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doctrine,' John vii. 17. And the guidance of that gracious Spirit, whose word this is, must be earnestly sought, while pressing the momentous inquiry, 'What may I gather here to forward and secure my own salvation and that of others ?"

in the text, so as to meet the eye in the most convenient form. But, as they vary much in value and importance (many of them being merely literal translations of Hebrew idiomatic phrases, the true sense of which is better conveyed by the version in the text), those only have been inserted which appear to convey an improved or

It only remains to describe briefly the PLAN and illustrative rendering, or in some way to throw light DESIGN of this work.

The TEXT itself is a correct reprint of the authorized version; but it differs in its arrangement from the common editions in two particulars: (1.) Like other books, it is divided, according to the changes in the subject or pauses in the narrative, into paragraphs or sections, to which appropriate headings are given; the chapters and verses being marked in the margin for facility of reference. (2.) The poetical parts are printed, according to the natural order of the original, in parallelisms; by which the meaning is often more readily ascertained, and the spirit and beauty of this Divine poetry more fully exhibited. (See the General Remarks prefixed to the Poetical Books.) It is well known that the divisions into chapters and verses are no part of the original form in which the Scriptures were given; but are of comparatively modern date. In the earliest manuscripts the text was divided into lines, varying of course in length according to the width of the page; and sometimes into sentences, according to the sense; while the several books were divided into sections of greater or shorter length. Ancient authorities, however, do not agree in the numbers of these divisions; some, for example, reckoning in Matthew twenty-eight, and others upwards of sixty; so that the arrangement evidently depended on the taste or skill of the translator. The present division into chapters was made by cardinal Hugo about the year 1250. The subdivision of the chapters into verses had its origin, as regards the Old Testament, from a division of a similar description made by a Jewish rabbi named Mordecai Nathan, who prepared a concordance of the Hebrew Bible about the year 1445; and, with respect to the New Testament, it originated with Robert Stephens, a celebrated printer at Paris, who thus divided an edition of the New Testament A. D. 1551. He, however, simply placed the figures in the margin, as in the present edition, without forming every verse into a new paragraph. The method now commonly in use was first adopted in the Geneva English Bible, printed about the year 1560; and, in the millions of copies of the Scriptures which have since been published, it has been almost universally followed. Although some division of this sort is convenient for the sake of general reference, it must be confessed that, when made in this form, it necessarily breaks the proper connection of the sentences; and in many places, from the arbitrary and defective manner in which the division is made, it tends greatly to obscure the sense.

The MARGINAL READINGS and translations of many Hebrew proper names, which were appended by our English translators to their work, so far as they have been retained here, have been incorporated within brackets

upon the passage, either in itself or in its connection with some other.

In the preparation of the EXPLANATORY NOTES, the chief objects have been, to give improved renderings in many instances where our present translation appears incorrect or faulty-to elucidate what is difficult or obscure-to bring out the true meaning and force of the text-to illustrate the language of the sacred writers, by references to the manners, customs, geography, and history of the countries and of the times in which the events of the Bible occurred-to show the harmony and mutual connection subsisting between different parts of the inspired writings, and the progressive development of Divine truth-and, in short, in every practicable way, so far as the limits would allow, to promote the right understanding of the Scriptures. In order to this, the help of the ablest and most judicious Biblical critics and commentators has been diligently sought; and the endeavour has been to give in a small compass-in a condensed, but at the same time convenient and popular form-the substance of what the learning and piety of successive ages have contributed to the elucidation of the word of God.

The PREFACES to the respective books have been designed to furnish brief but comprehensive introductions, embracing a short, analysis of each book; in preparing which, one aim, among others, has been to attain the objects described by bishop Percy in the preface to his 'Key to the New Testament:'-'A clear introductory illustration of the several books, showing the design of their writers, the nature of their contents, and whatsoever else is previously necessary to their being read with understanding, is a work that, if well executed, must prove the best of commentaries, and frequently supersede the want of any. Like an intelligent guide, it directs the reader right at his first setting out; and thereby saves him the trouble of much after inquiry: or like a map of a country through which he is to travel, if consulted beforehand, it gives him a general view of the journey, and prevents his being afterwards lost and bewildered.'

There is also added an entirely new selection of REFERENCES TO PARALLEL AND ILLUSTRATIVE PASSAGES; which, it is hoped, will be found to possess great completeness, without inconvenient copiousness. Such references are of great use to all who desire to study the Scriptures accurately and deeply: as they make Scripture its own interpreter; frequently throw a satisfactory light upon the meaning of disputed passages; and in many cases bring out, in a surprising manner, most remarkable coincidences.

GENERAL REMARKS

ON THE

FIVE BOOKS OF

MOSES.

THE first portion of the Bible is called, by the Jews, 'Torah,' the LAW (Luke xxiv. 44); and is also named, from the Greek, the 'Pentateuch,' or Five folds. Its division into five books is attributed to the Greek translators, from whom the titles in common use are derived. The Jews have no other names for these books than the first Hebrew words of each; in which way they also designate the fifty-four sections into which they divide them for sabbath reading in the synagogue.

Both the Jews and the Samaritans always held the Law in the highest veneration, and preserved it with most jealous care. To us it is of inestimable value, not only as it contains authentic historical memorials of the first ages of the world, nowhere else to be obtained: but still more as it gives the only satisfactory and authoritative explanation of many facts of the deepest interest to the human race, which otherwise would be involved in impenetrable darkness; such as, the origin of the fallen and degraded condition of man, and the purposes for which such a race is continued upon the earth: and, further, as it contains the earliest communications from God to men, and those Divinely-appointed types which prefigured to ancient believers the promised Redeemer.

The unanimous testimony of antiquity, of the other Old Testament writers, and, above all, of our Lord and his apostles, shows that Moses was the author of these books; although it is possible that he may have been instructed to avail himself occasionally of earlier records of inspired patriarchs. At the same time it is evident that some subsequent writer-perhaps Joshua, Samuel, or Ezra -has occasionally inserted a brief explanation, and has added the account of the great lawgiver's death and burial (Deut. xxxiv.)

While Moses was signally honoured in being qualified and employed to communicate to the world these important disclosures of the Divine purposes and will, he was equally distinguished by the endowments bestowed upon him for the responsibilities and duties of his active life. The forty years which he spent in Egypt, acquiring all the wisdom

of the Egyptians,' d learning the maxims of the best human government then known, and the other forty which were occupied in leading his flock to the wells and pastures of the wilderness, through which he was to guide the Hebrews during a similar period, had prepared him, by the grace of God, for fulfilling his high destiny. And that grace so elevated his character as to make him appear in every respect both great and amiable. Observe, for instance, his entire disinterestedness. In refusing to be called the son of Pharaoh's daughter, he renounced honour, wealth, and pleasure; and in becoming, by the command of God, the leader of the Israelites, he entered upon a course so full of trials and dangers, that there were times when, in the bitterness of his soul, he would gladly have been released from his painful pre-eminence. Nor did he use his power to aggrandize his family; he left them to оссиру the rank of ordinary Levites. How intensely he loved his people is evident from his earnest intercessions for them and equally remarkable was his confidence in God, amidst a multitude who were constantly rebelling and raising formidable conspiracies against him, while he was without any human means of maintaining his authority. Nor did he cease from his labours till the very close of a long life; so that, at the age of a hundred and twenty years, he spent his last breath in exhorting the Israelites to a remembrance of God's mercy and obedience to his laws.

Moses, however, derives his chief honour from the relation which he bore to the Great Prophet of whom he wrote (John v. 46), who was like unto him (Deut. xviii. 15; Acts iii. 22); the Divine Builder and Lord of that house in which Moses was faithful as a servant (Numb. xii. 7; Heb. iii. 2-5); and who associated him with himself and Elias in the glory of his transfiguration (Matt. xvii. 3). As the saviour of the Israelites from the bondage of Egypt; as their legislator, governor, teacher, and leader through the wilderness; and as the founder of a new dispensation, he was a distinguished precursor of Him who came from heaven to rescue men from the slavery of sin, and to conduct his people to the heavenly Canaan.

THE FIRST BOOK

OF MOSES, CALLED GENESIS.

THE book of Genesis was so named by the ancient Greek translators, because of the account it gives of the creation of all things. It is chiefly historical, relating the most wonderful events with the greatest simplicity. It gives us all the information which its Divine Author has deemed necessary or desirable for us respecting the origin of the world and of its inhabitants, and especially of man; informing us of his state of innocence, the occasion and consequences of his fall, and the hope of pardon and restoration which his merciful Judge was pleased to give him. It thus opens the way for the gradual development of that plan of salvation which succeeding revelations more fully unfold. Whilst it shows the deep and inveterate depravity into which man sank after his fall, it affords cheering intimations of the early commencement of true religion in the world. It everywhere presents God as Almighty to

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create and to destroy; as inflexible in his hatred of sin and determination to punish it, yet mercifully forbearing, and ready to forgive the penitent; and as sovereign in his purposes and promises, and faithful in fulfilling them.

This book contains the history of 2369 years according to Usher, or 3619 on Hales's system. It may be divided as follows:

I. FROM THE CREATION TO THE DELUGE: including the creation of the world, the formation of man in the image of God, the institution of the sabbath and of marriage (chaps. í., ii.); the introduction of evil into the world, the sentence upon the tempter and upon man, and God's gracious promise of a Saviour (iii.); the account of Cain and Abel, and of Cain's descendants; the beginning of human occupations, manufactures, and arts (iv.); the

genealogy of the patriarchs from Adam to Noah (v.); the universal prevalence of wickedness, and the destruction of the ungodly world by the flood, with the preservation of Noah and his family (vi.-viii.)

whom God chose and separated from the rest of the world, that from their race the promised Saviour might come; and that in the meantime his church might be upheld in them, while all other people were involved in heathenism. We have the history of Abraham and his family, with incidental notices of the origin and history of some of the most ancient kings and nations (xii-xxv.); of Isaac and his family (xxvi., xxvii.); of Jacob and his family (xxviii.—xxxv.); and more particularly of Joseph, leading to the introduction of the house of Israel into Egypt for their preservation during a general famine (xxxvii.-xlvii.); followed by Jacob's prophecy respecting his sons and their descendants, and the promised Redeemer (xlviii., xlix.) The book concludes with Joseph's commandment concerning his remains, and his death (1.)

II. FROM THE DELUGE TO THE TIME OF ABRAHAM: comprising God's covenant of mercy with the new world, and Noah's prophecy respecting his three sons (ix.); the re-peopling of the earth by Noah's descendants, the origin of national distinctions, and the commencement of the principal ancient empires (x.); the confusion of tongues, and the dispersion of the human family over the earth (xi.) III. FROM THE CALLING OF ABRAHAM TO THE DEATH OF JOSEPH. In this portion of the book, the general affairs of mankind are only occasionally noticed; and it is chiefly occupied with the patriarch and his descendants, The creation; six days' work; Sabbath. IN' the beginning" God created the heaven and the earth. And the earth was without form and void; and darkness was upon the face of 6 Ex. 31. 17: Ps. 8.3; the deep. And the Spirit of God moved upon the face of the waters.

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And God said,/Let there be light: and there was light. And God saw the

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5 light, that it was good: and God divided the light from the darkness." And God called the light & Day, and the darkness he called Night. And the evening and the morning were the first day.

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And God said, Let there be a firmament [expansion] in the midst of the waters, 7 and let it divide the waters from the waters.9 And God made the firmament, 'and divided the waters which were 10 under the firmament from the waters which

8 were above the firmament: and it was so. And God called the firmament Heaven." And the evening and the morning were the second day.

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And God said, 'Let the waters under the heaven be gathered together unto one 10 place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw 11 that it was good. And God said, Let the earth" bring forth grass, the herb yielding seed, and the fruit tree yielding " fruit after his kind, whose seed is in itself, 12 upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, 13 after his kind: and God saw that it was good. And the evening and the morning were the third day.

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Ps. 145. 3, 5: Is. 45.
7: 2 Cor. 4. 6.
Ps 74 16; 104. 20;
Jer. 33. 20.

A Job. 37. 18: Ps. 136.
5. Jer. 10. 12, 13;
51 15.

i Pro. 8. 28, 29. * Ps 148 4.

Job 26 10:38. 8-11; Ps. 33 7: 95. 5: 104. 9: 136. 6: Pro. 8. 28, 29: Jer. 5. 22: 2 Pe. 3. 5.

Ps. 104. 14: Heb. 6 7. ver 29: ch. 2. 9; Luke 6. 43, 44.

• Den 4. 19: Ps. 8, 3: 74.16: 136 7: Is. 45.7.

9 Ps. 136. 7. 8. 9; 148.
3,5; Am. 5.8.
Ps. 8. 3.
Job 38. 7

14 And God said,Let there be lights 12 in the firmament of the heaven to divide the day from the night;13 and let them be for signs, and ? for seasons, and for days, PPs. 74. 17, 101. 19. 15 and years: and let them be for lights in the firmament of the heaven to give light 16 upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. 17 And God set them in the firmament of the heaven to give light upon the earth, 18 and to rule over the day and over the night, and to divide the light from the Jer. 31. 35. 19 darkness and God saw that it was good. And the evening and the morning were the fourth day.

19 19 13

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20 And God said, Let the waters bring forth abundantly the moving [or, creeping] creature that hath life, and fowl that may fly above the earth in the open firma21 ment of heaven. And God created great whales," and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every 22 winged fowl after his kind: and God saw that it was good. And God blessed ch. 8. 17; Ps. 107. 38.

1 That implicit faith in every word of God which is necessary to the right use of the Bible is called into exercise by this simple and authoritative record (Heb. xi. 3); of which highly poetical versions will be found in Job xxxviii. 4-11; Psa. civ.; cxxxvi. 5-9; Prov. viii. 24-30.

2 The beginning here spoken of refers to a period of undefined antiquity when God created the worlds out of nothing.

3 This represents the condition of the earth just before the six days' work.

4 Or, 'brooded;' a metaphor referring to the life and beauty which the power of the Spirit would produce.

5 That is, upon the earth, which had lately been dark. 6 This is often introduced to intimate that everything as it comes from God is good; and therefore what is evil cannot proceed from him. See James i. 17.

7 The earth was turning on its axis, though the sun was not visible.

eh. 6. 20: 7. 14; 8.
19: Ps 104. 25, 26;
148. 10.
Ps. 50. 10, 11.

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11 This word signifies in some places the air; in others the regions in which the sun, moon, and stars are; and in others again the unseen dwelling-place of God.

12 Rather, 'luminaries:' not the same word as in ver. 3. 13 Or, "Let the lights in the firmament of heaven be to divide the day from the night." This does not necessarily signify that these lights were then first created; but it may mean that they were then made to appear, by the dispersion of the dark and heavy vapours which before hid them from the earth.

14 Probably in the sense of appointed; as in 1 Sam. xii. 6; 2 Chr. xiii. 9; Job. xiv. 5; Psa. civ. 19.

15 Large animals of the reptile kind, and fish may be included here. See refs.

them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl 23 multiply in the earth. And the evening and the morning were the fifth day.

24

"And

And God said, Let the earth bring forth the living creature after his kind, cattle, 25 and creeping thing, and beast' of the earth after his kind: and it was so. God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good.

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a ch. 2. 19.

11. 7: Joh 35 10; P. 100 3: Ece. 7. 29: Ac 17 26. 28, 29; 1 Cor. 11 7: Eph 4. 24: Col. 3. 10: Jam. 3.9

And God said, 'Let us make' man in our image," after our likeness: and letch 3. 22: 5.1: 9.6. them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth 27 upon the earth. So God created man in his own image, in the image of God 28 created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.*

And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree 30 yielding seed; to you it shall be for meat." And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life [a living soul], I have given every green herb for meat: and 31 it was 80. And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

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Thus the heavens and the earth were finished, and "all the host of them. "And on the seventh day God ended his work which he had made; and he rested on 3 the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified' it: because that in it he had rested from all his work which God created and made.

Further account of creation; Eden; Adam and Eve in innocence.

ech. 9. 2: Ps. 8. 4-8; Jam. 3. 7.

d1 Cor. 11. 7.

ch 2 21-25: 5. 2: Mal. ii. 15; ML. 19. 4: Mk 10. 6. fch.9 1.7; Le. 26 9: Ps 127 3: 12. 3, 4. # Ps. 115. 16: Hos. 2. 8.1 Tim 6 17.

A ch. 9. 3; Job 36 31; Ps 104 14, 15, 136. 25. 14 7: Ae. 14. 17. Ps. 145 15, 16: 147.9. * Job 38. 41; 39. 4, 8; 40. 15.

Ps. 19. 1: 104. 24,31; 1 Tim. 4 4.

Ps 33 6: Is. 45, 12. 18

"Ex 20. 11: 31. 17; Deu. 5. 14, Heb. 4.4.

Ex. 16. 22-30: 20. 8 -11: Neh 9 14: Is 56 2.7:58, 13, 14: Jer 17, 21-27; Mk. 2. 27.

Peh. 1. 1: Ps 90 1.2. ch. 1. 12: Ps. 101.14. Job 38. 26-28; Ps. 65 9-11: Jer. 14 22. 3. 23.

4 THESE are the generations of the heavens and of the earth when they were 5 created, in the day that the LORD God made the earth and the heavens, and every plant of the field before it was in the earth, and every herb of the field before itch. 3 19 23: P. grew for the LORD God had not caused it to rain upon the earth, and there was

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6 not a man to till the ground. But there went up a mist from the earth, and watered the whole face of the ground.

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And the LORD God formed man of the 'dust of the ground, and " breathed into his nostrils the breath of life; and man became a living soul.

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103 14: Ece. 12. 7;

Is. 64. 8; 1 Cor. 15.

47.

Job 33. 4: Ac. 17. 25. eh 7 22: Is 2.2. 1 Cor. 15. 45 ch 13 10: Is 51 3; Eze 28 13; Joel 2. 3. a eh. 3. 24.

beh 4 16: 2 Ki. 19. 12: Eze 27. 23.

e ver. 15.

d Eze 31 8

8 And the LORD God planted a garden" eastward in Eden;" and there he
put
9 the man whom he had formed. And out of the ground made the Lord God to
grow every tree that is pleasant to the sight and good for food; the tree of life
10 also in the midst of the garden, and the tree of knowledge of good and evil." Ander. 17.

1 This word, distinguished from 'cattle,' probably refers to animals not domesticated.

2 Many commentators are of opinion that the plural is here used to indicate the threefold distinction in the Godhead.

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3 With those intellectual and moral qualities which fitted him, as God's representative on earth, to govern the lower creatures; and to know, love, and commune with his Creator. God's last and noblest work was man. first created things which were only material, the heavens and the earth. He then endowed matter with regetable life, and formed the grass and the trees; then with animal life, bringing forth living creatures, from the lower to the higher orders. Now the material and the animal are united with the spiritual.

4 An emphatic rebuke to all those systems of idolatry which consisted in the worship of these creatures.

5 That is, 'food.' See note on the meat offering,' Exod. xxix. 41; Lev. ii. 1.

6 Or, 'array;' all that belongs to them.

7 God set it apart for special religious use by man (Mark ii. 27). The artificial division of time into weeks, which was prevalent in the earliest ages (Gen. viii. 10, 12; xxix. 27, 28), and the special provision of food for the Sabbath, and directions respecting it, before the law was given at Sinai (Exod. xvi. 23), show that the Sabbath existed from the beginning; although it has since been subjected to various regulations, first in its temporary adaptation to the Mosaic economy (Exod. xx. 8-1.,

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xxxi. 13, 14), and now as a memorial of the great fact of the Saviour's resurrection, and as set apart for the spiritual worship and services of his disciples (Acts xx. 7; 1 Cor. xvi. 2; Rev. i. 10, etc.)

8 Rather, "This is the hi tory,' or 'account.' Such a phrase commonly indicates the commencement of a new narrative (see chap. v. 1; vi. 9; xi. 10; Matt. i. 1); and frequently a family history. This is a record of the earliest events in man's history.

9 Or, and before any plant of the field was in the earth, and before any herb of the field grew. For the Lord God, etc.; but there went up a mist, etc.' This is probably another description of the state referred to, chap. i. 2, 6, 7. 10 To the east of Canaan, or of the place where this history was written.

11 This region must have been somewhere along the rivers Tigris and Euphrates; but its exact situation cannot be defined. Probably the surface of the country has undergone great changes, so that part of the description would not be applicable now. If, in ver. 10, we substitute afterwards' for from thence' (which the original will well bear), such a change will appear to be referred to: so that what had originally been one vast stream was afterwards divided into the four great Assyrian rivers, here called 'heads.'

12 These trees were so named from the uses to which God applied them-appointing the one to be the means of preserving man's life, the other to be the test of his intelligent obedience.

a river went out of Eden to water the garden; and from thence it was parted, 11 and became into four heads. The name of the first is Pison: that is it which 12 compasseth the whole land of Havilah, where there is gold; and the gold of that 13 land is good: there is bdellium and the onyx stone. And the name of the second 14 river is Gihon: the same is it that compasseth the whole land of Ethiopia.' And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria [or, eastward to Assyria]. And the fourth river is Euphrates. And the LORD God took the man [or, Adam], and put him into the garden of 16 Eden to dress it and to keep it.' And the LORD God commanded the man, saying, 17 Of every tree of the garden thou mayest freely eat;' but of the tree of the knowledge of good and evil," thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die."

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18 And the LORD God said, It is not good that the man should be alone; I will 19 make him an help meet for him. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam [or, the man] to see what he would call them: and whatsoever Adam called 20 every living creature, that was the name thereof. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.

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And the LORD God caused a deep sleep to fall upon Adam, and he slept: 22 and he took one of his ribs, and closed up the flesh instead thereof; and the rib, which the LORD God had taken from man, made' he a woman, and brought her 23 unto the man. And Adam said, This is now" bone of my bones, and flesh of my flesh: she shall be called Woman [Isha], because she was taken out of Man [Ish]. 24 Therefore shall a man leave his father and his mother, and shall cleave unto his 25 wife and they shall be one flesh. And they were both naked, the man and his wife, and were not ashamed.

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Temptation and fall of man; the Divine sentence and promise.

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5 ch. 25 18.
Num. 11. 7.

Dan. 10. 4.

ver. 8.

¡ ver. 9.
eh. 3. 1, 3, 11, 17.
ch. 3 3, 19: Eze 18
4: Ro. 6. 16, 23; 7.
10: 1 Cor 15 56.
Jam. 1. 15; 1 John
5. 16.

⚫ Ecc 4.9.
Peh. 3 12; 1 Cor. 11.
9; 1 Tim. 2. 13.

4 ch. 1. 20, 24.
7 Ps. 8. 6. See ch.6. 20.

ch. 15. 19; 1 Sam. 26. 12.

Pro. 18. 22; 19. 14;
Heb 13. 4.

"ch. 29 14; Judg. 9.
2:2 Sam 5 1; 19.
13; Eph 5 30.
1 Cor. 11 8.

y ch. 31 15: Ps. 45
10: Mal. 2. 15; Mc.
19. 3-9: Mk. 10. 7;
1 Cor 6. 16: Eph.
5. 28-31: 1 Pet 37.
ch. 3 7, 10, 11.

a Ex. 32. 25, Is. 47.3.

b ver. 13; Rev. 12. 9; 20. 2.

Mt. 10. 16; 2 Cor. 11. 3, 14.

d ch 2. 17.

Ex. 19. 12. 13: 2 Cor. 6. 17; Col. 2. 21.

NOW the serpent' was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea," hath God said, Ye shall not 2 eat of every tree of the garden? And the woman said unto the serpent, We may 3 eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall 4 ye touch it, lest ye die. And the serpent said unto the woman, Ye shall notver 13; 2 Cor. 11.3; 5 surely die for God doth know that in the day ye eat thereof, then your eyes 8 ver. 7: Ac. 26. 18. shall be opened, and ye shall be as gods," knowing good and evil. 12 And when the woman saw that the tree was good for food, and pleasant to the eyes, and a tree to be desired to make one wise, she fruit thereof, and did eat,13 and gave also unto her husband with her;

6

13

1 Heb., 'Cush.' The Cush here referred to is that in Asia, not in Africa.

2 Or, Adam.' In our version these two renderings are used indifferently.

3To cultivate it.' Paradise was not a place of exemption from work.

The

4 This is the proper English rendering of the emphatic Hebrew idiom, by dying thou shalt die.' There is some difference of opinion as to the precise nature of the death here threatened. It seems to have included the loss of all the life that Adam had; and as the moral union of his soul with God, resemblance to him, and the enjoy ment of his presence and favour, may be called his life in its highest sense, the loss of these would be the most awful penalty to which he could be subjected. terms life and death are frequently used in Scripture in these senses. See John iii. 36; v. 40; Rom. vi. 23; viii. 6, etc. In this sense the punishment instantaneously followed the sin of our first parents. So far as the threatening referred to temporal death-the dissolution of soul and body-it evidently depended upon the will of God, in case the punishment should be incurred, whether it should be consummated at once or be progressive. If it had been instantaneous, we cannot see how there could be room for the exercise of mercy, which God now gloriously manifests both in forbearance and in forgiveness.

5 Man, being made a social creature, needed a companion of his own kind.

6 This showed both man's dominion over the creatures,

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8 Marriage, like the Sabbath, though instituted in man's state of innocency, was not restricted to that. This passage, as quoted by our Lord (Matt. xix. 4-6), forbids both divorce and polygamy; for he uses the word 'twain' (or two), which, though not found in the present Hebrew, remains in the Samaritan copy, and in all the ancient versions.

9 In this account of the temptation and fall of man, we have, as in many other of the earlier narratives, only the external circumstances recorded; but from other parts of Scripture we learn that the serpent was used as the instrument of a spiritual enemy (Rev. xii. 9); that in the punishment of man spiritual death was included; that the predicted enmity and struggle between the seed of the woman and the serpent and his seed was that conflict in which Christ was to be the great sufferer, and, at the same time, the conqueror; through whom all his followers also, though afflicted, were to be finally victorious; and that the tempter's doom signified the ultimate defeat and overwhelming disgrace of Satan. 10 Or, indeed!'

11 Or, 'God.'

12 Satan still thus tempts, by suggesting dishonourable thoughts of God, and encouraging false hopes of advantage

from sin.

13 The act was her own. Temptation does not exonerate the transgressor from guilt.

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