# verses

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Iehoram was two and thirtie yeere olde, when he began to reigne, and he reigned eyght yeere in Ierusalem.


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And he walked in the way of the kings of Israel, like as did the house of Ahab: for he had the daughter of Ahab to <n>So that we see how it cannot be that we should join with the wicked and serve God.</n> wife: and he wrought [that which was] evil in the eyes of the LORD.


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Howbeit the Lord would not destroy the house of Dauid, because of the couenant that he had made with Dauid, and because he had promised to giue a light to him, and to his sonnes for euer.


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And Iehoram went forth with his princes, and all his charets with him: and hee rose vp by night, &amp; smote Edom, which had compassed him in, and the captaines of the charets.


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So the Edomites revolted from under the hand of Judah unto this day. The same time [also] did <n>Read (2Ki_8:22).</n> Libnah revolt from under his hand; because he had forsaken the LORD God of his fathers.


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Moreover he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit <n>Meaning, idolatry because the idolater breaks promise with God as the adulteress does to her husband.</n> fornication, and compelled Judah [thereto].


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And there came a writing to him from <n>Some think that this was Elisha so called because he had the Spirit in abundance, as had Elijah.</n> Elijah the prophet, saying, Thus saith the LORD God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah,


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But hast walked in the way of the kings of Israel, &amp; hast made Iudah &amp; the inhabitantes of Ierusalem to go a whoring, as the house of Ahab went a whoring, &amp; hast also slaine thy brethre of thy fathers house, which were better then thou,


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Beholde, with a great plague will the Lord smite thy people, and thy children, and thy wiues, and all thy substance,


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And thou [shalt have] great sickness by disease of thy bowels, until <n>We see this example daily practised on them who fall away from God, and become idolaters and murderers of their brethren.</n> thy bowels fall out by reason of the sickness day by day.


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Moreover the LORD stirred up against Jehoram the spirit of the Philistines, and of the Arabians, that [were] near the <n>There were other Arabians in Africa southward toward Egypt.</n> Ethiopians:


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And they came up into Judah, and brake into it, and carried away all the substance that was found in the king's house, and his sons also, and his wives; so that there was never a son left him, save <n>Called also Ahaziah, as in (2Ch_22:1) or Azariah in (2Ch_22:6).</n> Jehoahaz, the youngest of his sons.


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And in processe of time, euen after the end of two yeeres, his guttes fell out with his disease: so he dyed of sore diseases: &amp; his people made no burning for him like the burning of his fathers.


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Thirty and two years old was he when he began to reign, and he reigned in Jerusalem eight years, <n>That is, as some write, he was not regarded but deposed for his wickedness and idolatry so that his son reigned 22 years (his father yet living) without honour, and after his father's death he was confirmed to reign still, as in (2Ch_22:2).</n> and departed without being desired. Howbeit they buried him in the city of David, but not in the sepulchres of the kings.


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And the inhabitants of Jerusalem made Ahaziah his youngest son king in his stead: for the band of men that came with the <n>Meaning the Philistines.</n> Arabians to the camp had slain all the eldest. So Ahaziah the son of Jehoram king of Judah reigned.


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<n>Read (2Ch_21:20).</n>Forty and two years old [was] Ahaziah when he began to reign, and he reigned <n>That is, after the death of his father.</n> one year in Jerusalem. His mother's name also [was] Athaliah the daughter <n>She was Ahab's daughter, who was the son of Omri.</n> of Omri.


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Wherefore he did evil in the sight of the LORD like the house of Ahab: for they were his <n>He shows that it follows that the rulers are as their counsellors are and that there cannot be a good king who allows wicked counsellors.</n> counsellors after the death of his father to his destruction.


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And he walked after their counsel, &amp; went with Iehoram the sonne of Ahab King of Israel to fight against Hazael king of Aram at Ramoth Gilead: and the Aramites smote Ioram.


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And he returned to be healed in Izreel, because of the woundes wherewith they had wounded him at Ramah, when he fought with Hazael King of Aram. Nowe Azariah the sonne of Iehoram King of Iudah went downe to see Iehoram the sonne of Ahab at Izreel, because hee was diseased.


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And the destruction of Ahaziah <n>By this we see that nothing can come to any but by God's providence and as he has appointed, and therefore he causes everything to serve his purposes.</n> was of God by coming to Joram: for when he was come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off the house of Ahab.


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Therefore when Iehu executed iudgemet vpon the house of Ahab, and found the princes of Iudah and the sonnes of the brethren of Ahaziah that waited on Ahaziah, he slew them also.


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And he sought Ahaziah: and they caught him, (for he was hid in Samaria,) and brought him to Jehu: and when they had slain him, they buried him: Because, said they, he [is] the son of <n>This was the just plague of God because he joined himself with God's enemies: yet God to declare the worthiness of Jehoshaphat his grandfather moved them to give him the honour of burial.</n> Jehoshaphat, who sought the LORD with all his heart. So the house of Ahaziah had no power to keep still the kingdom.


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But when Athaliah the mother of Ahaziah saw that her son was dead, she arose and <n>So that there would be no one to claim the crown and so she might usurp the government.</n> destroyed all the seed royal of the house of Judah.


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But Iehoshabeath the daughter of ye King, tooke Ioash the sonne of Ahaziah, and stale him from among the Kings sonnes, that shoulde be slayne, &amp; put him &amp; his nource in the bed chamber: so Iehoshabeath the daughter of King Iehoram the wife of Iehoiada the Priest (for shee was the sister of Ahaziah) hid him from Athaliah: so she slew him not.


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And he was with them hid in the <n>Meaning, in the chamber where the priests and Levites slept, who kept their courses weekly in the temple.</n> house of God six years: and Athaliah reigned over the <n>That is, of Judah.</n> land.


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And <n>Of the reign of Athaliah or after the death of Ahaziah.</n> in the seventh year Jehoiada strengthened himself, and took the captains of hundreds, Azariah the son of Jeroham, and Ishmael the son of Jehohanan, and Azariah the son of Obed, and Maaseiah the son of Adaiah, and Elishaphat the son of Zichri, into covenant with him.


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And they went about in Judah, and gathered the Levites out of all the cities of Judah, and the <n>Meaning of Judah and Benjamin. To see why they are called Israel, {{See 2Ch_15:17}}</n> chief of the fathers of Israel, and they came to Jerusalem.


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And al the Congregation made a couenant with the King in the house of God: and he sayde vnto them, Behold, the Kings sonne must reigne, as the Lord hath sayd of the sonnes of Dauid.


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This is it that ye shal do, The third part of you that come on the Sabbath of the Priests, and the Leuites, shalbe porters of the doores.


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And a third part [shall be] at the king's house; and a third part at the gate of the <n>Which was the chief gate of the temple toward the east.</n> foundation: and all the people [shall be] in the courts of the house of the LORD.


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But let none come into the house of the Lord, saue the Priests, &amp; the Leuites that minister: they shal go in, for they are holy: but all the people shal keepe the watch of the Lord.


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And the Levites shall compass the king round about, every man with his weapons in his hand; and whosoever [else] cometh <n>Meaning to make any tumult, or to hinder their enterprise.</n> into the house, he shall be put to death: but be ye with the king when he cometh in, and when he goeth out.


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So the Levites and all Judah did according to all things that Jehoiada the priest had commanded, and took every man his men that were to come in on the sabbath, with them that <n>Who had finished their course on the Sabbath and so the other part entered to keep their turn.</n> were to go [out] on the sabbath: for Jehoiada the priest dismissed not the courses.


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And Iehoiada the Priest deliuered to the captaines of hundreths speares, and shieldes, and bucklers which had bene King Dauids, and were in the house of God.


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And he set all the people, every man having his weapon in his hand, from the right side of the temple to the left side of the temple, along by the altar and the <n>Meaning the most holy place where the ark stood.</n> temple, by the king round about.


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Then they brought out the king's son, and put upon him the crown, and [gave him] the <n>That is, the book of the law or as some read they put on him his royal apparel.</n> testimony, and made him king. And Jehoiada and his sons anointed him, and said, God save the king.


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But when Athaliah heard the noyse of the people running &amp; praising the king, she came to the people into the house of the Lord.


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And she looked, and, behold, the king stood at his pillar at the entering in, and the princes and the trumpets by the king: and all the people of the land rejoiced, and sounded with trumpets, also the singers with instruments of musick, and such as taught to sing praise. Then Athaliah rent her clothes, and said, <n>Declaring her vile impudency who having unjustly and by murder usurped the crown would still have defeated the true possessor and therefore called true obedience treason.</n> Treason, Treason.


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Then Jehoiada the priest brought out the captains of hundreds that were set over the host, and said unto them, Have her forth of the ranges: and whoso <n>To join with her party and to maintain her authority.</n> followeth her, let him be slain with the sword. For the priest said, Slay her not in the house of the LORD.


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So they layde hands on her: and when she was come to the entring of the horsegate by the Kings house, they slew her there.


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And Jehoiada made a <n>That they would only serve him and renounce all idolatry.</n> covenant between him, and between all the people, and between the king, that they should be the LORD'S people.


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Then all the people went to the house of Baal, and <n>According to their covenant made to the Lord.</n> brake it down, and brake his altars and his images in pieces, and slew <n>As the Lord commanded in his law both for the person and also the city, (Deu_13:9, Deu_13:15).</n> Mattan the priest of Baal before the altars.


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And Iehoiada appointed officers for the house of the Lorde, vnder the handes of the Priestes and Leuites, whome Dauid had distributed for the house of the Lorde, to offer burnt offrings vnto the Lord, as it is written in the Law of Moses, with reioycing and singing by the appoyntment of Dauid.


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And he set porters by the gates of ye house of the Lord, that none that was vncleane in any thing, should enter in.


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And he took the captains of hundreds, and the nobles, and the governors of the people, and all the people of the land, and brought down the king from the house of the LORD: and they came through the <n>Which was the principal gate that the king might be seen by all the people.</n> high gate into the king's house, and set the king upon the throne of the kingdom.


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And all the people of the land rejoiced: and the city was quiet, <n>For where a tyrant and an idolater reigns there can be no peace for the plagues of God are always among such people.</n> after that they had slain Athaliah with the sword.


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Ioash was seuen yere olde, when he began to reigne, &amp; he reigned fourty yeere in Ierusalem: and his mothers name was Zibiah of Beer-sheba.


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And Joash did [that which was] right in the sight of the LORD all the days of <n>Who was a faithful counsellor and governed him by the word of God.</n> Jehoiada the priest.


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And he gathered together the priests and the Levites, and said to them, Go out unto the cities of Judah, and gather of all <n>He does not mean the ten tribes but only the two tribes of Judah and Benjamin.</n> Israel money to repair the house of your God from year to year, and see that ye hasten the matter. Howbeit the Levites hastened [it] not.


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And the king called for Jehoiada the <n>For he was the high priest.</n> chief, and said unto him, Why hast thou not required of the Levites to bring in out of Judah and out of Jerusalem the collection, [according to the commandment] of Moses the servant of the LORD, and of the congregation of Israel, for the tabernacle of witness?


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For the sons of Athaliah, that <n>The scriptures call her wicked because she was a cruel murderer and a blasphemous idolater.</n> wicked woman, had broken up the house of God; and also all the dedicated things of the house of the LORD did they bestow upon Baalim.


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Therefore the King commaunded, and they made a chest, and set it at the gate of the house of the Lord without.


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And they made proclamation thorow Iudah and Ierusalem, to bring vnto the Lord the taxe of Moses the seruant of God, layde vpon Israel in the wildernesse.


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And all the princes and all the people reioyced, and brought in, and cast into the chest, vntill they had finished.


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Now it came to pass, that at what time <n>Such as were faithful men whom the king had appointed for that matter.</n> the chest was brought unto the king's office by the hand of the Levites, and when they saw that [there was] much money, the king's scribe and the high priest's officer came and emptied the chest, and took it, and carried it to his place again. Thus they did day by day, and gathered money in abundance.


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And the king and <n>Signifying that this was done by advise and counsel and not by any one man's desire.</n> Jehoiada gave it to such as did the work of the service of the house of the LORD, and hired masons and carpenters to repair the house of the LORD, and also such as wrought iron and brass to mend the house of the LORD.


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So the workemen wrought, and the worke amended through their hands: &amp; they restored the house of God to his state, &amp; strengthened it.


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And when they had finished [it], they brought the rest of the money before the king and Jehoiada, whereof were made <n>For the wicked kings, his predecessors and Athaliah had destroyed the vessels of the temple, or turned them to the use of their idols.</n> vessels for the house of the LORD, [even] vessels to minister, and to offer [withal], and spoons, and vessels of gold and silver. And they offered burnt offerings in the house of the LORD continually all the days of Jehoiada.


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But Iehoiada waxed olde, and was ful of dayes and dyed. An hundreth and thirtie yeere olde was he when he dyed.


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And they buried him in the city of David among the <n>Signifying that they could not honour him too much, who had so excellently served in the work of the Lord, and in the affairs of the commonwealth.</n> kings, because he had done good in Israel, both toward God, and toward his house.


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Now after the death of Jehoiada came the <n>Who were liars and knew now that the king was destitute of him who watched over him as a father, and therefore brought him to most vile idolatry.</n> princes of Judah, and made obeisance to the king. Then the king hearkened unto them.


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And they left the house of the Lord God of their fathers, and serued groues and idoles: &amp; wrath came vpon Iudah and Ierusalem, because of this their trespasse.


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Yet he sent prophets to them, to bring them again unto the LORD; and they <n>They took heaven and earth and all creatures to witness that unless they returned to the Lord, he would most grievously punish their infidelity and rebellion, (Neh_9:26).</n> testified against them: but they would not give ear.


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And the Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood <n>In a place above the people, to the intent that he might be heard.</n> above the people, and said unto them, Thus saith God, Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, he hath also forsaken you.


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And they conspired against him, and stoned him with stones at the <n>There is no rage so cruel and beastly as of them whose hearts God has hardened, and who delight more in superstition and idolatry than in the true service of God and pure simplicity of his word.</n> commandment of the king in the court of the house of the LORD.


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Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said, The LORD <n>Avenge my death and require my blood at your hands: or he speaks this by prophecy because he knew that God would do it. This Zachariah is also called the son of Barachias, (Mat_23:35) because his progenitors were Iddo, Berachiah, Jehoiada.</n> look upon [it], and require [it].


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And when the yeere was out, the host of Aram came vp against him, and they came against Iudah and Ierusalem, and destroyed all the princes of the people from among the people, and sent all the spoyle of them vnto the King of Damascus.


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For the army of the Syrians came with a small company of men, and the LORD delivered a very great host into their hand, because they had forsaken the LORD God of their fathers. So they <n>That is, reproved and checked him, and handled him rigorously.</n> executed judgment against Joash.


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And when they were departed from him, (for they left him in great diseases,) his own servants conspired against him for the blood of the <n>Meaning Zachariah, who was one of Jehoiada's sons and a prophet of the Lord.</n> sons of Jehoiada the priest, and slew him on his bed, and he died: and they buried him in the city of David, but they buried him not in the sepulchres of the kings.


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And these are they that conspired against him, Zabad the sonne of Shimrath an Ammonitesse, and Iehozabad the sonne of Shimrith a Moabitesse.


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Now [concerning] his sons, and the greatness of the burdens [laid] upon him, and the <n>Or, foundation.</n> repairing of the house of God, behold, they [are] written in the story of the book of the kings. And Amaziah his son reigned in his stead.


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Amaziah was fiue and twentie yere old when he began to reigne, and he reigned nine and twentie yeere in Ierusalem: and his mothers name was Iehoaddan, of Ierusalem.


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And he did [that which was] <n>Meaning, in respect to his predecessors, though he had his imperfections.</n> right in the sight of the LORD, but not with a perfect heart.


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And when the kingdome was established vnto him, he slewe his seruants, that had slaine the King his father.


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But he slew not their children, but [did] as [it is] written in the law in the book of Moses, where the LORD commanded, saying, The fathers shall not die for the <n>That is, for the fault the child is punished for unless he is guilty of the same.</n> children, neither shall the children die for the fathers, but every man shall die for his own sin.


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Moreover Amaziah gathered Judah together, and made them captains over thousands, and captains over hundreds, according to the houses of [their] fathers, throughout all Judah and Benjamin: and he numbered them from <n>So many as were able to bear weapons and go to war.</n> twenty years old and above, and found them three hundred thousand choice [men, able] to go forth to war, that could handle spear and shield.


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He hired also an hundred thousand mighty men of valour <n>That is, out of the ten tribes who had separated themselves before both from God and their true king.</n> out of Israel for an hundred talents of silver.


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But there came a man of God to him, saying, O king, let not the army of Israel go with thee; for the LORD [is] not <n>Therefore to think to have help from them, whom the Lord does not favour, is to cast off the help of the Lord.</n> with Israel, [to wit, with] all the children of Ephraim.


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But <n>If you will not give credit to my words.</n> if thou wilt go, do [it], be strong for the battle: God shall make thee fall before the enemy: for God hath power to help, and to cast down.


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And Amaziah said to the man of God, But what shall we do for the hundred talents which I have given to the army of Israel? And the man of God answered, The LORD is able to <n>He shows that if we depend only on God, we will not need to be troubled by these worldly things, for he will give at all times that which will be necessary if we obey his word.</n> give thee much more than this.


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So Amaziah separated them, to wit, the armie that was come to him out of Ephraim, to returne to their place: wherefore their wrath was kindled greatly against Iudah, and they returned to their places with great anger.


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And Amaziah strengthened himself, and led forth his people, and went to the valley of salt, and smote of the children of <n>For the Idumeans whom David had brought to subjection rebelled under Jehoram Jehoshaphat's son.</n> Seir ten thousand.


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And [other] ten thousand [left] alive did the children of Judah carry away captive, and brought them unto the top of the <n>In (2Ki_14:7) this rock is called the city Sela.</n> rock, and cast them down from the top of the rock, that they all were broken in pieces.


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But the soldiers of the <n>That is, the 100,000 of Israel.</n> army which Amaziah sent back, that they should not go with him to battle, fell upon the cities of Judah, from Samaria even unto Bethhoron, and smote three thousand of them, and took much spoil.


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Now it came to pass, after that Amaziah was come from the slaughter of the Edomites, that he brought the gods of the children of Seir, and set them up [to be] his gods, and <n>That where he should have praised God for his benefits and great victory, he fell from God and most vilely dishonoured him.</n> bowed down himself before them, and burned incense unto them.


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Wherefore the anger of the LORD was kindled against Amaziah, and he sent unto him a prophet, which said unto him, Why hast thou sought after the gods of the people, which could not <n>He proves that whatever cannot save himself nor his worshipper is no god but an idol.</n> deliver their own people out of thine hand?


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And it came to pass, as he talked with him, that <n>Meaning the king.</n> [the king] said unto him, Art thou made of the king's counsel? forbear; why shouldest thou be <n>So hard it is, for the carnal man to be admonished for his fault, that he condemns, mocks and threatens him who warns him: yea, imprisons him and puts him to death, (2Ch_16:10, 2Ch_18:26, 2Ch_24:21).</n> smitten? Then the prophet forbare, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened unto my counsel.


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Then Amaziah king of Judah took advice, and sent to Joash, the son of Jehoahaz, the son of Jehu, king of Israel, saying, Come, <n>That is, let us try the matter hand to hand: for he was offended, that the army of the Israelites whom he had in wages and dismissed by the counsel of the prophet, had destroyed certain of the cities of Judah.</n> let us see one another in the face.


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But Ioash King of Israel sent to Amaziah King of Iudah, saying, The thistle that is in Lebanon, sent to the cedar that is in Lebanon, saying, Giue thy daughter to my sonne to wife: and the wilde beast that was in Lebanon went and trode downe the thistle.


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Thou thinkest: lo, thou hast smitten Edom, and thine heart lifteth thee vp to bragge: abide now at home: why doest thou prouoke to thine hurt, that thou shouldest fall, and Iudah with thee?


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But Amaziah would not hear; for <n>Thus God often plagues by those means on which men must rely, to teach them to seek help only from him, and to show his judgments, he moves their hearts to follow that which will lead to their destruction.</n> it [came] of God, that he might deliver them into the hand [of their enemies], because they sought after the gods of Edom.


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So Ioash the King of Israel went vp: and he, and Amaziah King of Iudah saw one another in the face at Bethshemesh, which is in Iudah.


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But Ioash the King of Israel tooke Amaziah King of Iudah, the sonne of Ioash, the sonne of Iehoahaz in Bethshemesh, and brought him to Ierusalem, and brake downe the wall of Ierusalem, from the gate of Ephraim vnto the corner gate, foure hundreth cubites.


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And [he took] all the gold and the silver, and all the vessels that were found in the house of God with <n>Meaning, the successors of Obededom: for the house bore the name of the chief father.</n> Obededom, and the treasures of the king's house, the hostages also, and returned to Samaria.


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And Amaziah the sonne of Ioash King of Iudah liued after the death of Ioash sonne of Iehoahaz King of Israel, fifteene yeere.


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Concerning the rest of the actes of Amaziah first and last, are they not written in the booke of the Kings of Iudah and Israel?


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Nowe after the time that Amaziah did turne away from ye Lord, they wrought treason against him in Ierusalem: and when he was fled to Lachish, they sent to Lachish after him, and slewe him there.


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Then all the people of Judah took <n>Called also Azariah.</n> Uzziah, who [was] sixteen years old, and made him king in the room of his father Amaziah.


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He built <n>He fortified it and made it strong: this city was also called Elath and Elanon near the Red sea.</n> Eloth, and restored it to Judah, after that the king slept with his fathers.


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Sixteene yeere olde was Vzziah, when he began to reigne, &amp; he reigned two and fiftie yere in Ierusalem, and his mothers name was Iecoliah of Ierusalem.


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And he sought God in the days of <n>This was not the Zechariah that was the son of Jehoiada, but some other prophet of that name.</n> Zechariah, who had understanding in the visions of God: and as long as <n>For God never forsakes any who seek him, and therefore man is the cause of his own destruction.</n> he sought the LORD, God made him to prosper.


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For he went forth and fought against the Philistims &amp; brake downe the wall of Gath, and the wall of Iabneh, and the wall of Ashdod, and built cities in Ashdod, and among the Philistims.


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And God helped him against ye Philistims, and against the Arabians that dwelt in Gur-baal and Hammeunim.


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And the Ammonites gave <n>That is, they paid tribute in a sign of subjection.</n> gifts to Uzziah: and his name spread abroad [even] to the entering in of Egypt; for he strengthened [himself] exceedingly.


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Moreover Uzziah built towers in Jerusalem at the corner gate, and at the valley gate, and at the <n>Where the wall or tower turns.</n> turning [of the wall], and fortified them.


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Also he built towers in the desert, and digged many wells: for he had much cattle, both in the low country, and in the plains: husbandmen [also], and vine dressers in the mountains, and in <n>That is, in mount Carmel, or as the word signifies in the fruitful field, it is also taken for a green ear of corn when it is full, (Lev_2:14).</n> Carmel: for he loved husbandry.


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Vzziah had also an hoste of fighting men that went out to warre by bandes, according to the count of their nomber vnder the hande of Ieiel the Scribe, and Maaseiah the ruler, and vnder the hand of Hananiah, one of the Kings captaines.


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The whole <n>Of the chief officers of the king's house, or of the captains and sergeants for war.</n> number of the chief of the fathers of the mighty men of valour [were] two thousand and six hundred.


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And vnder their hande was the armie for warre, three hundreth and seuen thousand, &amp; fiue hundreth that fought valiantly to helpe the King against the enemie.


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And Vzziah prepared them throughout all the hoste, shieldes, and speares, and helmets, and brigandines, and bowes, and stones to sling.


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He made also very artificial engins in Ierusalem, to be vpon the towres and vpon the corners, to shoote arrowes and great stones: and his name spred farre abroade, because God did helpe him marueilously, till he was mightie.


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But when he was strong, his heart <n>Thus prosperity causes men to trust in themselves and by forgetting him who is the author of it, procure their own punishment.</n> was lifted up to [his] destruction: for he transgressed against the LORD his God, and went into the temple of the LORD to burn incense upon the altar of incense.


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And Azariah the Priest went in after him, and with him foure score Priests of the Lord, valiant men.


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And they withstood Uzziah the king, and said unto him, [It appertaineth] not unto thee, Uzziah, to burn incense unto the LORD, but to the priests the sons of Aaron, that are consecrated to burn incense: <n>Though his zeal seemed to be good and also his intention, yet because they were not governed by the word of God, he did wickedly and was therefore both justly resisted and also punished.</n> go out of the sanctuary; for thou hast trespassed; neither [shall it be] for thine honour from the LORD God.


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Then Vzziah was wroth, and had incense in his hand to burne it: and while he was wroth with the Priestes, the leprosie rose vp in his forehead before the Priestes in the house of the Lord beside the incense altar.


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And wen Azariah the chiefe Priest with al the Priestes looked vpon him, behold, he was leprous in his forehead, &amp; they caused him hastily to depart thence: and he was euen compelled to go out, because the Lord had smitten him.


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And Uzziah the king was a leper unto the day of his death, and dwelt in a <n>According to the commandment of the Lord, (Lev_13:46).</n> several house, [being] a leper; for he was cut off from the house of the LORD: and Jotham his son [was] over the king's house, judging the people of the land.


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Concerning the rest of the acts of Vzziah, first and last, did Isaiah the Prophet the sonne of Amoz write.


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So Uzziah slept with his fathers, and they buried him with his fathers in the field of the burial which [belonged] to the kings; for they said, He <n>Therefore was buried apart in the same field but not in the same sepulchre with his predecessors.</n> [is] a leper: and Jotham his son reigned in his stead.


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Iotham was fiue and twentie yere olde when he began to reigne, and reigned sixteene yeere in Ierusalem, and his mothers name was Ierushah the daughter of Zadok.


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And he did [that which was] right in the sight of the LORD, according to all that his father Uzziah did: howbeit he entered not into the <n>That is, to offer incense against the word of God, which is spoken of in the commendation of Jotham.</n> temple of the LORD. And the people did yet <n>They were not completely purged from idolatry.</n> corruptly.


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He built the high <n>Which was 60 cubits high and was for the height called Ophel: it was at the east gate and mention is made of it in (2Ch_3:4).</n> gate of the house of the LORD, and on the wall of Ophel he built much.


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Moreouer hee buylt cities in the mountaines of Iudah, and in the forests he buylt palaces and towres.


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And he fought with the King of the children of Ammon, &amp; preuailed against them; the children of Ammon gaue him the same yere an hundreth talents of siluer, and ten thousande measures of wheate, &amp; ten thousand of barley: this did the children of Ammon giue him both in the second yeere and the third.


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So Jotham became mighty, <n>He shows that all prosperity comes from God, who never fails when we put our trust in him.</n> because he prepared his ways before the LORD his God.


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Concerning the rest of the acts of Iotham, &amp; all his warres &amp; his wayes, loe, they are written in the booke of the Kings of Israel, and Iudah.


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He was fiue and twentie yeere olde when he began to reigne, and reigned sixteene yeere in Ierusalem.


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And Iotham slept with his fathers, &amp; they buryed him in the citie of Dauid: and Ahaz his sonne reigned in his stead.


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Ahaz was twentie yeere old when he began to reigne, and reigned sixteene yeere in Ierusalem, and did not vprightly in the sight of the Lord, like Dauid his father.


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For <n>He was an idolater like them.</n> he walked in the ways of the kings of Israel, and made also molten images for <n>As the idolaters have certain chief idols, who are as patrons (as were these Baalim) so have they others who are inferior and represent the great idols.</n> Baalim.


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Moreouer he burnt incense in the valley of Ben-hinnom, &amp; burnt his sonnes with fire, after the abominations of the heathen whom the Lord had cast out before the children of Israel.


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Wherefore the Lorde his God deliuered him into the hand of the King of the Aramites, &amp; they smote him, &amp; tooke of his, many prisoners, and brought them to Damascus: and he was also deliuered into the hande of the King of Israel, which smote him with a great slaughter.


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For <n>Who was king of Israel.</n> Pekah the son of Remaliah slew in Judah an hundred and twenty thousand in one day, [which were] all valiant men; because they had forsaken the LORD God of their fathers.


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And Zichri a mighty man of Ephraim slew Maaseiah the Kings sonne, and Azrikam the gouernour of the house, and Elkanah the second after the King.


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And the children of Israel carried away captive of their brethren <n>Thus by the just judgment of God, Israel destroyed Judah.</n> two hundred thousand, women, sons, and daughters, and took also away much spoil from them, and brought the spoil to Samaria.


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But a prophet of the LORD was there, whose name [was] Oded: and he went out before the host that came to Samaria, and said unto them, Behold, <n>For they thought they had overcome them by their own valiantness, and did not consider that God had delivered them into their hands, because Judah had offended him.</n> because the LORD God of your fathers was wroth with Judah, he hath delivered them into your hand, and ye have slain them in a rage [that] reacheth up unto heaven.


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And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you: [but are there] not with you, even with you, <n>May not God also punish you for your sins as he has done these men for theirs, seeing that yours are greater?</n> sins against the LORD your God?


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Nowe therefore heare me, and deliuer the captiues againe, which ye haue taken prisoners of your brethren: for the fierce wrath of the Lord is toward you.


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Then certain of the heads of the children of <n>Which tribe was now greatest and had most authority.</n> Ephraim, Azariah the son of Johanan, Berechiah the son of Meshillemoth, and Jehizkiah the son of Shallum, and Amasa the son of Hadlai, stood up against them that came from the war,


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And said unto them, Ye shall not bring in the captives hither: for whereas we have <n>God will not allow this sin which we commit against him, to go unpunished.</n> offended against the LORD [already], ye intend to add [more] to our sins and to our trespass: for our trespass is great, and [there is] fierce wrath against Israel.


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And the men which were <n>Whose name were rehearsed before, (2Ch_28:12).</n> expressed by name rose up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and <n>Either for their wounds or weariness.</n> anointed them, and carried all the feeble of them upon asses, and brought them to Jericho, the city of palm trees, to their <n>To them of the tribe of Judah.</n> brethren: then they returned to Samaria.


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At that time did king Ahaz send unto the <n>To Tiglath Pileser and those kings who were under his dominion, (2Ki_16:7).</n> kings of Assyria to help him.


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The Philistims also inuaded the cities in the low countrey, &amp; toward the South of Iudah, and tooke Bethshemesh, and Aialon, and Gederoth and Shocho, with the villages thereof, and Timnah, with her villages, and Gimzo, with her villages, and they dwelt there.


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For the LORD brought Judah low because of Ahaz king of <n>He means Judah, because Ahaz forsook the Lord and sought help from the infidels. {{See 2Ch_15:17}} for when Judah was called Israel.</n> Israel; for he made Judah naked, and transgressed sore against the LORD.


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For Ahaz tooke a portion out of the house of the Lord &amp; out of the Kings house and of the Princes, and gaue vnto the king of Asshur: yet it helped him not.


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For he sacrificed unto the gods of Damascus, which <n>As he falsely supposed.</n> smote him: and he said, Because the gods of the kings of Syria help them, [therefore] will I sacrifice to them, that they may <n>Thus the wicked measure God's favour by prosperity and adversity: for if idolaters prosper, they make their idols gods, not considering that God often punishes them whom he loves and gives his enemies good success for a time whom afterward he will destroy.</n> help me. But they were the ruin of him, and of all Israel.


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And Ahaz gathered the vessels of ye house of God, &amp; brake the vessels of the house of God, &amp; shut vp the doores of the house of the Lord, &amp; made him altars in euery corner of Ierusalem.


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And in euery citie of Iudah hee made hie places, to burne incense vnto other gods, &amp; prouoked to anger the Lord God of his fathers.


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Concerning the rest of his actes, and all his wayes first and last, beholde, they are written in the booke of the Kings of Iudah, and Israel.


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And Ahaz slept with his fathers, and they buried him in the city, [even] in Jerusalem: but they brought him not into the <n>They did not bury him in the city of David, where the sepulchres of the kings were.</n> sepulchres of the kings of Israel: and Hezekiah his son reigned in his stead.


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Hezekiah began to reigne, when he was fiue and twentie yeere olde, and reigned nine and twentie yeres in Ierusalem: and his mothers name was Abiiah the daughter of Zechariah.


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He in the first year of his reign, in the <n>This is a notable example for all princes, first to establish the pure religion of God and to procure that the Lord may be honoured and served correctly.</n> first month, opened the <n>Which Ahaz had shut up, (2Ch_28:24).</n> doors of the house of the LORD, and repaired them.


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And said unto them, Hear me, ye Levites, sanctify now yourselves, and sanctify the house of the LORD God of your fathers, and carry forth <n>Meaning, all the idols, altar groves and whatever was occupied in their service and with which the temple was polluted.</n> the filthiness out of the holy [place].


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For our fathers haue trespassed, and done euill in the eyes of the Lord our God, and haue forsaken him, &amp; turned away their faces from the Tabernacle of the Lord, and turned their backes.


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They haue also shut the doores of ye porch, and quenched the lampes, and haue neither burnt incense, nor offred burnt offrings in the Sanctuarie vnto the God of Israel.


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<n>He shows that the contempt of religion is the cause of all God's plagues.</n>Wherefore the wrath of the LORD was upon Judah and Jerusalem, and he hath delivered them to trouble, to astonishment, and to hissing, as ye see with your eyes.


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For lo, our fathers are fallen by the sword, and our sonnes, and our daughters, and our wiues are in captiuitie for the same cause.


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Now [it is] in mine heart to make a covenant with the LORD God of Israel, that his fierce wrath may <n>He proves by the judgments of God on those who have contemned his word, that there is no way to avoid his plagues, but by conforming themselves to his will.</n> turn away from us.


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Now my sonnes, be not deceiued: for the Lorde hath chosen you to stand before him, to serue him, and to be his ministers, and to burne incense.


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Then the Leuites arose, Mahath ye sonne of Amashai, and Ioel the sonne of Azariah of the sonnes of the Kohathites: &amp; of the sonnes of Merari, Kish the sonne of Abdi, &amp; Azariah the sonne of Iehalelel: and of the Gershonites, Ioah the sonne of Zimmah, and Eden the sonne of Ioah:


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And of the sonnes of Elizaphan, Shimri, and Iehiel: and of the sonnes of Asaph, Zechariah, and Mattaniah:


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And they gathered their brethren, and sanctified themselues and came according to the commaundement of the King, &amp; by the words of the Lord, for to clense the house of the Lord.


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And the priests went into the inner part of the house of the LORD, to <n>From the pollution and filth that Ahaz had brought in.</n> cleanse [it], and brought out all the uncleanness that they found in the temple of the LORD into the court of the house of the LORD. And the Levites took [it], to carry [it] out abroad into the brook Kidron.


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Now they began on the first [day] of the <n>Which contained part of March and part of April.</n> first month to sanctify, and on the eighth day of the month came they to the porch of the LORD: so they sanctified the house of the LORD in eight days; and in the sixteenth day of the first month they made an end.


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Then they went in to Hezekiah ye King, and sayde, We haue clensed all the house of the Lord and the altar of burnt offring, with all the vessels thereof, and the shewbread table, with all the vessels thereof:


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And all the vessels which King Ahaz had cast aside when he reigned, and transgressed, haue we prepared and sanctified: and beholde, they are before the altar of the Lord.


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Then Hezekiah the king <n>By this manner of speech the Hebrews mean a certain diligence and speed to do a thing: and when there is no delay.</n> rose early, and gathered the rulers of the city, and went up to the house of the LORD.


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And they brought seuen bullockes, and seuen rammes, and seuen lambes, and seuen hee goates, for a sinne offring for the kingdome, &amp; for the sanctuarie, and for Iudah; he commanded the Priests the sonnes of Aaron, to offer them on the altar of the Lord.


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So they killed the bullocks, and the priests received the blood, and <n>For without sprinkling of blood nothing could be sanctified, (Heb_9:21; Exo_24:8).</n> sprinkled [it] on the altar: likewise, when they had killed the rams, they sprinkled the blood upon the altar: they killed also the lambs, and they sprinkled the blood upon the altar.


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And they brought forth the he goats [for] the sin offering before the king and the congregation; <n>That is, the king and the elders, as in (Lev_4:15) for they who offered a sin offering must lay their hands on it, to signify that they had deserved that death, and also that they consecrated it to God to be sanctified by it, (Exo_29:10).</n> and they laid their hands upon them:


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And the Priests slewe them, and with the blood of them they clensed the altar to reconcile all Israel: for the King had commanded for all Israel the burnt offring and the sinne offring.


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And he set the Levites in the house of the LORD with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king's seer, and Nathan the prophet: for [so was] the <n>This thing was not appointed by man, but it was the commandment of God.</n> commandment of the LORD by his prophets.


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And Hezekiah commanded to offer the burnt offering upon the altar. And when the burnt offering began, the song of the <n>The psalm which David had appointed to be sung for thanksgiving.</n> LORD began [also] with the trumpets, and with the instruments [ordained] <n>Which David had appointed to praise the Lord with.</n> by David king of Israel.


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And al the Congregation worshipped, singing a song, and they blew the trumpets: all this continued vntill the burnt offring was finished.


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And when they had made an ende of offring, the King and all that were present with him, bowed themselues, and worshipped.


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Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the LORD with the <n>With the psalm mentioned in (1Ch_16:8).</n> words of David, and of Asaph the seer. And they sang praises with gladness, and they bowed their heads and worshipped.


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And Hezekiah spake, and sayde, Now ye haue consecrate your selues to the Lord: come neere and bring the sacrifices and offerings of prayse into the house of the Lord; the Congregation brought sacrifices; and offrings of prayses, and euery man that was willing in heart, offred burnt offrings.


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And the nomber of the burnt offrings, which the Congregation brought, was seuentie bullockes, an hundreth rammes, and two hundreth lambes: all these were for a burnt offring to the Lord:


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And the <n>That is, for the holy offerings.</n> consecrated things [were] six hundred oxen and three thousand sheep.


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But the priests were too few, so that they could not flay all the burnt offerings: wherefore their brethren the Levites did help them, till the work was ended, and until the [other] priests had sanctified themselves: for the Levites [were] <n>Meaning, were more zealous to set forth the religion.</n> more upright in heart to sanctify themselves than the priests.


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And also the burnt offerings were many with the fat of the peace offrings &amp; the drinke offrings for the burnt offring. so the seruice of the house of the Lord was set in order.


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And Hezekiah rejoiced, and all the people, that God had <n>He shows that religion cannot proceed unless God touches the heart of the people.</n> prepared the people: for the thing was [done] suddenly.


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And Hezekiah sent to all Israel and Judah, and wrote letters also to <n>Meaning, all Israel, whom Tiglath Pilesar had not taken away into captivity, (2Ki_15:29).</n> Ephraim and Manasseh, that they should come to the house of the LORD at Jerusalem, to keep the passover unto the LORD God of Israel.


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For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the <n>Though they should have done it in the first month, as in (Exo_12:18; Num_9:3), yet if any were not clean or else had a long journey, they could delay it to the second month, as in (Num_9:10-11).</n> second month.


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For they could not keepe it at this time, because there were not Priests enow sanctified, neither was the people gathered to Ierusalem.


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So they established a decree to make proclamation throughout all Israel, from <n>From one end of the land to the other, north and south.</n> Beersheba even to Dan, that they should come to keep the passover unto the LORD God of Israel at Jerusalem: for they had not done [it] of a long [time in such sort] <n>In such sort and perfection as God had appointed.</n> as it was written.


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So the posts went with the letters from the king and his princes throughout all Israel and Judah, and according to the commandment of the king, saying, Ye children of Israel, turn again unto the LORD God of Abraham, Isaac, and Israel, and <n>He will have compassion on them and preserve them.</n> he will return to the remnant of you, that are escaped out of the hand of the kings of Assyria.


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And be not ye like your fathers, and like your brethren, which trespassed against the Lorde God of their fathers: and therfore he made them desolate, as ye see.


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Now be ye not stiffnecked, as your fathers [were, but] <n>Submit yourselves to the Lord, and rebel no more.</n> yield yourselves unto the LORD, and enter into his sanctuary, which he hath sanctified for ever: and serve the LORD your God, that the fierceness of his wrath may turn away from you.


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For if ye turn again unto the LORD, your brethren and your children [shall find] compassion before them that lead them captive, so that they shall <n>God will not only preserve you, but through your repentance restore your brethren, who for their sins he gave into the hands of the enemies.</n> come again into this land: for the LORD your God [is] gracious and merciful, and will not turn away [his] face from you, if ye return unto him.


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So the posts passed from city to city through the country of Ephraim and Manasseh even unto Zebulun: but they <n>Though the wicked mock the servants of God, by whom he calls them to repentance, as in (Gen_19:14), yet the word does not cease to ripen in the hearts of God's elect.</n> laughed them to scorn, and mocked them.


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Neuerthelesse diuers of Asher, and Manasseh, and of Zebulun submitted themselues, and came to Ierusalem.


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Also in Judah the hand of God was to give them one <n>He shows the reason why some obey and some mock God's calling, that is, because his Spirit is with the one sort and moves in their heart, and the others are left to themselves.</n> heart to do the commandment of the king and of the princes, by the word of the LORD.


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And there assembled to Ierusalem much people, to keepe the feast of ye vnleauened bread in the second moneth, a very great assemblie.


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And they arose and took away the <n>Which declares that we must put away those things with which God is offended, before we can serve him correctly.</n> altars that [were] in Jerusalem, and all the altars for incense took they away, and cast [them] into the brook Kidron.


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Then they killed the passover on the fourteenth [day] of the second month: and the priests and the Levites were <n>Seeing their own negligence (who should have been most prompt) and the readiness of the people, (2Ch_29:36).</n> ashamed, and sanctified themselves, and brought in the burnt offerings into the house of the LORD.


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And they stood in their place after their manner, according to the law of Moses the man of God: the priests sprinkled the <n>That is, of the lamb of the passover.</n> blood, [which they received] of the hand of the Levites.


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Because there were many in the Congregation that were not sanctified, therefore the Leuites had the charge of the killing of ye Passeouer for all that were not cleane, to sanctifie it to the Lord.


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For a multitude of the people, [even] many of Ephraim, and Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it was written. But Hezekiah prayed for them, saying, The <n>He knew that faith and sincerity of heart were more agreeable to God than the observation of the ceremonies and therefore he prayed to God to pardon this fault to the people who did not offend out of malice, but out of ignorance.</n> good LORD pardon every one


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That prepareth his whole heart to seeke the Lord God, the God of his fathers, though he be not cleansed, according to the purification of the Sanctuarie.


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And the LORD hearkened to Hezekiah, and <n>That is, accepted them as purified.</n> healed the people.


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And the children of Israel that were present at Ierusalem, kept the feast of the vnleauened bread seuen dayes with great ioye, and the Leuites, and the Priestes praysed the Lorde, day by day, singing with loude instruments vnto the Lorde.


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And Hezekiah spake comfortably vnto all the Leuites that had good knowledge to sing vnto the Lorde: and they did eate in that feast seuen dayes, and offred peace offrings, and praysed the Lord God of their fathers.


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And the whole assembly tooke counsel to keepe it other seuen dayes. So they kept it seuen dayes with ioy.


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For Hezekiah king of Judah did give to the congregation a <n>This great liberality declares how kings, princes and all they to whom God has given, should be ready to bestow it in the setting forth of God's glory.</n> thousand bullocks and seven thousand sheep; and the princes gave to the congregation a thousand bullocks and ten thousand sheep: and a great number of priests sanctified themselves.


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And all the Congregation of Iudah reioyced with the Priestes and the Leuites, and all the Congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelt in Iudah.


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So there was great ioye in Ierusalem: for since the time of Salomon the sonne of Dauid King of Israel there was not the like thing in Ierusalem.


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Then the priests the Levites arose and <n>According to that which is written in (Num_6:23) when they should dismiss the people.</n> blessed the people: and their voice was heard, and their prayer came [up] to his holy dwelling place, [even] unto heaven.


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Now when all this was finished, all Israel that were present went out to the cities of Judah, and <n>According to the commandment of the Lord, (Deu_7:25; Jos_7:12).</n> brake the images in pieces, and cut down the groves, and threw down the high places and the altars out of all Judah and Benjamin, in Ephraim also and Manasseh, until they had utterly destroyed them all. Then all the <n>That is, all they who came to the passover.</n> children of Israel returned, every man to his possession, into their own cities.


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And Hezekiah appointed the courses of the priests and the Levites after their courses, every man according to his service, the priests and Levites for burnt offerings and for peace offerings, to minister, and to give thanks, and to praise in the gates of the <n>That is, in the temple where they assembled as in a tent.</n> tents of the LORD.


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(And the Kings portion was of his owne substance for the burnt offrings, euen for ye burnt offrings of the morning and of the euening, and the burnt offrings for the Sabbaths, and for the new moones, and for the solemne feastes, as it is written in the Law of the Lord)


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Moreover he commanded the people that dwelt in Jerusalem to give the <n>The tithes and firstfruits for the maintenance of the priests and Levites.</n> portion of the priests and the Levites, that they might be <n>That their minds might not be entangled with provision of worldly things, but that they might wholly and cheerfully serve the Lord.</n> encouraged in the law of the LORD.


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And when the commaundement was spread, the children of Israel brought abundance of first fruites, of corne, wine, and oyle, and honie, and of all the increase of the fielde, and the tithes of all things brought they abundantly.


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And [concerning] the children of Israel and Judah, that dwelt in the cities of Judah, they also brought in the tithe of oxen and sheep, and the tithe of holy things <n>Which they had dedicated to the Lord by a vow.</n> which were consecrated unto the LORD their God, and laid [them] by <n>For the relief of the priests, Levites, widows, pupils, fatherless, strangers, and such as were in need.</n> heaps.


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In the thirde moneth they beganne to lay the foundation of the heapes, and finished them in the seuenth moneth.


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And when Hezekiah and the princes came and saw the heaps, they <n>They praised the Lord and prayed for all prosperity to his people.</n> blessed the LORD, and his people Israel.


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And Azariah the chief priest of the house of Zadok answered him, and said, Since [the people] began to bring the offerings into the house of the LORD, we have <n>He shows that this plenteous liberality is expedient for the maintenance of the ministers and that God therefore prospers his people and increases by his blessing that which is given.</n> had enough to eat, and have left plenty: for the LORD hath blessed his people; and that which is left [is] this great store.


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And caryed in the first fruites, and the tithes, and the dedicate things faithfully: and ouer them was Conaniah the Leuite, the chiefe, and Shimei his brother the seconde.


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And Iehiel, and Azariah, and Nahath, and Asahel, and Ierimoth, and Iozabad, and Eliel, and Ismachiah, and Mahath, and Benaiah were ouerseers by the appointment of Conaniah, &amp; Shimei his brother, and by the commandement of Hezekiah the King, and of Azariah the chiefe of the house of God.


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And Kore the sonne of Imnah the Leuite porter towarde the East, was ouer the things that were willingly offred vnto God, to distribute the oblations of the Lorde, and the holy things that were consecrate.


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And at his hande were Eden, and Miniamin, and Ieshua, and Shemaiah, Amariah, &amp; Shechaniah, in the cities of the Priestes, to distribute with fidelitie to their brethren by courses, both to the great and small,


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Beside their genealogy of males, <n>Who had also a portion and allowance in this distribution.</n> from three years old and upward, [even] unto every one that entereth into the house of the LORD, his daily portion for their service in their charges according to their courses;


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Both to the generation of the Priestes after the house of their fathers, and to the Leuites from twentie yeere olde and aboue, according to their charge in their courses:


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And to the genealogy of all their little ones, their wives, and their sons, and their daughters, through all the congregation: for in their <n>Meaning, that either by the faithful distribution of the officers, everyone had their part in the things that were offered, or else that their wives and children were relieved, because the Levites were faithful in their office, and so depended on them.</n> set office they sanctified themselves in holiness:


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Also to the sonnes of Aaron, the Priestes, which were in the fieldes &amp; suburbes of their cities, in euery citie the men that were appointed by names, shoulde giue portions to all the males of the Priestes, and to all the generation of the Leuites.


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And thus did Hezekiah throughout al Iudah, and did well, and vprightly, and truely before the Lorde his God.


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And in all the workes that he began for the seruice of the house of God, both in the Law and in the commandements, to seeke his God, he did it with all his heart, and prospered.


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After these things faithfully described, Saneherib King of Asshur came and entred into Iudah, and besieged the strong cities, &amp; thought to winne them for him selfe.


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Then he tooke counsell with his princes and his nobles, to stoppe the water of the fountaines without the citie: and they did helpe him.


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So many of the people assembled themselues, and stopt all the fountaines, and the riuer that ranne through the middes of the countrey, saying, Why should the Kings of Asshur come, and finde much water?


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Also he strengthened himself, and built up all the wall that was broken, and raised [it] up to the towers, and another wall without, and repaired <n>He made a double wall.</n> Millo [in] the <n>Read (2Sa_5:9).</n> city of David, and made <n>Some read, swords or daggers.</n> darts and shields in abundance.


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And he set captaines of warre ouer the people, and assembled them to him in the broade place of the gate of the citie, and spake comfortably vnto them, saying,


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Be strong and couragious: feare not, neither be afraide for the King of Asshur, neither for all the multitude that is with him: for there be mo with vs, then is with him.


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With him [is] an <n>That is, the power of man.</n> arm of flesh; but with us [is] the <n>This declares that Hezekiah always put his trust in God, and yet made himself strong and used lawful means, lest he should seem to tempt God.</n> LORD our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah.


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After this did Sennacherib king of Assyria send his servants to Jerusalem, (but he [himself laid siege] <n>While he besieged Lachish.</n> against Lachish, and all his power with him,) unto Hezekiah king of Judah, and unto all Judah that [were] at Jerusalem, saying,


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Thus saith Saneherib the King of Asshur, Wherein doe ye trust, that ye will remaine in Ierusalem, during the siege?


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Doeth not Hezekiah entice you to giue ouer your selues vnto death by famine and by thirst, saying, The Lorde our God shall deliuer vs out of the hande of the King of Asshur?


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Hath not the same Hezekiah taken away his high places and his <n>Thus the wicked put no difference between true religion and false, God and idols: for Hezekiah only destroyed idolatry and replaced it with true religion. Thus the papists slander the servants of God: for when they destroy idolatry, they say that they abolish religion.</n> altars, and commanded Judah and Jerusalem, saying, Ye shall worship before one altar, and burn incense upon it?


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Knowe ye not what I and my fathers haue done vnto all the people of other countreyes? Were the gods of the nations of other landes able to deliuer their land out of mine hande?


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Who [was there] among all the <n>This is his blasphemy that he will compare the living God to vile idols.</n> gods of those nations that my fathers utterly destroyed, that could deliver his people out of mine hand, that your God should be able to deliver you out of mine hand?


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Now therefore let not Hezekiah deceive you, nor persuade you on this manner, neither yet believe him: for no god of any nation or kingdom was able to deliver his people out of <n>When man has prosperity, he swells in pride, and thinks himself able to resist and overcome even God himself.</n> mine hand, and out of the hand of my fathers: how much less shall your God deliver you out of mine hand?


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And his servants spake yet [more] against the LORD God, and against his <n>In this we see that when the wicked speak evil of the servants of God, they care not to blaspheme God himself for if they feared God, they would love his servants.</n> servant Hezekiah.


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He wrote also letters, blaspheming the Lorde God of Israel and speaking against him, saying, As the gods of the nations of other countreies could not deliuer their people out of mine hand, so shall not the God of Hezekiah deliuer his people out of mine hande.


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Then they <n>Their words are written, (2Ki_18:19).</n> cried with a loud voice in the Jews' speech unto the people of Jerusalem that [were] on the wall, to affright them, and to trouble them; that they might take the city.


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And they spake against the God of Jerusalem, as against the gods of the people of the earth, [which were] the <n>Which were invented, made and authorized by man.</n> work of the hands of man.


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And for this [cause] Hezekiah the king, and the prophet Isaiah the son of Amoz, <n>This shows what the best refuge in all troubles and dangers is.</n> prayed and cried to heaven.


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And the LORD sent an angel, which cut off all the mighty men of valour, and the leaders and <n>To the number of 185,000 as in (2Ki_19:35-36).</n> captains in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he was come into the house of his god, they that came forth of his <n>Meaning, Adrammelech and Sharezer his sons.</n> own bowels slew him there with the sword.


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So the Lorde saued Hezekiah and the inhabitants of Ierusalem from the hande of Saneherib King of Asshur, and from the hande of all other, and maintained them on euery side.


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And many brought gifts unto the LORD to Jerusalem, and presents to Hezekiah king of Judah: so that he was <n>Thus after trouble God sends comfort to all them who patiently wait on him, and constantly put their trust in his mercies.</n> magnified in the sight of all nations from thenceforth.


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In those days Hezekiah was sick to the death, and prayed unto the LORD: and he spake unto him, and he gave him <n>To confirm his faith in God's promise, who declared to him by his prophet that his life would be prolonged fifteen years.</n> a sign.


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But Hezekiah rendered not again according to the benefit [done] unto him; for his heart <n>He was lifted up with the pride of his victory and treasures, and shows them for an ostentation to the ambassadors of Babylon.</n> was lifted up: therefore there was wrath upon him, and upon Judah and Jerusalem.


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Notwithstanding Hezekiah humbled him selfe (after that his heart was lifted vp) he and the inhabitants of Ierusalem, and the wrath of the Lorde came not vpon them in the dayes of Hezekiah.


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Hezekiah also had exceeding much riches and honour, and he gate him treasures of siluer, and of golde, and of precious stones, and of sweete odours, and of shieldes, and of all pleasant vessels:


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And of store houses for the increase of wheat and wine &amp; oyle, and stalles for all beasts, and rowes for the stables.


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And he made him cities, and had possession of sheepe and oxen in abundance: for God had giuen him substance exceeding much.


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This same Hezekiah also stopped the upper watercourse of <n>Which also was called Shiloh, of which mention is made in (Isa_8:6; Joh_9:7).</n> Gihon, and brought it straight down to the west side of the city of David. And Hezekiah prospered in all his works.


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Howbeit in [the business of] the ambassadors of the princes of Babylon, who sent unto him to enquire of the wonder that was [done] in the land, God left him, to <n>Here we see the reason why the faithful are tempted, which is to determine whether they have faith or not, and that they may feel the presence of God who does not allow them to be overcome by temptations, but in their weakness administers strength.</n> try him, that he might know all [that was] in his heart.


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Concerning the rest of the actes of Hezekiah, and his goodnesse, beholde, they are written in the vision of Ishiah the Prophet, the sonne of Amoz, in the booke of the Kings of Iudah and Israel.


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So Hezekiah slept with his fathers, and they buryed him in the highest sepulchre of the sonnes of Dauid: and all Iudah and the inhabitants of Ierusalem did him honour at his death: and Manasseh his sonne reigned in his stead.


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Manasseh was twelue yeere olde, when he beganne to reigne, and he reigned fiue and fiftie yeere in Ierusalem:


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And he did euill in the sight of the Lorde, like the abominations of the heathen, who the Lorde had cast out before the children of Israel.


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For he went backe and built the hie places, which Hezekiah his father had broken downe: and he set vp altars for Baalim, and made groues, and worshipped all the hoste of the heauen, and serued them.


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Also he built altars in the house of the Lorde, whereof the Lorde had saide, In Ierusalem shall my Name be for euer.


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<n>Read (2Ki_16:3).</n>And he caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of the LORD, to provoke him to anger.


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He put also the carued image, which he had made, in the house of God: whereof God had said to Dauid and to Salomon his sonne, In this house and in Ierusalem, which I haue chosen before all the tribes of Israel, will I put my Name for euer,


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Neither will I any more remove the foot of Israel from out of the land which I have appointed for your fathers; so that they will take heed to do all that I have commanded them, according to the whole law and the statutes and the ordinances by the <n>By the charge given to Moses.</n> hand of Moses.


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So Manasseh made Iudah and the inhabitants of Ierusalem to erre, and to doe worse then the heathen, whome the Lord had destroyed before the children of Israel.


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And the LORD spake <n>Meaning by his prophets, but their hearts were not touched to believe and repent, without which the preaching of the word has no effect.</n> to Manasseh, and to his people: but they would not hearken.


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Wherefore the Lorde brought vpon them the captaines of the hoste of the King of Asshur, which tooke Manasseh and put him in fetters, &amp; bound him in chaines, &amp; caryed him to Babel.


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And when he was in tribulation, he prayed to the Lorde his God, and humbled him selfe greatly before the God of his fathers,


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And prayed unto him: and he was <n>Thus affliction gives understanding: for he that hated God in his prosperity now in his misery seeks him.</n> intreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the LORD he [was] God.


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Now after this he built a wall without the city of David, on the west side of <n>Read (2Ch_32:30).</n> Gihon, in the valley, even to the entering in at the fish gate, and compassed about <n>Read (2Ch_27:3).</n> Ophel, and raised it up a very great height, and put captains of war in all the fenced cities of Judah.


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And he tooke away the strange gods and the image out of the house of the Lord, &amp; all the altars that he had built in the mount of the house of the Lorde, and in Ierusalem, and cast them out of the citie.


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And he repaired the <n>Which Solomon had caused to be made.</n> altar of the LORD, and sacrificed thereon peace offerings and thank offerings, and commanded Judah to serve the LORD God of Israel.


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Nevertheless the people did sacrifice still in the high places, [yet] unto the <n>Thus by ignorance they were deceived, thinking it nothing to keep the altars, so that they worshipped God: but it is idolatry to worship God any other way than he has appointed.</n> LORD their God only.


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Now the rest of the acts of Manasseh, and his <n>Which although it is not contained in the Hebrew, yet because it is here mentioned and is written in the Greek, we have placed it in the end of this book.</n> prayer unto his God, and the words of the seers that spake to him in the name of the LORD God of Israel, behold, they [are written] in the book of the kings of Israel.


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And his prayer and how God was intreated of him, and all his sinne, and his trespasse, and the places wherein he built hie places, and set groues and images (before he was humbled) behold, they are written in the booke of the Seers.


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So Manasseh slept with his fathers, and they buried him in his own <n>Because he had so horribly offended against the Lord, they did not bury him in the sepulchres of the kings, but in the garden of the king's house.</n> house: and Amon his son reigned in his stead.


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But he did euill in the sight of the Lorde, as did Manasseh his father: for Amon sacrificed to all the images, which Manasseh his father had made, and serued them,


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And he humbled not him selfe before the Lord, as Manasseh his father had humbled himselfe: but this Amon trespassed more and more.


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But the people of the land slewe all them that had conspired against King Amon: and the people of the land made Iosiah his sonne King in his steade.


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Iosiah was eight yeere olde when hee began to reigne, and he reigned in Ierusalem one and thirtie yeere.


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And he did [that which was] right in the sight of the LORD, and walked in the ways of <n>He followed David in all points that he followed the Lord.</n> David his father, and declined [neither] to the right hand, nor to the left.


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For in the eighth year of his reign, while he was yet <n>When he was but sixteen years old he showed himself zealous of God's glory, and at twenty years old he abolished idolatry and restored the true religion.</n> young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images.


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And they brake down <n>Which shows that he would see the reformation with his own eyes.</n> the altars of Baalim in his presence; and the images, that [were] on high above them, he cut down; and the groves, and the carved images, and the molten images, he brake in pieces, and made dust [of them], and strowed [it] upon the graves of them that had sacrificed unto them.


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And he burnt the <n>Read (2Ki_23:16).</n> bones of the priests upon their altars, and cleansed Judah and Jerusalem.


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And in the cities of Manasseh, and Ephraim, and Simeon, euen vnto Naphtali, with their maules they brake all round about.


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And when he had <n>This great zeal of this godly king the Holy Spirit sets forth as an example and pattern to other kings and rulers, to teach them what God requires of them.</n> broken down the altars and the groves, and had beaten the graven images into powder, and cut down all the idols throughout all the land of Israel, he returned to Jerusalem.


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Then in the eightenth yere of his reigne, when hee had purged the lande and the Temple, he sent Shaphan the sonne of Azaliah, and Maaseiah the gouernour of the citie, &amp; Ioah the sonne of Ioahaz the recorder, to repaire the house of the Lord his God.


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And when they came to Hilkiah the hie Priest, they deliuered ye money that was brought into the house of God, which the Leuites that kept the doore, had gathered at the hand of Manasseh, and Ephraim, and of all the residue of Israel, and of all Iudah and Beniamin, and of the inhabitantes of Ierusalem.


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<n>Meaning Shaphan, etc.</n>And they put [it] in the hand of the workmen that had the oversight of the house of the LORD, and they gave it to the workmen that wrought in the house of the LORD, to repair and amend the house:


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Even to the artificers and builders gave they [it], to buy hewn stone, and timber for couplings, and to floor the <n>For there were many portions and pieces annexed to the temple.</n> houses which the kings of Judah had destroyed.


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And the men did the work <n>Meaning that they were in such credit for their fidelity that they made no accounts of that which they received, (2Ki_22:7, 2Ki_22:9).</n> faithfully: and the overseers of them [were] Jahath and Obadiah, the Levites, of the sons of Merari; and Zechariah and Meshullam, of the sons of the Kohathites, to set [it] forward; and [other of] the Levites, all that could skill of instruments of musick.


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And they were ouer the bearers of burdens, and them that set forwarde all the workemen in euery worke: and of the Leuites were scribes, and officers and porters.


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And when they brought out the money that was brought into the house of the LORD, Hilkiah the priest found a <n>Read (2Ki_22:8).</n> book of the law of the LORD [given] by Moses.


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Therefore Hilkiah answered and sayde to Shaphan the chaceler, I haue found the booke of the Law in the house of the Lord: &amp; Hilkiah gaue the booke to Shaphan.


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And Shaphan carried the book to <n>For the king was commanded to continually have a copy of this book and to read in it day and night, (Deu_17:18).</n> the king, and brought the king word back again, saying, All that was committed to thy servants, they do [it].


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For they haue gathered the money that was found in the house of the Lord, and haue deliuered it into the handes of the ouerseers, and to the handes of the workemen.


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Also Shaphan ye chanceler declared to the King, saying, Hilkiah the Priest hath giuen mee a booke, and Shaphan read it before the King.


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And it came to pass, when the king had heard the words of the law, that he <n>For sorrow that the word of God had been so long suppressed and the people kept in ignorance, considering also the curses contained in it against the transgressors.</n> rent his clothes.


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And the King commanded Hilkiah, &amp; Ahikam the sonne of Shaphan, &amp; Abdon the sonne of Micah, and Shaphan the chanceler, &amp; Asaiah the Kings seruant, saying,


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Go, enquire of the LORD for me, and for them that are left in Israel and in Judah, concerning the words of the book that is found: for great [is] the wrath of the LORD that is poured out upon us, because our <n>Thus the godly not only lament their own sins, but also that their fathers and predecessors have offended God.</n> fathers have not kept the word of the LORD, to do after all that is written in this book.


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And Hilkiah, and [they] that the king [had appointed], went to Huldah the prophetess, the wife of Shallum the son of Tikvath, the son of Hasrah, keeper of the <n>Meaning, either of the priests apparel or the kings.</n> wardrobe; (now she dwelt in Jerusalem in the <n>Read (2Ki_22:15).</n> college:) and they spake to her to that [effect].


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And she answered them, Thus saith the LORD God of Israel, Tell ye <n>That is, to the king.</n> the man that sent you to me,


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Thus saith the Lorde, Beholde, I will bring euill vpon this place, and vpon the inhabitantes thereof, euen all the curses, that are written in the booke which they haue read before the King of Iudah:


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Because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their <n>This she speaks in contempt of the idolaters, who contrary to reason and nature call a god that which they have made and framed with their own hands.</n> hands; therefore my wrath shall be poured out upon this place, and shall not be quenched.


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But to the King of Iudah, who sent you to enquire of the Lord, so shal ye say vnto him, Thus saith the Lorde God of Israel, The words which thou hast heard, shal come to passe.


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Because thine heart was <n>This declares the end of God's threatenings, to call his to repentance, and to assure the unrepentant of their destruction.</n> tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me; I have even heard [thee] also, saith the LORD.


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Behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil that I will bring upon this <n>It may appear that very few were touched with true repentance, seeing that God spared them for a time only for the king's sake.</n> place, and upon the inhabitants of the same. So they brought the king word again.


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And the king went up into the house of the LORD, and all the men of Judah, and the inhabitants of Jerusalem, and the priests, and the Levites, and all the people, great and <n>Though neither young nor old could be exempted from the curses contained in it, if they did transgress, he knew it pertained to all and was his duty to see it read to all sorts, that everyone might learn to avoid those punishments by serving God correctly.</n> small: and he read in their ears all the words of the book of the covenant that was found in the house of the LORD.


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And the King stood by his pillar, and made a couenant before the Lorde, to walke after the Lord, and to keepe his commandements, and his testimonies, and his statutes, with all his heart, and with all his soule, and that he would accomplish the wordes of the couenant written in the same booke.


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And he caused all that were found in Ierusalem, and Beniamin to stande to it: and the inhabitants of Ierusalem did according to the couenant of God, euen the God of their fathers.


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And Josiah took away all the abominations out of all the countries that [pertained] to the children of Israel, and made all <n>Because he had charge over all, and must answer for everyone that perished: he thought it his duty to see that all should make profession to receive the word of God.</n> that were present in Israel to serve, [even] to serve the LORD their God. [And] all his days they departed not from following the LORD, the God of their fathers.


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Moreover Josiah kept a passover unto the LORD in Jerusalem: and they killed the <n>The scripture in various places calls the lamb the «passover» even though it is only the sign of the passover for in all sacraments the signs have the names of the things signified.</n> passover on the fourteenth [day] of the first month.


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And he appointed the Priestes to their charges, and incouraged them to the seruice of the house of the Lord,


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And said unto the Levites that <n>So that the Levites charge was not only to minister in the temple, but also to instruct the people in the word of God.</n> taught all Israel, which were holy unto the LORD, Put the holy ark in the house which Solomon the son of David king of Israel did build; [it shall] not [be] a <n>As it was before the temple was built: therefore your office is to teach the people and to praise God.</n> burden upon [your] shoulders: serve now the LORD your God, and his people Israel,


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And prepare your selues by the houses of your fathers according to your courses, as Dauid the King of Israel hath written, and according to the writing of Salomon his sonne,


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And stande in the Sanctuarie according to the deuision of the families of your brethren the children of the people, and after the deuision of the familie of the Leuites:


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So kill the passover, and sanctify yourselves, and <n>Exhort everyone to examine themselves to ensure that they are not unfit to eat the passover.</n> prepare your brethren, that [they] may do according to the word of the LORD by the hand of Moses.


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Iosiah also gaue to the people sheepe, lambs and kiddes, all for the Passeouer, euen to all that were present, to the nomber of thirtie thousand, and three thousande bullocks: these were of the Kings substance.


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And his princes offred willingly vnto the people, to the Priests and to the Leuites: Hilkiah, and Zechariah, and Iehiel, rulers of the house of God, gaue vnto the Priests for the Passeouer, euen two thousand and sixe hundreth sheepe, and three hundreth bullockes.


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<n>So that every one and of all sorts gave of what they had, a liberal portion to the service of God.</n>Conaniah also, and Shemaiah and Nethaneel, his brethren, and Hashabiah and Jeiel and Jozabad, chief of the Levites, gave unto the Levites for passover offerings five thousand [small cattle], and five hundred oxen.


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Thus the seruice was prepared, and the Priests stoode in their places, also the Leuites in their orders, according to the Kings commandement:


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And they killed the passover, and the priests <n>Meaning, of the lamb, which was called the passover, for only the priests could sprinkle, and in necessity the Levites could kill the sacrifice.</n> sprinkled [the blood] from their hands, and the Levites flayed [them].


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And they removed the <n>They reserved for the people that which was not expedient to be offered, that every man might offer peace offerings, and so have his portion.</n> burnt offerings, that they might give according to the divisions of the families of the people, to offer unto the LORD, as [it is] written in the book of Moses. And so [did they] with the oxen.


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And they rosted the Passeouer with fire, according to ye custome, but the sanctified things they sod in pots, pannes, and cauldrons, and distributed them quickely to all the people.


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Afterwarde also they prepared for them selues and for the Priestes: for the Priestes the sonnes of Aaron were occupied in offering of burnt offrings, and the fat vntill night: therefore the Leuites prepared for them selues, and for the Priests the sonnes of Aaron.


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And the singers the sons of Asaph [were] in their place, according to the commandment of David, and Asaph, and Heman, and Jeduthun the king's <n>Meaning, by this his prophet, because he appointed the psalms and prophecies which were to be sung.</n> seer; and the porters [waited] at every gate; they might not depart from their service; for their brethren the Levites prepared for them.


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So all the seruice of the Lord was prepared the same day, to keepe the Passeouer, and to offer burnt offerings vpon the altar of the Lord, according to the commandement of King Iosiah.


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And the children of Israel that were present, kept the Passeouer the same time, and the feast of the vnleauened bread seuen dayes.


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And there was no Passeouer kept like that, in Israel, from the dayes of Samuel the Prophet: neyther did all the Kings of Israel keepe such a Passeouer as Iosiah kept, and the Priestes and the Leuites, and all Iudah, and Israel that were present, and the inhabitants of Ierusalem.


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In <n>Which was in his 26th year.</n> the eighteenth year of the reign of Josiah was this passover kept.


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After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against <n>Which was a city of the Assyrians and Josiah fearing lest in passing through Judah he would have taken his kingdom, made war against him and did not consult the Lord.</n> Carchemish by Euphrates: and Josiah went out against him.


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But he sent messengers to him, saying, What haue I to doe with thee, thou King of Iudah? I come not against thee this day, but against the house of mine enemie, and God commanded me to make haste: leaue of to come against God, which is with me, least he destroy thee.


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Nevertheless Josiah would not turn his face from him, but <n>That is, armed or disguised himself so that he would not be recognized.</n> disguised himself, that he might fight with him, and hearkened not unto the words of Necho from the mouth of God, and came to fight in the valley of Megiddo.


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And the shooters shot at king Iosiah: then the King saide to his seruants, Cary me away, for I am very sicke.


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His servants therefore took him out of that chariot, and put him in the second chariot that he had; and they brought him to Jerusalem, and he died, and was buried in [one of] the sepulchres of his fathers. And all Judah and Jerusalem <n>The people so lamented the loss of this good king that after when there was any great lamentation this was spoken of as a proverb, (Zec_12:11).</n> mourned for Josiah.


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And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel: and, behold, they [are] written in the <n>Which some think Jeremiah wrote, in which he laments the state of the church after this king's death.</n> lamentations.


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Concerning the rest of the actes of Iosiah and his goodnesse, doing as it was written in the Lawe of the Lorde,


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And his deedes, first and last, behold, they are written in the booke of the Kings of Israel and Iudah.


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Then the people of the lande tooke Iehoahaz the sonne of Iosiah, and made him king in his fathers steade in Ierusalem.


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Jehoahaz [was] twenty and three years old when he began to reign, and he reigned three <n>Three months after the death of Josiah, Necho came to Jerusalem, and so the plagues began, which Huldah and the prophets forewarned would come on Jerusalem.</n> months in Jerusalem.


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And the king of Egypt put him down at Jerusalem, and condemned the land in an <n>To pay this as a yearly tribute.</n> hundred talents of silver and a talent of gold.


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And the King of Egypt made Eliakim his brother King ouer Iudah and Ierusalem, and turned his name to Iehoiakim: and Necho tooke Iehoahaz his brother, and caryed him to Egypt.


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Jehoiakim [was] twenty and five years old when he began to reign, and he reigned eleven years in Jerusalem: and he did [that which was] <n>Because he and the people did not turn to God by his first plague, he brought a new one on him, and at length rooted them out.</n> evil in the sight of the LORD his God.


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Nebuchadnezzar also caryed of the vessels of the house of the Lorde to Babel, and put them in his Temple at Babel.


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Now the rest of the acts of Jehoiakim, and his abominations which he did, and <n>He means superstitious marks which were found on his body when he was dead, which declared how deeply idolatry was rooted in his heart, seeing he bore the marks in his flesh.</n> that which was found in him, behold, they [are] written in the book of the kings of Israel and Judah: and Jehoiachin his son reigned in his stead.


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Jehoiachin [was] <n>That is, he began his reign at eight years old, and reigned ten years when his father was alive, and after his father's death, which was in his eighteenth year, he reigned alone three months and ten days.</n> eight years old when he began to reign, and he reigned three months and ten days in Jerusalem: and he did [that which was] evil in the sight of the LORD.


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And when the yeere was out, King Nebuchadnezzar sent and brought him to Babel with the precious vessels of the house of the Lorde, and he made Zedekiah his brother King ouer Iudah and Ierusalem.


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Zedekiah was one and twentie yeere olde, when he beganne to reigne, and reigned eleuen yeere in Ierusalem.


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And he did euill in the sight of the Lord his God, and humbled not himselfe before Ieremiah the Prophet at the commandement of the Lorde,


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But he rebelled moreouer against Nebuchadnezzar, which had caused him to sweare by God: and he hardened his necke and made his heart obstinate that he might not returne to the Lorde God of Israel.


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All the chiefe of the Priestes also and of the people trespassed wonderfully, according to all the abominations of the heathen, and polluted the house of the Lorde which he had sanctified in Ierusalem.


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And the LORD God of their fathers sent to them by his messengers, <n>By this phrase the scripture means often and diligently as in (Jer_11:7, Jer_25:3, Jer_26:5, Jer_32:33).</n> rising up betimes, and sending; because he had compassion on his people, and on his dwelling place:


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But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the LORD arose against his people, till [there was] no <n>Till God could no longer allow their sins, but must punish them.</n> remedy.


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Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword <n>Where they fled, thinking to have been saved for the holiness of it.</n> in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he <n>Which is not because God approves him, who yet is the minister of his justice, but because God would by his just judgment punish this people: for this king was led with ambition and vain glory, to which were joined fury and cruelty: therefore his work was condemnable, even though it was just and holy on God's part, who used this wicked instrument to declare his justice.</n> gave [them] all into his hand.


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And all the vessels of the house of God great and small, and the treasures of the house of the Lorde, and the treasures of the King, and of his princes: all these caryed he to Babel.


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And they burnt the house of God, and brake downe the wall of Ierusalem, and burnt all the palaces thereof with fire, and all the precious vessels thereof, to destroy all.


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And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of <n>When Gyrus king of Persia had made the Babylonians subject.</n> Persia:


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To fulfil the word of the LORD by the <n>Who threatened the vengeance of God and 70 years captivity, which he called the sabbaths or rest of the land, (Jer_25:11).</n> mouth of Jeremiah, until the land had enjoyed her sabbaths: [for] as long as she lay desolate she kept sabbath, to fulfil threescore and ten years.


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Now in the <n>In the first year that he reigned over the Chaldeans, (Ezr_1:1).</n> first year of Cyrus king of Persia, that the word of the LORD [spoken] by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and [put it] also in writing, saying,


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Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the LORD God of heaven given me; and he hath <n>God had so forewarned by his prophet over 100 years before Cyrus was born, (Isa_44:28) that Jerusalem and the temple would be rebuilt by Cyrus his anointed: so called because God used his service for a time to deliver his Church.</n> charged me to build him an house in Jerusalem, which [is] in Judah. Who [is there] among you of all his people? The LORD his God [be] with him, and let him go up.


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Now in the <n>After he and Darius had won Babylon.</n> first year of Cyrus king of Persia, that the word of the LORD by the <n>Who promised deliverance to them after 70 years were past, (Jer_25:12).</n> mouth of Jeremiah might be fulfilled, the LORD stirred up the <n>That is, moved him and gave him heart.</n> spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and [put it] also in writing, saying, <n>The Argument - As the Lord is always merciful to his Church, and does not punish them, but so that they should see their own miseries, and be exercised under the cross, that they might contemn the world, and aspire to the heavens: so after he had visited the Jews, and kept them in bondage 70 years in a strange country among infidels and idolaters, he remembered his tender mercies and their infirmities, and therefore for his own sake raised up a deliverer, and moved both the heart of the chief ruler to pity them, and also by him punished those who had kept them in slavery. Nonetheless, lest they should grow into a contempt of God's great benefits, he keeps them still in exercise, and raises domestic enemies, who try as much as they can to hinder their worthy enterprises: yet by the exhortation of the prophet they went forward little by little till their work was finished. The author of this book was Ezra, who was a priest and scribe of the Law, as in (Ezr_7:6). He returned to Jerusalem the sixth year of Darius, who succeeded Cyrus, that is, about fifty years after the first return under Zerubbabel, when the temple was built. He brought with him a great company and much treasure, with letters to the king's officers for all things needed for the temple: and at his coming he fixed that which was amiss, and set things in order.</n>


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Thus saith Cyrus king of Persia, The LORD God of heaven hath given me <n>For he was chief monarch and had many nations under his dominion, which this heathen king confesses to have received from the living God.</n> all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which [is] in Judah.


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Who is he among you of all his people with whome his God is? let him goe vp to Ierusalem which is in Iudah, and buylde the house of the Lorde God of Israel: he is the God, which is in Ierusalem.


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And whosoever remaineth in any place where he sojourneth, <n>If any through poverty were not able to return, the king's commission was that he should be furnished with all he needed.</n> let the men of his place help him with silver, and with gold, and with goods, and with beasts, <n>Which they themselves should send for the repairing of the temple.</n> beside the freewill offering for the house of God that [is] in Jerusalem.


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Then the chiefe fathers of Iudah &amp; Beniamin, &amp; the Priests &amp; Leuites rose vp, with al them whose spirit God had raysed to goe vp, to builde the house of the Lord which is in Ierusalem.


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And all <n>The Babylonians and Chaldeans gave them these presents: thus rather than have the children of God be in need, he would stir the heart of the infidels to help them.</n> they that [were] about them strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things, beside all [that] was willingly offered.


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Also the King Cyrus brought forth the vessels of the house of the Lord, which Nebuchadnezzar had taken out of Ierusalem, and had put them in the house of his god.


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Even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto <n>So the Chaldeans called Zerubbabel who was the chief governor, so that the preeminence still remained in the house of David.</n> Sheshbazzar, the prince of Judah.


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And this [is] the number of them: thirty chargers of gold, a thousand chargers of silver, nine and twenty <n>Which served to kill the beasts that were offered in sacrifice.</n> knives,


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Thirtie boules of gold, and of siluer boules of the second sort, foure hundreth and tenne, and of other vessels, a thousand.


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All the vessels of gold and of silver [were] five thousand and four hundred. All [these] did Sheshbazzar bring up <n>With the Jews who had been kept captive in Babylon.</n> with [them of] the captivity that were brought up from Babylon unto Jerusalem.


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Now these [are] the children <n>Meaning Judea, which was a province that is, a country which was in subjection.</n> of the province that went up out of the captivity, of those which had been carried away, whom Nebuchadnezzar the king of Babylon had carried away unto Babylon, and came again unto Jerusalem and Judah, every one unto his city;


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Which came with <n>Zerubbabel was chief captain and Joshua the high priest: but Nehemiah a man of great authority did not come now, but came after 64 years.</n> Zerubbabel: Jeshua, Nehemiah, Seraiah, Reelaiah, <n>This was not the Mordecai who was Esther's kinsman.</n> Mordecai, Bilshan, Mispar, Bigvai, Rehum, Baanah. The number <n>Meaning, of the common people.</n> of the men of the people of Israel:


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The sonnes of Pahath Moab, of the sonnes of Ieshua and Ioab, two thousand, eight hundreth and twelue:


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<n>That is inhabitants, for so this word {(some)} signifies when it is joined with the names of places.</n>The children of Bethlehem, an hundred twenty and three.


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The <n>Before he has declared the two tribes of Judah and Benjamin, and now comes to the tribe of Levi and begins at the priests.</n> priests: the children of Jedaiah, of the house of Jeshua, nine hundred seventy and three.


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The sonnes of the porters: the sonnes of Shallum, the sonnes of Ater, the sonnes of Talmon, the sonnes of Akkub, the sonnes of Hatita, the sonnes of Shobai: all were an hundreth and nine and thirtie.


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The <n>So called because they were given to the temple, to cut wood and bear water for the use of the sacrifices and came of the Gibeonites who were appointed to this use by Joshua, (Jos_9:23).</n> Nethinims: the children of Ziha, the children of Hasupha, the children of Tabbaoth,


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The children of Solomon's <n>Which came of them that Solomon had appointed for the work of the temple.</n> servants: the children of Sotai, the children of Sophereth, the children of Peruda,


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The sonnes of Shephatiah, the sonnes of Hattil, the sonnes of Pochereth Hazzebaim, the sonnes of Ami.


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And these went vp from Telmelah, and from Telharsha, Cherub, Addan, and Immer, but they could not discerne their fathers house and their seede, whether they were of Israel.


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And of the children of the priests: the children of Habaiah, the children of Koz, the children of <n>He is mentioned in (2Sa_17:27, 2Sa_19:31) and because the priest's office was held in contempt these would have changed their estate by their name, and so by God's just judgment lost both the estimation of the world and the dignity of their office.</n> Barzillai; which took a wife of the daughters of Barzillai the Gileadite, and was called after their name:


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These sought their writing of the genealogies, but they were not founde: therefore were they put from the Priesthood.


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And the <n>This is a Chaldee name, and signifies him who has authority over others.</n> Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with <n>Read (Exo_28:30).</n> Urim and with Thummim.


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Beside their seruants and their maydes: of whome were seuen thousande, three hundreth &amp; seuen and thirtie: and among them were two hundreth singing men and singing women.


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Their horses were seuen hundreth, &amp; sixe and thirtie: their mules, two hundreth and fiue and fourtie:


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Their camels foure hundreth, and fiue and thirtie: their asses, sixe thousand, seuen hundreth and twentie.


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And certeine of the chiefe fathers, when they came to the house of the Lord, which was in Ierusalem, they offred willingly for the house of God, to set it vp vpon his fundation.


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They gave after their ability unto the treasure of the work threescore and one thousand <n>Which in our money amounts to 24,826 pounds, 13 shillings and 4 pence, valuing the french crown at 6 shillings and 4 pence for the dram is the eighth part of an ounce, and the ounce the eighth part of a mark.</n> drams of gold, and five thousand <n>Which are called «mina» and contain 2 marks apiece, so 50,000 minas make 55,000 franks which in our money amounts to 69,666 pounds, 13 shillings and 4 pence so that the whole sum was 94,493 pounds, 6 shillings, and 8 pence.</n> pounds of silver, and one hundred priests' garments.


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So the Priests and the Leuites, and a certeine of the people, and the singers, and the porters, and the Nethinims dwelt in their cities, and all Israel in their cities.


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And when the <n>Called Tishri which had part of September and part of October.</n> seventh month was come, and the children of Israel [were] in the cities, the people gathered themselves together as one man to Jerusalem.


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Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the <n>Meaning nephew, for he was the son of Pedaiah, (1Ch_3:19).</n> son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as [it is] written in the law of Moses the man of God.


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And they set the altar upon <n>In the place where Solomon had placed it.</n> his bases; for fear [was] upon them because of the people of those countries: and they offered burnt offerings thereon unto the LORD, [even] burnt offerings morning and evening.


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They kept also the feast of the Tabernacles, as it is written, and the burnt offring dayly, by nomber according to the custome day by day,


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And afterward [offered] <n>That is, after the feast of tabernacles.</n> the continual burnt offering, both of the new moons, and of all the set feasts of the LORD that were consecrated, and of every one that willingly offered a freewill offering unto the LORD.


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From the first day of the seuenth moneth began they to offer burnt offrings vnto the Lord: but the foundation of the Temple of the Lorde was not layed.


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They gaue money also vnto the masons, and to the workemen, and meat and drinke, &amp; oyle vnto them of Zidon and of Tyrus, to bring them cedar wood from Lebanon to the sea vnto Iapho, according to the graunt that they had of Cyrus King of Persia.


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Now in the second year of their coming unto the house of God at Jerusalem, in the <n>Which contains part of April and part of May, for in the mean season they had provided for things needed for the work.</n> second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the remnant of their brethren the priests and the Levites, and all they that were come out of the captivity unto Jerusalem; and appointed the Levites, from twenty years old and upward, to set forward the work of the house of the LORD.


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Then stood Jeshua <n>They gave them exhortations and encouraged every man forward in the work.</n> [with] his sons and his brethren, Kadmiel and his sons, the sons of Judah, together, to set forward the workmen in the house of God: the sons of Henadad, [with] their sons and their brethren the Levites.


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And when the builders layed the foundation of the Temple of the Lorde, they appoynted the Priestes in their apparel with trumpets, and the Leuites the sonnes of Asaph with cymbales, to prayse the Lord, after the ordinance of Dauid King of Israel.


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Thus they sang when they gaue prayse, and when they gaue thankes vnto the Lorde, For he is good, for his mercie endureth for euer toward Israel; all the people shouted with a great shoute, when they praysed the Lorde, because the foundation of the house of the Lorde was layed.


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But many of the priests and Levites and chief of the fathers, [who were] ancient men, that had seen the first house, when the foundation of this house was laid before their eyes, <n>Because they saw that it was not nearly as glorious as the temple Solomon had built, nonetheless Aggeus comforted them and prophesied that it would be more beautiful than the first, meaning the spiritual temple, they who are the members of Christ's body.</n> wept with a loud voice; and many shouted aloud for joy:


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So that the people coulde not discerne the sound of the shoute for ioy, from the noyse of the weeping of the people: for the people shouted with a loude crie, &amp; the noyse was heard farre off.


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Now when <n>Meaning, the inhabitants of Samaria, whom the king of Assyria had placed in the place of the ten tribes, (2Ki_17:24, 2Ki_19:37). They professed God but worshipped idols and therefore were the greatest enemies to the true servants of God.</n> the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the LORD God of Israel;


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And they came to Zerubbabel, and to the chiefe fathers, and sayd vnto them, We wil builde with you: for we seeke the Lord your God as ye do, and we haue sacrificed vnto him since the time of Esar Haddon king of Asshur, which brought vs vp hither.


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But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; <n>For they knew their pretence, that is to erect idolatry instead of true religion.</n> but we ourselves together will build unto the LORD God of Israel, as king Cyrus the king of Persia hath commanded us.


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And <n>They bribed the governors under the king to hinder their work, thus they that hinder cannot understand that God would be purely served.</n> hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.


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And in the reign of <n>He was also called Artaxerxes which is a Persian name, some think it was Cambises Cyrus' son, or Darius, as in (Ezr_4:5).</n> Ahasuerus, in the beginning of his reign, wrote they [unto him] an accusation against the inhabitants of Judah and Jerusalem.


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And in the days of <n>Called Artaxerxes, which signifies in the Persian tongue an excellent warrior.</n> Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter [was] written in the Syrian tongue, and interpreted in the Syrian tongue.


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Rehum the chancelour, and Shimshai the scribe wrote a letter against Ierusalem to Artahshashte the King, in this sort.


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Then [wrote] Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the <n>These were people whom the Assyrians placed in Samaria instead of the ten tribes.</n> Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, [and] the Elamites,


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And the rest of the nations whom the great and noble <n>Some think it was not Sennacherib, but rather Salmanasar.</n> Asnappar brought over, and set in the cities of Samaria, and the rest [that are] on this side the <n>That is, Euphrates, and he means in respect to Babel that they dwelt beyond it.</n> river, and <n>Or Cheeneth, who were a certain people who envied the Jews.</n> at such a time.


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This is the copie of the letter that they sent vnto King Artahshashte, Thy servants the men beyond the Riuer &amp; Cheeneth, salute thee.


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Be it knowen vnto the King that ye Iewes, which came vp from thee to vs, are come vnto Ierusalem (a citie rebellious and wicked) and buylde, and lay the foundations of the walles, and haue ioyned the foundations.


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Be it known now unto the king, that, if this city be builded, and the walls set up [again, then] will they not pay toll, tribute, and <n>Meaning, the gifts that are wont to be given to kings when they pass by any country.</n> custom, and [so] thou shalt endamage the revenue of the kings.


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Nowe therefore because wee haue bene brought vp in the Kings palace, it was not meete for vs to see the Kings dishonour: for this cause haue we sent and certified the King,


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That one may searche in the booke of the Chronicles of thy fathers, and thou shalt finde in the booke of the Chronicles, &amp; perceiue that this citie is rebellious &amp; noysome vnto Kings &amp; prouinces, &amp; that they haue moued sedition of olde time, for the which cause this citie was destroyed.


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Wee certifie the King therefore, that if this citie be buylded, and the foundation of the walles layd, by this meanes the portion beyonde the Riuer shal not be thine.


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[Then] sent the king an answer unto Rehum the chancellor, and [to] Shimshai the scribe, and [to] the rest of their companions that dwell in Samaria, and [unto] the rest beyond the river, <n>Or Shalom, salvation or greeting.</n> Peace, and <n>Or, Cheeth, also called Cheeneth as in (Ezr_4:10).</n> at such a time.


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And I haue commanded &amp; they haue searched, and founde, that this citie of olde time hath made insurrection against kings, &amp; hath rebelled, and rebellion hath bene committed therein.


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There haue bene mightie kings also ouer Ierusalem, which haue ruled ouer all beyonde the Riuer, and tolle, tribute, and custome was giuen vnto them.


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Make ye now a decree, that those men may cease, and that the citie be not buylt, till I haue giuen another commandement.


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When the copie of king Artahshashtes letter was read before Rehum and Shimshai the scribe, and their companions, they went vp in all the haste to Ierusalem vnto the Iewes, &amp; caused them to cease by force and power.


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Then <n>Not altogether for the prophets exhorted them to continue but they used less diligence because of the troubles.</n> ceased the work of the house of God which [is] at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia.


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Then Haggai a Prophet &amp; Zechariah the sonne of Iddo a Prophet prophecied vnto the Iewes that were in Iudah, and Ierusalem, in the name of the God of Israel, euen vnto them.


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Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build the house of God which [is] at Jerusalem: and with them [were] the prophets of God <n>Who encouraged them to go forward, and cursed them because they were more careful to build their own houses, than zealous to build the temple of God.</n> helping them.


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At the same time came to them Tatnai, which was captaine beyonde the Riuer, and Shether-boznai and their companions, and sayd thus vnto them, Who hath giuen you commaundement to buylde this house, and to lay the foundations of these walles?


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<n>That is, the enemies asked this, as in (Ezr_5:10).</n>Then said we unto them after this manner, What are the names of the men that make this building?


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But the <n>His favour and the spirit of strength.</n> eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius: and then they returned answer by letter concerning this [matter].


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The copie of the letter, that Tatnai captaine beyond the Riuer, and Shether-boznai and his companions, Apharsechaie, (which were beyond the Riuer) sent vnto King Darius.


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Be it knowen vnto the King, that we went into the prouince of Iudea, to the house of the great God, which is builded with great stones, &amp; beames are layde in the walles, and this worke is wrought speedily, and prospereth in their hands.


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Then asked we those Elders, and sayd vnto them thus, Who hath giuen you commandement to buylde this house, and to lay the foundation of these walles?


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We asked their names also, that we might certifie thee, &amp; that we might write the names of the men that were their rulers.


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And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a <n>That is, Solomon.</n> great king of Israel builded and set up.


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But after that our fathers had prouoked the God of heauen vnto wrath, he gaue them ouer into the hand of Nebuchadnezzar King of Babel the Caldean, &amp; he destroyed this house, &amp; caryed the people away captiue vnto Babel.


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But in the <n>Read (Ezr_1:1,2).</n> first year of Cyrus the king of Babylon [the same] king Cyrus made a decree to build this house of God.


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And the vessels also of gold and silver of the house of God, which Nebuchadnezzar took out of the temple that [was] in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto [one], whose name [was] <n>Read (Ezr_1:8).</n> Sheshbazzar, whom he had made governor;


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And he sayde vnto him, Take these vessels and goe thy way, and put them in the Temple that is in Ierusalem, and let the house of God be buylt in his place.


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Then came the same Sheshbazzar &amp; layde the foundation of the house of God, which is in Ierusalem, and since that time euen vntill nowe, hath it bene in buylding, yet is it not finished.


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Now therefore, if [it seem] good to the king, let there be search made in the king's <n>Meaning in the library or places where lay the register or record of times.</n> treasure house, which [is] there at Babylon, whether it be [so], that a decree was made of Cyrus the king to build this house of God at Jerusalem, and let the king send his pleasure to us concerning this matter.


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Then King Darius gaue commandement, &amp; they made search in the librarie of the treasures, which were there layd vp in Babel.


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And there was found at <n>In which were the acts of the kings of the Medes and Persians.</n> Achmetha, in the palace that [is] in the province of the Medes, a roll, and therein [was] a record thus written:


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In the first yeere of King Cyrus, King Cyrus made a decree for the house of God in Ierusalem, Let the house be buylt, euen the place where they offred sacrifices, and let the walles thereof be ioyned together: let the height thereof be three score cubites, and the breadth thereof three score cubites,


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Three orders of great stones, &amp; one order of timber, and let the expenses be giuen of the Kings house.


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And also let the golden and silver vessels of the house of God, which Nebuchadnezzar took forth out of the temple which [is] at Jerusalem, and brought unto Babylon, be restored, and <n>Meaning Zerubbabel to whom he gives charge.</n> brought again unto the temple which [is] at Jerusalem, [every one] to his place, and place [them] in the house of God.


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Now [therefore], Tatnai, governor beyond the river, Shetharboznai, and your companions the Apharsachites, which [are] beyond the river, be ye far <n>Meddle not with them neither hinder them.</n> from thence:


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Suffer ye the worke of this house of God, that the captaine of the Iewes and the Elders of the Iewes may buylde this house of God in his place.


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Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king's goods, [even] of the tribute beyond the river, forthwith expenses be given unto these men, that they be <n>For lack of money.</n> not hindered.


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And that which they shall haue neede of, let it be giuen vnto them day by day, whether it be yong bullockes, or rammes, or lambes for the burnt offrings of the God of heauen, wheate, salt, wine, and oyle, according to the appoyntment of the Priestes that are in Ierusalem, that there bee no fault,


text:
That they may haue to offer sweete odours vnto the God of heauen, and praye for the Kings life, and for his sonnes.


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And I haue made a decree, that whosoeuer shall alter this sentence, the wood shall be pulled downe from his house, and shall be set vp, and he shalbe hanged thereon, &amp; his house shalbe made a dunghill for this.


text:
And the God that hath caused his name <n>Who has appointed that place to have his Name called on there.</n> to dwell there destroy all kings and people, that shall put to their hand to alter [and] to destroy this house of God which [is] at Jerusalem. I Darius have made a decree; let it be done with speed.


text:
Then Tatnai the captaine beyond the Riuer, and Shethar Boznai &amp; their companions, according to that which Darius had sent, so they did speedily.


text:
And the elders of the Jews builded, and they prospered through the prophesying of <n>Whom God stirs up to assure them that he would give their work good success.</n> Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished [it], according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia.


text:
And this house was finished on the third day of the month <n>This is the twelfth month and contains part of February and part of March.</n> Adar, which was in <n>The 42nd year after their first return.</n> the sixth year of the reign of Darius the king.


text:
And the children of Israel, the Priestes, and the Leuites, and the residue of the children of the captiuitie kept the dedication of this house of God with ioy,


text:
And offred at the dedication of this house of God an hundreth bullockes, two hundreth rams, foure hundreth lambes, and twelue goates, for the sinne of all Israel, according to the nomber of the tribes of Israel.


text:
And they set the Priests in their order, and the Leuites in their courses ouer the seruice of God in Ierusalem, as it is written in the booke of Moses.


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(For the Priests and the Leuites were purified altogether) and they killed the Passeouer for all the children of the captiuitie, &amp; for their brethren the Priests, and for themselues.


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And the children of Israel, which were come again out of captivity, and all such as had <n>Who were of the heathen and forsook their idolatry to worship the true God.</n> separated themselves unto them from the filthiness of the heathen of the land, to seek the LORD God of Israel, did eat,


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And kept the feast of unleavened bread seven days with joy: for the LORD had made them joyful, and turned the heart of the king of <n>Meaning Darius who was king of the Medes, Persians and Assyrians.</n> Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel.


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Now after these things, in the reign of <n>The Hebrews write that many of the kings of Persia were called by this name, as Pharaoh was a common name to the kings of Egypt and Caesar to the Romans emperors.</n> Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah,


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The son of Abishua, the son of Phinehas, the son of Eleazar, the son of <n>Ezra traces his family till he comes to Aaron, to prove that he came from him.</n> Aaron the chief priest:


text:
This Ezra went up from Babylon; and he [was] a ready <n>He shows here what a scribe is, who had charge to write the law and to expound it. Whom Mark calls a scribe, (Mar_12:28), Matthew and Luke called a lawyer or doctor of the law, (Mat_22:35; Luk_10:25).</n> scribe in the law of Moses, which the LORD God of Israel had given: and the king granted him all his request, according to the hand of the LORD his God upon him.


text:
And there went vp certaine of the children of Israel, and of the Priests, and the Leuites, and the singers, and the porters, and the Nethinims vnto Ierusalem, in the seuenth yere of King Artahshashte.


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And he came to Jerusalem in the <n>That contained part of July and part of August.</n> fifth month, which [was] in the seventh year <n>Of king Darius.</n> of the king.


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For vpon the first day of the first moneth began he to goe vp from Babel, and on the first day of the fift moneth came he to Ierusalem, according to the good hande of his God that was vpon him.


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For Ezra had prepared his heart to seeke the Lawe of the Lord, and to doe it, and to teach the precepts and iudgements in Israel.


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And this is the copie of the letter that King Artahshashte gaue vnto Ezra the Priest &amp; scribe, euen a writer of the words of the commadements of ye Lord, &amp; of his statutes ouer Israel.


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Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect [peace], and <n>Some take this for the name of a people, some for time or continuance, meaning that the king wished him long life.</n> at such a time.


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I make a decree, that all they of the people of Israel, and [of] his priests and Levites, in my realm, which are minded of their own freewill <n>Who still remained in Babylon and had not returned with Zerubbabel.</n> to go up to Jerusalem, go with thee.


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Forasmuch as thou art sent of the king, and of his seven counsellors, to <n>To examine who lived according to the law.</n> enquire concerning Judah and Jerusalem, according to the law of thy God which [is] in <n>Of which you are an expert.</n> thine hand;


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And to carry the siluer and the gold, which the King &amp; his cousellers willingly offer vnto the God of Israel (whose habitation is in Ierusalem)


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And all the siluer and gold that thou canst finde in all the prouince of Babel, with the free offring of the people, and that which the Priestes offer willingly to the house of their God which is in Ierusalem,


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That thou mayest bye speedily with this siluer, bullocks, rammes, lambes, with their meate offrings and their drinke offrings: and thou shalt offer them vpon the altar of the house of your God, which is in Ierusalem.


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And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your <n>As you know best may serve to God's glory.</n> God.


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And the vessels that are giuen thee for the seruice of the house of thy God, those deliuer thou before God in Ierusalem.


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And the residue that shall be needeful for the house of thy God, which shall be meete for thee to bestowe, thou shalt bestowe it out of the Kings treasure house,


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And I, [even] I Artaxerxes the king, do make a decree to all the treasurers which [are] beyond <n>Which was the Euphrates river and they were beyond it in respect to Babylon.</n> the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily,


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Unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred <n>Read (1Ki_7:26; 2Ch_2:10).</n> baths of oil, and salt without prescribing [how much].


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Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath <n>This declares that the fear of God's judgment causes him to use this liberality, and not the love that he bore for God's glory or affection for his people.</n> against the realm of the king and his sons?


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And we certifie you, that vpon any of the Priestes, Leuites, singers, porters, Nethinims, or Ministers in this house of God, there shall no gouernour laye vpon them tolle, tribute nor custome.


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And thou, Ezra, after the wisdom of thy God, that [is] in thine hand, <n>He gave Ezra full authority to restore all things according to the word of God, and to punish them who resisted and would not obey.</n> set magistrates and judges, which may judge all the people that [are] beyond the river, all such as know the laws of thy God; and teach ye them that know [them] not.


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And whosoeuer will not doe the Lawe of thy God, and the Kings lawe, let him haue iudgement without delay, whether it be vnto death, or to banishment, or to confiscation of goods, or to imprisonment.


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<n>Thus Ezra gave thanks to God for giving him success in his business with the king.</n>Blessed [be] the LORD God of our fathers, which hath put [such a thing] as this in the king's heart, to beautify the house of the LORD which [is] in Jerusalem:


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And hath enclined mercy toward me, before the King and his counsellers, and before all the Kings mightie Princes: and I was comforted by the hand of the Lord my God which was vpon me, and I gathered the chiefe of Israel to goe vp with me.


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These [are] now the chief of their fathers, and [this is] the genealogy of them that went up with me from Babylon, in the reign of <n>Read (Ezr. 7:1-28).</n> Artaxerxes the king.


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Of the sonnes of Phinehas, Gershom: of the sonnes of Ithamar, Daniel: of the sonnes of Dauid, Hattush:


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Of the sonnes of Shechaniah, of the sonnes of Pharosh, Zechariah, and with him the count of the males, an hundreth and fiftie.


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And of the sonnes of Shelomith the sonne of Iosiphiah, &amp; with him an hundreth and threescore males.


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And of the <n>That came to go with Ezra.</n> last sons of Adonikam, whose names [are] these, Eliphelet, Jeiel, and Shemaiah, and with them threescore males.


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And I gathered them together to the <n>To that place of Euphrates, where the Ahava river enters it.</n> river that runneth to Ahava; and there abode we in tents three days: and I viewed the people, and the priests, and found there none of the sons of Levi.


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Therefore sent I to Eliezer, to Ariel, to Shemeiah, and to Elnathan, and to Iarib, and to Elnathan, and to Nathan, and to Zechariah, and to Meshullam the chiefe, and to Ioiarib and to Elnathan, men of vnderstanding,


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And I sent them with commandment unto Iddo the <n>He was the chief teacher of the law to the Levites.</n> chief at the place Casiphia, and I told them what they should say unto Iddo, [and] to his brethren the Nethinims, at the place Casiphia, that they should bring unto us ministers for the house of our God.


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So by the good hande of our God which was vpon vs, they brought vs a man of vnderstanding of the sonnes of Mahali the sonne of Leui the sonne of Israel, and Sherebiah with his sonnes and his brethren, euen eighteene.


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Also Hashabiah, and with him Ieshaiah of the sonnes of Merari, with his brethren, and their sonnes twentie.


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And of the Nethinims, whom Dauid had set, and the Princes for the seruice of the Leuites, two hundreth and twentie of the Nethinims, which all were named by name.


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Then I proclaimed a fast there, at the river of Ahava, that we might afflict <n>He shows that the purpose of fasting is to humble the body to the spirit, which must proceed from the heart that is touched, or else it is hypocrisy.</n> ourselves before our God, to seek of him a right way for us, and for our little ones, and for all our substance.


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For I was <n>He thought it better to commit himself to the protection of God, than by seeking these ordinary means to give others a reason to think that he doubted God's power.</n> ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God [is] upon all them for good that seek him; but his power and his wrath [is] against all them that forsake him.


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Then I separated twelue of the chiefe of the Priests, Sherebiah, and Hashabiah, and ten of their brethren with them,


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And weighed them the siluer and the gold, and the vessels, euen the offring of ye house of our God, which the King and his counselers, and his Princes, &amp; all Israel that were present had offred.


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I even weighed unto their hand six hundred and fifty <n>Read (1Ki_9:14).</n> talents of silver, and silver vessels an hundred talents, [and] of gold an hundred talents;


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Also twenty basons of gold, of a thousand <n>Read (Ezr_2:69).</n> drams; and two vessels of fine copper, precious as gold.


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And I said vnto them, Ye are consecrate vnto the Lord, and the vessels are consecrate, and the gold and the siluer are freely offred vnto the Lord God of your fathers.


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Watch ye, and keepe them vntill ye weigh them before the chiefe Priestes and the Leuites, and the chiefe fathers of Israel in Ierusalem in the chambers of the house of the Lord.


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So the Priests and the Leuites receiued the weight of the siluer and of the golde, and of the vessels to bring them to Ierusalem, vnto the house of our God.


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Then we departed from the river of Ahava on the twelfth [day] of the first month, to go unto Jerusalem: and the hand of our God was upon us, and he delivered us from the hand of the enemy, and of such as lay in <n>This declared that their journey was full of danger and yet God delivered them according to their prayer.</n> wait by the way.


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Now on the fourth day was the silver and the gold and the vessels weighed in the house of our God by the hand of Meremoth the son of Uriah the priest; and with him [was] Eleazar the son of Phinehas; and with them [was] Jozabad the son of Jeshua, and Noadiah the son of Binnui, <n>This was a token of a good conscience and of his integrity that he would have witnesses of his fidelity.</n> Levites;


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Also the children of the captiuitie, which were come out of captiuitie, offred burnt offrings vnto the God of Israel, twelue bullockes for all Israel, ninetie and sixe rammes, seuentie and seuen lambes, and twelue hee goates for sinne: all was a burnt offring of the Lord.


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And they deliuered the Kings commission vnto the Kings officers, and to the captaines beyond the Riuer: and they promoted the people, and the house of God.


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Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not <n>From the time they came home under Zerubbabel until the coming of Ezra, they had degenerated contrary to the law of God, and married where it was not lawful, (Deu_7:3).</n> separated themselves from the people of the lands, [doing] according to their abominations, [even] of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.


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For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of [those] lands: yea, the hand of the <n>That is, the governors are the chief beginners of it.</n> princes and rulers hath been chief in this trespass.


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And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down <n>As one doubting whether God would continue his benefits toward us, or else destroy what he had begun.</n> astonied.


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And there assembled vnto me all that feared the words of the God of Israel, because of the transgression of them of the captiuitie; I sate downe astonied vntil the euening sacrifice.


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And at the euening sacrifice I arose vp fro mine heauinesse, and when I had rent my clothes and my garment, I fell vpon my knees, and spred out mine hands vnto the Lord my God,


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And said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased <n>That is, we are drowned in sin.</n> over [our] head, and our trespass is grown up unto the <n>They so exceed that they cannot grow greater.</n> heavens.


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From the dayes of our fathers haue we bin in a great trespasse vnto this day, and for our iniquities haue we, our Kings, &amp; our Priestes bene deliuered into the hand of the kings of the lands, vnto the sword, into captiuitie, into a spoyle, and into confusion of face, as appeareth this day.


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And now for a little space grace hath been [shewed] from the LORD our God, to leave us a remnant to escape, and to give us a <n>In giving us a resting place it is a comparison taken from them that still remain in a place who strike nails to hang things on, (Isa_22:23).</n> nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage.


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For though we were bondmen, yet our God hath not forsaken vs in our bondage, but hath enclined mercy vnto vs in the sight of the Kings of Persia, to giue vs life, &amp; to erect the house of our God, &amp; to redresse the places thereof, and to giue vs a wall in Iudah and in Ierusalem.


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Which thou hast commanded by thy seruants the Prophets, saying, The land whereunto ye go to possesse it, is an vncleane land, because of the filthines of the people of the lands, which by their abominations, &amp; by their vncleannes haue filled it from corner to corner.


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Now therfore shal ye not giue your daughters vnto their sonnes, neither shall ye take their daughters vnto your sonnes, nor seeke their peace nor wealth for euer, that yee may be strong and eate the goodnes of the lande, and leaue it for an inheritance to your sonnes for euer.


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And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our <n>Has not utterly cast us down and destroyed us for our sins, (Deu_28:13).</n> iniquities [deserve], and hast given us [such] deliverance as this;


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Should we returne to breake thy commadements, and ioyne in affinitie with the people of such abominations? wouldest not thou be angrie towarde vs till thou haddest consumed vs, so that there should be no remnant nor any escaping?


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O LORD God of Israel, thou [art] righteous: for we <n>He shows that God is just in punishing his people, and yet merciful in preserving a residue in whom he shows favour.</n> remain yet escaped, as [it is] this day: behold, we [are] before thee in our trespasses: for we cannot stand before thee because of this.


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Now when Ezra had prayed, and when he had <n>He confessed his sins, and the sins of the people.</n> confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore.


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And Shechaniah the son of Jehiel, [one] of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is <n>Meaning, that God would receive them in mercy.</n> hope in Israel concerning this thing.


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Now therefore let us make a covenant with our God to put away <n>Who are strangers and married contrary to the law of God.</n> all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law.


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Arise; for [this] matter <n>Because God has given you authority and learning to persuade the people in this and to command them.</n> [belongeth] unto thee: we also [will be] with thee: be of good courage, and do [it].


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Then arose Ezra, and caused the chiefe Priestes, the Leuites, and all Israel, to sweare that they would doe according to this worde. So they sware.


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And Ezra rose vp from before the house of God, and went into the chamber of Iohanan the sonne of Eliashib: he went euen thither, but he did eate neither bread, nor drunke water: for he mourned, because of the transgression of them of the captiuitie.


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And they caused a proclamation to goe throughout Iudah and Ierusalem, vnto all them of the captiuitie, that they should assemble themselues vnto Ierusalem.


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And whosoeuer woulde not come within three dayes according to the counsel of the Princes &amp; Elders, all his substance should be forfait, &amp; he should be separate from the Congregation of them of the captiuitie.


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Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days. It [was] the <n>Which contained part of November and part of December.</n> ninth month, on the twentieth [day] of the month; and all the people sat in the street of the house of God, trembling because of [this] matter, and for the great <n>For the season was given to rain and so the weather was more sharp and cold and also their conscience touched them.</n> rain.


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And Ezra the priest stood up, and said unto them, Ye have transgressed, and have taken strange wives, to <n>You have laid one sin on another.</n> increase the trespass of Israel.


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Now therefore <n>Read (Jos_7:19).</n> make confession unto the LORD God of your fathers, and do his pleasure: and separate yourselves from the people of the land, and from the strange wives.


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And all the Congregation answered, and sayd with a loude voyce, So will we do according to thy wordes vnto vs.


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But the people are many, and it is a raynie weather, and we are not able to stande without, neither is it the worke of one day or two: for we are many that haue offended in this thing.


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Let now our rulers of all the congregation stand, <n>Let them be appointed to examine this matter.</n> and let all them which have taken strange wives in our cities come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our God for this matter be turned from us.


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Then were appoynted Ionathan the sonne of Asah-el, &amp; Iahaziah the sonne of Tikuah ouer this matter, and Meshullam and Shabbethai the Leuites helped them.


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And the children of the captivity did so. And Ezra the priest, [with] certain chief of the fathers, after the house of their fathers, and all of them by [their] names, <n>They went to the chief cities to sit on this matter which took three months to finish.</n> were separated, and sat down in the first day of the tenth month to examine the matter.


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And vntill the first day of the first moneth they were finishing the businesse with al the men that had taken strange wiues.


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And of the sonnes of the Priests there were men founde, that had taken strange wiues, to wit, of the sonnes of Ieshua, the sonne of Iozadak, &amp; of his brethren, Maaseiah, Aeliezer, and Iarib and Gedaliah.


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And they gave <n>As a token that they would keep their promise and do it.</n> their hands that they would put away their wives; and [being] guilty, [they offered] a ram of the flock for their trespass.


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And of the Leuites, Iozabad and Shimei, and Kelaiah, (which is Kelitah) Pethahiah, Iudah and Eliezer.


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Moreover of <n>Meaning of the common people: for before he spoke of the priests and Levites.</n> Israel: of the sons of Parosh; Ramiah, and Jeziah, and Malchiah, and Miamin, and Eleazar, and Malchijah, and Benaiah.


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And of the sonnes of Pahath Moab, Adna, and Chelal, Benaiah, Maaseiah, Mattaniah, Bezaleel, and Binnui, and Manasseh.


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All these had taken strange wives: and [some] of them had wives by whom they had <n>Who also were made illegitimate because the marriage was unlawful.</n> children.


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The words of Nehemiah the son of Hachaliah. And it came to pass in the month <n>Which contains part of November and part of December, and was their ninth month.</n> Chisleu, in the twentieth year, as I was in Shushan the palace, <n>The Argument - God, in all ages and at all times, sets up worthy persons for the convenience and profit of his Church, as now within the compass of seventy years he raised up various excellent men for the preservation of his people after their return from Babylon. Zerubbabel, Ezra, and Nehemiah, of which the first was their captain to bring them home, and provided that the temple was built: the second reformed their manners and planted religion: and the third built up the walls, delivered the people from oppression and provided that the law of God was carried out among them. He was a godly man, and in great authority with the king, so that the king favoured him greatly and gave him letters to accomplish all the things he desired. This book is also called the second of Ezra by the Latins because he was the author of it.</n>


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That Hanani, one of my <n>A Jew as I was.</n> brethren, came, he and [certain] men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem.


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And they said unto me, The remnant that are left of the captivity there in the <n>Meaning in Judea.</n> province [are] in great affliction and reproach: the wall of Jerusalem also [is] broken down, and the gates thereof are burned with fire.


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And when I heard these wordes, I sate downe and wept, and mourned certeine dayes, &amp; I fasted and prayed before the God of heauen,


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And sayde, O Lorde God of heauen, the great and terrible God, that keepeth couenant and mercy for them that loue him, and obserue his commandements,


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I pray thee, let thine eares be attet, &amp; thine eies open, to heare the praier of thy seruat, which I pray before thee dayly, day &amp; night for ye childre of Israel thy seruats, &amp; confesse the sinnes of the children of Israel, which we haue sinned against thee, both I and my fathers house haue sinned:


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We haue grieuously sinned against thee, and haue not kept the commandements, nor the statutes, nor the iudgements, which thou commandedst thy seruant Moses.


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I beseeche thee, remember the worde that thou commandedst thy seruant Moses, saying, Ye wil transgresse, and I will scatter you abroade among the people.


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But if ye turne vnto me, &amp; keepe my commandements, and doe them, though your scattering were to the vttermost part of the heauen, yet will I gather you from thence, and will bring you vnto the place that I haue chosen to place my Name there.


text:
Now these are thy seruants and thy people, whome thou hast redeemed by thy great power, and by thy mightie hand.


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O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to <n>That is, to worship you.</n> fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of <n>That is, the king Artaxerxes.</n> this man. For I was the king's cupbearer.


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And it came to pass in the month <n>Which was the first month of the year, and contains part of March and part of April.</n> Nisan, in the twentieth year of <n>Who is also called Darius, (Ezr_7:1) and was the son of Hystaspis.</n> Artaxerxes the king, [that] wine [was] before him: and I took up the wine, and gave [it] unto the king. Now I had not been [beforetime] sad in his presence.


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And the king said vnto me, Why is thy coutenance sad, seeing thou art not sicke? this is nothing, but sorow of heart. Then was I sore afrayd,


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And I said to the King, God saue the King for euer: why should not my countenance be sad, when the citie &amp; house of the sepulchres of my fathers lieth waste, and the gates thereof are deuoured with fire?


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Then the king said unto me, For what dost thou make request? So I prayed <n>I desired God in my heart to prosper my enterprise.</n> to the God of heaven.


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And sayde vnto the King, If it please the King, and if thy seruant haue found fauour in thy sight, I desire that thou wouldest send me to Iudah vnto the city of the sepulchres of my fathers, that I may buyld it.


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And the King sayd vnto me, (the Queene also sitting by him) How long shall thy iourney be? &amp; when wilt thou come againe? So it pleased the King, and he sent me, and I set him a time.


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After I saide vnto the King, If it please the King, let them giue mee letters to the captaines beyond the Riuer, that they may conuay me ouer, till I come into Iudah,


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And a letter unto Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the palace which [appertained] to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to <n>As God moved me to ask, and as he gave me success in it.</n> the good hand of my God upon me.


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Then came I to the captaines beyonde the Riuer, and gaue them the Kings letters; the King had sent captaines of the armie and horsemen with me.


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When <n>These were great enemies to the Jews, and laboured always both by force and subtilty to overcome them and Tobiah, because his wife was a Jewess, knew of their affairs and so brought them great trouble.</n> Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard [of it], it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel.


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And I rose in the night, I, and a fewe men with me: for I told no man, what God had put in mine heart to do at Ierusalem, &amp; there was not a beast with me, saue the beast whereon I rode.


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And I went out by night by the gate of the valley, &amp; came before the draggon well, and to the dung porte, and vewed the walles of Ierusalem, howe they were broken downe, and the portes thereof deuoured with the fire.


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Then I went foorth vnto the gate of the fountaine, and to the Kings fishpoole, and there was no rowme for the beast that was vnder me to passe.


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Then went I vp in ye night by the brooke, and viewed the wall, and turned backe, and comming backe, I entred by the gate of the valley &amp; returned.


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And the rulers knewe not whither I was gone, nor what I did, neither did I as yet tell it vnto the Iewes, nor to the Priestes, nor to the noble men, nor to the rulers, nor to the rest that laboured in the worke.


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Then said I unto them, Ye see the distress that we [are] in, how Jerusalem [lieth] waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more <n>That is, contemned by other nations as though God had forsaken us.</n> a reproach.


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Then I told them of the hand of my God which was good upon me; as also the king's words that he had spoken unto me. And they said, Let us rise up and build. So they <n>They were encouraged and gave themselves to do well, and to travel in this worthy enterprise.</n> strengthened their hands for [this] good [work].


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But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and <n>These were three chief governors under the king of Persia beyond the Euphrates.</n> Geshem the Arabian, heard [it], they laughed us to scorn, and despised us, and said, What [is] this thing that ye do? will ye <n>Thus the wicked when they will burden the children of God, always lay treason to their charge both because it makes them most odious to the world, and also stirs the hatred of princes against them.</n> rebel against the king?


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Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor <n>Neither are you of the number of the children of God (to whom he has appointed this city only) neither did any of your predecessors ever fear God.</n> memorial, in Jerusalem.


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Then Eliashib the high priest rose up with his brethren the priests, and they builded the sheep gate; they <n>In Hebrew they sanctified it, that is, they finished it, and so dedicated it to the Lord by prayer, in desiring him to maintain it.</n> sanctified it, and set up the doors of it; even unto the tower of Meah they sanctified it, unto the tower of Hananeel.


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But the fish port did the sonnes of Senaah buylde, which also layde the beames thereof, and set on the doores thereof, the lockes thereof, and the barres thereof.


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And next vnto them fortified Merimoth, the sonne of Vrijah, the sonne of Hakkoz: and next vnto them fortified Meshullam, the sonne of Berechiah, the sonne of Meshezabeel: and next vnto them fortified Zadok, the sonne of Baana:


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And next unto them the Tekoites repaired; but their nobles <n>The rich and mighty would not obey those who were appointed officers in this work, neither would they help them.</n> put not their necks to the work of their Lord.


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And the gate of the olde fishpoole fortified Iehoiada the sonne of Paseah, and Meshullam the sonne of Besodaiah: they laid the beames thereof, and set on the doores thereof, and the lockes thereof, and the barres thereof.


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And next unto them repaired Melatiah the Gibeonite, and Jadon the Meronothite, the men of Gibeon, and of Mizpah, unto the <n>To the place where the Duke was wont to sit in judgment, who governed the country in their absence.</n> throne of the governor on this side the river.


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Next vnto him fortified Vzziel the sonne of Harhohiah of the golde smithes: next vnto him also fortified Hananiah, the sonne of Harakkahim, and they repayred Ierusalem vnto the broad wall.


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And next vnto him fortified Iedaiah the sonne of Harumaph, euen ouer against his house: and next vnto him fortified Hattush, the sonne of Hashabniah.


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Malchiiah the sonne of Harim, and Hashub the sonne of Pahath Moab fortified the seconde porcion, and the tower of the fornaces.


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Next vnto him also fortified Shallum, the sonne of Halloesh, the ruler of the halfe part of Ierusalem, he, and his daughters.


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The valley gate fortified Hanum, and the inhabitants of Zanuah: they buylt it, and set on the doores thereof, the lockes thereof, and the barres thereof, euen a thousand cubites on the wall vnto the dung porte.


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But the dung port fortified Malchiah, the sonne of Rechab, the ruler of the fourth part of Beth-haccarem: he built it, and set on the doores thereof, the lockes thereof, &amp; the barres thereof.


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But the gate of the fountaine fortified Shallun, the sonne of Col-hozeh, the ruler of the fourth part of Mizpah: he builded it, and couered it, and set on the doores thereof, the lockes thereof, and the barres thereof, and the wall vnto the fishpoole of Shelah by the Kings garden, and vnto the steppes that goe downe from the citie of Dauid.


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After him fortified Nehemiah the sonne of Azbuk, the ruler of ye halfe part of Beth-zur, vntill the otherside ouer against the sepulchres of Dauid, and to the fishpoole that was repaired, and vnto the house of the mightie.


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After him fortified the Leuites, Rehum the sonne of Bani, and next vnto him fortified Hashabiah the ruler of the halfe part of Keilah in his quarter.


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After him fortified their brethren: Bauai, the sonne of Henadad the ruler of the halfe part of Keilah:


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And next to him repaired Ezer the son of Jeshua, the ruler of Mizpah, another piece over against the going up to the armoury at the <n>Where the weapons and armour of the city lay.</n> turning [of the wall].


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After him was earnest Baruch the sonne of Zacchai, and fortified another portion from the corner vnto the doore of the house of Eliashib the hie Priest.


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After him fortified Merimoth, the sonne of Vriiah, the sonne of Hakkoz, another portion from the doore of the house of Eliashib, euen as long as the house of Eliashib extended.


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And after him repaired the priests, the men of <n>Who dwelt in the plain country by Jordan and Jericho.</n> the plain.


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After them fortified Beniamin, and Hasshub ouer against their house: after him fortified Azariah, the sonne of Maaseiah, the sonne of Ananiah, by his house.


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After him fortified Binnui, the sonne of Henadad another portion, from the house of Azariah vnto the turning and vnto the corner.


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Palal, the sonne of Vzai, from ouer against the corner, &amp; the high tower, that lieth out from the Kings house, which is beside the court of the prison. After him, Pedaiah, the sonne of Parosh.


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Moreover the <n>Read (Ezr_2:43).</n> Nethinims dwelt in Ophel, unto [the place] over against the water gate toward the east, and the tower that lieth out.


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After him fortified the Tekoites another portion ouer against the great tower, that lyeth out, euen vnto the wall of the fortresse.


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After them fortified Zadok the sonne of Immer ouer against his house: and after him fortified Shemaiah, the sonne of Shechadiah the keeper of the East gate.


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After him repaired Hananiah the son of Shelemiah, and Hanun the <n>Meaning the sixth of his sons.</n> sixth son of Zalaph, another piece. After him repaired Meshullam the son of Berechiah over against his chamber.


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After him repaired Malchiah the goldsmith's son unto the place of the Nethinims, and of the merchants, over against the gate <n>Which was the place of judgment or execution.</n> Miphkad, and to the going up of the corner.


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And betwene the chamber of the corner vnto the sheepegate fortified the goldesmithes and the marchantes.


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Bvt when Sanballat heard that we builded the wall, then was he wroth and sore grieued, and mocked the Iewes,


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And he spake before his <n>Of his companions who dwelt in Samaria.</n> brethren and the army of Samaria, and said, What do these <n>Thus the wicked who do not consider that God's power is always ready to defend his, mock them as thought they were weak and feeble.</n> feeble Jews? will they fortify themselves? will they sacrifice? will they make an end in a day? will they revive the stones out of the heaps of the rubbish which are burned?


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And Tobiah the Ammonite was beside him, and said, Although they buylde, yet if a foxe goe vp, he shall euen breake downe their stonie wall.


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<n>This is the remedy that the children of God have against the derision and threatenings of their enemies, to flee to God by prayer.</n>Hear, O our God; for we are despised: and turn their reproach upon their own head, and give them for a prey <n>Let them be spoiled and led away captive.</n> in the land of captivity:


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And cover not their <n>Let the plagues declare to the world that they set themselves against you and your Church: that he prays only having respect for God's glory and not for any private affection, or grudge.</n> iniquity, and let not their sin be blotted out from before thee: for they have provoked [thee] to anger before the builders.


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So we built the wall, and all the wall was ioyned vnto the halfe thereof, and the heart of the people was to worke.


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But when Sanballat, &amp; Tobiah, and the Arabians, and the Ammonites, and the Ashdodims heard that the walles of Ierusalem were repayred, (for the breaches began to be stopped) then they were very wroth,


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And Iudah said, The strength of the bearers is weakened, and there is much earth, so that we are not able to build the wall.


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Also our aduersaries had sayde, They shall not knowe, neither see, till we come into the middes of them and slay them, and cause the worke to cease.


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And it came to pass, that when the Jews which dwelt by them came, they said unto us <n>That is, often.</n> ten times, <n>They who brought the tidings said this, when you leave your work, and go either to eat or to rest, your enemies will assail you.</n> From all places whence ye shall return unto us [they will be upon you].


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Therefore set I in the lower places behind the wall vpon the toppes of the stones, &amp; placed the people by their families, with their swordes, their speares and their bowes.


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And I looked, and rose up, and said unto the nobles, and to the rulers, and to the rest of the people, Be not ye afraid of them: <n>Who is always on hand to deliver his out of danger: and therefore seeing they should fight for the maintenance of God's glory, and for the preservation of their own lives and of theirs, he encourages them to play the valiant men.</n> remember the Lord, [which is] great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses.


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And when our enemies heard that it was knowen vnto vs, then God brought their counsell to nought, and we turned all againe to the wall, euery one vnto his worke.


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And it came to pass from that time forth, [that] the half of my servants wrought in the work, and the other half of them held both the spears, the shields, and the bows, and the habergeons; and the rulers [were] <n>To overcome them and encourage them in their work.</n> behind all the house of Judah.


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They that buylded on the wall, and they that bare burdens, and they that laded, did the worke with one hand, and with the other helde the sworde.


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For euery one of the buylders had his sworde girded on his loynes, and so buylded: and he that blewe the trumpet, was beside me.


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Then saide I vnto the Princes, and to the rulers, and to the rest of the people, The worke is great and large, and we are separated vpon the wall, one farre from another.


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In what place [therefore] ye hear the sound of the trumpet, <n>Meaning, to resist their enemies, if need be.</n> resort ye thither unto us: our God shall fight for us.


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So we laboured in the worke, and halfe of them helde the speares, from the appearing of the morning, till the starres came foorth.


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And at the same time said I vnto the people, Let euery one with his seruant lodge within Ierusalem, that they may be a watch for vs in the night, and labour in the day.


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So neither I, nor my brethren, nor my servants, nor the men of the guard which followed me, none of us put off our clothes, [saving that] every one put them off <n>That is, when they purified themselves or else when they washed their clothes.</n> for washing.


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And there was a great cry of the people and of their wives <n>Against the rich who oppressed them.</n> against their brethren the Jews.


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For there were that said, We, our sons, and our daughters, [are] many: therefore we take up <n>This is the complaint of the people, showing the extremity they were brought to.</n> corn [for them], that we may eat, and live.


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And there were that saide, We must gage our landes, and our vineyardes, and our houses, and take vp corne for the famine.


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There were also that said, We have borrowed money for the king's <n>To pay our tribute to the king of the Persians, which was exacted yearly from us.</n> tribute, [and that upon] our lands and vineyards.


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Yet now our flesh [is] as <n>By nature the rich are no better than the poor.</n> the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and [some] of our daughters are brought unto bondage [already]: neither [is it] in our power <n>We are not able to redeem them, but out of poverty are forced to sell them to others.</n> [to redeem them]; for other men have our lands and vineyards.


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Then I consulted with myself, and I rebuked the nobles, and the rulers, and said unto them, Ye <n>You press them with usury, and seek to bring all thing into your hands.</n> exact usury, every one of his brother. And I set a great <n>Both because they should be moved with pity seeing how many were oppressed by them, and also hear the judgment of others, who should be witnesses of their dealings with their brethren.</n> assembly against them.


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And I said unto them, We after our ability have redeemed our brethren the Jews, which were sold unto the heathen; and will ye even sell your brethren? or shall they be <n>Seeing God has once delivered them from the bondage of the heathen, shall we make them our slaves?</n> sold unto us? Then held they their peace, and found nothing [to answer].


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<n>Meaning, Nehemiah.</n>Also I said, It [is] not good that ye do: ought ye not to walk in the fear of our God because of the <n>Who by this occasion will blaspheme the Name of God, seeing that our actions are no better than theirs.</n> reproach of the heathen our enemies?


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For euen I, my brethren, and my seruants doe lende them money and corne: I pray you, let vs leaue off this burden.


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Restore, I pray you, to them, even this day, their lands, their vineyards, their oliveyards, and their houses, also the hundredth [part] of the money, and of the corn, the wine, and the oil, <n>Which you take from them for the loan.</n> that ye exact of them.


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Then said they, We will restore it, and will not require it of them: we will doe as thou hast said. Then I called the Priestes, and caused them to sweare, that they shoulde doe according to this promes.


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So I shooke my lappe, and said, So let God shake out euery man that wil not perfourme this promise from his house, &amp; from his labour: euen thus let him be shaken out, &amp; emptied; all the Cogregation said, Amen, &amp; praised the Lord: and the people did according to this promes.


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Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even unto the two and thirtieth year of Artaxerxes the king, [that is], twelve years, I and my brethren have not eaten the <n>I did not receive the portion and diet which the governors who were before me exacted, in which he declares that he rather sought the wealth of the people than his own convenience.</n> bread of the governor.


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For the former gouernours that were before me, had bene chargeable vnto the people, and had taken of them bread and wine, besides fourtie shekels of siluer: yea, and their seruants bare rule ouer the people: but so did not I, because of the feare of God.


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But rather I fortified a portio in the worke of this wall, and we bought no lande, and all my seruants came thither together vnto the worke.


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Moreouer there were at my table an hundreth &amp; fiftie of the Iewes, &amp; rulers, which came vnto vs from among the heathen that are about vs.


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Now [that] which was prepared [for me] daily [was] one ox [and] six choice sheep; also fowls were prepared for me, and once in ten days store of <n>While at other times they had by measure, at this time they had most liberally.</n> all sorts of wine: yet for all this required not I the bread of the governor, because the bondage was heavy upon this people.


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Now it came to pass, when Sanballat, and Tobiah, and Geshem the Arabian, and the rest of our enemies, heard that I had builded the wall, and [that] there was no <n>That is, that they were joined together, as in (Neh_4:6).</n> breach left therein; (though at that time I had not set up the doors upon the gates;)


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Then sent Sanballat and Geshem vnto me, saying, Come thou that we may meete together in the villages in the plaine of Ono: and they thought to doe me euill.


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And I sent messengers unto them, saying, I [am] doing a great work, so that I cannot come down: <n>Meaning, that if he obeyed their request, the work God had appointed would cease: showing by this that we should not commit ourselves to the hands of the wicked.</n> why should the work cease, whilst I leave it, and come down to you?


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Then sent Sanballat his seruant after this sorte vnto me the fift time, with an open letter in his hand,


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Wherein [was] written, It is reported among the heathen, and Gashmu saith [it, that] thou and the Jews think to rebel: for which cause thou buildest the wall, that thou mayest be their king, according to these <n>As the same goes.</n> words.


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And thou hast also appointed <n>You have bribed and set up false prophets, to make yourself king, and so to defraud the king of Persia of that subjection which you owe to him.</n> prophets to preach of thee at Jerusalem, saying, [There is] a king in Judah: and now shall it be reported to the king according to these words. Come now therefore, and let us take counsel together.


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Then I sent vnto him, saying, It is not done according to these wordes that thou sayest: for thou feynest them of thine owne heart.


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For all they afrayed vs, saying, Their handes shalbe weakened from the worke, and it shall not be done: nowe therefore incourage thou me.


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Afterward I came unto the house of Shemaiah the son of Delaiah the son of Mehetabeel, who [was] <n>As though he would be secret, to the intent that he might pray to God with greater liberty, and receive some revelation, which in him was only hypocrisy.</n> shut up; and he said, Let us meet together in the house of God, within the temple, and let us shut the doors of the temple: for they will come to slay thee; yea, in the night will they come to slay thee.


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And I said, <n>He did not doubt that God was able to preserve him and knew that if he had obeyed this counsel he would have discouraged all the people: thus God gives power to his to resist false prophecies, though they seem to have great probability.</n> Should such a man as I flee? and who [is there], that, [being] as I [am], would go into the temple to save his life? I will not go in.


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And loe, I perceiued, that God had not sent him, but that he pronounced this prophecie against me: for Tobiah and Sanballat had hired him.


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Therefore was he hyred, that I might be afrayde, and doe thus, and sinne, and that they might haue an euill report that they might reproche me.


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My God, think thou upon Tobiah and Sanballat according to these their works, and on the <n>Grief caused him to pray against such, who under the pretence of being the ministers of God, were adversaries to his glory, and went about to overthrow his Church, declaring also by this that where there is one true minister of God, the devil has many hirelings.</n> prophetess Noadiah, and the rest of the prophets, that would have put me in fear.


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So the wall was finished in the twenty and fifth [day] of [the month] <n>Which was the sixth month and contained part of August, and part of September.</n> Elul, in <n>After I had sent Sanballat his answer.</n> fifty and two days.


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And when all our enemies heard thereof, euen all the heathen that were about vs, they were afraid, &amp; their courage failed them: for they knew, that this worke was wrought by our God.


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Moreover in those days the nobles of Judah sent many <n>Thus the Church of God always has enemies within itself, which is more dangerous than outward and professed enemies.</n> letters unto Tobiah, and [the letters] of Tobiah came unto them.


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For there were many in Iudah, that were sworne vnto him: for he was the sonne in lawe of Shechaniah, the sonne of Arah: and his sonne Iehonathan had the daughter of Meshullam, the sonne of Berechiah.


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Yea, they spake in his praise before me, &amp; tolde him my wordes, and Tobiah sent letters to put me in feare.


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Nowe when the wall was builded, and I had set vp the doores, and the porters, and the singers and the Leuites were appointed,


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Then I commanded my brother Hanani and Hananiah the prince of the palace in Ierusalem (for he was doubtlesse a faithfull man, and feared God aboue many)


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And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while <n>That is, they who are mentioned, (Neh_7:2).</n> they stand by, let them shut the doors, and bar [them]: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one [to be] over against his house.


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Nowe the citie was large and great, but the people were few therein, and the houses were not buylded.


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And my God put into mine heart, and I gathered the princes, and the rulers, and the people, to count their genealogies: and I found a booke of the genealogie of them, which came vp at the first, and found written therein,


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These [are] the <n>That is, the inhabitants of Judah.</n> children of the province, that went up out of the captivity, of those that had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and came again to Jerusalem and to Judah, every one unto his city;


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Who came with Zerubbabel, Jeshua, Nehemiah, <n>Azariah in Ezra is called Seraiah, and Raamiah Reelaiah (Ezr_2:2).</n> Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, Baanah. The number, [I say], of the men of the people of Israel [was this];


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The sonnes of Pahath Moab of ye sonnes of Ieshua, &amp; Ioab, two thousand, eight hundreth and eighteene.


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The porters: the sonnes of Shallum, the sonnes of Ater, the sonnes of Talmon, the sonnes of Akkub, the sonnes of Hatita, the sonnes of Shobai, an hundreth and eight and thirtie.


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The <n>Read (Ezr_2:43).</n> Nethinims: the children of Ziha, the children of Hashupha, the children of Tabbaoth,


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The sonnes of Salomons seruantes, the sonnes of Sotai, the sonnes of Sophereth, ye sonnes of Perida,


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The sonnes of Shephatiah, the sonnes of Hattil, the sonnes of Pochereth of Zebaim, the sonnes of Amon.


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And these came vp from Tel-melah, Tel-haresha, Cherub, Addon, and Immer: but they could not shewe their fathers house, nor their seede, or if they were of Israel.


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The sonnes of Delaiah: the sonnes of Tobiah, the sonnes of Nekoda, six hundreth and two and fourtie.


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And of the Priestes: the sonnes of Habaiah, the sonnes of Hakkoz, the sonnes of Barzillai, which tooke one of the daughters of Barzillai the Gileadite to wife, and was named after their name.


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These sought their writing of the genealogies, but it was not founde: therefore they were put from the Priesthood.


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And <n>Meaning, Nehemiah: for Tirshatha in the Chaldee tongue means a butler.</n> the Tirshatha said unto them, that they should not eat of the most holy things, till there stood [up] a priest with Urim and Thummim.


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Besides their seruantes and their maydes, which were seuen thousand, three hundreth and seuen and thirtie: and they had two hundreth and fiue and fourtie singing men and singing women.


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Their horses were seuen hundreth and sixe and thirtie, and their mules two hundreth and fiue and fourtie.


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The camels foure hundreth and fiue and thirtie, and sixe thousande, seuen hundreth and twentie asses.


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And some of the chief of the fathers gave unto the work. The Tirshatha gave to the treasure a thousand <n>Read (Ezr_2:69).</n> drams of gold, fifty basons, five hundred and thirty priests' garments.


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And some of the chiefe fathers gaue vnto the treasure of the worke, twentie thousand drams of golde, and two thousande and two hundreth pieces of siluer.


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And the rest of the people gaue twentie thousand drammes of golde, and two thousande pieces of siluer, and three score &amp; seuen Priestes garments.


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So the priests, and the Levites, and the porters, and the singers, and [some] of the people, and the Nethinims, and all Israel, dwelt in their cities; and when the <n>Which contained part of September and part of October.</n> seventh month came, the children of Israel [were] in their cities.


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And all the people gathered themselves together as one man into the street that [was] before the water gate; and they spake unto Ezra the <n>Read (Ezr_7:6).</n> scribe to bring the book of the law of Moses, which the LORD had commanded to Israel.


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And Ezra the priest brought the law before the congregation both of men and women, and all <n>Who had age and discretion to understand.</n> that could hear with understanding, upon the first day of the seventh month.


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And he read therein before the street that [was] before the water gate from the morning until <n>This declares the great zeal that the people had to hear the word of God.</n> midday, before the men and the women, and those that could understand; and the ears of all the people [were attentive] unto the book of the law.


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And Ezra the Scribe stoode vpon a pulpit of wood which he had made for the preaching, and beside him stood Mattithiah, and Shema, &amp; Ananiah, and Vriiah, and Hilkiah, and Maaseiah on his right hande, and on his left hand Pedaiah, and Mishael, and Malchiah, &amp; Hashum, &amp; Hashbadana, Zechariah, and Meshullam.


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And Ezra opened the book in the sight of all the people; (for he was <n>So that his voice might be heard the better.</n> above all the people;) and when he opened it, all the people stood up:


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And Ezra praysed the Lorde the great God, and all the people answered, Amen, Amen, with lifting vp their handes: &amp; they bowed themselues, and worshipped the Lord with their faces toward the grounde.


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Also Ieshua, and Bani, and Sherebiah, Iamin, Akkub, Shabbethai, Hodiiah, Maaseiah, Kelita, Azariah, Iozabad, Hanan, Pelaiah, and the Leuites caused the people to vnderstand the lawe, and the people stood in their place.


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And they read in the booke of the Lawe of God distinctly, and gaue the sense, &amp; caused them to vnderstand the reading.


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And Nehemiah, which [is] the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day [is] holy unto the LORD your God; mourn not, nor weep. For all the people <n>In considering their offences against the Law, therefore the Levites do not reprove them for mourning, but assure them of God's mercies if they are repentant.</n> wept, when they heard the words of the law.


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Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is <n>That is, remember the poor.</n> prepared: for [this] day [is] holy unto our Lord: neither be ye sorry; for the <n>Rejoice in the Lord, and he will give you strength.</n> joy of the LORD is your strength.


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And the Leuites made silence throughout all the people, saying, Holde your peace: for the day is holy, be not sad therefore.


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Then all the people went to eate and to drinke, and to send away part, and to make great ioy, because they had vnderstand the wordes that they had taught them.


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And on the second day the chiefe fathers of all the people, the Priests and the Leuites were gathered vnto Ezra the scribe, that he also might instruct them in the wordes of the Lawe.


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And they found written in the Law, (that the Lorde had commanded by Moses) that the children of Israel should dwel in boothes in the feast of the seuenth moneth,


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And that they shoulde cause it to bee declared and proclaimed in all their cities, and in Ierusalem, saying, Go forth vnto the mount, and bring oliue branches, and pine branches, &amp; branches of myrtus, and palme branches, &amp; branches of thicke trees, to make boothes, as it is written.


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So the people went forth, and brought [them], and made themselves booths, every one upon the <n>For their houses were made with flat roofs, read (Deu_22:8).</n> roof of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim.


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And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the <n>Which was almost a thousand years.</n> days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.


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And he read in the booke of the Lawe of God euery day, from the first day vnto the last day; they kept the feast seuen dayes, and on the eight day a solemne assemblie, according vnto the maner.


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Now in the twenty and fourth day of this <n>Meaning, the seventh.</n> month the children of Israel were assembled with fasting, and with sackclothes, and earth upon them.


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(And they that were of the seede of Israel were separated from all the strangers) and they stoode and confessed their sinnes and the iniquities of their fathers.


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And they stood up in their place, and read in the book of the law of the LORD their God [one] fourth part of the day; and [another] fourth part they <n>They confessed their sins, and used prayers.</n> confessed, and worshipped the LORD their God.


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Then stoode vp vpon the staires of the Leuites Ieshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani, and cryed with a loud voyce vnto the Lord their God.


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And the Leuites said, euen Ieshua and Kadmiel, Bani, Hashabniah, Sherebiah, Hodiiah, Shebaniah and Pethahiah, Stande vp, and praise the Lorde your God for euer, and euer, and let them praise thy glorious Name, O God, which excelleth aboue all thankesgiuing and praise.


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Thou art Lorde alone: thou hast made heauen, and the heauen of all heauens, with all their hoste, the earth, and all things that are therein, the seas, &amp; al that are in them, &amp; thou preseruest them all, and the host of the heauen worshippeth thee.


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Thou art, O Lord, the God, that hast chosen Abram, and broughtest him out of Vr in Caldea, and madest his name Abraham,


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And foundest his heart faithful before thee, and madest a couenant with him, to giue vnto his seede the lande of the Canaanites, Hittites, Amorites, and Perizzites, and Iebusites, and Girgashites, and hast performed thy wordes, because thou art iust.


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Thou hast also considered the affliction of our fathers in Egypt, and heard their cry by the red Sea,


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And shewed tokens &amp; wonders vpon Pharaoh, and on all his seruants, and on all the people of his land: for thou knewest that they dealt proudely against them: therefore thou madest thee a Name, as appeareth this day.


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For thou didest breake vp the Sea before them, and they went through the middes of the Sea on dry lande: and those that pursued them, hast thou cast into the bottomes as a stone, in the mightie waters:


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And leddest them in the day with a pillar of a cloude, and in the night with a pillar of fire to giue them light in the way that they went.


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Thou camest downe also vpon mount Sinai, and spakest vnto them from heauen, and gauest them right iudgements, and true lawes, ordinances and good commandements,


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And declaredst vnto them thine holy Sabbath, and commandedst them precepts, and ordinances, and lawes, by the hande of Moses thy seruant:


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And gauest them bread from heauen for their hunger, and broughtest forth water for them out of the rocke for their thirst: and promisedst them that they shoulde goe in, and take possession of the land: for the which thou haddest lift vp thine hand for to giue them.


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But they and our fathers behaued them selues proudely, and hardened their neck, so that they hearkened not vnto thy commandements,


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But refused to obey, &amp; would not remember thy marueilous works that thou haddest done for them, but hardened their neckes, and had in their heads to returne to their bondage by their rebellion: but thou, O God of mercies, gratious and full of compassion, of long suffring and of great mercie, yet forsookest them not.


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Moreouer, when they made them a molten calfe (and said, This is thy God that brought thee vp out of the land of Egypt) and committed great blasphemies,


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Yet thou for thy great mercies forsookest them not in the wildernesse: the pillar of the cloude departed not from them by day to leade them the way, neither the pillar of fire by night, to shew them light, and the way whereby they should goe.


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Thou gauest also thy good Spirite to instruct them, &amp; withheldest not thy MAN from their mouth, &amp; gauest them water for their thirst.


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Yea, forty years didst thou sustain them in the wilderness, [so that] they lacked nothing; their clothes waxed not old, and their feet <n>Though the way was tedious and long.</n> swelled not.


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Moreover thou gavest them kingdoms and nations, and didst <n>Meaning, the heathen whom he drove out.</n> divide them into corners: so they possessed the land of Sihon, and the land of the king of Heshbon, and the land of Og king of Bashan.


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And thou diddest multiplie their children, like the starres of the heauen, and broughtest them into the lande, whereof thou haddest spoken vnto their fathers, that they should goe, and possesse it.


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So the children went in, and possessed the lande, and thou subduedst before them the inhabitants of the lande, euen the Canaanites, and gauest them into their handes, with their Kings and the people of the lande, that they might do with them what they would.


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And they tooke their strong cities and the fat lande, and possessed houses, full of all goods, cisternes digged out, vineyardes, and oliues, and trees for foode in abundance, and they did eate, and were filled, and became fat, and liued in pleasure through thy great goodnesse.


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Nevertheless they were disobedient, and rebelled against thee, and cast thy law behind their backs, and slew thy prophets which <n>Taking heaven and earth to witness that God would destroy them unless they returned, as in (2Ch_24:19).</n> testified against them to turn them to thee, and they wrought great provocations.


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Therefore thou deliueredst them into the hande of their enemies that vexed them: yet in the time of their affliction, when they cryed vnto thee, thou heardest them from the heauen, &amp; through thy great mercies thou gauest them sauiours, who saued them out of the hande of their aduersaries.


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But after they had <n>He declares how God's mercies always contended with the wickedness of the people, who always in their prosperity forgot God.</n> rest, they did evil again before thee: therefore leftest thou them in the hand of their enemies, so that they had the dominion over them: yet when they returned, and cried unto thee, thou heardest [them] from heaven; and many times didst thou deliver them according to thy mercies;


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And testifiedst against them, that thou mightest bring them again unto thy law: yet they dealt proudly, and hearkened not unto thy commandments, but sinned against thy judgments, (which if a man do, he shall live in them;) and <n>Which is a sign taken from oxen that shrink at the yoke or burden in (Zec_7:11).</n> withdrew the shoulder, and hardened their neck, and would not <n>When you admonished them by your prophets.</n> hear.


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Yet thou diddest forbeare them many yeeres, and protestedst among them by thy Spirite, euen by the hande of thy Prophets, but they woulde not heare: therefore gauest thou them into the hande of the people of the lands.


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Yet for thy great mercies thou hast not consumed them, neither forsaken them: for thou art a gracious and mercifull God.


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Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble seem little before thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the time of the <n>By whom we were led away into captivity and have been appointed to be slain, as in (Est_3:13).</n> kings of Assyria unto this day.


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Howbeit thou [art] just in all that is brought upon us; for thou hast <n>He confesses that all these things came to them justly for their sins, but he appeals from God's justice to his mercies.</n> done right, but we have done wickedly:


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Neither have our kings, our princes, our priests, nor our fathers, kept thy law, nor hearkened unto thy commandments and thy testimonies, wherewith thou didst <n>That you would destroy them, unless they would return to you, as in (Neh_9:26).</n> testify against them.


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And they haue not serued thee in their kingdome, and in thy great goodnesse that thou shewedst vnto them, &amp; in the large and fat lande which thou diddest set before them, and haue not conuerted from their euill workes.


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Behold, we [are] servants this day, and [for] the land that thou gavest unto our fathers to eat the <n>That is, to be the Lord's.</n> fruit thereof and the good thereof, behold, we [are] servants in it:


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And it yeeldeth much fruit vnto the kings whom thou hast set ouer vs, because of our sinnes: and they haue dominion ouer our bodyes and ouer our cattell at their pleasure, and we are in great affliction.


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And because of all this we make <n>Thus by affliction they promise to keep God's commandments to which they could not be brought by God's great benefits.</n> a sure [covenant], and write [it]; and our princes, Levites, [and] priests, seal [unto it].


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And the rest of the people, the priests, the Levites, the porters, the singers, the <n>Read (Ezr_2:43).</n> Nethinims, and all they that had <n>Who being idolaters forsook their wickedness and gave themselves to serve God.</n> separated themselves from the people of the lands unto the law of God, their wives, their sons, and their daughters, every one having knowledge, and having understanding;


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They <n>They made the oath in the name of the whole multitude.</n> clave to their brethren, their nobles, and entered into a <n>To which they gave themselves if they broke the law, (Deu_28:15).</n> curse, and into an oath, to walk in God's law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and his judgments and his statutes;


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And that we would not giue our daughters to the people of the lande, neither take their daughters for our sonnes.


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And [if] the people of the land bring ware or any victuals on the sabbath day to sell, <n>Which nonetheless they broke soon after, (Neh_13:15).</n> [that] we would not buy it of them on the sabbath, or on the holy day: and [that] we would leave the seventh year, and the exaction of every debt.


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And we made statutes for our selues to giue by the yeere the thirde part of a shekel for the seruice of the house of our God,


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For the <n>This states why they gave this third part of the shekel which was beyond the half shekel that they were required to pay, (Exo_30:13).</n> shewbread, and for the continual meat offering, and for the continual burnt offering, of the sabbaths, of the new moons, for the set feasts, and for the holy [things], and for the sin offerings to make an atonement for Israel, and [for] all the work of the house of our God.


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We cast also lottes for the offering of the wood, euen the Priestes, the Leuites and the people to bring it into the house of our God, by the house of our fathers, yeerely at the times appointed, to burne it vpon the altar of the Lorde our God, as it is written in the Lawe,


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And to bring the first fruites of our land, and the first of all the fruites of all trees, yeere by yeere, into the house of the Lorde,


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Also the firstborn of our sons, and of our cattle, as [it is] <n>This rehearsal shows that there was no part or ceremony in the Law, to which they did not bind themselves by covenant.</n> written in the law, and the firstlings of our herds and of our flocks, to bring to the house of our God, unto the priests that minister in the house of our God:


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And [that] we should bring the firstfruits of our dough, and our offerings, and the fruit of all manner of trees, of wine and of oil, unto the priests, to the chambers of the house of our God; and the tithes of our ground unto the Levites, that the same Levites might have the tithes in all the cities of our <n>Wherever we laboured or worked, there the tithes were due to the Lord both by the law, and according to the oath and covenant that we made.</n> tillage.


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And the Priest, the sonne of Aaron shall be with the Leuites, when ye Leuites take tithes, and the Leuites shall bring vp the tenth parte of the tithes vnto the house of our God, vnto the chambers of the treasure house.


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For the children of Israel and the children of Levi shall bring the offering of the corn, of the new wine, and the oil, unto the chambers, where [are] the vessels of the sanctuary, and the priests that minister, and the porters, and the singers: and <n>We will not leave it destitute of that which is needed for it.</n> we will not forsake the house of our God.


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And the rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, <n>Because their enemies dwelt round about them, they provided that it might be replenished with men, and used this policy because there were few who offered themselves willingly.</n> to bring one of ten to dwell in Jerusalem the holy city, and nine parts [to dwell] in [other] cities.


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These now are the chiefe of the prouince, that dwelt in Ierusalem, but in the cities of Iudah, euery one dwelt in his owne possession in their cities of Israel, the Priestes and the Leuites, and the Nethinims, and the sonnes of Salomons seruants.


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And at Jerusalem dwelt [certain] of the children of Judah, and of the children of Benjamin. Of the children of Judah; Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalaleel, of the children of <n>Which came from Perez the son of Judah.</n> Perez;


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And Maaseiah the sonne of Baruch, the sonne of Col Hozeh, the sonne of Hazaiah, the sonne of Adaiah, the sonne of Ioiarib, the sonne of Zechariah, the sonne of Shiloni.


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All the sonnes of Perez that dwelt at Ierusalem, were foure hundreth, three score &amp; eight valiant men.


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These also are the sonnes of Beniamin, Sallu, the sonne of Meshullam, the sonne of Ioed, the sonne of Pedaiah, the sonne of Kolaiah, the sonne of Maaseiah, the sonne of Ithiel, the sonne of Ieshaiah.


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And Ioel the sonne of Zichri was gouernour ouer them: and Iudah, the sonne of Senuah was the second ouer the citie:


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Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, <n>That is, was the high priest.</n> [was] the ruler of the house of God.


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And their brethren <n>That served and ministered in the temple.</n> that did the work of the house [were] eight hundred twenty and two: and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashur, the son of Malchiah,


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And his brethren, chiefe of the fathers, two hundreth and two and fourtie: and Amashsai the sonne of Azareel, the sonne of Ahazai, the sonne of Meshilemoth, the sonne of Immer:


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And their brethren valiant men, an hundreth and eight and twentie: &amp; their ouerseer was Zabdiel the sonne of Hagedolim.


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And of the Leuites, Shemaiah, the sonne of Hashub, the sonne of Azrikam, the sonne of Hashabiah, the sonne of Bunni.


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And Shabbethai, &amp; Iozabad of the chiefe of the Leuites were ouer the workes of the house of God without.


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And Mattaniah the son of Micha, the son of Zabdi, the son of Asaph, [was] the principal to <n>That is, he began the psalm and was the chanter.</n> begin the thanksgiving in prayer: and Bakbukiah the second among his brethren, and Abda the son of Shammua, the son of Galal, the son of Jeduthun.


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Moreover the porters, Akkub, Talmon, and their brethren that kept the <n>Meaning of the temple.</n> gates, [were] an hundred seventy and two.


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And the <n>Of them who dwelt not in Jerusalem.</n> residue of Israel, of the priests, [and] the Levites, [were] in all the cities of Judah, every one in his inheritance.


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And the ouerseer of the Leuites in Ierusalem was Vzzi the sonne of Bani, the sonne of Ashabiah, the sonne of Mattaniah, the sonne of Micha: of the sonnes of Asaph singers were ouer the worke of the house of God.


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For it was the Kings commandement cocerning them, that faithfull prouision shoulde bee for the singers euery day.


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And Pethahiah the son of Meshezabeel, of the children of Zerah the son of Judah, <n>Was chief about the king for all high affairs.</n> [was] at the king's hand in all matters concerning the people.


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And in the villages in their landes, some of the children of Iudah dwelt in Kiriath-arba, and in the villages thereof, and in Dibon, and in the villages thereof, and in Iekabzeel. and in the villages thereof,


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Zanoah, Adullam, and in their villages, in Lachish, and in the fieldes thereof, at Azekah, and in the villages thereof: &amp; they dwelt from Beer-sheba, vnto the valley of HinNumbers


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And the sonnes of Beniamin from Geba, in Michmash, and Aiia, and Beth-el, and in the villages thereof,


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Now these [are] the priests and the Levites that <n>From Babylon to Jerusalem.</n> went up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra,


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Sallu, Amok, Hilkiah, Jedaiah. These [were] the <n>Next in dignity to the high priests and who were of the stock of Aaron.</n> chief of the priests and of their brethren in the days of Jeshua.


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Moreover the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, [and] Mattaniah, <n>Had charge of them who sang the psalms.</n> [which was] over the thanksgiving, he and his brethren.


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Also Bakbukiah and Unni, their brethren, [were] over against them in the <n>They kept the wards and watches according to their turns, (2Ch_23:6).</n> watches.


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And in the days of Joiakim were priests, the chief of the fathers: of <n>That is, next to Seraiah or rather of the order, who was called after the name of Seraiah.</n> Seraiah, Meraiah; of Jeremiah, Hananiah;


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Of <n>Of which was Zachariah, John the Baptist's father.</n> Abijah, Zichri; of Miniamin, of Moadiah, Piltai;


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In the dayes of Eliashib, Ioiada, and Iohanan and Iaddua were the chiefe fathers of the Leuites written, and the Priests in the reigne of Darius the Persian.


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The sonnes of Leui, the chiefe fathers were written in the booke of the Chronicles euen vnto the dayes of Iohanan the sonne of Eliashib.


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And the chief of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brethren over against them, to praise [and] to give thanks, according to the commandment of David the man of God, ward over <n>That is, one after another and every one in his course.</n> against ward.


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Mattaniah and Bakbukiah, Obadiah, Meshullam, Talmon and Akkub were porters keeping the warde at the thresholds of the gates.


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These were in the dayes of Ioiakim, the sonne of Ieshua, the sonne of Iozadak, and in the dayes of Nehemiah the captaine, and of Ezra the Priest and scribe.


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And in the dedication of the wall at Ierusalem they sought the Leuites out of all their places to bring them to Ierusalem to keepe the dedication and gladnes, both with thanksgiuings &amp; with songs, cymbales, violes and with harpes.


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And the sons of the singers gathered themselves together, both out of the plain country round about Jerusalem, and from the villages of <n>Who were a certain family and had their possessions in the fields, (1Ch_2:54).</n> Netophathi;


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And from the house of Gilgal, and out of the countreis of Geba, and Azmaueth: for the singers had built them villages round about Ierusalem.


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Then <n>Meaning, Nehemiah.</n> I brought up the princes of Judah upon the wall, and appointed two great [companies of them that gave] thanks, [whereof one] went on the right hand upon the wall toward the dung gate:


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And of the Priests sonnes with trumpets, Zechariah the sonne of Ionathan, the sonne of Shemaiah, the sonne of Mattaniah, the sonne of Michaiah, the sonne of Zaccur, ye sonne of Asaph.


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And <n>That is, the brass throne of Zaccur.</n> his brethren, Shemaiah, and Azarael, Milalai, Gilalai, Maai, Nethaneel, and Judah, Hanani, with the musical instruments of David the man of God, and Ezra the scribe before them.


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And at the fountain gate, which was over against them, they went up by the <n>Which was going up to the mount Zion, which is called the city of David.</n> stairs of the city of David, at the going up of the wall, above the house of David, even unto the water gate eastward.


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And the seconde companie of them that gaue thankes, went on the other side, and I after them, and the halfe of the people was vpon the wal, and vpon the towre of the furnaces euen vnto the broad wall.


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And vpon the gate of Ephraim, and vpon the olde gate, and vpon the fishgate, &amp; the towre of Hananeel, and the towre of Meah, euen vnto the sheepegate: and they stood in the gate of the warde.


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So stood the two companies (of them that gaue thankes) in the house of God, and I and the halfe of the rulers with me.


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The Priests also, Eliakim, Maaseiah, Miniamin, Michaiah, Elioenai, Zechariah, Hananiah, with trumpets,


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And Maaseiah, and Shemaiah, and Eleazar, and Vzzi, and Iehohanan, and Malchiiah, and Elam, and Ezer: and the singers sang loude, hauing Izrahiah which was the ouerseer.


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And the same day they offered great sacrifices and reioyced: for God had giuen them great ioy, so that both the women, and the children were ioyfull: and the ioy of Ierusalem was heard farre off.


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And at that time were some appointed <n>Which were chambers appointed by Hezekiah to put in the tither, and such things, (2Ch_31:11) and now were repaired again for the same use.</n> over the chambers for the treasures, for the offerings, for the firstfruits, and for the tithes, to gather into them out of the fields of the cities the portions of the law for the priests and Levites: for Judah rejoiced for the priests and for the Levites that waited.


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And both the singers and the Leuites kept the ward of their God, and the warde of the purification according to the commaundement of Dauid, and Salomon his sonne.


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For in the dayes of Dauid and Asaph, of olde were chiefe singers, and songs of praise and thankesgiuing vnto God.


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And all Israel in the days of Zerubbabel, and in the days of Nehemiah, gave the portions of the singers and the porters, every day his portion: and they sanctified [holy things] unto the Levites; and the Levites <n>That is, the tenth part of the tithes.</n> sanctified [them] unto the children of Aaron.


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And on that day did they reade in the booke of Moses, in the audience of the people, and it was found written therein, that the Ammonite, &amp; the Moabite should not enter into the Congregation of God,


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Because they met not the children of Israel with bread and with water, but hired Balaam against them, that he should curse them: and our God turned the curse into a blessing.


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Now it came to pass, when they had heard the law, that they separated from Israel <n>That is, all who had joined in unlawful marriage and also those with whom God had forbidden them to mingle with.</n> all the mixed multitude.


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And before <n>That the separation was made.</n> this, Eliashib the priest, having the oversight of the chamber of the house of our God, [was] <n>He was united with Tobiah the Ammonite the enemy of the Jews.</n> allied unto Tobiah:


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And he had made him a great chamber and there had they aforetime layde the offringes, the incense, and the vessels, and the tithes of corne, of wine, and of oyle (appointed for the Leuites, and the singers, and the porters) and the offringes of the Priests.


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But in all this [time] was not I at Jerusalem: for in the two and thirtieth year of <n>Called also Darius, (Ezr_6:1).</n> Artaxerxes king of Babylon came I unto the king, and after certain days obtained I leave of the king:


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And I came to Jerusalem, and understood of <n>Thus we see to what inconveniences the people fall into when they are destitute of one who fears God, seeing that their chief governor was absent only for a little while and yet they fell into such great absurdities: as appears in, (Exo_32:1).</n> the evil that Eliashib did for Tobiah, in preparing him a chamber in the courts of the house of God.


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And it grieued me sore: therefore I cast forth all the vessels of the house of Tobiah out of the chamber.


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And I commanded them to clense ye chambers: and thither brought I againe the vessels of the house of God with the meate offring and the incense.


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And I perceiued that the portions of the Leuites had not bene giuen, and that euery one was fled to his lande, euen the Leuites and singers that executed the worke.


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Then reproued I the rulers and sayd, Why is the house of God forsaken? And I assembled them, and set them in their place.


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And I made treasurers ouer the treasures, Shelemiah the Priest, and Zadok the scribe, and of the Leuites, Pedaiah, and vnder their hande Hanan the sonne of Zaccur the sonne of Mattaniah: for they were counted faithfull, and their office was to distribute vnto their brethren.


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Remember me, O my God, concerning this, and wipe not out my <n>He protests that he did his duty with a good conscience yet he does not justify himself in it, but desires God to favour him and to be merciful to him for his own goodness' sake, as in (Neh_13:22, Neh_13:31).</n> good deeds that I have done for the house of my God, and for the offices thereof.


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In those days saw I in Judah [some] treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all [manner of] burdens, which they brought into Jerusalem on the sabbath day: and <n>I declared to them that God would not allow such transgressors of his law to go unpunished.</n> I testified [against them] in the day wherein they sold victuals.


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There dwelt men of Tyrus also therein, which brought fish and all wares, and solde on the Sabbath vnto the children of Iudah euen in Ierusalem.


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Then reprooued I the rulers of Iudah, and sayd vnto them, What euil thing is this that yee doe, and breake the Sabbath day?


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Did not your fathers <n>Was this not the reason God plagued us in times past: meaning, that if they transgressed now in the same way, their plague would be greater.</n> thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath.


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And it came to pass, that when the gates of Jerusalem began to be <n>About the time that the sun went down, for the sabbath lasted from the sun setting one day, to the sun setting the next day.</n> dark before the sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath: and [some] of my servants set I at the gates, [that] there should no burden be brought in on the sabbath day.


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And I protested among them, and said vnto them, Why tary ye all night about the wall? If ye do it once againe, I will lay hands vpon you. from that time came they no more on the Sabbath.


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And I commanded the Levites that they should cleanse themselves, and [that] they should come [and] <n>Meaning, of the temple that none that was unclean should enter.</n> keep the gates, to sanctify the sabbath day. Remember me, O my God, [concerning] this also, and spare me according to the greatness of thy mercy.


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In those days also saw I Jews [that] had married wives of <n>Which was a city of the Philistines and they had married wives from it and so had corrupted their speech and religion.</n> Ashdod, of Ammon, [and] of Moab:


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And their children spake halfe in ye speach of Ashdod, and could not speake in the Iewes language, and according to the language of the one people, and of the other people.


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And I contended with them, and <n>That is, I excommunicated them and drove them out of the congregation.</n> cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, [saying], Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves.


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Did not Salomon the king of Israel sinne by these thinges? yet among many nations was there no King like him: for he was beloued of his God, and God had made him King ouer Israel: yet strange women caused him to sinne.


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Shall wee then obey vnto you, to doe all this great euil, and to transgresse against our God, euen to marry strange wiues?


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And one of the sonnes of Ioiada the sonne of Eliashib the hie Priest was the sonne in law of Sanballat the Horonite: but I chased him fro me.


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Remember them, O my God, because they have <n>Punish them according to their sin and the evil example they have given to the rest of the people contrary to their calling.</n> defiled the priesthood, and the covenant of the priesthood, and of the Levites.


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Then cleansed I them from all strangers, and appoynted the wardes of the Priestes and of the Leuites, euery one in his office,


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And for the wood offering, at times appointed, and for the firstfruits. Remember me, O my God, <n>That is, to show mercy to me.</n> for good.


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Now it came to pass in the days of <n>Also called Darius, who was now the favourite monarch and had the government of the Medes, Persians and Chaldeans. Some think he was Darius Hystaspis also called Artaxerxes.</n> Ahasuerus, (this [is] Ahasuerus which reigned, from India even unto Ethiopia, [over] an <n>(Dan_6:1) makes mention of only 120 leaving out the number that are imperfect as the scripture uses in various places.</n> hundred and seven and twenty provinces:) <n>The Argument - Because of the variety of names, by which they used to call their kings, and the number of years in which the Hebrews and the Greeks vary, various authors write concerning that Ahasuerus but is seems in (Dan_6:1, Dan_9:1) that he was Darius king of the Medes and son of Astyages also called Ahasuerus which was a name of honour and signified great and chief as chief head. In this is declared the great mercies of God toward his church: who never fails them in their greatest dangers, but when all hope of worldly help fades, he stirs up some, by whom he sends comfort and deliverance. In this also is described the ambition, pride and cruelty of the wicked when they come to honour and their sudden fall when they are at their highest and how God preserves and prefers them who are zealous of his glory and have a care and love for their brethren.</n>


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[That] in those days, when the king Ahasuerus <n>That is, had rest and quietness.</n> sat on the throne of his kingdom, which [was] in Shushan the palace,


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In the third yeere of his reigne, he made a feast vnto all his princes and his seruants, euen the power of Persia and Media, and to the captaines and gouernours of the prouinces which were before him,


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That he might shewe the riches &amp; glorie of his kingdome, and the honour of his great maiestie many dayes, euen an hundreth and foure score dayes.


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And when these dayes were expired, the King made a feast to all the people that were founde in the palace of Shushan, both vnto great and small, seuen dayes, in the court of the garden of the Kings palace,


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[Where were] white, green, and blue, [hangings], fastened with cords of fine linen and purple to silver rings and pillars of marble: the <n>Which they used in those countries instead of tables.</n> beds [were of] gold and silver, upon a pavement of red, and blue, and white, and black, marble.


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And they gave [them] drink in vessels of gold, (the vessels being diverse one from another,) and royal wine in abundance, according to the <n>As was befitting for so magnificent a king.</n> state of the king.


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And the drinking [was] according to the law; none did <n>No one was forced to drink more than it pleased him.</n> compel: for so the king had appointed to all the officers of his house, that they should do according to every man's pleasure.


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On the <n>Which was the last day of the feast that the king made for the people as in (Est_1:5).</n> seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that served in the presence of Ahasuerus the king,


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To bring Queene Vashti before the King with the crowne royall, that he might shewe the people and the princes her beautie: for shee was fayre to looke vpon.


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But the Queene Vashti refused to come at the Kings worde, which he had giuen in charge to the eunuches: therefore the King was very angry, and his wrath kindled in him.


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Then the king said to the wise men, <n>Who had experience in things as they had learned by diligent marking in continuance of time.</n> which knew the times, (for so [was] the king's manner toward all that knew law and judgment:


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And the next unto him [was] Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, [and] Memucan, the seven princes of Persia and Media, which saw the <n>Who were his chief counsellors that always had access to him.</n> king's face, [and] which sat the first in the kingdom;)


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What shal we do vnto the Queene Vashti according to the law, because she did not according to the worde of the King Ahashuerosh by the commission of the eunuches?


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And Memucan answered before the king and the princes, Vashti the queen hath not done <n>By her disobedience she has given an example to all women to do the same to their husbands.</n> wrong to the king only, but also to all the princes, and to all the people that [are] in all the provinces of the king Ahasuerus.


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For [this] <n>That is, her disobedience.</n> deed of the queen shall come abroad unto all women, so that they shall despise their husbands in their eyes, when it shall be reported, The king Ahasuerus commanded Vashti the queen to be brought in before him, but she came not.


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[Likewise] shall the <n>Meaning, that they would take the first opportunity to do the same and the rest of the women would also do the same.</n> ladies of Persia and Media say this day unto all the king's princes, which have heard of the deed of the queen. Thus [shall there arise] too much contempt and wrath.


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If it please the king, let there go a royal commandment from him, and let it be written among the laws of the Persians and the Medes, that it be not altered, That Vashti come <n>Let her be divorced and another made queen.</n> no more before king Ahasuerus; and let the king give her royal estate unto another that is better than she.


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And when the king's decree which he shall make shall be published throughout all his empire, (for it is <n>For he had under him a hundred and twenty-seven countries.</n> great,) all the wives shall give to their husbands honour, both to great and small.


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And this saying pleased the King and the princes, and the King did according to the worde of Memucan.


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For he sent letters into all the king's provinces, into every province according to the writing thereof, and to every people after their language, that every man should <n>That is, that the wife should be subject to the husband and at his commandment.</n> bear rule in his own house, and that [it] should be published according to the language of every people.


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After these things, when the wrath of king Ahasuerus was appeased, he <n>That is, he brought the matter again into discussion.</n> remembered Vashti, and what she had done, and what was decreed <n>By the seven wise men of his counsel.</n> against her.


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And the Kings seruants that ministred vnto him, sayd, Let them seeke for the King beautifull yong virgins,


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And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of Hege the king's chamberlain, <n>The abuse of these countries was so great, that they invented many means to serve the lusts of princes and therefore they ordained wicked laws that the king might have whose daughters he would. They had many houses appointed, one for the virgins, another for the concubines and another for the queen.</n> keeper of the women; and let their things <n>Read what this purification was in (Est_2:12).</n> for purification be given [them]:


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And the mayde that shall please the King, let her reigne in the steade of Vashti; this pleased the King, and he did so.


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In the citie of Shushan, there was a certaine Iewe, whose name was Mordecai the sonne of Iair, the sonne of Shimei, the sonne of Kish a man of Iemini,


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Which had bene caryed away from Ierusalem with the captiuitie that was caryed away with Ieconiah King of Iudah (whom Nebuchad-nezzar King of Babel had caryed away)


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And he nourished Hadassah, that is Ester, his vncles daughter: for she had neither father nor mother, &amp; the mayde was fayre, and beautifull to looke on: &amp; after the death of her father, and her mother, Mordecai tooke her for his own daughter


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And when the Kings commandement, and his decree was published, and many maydes were brought together to the palace of Shushan, vnder the hand of Hege, Ester was brought also vnto the Kings house vnder the hande of Hege the keeper of the women.


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And the mayde pleased him, &amp; she founde fauour in his sight: therefore he caused her things for purification to be giuen her speedily, and her state, and seuen comely maides to be giuer her out of the Kings house, and he gaue change to her and to her maydes of the best in the house of the women.


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But Ester shewed not her people and her kinred: for Mordecai had charged her, that shee should not tell it.


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And Mordecai walked <n>For though she was taken away by a cruel law, yet he did not cease to have a fatherly care for her, and therefore often sought to hear of her.</n> every day before the court of the women's house, to know how Esther did, and what should become of her.


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And when the course of euery mayd came, to go in to King Ahashuerosh, after that she had bene twelue moneths according to the maner of the women (for so were the dayes of their purifications accomplished, sixe moneths with oyle of myrrhe, and sixe moneths with sweete odours and in the purifying of the women:


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Then thus came [every] maiden unto the king; whatsoever she desired was <n>Whatever apparel she asked for, the eunuch was bound to give to her.</n> given her to go with her out of the house of the women unto the king's house.


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In the euening she went, &amp; on the morow she returned into the second house of the women vnder the hand of Shaashgaz the Kings eunuche, which kept the concubines: shee came in to the King no more, except shee pleased the King, and that she were called by name.


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Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king's chamberlain, the keeper of the women, <n>In which her modesty appeared because she did not seek to dress to command her beauty but sought the eunuch's appointment.</n> appointed. And Esther obtained favour in the sight of all them that looked upon her.


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So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which [is] the <n>Which contained part of December and part of January.</n> month Tebeth, in the seventh year of his reign.


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And the King loued Ester aboue all the women, and shee founde grace and fauour in his sight more then all the virgins: so that he set the crowne of the kingdome vpon her head, &amp; made her Queene instead of Vashti.


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Then the king made a great feast unto all his princes and his servants, [even] Esther's <n>That is, made for her sake.</n> feast; and he made a release <n>He released their tribute.</n> to the provinces, and gave gifts, according to the <n>That is, great and magnificent.</n> state of the king.


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And when the virgins were gathered together the <n>That is, at the marriage of Esther, which was the second marriage for the king.</n> second time, then Mordecai sat in the king's gate.


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Ester had not yet shewed her kindred nor her people, as Mordecai had charged her: for Ester did after the worde of Mordecai, as when she was nourished with him.


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In those days, while Mordecai sat in the king's gate, two of the king's chamberlains, Bigthan and Teresh, of those which kept the door, were wroth, and sought to lay <n>Meaning, to kill him.</n> hand on the king Ahasuerus.


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And the thing was knowen to Mordecai, and he tolde it vnto Queene Ester, and Ester certified the King thereof in Mordecais name:


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And when inquisition was made of the matter, it was found out; therefore they were both hanged on a tree: and it was written in the book of the <n>In the chronicles of the Medes and Persians, (Est_10:2).</n> chronicles before the king.


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After these things did King Ahashuerosh promote Haman the sonne of Hammedatha the Agagite, and exalted him, and set his seate aboue all the princes that were with him.


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And all the king's servants, that [were] in the king's gate, bowed, and reverenced Haman: for the king had so commanded concerning him. But Mordecai <n>The Persians custom was to kneel down and reverence their kings, and such as he anointed in chief authority, which Mordecai would not do to this ambitious and proud man.</n> bowed not, nor did [him] reverence.


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Then the Kings seruants which were at the Kings gate, said vnto Mordecai, Why transgressest thou the Kings commandement?


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Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they <n>Thus we see that there is no one so wicked but they have their flatterers to accuse the godly.</n> told Haman, to see whether Mordecai's matters would stand: for he had told them that he [was] a Jew.


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And when Haman sawe that Mordecai bowed not the knee vnto him, nor did reuerence vnto him, then Haman was full of wrath.


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Now he thought it too litle to lay hands onely on Mordecai: &amp; because they had shewed him the people of Mordecai, Haman sought to destroy all the Iewes, that were throughout the whole kingdome of Ahashuerosh, euen the people of Mordecai.


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In the first month, that [is], the month <n>Which contains part of March and part of April.</n> Nisan, in the twelfth year of king Ahasuerus, they cast Pur, that [is], the lot, <n>To know what month and day would be good to attempt this thing, that it might be successful: but God disappointed their lots and expectations.</n> before Haman from day to day, and from month to month, [to] the twelfth [month], that [is], the month <n>Containing part of February and part of March.</n> Adar.


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And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws [are] diverse from all people; neither keep they the <n>These are the two arguments which commonly the worldlings and the wicked use toward princes against the godly, that is, the contempt of their laws and diminishing of their profit without concern as to whether God is pleased or displeased.</n> king's laws: therefore it [is] not for the king's profit to suffer them.


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If it please the King, let it be written that they may he destroyed, and I will pay ten thousand talents of siluer by the handes of them that haue the charge of this businesse to bring it into the Kings treasurie.


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Then the King tooke his ring from his hand &amp; gaue it vnto Haman the sonne of Hammedatha the Agagite the Iewes aduersarie.


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And the King sayde vnto Haman, Let the siluer be thine, and the people to doe with them as it pleaseth thee.


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Then were the Kings scribes called on the thirteenth day of the first moneth, and there was written (according to all that Haman commaunded) vnto the Kings officers, and to the captaines that were ouer euery prouince, and to the rulers of euery people, and to euery prouince, according to the writing thereof, and to euery people according to their language: in the name of King Ahashuerosh was it written, and sealed with the Kings ring.


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And the letters were sent by postes into all the Kings prouinces, to roote out, to kill and to destroy all the Iewes, both yong &amp; olde, children and women, in one day vpon the thirteenth day of the twelft moneth, (which is the moneth Adar) and to spoyle them as a pray. {\cf2 (13:1) The copie of the letters was this, The great King Artaxerxes writeth these thinges to the princes and gouernours that are vnder him from India vnto Ethiopia in an hundreth and seuen and twentie prouinces. (13:2) When I was made Lord ouer many people, and had subdued the whole earth vnto my dominion, I would not exalt my selfe by the reason of my power, but purposed with equitie alway and gentlenesse to gouerne my subiects, and wholy to set them in a peaceable life, and thereby to bring my kingdome vnto tranquilitie, that men might safely goe thorow on euery side, and to renewe peace againe, which all men desire. (13:3) Now when I asked my counsellers how these things might be brought to passe, one that was conuersant with vs, of excellent wisdome, and constant in good wil, and shewed him selfe to be of sure fidelitie, which had the second place in the kingdome, euen Aman, (13:4) Declared vnto vs, that in all nations there was scattered abroad a rebellious people, that had lawes contrary to all people, and haue alway despised the commandements of Kings, and so that this generall empire, that we haue begunne, cannot be gouerned without offence. (13:5) Seeing nowe wee perceiue, that this people alone are altogether contrary vnto euery man, vsing strange and other maner of lawes, and hauing an euill opinion of our doings, and goe about to stablish wicked matters, that our kingdome should not come to good estate, (13:6) Therefore haue we comaunded, that all they that are appointed in writing vnto you by Aman (which is ordeined ouer ye affaires, &amp; is as our second father) shall all with their wiues and children be destroyed &amp; rooted out with ye sword of their enemies without all mercy, and that none be spared the fourtenth day of the twelfth moneth Adar of this yeere, (13:7) That they which of olde, and nowe also haue euer bene rebellious, may in one day with violence be thrust downe into the hell, to the intent that after this time our affaires may bee without troubles, and well gouerned in all pointes.}


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The contents of the writing was, that there shoulde be giuen a commandement in all prouinces, and published vnto all people, that they should be ready against the same day.


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The posts went out, being hastened by the king's commandment, and the decree was given in Shushan the palace. And the king and Haman sat down to drink; but the <n>That is, the Jews that were in Shushan.</n> city Shushan was perplexed.


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Now when Mordecai perceiued all that was done, Mordecai rent his clothes, and put on sackecloth and ashes, and went out into the middes of the citie, and cryed with a great crye, and a bitter.


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And came even before the king's <n>Because he would inform Esther of this cruel proclamation.</n> gate: for none [might] enter into the king's gate clothed with sackcloth.


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And in euery prouince, and place, whither the Kings charge and his commission came, there was great sorowe among the Iewes, and fasting, and weeping and mourning, and many laye in sackecloth and in ashes.


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Then Esters maydes and her eunuches came and tolde it her: therefore the Queene was very heauie, and she sent raiment to clothe Mordecai, and to take away his sackecloth from him, but he receiued it not.


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Then called Ester Hatach one of the Kings eunuches, whom he had appointed to serue her, and gaue him a commandement vnto Mordecai, to knowe what it was, and why it was.


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And Mordecai tolde him of all that which had come vnto him, and of the summe of the siluer that Haman had promised to pay vnto the Kings treasures, because of the Iewes, for to destroy them.


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Also he gaue him the copy of the writing and commission that was giuen at Shushan, to destroy them, that he might shewe it vnto Ester and declare it vnto her, and to charge her that she should goe in to the King, and make petition and supplication before him for her people.


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All the Kings seruants and the people of the Kings prouinces doe knowe, that whosoeuer, man or woman, that commeth to the King into the inner court, which is not called, there is a law of his, that he shall dye, except him to whom the King holdeth out the golden rodde, that he may liue. Now I haue not bene called to come vnto the King these thirtie dayes.


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And Mordecai saide, that they should answere Ester thus, Thinke not with thy selfe that thou shalt escape in the Kings house, more then all the Iewes.


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For if thou altogether holdest thy peace at this time, [then] shall there enlargement and deliverance <n>Thus Mordecai spoke in the confidence of that faith which all God's children should have; which is that God will deliver them, though all worldly means fail.</n> arise to the Jews from another place; but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for <n>To deliver God's Church out of these present dangers.</n> [such] a time as this?


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Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which [is] not according to the law: and if I perish, <n>I will put my life in danger and refer the success to God, seeing it is for his glory and the deliverance of his Church.</n> I perish.


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So Mordecai went his way, and did according to all that Ester had commaunded him. {\cf2 (13:8) Then Mardocheus thought vpon all ye workes and of the Lord, and made his prayer vnto him, (13:9) Saying, O Lord, Lord, the King Almighty (for all things are in thy power) &amp; if thou hast appointed to saue Israel, there is no man that can withstand thee. (13:10) For thou hast made heauen and earth, and all the wonderous things vnder the heauen. (13:11) Thou art Lorde of all thinges, and there is no man that can resist thee, which art the Lord. (13:12) Thou knowest all things, and thou knowest, Lord, that it was neither of malice, nor presumption, nor for any desire of glory, that I did this, and not bowe downe to proude Aman. (13:13) For I woulde haue bene content with good will for the saluation of Israel, to haue kist the sole of his feete. (13:14) But I did it, because I would not preferre the honour of a man aboue the glory of God, &amp; would not worship any but onely thee, my Lorde, and this haue I not done of pride. (13:15) And therefore, O Lord God and King, haue mercy vpon thy people: for they imagine how they may bring vs to naught, yea, they would destroy the inheritance, that hath bin thine from the beginning. (13:16) Despise not the portion, which thou hast deliuered out of Egypt for thine owne selfe. (13:17) Heare my prayer, and bee mercifull vnto thy portion: turne our sorow into ioy, that we may liue, O Lord, and praise thy Name: shut not the mouthes of them that praise thee. (13:18) All Israel in like maner cried most earnestly vnto the Lord, because that death was before their eyes. \par (14:1) Qveene Esther also, being in danger of death, resorted vnto the Lord, (14:2) And layd away her glorious apparell, and put on the garments of sighing, and mourning. In the stead of precious oyntment, she scattered ashes, and dongue vpon her head: and she humbled her body greatly with fasting, and all the places of her ioy filled she with the heare that she pluckt off. (14:3) And she prayed vnto the Lord God of Israel, saying, O my Lorde, thou onely art our King: helpe me desolate woman, which haue no helper but thee. (14:4) For my danger is at hand. (14:5) From my youth vp I haue heard in the kinred of my father, that thou, O Lord, tookest Israel from among all people, and our fathers from their predecessours for a perpetuall inheritance, and thou hast performed that which thou didest promise them. (14:6) Now Lord, we haue sinned before thee: therefore hast thou giuen vs into ye hands of our enemies. (14:7) Because we worshipped their gods, O Lorde, thou art righteous. (14:8) Neuerthelesse, it satisfieth them not, that we are in bitter captiuitie, but they haue stroken hands with their idoles, (14:9) That they wil abolish the thing that thou with thy mouth hast ordeined, &amp; destroy thine inheritace, to shut vp the mouth of them that praise thee, and to quench the glory of thy Temple, and of thine altar, (14:10) And to open the mouths of the heathen, that they may praise the power of the idoles, and to magnifie a fleshly King for euer. (14:11) O Lord, giue not thy scepter vnto them that be nothing, lest they laugh vs to scorne in our miserie: but turne their deuise vpon theselues, and make him an example, that hath begunne the same against vs. (14:12) Thinke vpon vs, O Lord, and shewe thy selfe vnto vs in the time of our distresse, and strengthen me, O King of gods, and Lord of all power. (14:13) Giue me an eloquent speach in my mouth before the Lion: turne his heart to hate our enemie, to destroy him, and all such as consent vnto him. (14:14) But deliuer vs with thine hand, and helpe me that am solitary, which haue no defence but onely thee. (14:15) Thou knowest all things, O Lord: thou knowest, that I hate the glory of the vnrighteous, and that I abhorre the bed of the vncircumcised, and of all the heathen. (14:16) Thou knowest my necessitie: for I hate this token of my preeminence, which I beare vpon mine head, what time as I must shewe my selfe, and that I abhorre it as a menstruous cloth, and that I weare it not when I am alone by my selfe, (14:17) And that I thine handmayde haue not eaten at Amans table, and that I haue had no pleasure in the Kings feast, nor drunke the wine of the drinke offerings, (14:18) And that I thine handmayde haue no ioye since the day that I was brought hither, vntill this day, but in thee, O Lord God of Abraham. (14:19) O thou mighty God aboue al, heare the voyce of them, that haue none other hope, &amp; deliuer vs out of the hand of ye wicked, &amp; deliuer me out of my feare.}


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Now it came to pass on the third <n>That is, after the Jews had begun to fast.</n> day, that Esther put on [her] royal [apparel], and stood in the inner court of the king's house, over against the king's house: and the king sat upon his royal throne in the royal house, over against the gate of the house.


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And it was so, when the king saw Esther the queen standing in the court, [that] she obtained favour in his sight: and the king <n>Which was a sign that her coming was agreeable to him, (Est_4:11).</n> held out to Esther the golden sceptre that [was] in his hand. So Esther drew near, and touched the top of the sceptre.


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Then said the king unto her, What wilt thou, queen Esther? and what [is] thy request? it shall be even <n>Meaning by this that whatever she asked would be granted as in (Mar_6:23).</n> given thee to the half of the kingdom.


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Then saide Ester, If it please the King, let the King &amp; Haman come this day vnto the banket, that I haue prepared for him.


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And the King sayd, Cause Haman to make haste that he may doe as Ester hath sayde. So the King and Haman came to the banket that Ester had prepared.


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And the king said unto Esther at the banquet of <n>Because they used to drink excessively in their banquets they called the banquet by that which was most in use or esteemed.</n> wine, What [is] thy petition? and it shall be granted thee: and what [is] thy request? even to the half of the kingdom it shall be performed.


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If I have found favour in the sight of the king, and if it please the king to grant my petition, and to perform my request, let the king and Haman come to the banquet that I shall prepare for them, and I will do to morrow as the king hath <n>I will declare what I demand.</n> said.


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Then went Haman forth the same day ioyfull and with a glad heart. But when Haman sawe Mordecai in the Kings gate, that he stoode not vp, nor moued for him, then was Haman full of indignation at Mordecai.


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Neuerthelesse Haman refrayned himselfe: and when he came home, he sent, and called for his friends, and Zeresh his wife.


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And Haman told them of the glory of his riches, and the multitude of his children, and all [the things] wherein the king had <n>Thus the wicked when they are promoted instead of acknowledging their charge and humbling themselves, wax ambitious, disdainful and cruel.</n> promoted him, and how he had advanced him above the princes and servants of the king.


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Haman sayde moreouer, Yea, Ester the Queene did let no man come in with the King to the banket that she had prepared, saue me: and to morowe am I bidden vnto her also with the King.


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Then said Zeresh his wife and all his friends unto him, Let a gallows be made of fifty <n>Meaning, the highest that could be found.</n> cubits high, and to morrow speak thou unto the king that Mordecai may be hanged thereon: then go thou in merrily with the king unto the banquet. And the thing pleased Haman; and he caused the gallows to be made.


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The same night the King slept not, &amp; he comanded to bring ye booke of the records, and the chronicles: &amp; they were read before ye King.


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Then it was found written that Mordecai had tolde of Bigtana, and Teresh two of the Kings eunuches, keepers of the dore, who sought to lay hands on the King Ahashuerosh.


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And the king said, What honour and dignity hath been done to Mordecai <n>For he thought it unworthy of his estate to receive a benefit and not reward it.</n> for this? Then said the king's servants that ministered unto him, There is nothing done for him.


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And the king said, Who [is] in the court? Now Haman was come into the outward court of the king's house, to speak unto the king to <n>Thus while the wicked imagine the destruction of others, they themselves fall into the same pit.</n> hang Mordecai on the gallows that he had prepared for him.


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And the Kings seruants said vnto him, Behold, Haman standeth in the court; the King sayd, Let him come in.


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And when Haman came in, the King saide vnto him, What shalbe done vnto ye man, whom the King will honour? Then Haman thought in his heart, To whom would the King do honour more then to me?


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Let the royal apparel be brought which the king [useth] to wear, and the <n>Meaning by this that the king should make him next to himself as Joseph was known to be next to Pharaoh in (Gen_41:43).</n> horse that the king rideth upon, and the crown royal which is set upon his head:


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And let the raiment and the horse be deliuered by the hand of one of the Kings most noble princes, &amp; let them apparel the man (whome the King will honour) and cause him to ride vpon the horse thorow the streete of the citie, and proclayme before him, Thus shall it be done vnto the man, whome the King will honour.


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Then the King said to Haman, Make haste, take the rayment and the horse as thou hast said, and doe so vnto Mordecai the Iewe, that sitteth at the Kings gate: let nothing fayle of all that thou hast spoken.


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So Haman tooke the rayment and the horse, and arayed Mordecai, and brought him on horse backe thorowe the streete of the citie, and proclaymed before him, Thus shall it be done to the man whom the King will honour.


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And Haman told Zeresh his wife and all his friends every [thing] that had befallen him. Then said his wise men and Zeresh his wife unto him, If Mordecai [be] of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, <n>Thus God sometimes puts in the mouth of the very wicked to speak that thing which he has decreed shall come to pass.</n> but shalt surely fall before him.


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And while they were yet talking with him, came the Kings eunuches &amp; hasted to bring Haman vnto the banket that Ester had prepared.


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And the King said againe vnto Ester on the second day at the banket of wine, What is thy petition, Queene Ester, that it may be giue thee? and what is thy request? It shalbe euen perfourmed vnto the halfe of the kingdome.


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And Ester the Queene answered, and said, If I haue found fauour in thy sight, O King, and if it please the King, let my life be giuen me at my petition, and my people at my request.


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For we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my tongue, although the enemy could not <n>Haman could not profit the king by his malice as much he would hinder him by the loss of the Jews and the tribute which he had from them.</n> countervail the king's damage.


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Then King Ahashuerosh answered, and said vnto the Queene Ester, Who is he? and where is he that presumeth to doe thus?


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And Ester said, The aduersarie and enemie is this wicked Haman. Then Haman was afrayde before the King and the Queene.


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And the king arising from the banquet of wine in his wrath [went] into the palace garden: and Haman stood up to make request for his life to Esther the queen; for he saw that there was <n>His conscience accused him that as he had conspired the death of innocents, so the vengeance of God would fall on him for the same.</n> evil determined against him by the king.


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Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was <n>He fell down at the couch on which she sat and made request for his life.</n> fallen upon the bed whereon Esther [was]. Then said the king, Will he force the queen also before me in the house? As the word went out of the king's mouth, they <n>This was the manner of the Persians, when one was out of favour with the king.</n> covered Haman's face.


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And Harbonah, one of the chamberlains, said before the king, Behold also, the gallows fifty cubits high, which Haman had made for Mordecai, who had spoken <n>Who discovered the conspiracy against the king, (Est_2:21-22).</n> good for the king, standeth in the house of Haman. Then the king said, Hang him thereon.


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So they hanged Haman on the tree, that he had prepared for Mordecai: then was the Kings wrath pacified.


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On that day did the king Ahasuerus give the house of Haman the Jews' enemy unto Esther the queen. And Mordecai <n>That is, was received into the king's favour and presence.</n> came before the king; for Esther had told what he [was] <n>That he was her uncle, and had brought her up.</n> unto her.


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And the King tooke off his ring, which he had taken from Haman, and gaue it vnto Mordecai: and Ester set Mordecai ouer the house of Haman.


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And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away the <n>Meaning, that he should abolish the wicked decrees, which he had made for the destruction of the Jews.</n> mischief of Haman the Agagite, and his device that he had devised against the Jews.


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Then the king held out the golden <n>Read (Est_5:2).</n> sceptre toward Esther. So Esther arose, and stood before the king,


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And sayd, If it please the King, &amp; if I haue found fauour in his sight, and the thing be acceptable before the King, and I please him, let it be written, that the letters of the deuice of Haman the sonne of Ammedatha the Agagite may be called againe, which he wrote to destroy the Iewes, that are in all the Kings prouinces.


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For how can I suffer and see the euil, that shall come vnto my people? Or howe can I suffer and see the destruction of my kinred?


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And the King Ahashuerosh sayde vnto the Queene Ester, &amp; to Mordecai the Iewe, Behold, I haue giuen Ester the house of Haman, whome they haue hanged vpon the tree, because he layd hand vpon the Iewes.


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Write ye also for the Jews, as it liketh you, in the king's name, and seal [it] with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may <n>This was the law of the Medes and Persians, as in (Dan_6:15) nonetheless the king revoked the former decree granted to Haman for Esther's sake.</n> no man reverse.


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Then were the king's scribes called at that time in the third month, that [is], the month <n>Which contains part of May and part of June.</n> Sivan, on the three and twentieth [day] thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which [are] from India unto Ethiopia, an hundred twenty and seven provinces, unto every province according to the <n>That is, in such letters and languages as was usual in every province.</n> writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language.


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And hee wrote in the King Ahashuerosh name, and sealed it with the Kings ring: and he sent letters by postes on horsebacke and that rode on beastes of price, as dromedaries and coltes of mares.


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Wherein the king granted the Jews which [were] in every city to gather themselves together, and to stand for <n>That is, to defend themselves against all who would assail them.</n> their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, [both] little ones and women, and [to take] the spoil of them for a prey,


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Upon one day in all the provinces of king Ahasuerus, [namely], upon the thirteenth [day] of the twelfth month, which [is] the month <n>Which has part of February and part of March.</n> Adar.


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The copy of the writing for a commandment to be given in every province [was] published unto all people, and that the Jews should be ready against that day to <n>The king gave them permission to kill all who oppressed them.</n> avenge themselves on their enemies.


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So the postes rode vpon beasts of price, and dromedaries, &amp; went forth with speede, to execute the Kings commaundement, and the decree was giuen at Shushan the palace.


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And Mordecai went out from the King in royall apparell of blewe, and white, and with a great crowne of gold, and with a garment of fine linen and purple, and the citie of Shushan reioyced and was glad.


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The Jews had light, and <n>He showed by the words that follow, what this light was.</n> gladness, and joy, and honour.


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And in every province, and in every city, whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day. And many of the people of the land <n>Conformed themselves to the Jew's religion.</n> became Jews; for the fear of the Jews fell upon them.


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Now in the twelfth month, that [is], the month Adar, on the thirteenth day of the same, when the king's commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews hoped to have power over them, (though it was <n>This was by God's great providence, who turns the joy of the wicked into sorrow, and the tears of the godly into gladness.</n> turned to the contrary, that the Jews had rule over them that hated them;)


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The Iewes gathered themselues together into their cities throughout all the prouinces of the King Ahashuerosh, to lay hande on such as sought their hurt, and no man coulde withstande them: for the feare of them fel vpon al people.


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And all the rulers of the provinces, and the lieutenants, and the deputies, and officers of the king, <n>Honoured them and befriended them.</n> helped the Jews; because the fear of Mordecai fell upon them.


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For Mordecai was great in the kings house, and the report of him went through all the prouinces: for this man Mordecai waxed greater and greater.


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Thus the Jews smote all their <n>Who had conspired their death by the permission of the wicked Haman.</n> enemies with the stroke of the sword, and slaughter, and destruction, and did what they would unto those that hated them.


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And in Shushan the palace the Jews slew and destroyed <n>Besides the three hundred that they slew the second day, (Est_9:15).</n> five hundred men.


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The ten sons of Haman the son of Hammedatha, the enemy of the Jews, slew they; but <n>By which they declared that this was God's just judgment on the enemies of his Church as they fought not for their own gain, but to execute his vengeance.</n> on the spoil laid they not their hand.


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On the same day came ye nomber of those that were slayne, vnto the palace of Shushan before the King.


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And the King sayd vnto the Queene Ester, The Iewes haue slayne in Shushan the palace and destroyed fiue hundreth men, &amp; the ten sonnes of Haman: what haue they done in the rest of the Kings prouinces? and what is thy petition, that it may be giuen thee? or what is thy request moreouer, that it may be performed?


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Then said Esther, If it please the king, let it be granted to the Jews which [are] in Shushan to do to morrow also according <n>This she requires not out of a desire for vengeance but with zeal to see God's judgment's executed against his enemies.</n> unto this day's decree, and let Haman's ten sons be hanged upon the gallows.


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And the King charged to doe so, and the decree was giuen at Shushan, and they hanged Hamans ten sonnes.


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So the Iewes that were in Shushan, assembled themselues vpon the fourteenth day of the moneth Adar, &amp; slew three hundreth men in Shushan, but on the spoyle they layd not their hand.


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But the other Jews that [were] in the king's provinces gathered themselves together, and stood for <n>Read (Est_8:11).</n> their lives, and had rest from their enemies, and slew of their <n>Meaning, that they laid hands on no one that was not the enemy of God.</n> foes seventy and five thousand, but they laid not their hands on the prey,


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On the <n>Meaning, in all places saving Shushan.</n> thirteenth day of the month Adar; and on the fourteenth day of the same rested they, and made it a day of feasting and gladness.


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But the Iewes that were in Shushan assembled themselues on the thirteenth day, &amp; on the fourteenth therof, &amp; they rested on the fifteenth of the same, and kept it a day of feasting &amp; ioy.


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Therefore the Jews of the villages, that dwelt in the unwalled towns, <n>As the Jews do even to this day, calling it in the Persian language Purim, that is, the day of lots.</n> made the fourteenth day of the month Adar [a day of] gladness and feasting, and a good day, and of sending portions one to another.


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And Mordecai wrote <n>The Jews gather from this that Mordecai wrote this book, but it seems that he wrote only these letters and decrees that follow.</n> these things, and sent letters unto all the Jews that [were] in all the provinces of the king Ahasuerus, [both] nigh and far,


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Inioyning them that they shoulde keepe the fourteenth day of the moneth Adar, and the fifteenth day of the same, euery yeere.


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As the days wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy, and from mourning into a good day: that they should make them days of feasting and joy, and of <n>He sets before our eyes the use of this feast which was for the remembrance of God's deliverance, the maintenance of mutual friendship and relief of the poor.</n> sending portions one to another, and gifts to the poor.


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Because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had <n>Read (Est_3:7).</n> cast Pur, that [is], the lot, to consume them, and to destroy them;


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But when <n>That is, Esther.</n> [Esther] came before the king, he commanded by letters that his wicked <n>These are the words of the kings commandment to disannul Haman's wicked enterprise.</n> device, which he devised against the Jews, should return upon his own head, and that he and his sons should be hanged on the gallows.


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Therfore they called these dayes Purim, by the name of Pur, &amp; because of all the wordes of this letter, &amp; of that which they had seene besides this, and of that which had come vnto them.


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The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two <n>Meaning, the fourteenth and fifteenth days of the month of Adar.</n> days according to their writing, and according to their [appointed] time every year;


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And that these dayes shoulde be remembred, and kept throughout euery generation and euery familie, and euery prouince, and euery citie: euen these daies of Purim should not faile among the Iewes, and the memoriall of them should not perish from their seede.


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And the Queene Ester ye daughter of Abihail &amp; Mordecai the Iew wrote with al authoritie (to cofirme this letter of Purim ye second time)


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And he sent the letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, [with] <n>Which were letters declaring to them quietness and assurance and putting them out of doubt and fear.</n> words of peace and truth,


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To confirm these days of Purim in their times [appointed], according as Mordecai the Jew and Esther the queen had enjoined them, and as they had decreed for themselves and for their seed, the matters of the <n>That they would observe this feast with fasting and earnest prayer, which in Hebrew is signified by this word (they cry).</n> fastings and their cry.


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And all the actes of his power, and of his might, &amp; the declaration of the dignitie of Mordecai, wherwith the King magnified him, are they not written in the booke of the Chronicles of the Kings of Media and Persia?


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For Mordecai the Jew [was] next unto king Ahasuerus, and great among the Jews, and <n>These three points are here set forth as commendable and necessary for him that is in authority to have the favour of the people, to procure their wealth, and to be gentle and loving to them.</n> accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed.


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There was a man in the land of <n>That is, of the country of Idumea, (Lam_4:21), or bordering on it: for the land was called by the name of Uz, the son of Dishan, the son of Seir (Gen_36:28).</n> Uz, whose name [was] Job; and that man was perfect and <n>Since he was a Gentile and not a Jew and yet is pronounced upright and without hypocrisy, it declares that among the heathen God revealed himself.</n> upright, and <n>By this it is declared what is meant by an upright and just man.</n> one that feared God, and eschewed evil. <n>The Argument - In this history the example of patience is set before our eyes. This holy man Job was not only extremely afflicted in outward things and in his body, but also in his mind and conscience, by the sharp temptation of his wife and friends: who by their vehement words and subtle disputations brought him almost to despair. They set forth God as a sincere judge, and mortal enemy to him who had cast him off, therefore in vain he should seek him for help. These friends came to him under pretence of consolation, and yet they tormented him more than all his afflictions did. Even so, he constantly resisted them, and eventually succeeded. In this story we must note that Job maintains a good cause, but handles it badly. His adversaries have an evil matter, but they defend it craftily. Job held that God did not always punish men according to their sins, but that he had secret judgments, of which man knew not the cause, and therefore man could not reason against God in it, but he should be convicted. Moreover, he was assured that God had not rejected him, yet through his great torments and afflictions he speaks many inconveniences and shows himself as a desperate man in many things, and as one that would resist God, and this is his good cause which he handles well. Again the adversaries maintain with many good arguments that God punishes continually according to the trespass, grounding on God's providence, his justice and man's sins, yet their intention is evil; for they labour to bring Job into despair, and so they maintain an evil cause. Ezekiel commends Job as a just man, (Eze_14:14) and James sets out his patience for an example, (Jam_5:11).</n>


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His <n>His children and riches are declared, to commend his virtue in his prosperity and his patience and constancy when God took them from him.</n> substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of <n>Meaning, the Arabians, Chaldeans, Idumeans etc.</n> the east.


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And his sonnes went &amp; banketted in their houses, euery one his day, and sent, &amp; called their three sisters to eate and to drinke with them.


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And it was so, when the days of [their] feasting were gone about, that Job sent and <n>That is, commanded them to be sanctified: meaning, that they should consider the faults that they had committed, and reconcile themselves for the same.</n> sanctified them, and rose up early in the morning, and <n>That is, he offered for each of his children an offering of reconciliation, which declared his religion toward God, and the care that he had for his children.</n> offered burnt offerings [according] to the number of them all: for Job said, It may be that my sons have sinned, and <n>In Hebrew it is, «blessed God», which is sometimes taken for blaspheming and cursing, as it is here and in (1Ki_21:10, 1Ki_21:13).</n> cursed God in their hearts. Thus did Job <n>While the feast lasted.</n> continually.


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Now there was a day when the <n>Meaning the angels, who are called the sons of God because they are willing to execute his will.</n> sons of God came to present themselves <n>Because our infirmity cannot comprehend God in his majesty, he is set forth to us as a King, that our capacity may be able to understand that which is spoken of him.</n> before the LORD, and Satan <n>This declares that although Satan is an adversary to God, yet he is compelled to obey him, and do him all homage, without whose permission and appointment he can do nothing.</n> came also among them.


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And the LORD said unto Satan, Whence <n>This question is asked for our infirmity: for God knew where he had come from.</n> comest thou? Then Satan answered the LORD, and said, <n>In this is described the nature of Satan, which is always seeking his prey, (1Pe_5:8).</n> From going to and fro in the earth, and from walking up and down in it.


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And the Lord saide vnto Satan, Hast thou not considered my seruant Iob, how none is like him in the earth? an vpright and iust man, one that feareth God, and escheweth euill?


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Then Satan answered the LORD, and said, Doth Job fear God for <n>He fears you not for your own sake, but for the blessing that he received from you.</n> nought?


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Hast not thou made <n>Meaning, the grace of God, which served Job as a rampart against all temptations.</n> an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land.


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But put forth thine hand now, and <n>This signifies that Satan is not able to touch us, but it is God that must do it.</n> touch all that he hath, and he will curse thee to <n>Satan notes the vice to which men are commonly subjected, that is, to hide their rebellion and to be content with God in the time of prosperity which view is disclosed in the time of their adversity.</n> thy face.


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And the LORD said unto Satan, Behold, all that he hath [is] in <n>God does not give Satan power over man to gratify him, but to declare that he has no power over man, but that which God gives him.</n> thy power; only upon himself put not forth thine hand. So Satan went forth from the <n>That is, went to execute that which God had permitted him to do for else he can never go out of God's presence.</n> presence of the LORD.


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And on a day, when his sonnes and his daughters were eating and drinking wine in their eldest brothers house,


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There came a messenger vnto Iob, and said, The oxen were plowing, and the asses feeding in their places,


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And the <n>That is, the Arabians.</n> Sabeans fell [upon them], and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee.


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While he [was] yet speaking, there came also another, and said, The <n>Which was also done by the craft of Satan, to tempt Job even more grievously, so he might see that not only men were his enemies, but that God made war against him.</n> fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee.


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And whiles he was yet speaking, another came, and sayd, The Caldeans set on three bands, and fell vpon the camels, and haue taken them, and haue slayne the seruantes with the edge of the sworde: but I onely am escaped alone to tell thee.


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While he [was] yet speaking, there came also another, and said, Thy <n>This last plague declares that when one plague is past which seems hard to bear, God can send us another far more grievous, to try his and teach them obedience.</n> sons and thy daughters [were] eating and drinking wine in their eldest brother's house:


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And behold, there came a great wind from beyonde the wildernesse, and smote the foure corners of the house, which fel vpon the children, and they are dead, and I onely am escaped alone to tell thee.


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Then Job arose, and <n>Which came not from impatience, but declares that the children of God are not insensible like blocks, but that in their patience they feel affliction and grief of mind: yet they do not rebel against God as the wicked do.</n> rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,


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And said, Naked came I out of my mother's womb, and naked shall I return <n>That is, into the belly of the earth, which is the mother of all.</n> thither: the LORD gave, and the LORD hath taken away; <n>By this he confesses that God is just and good, although his hand is sore on him.</n> blessed be the name of the LORD.


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In all this Job sinned not, nor charged God <n>But declared that God did all things according to justice and equity.</n> foolishly.


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Again there was a day when the <n>That is, the angels, (Job_1:6).</n> sons of God came to present themselves before the LORD, and <n>Read (Job_1:6).</n> Satan came also among them to present himself before the LORD.


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Then the Lord sayde vnto Satan, Whence commest thou? And Satan answered the Lorde, and sayd, From compassing the earth to and fro, and from walking in it.


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And the LORD said unto Satan, Hast thou considered my servant Job, that [there is] none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, <n>He proves Job's integrity by this that he ceased not to fear God when his plagues were grievously upon him.</n> although thou movedst me against <n>That is, when you had nothing against him, or when you were not able to bring your purpose to pass.</n> him, to destroy him without cause.


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And Satan answered the LORD, and said, <n>By this he means that a man's own skin is dearer to him than another man's.</n> Skin for skin, yea, all that a man hath will he give for his life.


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But put forth thine hand now, and touch his <n>Meaning, his own person.</n> bone and his flesh, and he will curse thee to thy face.


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And the LORD said unto Satan, Behold, he [is] in thine hand; but save <n>Thus Satan can go no further in punishing than God has limited him.</n> his life.


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So went Satan forth from the presence of the LORD, and smote Job with sore <n>This sore was most vehement, with which God also plagued the Egyptians, (Exo_9:9) and threatened to punish rebellious people, (Deu_28:27) so that this temptation was most grievous: for if Job had measured God's favour by the vehemency of his disease, he might have thought that God had cast him off.</n> boils from the sole of his foot unto his crown.


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And he took him a <n>As destitute of all other help and means and wonderfully afflicted with the sorrow of his disease.</n> potsherd to scrape himself withal; and he sat down among the ashes.


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Then said his <n>Satan uses the same instrument against Job, as he did against Adam.</n> wife unto him, Dost thou <n>Meaning, what do you gain from serving God, seeing he thus plagues you, as though he were your enemy? This is the most grievous temptation for the faithful, when their faith is assailed, and when Satan goes about to persuade them that they trust in God in vain.</n> still retain thine integrity? <n>For death was appointed to the blasphemer and so she meant that he would quickly be rid of his pain.</n> curse God, and die.


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But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not <n>That is, to be patient in adversity as we rejoice when he sends prosperity, and so to acknowledge him to be both merciful and just.</n> receive evil? In all this did not Job sin with his <n>He so bridled his desires that his tongue through impatience did not murmur against God.</n> lips.


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Now when Job's three <n>Who were men of authority, wise and learned, and as the Septuagint writes, kings, and came to comfort him, but when they saw how he was visited, they conceived an evil opinion of him, as though he was a hypocrite and so justly plagued by God for his sins.</n> friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.


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And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled <n>This was also a ceremony which they used in those countries as the renting of their clothes in sign of sorrow etc.</n> dust upon their heads toward heaven.


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So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that [his] grief was very <n>And therefore thought that he would not have listened to their counsel.</n> great.


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After this opened <n>The seven days ended, (Job_2:13).</n> Job his mouth, and <n>Here Job begins to feel his great imperfection in this battle between the spirit and the flesh, (Rom_7:18) and after a manner yields yet in the end he gets victory though he was in the mean time greatly wounded.</n> cursed his day.


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Let the day <n>Men should not be weary of their life and curse it, because of the infinities that it is subject to, but because they are given to sin and rebellion against God.</n> perish wherein I was born, and the night [in which] it was said, There is a man child conceived.


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Let that day be darkness; let not God <n>Let it be put out of the number of days, and let it not have the sight of the sun to separate it from the night.</n> regard it from above, neither let the light shine upon it.


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Let darkness and the <n>That is, most obscure darkness, which makes them afraid of death that they are in it.</n> shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it.


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Let darkenesse possesse that night, let it not be ioyned vnto the dayes of the yeere, nor let it come into the count of the moneths.


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Let them curse it that curse the day, who are <n>Who curse the day of their birth, let them lay that curse on this night.</n> ready to raise up their mourning.


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Let the stars of the twilight thereof be dark; let it look for light, but [have] none; neither let it <n>Let it be always night, and never see day.</n> see the dawning of the day:


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<n>This, and that which follows declares, that when man gives place to his passions, he is not able to stay or keep measure, but runs headlong into all evil unless God calls him back.</n>Why died I not from the womb? [why] did I [not] give up the ghost when I came out of the belly?


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For now should I have <n>The vehemency of his afflictions made him utter these words as though death was the end of all miseries, and as if there were no life after this, which he speaks not as though it were so, but the infirmities of his flesh caused him to break out in this error of the wicked.</n> lain still and been quiet, I should have slept: then had I been at rest,


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With kings and counsellors of the earth, which built <n>He notes the ambition of them who for their pleasure as it were change the order of nature, and build in most barren places, because they would by this make their names immortal.</n> desolate places for themselves;


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There the wicked <n>That is, by death the cruelty of the tyrants has ceased.</n> cease [from] troubling; and there the weary be at rest.


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[There] the <n>All they who sustain any kind of calamity and misery in this world: which he speaks after the judgment of the flesh.</n> prisoners rest together; they hear not the voice of the oppressor.


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Wherefore is light given to him that is in misery, and <n>He shows that the benefits of God are not comfortable, unless the heart is joyful, and the conscience quieted.</n> life unto the bitter [in] soul;


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[Why is light given] to a man whose way is <n>That sees not how to come out of his miseries, because he does not depend on God's providence.</n> hid, and whom God hath hedged in?


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For the thing which I greatly <n>In my prosperity I looked for a fall, as it now has come to pass.</n> feared is come upon me, and that which I was afraid of is come unto me.


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I was not in safety, neither had I rest, neither was I quiet; <n>The fear of troubles that would ensue, caused my prosperity to seem to me as nothing, and yet I am not exempted from trouble.</n> yet trouble came.


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[If] we assay to commune with thee, wilt thou be grieved? but <n>Seeing your impatience.</n> who can withhold himself from speaking?


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Behold, thou hast instructed many, and thou <n>You have comforted others in their afflictions but you cannot now comfort yourself.</n> hast strengthened the weak hands.


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[Is] not [this] thy <n>He concludes that Job was a hypocrite and had no true fear or trust in God.</n> fear, thy confidence, thy hope, and the uprightness of thy ways?


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Remember, I pray thee, who [ever] perished, being <n>He concludes that Job was reproved seeing that God handles him so extremely, which is the argument that the carnal men make against the children of God.</n> innocent? or where were the righteous cut off?


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Even as I have seen, they that <n>They who do evil cannot but receive evil.</n> plow iniquity, and sow wickedness, reap the same.


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By the <n>He shows that God needs no great preparation to destroy his enemies: for he can do it with the blast of his mouth.</n> blast of God they perish, and by the breath of his nostrils are they consumed.


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The roaring of the <n>Though men according to their office do not punish tyrants (whom for their cruelty he compares to lions, and their children to their whelps) yet God is able and his justice will punish them.</n> lion, and the voice of the fierce lion, and the teeth of the young lions, are broken.


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Now a thing was <n>A thing I did not know before was declared to me by vision, that is that whoever thinks himself just will be found a sinner when he comes before God.</n> secretly brought to me, and mine ear received a little thereof.


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Fear came upon me, and trembling, which made all my bones <n>In these visions which God shows to his creatures, there is always a certain fear joined, that the authority of it might be had in greater reverence.</n> to shake.


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It stood still, but I could not discern the form thereof: an image [was] before mine eyes, [there was] <n>When all things were quiet or when the fear was relieved as God appeared to Elijah, (1Ki_19:12).</n> silence, and I heard a voice, [saying],


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Shall mortal man be more <n>He proves that if God punished the innocent, the creature would be more just than the creator, which was blasphemy.</n> just than God? shall a man be more pure than his maker?


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Behold, he put no trust in his servants; and his <n>If God finds imperfection in his angels when they are not maintained by his power, how much more shall he lay folly to man's charge when he would justify himself against God?</n> angels he charged with folly:


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How much less [in] them that dwell in houses of <n>That is, in this mortal body, subject to corruption, as in (2Co_5:1).</n> clay, whose foundation [is] in the dust, [which] are crushed before the moth?


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They are destroyed from <n>They see death continually before their eyes and daily approaching them.</n> morning to evening: they perish for ever <n>No man for all this considers it.</n> without any regarding [it].


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Doth not their excellency [which is] in them go away? they die, even without <n>That is, before any of them were so wise, as to think of death.</n> wisdom.


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Call now, if there be any that will <n>He wills Job to consider the example of all who have lived or live godly, whether any of them are like him in raging against God as he does.</n> answer thee; and to which of the saints wilt thou turn?


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For <n>Murmuring against God in afflictions increases the pain, and uttered man's folly.</n> wrath killeth the foolish man, and envy slayeth the silly one.


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I have seen the <n>That is, the sinner that does not have the fear of God.</n> foolish taking root: but suddenly I <n>I was not moved by his prosperity but knew that God had cursed him and his.</n> cursed his habitation.


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His <n>Though God sometimes allows the father's to pass in this world, yet his judgments will light on their wicked children.</n> children are far from safety, and they are crushed in the <n>By public judgment they will be condemned and no one will pity them.</n> gate, neither [is there] any to deliver [them].


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Whose harvest the hungry eateth up, and taketh it even out of the <n>Though there are only two or three ears left in the hedges, yet these will be taken from him.</n> thorns, and the robber swalloweth up their substance.


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Although affliction cometh not forth of the dust, <n>That is, the earth is not the cause of barrenness and man's misery, but his own sin.</n> neither doth trouble spring out of the ground;


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Yet man is born unto <n>Which declares that sin is always in our corrupt nature: for before sin it was not subject to pain and affliction.</n> trouble, as the sparks fly upward.


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I would seek unto <n>If I suffered as you do, I would seek God.</n> God, and unto God would I commit my cause:


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Which <n>He counsels Job to humble himself to God to whom all creatures are subject and whose works declare that man is inexcusable unless he glorifies God in all his works.</n> doeth great things and unsearchable; marvellous things without number:


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Who <n>He shows by particular examples what the works of God are.</n> giveth rain upon the earth, and sendeth waters upon the fields:


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He scattereth the deuices of the craftie: so that their handes can not accomplish that which they doe enterprise.


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They meet with <n>In things plain and evident they show themselves fools instead of wise men.</n> darkness in the daytime, and <n>This declares that God punishes the worldly wise as he threatened in (Deu_28:29).</n> grope in the noonday as in the night.


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But he saveth the <n>That is, he who humbles himself before God.</n> poor from the sword, from their <n>He compares the slander of the wicked to sharp swords.</n> mouth, and from the hand of the mighty.


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So the poor hath hope, and iniquity <n>If the wicked are compelled by God's works to shut their mouths, how much more they who profess God.</n> stoppeth her mouth.


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Beholde, blessed is the man whome God correcteth: therefore refuse not thou the chastising of the Almightie.


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He shall deliver thee in <n>He will send trouble after trouble that his children may not for one time, but continually trust in him: but they sill have a comfortable issue, even in the greatest and the last, which is here called the seventh.</n> six troubles: yea, in seven there shall no evil touch thee.


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Thou shalt be hid from the scourge of the tongue, and thou shalt not be afraid of destruction when it commeth.


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At destruction and famine thou shalt <n>While the wicked lament in their troubles, you will have occasion to rejoice.</n> laugh: neither shalt thou be afraid of the beasts of the earth.


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For thou <n>When we are in God's favour, all creatures will serve us.</n> shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee.


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And thou shalt know that thy tabernacle [shall be] in peace; and thou shalt visit thy habitation, and shalt not <n>God will so bless you that you will have opportunity to rejoice in all things, and not be offended.</n> sin.


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Thou shalt perceiue also, that thy seede shalbe great, and thy posteritie as the grasse of the earth.


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Thou shalt come to [thy] grave in <n>Though the children of God have not always carried out this promise, yet God recompenses it otherwise to their advantage.</n> a full age, like as a shock of corn cometh in his season.


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Lo <n>We have learned these points by experience, that God does not punish the innocent, that man cannot compare in justice with him, that the hypocrites will not prosper for long, and that the affliction which man sustains comes for his own sin.</n> this, we have searched it, so it [is]; hear it, and know thou [it] for thy good.


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Oh that my grief were throughly weighed, and my calamity laid in the <n>To know whether I complain without just cause.</n> balances together!


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For now it would be heavier than the sand of the sea: therefore my words are <n>My grief is so great that I lack words to express it.</n> swallowed up.


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For the arrows of the Almighty [are] within me, the poison whereof drinketh up my spirit: the terrors of God do <n>Which declares that he was not only afflicted in body, but wounded in conscience, which is the greatest battle that the faithful can have.</n> set themselves in array against me.


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Doth the <n>Do you think that I cry without cause, seeing the brute beasts do not complain when they have what they want.</n> wild ass bray when he hath grass? or loweth the ox over his fodder?


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Can that which is <n>Can a man's taste delight in that, which has no savour? meaning that no one takes pleasure in affliction seeing they cannot do away with things that are unsavoury to the mouth.</n> unsavoury be eaten without salt? or is there [any] taste in the white of an egg?


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Oh that I might have my <n>In this he sins double, both in wishing through impatience to die, and also in desiring of God a thing which was not agreeable to his will.</n> request; and that God would grant [me] the thing that I long for!


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Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; <n>That is, let me die at once before I come to distrust God's promise through my impatience.</n> for I have not concealed the words of the Holy One.


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What [is] my strength, that I should hope? and what [is] mine <n>He fears lest he should be brought to inconveniences, if his sorrows should continue.</n> end, that I should prolong my life?


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[Is] not my <n>Have I not sought to help myself as much as was possible?</n> help in me? and is wisdom driven quite from me?


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He that is in miserie, ought to be comforted of his neighbour: but men haue forsaken the feare of the Almightie.


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My brethren have dealt deceitfully as a <n>He compares friends who do not comfort us in our misery to a brook which in summer when we need water is dry, in winter is hard frozen and in the time of rain when we have no need overflows with water.</n> brook, [and] as the stream of brooks they pass away;


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But in time they are dryed vp with heate and are consumed: and when it is hote they faile out of their places,


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The troops of Tema <n>They who pass by it to go into the hot countries of Arabia, think to find water there to quench their thirst but they are deceived.</n> looked, the companies of Sheba waited for them.


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For now ye are <n>That is, like this brook which deceives them who think to have water there in their need, as I looked for consolation from you.</n> nothing; ye see [my] casting down, and are afraid.


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Did I say, Bring unto me? or, Give a reward for me of your <n>He touches the worldlings who for need will give part of their goods, and much more these men, who would not give him comfortable words.</n> substance?


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Teach me, and I will <n>Show me where I have erred, and I will confess my sin.</n> hold my tongue: and cause me to understand wherein I have erred.


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How <n>He who has a good conscience does not shrink at the sharp words or reasonings of others, unless they are able to persuade him by reason.</n> forcible are right words! but what doth your arguing reprove?


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Do ye imagine to reprove <n>Do you object to my words because I would be thought to speak foolishly, and am now in misery?</n> words, and the speeches of one that is desperate, [which are] as wind?


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Now therefore be content, <n>Consider whether I speak as one who is driven to this impatience through sorrow, or as a hypocrite as you condemn me.</n> look upon me; for [it is] evident unto you if I lie.


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Turne, I pray you, let there be none iniquitie: returne, I say, and ye shall see yet my righteousnesse in that behalfe.


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[Is there] not an appointed time to man upon earth? [are not] his days also like the days of an <n>Has not a hired servant some rest and ease? Then in this my continual torment I am worse than a hireling.</n> hireling?


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So am I made to possess <n>My sorrow has continued from month to month, and I have looked for hope in vain.</n> months of vanity, and wearisome nights are appointed to me.


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If I layed me downe, I sayde, When shall I arise? and measuring the euening I am euen full with tossing to and fro vnto the dawning of the day.


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My flesh is <n>This signifies that his disease was rare and most horrible.</n> clothed with worms and clods of dust; my skin is broken, and become loathsome.


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My days are swifter than <n>Thus he speaks in respect for the brevity of man's life, which passes without hope of returning: in consideration of which he desires God to have compassion on him.</n> a weaver's shuttle, and are spent without hope.


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<n>If you behold me in your anger I will not be able to stand in your presence.</n>[As] the cloud is consumed and vanisheth away: so he that goeth down to the grave shall <n>Shall no more enjoy this mortal life.</n> come up no [more].


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Therefore I will not <n>Seeing I can by no other means comfort myself I will declare my grief in words, and thus he speaks as one overcome with grief of mind.</n> refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.


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[Am] I a sea, <n>Am I not a poor wretch? Why do you need to lay so much pain on me?</n> or a whale, that thou settest a watch over me?


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Then thou scarest me <n>So that I can have no rest, night or day.</n> with dreams, and terrifiest me through visions:


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So that my soul <n>He speaks as one overcome with sorrow, and not of judgment, or of the examination of his faith.</n> chooseth strangling, [and] death rather than my life.


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I loathe [it]; I would not live alway: <n>Seeing my term of life is so short, let me have some rest and ease.</n> let me alone; for my days [are] vanity.


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What [is] man, that thou <n>Seeing that man of himself is so vile, why do you give him that honour to contend against him? Job uses all kinds of persuasion with God, that he might stay his hand.</n> shouldest magnify him? and that thou shouldest set thine heart upon him?


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Howe long will it be yer thou depart from me? thou wilt not let me alone whiles I may swallowe my spettle.


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I have <n>After all temptations faith steps forth and leads Job to repentance: yet it was not in such perfection that he could bridle himself from reasoning with God, because he still tried his faith.</n> sinned; what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself?


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And why dost thou not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I [shall] <n>That is, I will be dead.</n> not [be].


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How long wilt thou speak these [things]? and [how long shall] the words of thy mouth <n>He declares that their words which would diminish anything from the justice of God, are but as a puff of wind that vanishes away.</n> [be like] a strong wind?


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If thy children have sinned against him, and he have cast them away for their <n>That is, has rewarded them according to their iniquity, meaning that Job should be warned by the example of his children, that he not offend God.</n> transgression;


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If thou <n>That is, if you turn while God calls you to repentance.</n> wouldest seek unto God betimes, and make thy supplication to the Almighty;


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If thou be pure and vpright, then surely hee will awake vp vnto thee, and he wil make the habitation of thy righteousnesse prosperous.


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Though thy beginning <n>Though the beginning is not as pleasant as you would like, yet in the end you will have sufficient opportunity to please yourself.</n> was small, yet thy latter end should greatly increase.


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For <n>He wills Job to examine all antiquity and he will find it true which he here says.</n> enquire, I pray thee, of the former age, and prepare thyself to the search of their fathers:


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(For we [are but of] <n>Meaning, that it is not enough to have the experience of ourselves, but to be confirmed by the examples of those who went before us.</n> yesterday, and know nothing, because our days upon earth [are] a shadow:)


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Can the rush <n>As a rush cannot grow without moisture, so the hypocrite because he does not have faith which is watered with God's Spirit.</n> grow up without mire? can the flag grow without water?


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Whose hope shall be cut off, and whose trust [shall be] a <n>Which is today and tomorrow swept away.</n> spider's web.


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He shall leane vpon his house, but it shall not stand: he shal holde him fast by it, yet shall it not endure.


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He [is] <n>He compares the just to a tree, which although it is moved from one place to another, yet flourishes: so the affliction of the godly turns to their profit.</n> green before the sun, and his branch shooteth forth in his garden.


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If he destroy him from his place, then [it] shall <n>That is, so that there remains nothing there to prove whether the tree had grown there or not.</n> deny him, [saying], I have not seen thee.


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Behold, this [is] the joy <n>To be planted in another place, where it may grow as it pleases.</n> of his way, and out of the earth shall others grow.


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Till he fill thy mouth with <n>If you are godly, he will give you opportunity to rejoice and if not your affliction will increase.</n> laughing, and thy lips with rejoicing.


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I know [it is] so of a truth: but how should man be <n>Job here answers Eliphaz and Bildad's oration, touching the justice of God, and his innocency, confessing God to be infinite in justice and man to be nothing in respect.</n> just with God?


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If he will contend with him, he cannot answer him one of a <n>Of a thousand things, which God could lay to his charge, man cannot answer him one.</n> thousand.


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He is wise in heart, &amp; mighty in stregth: who hath bene fierce against him &amp; hath prospered?


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Which <n>He declares the infirmity of man, by the mighty and incomprehensible power that is in God, showing what he could do if he would set forth his power.</n> shaketh the earth out of her place, and the pillars thereof tremble.


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Which maketh <n>These are the names of certain stars by which he means that all stars both known and unknown are at his appointment.</n> Arcturus, Orion, and Pleiades, and the chambers of the south.


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Lo, he goeth <n>I am not able to comprehend his works, which are common and daily before my eyes, much less in those things, which are hid and secret.</n> by me, and I see [him] not: he passeth on also, but I perceive him not.


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Behold, he taketh away, who can hinder him? <n>He shows that when God executes his power, he does it justly, as no one can control him.</n> who will say unto him, What doest thou?


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[If] God <n>God will not be appeased for anything that man can say for himself for his justification.</n> will not withdraw his anger, the proud helpers <n>That is, all the reasons that men can lay to approve their cause.</n> do stoop under him.


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How much less shall I answer him, [and] choose out <n>How should I be able to answer him by eloquence? By which he notes his friends, who although they were eloquent in talk, did not believe in their hearts, that which they spoke.</n> my words [to reason] with him?


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Whom, though I were righteous, [yet] would I <n>Meaning, in his own opinion, signifying that man will sometimes flatter himself to be righteous which before God is an abomination.</n> not answer, [but] I would make supplication to my judge.


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If I <n>While I am in pain I cannot break forth into many inconveniences although I still know that God is just.</n> had called, and he had answered me; [yet] would I not believe that he had hearkened unto my voice.


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For he breaketh me with a tempest, and multiplieth my wounds <n>I am not able to feel my sins so great, as I feel the weight of his plagues; and this he speaks to condemn his dullness and to justify God.</n> without cause.


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If [I speak] of strength, lo, [he is] <n>After he has accused his own weakness, he continues to justify God and his power.</n> strong: and if of judgment, who shall set me a time [to plead]?


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If I justify myself, mine own mouth shall condemn me: <n>If I stood in my own defence yet God would have just cause to condemn me if he examined my heart and conscience.</n> [if I say], I [am] perfect, it shall also prove me perverse.


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This [is] one [thing], therefore I said [it], He destroyeth the <n>If God punishes according to his justice, he will destroy them who are counted perfect as well as them that are wicked.</n> perfect and the wicked.


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If the scourge <n>That is, the wicked.</n> slay suddenly, he will <n>This is spoken according to our apprehension, as though he would say, If God destroyed only the wicked, (Job_5:3), why would he allow the innocent to be so long tormented by them?</n> laugh at the trial of the innocent.


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The earth is given into the hand of the wicked: <n>That they cannot see to do justice.</n> he covereth the faces of the judges thereof; if not, where, [and] who <n>That can show the contrary?</n> [is] he?


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If <n>I think not to fall into these afflictions, but my sorrows bring me to these manifold infirmities, and my conscience condemns me.</n> I say, I will forget my complaint, I will leave off my heaviness, and comfort [myself]:


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[If] I be wicked, why then <n>Why does God not destroy me at once? thus he speaks according to the infirmity of the flesh.</n> labour I in vain?


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If I wash <n>Though I seem pure in my own eyes, yet all is but corruption before God.</n> myself with snow water, and make my hands never so clean;


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Yet shalt thou plunge me in the ditch, and mine own <n>Whatever I would use to cover my filthiness with, it would disclose me even more.</n> clothes shall abhor me.


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Neither is there any daysman betwixt us, <n>Who might make an accord between God and me, speaking of impatience, and yet confessing God to be just in punishing him.</n> [that] might lay his hand upon us both.


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[Then] would I speak, and not fear him; <n>Signifying that God's judgments keep him in awe.</n> but [it is] not so with me.


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My soul is <n>I am more like a dead man, than to one that lives.</n> weary of my life; I will leave my <n>I will make an ample declaration of my torments, accusing myself and not God.</n> complaint upon myself; I will speak in the bitterness of my soul.


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I will say unto God, Do not <n>He would not that God would proceed against him by his secret justice, but by the ordinary means that he punishes others.</n> condemn me; shew me wherefore thou contendest with me.


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[Is it] <n>Is it agreeable to your justice to do me wrong?</n> good unto thee that thou shouldest oppress, that thou shouldest despise the <n>Will you be without compassions?</n> work of thine hands, and shine upon the <n>Will you gratify the wicked and condemn me?</n> counsel of the wicked?


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[Are] thy days as the <n>Are you inconstant and changeable as the times, today a friend, tomorrow an enemy?</n> days of man? [are] thy years as man's days,


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Thou knowest that I am not <n>By affliction you keep me as in a prison, and restrain me from doing evil, neither can any set me free.</n> wicked; and [there is] none that can deliver out of thine hand.


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Thine <n>In these eight verses following he describes the mercy of God, in the wonderful creation of man: and on it grounds that God should not show himself rigorous against him.</n> hands have made me and fashioned me together round about; yet thou dost destroy me.


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Remember, I beseech thee, that thou hast made me as <n>As brittle as a pot of clay.</n> the clay; and wilt thou bring me into dust again?


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Thou hast granted me life and <n>That is, reason and understanding, and many other gifts, by which man excels all earthly creatures.</n> favour, and thy <n>That is, the fatherly care and providence by which you preserved me, and without which I would perish immediately.</n> visitation hath preserved my spirit.


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And these [things] hast thou hid in thine heart: I know <n>Though I am not fully able to comprehend these things, yet I must confess that it is so.</n> that this [is] with thee.


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If I haue sinned, then thou wilt streightly looke vnto me, and wilt not holde mee giltlesse of mine iniquitie.


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If I be wicked, woe unto me; and [if] I be righteous, [yet] will I not <n>I will always walk in fear and humility, knowing that no one is just before you.</n> lift up my head. [I am] full of confusion; therefore see thou mine affliction;


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For it increaseth. Thou huntest me as a fierce lion: and again thou shewest thyself <n>Job being sore assaulted in this battle between the flesh and the spirit, breaks out into these affections, wishing rather for short days than long pain.</n> marvellous upon me.


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Thou renewest thy witnesses against me, and increasest thine indignation upon me; <n>That is, diversity of diseases and in great abundance; showing that God has infinite means to punish man.</n> changes and war [are] against me.


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Wherfore then hast thou brought me out of the wombe? Oh that I had perished, and that none eye had seene me!


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[Are] not my days few? <n>He wishes that God would leave off his affliction, considering his great misery and the shortness of his life.</n> cease [then, and] let me alone, that I may take comfort a little,


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Before I go [whence] I shall not <n>He speaks this in the person of a sinner, that is overcome with passions and with the feeling of God's judgments and therefore cannot apprehend in that state the mercies of God, and the comfort of the resurrection.</n> return, [even] to the land of darkness and the shadow of death;


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A land of darkness, as darkness [itself; and] of the shadow of death, without any <n>No distinction between light and darkness but where there is very darkness itself.</n> order, and [where] the light [is] as darkness.


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Should not the multitude of words be answered? and should a man <n>Should he persuade by his great talk that he is just?</n> full of talk be justified?


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Should men holde their peace at thy lyes? &amp; when thou mockest others, shall none make thee ashamed?


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For thou hast said, <n>He charges Job with this, that he should say, that the thing which he spoke was true, and that he was without sin in the sight of God.</n> My doctrine [is] pure, and I am clean in thine eyes.


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And that he would shew thee the <n>Which is not to stand in justifying of yourself: he signifies that man will never be overcome while he reasons with another, and therefore God must break off the controversy, and stop man's mouth.</n> secrets of wisdom, that [they are] double to that which is! Know therefore that God exacteth of thee [less] than thine iniquity [deserveth].


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[It is] as high as heaven; what canst thou do? <n>That is, this perfection of God, and if man is not able to comprehend the height of the heavens, the depth of the earth, the breadth of the sea, which are but creatures, how can he attain to the perfection of the creator.</n> deeper than hell; what canst thou know?


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If he cut off, and <n>If God should turn the state of things and establish a new order in nature, who could control him?</n> shut up, or gather together, then who can hinder him?


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For vain man would be wise, though man be born [like] a wild <n>That is, without understanding, so that whatever gifts he has afterward come from God, and not from nature.</n> ass's colt.


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If thou <n>If you repent, pray to him.</n> prepare thine heart, and stretch out thine hands toward him;


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If iniquity [be] in thine <n>Renounce your own evil works and see that they do not offend God, over whom you have charge.</n> hand, put it far away, and let not wickedness dwell in thy tabernacles.


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For then shalt thou lift up thy <n>He declares the quietness of conscience and success in all things that they shall have who turn to God in true repentance.</n> face without spot; yea, thou shalt be stedfast, and shalt not fear:


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Thine age also shall appeare more cleare then the noone day: thou shalt shine and bee as the morning.


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And thou shalt bee bolde, because there is hope: and thou shalt digge pittes, and shalt lye downe safely.


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But the eyes <n>He shows that contrary things will come to them who do not repent.</n> of the wicked shall fail, and they shall not escape, and their hope [shall be as] the giving up of the ghost.


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No doubt but ye [are] the people, and <n>Because you do not feel what you speak, you think the whole stands in words, and so flatter yourselves as though no one else knew anything, or could know except you.</n> wisdom shall die with you.


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But I haue vnderstanding aswel as you, and am not inferior vnto you: yea, who knoweth not such things?


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I am <n>He reproves his friends for two faults: one, that they thought they had better knowledge than they did: and the other, that instead of true consolation, they derided and despised their friend in his adversity.</n> [as] one mocked of his neighbour, who calleth upon God, and he <n>Who being a mocker and a wicked man, thinks that no man is in God's favour but he, because he has all things that he desires.</n> answereth him: the just upright [man is] laughed to scorn.


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<n>As the rich do not esteem a light or torch that goes out, so he despised he that falls from prosperity to adversity.</n>He that is ready to slip with [his] feet [is as] a lamp despised in the thought of him that is at ease.


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The tabernacles of robbers doe prosper, and they are in safetie, that prouoke God, whome God hath enriched with his hand.


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But ask now the beasts, <n>He declares to them that disputed against him, that their wisdom is common to all, and such as the very brute beasts teach daily.</n> and they shall teach thee; and the fowls of the air, and they shall tell thee:


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Or speake to the earth, and it shall shewe thee: or the fishes of the sea, and they shall declare vnto thee.


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Doth not the ear <n>He exhorts them to be wise in judging, and as well to know the right use of their God-given ears, as well as their mouths.</n> try words? and the mouth taste his meat?


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With the <n>Though men by age and continuance of time attain wisdom, yet it is not comparable to God's wisdom, nor able to comprehend his judgments, in which he answers to that which was alleged, (Job_8:8).</n> ancient [is] wisdom; and in length of days understanding.


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Beholde, he will breake downe, and it can not be built: he shutteth a man vp, and he can not be loosed.


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Beholde, he withholdeth the waters, and they drie vp: but when he sendeth them out, they destroy the earth.


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With him [is] strength and wisdom: the deceived and the <n>He shows that there is nothing done in this world without God's will and ordinance, else he would not be Almighty.</n> deceiver [are] his.


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<n>He takes wisdom from them.</n>He looseth <n>He abates the humour of princes, and brings them into the subjection of others.</n> the bond of kings, and girdeth their loins with a girdle.


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He removeth away the speech of the <n>He causes their words to have no credit, which is when he will punish sin.</n> trusty, and taketh away the understanding of the aged.


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He discouereth the deepe places from their darkenesse, and bringeth foorth the shadowe of death to light.


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He <n>In this discourse of God's wonderful works, Job shows that whatever is done in this world both in the order and change of things, is by God's will and appointment, in which he declares that he thinks well of God, and is able to set forth his power in words as they that reasoned against him were.</n> increaseth the nations, and destroyeth them: he enlargeth the nations, and straiteneth them [again].


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He taketh away the heartes of the that are the chiefe ouer the people of the earth, &amp; maketh them to wander in the wildernes out of the way.


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Surely I would speak to the Almighty, and I desire <n>For although he knew that God was just, which was revealed in his ordinary working and another in his secret counsel, yet he uttered his affection to God, because he was not able to understand the reason he punished him.</n> to reason with God.


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But ye [are] forgers of lies, ye [are] all <n>You do not well apply your medicine to the disease.</n> physicians of no value.


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Will ye speak <n>He condemns their zeal, who did not have knowledge, nor regarded they to comfort him, but always granted on God's justice, as though it was not evidently seen in Job, unless they had undertaken the probation of it.</n> wickedly for God? and talk deceitfully for him?


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Your <n>Your fame will come to nothing.</n> remembrances [are] like unto ashes, your bodies to bodies of clay.


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Wherefore do I <n>Is not this a revealed sign of my affliction and that I do not complain without cause, seeing that I am thus tormented as though I should tear my own flesh, and put my life in danger?</n> take my flesh in my teeth, and put my life in mine hand?


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He also [shall be] my salvation: for an <n>By which he declares that he is not a hypocrite as they charged him.</n> hypocrite shall not come before him.


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Behold now, I have ordered [my] cause; I know that I shall be <n>That is, cleared and not cut off for my sins, as you think.</n> justified.


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Who [is] he [that] will plead <n>To prove that God punishes me for my sins.</n> with me? for now, if I hold my tongue, I shall <n>If I do not defend my cause, every man will condemn me.</n> give up the ghost.


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<n>He shows what these two things are.</n>Withdraw thine hand far from me: and let not thy dread make me afraid.


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How many [are] <n>His pangs move him to reason with God, not denying that he had sinned: but he desired to understand what his great sins were that he deserved such rigor, in which he sinned by demanding a reason from God why he punished him.</n> mine iniquities and sins? make me to know my transgression and my sin.


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For thou writest bitter things against me, and makest me to possess <n>You punish me now for the sins that I committed in my youth.</n> the iniquities of my youth.


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Thou puttest my feet also in the <n>You make me your prisoner, and so press me that I cannot stir hand or foot.</n> stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet.


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Man <n>Taking the opportunity of his adversaries words he describes the state of man's life from his birth to his death.</n> [that is] born of a woman [is] of few days, and full of trouble.


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He shooteth foorth as a flowre, and is cut downe: he vanisheth also as a shadowe, and continueth not.


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And dost thou open thine eyes upon such an <n>His meaning is, that seeing that man is so frail a creature, God should not handle him so extremely, in which Job shows the wickedness of the flesh, when it is not subject to the Spirit.</n> one, and bringest me into judgment with thee?


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Are not his dayes determined? the nober of his moneths are with thee: thou hast appointed his boundes, which he can not passe.


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Turn from him, that he may rest, till he shall accomplish, <n>Until the time you have appointed him to die, which he desires as the hireling waits for the end of his labour to receive his wages.</n> as an hireling, his day.


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For there is hope of a tree, if it bee cut downe, that it will yet sproute, and the branches thereof will not cease.


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<n>He speaks here not as though he had no hope of immortality but as a man in extreme pain, when reason is overcome by afflictions and torments.</n>But man dieth, and wasteth away: yea, man giveth up the ghost, and where [is] he?


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So man sleepeth and riseth not: for hee shall not wake againe, nor be raised from his sleepe till the heauen be no more.


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O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy <n>By this he declares that the fear of God's judgment was the reason why he desired to die.</n> wrath be past, that thou wouldest appoint me a set time, and <n>That is, relieve my pain and take me to mercy.</n> remember me!


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If a man die, shall he live [again]? all the days of my appointed time will I wait, till <n>Meaning, to the day of the resurrection when he would be changed and renewed.</n> my change come.


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Thou shalt call, and I will <n>Though I am afflicted in this life, yet in the resurrection I will feel your mercies and answer when you call me.</n> answer thee: thou wilt have a desire to the work of thine hands.


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My transgression [is] sealed up in a <n>You lay them all together and do not allow any of my sins to go unpunished.</n> bag, and thou sewest up mine iniquity.


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And surely the mountain falling cometh to nought, and the <n>He murmurs through the impatiency of the flesh against God, as though he used great severity against him as against the hard rocks, or waters that overflow, so that by this the opportunity of his hope is taken away.</n> rock is removed out of his place.


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As the water breaketh the stones, when thou ouerflowest the things which growe in the dust of ye earth: so thou destroyest ye hope of man.


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Thou preuailest alway against him, so that he passeth away: he changeth his face when thou castest him away.


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And he knoweth not if his sonnes shall be honourable, neither shall he vnderstand concerning them, whether they shalbe of lowe degree,


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But his <n>Yet while he is in pain and misery.</n> flesh upon him shall have pain, and his soul within him shall mourn.


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Should a wise man utter <n>That is, vain words, and without consolation?</n> vain knowledge, and fill his belly <n>Meaning, with matters that are of no importance, which are forgotten as soon as they are uttered, as the East wind dries up moisture as soon as it falls.</n> with the east wind?


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Yea, thou castest off <n>He charges Job as though his talk caused men to cast off the fear of God and prayer.</n> fear, and restrainest prayer before God.


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For thy mouth uttereth thine iniquity, and thou choosest the <n>You speak as the mockers and contemners of God do.</n> tongue of the crafty.


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[Art] thou the <n>That is, the most ancient and so by reason the most wise?</n> first man [that] was born? or wast thou made before the hills?


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Hast thou heard the secret of God? and dost thou restrain wisdom <n>Are you only wise?</n> to thyself?


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[Are] the consolations of God <n>He accuses Job's pride and ingratitude, that will not be comforted by God, but by their counsel.</n> small with thee? is there any secret thing with thee?


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Why doth thine heart <n>Why do you stand in your own conceit?</n> carry thee away? and what do thy eyes wink at,


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What [is] man, that he should be clean? and [he which is] born of a woman, that he should <n>His purpose is to prove that Job, as an unjust man and a hypocrite, is punished for his sins, as he did before, (Job_4:8).</n> be righteous?


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How much more abominable and filthy [is] man, which <n>Who has a desire to sin, as he who is thirsty to drink.</n> drinketh iniquity like water?


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Unto whom alone the earth was <n>Who by their wisdom so governed, that no stranger invaded them, and so the land seemed to be given to them alone.</n> given, and no stranger passed among them.


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The wicked man travaileth with pain all [his] days, and the number <n>The cruel man is always in danger of death, and is never quiet in conscience.</n> of years is hidden to the oppressor.


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He believeth not that he shall return out of <n>Out of that misery to which he once fell.</n> darkness, and he is waited for of the sword.


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He wandereth <n>God not only impoverishes the wicked often, but even in their prosperity he punishes them with a greediness to gain even more: which is as a beggary.</n> abroad for bread, [saying], Where [is it]? he knoweth that the day of darkness is ready at his hand.


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Trouble and <n>He shows the weapons God uses against the wicked, who lift up themselves against him, that is, terror of conscience and outward afflictions.</n> anguish shall make him afraid; they shall prevail against him, as a king ready to the battle.


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Therefore God shall runne vpon him, euen vpon his necke, and against the most thicke part of his shielde.


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Because he covereth his face with <n>That is, he was so puffed up with prosperity and abundance for all things, that he forgave God: noting that Job in his happiness did not have the true fear of God.</n> his fatness, and maketh collops of fat on [his] flanks.


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And he dwelleth <n>Though he build and repair ruinous places to gain fame, yet God will bring all to nothing, and turn his great prosperity into extreme misery.</n> in desolate cities, [and] in houses which no man inhabiteth, which are ready to become heaps.


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He shall not be rich, neither shall his substance continue, neither shall he prolong the <n>Meaning, that his sumptuous buildings would never come to perfection.</n> perfection thereof upon the earth.


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He shall neuer depart out of darkenesse: the flame shall drie vp his branches, and he shall goe away with the breath of his mouth.


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Let not him that is <n>He stands in his own conceit, that he will give no place to good counsel, therefore his own pride will bring him to destruction.</n> deceived trust in vanity: for vanity shall be his recompence.


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He shall shake off his unripe <n>As one who gathers grapes before they are ripe.</n> grape as the vine, and shall cast off his flower as the olive.


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For the congregation of hypocrites [shall be] desolate, and fire shall consume the tabernacles of <n>Who were built or maintained by bribery.</n> bribery.


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They <n>Therefore all their vain devises will turn to their own destruction.</n> conceive mischief, and bring forth vanity, and their belly prepareth deceit.


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Shall <n>Which serve for vain ostentation and for no true comfort.</n> vain words have an end? or what emboldeneth thee that thou answerest?


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I also could speak as ye [do]: if your <n>I would that you felt what I do.</n> soul were in my soul's stead, I could heap up words against you, and <n>That is, mock at your misery, as you do at mine.</n> shake mine head at you.


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[But] I would strengthen you <n>If this were in my power, yet I would comfort you and not do as you do to me.</n> with my mouth, and the moving of my lips should asswage [your grief].


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Though I speak, my grief is <n>If you would say, «Why do you not then comfort yourself?» he answers that the judgments of God are more heavy than he is able to assuage either by words or silence.</n> not asswaged: and [though] I forbear, what am I eased?


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But now <n>Meaning, God.</n> he hath made me weary: thou hast made desolate all my <n>That is, destroyed most of my family.</n> company.


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And thou hast filled me with <n>In token of sorrow and grief.</n> wrinkles, [which] is a witness [against me]: and my leanness rising up in me beareth witness to my face.


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<n>That is, God by his wrath: and in this diversity of words and high style, he expresses how grievous the hand of God was on him.</n>He teareth [me] in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me.


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They have gaped upon me with their mouth; they have smitten me upon the <n>That is, has handled me contemptuously: for so slapping the cheek signified, (1Ki_22:24; Mar_14:65)</n> cheek reproachfully; they have gathered themselves together against me.


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God hath delivered me to the ungodly, and turned me over into the <n>They have led me where they would.</n> hands of the wicked.


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I was in welth, but he hath brought me to nought: he hath taken me by the necke, and beaten me, and set me as a marke for himselfe.


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His <n>His manifold afflictions.</n> archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall <n>I am wounded to the heart.</n> upon the ground.


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I have sewed sackcloth upon my skin, and defiled my <n>Meaning, his glory was brought low.</n> horn in the dust.


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Not for [any] injustice in <n>Signifying that he is not able to understand the cause of this his grievous punishment.</n> mine hands: also my prayer <n>That is, unfeigned and without hypocrisy.</n> [is] pure.


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O earth, cover not thou my <n>Let my sin be known if I am such a sinner as my adversaries accuse me, and let me find no favour.</n> blood, and let my cry have no place.


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Also now, behold, my <n>Though man condemn me, yet God is witness of my cause.</n> witness [is] in heaven, and my record [is] on high.


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My friends <n>Use painted words instead of true consolation.</n> scorn me: [but] mine eye poureth out [tears] unto God.


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O that one might plead for a man with God, as a man <n>Thus by his great torments he is carried away, and breaks out into passions, and speaks unadvisedly, as though God would intreat man more gently, seeing he has only a short time here to live.</n> [pleadeth] for his neighbour!


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[Are there] not <n>Instead of comfort, being now at death's door, he had but them that mocked at him, and discouraged him.</n> mockers with me? and doth not mine eye continue in <n>I see still that they seek but to vex me.</n> their provocation?


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<n>He reasons with God as a man beside himself, so that his cause might be brought to light.</n>Lay down now, put me in a surety with thee; who [is] he [that] <n>And answers for you?</n> will strike hands with me?


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For thou hast hid their heart from <n>That these my afflictions are your just judgments, though man does not know the reason.</n> understanding: therefore shalt thou not exalt [them].


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<n>He who flatters a man, and only judges him happy in his prosperity, will not himself only but in his posterity be punished.</n>He that speaketh flattery to [his] friends, even the eyes of his children shall fail.


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He hath made me also a <n>God has made all the world speak of me, because of my afflictions.</n> byword of the people; and aforetime I was as a tabret.


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Upright [men] shall be astonied at <n>That is, when they see the godly punished: but in the end they will come to understanding and know what will be the reward of the hypocrite.</n> this, and the innocent shall stir up himself against the hypocrite.


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The righteous also shall hold on his <n>That is, will not be discouraged, considering that the godly are punished as well as the wicked.</n> way, and he that hath clean hands shall be stronger and stronger.


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But as for <n>Job speaks to the three who came to comfort him.</n> you all, do ye return, and come now: for I cannot find [one] wise [man] among you.


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They change the <n>That is, have brought me sorrow instead of comfort.</n> night into day: the light [is] short because of darkness.


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If I wait, <n>Though I should hope to come from adversity to prosperity, as your discourse pretends.</n> the grave [is] mine house: I have made my bed in the darkness.


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I have said to corruption, Thou [art] my <n>I have no more hope in father, mother, sister, or any worldly thing: for the dust and worms will be to me instead of them.</n> father: to the worm, [Thou art] my mother, and my sister.


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<n>All worldly hope and prosperity fail which you say, are only signs of God's favour but seeing that these things perish, I set my hope in God and in the life everlasting.</n>They shall go down to the bars of the pit, when [our] rest together [is] in the dust.


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How long [will it be ere] <n>Who count yourselves just as (Job_12:4).</n> ye make an end of words? <n>Whom you take to be only beasts, as in (Job_12:7).</n> mark, and afterwards we will speak.


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<n>That is, like a madman.</n>He teareth himself in his anger: shall the <n>Shall God change the order of nature for your sake, by dealing with you otherwise than he does with all man?</n> earth be forsaken for thee? and shall the rock be removed out of his place?


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Yea, the light of the wicked shall be <n>When the wicked is in his prosperity, then God changes his state: and this is his ordinary working for their sins.</n> put out, and the spark of his fire shall not shine.


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For he is cast into a net by his own feet, and he <n>Meaning, that the wicked are in continual danger.</n> walketh upon a snare.


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His strength shall be <n>That which should nourish him will be consumed by famine.</n> hungerbitten, and destruction [shall be] ready at his side.


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It shall devour the strength of his skin: [even] the <n>That is, some strong and violent death will consume his strength: or as the Hebrew word signifies his members or parts.</n> firstborn of death shall devour his strength.


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His confidence shall be rooted out of his tabernacle, and it shall bring him to the <n>That is, with great fear.</n> king of terrors.


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It shall dwell in his tabernacle, because [it is] none of his: <n>Though all the world would favour him, yet God would destroy him and his.</n> brimstone shall be scattered upon his habitation.


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He shall be driven from <n>He will fall from prosperity to adversity.</n> light into darkness, and chased out of the world.


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They that come after [him] shall be astonied at his <n>When they will see what came to him.</n> day, as they that went before were affrighted.


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These <n>That is, many times, as in (Neh_4:12).</n> ten times have ye reproached me: ye are not ashamed [that] ye make yourselves strange to me.


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And be it indeed [that] I have erred, mine error <n>That is, I myself will be punished for it, or you have not yet consulted it.</n> remaineth with myself.


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Know now that God hath <n>He breaks out again into his passions and declares still that his affliction comes from God though he is not able to feel the cause in himself.</n> overthrown me, and hath compassed me with his net.


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He hath fenced up my way that I cannot <n>Meaning, out of his afflictions.</n> pass, and he hath set darkness in my paths.


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He hath stripped me of my glory, and taken the <n>Meaning, his children, and whatever was dear to him in this world.</n> crown [from] my head.


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He hath destroyed me on every side, and I am gone: and mine hope hath he removed like <n>Which is plucked up, and has no more hope to grow.</n> a tree.


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His <n>His manifold afflictions.</n> troops come together, and raise up their way against me, and encamp round about my tabernacle.


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<n>My household servants by all these losses Job shows that touching the flesh he had great opportunity to be moved.</n>They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight.


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My breath is strange to my wife, though I intreated for the children's [sake] of mine <n>Which were hers and mine.</n> own body.


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My bone <n>Besides these great losses and most cruel unkindness, he was touched in his own person as follows.</n> cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth.


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Have pity upon me, have <n>Seeing I have these just causes to complain, condemn me not as a hypocrite, especially you who should comfort me.</n> pity upon me, O ye my friends; for the hand of God hath touched me.


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Why do ye persecute me as <n>Is it not enough that God punishes me, unless you by reproaching increase my sorrow?</n> God, and are not satisfied with my <n>To see my body punished, unless you trouble my mind?</n> flesh?


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That they were graven with <n>He protests that despite his sore passions his religion is perfect and that he in not a blasphemer as they judged him.</n> an iron pen and lead in the rock for ever!


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For I know [that] my <n>I do not so justify myself before the world, but I know that I will come before the great judge who will be my deliverer and Saviour.</n> redeemer liveth, and [that] he shall stand at the latter [day] upon the earth:


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And [though] after my skin [worms] destroy this [body], yet <n>In this Job declares plainly that he had a full hope, that both the soul and body would enjoy the presence of God in the last resurrection.</n> in my flesh shall I see God:


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Whome I my selfe shall see, and mine eyes shall beholde, and none other for me, though my reynes are consumed within me.


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But ye should say, Why persecute we him, seeing the root of the <n>Though his friends thought that he was only persecuted by God for his sins, yet he declares that there was a deeper consideration that is, the trial of his faith and patience, and so to be an example for others.</n> matter is found in me?


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Be ye afraid of the sword: for wrath [bringeth] the <n>God will be avenged of this harsh judgment by which you condemned me.</n> punishments of the sword, that ye may know [there is] a judgment.


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I have heard <n>He declares that two things moved him to speak: that is, because Job seemed to touch him, and because he thought he had knowledge sufficient to confute him.</n> the check of my reproach, and the spirit of my understanding causeth me to answer.


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Though <n>His purpose is to prove Job to be a wicked man, and a hypocrite, because God punished him, and changed his prosperity into adversity.</n> his excellency mount up to the heavens, and his head reach unto the clouds;


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Yet shall hee perish for euer, like his dung, and they which haue seene him, shall say, Where is hee?


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He shal flee away as a dreame, and they shal not finde him, and shall passe away as a vision of the night,


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His children shall <n>While the father through ambition and tyranny oppressed the poor, the children through poverty and misery will seek favour from the poor.</n> seek to please the poor, and his hands shall <n>So that the thing which he has taken away by violence will be restored again by force.</n> restore their goods.


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His bones are full [of the sin] of his youth, which <n>Meaning that he will carry nothing away with him but his sin.</n> shall lie down with him in the dust.


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Though wickedness be <n>As poison that is sweet in the mouth brings destruction when it comes into the body: so all vice at the first is pleasant, but God later turns it to destruction.</n> sweet in his mouth, [though] he hide it under his tongue;


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He shall suck the <n>He compares ill-gotten goods to the venom of asps, which is a dangerous serpent, noting that Jobs great riches were not truly come by and therefore God plagues him justly for the same.</n> poison of asps: the viper's tongue shall slay him.


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He shall not see the <n>Though God gives all other abundance from his blessings yet he will have no part of it.</n> rivers, the floods, the brooks of honey and butter.


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That which he laboured for shall he restore, and shall not swallow [it] down: according to [his] substance [shall] the restitution [be], <n>That is these raveners and spoilers of the poor will enjoy their theft but for a time for after God will take it from them, and cause them to make restitution so that it is only an exchange.</n> and he shall not rejoice [therein].


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There shall none of his <n>He will leave nothing to his posterity.</n> meat be left; therefore shall no man look for his goods.


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In the fulness of his sufficiency he shall be in straits: every hand <n>The wicked will never be in rest: for one wicked man will seek to destroy another.</n> of the wicked shall come upon him.


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[When] he is about to fill his belly, [God] shall cast the fury of his wrath upon him, <n>Some read, upon his flesh, alluding to Job, whose flesh was smitten with a scab.</n> and shall rain [it] upon him while he is eating.


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It is drawn, and cometh out of the <n>Some read, of the quiver.</n> body; yea, the glittering sword cometh out of his gall: terrors [are] upon him.


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<n>All fear and sorrow will light on him when he thinks to escape.</n>All darkness [shall be] hid in his secret places: a fire not <n>That is, fire from heaven, or the fire of God's wrath.</n> blown shall consume him; it shall go ill with him that is left in his tabernacle.


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The <n>Meaning, the children of the wicked will flow away like rivers and be dispersed in various places.</n> increase of his house shall depart, [and his goods] shall flow away in the day of his wrath.


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This [is] the portion of a wicked man from <n>Thus God will plague the wicked.</n> God, and the heritage appointed unto him by <n>Against God, thinking to excuse himself, and to escape God's hand.</n> God.


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Hear diligently my speech, and let this <n>Your diligent marking of my words will be to me a great consolation.</n> be your consolations.


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As for me, [is] my complaint to man? and if [it <n>As though he would say, I do not talk with man but with God, who will not answer me, and therefore my mind must be troubled.</n> were so], why should not my spirit be troubled?


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Mark me, and be astonished, and lay [your] hand upon [your] <n>He charges them as though they were not able to comprehend his feeling of God's judgment, and exhorts them therefore to silence.</n> mouth.


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Wherefore do the wicked <n>Job proves against his adversaries that God does not punish the wicked immediately, but often gives them long life and prosperity, so we must not judge God just or unjust by the things that appear to our eyes.</n> live, become old, yea, are mighty in power?


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They send forth their little ones <n>They have healthy children and in those points he answers to that which Zophar alleged before.</n> like a flock, and their children dance.


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They spend their days in wealth, and in a moment <n>Not being tormented with long sickness.</n> go down to the grave.


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Therefore they say unto God, Depart from us; for we desire not the <n>They desire nothing more than to be exempt from all subjection that they should bear to God, thus Job shows his adversaries, that if they reason only by that which is seen by common experience the wicked who hate God are better dealt withal than they who love him.</n> knowledge of thy ways.


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Who is the Almightie, that we should serue him? and what profit should we haue, if we should pray vnto him?


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Lo, their good [is] not in their <n>It is not their own, but God only lends it to them.</n> hand: the counsel of the wicked <n>God keep me from their prosperity.</n> is far from me.


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How oft shal the candle of the wicked be put out? and their destruction come vpon them? he wil deuide their liues in his wrath.


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God wil lay vp the sorowe of the father for his children: when he rewardeth him, hee shall knowe it.


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<n>When God recompenses his wickedness, he will know that his prosperity was vanity.</n>His eyes shall see his destruction, and he shall drink of the wrath of the Almighty.


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Shall [any] teach <n>Who sends to the wicked prosperity and punishes the godly.</n> God knowledge? seeing he judgeth those that are high.


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And another <n>That is, the godly.</n> dieth in the bitterness of his soul, and never eateth with pleasure.


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They shall lie down alike in <n>As concerning their bodies: and this he speaks according to the common judgment.</n> the dust, and the worms shall cover them.


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For ye say, Where [is] the <n>Thus they called Job's house in derision concluding that it was destroyed because he was wicked.</n> house of the prince? and where [are] the dwelling places of the wicked?


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Have ye <n>Who through long travailing have experience and tokens of it, that is, that the wicked prosper, and the godly live in affliction.</n> not asked them that go by the way? and do ye not know their tokens,


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That the wicked is reserved to the day of <n>Though the wicked flourish here, yet God will punish him in the last day.</n> destruction? they shall be brought forth to the day of wrath.


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Who shall declare his way <n>Though men flatter him, and no one dares to reprove him in this world, yet death is a token that he will bring him to an account.</n> to his face? and who shall repay him [what] he hath done?


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The <n>He will be glad to lie in a slimy pit, who before could not be content with a royal palace.</n> clods of the valley shall be sweet unto him, and every man shall draw after him, as [there are] innumerable before him.


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How then comfort <n>Saying that the just in this world have prosperity and the wicked adversity.</n> ye me in vain, seeing in your answers there remaineth falsehood?


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Can a man be <n>Though man was just, yet God could not profit from this his justice; and therefore when he punished him, he had no regard to his justice, but to his sin.</n> profitable unto God, as he that is wise may be profitable unto himself?


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Is it any thing vnto the Almightie, that thou art righteous? or is it profitable to him, that thou makest thy wayes vpright?


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Will he reprove thee for fear <n>Lest you should reprove or hurt him?</n> of thee? will he enter with thee into judgment?


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For thou hast taken a <n>You have been cruel and without charity, and would do nothing for the poor, but for your own advantage.</n> pledge from thy brother for nought, and stripped the naked of their clothing.


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To such as were wearie, thou hast not giuen water to drinke, and hast withdrawen bread from the hungrie.


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But [as for] the mighty man, he <n>When you were in power and authority you did not do justice but wrong.</n> had the earth; and the honourable man dwelt in it.


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Thou hast sent widows away empty, and the arms of the <n>You have not only not shown pity, but oppressed them.</n> fatherless have been broken.


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Or darkness, [that] thou canst not see; and <n>That is, manifold afflictions.</n> abundance of waters cover thee.


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[Is] not God in the <n>He accuses Job of impiety and contempt of God, as thought he would say, If you pass not for men, yet consider the height of God's majesty.</n> height of heaven? and behold the height of the <n>That so much the more by that excellent work you may fear God, and reverence him.</n> stars, how high they are!


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And thou sayest, How doth God <n>He reproves Job, as though he denied God's providence and that he could not see the things that were done in this world.</n> know? can he judge through the dark cloud?


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Hast thou marked the old way <n>How God has punished them from the beginning?</n> which wicked men have trodden?


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Which were <n>He proves God's providence by the punishment of the wicked, whom he takes away before they can bring their wicked purposes to pass.</n> cut down out of time, whose foundation was overflown with a flood:


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Yet he <n>He answers to that which Job had said, (Job_21:7) that the wicked have prosperity in this world; desiring that he might not be a partaker of the like.</n> filled their houses with good [things]: but the counsel of the wicked is far from me.


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The righteous see [it], and are glad: <n>The just rejoice at the destruction of the wicked for two reasons, first because God shows himself judge of the world and by this means continues his honour and glory: secondly because God shows that he had care over his in that he punished their enemies.</n> and the innocent laugh them to scorn.


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Whereas <n>That is, the state and preservation of the godly, is hid under God's wings.</n> our substance is not cut down, but the remnant of <n>Meaning of the wicked.</n> them the fire consumeth.


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Acquaint now thyself <n>He exhorts Job to repentance, and to return to God.</n> with him, and be at peace: thereby good shall come unto thee.


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If thou return to the Almighty, thou shalt <n>God will restore to you all your substance.</n> be built up, thou shalt put away iniquity far from thy tabernacles.


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Then shalt thou lay up gold as <n>Which will be in abundance like dust.</n> dust, and the [gold] of Ophir as the stones of the brooks.


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Thou shalt also decree a thing, and it shall be established unto thee: and the <n>That is, the favour of God.</n> light shall shine upon thy ways.


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<n>God will deliver his when the wicked are destroyed round about them, as in the flood and in Sodom.</n>When [men] are cast down, then thou shalt say, [There is] lifting up; and he shall save the humble person.


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He shall deliver the <n>God will deliver a whole country from peril, even for the just man's sake.</n> island of the innocent: and it is delivered by the pureness of thine hands.


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Even to day [is] my complaint <n>He shows the just cause of his complaining and concerning that Eliphaz had exhorted him to return to God, (Job_22:21) he declares that he desires nothing more, but it seems that God would not be found of him.</n> bitter: my stroke is heavier than my groaning.


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I would knowe the wordes, that he would answere me, &amp; would vnderstand what he would say vnto me.


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Will he <n>Using his absolute power and saying because I am God, I may do what I will.</n> plead against me with [his] great power? No; but he would <n>Of his mercy he would give me power to answer him.</n> put [strength] in me.


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<n>When he of his mercy has given strength to maintain their cause.</n>There the righteous might dispute with him; so should I be delivered for ever from my judge.


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<n>Meaning, that if he considers God's justice, he is not able to comprehend his judgments on what side or whatever part he turns himself.</n>Behold, I go forward, but he [is] not [there]; and backward, but I cannot perceive him:


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If to the North where he worketh, yet I cannot see him: he wil hide himselfe in the South, and I cannot beholde him.


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But he knoweth the <n>God has this preeminence about me, that he knows my way: that is, that I am not able to judge his work, he shows also his confidence, that God uses him for his profit.</n> way that I take: [when] he hath tried me, I shall come forth as gold.


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Neither have I gone back from the commandment of his lips; I have <n>His word is more precious to me than the meat with which the body is sustained.</n> esteemed the words of his mouth more than my necessary [food].


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But he [is] in one [mind], and who can <n>Job confesses that at the present he did not feel God's favour and yet was assured that God had appointed him to a good end.</n> turn him? and [what] his soul desireth, even [that] he doeth.


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For he performeth [the thing that is] appointed for me: and <n>In many points man is not able to attain to God's judgments.</n> many such [things are] with him.


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For <n>That I should not be without fear.</n> God maketh my heart soft, and the Almighty troubleth me:


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Because I was not cut off before the <n>He shows the cause for his fear, which is, that he being in trouble sees no end, nor yet knows the cause.</n> darkness, [neither] hath he covered the darkness from my face.


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Why, seeing times <n>Thus Job speaks in his passions, and after the judgment of the flesh: that is, that he does not see the things that are done at times, nor yet has a peculiar care over all, because he does not punish the wicked or avenge the godly.</n> are not hidden from the Almighty, do they that know him not see his <n>When he punishes the wicked and rewards the good.</n> days?


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They turn the needy out of the way: the poor of the earth hide themselves <n>And for cruelty and oppression dare not show their faces.</n> together.


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Behold, [as] wild asses in the desert, go they forth to their work; <n>That is, spares diligence.</n> rising betimes for a prey: the wilderness <n>He and his live by robbing and murdering.</n> [yieldeth] food for them [and] for [their] children.


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They reap [every one] <n>Meaning the poor man's.</n> his corn in the field: and they gather the <n>Signifying that one wicked man will not spoil another, but for necessity.</n> vintage of the wicked.


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They are wet with the showers of the mountains, <n>The poor are driven by the wicked into the rock and holes where they cannot lie dry for the rain.</n> and embrace the rock for want of a shelter.


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They pluck the fatherless <n>That is, they so pillage and plunder the poor widow that she cannot sustain herself that she may be able to nurse her baby.</n> from the breast, and take a pledge of <n>The poor are driven by the wicked into the rocks and holes where they cannot lie dry for the rain.</n> the poor.


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[Which] make oil <n>In such places which are appointed for that purpose; meaning, that those who labour for the wicked, are pined for hunger.</n> within their walls, [and] tread [their] winepresses, and suffer thirst.


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Men <n>For the great oppression and extortion.</n> groan from out of the city, and the soul of the wounded crieth out: yet God <n>Cry out and call for vengeance.</n> layeth not folly [to them].


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They are of those that rebel against the <n>That is, God's word, because they are reproved by it.</n> light; they know not the ways thereof, nor abide in the paths thereof.


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The murtherer riseth earely &amp; killeth the poore and the needie: and in the night he is as a theefe.


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The eye also of the <n>By these particular vices and the licence of it, he would prove that God did not punish the wicked and reward the just.</n> adulterer waiteth for the twilight, saying, No eye shall see me: and disguiseth [his] face.


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They digge through houses in the darke, which they marked for themselues in the daye: they knowe not the light.


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But the morning is euen to them as the shadow of death: if one knowe them, they are in the terrours of the shadowe of death.


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He [is] swift as the <n>He flees to the waters for his succour.</n> waters; their <n>They think that all the world is bent against them and dare not go by the highway.</n> portion is cursed in the earth: he beholdeth not the way of the vineyards.


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Drought and heat consume the snow waters: [so doth] the grave [those which] <n>As the dry ground is never full with waters, so will they never cease sinning till they come to the grave.</n> have sinned.


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<n>Though God tolerates the wicked for a time, yet their end will be vile destruction, and in this point Job commits to himself and shows his confidence.</n>The womb shall forget him; the worm shall feed sweetly on him; he shall be no more remembered; and wickedness shall be broken as a tree.


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He <n>He shows why the wicked will not be lamented, because he did not pity others.</n> evil entreateth the barren [that] beareth not: and doeth not good to the widow.


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He draweth also the <n>He declares that after the wicked have destroyed the weakest, they will do the same to the stranger, and therefore are justly punished by God's judgments.</n> mighty with his power: he riseth up, and no [man] is sure of life.


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They are exalted for a litle, but they are gone, and are brought lowe as all others: they are destroyed, and cut off as the toppe of an eare of corne.


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And if [it be] not <n>That is, contrary to your reasoning no man can give perfect reasons for God's judgments, let me be reproved.</n> [so] now, who will make me a liar, and make my speech nothing worth?


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<n>His purpose is to prove that although God may try and afflict the just, yet soon after he sends prosperity, and because he did not do so to Job he concludes that he is wicked.</n>Dominion and fear [are] with him, he maketh peace in his high places.


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Is there any number of his armies? <n>Who can hide him from his presence?</n> and upon whom doth not his light arise?


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How then can man <n>That is, be just in respect to God?</n> be justified with God? or how can he be clean [that is] born of a woman?


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Behold even to the moon, and it shineth not; yea, <n>If God shows his power, the moon and stars cannot have the light which is given to them, much less can man have any excellency but from God.</n> the stars are not pure in his sight.


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<n>You concluded nothing, for neither did you help me while destitute of all help, nor yet speak sufficiently on God's behalf, who has no need for your defence.</n>How hast thou helped [him that is] without power? [how] <n>But you do not apply it to the purpose.</n> savest thou the arm [that hath] no strength?


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To whom hast thou uttered words? and whose spirit <n>That is, moves you to speak this?</n> came from thee?


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<n>Job begins to declare the force of God's power and providence in the mines and metals in the deep places of the earth.</n>Dead [things] are formed from under the waters, and the inhabitants thereof.


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Hell [is] <n>There is nothing hidden in the bottom of the earth but he sees it.</n> naked before him, and <n>Meaning, the grave in which things putrify.</n> destruction hath no covering.


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He stretcheth out the <n>He causes the whole earth to turn about the North pole.</n> north over the empty place, [and] hangeth the earth upon nothing.


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He hath <n>That is, he hid the heavens which are called his throne.</n> compassed the waters with bounds, until the <n>So long as this world endures.</n> day and night come to an end.


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The <n>Not that heaven has pillars to uphold it, but he speaks by a similitude as though he would say heaven itself is not able to abide his reproach.</n> pillars of heaven tremble and are astonished at his reproof.


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By his spirit he hath garnished the heavens; his hand hath formed the crooked <n>Which is a figure of stars shaped like a serpent, because of the crookedness.</n> serpent.


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Lo, these [are] parts of his ways: but <n>If these few things which we see daily with our eyes, declare his great power and providence, how much more would they appear, if we were to comprehend all his works.</n> how little a portion is heard of him? but the thunder of his power who can understand?


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[As] God liveth, [who] hath taken away my <n>He has so sore afflicted me that men cannot judge my uprightness; for they judge only by outward signs.</n> judgment; and the Almighty, [who] hath vexed my soul;


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<n>However men judge me, yet will I not speak contrary to that which I have said, and so do wickedly in betraying the truth.</n>My lips shall not speak wickedness, nor my tongue utter deceit.


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God forbid that I should <n>Which condemns me as a wicked man, because the hand of God is on me.</n> justify you: till I die I will not remove mine <n>I will not confess that God does thus punish me for my sins.</n> integrity from me.


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My righteousness I hold fast, and will not let it go: my heart shall not reproach [me] so long as I <n>Of my life past.</n> live.


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For what [is] the <n>What advantage has the dissembler to gain, seeing he will lose his own soul?</n> hope of the hypocrite, though he hath gained, when God taketh away his soul?


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I will teach you by the hand of <n>That is, what God reserves for himself, and of which he gives not knowledge to all.</n> God: [that] which [is] with the Almighty will I not conceal.


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Behold, all ye yourselves <n>That is, these secret judgments of God and yet do not understand them.</n> have seen [it]; why then are ye thus altogether <n>Why do you then maintain this error?</n> vain?


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This [is] the <n>Thus will God order the wicked, and punish him even to his posterity.</n> portion of a wicked man with God, and the heritage of oppressors, [which] they shall receive of the Almighty.


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If his children be in great nomber, the sworde shall destroy them, and his posteritie shall not be satisfied with bread.


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Those that remain of him shall be buried in death: and his widows <n>No one will lament him.</n> shall not weep.


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He buildeth his house as a <n>Which breeds in another man's possessions or garment, but is soon shaken out.</n> moth, and as a booth [that] the keeper maketh.


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The rich man shall lie down, but <n>He means that the wicked tyrants will not have a quiet death, nor be buried honourably.</n> he shall not be gathered: he openeth his eyes, and he [is] not.


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Surely there is a vein for the silver, <n>His purpose is to declare that man may attain in this world to various secrets of nature, but man is never able to comprehend the wisdom of God.</n> and a place for gold [where] they fine [it].


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He setteth an end to darkness, <n>There is nothing but it is compassed within certain limits, and has an end, but God's wisdom.</n> and searcheth out all perfection: the stones of darkness, and the shadow of death.


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The flood breaketh out from the <n>Meaning, him that dwells by it.</n> inhabitant; [even the waters] <n>Which a man cannot wade through.</n> forgotten of the foot: they are dried up, they are gone away from men.


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[As for] the earth, out of it cometh <n>That is, come and underneath is brimstone or coal, which easily conceives fire.</n> bread: and under it is turned up as it were fire.


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The stones of it [are] the place <n>He alludes to the mines and secrets of nature, which are under the earth, into which neither souls nor beasts can enter.</n> of sapphires: and it hath dust of gold.


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He putteth forth his hand upon the <n>After he has declared the wisdom of God in the secrets of nature he describes his power.</n> rock; he overturneth the mountains by the roots.


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He bindeth the floods, that they doe not ouerflowe, and the thing that is hid, bringeth he to light.


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But where shall wisdom be found? <n>Though God's power and wisdom may be understood in earthly things, yet his heavenly wisdom cannot be attained to.</n> and where [is] the place of understanding?


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Man knoweth not <n>It is too high a thing for man to attain to in this world.</n> the price thereof; neither is it found in the land of the living.


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It cannot be gotten for <n>It can neither be bought for gold nor precious stones, but is only the gift of God.</n> gold, neither shall silver be weighed [for] the price thereof.


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It shall not be valued with the wedge of golde of Ophir, nor with the precious onix, nor the saphir.


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The golde nor the chrystall shall be equall vnto it, nor the exchange shalbe for plate of fine golde.


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No mention shall be made of coral, or of <n>Which was thought to be a king of precious stone.</n> pearls: for the price of wisdom [is] above rubies.


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The Topaz of Ethiopia shal not be equall vnto it, neither shall it be valued with the wedge of pure gold.


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Seeing it is hid from the eyes of all living, and kept close from the <n>Meaning that there is no natural means by which man can attain heavenly wisdom: which he means by the souls, that fly high.</n> fowls of the air.


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God understandeth the <n>He makes God the only author of this wisdom, and the giver of it.</n> way thereof, and he knoweth the place thereof.


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And unto man he said, Behold, the <n>He declares that man has as much of this heavenly wisdom as he shows by fearing God and departing from evil.</n> fear of the Lord, that [is] wisdom; and to depart from evil [is] understanding.


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When his <n>When I felt his favour.</n> candle shined upon my head, [and when] by his light I walked [through] <n>I was free from affliction.</n> darkness;


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As I was in the days of my youth, when the <n>That is, seemed by evident tokens to be more present with me.</n> secret of God [was] upon my tabernacle;


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When I washed my steps <n>By these comparisons he declares the great prosperity that he was in, so that he had no opportunity to be such a sinner as they accused him.</n> with butter, and the rock poured me out rivers of oil;


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When I went out to the gate, euen to the iudgement seat, and when I caused them to prepare my seate in the streete.


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The young men saw me, and <n>Being ashamed of their lightness and afraid of my gravity.</n> hid themselves: and the aged arose, [and] stood up.


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The princes refrained talking, and laid [their] hand on their <n>Acknowledging my wisdom.</n> mouth.


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When the <n>All that heard me, praised me.</n> ear heard [me], then it blessed me; and when the eye saw [me], it gave witness to me:


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Because I delivered the <n>Because his adversaries did so much charge him with wickedness, he is compelled to render account of his life.</n> poor that cried, and the fatherless, and [him that had] none to help him.


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<n>That is, I helped him who was in distress, and so he had cause to praise me.</n>The blessing of him that was ready to perish came upon me: and I caused the widow's heart to sing for joy.


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I put on <n>I delighted to do justice, as others did to wear costly apparel.</n> righteousness, and it clothed me: my judgment [was] as a robe and a diadem.


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Then I said, I shall die in my <n>That is, at home in my bed without all trouble and unquietness.</n> nest, and I shall multiply [my] days as the sand.


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My root [was] <n>My happiness increases.</n> spread out by the waters, and the dew lay all night upon my branch.


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After my words they spake not again; and my speech <n>That is, was pleasant to them.</n> dropped upon them.


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And they waited for me as for the rain; and they opened their mouth wide <n>As the dry ground thirsts for the rain.</n> [as] for the latter rain.


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[If] I <n>That is, they thought it not to be a rest, or they did not think that I would condescend to them.</n> laughed on them, they believed [it] not; and the light of my countenance they <n>They were afraid to offend me and cause me to be angry.</n> cast not down.


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I chose out <n>I had them at commandment.</n> their way, and sat chief, and dwelt as a king in the army, as one [that] comforteth the mourners.


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But now [they that are] younger than I <n>That is, my estate is changed and while before the ancient men were glad to revere me, the young men now contemn me.</n> have me in derision, whose fathers I would have disdained to have set with the <n>Meaning to be my shepherds or to keep my dogs.</n> dogs of my flock.


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Yea, whereto [might] the strength of their hands [profit] me, in whom old age was <n>That is, their fathers died of hunger before they came to age.</n> perished?


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For pouertie and famine they were solitary, fleeing into the wildernes, which is darke, desolate and waste.


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They were <n>Job shows that those who mocked him in his affliction were like their fathers, wicked and lewd fellows, such as he here describes.</n> driven forth from among [men], (they cried after them as [after] a thief;)


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They were the children of fooles and the children of villaines, which were more vile then the earth.


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Because he hath loosed my <n>God has taken from me the force, credit, and authority with which I kept them in subjection.</n> cord, and afflicted me, <n>He said that the young men when they saw him, hid themselves as in (Job_29:8), and now in his misery they were impudent and licentious.</n> they have also let loose the bridle before me.


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Upon [my] right [hand] rise the youth; they push away my feet, and they raise up against me the <n>That is, they sought by all means how they might destroy me.</n> ways of their destruction.


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They mar my path, they set forward my calamity, they have no <n>They need no one to help them.</n> helper.


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They came [upon me] as a wide breaking in [of waters]: in the <n>By my calamity they took an opportunity against me.</n> desolation they rolled themselves [upon me].


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Feare is turned vpon mee: and they pursue my soule as the winde, and mine health passeth away as a cloude.


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And now my soul is <n>My life fails me, and I am as half dead.</n> poured out upon me; the days of affliction have taken hold upon me.


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<n>That is, God has brought me into contempt.</n>He hath cast me into the mire, and I am become like dust and ashes.


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Thou art become <n>He does not speak this way to accuse God, but to declare the vehemency of his affliction, by which he was carried beside himself.</n> cruel to me: with thy strong hand thou opposest thyself against me.


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Thou liftest me up to the <n>He compares his afflictions to a tempest or whirlwind.</n> wind; thou causest me to ride [upon it], and dissolvest my substance.


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Howbeit he will not stretch out [his] hand <n>No one can deliver me from there, though they lament my death.</n> to the grave, though they cry in his destruction.


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When I looked for good, then <n>Instead of comforting they mocked me.</n> evil came [unto me]: and when I waited for light, there came darkness.


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I went mourning <n>Not delighting in any worldly thing, no not so much as in the use of the sun.</n> without the sun: I stood up, <n>Lamenting them that were in affliction and moving others to pity them.</n> [and] I cried in the congregation.


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I am a brother to <n>I am like the wild beasts that desire solitary places.</n> dragons, and a companion to owls.


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I made a covenant with mine <n>I kept my eyes from all wanton looks.</n> eyes; why then should I think upon <n>Would not God then have punished me?</n> a maid?


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For what portion should I haue of God from aboue? and what inheritance of the Almightie from on hie?


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[Is] not destruction to the wicked? and a strange [punishment] to <n>Job declares that the fear of God was a bridle to stay him from all wickedness.</n> the workers of iniquity?


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Let me be weighed in an even balance, that God may know mine <n>He shows what his uprightness stands in, in as much as he was blameless before men and did not sin against the second table.</n> integrity.


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If my step hath turned out of the way, and mine heart <n>That is, has accomplished the lust of my eyes.</n> walked after mine eyes, and if any blot hath cleaved to mine hands;


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[Then] let me sow, and let another <n>According to the curse of the law, (Deu_28:33).</n> eat; yea, let my offspring be rooted out.


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[Then] let my wife <n>Let her be made a slave.</n> grind unto another, and let others bow down upon her.


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For it [is] a fire [that] consumeth <n>He shows that although man neglects the punishment of adultery, yet the wrath of God will never cease till such are destroyed.</n> to destruction, and would root out all mine increase.


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If I did despise the cause of my manservant or of my maidservant, when they <n>When they thought themselves evil intreated by me.</n> contended with me;


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What then shall I do when <n>If I had oppressed others, how would I have escaped God's judgment.</n> God riseth up? and when he visiteth, what shall I answer him?


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Did not he that made me in the womb make <n>He was moved to show pity to servants, because they were God's creatures as he was.</n> him? and did not one fashion us in the womb?


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If I have withheld the poor from [their] desire, or have caused the eyes of the widow <n>By long waiting for her request.</n> to fail;


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(For from my youth he was brought up with me, <n>He nourished the fatherless, and maintained the widows cause.</n> as [with] a father, and I have guided her from my mother's womb;)


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If I have lifted <n>To oppress him and to do him harm.</n> up my hand against the fatherless, when I saw my help in the gate:


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[Then] let mine <n>Let me rot in pieces.</n> arm fall from my shoulder blade, and mine arm be broken from the bone.


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For destruction [from] God [was] a <n>I did not refrain from sin for fear of men, but because I feared God.</n> terror to me, and by reason of his highness I could not endure.


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If I beheld the <n>If I was proud of my worldly prosperity and happiness, which is meant by the shining of the sun, and brightness of the moon.</n> sun when it shined, or the moon walking [in] brightness;


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And my heart hath been secretly enticed, or my mouth hath kissed my <n>If my own doings delighted me.</n> hand:


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This also [were] an iniquity [to be punished by] the judge: for I should have denied the God [that is] <n>By putting confidence in anything but in him alone.</n> above.


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If the men of my <n>My servants moved me to be avenged of my enemy, yet I never wished him harm.</n> tabernacle said not, Oh that we had of his flesh! we cannot be satisfied.


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If I covered <n>Not confessed it freely, by which it is evident that he justified himself before men, and not before God.</n> my transgressions as Adam, by hiding mine iniquity in my bosom:


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Did I fear a great multitude, or did the contempt of families <n>That is, I reverenced the most weak and contemned and was afraid to offend them.</n> terrify me, that I kept <n>I suffered them to speak evil of me, and went not out of my house to avenge it.</n> silence, [and] went not out of the door?


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Oh that one would hear me! behold, my <n>This is a sufficient token of my righteousness, that God is my witness and will justify my cause.</n> desire [is, that] the Almighty would answer me, and [that] mine adversary had written a book.


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Surely I would take it upon my shoulder, [and] bind it [as] a <n>Should not this book of his accusations be a praise and commendation to me?</n> crown to me.


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I would declare unto him the number of my steps; as a <n>I will make him account of all my life, without fear.</n> prince would I go near unto him.


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If my land <n>As though I had withheld their wages that laboured in it.</n> cry against me, or that the furrows likewise thereof complain;


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If I have eaten the fruits thereof without money, or have caused <n>Meaning, that he was not a briber or extortioner.</n> the owners thereof to lose their life:


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Let thistles grow instead of wheat, and cockle instead of barley. The <n>That is, the talk which he had with his three friends.</n> words of Job are ended.


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Then was kindled the wrath of Elihu the son of Barachel the <n>Which came from Buz, the son of Nahor, Abraham's brother.</n> Buzite, of the kindred of <n>Or, as the Chaldee translation reads, Abram.</n> Ram: against Job was his wrath kindled, because he justified himself <n>By making himself innocent, and by charging God of rigour.</n> rather than God.


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Also his anger was kindled against his three friends, because they could not finde an answere, and yet condemned Iob.


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Now Elihu had waited till Job had spoken, because <n>That is, the three mentioned before.</n> they [were] elder than he.


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So when Elihu saw, that there was none answere in the mouth of the three men, his wrath was kindled.


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Therefore Elihu the sonne of Barachel, the Buzite answered, &amp; sayd, I am yong in yeres, and ye are ancient: therefore I doubted, and was afraide to shewe you mine opinion.


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I said, Days <n>Meaning, the ancient, who have experience.</n> should speak, and multitude of years should teach wisdom.


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But [there is] a spirit in man: <n>It is a special gift of God that man has understanding and comes neither from nature nor by age.</n> and the inspiration of the Almighty giveth them understanding.


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Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out <n>To prove that Job's affliction came for his sins.</n> what to say.


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Yea, when I had considered you, lo, there was none of you that reproued Iob, nor answered his wordes:


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Lest ye should say, We have <n>Flatter yourselves as though you had overcome him.</n> found out wisdom: God thrusteth him down, not man.


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Now <n>That is, Job.</n> he hath not directed [his] words against me: neither will I answer <n>He uses almost the same arguments but without taunting and reproaches.</n> him with your speeches.


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For I am full of <n>I have conceived in my mind a great store of reasons.</n> matter, the spirit within me constraineth me.


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Let me not, I pray you, accept any man's person, <n>I will neither have regard for riches, credit, nor authority but will speak the very truth.</n> neither let me give flattering titles unto man.


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For I know not to give flattering <n>The Hebrew word signifies to change the name as to call a fool a wise man: meaning, that he would not cloak the truth to flatter men.</n> titles; [in so doing] my maker would soon take me away.


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The <n>I confess the power of God, and am one of his, therefore you should hear me.</n> Spirit of God hath made me, and the breath of the Almighty hath given me life.


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Behold, I [am] according to thy wish in <n>Because Job had wished to dispute his cause with God, (Job_16:21) so that he might do it without fear, Elihu says, he will reason in God's stead, whom he does not need to fear.</n> God's stead: I also am formed out of the clay.


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Behold, my terror shall not make thee afraid, neither shall my hand <n>I will not handle you so roughly as these others have done.</n> be heavy upon thee.


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I am <n>He repeats Job's words, by which he protested his innocency in various places, but especially in the 13th, 16th and 30th chapters.</n> clean without transgression, I [am] innocent; neither [is there] iniquity in me.


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Why dost thou strive against him? for he giveth not <n>The cause of his judgments is not always declared to man.</n> account of any of his matters.


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For God speaketh <n>Though God by various examples of his judgments speak to man, yet the reason for it is not known, yea and though God should speak yet is he not understood.</n> once, yea twice, [yet man] perceiveth it not.


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In a dream, in a <n>God, he says, speaks commonly, either by visions to teach us the cause of his judgments, of else by affliction or by his messenger.</n> vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;


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Then he openeth the ears of men, and <n>That is, determined to send on them.</n> sealeth their instruction,


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That he may withdraw man [from his] purpose, and hide <n>He shows for why God sends afflictions: to beat down man's pride, and to turn from evil.</n> pride from man.


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So that his <n>That is, his painful and miserable life.</n> life abhorreth bread, and his soul dainty meat.


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Yea, his soul draweth near unto the grave, and his life <n>To them that will bury him.</n> to the destroyers.


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If there be a <n>A man sent from God to declare his will.</n> messenger with him, an interpreter, one among a thousand, <n>A singular man, and as one chosen out of a thousand, who is able to declare the great mercies of God to sinners: and in which man's righteousness stands, which is through the justice of Jesus Christ.</n> to shew unto man his uprightness:


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Then he is <n>He shows that it is a sure token of God's mercy toward sinners, when he causes his word to be preached to them.</n> gracious unto him, and saith, <n>That is, the minister will by the preaching of the word pronounce to him the forgiveness of his sins.</n> Deliver him from going down to the pit: I have found a ransom.


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His flesh shall be <n>He will feel God's favour and rejoice; declaring by this in which stands the true joy of the faithful, and that God will restore him to health, which is a token of his blessing.</n> fresher than a child's: he shall return to the days of his youth:


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He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his <n>God will forgive his sins, and accept him as just.</n> righteousness.


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He looketh upon men, and [if any] say, I have sinned, and <n>That is, done wickedly.</n> perverted [that which was] right, and it profited <n>But my sins have been the cause of God's wrath toward me.</n> me not;


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<n>God will forgive the penitent sinner.</n>He will deliver his soul from going into the pit, and his life shall see the light.


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Lo, all these [things] worketh God <n>Meaning, as often as a sinner repents.</n> oftentimes with man,


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If thou hast any <n>If you doubt anything, or see opportunity to speak against it.</n> thing to say, answer me: speak, for I desire to <n>That is, to show you, in which mans justification consists.</n> justify thee.


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Hear my words, O ye <n>Which are esteemed wise by the world.</n> wise [men]; and give ear unto me, ye that have knowledge.


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Let us choose to us <n>Let us examine the matter uprightly.</n> judgment: let us know among ourselves what [is] good.


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For Job hath said, I am righteous: and God hath taken <n>That is, has afflicted me without measure.</n> away my judgment.


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Should I lie against my <n>Should I say, I am wicked, being an innocent?</n> right? my wound [is] <n>I am more punished, than my sin deserves.</n> incurable without transgression.


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What man [is] like Job, [who] drinketh up <n>Which is compelled to receive your reproach and scorns of many for his foolish words.</n> scorning like water?


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Which goeth in <n>Meaning that Job was like the wicked, because he seemed not to glorify God and submit himself to his judgments.</n> company with the workers of iniquity, and walketh with wicked men.


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For he hath said, <n>He wrests Job's words who said that God's children are often punished in this world, and the wicked go free.</n> It profiteth a man nothing that he should <n>That is, live godly, (Gen_5:22).</n> delight himself with God.


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Therefore hearken vnto me, ye men of wisedome, God forbid that wickednesse should be in God, and iniquitie in the Almightie.


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For he will render vnto man according to his worke, and cause euery one to finde according to his way.


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If <n>To destroy him.</n> he set his heart upon man, [if] he gather unto himself his spirit <n>The breath of life which he gave man.</n> and his breath;


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Shall even he that hateth right <n>If God were not just, how could be govern the world?</n> govern? and wilt thou condemn him that is most just?


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[Is it fit] to say to a king, [Thou art] <n>If man by nature fears to speak evil of such as have power, then they should be much more afraid to speak evil of God.</n> wicked? [and] to princes, [Ye are] ungodly?


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How much lesse to him that accepteth not the persons of princes, &amp; regardeth not the rich, more then the poore? for they be all the worke of his handes.


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In a moment shall they die, <n>When they look not for it.</n> and the people shall be troubled at midnight, <n>The messengers of visitation that God will send.</n> and pass away: and the mighty shall be taken away without hand.


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For he will not lay upon man more [than right]; that he should <n>God does not afflict man above measure so that he should have opportunity to contend with him.</n> enter into judgment with God.


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He shall break in pieces mighty men without <n>For all his creatures are at hand to serve him, so that he needs not to seek for any other army.</n> number, and set others in their stead.


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Therefore he knoweth their <n>Make it known that they are wicked.</n> works, and he overturneth [them] in the <n>Declare the things that were hid.</n> night, so that they are destroyed.


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He striketh them as wicked men in the open sight of <n>Meaning, openly in the sight of all men.</n> others;


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So that they cause the cry of the poor to <n>By their cruelty and extortion.</n> come unto him, and he heareth the cry of the afflicted.


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And when he giueth quietnesse, who can make trouble? and when he hideth his face, who can beholde him, whether it be vpon nations, or vpon a man onely?


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That the <n>When tyrants sit in the throne of justice which under pretence of executing justice are hypocrites and oppress the people, it is a sign that God has drawn back his countenance of favour from that place.</n> hypocrite reign not, lest the people be ensnared.


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Surely it is meet <n>It only belongs to God to moderate his corrections, and not to man.</n> to be said unto God, I have borne [chastisement], I will not offend [any more]:


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<n>Thus Elihu speaks in the person of God, as it were mocking Job, because he would be wiser than God.</n>[That which] I see not teach thou me: if I have done iniquity, I will do no more.


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[Should it be] according to <n>Will God use your counsel in doing his works?</n> thy mind? he will recompense <n>Thus he speaks in the person of God, as though Job should chose and refuse affliction at his pleasure.</n> it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest.


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My desire [is that] Job may be <n>That he may speak as much as he can, that we may answer him and all the wicked that will use such arguments.</n> tried unto the end because of [his] answers for wicked men.


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For he <n>He stands stubbornly to the maintenance of his cause.</n> addeth rebellion unto his sin, he clappeth [his hands] among us, and multiplieth his words against God.


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Thinkest thou this to be right, [that] thou saidst, My <n>Job never spoke these words: but because he maintained his innocency, it seemed as though he would say, that God tormented him without just cause.</n> righteousness [is] more than God's?


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Look unto the heavens, and see; and behold the <n>If you cannot control the clouds, will you presume to instruct God?</n> clouds [which] are higher than thou.


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If thou sinnest, what doest thou <n>Neither does your sin hurt God, nor your justice profit him: for he will be glorified without you.</n> against him? or [if] thy transgressions be multiplied, what doest thou unto him?


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By reason of the multitude of oppressions they make [the oppressed] <n>The wicked may hurt man and cause him to cry, who if he sought God who lends comfort would be delivered.</n> to cry: they cry out by reason of the arm of the mighty.


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Which teacheth vs more then the beastes of the earth, and giueth vs more wisdome then the foules of the heauen.


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There they cry, <n>Because they pray not in faith, as feeling God's mercies.</n> but none giveth answer, because of the pride of evil men.


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Although thou sayest thou shalt not see him, <n>God is just, however you judge him.</n> [yet] judgment [is] before him; therefore trust thou in him.


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Therefore doth Job <n>For if he punished you as you deserved, you would not be able to open your mouth.</n> open his mouth in vain; he multiplieth words without knowledge.


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I will fetch <n>He shows that when we speak of God, we must lift our spirits higher than our natural sense is able to reach.</n> my knowledge from afar, and will ascribe righteousness to my Maker.


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For truly my words [shall] not [be] false: he that is <n>You will perceive that I am a faithful instructor, and that I speak to you in the name of God.</n> perfect in knowledge [is] with thee.


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Behold, God [is] mighty, and despiseth not [any: he is] <n>Strong and constant, and of understanding: for these are the gifts of God, and he loves them in man: but as much as God punished Job now, it is a sign that these are not in him.</n> mighty in strength [and] wisdom.


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He <n>Therefore he will not preserve the wicked, but to the humble and afflicted heart he will show grace.</n> preserveth not the life of the wicked: but giveth right to the poor.


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He withdraweth not his eyes from the righteous: but with <n>He prefers the godly to honour.</n> kings [are they] on the throne; yea, he doth establish them for ever, and they are exalted.


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Then he sheweth them their <n>He will move their hearts to feel their sins that they may come to him by repentance as he did Manasseh.</n> work, and their transgressions that they have exceeded.


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If they obey and serue him, they shal end their dayes in prosperity, &amp; their yeres in pleasures.


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But if they obey not, they shall perish by the sword, and they shall die <n>That is, in their folly or obstinacy, and so shall cause their own destruction.</n> without knowledge.


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But the hypocrites <n>Which are maliciously bent against God, and flatter themselves in their vices.</n> in heart heap up wrath: they <n>When they are in affliction they do not seek God for help, as Asa in (2Ch_16:12).</n> cry not when he bindeth them.


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They die in <n>They die of some vile death, and that before they come to age.</n> youth, and their life [is] among the unclean.


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Even so would he have removed thee out of the strait [into] a broad place, where [there is] no straitness; and <n>If you had been obedient to God, he would have brought you to freedom and wealth.</n> that which should be set on thy table [should be] full of fatness.


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But thou hast fulfilled the <n>You are altogether after the manner of the wicked: for you murmur against the justice of God.</n> judgment of the wicked: judgment and justice take hold [on thee].


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<n>God punishes you, lest you forget God in your wealth and so perish.</n>Because [there is] wrath, [beware] lest he take thee away with [his] stroke: then a great ransom cannot deliver thee.


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<n>Do not be curious in seeking the cause of God's judgments, when he destroys any.</n>Desire not the night, when people are cut off in their place.


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Take heed, regard not <n>And so murmur against God through impatiency.</n> iniquity: for this hast thou chosen rather than affliction.


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Every man may see it; man may behold [it] <n>The works of God are revealed, that a man may see them afar off, and know God by the same.</n> afar off.


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Behold, God [is] great, <n>Our infirmity hinders us so that we cannot attain the perfect knowledge of God.</n> and we know [him] not, neither can the number of his years be searched out.


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For he maketh small the drops of water: they <n>That is, the rain comes from those drops of water which he keeps in the clouds.</n> pour down rain according to the vapour thereof:


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Also can [any] understand the spreadings of the clouds, [or] the noise of his <n>Meaning, of the clouds, which he calls the tabernacle of God.</n> tabernacle?


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Behold, he spreadeth his light upon <n>Upon the cloud.</n> it, and covereth the <n>That men cannot come to the knowledge of the springs of it.</n> bottom of the sea.


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For by them judgeth he <n>He shows that the rain has a double use: the one that it declares God's judgments, when it overflows any places, and the other that it makes the land fruitful.</n> the people; he giveth meat in abundance.


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With clouds he covereth the light; and commandeth it [not to shine] by [the cloud] that cometh <n>That is, one cloud to dash against another.</n> betwixt.


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<n>The cold vapour shows him: that is, the cloud of the hot exhalation, which being taken in the cold cloud mounts up toward the place where the fire is, and so anger is engendered; that is, noise and thunderclaps.</n>The noise thereof sheweth concerning it, the cattle also concerning the vapour.


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At this also my heart <n>At the marvelling of the thunder and lightnings: by which he declares that the faithful are lively touched with the majesty of God, when they behold his works.</n> trembleth, and is moved out of his place.


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Hear attentively the <n>That is the thunder, by which he speaks to men to waken their dullness, and to bring them to the consideration of his works.</n> noise of his voice, and the sound [that] goeth out of his mouth.


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After it a voice roareth: he thundereth with the voice of his excellency; and he will not stay <n>Meaning, the rains and thunders.</n> them when his voice is heard.


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For he saith to the snow, Be thou [on] the earth; <n>So that neither small rain nor great, snow nor anything else comes without God's appointment.</n> likewise to the small rain, and to the great rain of his strength.


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He <n>By rains and thunders God causes men to keep themselves within their houses.</n> sealeth up the hand of every man; that all men may know his work.


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Out of the south cometh the whirlwind: and cold out of the <n>In Hebrew it is called the scattering wind, because it drives away the clouds and purges the air.</n> north.


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By the breath of God frost is given: and the breadth of the waters <n>That is, frozen up and dried.</n> is straitened.


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Also by watering he <n>Gather the vapours and move to and fro to water the earth.</n> wearieth the thick cloud: he scattereth his <n>That is, the cloud that has lightning in it.</n> bright cloud:


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And it is turned about by his gouernment, that they may doe whatsoeuer he commandeth them vpon the whole worlde:


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He causeth it to come, whether for <n>Rain, cold, heat, tempests and such like are sent from God, either to punish man, or to profit the earth, or to declare his favour toward man, as in (Job_36:31).</n> correction, or for his land, or for mercy.


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Dost thou know when God disposed them, and caused the <n>That is, the lightning to break forth in the clouds?</n> light of his cloud to shine?


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Dost thou know the <n>Which is sometimes changed into rain, or snow, hail or such like.</n> balancings of the clouds, the wondrous works of him which is perfect in knowledge?


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How thy garments [are] <n>Why your clothes should keep you warm when the south wind blows rather than when any other wind blows?</n> warm, when he quieteth the earth by the south [wind]?


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Hast thou with him spread out the sky, [which is] strong, [and] as a molten looking <n>For the clearness.</n> glass?


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Teach us what we shall say unto him; [for] we cannot order [our speech] by reason of <n>That is, our ignorance: signifying that Job was so presumptuous, that he would control the works of God.</n> darkness.


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Shall it be <n>Has God need that any should tell him when man murmurs against him?</n> told him that I speak? if a man speak, surely he shall be swallowed up.


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And now [men] see not the bright light <n>The cloud stops the shining of the sun, that man cannot see it till the wind has chased away the cloud: and if man is not able to attain to the knowledge of these things, how much less God's judgments?</n> which [is] in the clouds: but the wind passeth, and cleanseth them.


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<n>In Hebrew, gold, meaning fair weather and clear as gold.</n>Fair weather cometh out of the north: with God [is] terrible majesty.


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[Touching] the Almighty, we cannot find him out: [he is] excellent in power, and in judgment, and in plenty of justice: he will not <n>Meaning, without cause.</n> afflict.


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Then the LORD answered Job out of the <n>That his words might have greater majesty, and that Job might know with whom he had to do.</n> whirlwind, and said,


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Who [is] this that <n>Which by seeking out the secret counsel of God by man's reason, makes it more obscure, and shows his own folly.</n> darkeneth counsel by words without knowledge?


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Gird up now thy loins like a man; for I <n>Because he wished to dispute with God, (Job_23:3), God reasons with him, to declare his rashness.</n> will demand of thee, and answer thou me.


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Where wast thou when I <n>Seeing he could not judge those things which were done so long before he was born, he was not able to comprehend all God's works: much less the secret causes of his judgments.</n> laid the foundations of the earth? declare, if thou hast understanding.


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When the morning stars <n>The stars and dumb creatures are said to praise God, because his power, wisdom and goodness is manifest and known in it.</n> sang together, and all the <n>Meaning the angels.</n> sons of God shouted for joy?


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When I made the cloud the garment thereof, and thick darkness a <n>As though the great sea was but as a little baby in the hands of God to turn to and fro.</n> swaddlingband for it,


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And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be <n>That is, God's decree and commandment as in (Job_38:10).</n> stayed?


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Hast thou commanded the <n>That is, to rise, since you were born?</n> morning since thy days; [and] caused the dayspring to know his place;


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That it might take hold of the ends of the earth, that the wicked might be <n>Who having in the night been given to wickedness, cannot abide the light, but hide themselves.</n> shaken out of it?


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It is turned as clay [to] the seal; <n>The earth which seemed in the night to have no form by the rising of the sun, is as it were created anew, and all things in it clad with new beauty.</n> and they stand as a garment.


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Hast thou entered into the springs of the sea? or hast thou walked in the search of the <n>If you are not able to seek out the depth of the sea, how much less are you able to comprehend the counsel of God?</n> depth?


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Haue the gates of death bene opened vnto thee? Or hast thou seene the gates of the shadowe of death?


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That thou <n>That you might appoint its highways and limits.</n> shouldest take it to the bound thereof, and that thou shouldest know the paths [to] the house thereof?


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Which I have reserved <n>To punish my enemies with them, (Exo_9:18; Jos_10:11).</n> against the time of trouble, against the day of battle and war?


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The waters are hid <n>The ice covers it, as though it were paved with stone.</n> as [with] a stone, and the face of the deep is frozen.


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Canst thou bind the sweet influences <n>Which rise when the sun is in Taurus, which is the spring, and brings flowers.</n> of Pleiades, or loose the bands of <n>Which comes in winter.</n> Orion?


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Canst thou bring forth <n>Certain stars so called, some think they were the twelve signs.</n> Mazzaroth in his season? or canst thou guide <n>The north star with those that are about him.</n> Arcturus with his sons?


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Knowest thou the ordinances of heaven? canst thou set the <n>Can you cause the heavenly bodies to have any power over the earthly bodies?</n> dominion thereof in the earth?


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Who hath put wisdom in the <n>In the secret parts of man.</n> inward parts? or who hath given understanding to the heart?


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Who can number the clouds in wisdom? or who can stay the <n>That is, the clouds in which the water is contained as in bottles.</n> bottles of heaven,


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When the dust groweth into hardness, <n>For when God does not open these bottles, the earth comes to this inconvenience.</n> and the clods cleave fast together?


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Wilt <n>After he had declared God's works in the heavens, he shows his marvellous providence in earth, even toward the brute beasts.</n> thou hunt the prey for the lion? or fill the appetite of the young lions,


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Who provideth for the raven his food? when his young ones <n>Read (Psa_147:9).</n> cry unto God, they wander for lack of meat.


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{\cf2 (39:4)} Knowest thou the time when the wilde goates bring foorth yong? or doest thou marke when the hindes doe calue?


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Canst thou number the months [that] they <n>That is, how long they go with young?</n> fulfil? or knowest thou the time when they bring forth?


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They bow themselves, they <n>They bring forth with great difficulty.</n> bring forth their young ones, they cast out their sorrows.


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{\cf2 (39:7)} Yet their yong waxe fatte, and growe vp with corne: they goe foorth and returne not vnto them.


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{\cf2 (39:8)} Who hath set the wilde asse at libertie? or who hath loosed the bondes of the wilde asse?


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Whose house I have made the wilderness, and the <n>That is, the barren ground where no good fruit grows.</n> barren land his dwellings.


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{\cf2 (39:11)} He seeketh out the mountaine for his pasture, and searcheth after euery greene thing.


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Will the unicorn be willing to <n>Is it possible to make the unicorn tame? signifying that if man cannot rule a creature, that it is much more impossible that he should appoint the wisdom of God, by which he governs all the world.</n> serve thee, or abide by thy crib?


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{\cf2 (39:13)} Canst thou binde the vnicorne with his band to labour in the furrowe? or will he plowe the valleyes after thee?


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{\cf2 (39:14)} Wilt thou trust in him, because his stregth is great, and cast off thy labour vnto him?


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{\cf2 (39:15)} Wilt thou beleeue him, that he will bring home thy seede, and gather it vnto thy barne?


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{\cf2 (39:16)} Hast thou giuen the pleasant wings vnto the peacockes? or winges and feathers vnto the ostriche?


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Which leaveth her eggs in the earth, and <n>They write that the ostrich covers her eggs in the sand, and because the country is hot and the sun still keeps them warm, they are hatched.</n> warmeth them in dust,


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{\cf2 (39:18)} And forgetteth that the foote might scatter the, or that the wild beast might breake the.


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She is hardened against her young ones, as though [they were] not hers: her labour is <n>If he should take care of them.</n> in vain without fear;


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Because God hath deprived her of <n>That is, to have a care and natural affection toward his young.</n> wisdom, neither hath he imparted to her understanding.


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What <n>When the young ostrich is grown up, he outruns the horse.</n> time she lifteth up herself on high, she scorneth the horse and his rider.


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Hast thou given the horse strength? hast thou clothed his neck with <n>That is, given him courage? which is meant by neighing and shaking his neck.</n> thunder?


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He <n>He beats with his hoof.</n> paweth in the valley, and rejoiceth in [his] strength: he goeth on to meet the armed men.


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He <n>He so rides the ground that it seems nothing under him.</n> swalloweth the ground with fierceness and rage: neither believeth he that [it is] the sound of the trumpet.


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{\cf2 (39:28)} He sayth among the trumpets, Ha, ha: hee smelleth the battell afarre off, and the noyse of the captaines, and the shouting.


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Doth the hawk fly by thy wisdom, [and] stretch her wings toward the <n>That is, when cold comes, to fly into the warm countries.</n> south?


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{\cf2 (39:31)} Shee abideth and remaineth in the rocke, euen vpon the toppe of the rocke, and the tower.


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Shall he that contendeth with the Almighty <n>Is this the way for a man that will learn, to strive with God? which he reproves in Job.</n> instruct [him]? he that reproveth God, let him answer it.


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Behold, I am <n>By which he shows that he repented and desired pardon for his faults.</n> vile; what shall I answer thee? I will lay mine hand upon my mouth.


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{\cf2 (39:38)} Once haue I spoken, but I will answere no more, yea twise, but I will proceede no further.


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{\cf2 (40:2)} Girde vp now thy loynes like a man: I will demaunde of thee, and declare thou vnto me.


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Wilt thou also disannul <n>Signifying that they who justify themselves condemn God as unjust.</n> my judgment? wilt thou condemn me, that thou mayest be righteous?


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Deck thyself now [with] <n>Meaning, that these were proper to God, and belonged to no man.</n> majesty and excellency; and array thyself with glory and beauty.


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{\cf2 (40:6)} Cast abroad the indignation of thy wrath, and beholde euery one that is proude, and abase him.


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{\cf2 (40:7)} Looke on euery one that is arrogant, and bring him lowe: and destroy the wicked in their place.


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Hide them in the dust together; [and] bind <n>Cause them to die if you can.</n> their faces in secret.


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Then will I also confess unto thee that thine own right hand can <n>Proving by this that whoever attributes to himself power and ability to save himself, makes himself God.</n> save thee.


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Behold now <n>This beast is thought to be the elephant, or some other, which is unknown.</n> behemoth, which I made <n>Whom I made as well as you.</n> with thee; he eateth <n>This commends the providence of God toward man: for if he were given to devour as a lion, nothing would be able to resist him, or content him.</n> grass as an ox.


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{\cf2 (40:11)} Behold now, his strength is in his loynes, and his force is in the nauil of his belly.


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{\cf2 (40:12)} When hee taketh pleasure, his taile is like a cedar: the sinews of his stones are wrapt together.


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<n>He is one of the chief works of God among the beasts.</n>He [is] the chief of the ways of God: <n>Though man dare not come near him, yet God can kill him.</n> he that made him can make his sword to approach [unto him].


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{\cf2 (40:15)} Surely the mountaines bring him foorth grasse, where all the beastes of the fielde play.


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{\cf2 (40:17)} Can the trees couer him with their shadow? or can the willowes of the riuer compasse him about?


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Behold, he drinketh up a river, <n>He drinks at leisure, and fears nobody.</n> [and] hasteth not: he trusteth that he can draw up Jordan into his mouth.


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Canst thou draw out <n>Meaning the whale.</n> leviathan with an hook? or his tongue with a cord [which] thou lettest down?


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Canst thou put an hook into his nose? or <n>Because he fears lest you should take him.</n> bore his jaw through with a thorn?


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Will he make a covenant with thee? wilt thou take <n>To do your business, and be at your command?</n> him for a servant for ever?


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Lay thine hand upon him, remember <n>If you once consider the danger, you will not meddle with him.</n> the battle, do no more.


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Behold, <n>That is, that trusts to take him.</n> the hope of him is in vain: shall not [one] be cast down even at the sight of him?


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None [is so] fierce that dare stir him up: who then is able to <n>If no one dare stand against a whale, which is but a creature, who is able to compare with God the creator?</n> stand before me?


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Who hath prevented me, that I should <n>Who has taught me to accomplish my work?</n> repay [him? whatsoever is] under the whole heaven is mine.


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I will not conceal <n>The parts and members of the whale?</n> his parts, nor his power, nor his comely proportion.


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Who can discover the face <n>That is, who dare pull off his skin?</n> of his garment? [or] who can come [to him] with his double <n>Who dare put a bridle in his mouth?</n> bridle?


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Who can <n>Who dare look in his mouth?</n> open the doors of his face? his teeth [are] terrible round about.


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By his neesings <n>That is, casts out flames of fire.</n> a light doth shine, and his eyes [are] like the eyelids of the morning.


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In his neck remaineth strength, and <n>Nothing is painful or hard for him.</n> sorrow is turned into joy before him.


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{\cf2 (41:14)} The members of his bodie are ioyned: they are strong in themselues, and cannot be mooued.


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{\cf2 (41:17)} When the sword doeth touch him, he will not rise vp, nor for the speare, dart nor habergeon.


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{\cf2 (41:19)} The archer canot make him flee: ye stones of the sling are turned into stubble vnto him:


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Sharp stones <n>His skin is so hard that he lies with a great ease on the stones as in the mud.</n> [are] under him: he spreadeth sharp pointed things upon the mire.


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He maketh the deep to <n>Either he makes the sea to seem like it is boiling by his wallowing, or else he spouts water in such abundance as it would seem that the sea boiled.</n> boil like a pot: he maketh the sea like a pot of ointment.


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He maketh a path to <n>That is, a white froth and shining stream before him.</n> shine after him; [one] would think the deep [to be] hoary.


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He beholdeth <n>He despises all other beasts and monsters, and is the proudest of all others.</n> all high [things]: he [is] a king over all the children of pride.


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I know that thou canst do every [thing], and [that] no <n>No thought so secret but you see it, nor anything that you think but that you can bring it to pass.</n> thought can be withholden from thee.


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Who [is] he that hideth counsel without <n>Is there any but I? for this God laid to his charge, (Job_38:2).</n> knowledge? therefore have I uttered that I understood not; things too wonderful for me, <n>I confess in this my ignorance, and that I spoke of what I did not know.</n> which I knew not.


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Hear, I beseech thee, and I will speak: I will demand of thee, <n>He shows that he will be God's scholar to learn of him.</n> and declare thou unto me.


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I have <n>I knew you only before by hearsay, but now you have caused me to feel what you are to me, that I may resign myself over to you.</n> heard of thee by the hearing of the ear: but now mine eye seeth thee.


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And it was [so], that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me [the thing that is] <n>You took in hand an evil cause, in that you condemned him by his outward afflictions, and not comforted him with my mercies.</n> right, as my servant <n>Who had a good cause, but handled it evil.</n> Job [hath].


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Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall <n>When you have reconciled yourselves to him for the faults that you have committed against him, he will pray for you, and I will hear him.</n> pray for you: for him will I accept: lest I deal with you [after your] folly, in that ye have not spoken of me [the thing which is] right, like my servant Job.


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So Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite went, and did according as the Lorde had saide vnto them, and the Lord accepted Iob.


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And the LORD turned the <n>He delivered him out of the affliction he was in.</n> captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before.


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Then came there unto him all his <n>That is, all his kindred, read (Job_19:13).</n> brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold.


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So the LORD blessed the latter end of Job more than his beginning: for he had <n>God made him twice as rich in cattle as he was before, and gave him as many children as he had taken from him.</n> fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.


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And he called the name of the first, <n>That is, of long life, or beautiful as the day.</n> Jemima; and the name of the second, <n>As pleasant as cassia or sweet spice.</n> Kezia; and the name of the third, <n>That is, the horn of beauty.</n> Kerenhappuch.


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In all the lande were no women found so faire as the daughters of Iob, &amp; their father gaue them inheritaunce among their brethren.


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And after this liued Iob an hundreth and fourtie yeres, and sawe his sonnes, and his sonnes sonnes, euen foure generations.


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Blessed [is] the man that walketh not in the <n>When a man has once given place to evil counsel, or to his own sin nature, he begins to forget himself in his sin, and so falls into contempt of God, which is called the seat of the scorners.</n> counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. <n>The Argument - This book of psalms is given to us by the Holy Spirit, to be esteemed as a precious treasure in which all things are contained that bring to true happiness in this present life as well as in the life to come. For the riches of true knowledge and heavenly wisdom, are here set open for us, to take of it most abundantly. If we would know the great and high majesty of God, here we may see the brightness of it shine clearly. If we would seek his incomprehensible wisdom, here is the school of the same profession. If we would comprehend his inestimable bounty, and approach near to it, and fill our hands with that treasure, here we may have a most lively and comfortable taste of it. If we would know where our salvation lies and how to attain to everlasting life, here is Christ our Redeemer, and Mediator most evidently described. The rich man may learn the true use of his riches. The poor man may find full contentment. He who will rejoice will know true joy, and how to keep measure in it. They who are afflicted and oppressed will see what their comfort exists in, and how they should praise God when he sends them deliverance. The wicked and the persecutors of the children of God will see how the hand of God is always against them: and though he permits them to prosper for a while, yet he bridles them, so much so that they cannot touch a hair of ones head unless he permits them, and how in the end their destruction is most miserable. Briefly here we have most present remedies against all temptations and troubles of mind and conscience, so that being well practised in this, we may be assured against all dangers in this life, live in the true fear and love of God, and at length attain the incorruptible crown of glory, which is laid up for all who love the coming of our Lord Jesus Christ.</n>


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But his delight [is] in the law of the LORD; and in his <n>In the holy scriptures.</n> law doth he meditate day and night.


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And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and <n>God's children are so moistened with his grace, that whatever comes to them, tends to their salvation.</n> whatsoever he doeth shall prosper.


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<n>Though the wicked seem to prosper in this world, yet the Lord drives them down that they shall not rise nor stand in the company of the righteous.</n>The ungodly [are] not so: but [are] like the chaff which the wind driveth away.


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Therefore the ungodly shall not stand in the <n>But tremble when they see God's wrath.</n> judgment, nor sinners in the congregation of the righteous.


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For the LORD <n>Approves and prospers, in the same way that to not know is to reprove and reject.</n> knoweth the way of the righteous: but the way of the ungodly shall perish.


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Why do the <n>The conspiracy of the Gentiles, the murmuring of the Jews and power of kings cannot prevail against Christ.</n> heathen rage, and the people imagine a vain thing?


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The Kings of the earth band themselues, and the princes are assembled together against the Lord, and against his Christ.


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<n>Thus the wicked say that they will cast off the yoke of God and of his Christ.</n>Let us break their bands asunder, and cast away their cords from us.


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<n>God's plagues will declare that in resisting his Christ, they fought against him.</n>Then shall he speak unto them in his wrath, and vex them in his sore displeasure.


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I will declare the <n>To show that my calling to the kingdom is from God.</n> decree: the LORD hath said unto me, Thou [art] my Son; this <n>That is to say, concerning man's knowledge, because it was the first time that David appeared to be elected by God. So it is applied to Christ in his first coming and manifestation to the world.</n> day have I begotten thee.


