenophon, 148
Vives, John Louis, 376 Xylander, Guilielmus, 235
Voetius, Gisbertus, 46 Zacuto, Abraham, 291
Vossius, Gerard John, 376 Zanchius, Jerome, 81
Vossius, Isaac, 296 Zeno (of Citium), 144
Wallis, John, 46 Zohar, 72-73
Ward, Seth, 43 Zoroaster, 433
Waser, Gaspar, 24
Wentworth, Peter, 47
Wharton, Thomas, 47





OCR-BASED INDEX
Listings May Include Partial Matches
Page Numbers Refer to PDF Page Numbers

1 Chronicles, 80, 82, 1618, 23, 24, 40, 48, 2 Timothy, 53
103, 111, 125, 151, 65, 298 3 John, 25, 29, 32, 39,
236, 249, 256, 257, 1620, 47, 48, 313 44, 46, 53, 111, 148,
275, 289, 291, 299, 1638, 26, 30, 47, 50, 407
319, 357, 427, 428, 148 4004, 71, 289
429, 433, 435 1643, 45, 47, 48, 306 666, 45, 46
1 Corinthians, 65, 79, 1644, 27, 45, 313 abomination, 104, 130,
85, 102, 116, 127, 139, 1645, 23, 27, 46, 57 404
160, 161, 173, 174, 1646, 27, 40, 306 Abraham, 48, 53, 56,
175, 192, 218, 220, 1647, 31, 44, 47, 49 69, 74, 94, 168, 184,
224, 280, 282, 318 1648, 36, 45, 48, 61 191, 199, 218, 272,
1 John, 19, 31, 48, 50, 1649, 45, 47, 48, 61, 273, 274, 280, 286,
52, 138, 160, 198, 205, 378 292, 293, 303, 305,
210, 211, 212, 213, 1650, 37, 40, 48, 49, 306, 308, 309, 310,
218, 259, 271, 317, 375 371, 435, 438, 439,
400 1651, 32, 46, 65 441, 442
1 Kings, 41, 79, 82, 1672, 45, 46 academic, 28, 47
121, 122, 126, 139, 1688, 45, 46 act of faith, 359
153, 156, 162, 163, 1689, 45, 47, 48, 298 Adam, 53, 85, 106,
164, 186, 194, 196, 2 Chronicles, 61, 79, 108, 112, 113, 115,
209, 225, 229, 242, 82, 111, 121, 122, 139, 116, 118, 121, 124,
249, 256, 257, 283, 153, 156, 170, 186, 133, 137, 139, 144,
318, 331, 334, 405, 217, 249, 256, 269, 147, 159, 160, 161,
416, 427 285, 331, 334, 364, 165, 166, 167, 168,
1 Peter, 11, 139, 161, 374, 416 169, 170, 172, 173,
210, 212, 219, 224, 2 Corinthians, 53, 65, 174, 177, 180, 186,
303, 319, 322, 323, 77, 93, 113, 128, 162, 191, 193, 194, 195,
352, 358, 361, 365 182, 191, 213, 219, 197, 199, 200, 201,
1 Samuel, 10, 25, 33, 255, 318, 416 202, 203, 207, 208,
82, 92, 108, 127, 128, 2 John, 33, 48, 55, 305 212, 213, 214, 224,
129, 131, 151, 162, 2 Kings, 59, 61, 110, 227, 228, 229, 231,
163, 164, 174, 219, 121, 126, 127, 139, 234, 237, 238, 241,
244, 245, 256, 267, 140, 142, 144, 148, 243, 261, 265, 270,
268, 278, 296, 299, 156, 157, 164, 186, 271, 272, 273, 275,
317, 318, 328, 338, 187, 188, 230, 231, 282, 283, 285, 289,
398 253, 255, 268, 269, 290, 291, 292, 293,
1 Timothy, 170, 191, 295, 296, 298, 324, 303, 304, 310, 311,
213, 224 332, 370, 373, 374, 317, 328, 357, 362,
1509, 25 384 378, 396, 404, 405,
1541, 35, 39 2 Peter, 10, 32, 53, 76, 412, 435
1560, 40, 61, 216, 248 78, 95, 321, 323, 331, Adams, 53
1561, 39 332, 369 adversary, 57, 185,
1562, 32, 33 2 Samuel, 30, 80, 92, 265, 344
1564, 25, 59 93, 103, 111, 125, 140, advocate, 25
1580, 28, 39, 57, 298 223, 230, 245, 254, afflicted, 131
1581, 25, 378 256, 268, 275, 279, affliction, 212, 218, 219
1592, 25, 27, 29, 32, 291, 300, 357, 389, Africa, 151, 153, 155,
44, 59, 375 424, 427, 428, 429 156, 308, 311, 420,
1599, 30, 45, 270 2 Thessalonians, 53, 421, 434, 437
1611, 26, 40 234

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African, 153, 155, 308, Arian, 110, 143, 154, beast, 71, 78, 94, 97,
311, 421, 437 384 105, 107, 108, 109,
agenda, 51 Arianism, 110, 143, 154 114, 116, 117, 118,
Alexander, 25, 86, 147, Aristotle, 181, 195, 127, 133, 137, 138,
150, 151, 154, 158, 203, 204, 205, 222, 139, 152, 160, 165,
235, 237, 293, 309, 245, 271, 277, 306, 168, 177, 178, 180,
310, 334, 336, 390, 310, 336 182, 183, 184, 199,
420, 421, 440 Arminian, 23, 29, 48 201, 202, 205, 206,
Alexander the Great, Arminius, 29 207, 208, 225, 228,
86, 147, 150, 154, 235, army, 45, 156, 219 233, 239, 264, 328,
293, 310 assembly, 264 329, 333, 344, 346,
Alexandrian, 86, 123, assurance, 11, 223, 351, 352, 353, 355,
311 273, 345, 412, 417 358, 361, 362, 363,
Alexandrinus, 86, 308, Assyrian, 154, 155, 364, 366, 367, 372,
437 158, 204, 311, 377, 377, 378, 379, 381,
allegory, 219 383, 434, 435 396, 397, 398, 403,
almighty, 134 atonement, 230, 373, 404, 405, 406, 408,
almighty power, 134 409 409, 410, 411, 415,
altar, 65, 105, 135, Augustine, 60, 110, 417, 419
242, 338, 381, 397 113, 134, 143, 144, beast of the earth, 107,
America, 23, 367, 378, 155, 161, 162, 182, 109, 117, 344, 403,
393, 395, 396, 406, 229, 272, 298, 302, 415
433, 434 305, 337, 340, 363, belief, 81, 109
American, 23, 378, 393, 378, 388, 441 believe, 19, 36, 37, 38,
406 Augustinian, 25, 33, 57, 43, 54, 57, 60, 86, 117,
Amos, 144, 160, 194, 110 151, 166, 168, 177,
245, 333, 400 authority, 22, 24, 25, 180, 183, 184, 190,
analogy, 233 44, 51, 58, 59, 168, 191, 192, 195, 208,
angel, 25, 64, 75, 76, 170, 217, 220, 223, 209, 213, 216, 238,
77, 81, 93, 101, 110, 224, 253, 305, 309, 240, 244, 248, 249,
111, 121, 122, 166, 340, 348 293, 297, 309, 313,
183, 195, 201, 205, Authorized Version, 10, 321, 340, 363, 376,
206, 207, 212, 213, 248, 383 377, 387, 392, 396,
221, 228, 229, 230, Baal, 75, 266, 300 404, 406, 419, 422,
233, 234, 319, 357 Babel, 435 423
Anglican, 32, 45, 47, 48 Babylon, 54, 135, 141, Bellarmine, 216, 437
antithesis, 212, 291, 147, 150, 151, 156, Beza, 206, 437
322, 326 157, 159, 235, 306, Bible, 3, 9, 10, 23, 26,
Apocrypha, 57 310, 324, 335, 336, 28, 30, 34, 35, 36, 37,
apologetics, 23 351, 419, 423, 431, 38, 46, 53, 55, 56, 57,
apologist, 363, 406, 434 58, 59, 60, 61, 62, 63,
408 Babylonia, 135, 150, 74, 77, 79, 91, 148,
apostacy, 69 157, 306, 335, 434 194, 195, 209, 214,
apostate, 183, 318 Babylonian, 135, 306, 303, 304, 305, 320,
Apostolic, 28, 313 335, 434 332, 405, 438
Aquinas, 65, 116, 437 Balaam, 178 biography, 23, 406
Aramaic, 36, 73, 78, Baptist, 24, 442 bishop, 40, 44, 45, 46,
131, 152, 155 baptizing, 215 47, 56, 57, 58, 59, 77,
Archbishop of Bardesanes, 204, 437 143, 209, 299, 431
Canterbury, 45, 57 Baxter, 47, 437 blasphemies, 56

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blasphemy, 184 career, 29, 32, 33, 44, 219, 220, 223, 234,
blessing, 107, 108, 115, 45, 48, 57, 89, 133, 235, 240, 249, 270,
116, 123, 124, 125, 240 271, 274, 282, 289,
163, 239, 243, 265, Cartesian, 48 292, 298, 302, 308,
271, 283, 290, 300, Carthage, 215 312, 337, 352, 356,
403, 414, 428, 429, Cathar, 124, 440 366, 377, 378, 384,
430 Catholic, 23, 24, 25, 29, 385, 397, 406, 408,
blood, 52, 59, 60, 112, 30, 32, 38, 59, 60, 77, 409, 416, 424, 430,
174, 237, 242, 259, 214, 217, 238, 240, 431, 433, 437, 439
261, 262, 269, 281, 263, 289, 292, 305, Christ alone, 207, 210,
290, 362, 403, 404, 431, 432 213, 214
405, 406, 407, 408, Catholic priest, 240 Christian, 9, 11, 19, 20,
409, 410, 411, 412, Catholicism, 25, 305 23, 28, 37, 39, 48, 50,
413, 424, 435 censure, 38, 58, 226, 51, 52, 54, 59, 63, 71,
blood of Christ, 409 232 73, 80, 82, 85, 86, 87,
body and soul, 291 ceremonial, 406 91, 92, 94, 98, 143,
body of Christ, 211 ceremony, 257 154, 155, 211, 240,
Bonar, 33, 437 Chalcedon, 215 271, 298, 308, 337,
Book of Ruth, 33, 127 Charles I, 15, 17, 44, 366, 377, 378, 384,
born again, 317 45, 46, 47 385, 406
brain, 226 Charles II, 15, 17, 44, Christianity, 19, 28, 39,
brethren, 135, 219, 45, 47 50, 73, 86, 91, 92, 143,
242, 273, 329, 412, children, 53, 59, 72, 97, 154, 240, 298, 406
425, 426, 427, 432 101, 126, 130, 136, Christology, 177
Britain, 15, 17 145, 148, 156, 166, chronology, 312, 313
British, 23, 162 171, 172, 180, 213, Chrysostom, 77, 80,
broken, 81, 337, 367, 216, 220, 222, 227, 113, 155, 167, 246,
369, 370, 391, 392, 265, 271, 272, 273, 247, 257, 300, 302,
424 277, 280, 282, 283, 405, 407, 408
business, 165, 273, 285, 289, 301, 302, church, 27, 30, 39, 46,
296, 340, 346, 427 303, 304, 305, 306, 47, 48, 53, 55, 57, 58,
Byzantine, 142, 204, 307, 316, 317, 318, 59, 60, 61, 62, 65, 69,
239, 310, 385, 409, 323, 325, 326, 330, 89, 91, 96, 107, 265,
423 364, 399, 400, 408, 272, 273, 283, 287,
Calamy, 31 419, 420, 423, 427, 291, 292, 298, 302,
calling, 69, 149, 167, 428, 435 313, 432, 434
244, 284, 317, 422, China, 152, 312, 407 church history, 39
429, 435 Chinese, 377, 378 Church of England, 47
Calvin, 23, 26, 29, 30, Christ, 9, 11, 19, 20, Church of God, 317
33, 34, 48, 56, 64, 91, 23, 25, 27, 28, 31, 32, circumcised, 248, 280,
181, 207, 240 33, 36, 37, 39, 44, 45, 371
Calvinist, 26, 29, 30, 46, 48, 50, 51, 52, 54, circumcision, 69, 271,
48, 56, 91 55, 59, 61, 62, 63, 69, 362, 408
Calvinistic, 30 71, 72, 73, 80, 82, 85, circumstance, 41, 64,
Cameron, 49 86, 87, 91, 92, 94, 98, 267, 352
canon, 29, 30, 175 116, 138, 143, 154, circumstances, 41, 64,
Canterbury, 45, 47, 57, 155, 169, 170, 174, 267, 352
89 177, 191, 196, 207, circumstantial, 130
210, 211, 212, 213, City of God, 272, 378
214, 215, 216, 218, civil war, 27, 44

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classical, 23, 26, 60, Constantinople, 194, 356, 392, 403, 414,
423 218, 311 415, 416, 417
clothing, 86, 109, 228, constituted, 86, 129, covenant theology, 48
404 137, 272, 411, 413 covet, 58
college, 32 constitution, 98, 106, covetousness, 58
colonies, 305, 306 165, 227, 291, 293, Creation, 73, 78, 81,
Colossians, 53, 65, 81, 389 119, 139, 202, 204,
112, 113, 114, 122, consummation, 205 219
186, 433 controversy, 23, 41, 76, Cromwell, 45, 46, 57,
commandment, 72, 271, 303, 384 58, 438
115, 116, 127, 160, conventicle, 56 Cudworth, 46, 438
238, 258, 297, 315, conversion, 32, 86, 113, cultural, 272
327, 395 154, 298 culture, 260, 271, 346,
commandment of God, convert, 28, 36, 39, 52, 392
395 79, 143, 305, 370, 376, curse, 69, 135, 178,
commentaries, 17, 20, 419 201, 202, 203, 204,
23, 29, 32, 34, 40, 41, converted, 28, 39, 52, 205, 207, 208, 224,
60, 65, 77, 91, 206, 143, 305, 370, 376, 225, 237, 261, 262,
209, 238, 284, 310, 419 265, 268, 275, 299,
389 conviction, 46, 53, 231 300, 301, 316, 397,
commentary, 10, 28, Corinthians, 53, 65, 77, 398, 399, 400, 403,
51, 60, 63, 64, 72, 74, 79, 85, 93, 102, 113, 419, 426, 427, 428,
75, 78, 79, 86, 91, 105, 116, 127, 128, 139, 429, 430
109, 124, 134, 135, 160, 161, 162, 173, cursing, 178, 418
143, 172, 187, 194, 174, 175, 182, 191, Cyprian, 215, 292, 438
206, 254, 291, 378 192, 213, 218, 219, damned, 199, 365
communion, 175, 199, 220, 224, 255, 280, Daniel, 50, 53, 61, 85,
290, 296, 434 282, 318, 416 86, 93, 157, 158, 164,
conception, 113, 175, corrupt worship, 285 212, 302, 319, 383
220, 221, 222 corruption, 59, 60, 162, darkness, 37, 52, 71,
confession, 197, 263, 193, 224, 285, 291, 78, 83, 84, 85, 87, 103,
281, 283 307, 323, 327, 329, 136, 143, 197, 217,
Confession of Faith, 10 331, 332, 399 312, 353, 401
conformity, 79, 161, Council of Chalcedon, Darling, 23, 31, 32, 33,
164, 165, 216, 246, 215 46, 166
272 Council of Constance, dating, 244, 403
congregation, 96, 130, 56 daughter, 99, 130, 140,
136, 316, 373 Council of Trent, 24, 26, 172, 206, 222, 291,
Congregationalist, 31 59, 124, 216 292, 293, 294, 295,
conscience, 20, 42, 53, counsellor, 224, 253 296, 298, 301, 315,
192, 195, 196, 197, counselor, 24, 49, 136 316, 317, 318, 319,
250, 253, 262, 263, Counter-Reformation, 323, 325, 351, 418,
264, 279, 281, 321 144 435, 436
conservative, 312 courage, 22, 37, 58, 89, David, 25, 65, 71, 87,
conspiracy, 306 181, 195, 200, 228, 91, 108, 152, 186, 219,
Constantine, 57, 81, 296, 356, 411, 428 245, 256, 262, 271,
438 court, 25, 39, 53, 413, 275, 291, 320, 338,
Constantine the Great, 421 341, 398, 438, 439,
81 covenant, 48, 69, 126, 440
203, 315, 317, 355, David Dickson, 65

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deacon, 27, 46, 47, 50 Dilday, 3 doubt, 24, 36, 41, 54,
death, 9, 19, 24, 47, Diodati, 61, 438 87, 108, 117, 118, 124,
56, 57, 58, 65, 69, 121, disciple, 155, 215, 336 136, 138, 141, 147,
135, 156, 158, 159, discipline, 340 151, 152, 179, 183,
160, 161, 162, 177, disease, 19, 21, 145, 187, 188, 208, 210,
181, 188, 195, 198, 173, 229, 247, 408 216, 224, 227, 233,
206, 210, 212, 216, dispensation, 180, 274 240, 268, 304, 306,
217, 219, 220, 221, dissenter, 47 308, 311, 313, 316,
226, 227, 228, 231, divine, 10, 17, 20, 22, 326, 339, 340, 344,
233, 243, 244, 247, 24, 25, 27, 29, 30, 31, 347, 354, 356, 358,
248, 254, 263, 265, 32, 35, 39, 46, 47, 48, 372, 377, 385, 386,
267, 272, 279, 281, 50, 54, 61, 62, 65, 111, 397, 407, 419, 420,
282, 285, 289, 298, 113, 124, 129, 137, 428
303, 309, 311, 315, 138, 145, 146, 159, dragon, 106, 178, 180,
327, 352, 378, 389, 171, 180, 189, 196, 212, 338
403, 412, 413, 415 204, 228, 235, 239, drama, 330
debate, 134, 144, 321 243, 249, 269, 274, drunk, 358, 403, 419,
declaration, 100, 113 285, 292, 296, 300, 425, 427
decree, 35, 56, 59, 72, 302, 307, 312, 315, drunkards, 358
73, 82, 111, 124, 184, 347, 362, 381, 383, drunkenness, 419, 425,
281, 319, 320, 333, 411, 413, 417, 422, 427
357, 412, 416 434 Durham, 65, 438
decree of God, 357 divine providence, 228, Dutch, 26, 27, 35, 37,
defection, 232 307 40, 48, 60, 62, 75, 125,
Deity, 433 divinity, 23, 29, 53, 378, 437
denomination, 147 218, 240, 433 Dutch Annotations, 62
depravity, 48 division, 100, 158, 234, Dutch Reformed, 378
Desiderius Erasmus, 60, 235, 245, 345, 404, Easter, 65
295 418 Ecclesiastes, 61, 77, 99,
despair, 263, 264, 266, divorce, 57, 175, 232, 126, 138, 165, 191,
305 289 226, 227, 229, 319,
destroyer, 302 doctor, 7, 20, 49, 61, 321, 357, 382, 398,
Deuteronomy, 81, 83, 116, 152, 163, 238, 429
92, 93, 98, 101, 108, 289, 428 ecclesiastical, 25, 39,
116, 121, 126, 127, doctrine, 20, 23, 33, 45, 46, 47, 77, 102,
174, 202, 214, 221, 48, 74, 84, 153, 162, 113, 154, 286, 332
230, 241, 242, 245, 216, 229, 320, 322, ecumenical, 177
248, 250, 252, 259, 323, 418 Edinburgh, 65
277, 289, 297, 317, dogma, 404 education, 47, 209, 222
318, 331, 332, 334, Dominican, 28, 31, 35, Edward Stillingfleet, 46,
369, 400, 407, 410, 124, 216, 248, 405 47, 48
411, 412, 424 dominion, 55, 71, 110, efficacious, 51, 312
devil, 147, 177, 182, 112, 113, 114, 115, Egypt, 69, 71, 75, 86,
192, 202, 205, 210, 116, 117, 166, 167, 111, 156, 166, 203,
212, 213, 216, 217, 168, 189, 210, 212, 206, 242, 253, 255,
220, 227, 229, 297 223, 255, 258, 403, 292, 300, 305, 306,
devotion, 47, 55, 147 404, 408, 435 310, 311, 312, 322,
Dickson, 65, 438 Dordrecht, 40 340, 364, 368, 371,
dictator, 51 Dordt, 56, 61, 62 383, 384, 385, 401,
dictionary, 154 Dort, 23 407, 420, 423, 434

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elder, 48, 231, 244, 358 Europe, 56, 152, 342, 388, 390, 391, 420,
election, 180 344, 407, 432, 433, 425
element, 80, 83, 92, 95, 434 Ezra, 33, 61, 74, 75,
104, 105, 111, 129, Eusebius, 81, 123, 150, 76, 88, 91, 96, 100,
209, 226, 248, 355, 155, 204, 285, 286, 101, 108, 109, 110,
379 295, 305, 311, 378, 111, 122, 128, 135,
Elijah, 164 383, 389, 421, 438 136, 138, 139, 140,
Emperor, 50, 65, 143, everlasting covenant, 153, 158, 159, 161,
385, 439, 441 417 162, 167, 168, 173,
England, 27, 30, 31, 32, evidence, 51, 155, 361, 193, 206, 217, 218,
33, 44, 47, 49, 50, 55, 395, 397, 415 223, 225, 226, 231,
56, 57, 77, 144 exegesis, 23, 28, 71, 233, 235, 244, 246,
English, 10, 15, 22, 26, 74, 95, 98, 196, 206, 249, 252, 259, 263,
27, 31, 32, 33, 35, 40, 306 281, 283, 284, 318,
42, 44, 46, 53, 55, 56, exegetical, 9, 10, 23, 364, 365, 374, 406,
57, 58, 59, 61, 62, 63, 47, 77, 126, 399, 431 407, 410, 424, 438
65, 77, 142, 158, 347, Exodus, 32, 75, 83, 88, faith, 11, 20, 22, 28,
428, 437 98, 124, 125, 126, 128, 37, 38, 39, 40, 42, 46,
English Bible, 56, 58, 59 131, 135, 152, 153, 47, 49, 51, 52, 54, 56,
English Reformation, 162, 169, 183, 186, 65, 95, 109, 130, 143,
44, 46, 57 192, 194, 202, 211, 155, 166, 197, 199,
envy, 177, 185, 202, 222, 230, 242, 245, 213, 235, 249, 250,
227, 239, 250, 251, 247, 248, 250, 252, 251, 253, 256, 258,
258 256, 257, 268, 271, 263, 283, 298, 303,
Ephesians, 9, 10, 36, 272, 292, 302, 318, 307, 313, 330, 331,
53, 65, 85, 93, 101, 331, 332, 338, 364, 332, 359, 361, 365,
107, 113, 114, 141, 365, 368, 371, 374, 390, 398, 408, 417,
162, 175, 328, 433 381, 400, 401, 405, 434, 435
Ephesus, 177, 336 410, 412, 413, 424, faith in God, 197, 250
Episcopal, 45, 47 425, 434 faithfulness, 109, 330
Episcopalian, 45, 47 expositors, 183 fall of man, 232
Erasmus, 60, 61, 295, extirpation, 428, 429 fallible, 10
438 extraordinary, 27, 32, false religion, 318
Erastian, 31, 271 40, 136, 170, 234, 241, family, 49, 69, 91, 272,
Erastianism, 31, 271 242, 250, 259, 265, 274, 281, 284, 299,
Esau, 214 306, 317, 327, 374, 305, 318, 330, 341,
essence, 111, 209, 371 401 344, 347, 361, 377,
establishment, 45, 178 eyes, 29, 51, 63, 72, 378, 381, 429
Esther, 5, 9, 19, 22, 23, 131, 181, 188, 189, fashion, 34, 38, 113,
33, 61, 135 190, 192, 221, 296, 125, 126, 127, 132,
eternal life, 42, 145, 297, 305, 318, 328, 141, 163, 169, 178,
228, 231 329 222, 327, 336, 338,
eternal predestination, Ezekiel, 24, 28, 36, 53, 346, 351, 399, 422
162 61, 90, 92, 140, 141, father, 48, 63, 65, 80,
eternal punishment, 142, 144, 145, 148, 88, 110, 135, 146, 170,
235 156, 157, 164, 193, 172, 173, 174, 175,
eternity, 71, 74, 110, 217, 226, 233, 234, 186, 202, 222, 233,
141, 227, 289, 313 239, 257, 261, 285, 243, 244, 246, 249,
ethics, 250 297, 298, 331, 338, 258, 262, 263, 264,
341, 351, 372, 387, 265, 269, 270, 272,

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