Passage 1: Genesis 30
(Gen 30:1) And when Rahel saw that she bare Iaakob no children, Rahel enuied her sister, and said vnto Iaakob, Giue me children, or els I dye.
(Gen 30:2) Then Iaakobs anger was kindled against Rahel, and he sayde, Am I in Gods steade, which hath withholden from thee the fruite of the wombe?
(Notes Reference) And Jacob's anger was kindled against Rachel: and he said, [Am] I in (a) God's stead, who hath withheld from thee the fruit of the womb?
(a) It is only God who makes one barren or fruitful, and therefore I am not at fault.
(Gen 30:3) And she said, Behold my maide Bilhah, goe in to her, and she shall beare vpon my knees, and I shall haue children also by her.
(Notes Reference) And she said, Behold my maid Bilhah, go in unto her; and she shall bear upon my (b) knees, that I may also have children by her.
(b) I will receive her children on my lap, as though they were my own.
(Gen 30:4) Then shee gaue him Bilhah her mayde to wife, and Iaakob went in to her.
(Gen 30:5) So Bilhah conceiued and bare Iaakob a sonne.
(Gen 30:6) Then said Rahel, God hath giuen sentence on my side, and hath also heard my voyce, and hath giuen mee a sonne: therefore called shee his name, Dan.
(Gen 30:7) And Bilhah Rahels maide coceiued againe, and bare Iaakob the second sonne.
(Gen 30:8) Then Rahel said, with excellent wrestlings haue I wrestled with my sister, and haue gotten the vpper hande: and shee called his name, Naphtali.
(Notes Reference) And Rachel said, With great wrestlings have I wrestled with my sister, (c) and I have prevailed: and she called his name Naphtali.
(c) The arrogancy of man's nature appears in that she condemns her sister, after she has received this benefit from God to bear children.
(Gen 30:9) And when Leah saw that she had left bearing, shee tooke Zilpah her mayde, and gaue her Iaakob to wife.
(Gen 30:10) And Zilpah Leahs mayde bare Iaakob a sonne.
(Gen 30:11) Then sayd Leah, A companie commeth: and she called his name, Gad.
(Notes Reference) And Leah said, (d) A troop cometh: and she called his name Gad.
(d) That is, God increases me with a multitude of children for so Jacob explains this name Gad (Gen 49:19).
(Gen 30:12) Againe Zilpah Leahs mayde bare Iaakob another sonne.
(Gen 30:13) Then sayde Leah, Ah, blessed am I, for the daughters will blesse me. and she called his name, Asher.
(Gen 30:14) Nowe Reuben went in the dayes of the wheateharuest, and founde mandrakes in the fielde and brought them vnto his mother Leah. Then sayde Rahel to Leah, Giue me, I pray thee, of thy sonnes mandrakes.
(Notes Reference) And Reuben went in the days of wheat harvest, and found (e) mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, Give me, I pray thee, of thy son's mandrakes.
(e) Which is a kind of herb whose root has a likeness to the figure of a man.
(Gen 30:15) But shee answered her, Is it a small matter for thee to take mine husband, except thou take my sonnes mandrakes also? Then sayde Rahel, Therefore he shall sleepe with thee this night for thy sonnes mandrakes.
(Gen 30:16) And Iaakob came from the fielde in the euening, and Leah went out to meete him, and sayde, Come in to mee, for I haue bought and payed for thee with my sonnes mandrakes: and he slept with her that night.
(Gen 30:17) And God heard Leah and shee conceiued, and bare vnto Iaakob the fift sonne.
(Gen 30:18) Then said Leah, God hath giuen me my reward, because I gaue my mayde to my husband, and she called his name Issachar.
(Notes Reference) And Leah said, God hath given me my hire, because I have given my (f) maiden to my husband: and she called his name Issachar.
(f) Instead of acknowledging her fault she boasts as if God had rewarded her for it.
(Gen 30:19) After, Leah conceiued againe, and bare Iaakob the sixt sonne.
(Gen 30:20) Then Leah said, God hath endued me with a good dowrie: nowe will mine husband dwell with me, because I haue borne him sixe sonnes: and she called his name Zebulun.
(Gen 30:21) After that, shee bare a daughter, and shee called her name Dinah.
(Gen 30:22) And God remembred Rahel, and God heard her, and opened her wombe.
(Gen 30:23) So she conceiued and bare a sonne, and said, God hath taken away my rebuke.
(Notes Reference) And she conceived, and bare a son; and said, God hath taken away my (g) reproach:
(g) Because fruitfulness came as God's blessing, who said "Increase and multiply", barrenness was counted as a curse.
(Gen 30:24) And shee called his name Ioseph, saying, The Lord wil giue me yet another sonne.
(Gen 30:25) And assoone as Rahel had borne Ioseph, Iaakob said to Laban, Sende me away that I may go vnto my place and to my countrey.
(Gen 30:26) Giue me my wiues and my children, for whom I haue serued thee, and let me go: for thou knowest what seruice I haue done thee.
(Gen 30:27) To whom Laban answered, If I haue nowe found fauour in thy sight tarie: I haue perceiued that the Lord hath blessed me for thy sake.
(Gen 30:28) Also he said, Appoynt vnto me thy wages, and I will giue it thee.
(Gen 30:29) But he sayd vnto him, Thou knowest, what seruice I haue done thee, and in what taking thy cattell hath bene vnder me.
(Gen 30:30) For the litle, that thou haddest before I came, is increased into a multitude: and the Lord hath blessed thee by my comming: but nowe when shall I trauell for mine owne house also?
(Notes Reference) For [it was] little which thou hadst before I [came], and it is [now] increased unto a multitude; and the LORD hath blessed thee since my coming: and now when shall (h) I provide for mine own house also?
(h) The order of nature requires that every one provide for his own family.
(Gen 30:31) Then he saide, What shall I giue thee? And Iaakob answered, Thou shalt giue mee nothing at all: if thou wilt doe this thing for mee, I will returne, feede, and keepe thy sheepe.
(Gen 30:32) I wil passe through all thy flockes this day, and separate from them all the sheepe with litle spots and great spots, and al blacke lambes among the sheepe, and the great spotted, and litle spotted among the goates: and it shalbe my wages.
(Notes Reference) I will pass through all thy flock to day, removing from thence all the speckled and spotted cattle, and all the brown cattle among the sheep, and the spotted and speckled among the goats: (i) and [of such] shall be my hire.
(i) That which is spotted, from now on.
(Gen 30:33) So shall my righteousnesse answere for me hereafter, when it shall come for my rewarde before thy face, and euery one that hath not litle or great spots among the goates, and blacke among the sheepe, the same shalbe theft with me.
(Notes Reference) So shall my (k) righteousness answer for me in time to come, when it shall come for my hire before thy face: every one that [is] not speckled and spotted among the goats, and brown among the sheep, that shall be counted stolen with me.
(k) God shall attest to my righteous dealing by rewarding my labours.
(Gen 30:34) Then Laban sayde, Goe to, woulde God it might be according to thy saying.
(Gen 30:35) Therefore he tooke out the same day the hee goates that were partie coloured and with great spots, and all the shee goates with litle and great spots, and all that had white in them, and all the blacke among the sheepe, and put them in the keeping of his sonnes.
(Gen 30:36) And hee set three dayes iourney betweene himselfe and Iaakob. And Iaakob kept the rest of Labans sheepe.
(Gen 30:37) Then Iaakob tooke rods of greene popular, and of hasell, and of the chesnut tree, and pilled white strakes in them, and made the white appeare in the rods.
(Notes Reference) And Jacob (l) took him rods of green poplar, and of the hazel and chesnut tree; and pilled white strakes in them, and made the white appear which [was] in the rods.
Passage 2: Psalms 34
(Psa 34:1) A Psalme of Dauid, when he changed his behauiour before Abimelech, who droue him away, and he departed. I will alway giue thankes vnto the Lord: his praise shalbe in my mouth continually.
(Notes Reference) "[A Psalm] of David, when he changed his behaviour before Abimelech; who drove him away, and he departed." I will bless the LORD (a) at all times: his praise [shall] continually [be] in my mouth.
(a) He promised never to become unmindful of God's great benefit for his deliverance.
(Psa 34:2) My soule shall glory in the Lord: the humble shall heare it, and be glad.
(Notes Reference) My soul shall make her boast in the LORD: the (b) humble shall hear [thereof], and be glad.
(b) They who are beaten down with the experience of their own evils.
(Psa 34:3) Praise ye the Lord with me, and let vs magnifie his Name together.
(Psa 34:4) I sought the Lord, and he heard me: yea, he deliuered me out of all my feare.
(Notes Reference) I sought the LORD, and he heard me, and delivered me from all my (c) fears.
(c) Which I conceived for the danger I was in.
(Psa 34:5) They shall looke vnto him, and runne to him: and their faces shall not be ashamed, saying,
(Notes Reference) They (d) looked unto him, and were lightened: and their faces were not ashamed.
(d) They will be bold to flee to you for help, when they see your mercies toward me.
(Psa 34:6) This poore man cryed, and the Lord heard him, and saued him out of all his troubles.
(Psa 34:7) The Angel of the Lord pitcheth round about them, that feare him, and deliuereth them.
(Notes Reference) The (e) angel of the LORD encampeth round about them that fear him, and delivereth them.
(e) Though God's power is sufficient to govern us, yet for man's infirmity he appoints his angels to watch over us.
(Psa 34:8) Taste ye and see, howe gratious the Lord is: blessed is the man that trusteth in him.
(Psa 34:9) Feare the Lord, ye his Saintes: for nothing wanteth to them that feare him.
(Psa 34:10) The lyons doe lacke and suffer hunger, but they, which seeke the Lord, shall want nothing that is good.
(Notes Reference) The young (f) lions do lack, and suffer hunger: but they that seek the LORD shall not (g) want any good [thing].
(f) The godly by their patient obedience profit more than they who ravage and spoil.
(g) If they abide the last trial.
(Psa 34:11) Come children, hearken vnto me: I will teache you the feare of the Lord.
(Notes Reference) Come, ye children, hearken unto me: I will teach you the (h) fear of the LORD.
(h) That is, the true religion and worship of God.
(Psa 34:12) What man is he, that desireth life, and loueth long dayes for to see good?
(Notes Reference) What man [is he that] desireth life, [and] loveth [many] days, that he may (i) see good?
(i) Seeing all men naturally desire happiness, he wonders why they cast themselves willingly into misery.
(Psa 34:13) Keepe thy tongue from euill, and thy lips, that they speake no guile.
(Psa 34:14) Eschewe euill and doe good: seeke peace and follow after it.
(Psa 34:15) The eyes of the Lord are vpon the righteous, and his eares are open vnto their crie.
(Psa 34:16) But the face of the Lord is against them that doe euill, to cut off their remembrance from the earth.
(Notes Reference) The (k) face of the LORD [is] against them that do evil, to cut off the remembrance of them from the earth.
(k) The anger of God not only destroys the wicked, but also abolishes their name forever.
(Psa 34:17) The righteous crie, and the Lord heareth them, and deliuereth them out of all their troubles.
(Psa 34:18) The Lord is neere vnto them that are of a contrite heart, and will saue such as be afflicted in Spirite.
(Notes Reference) The LORD [is] nigh unto them that are of a (l) broken heart; and saveth such as be of a contrite spirit.
(l) When they seem to be swallowed up with afflictions, then God is at hand to deliver them.
(Psa 34:19) Great are the troubles of the righteous: but the Lord deliuereth him out of them all.
(Psa 34:20) He keepeth all his bones: not one of them is broken.
(Notes Reference) (m) He keepeth all his bones: not one of them is broken.
(m) And as Christ says, all the hairs of his head.
(Psa 34:21) But malice shall slay the wicked: and they that hate the righteous, shall perish.
(Notes Reference) Evil shall slay the (n) wicked: and they that hate the righteous shall be desolate.
(n) Their wicked enterprises will turn to their own destruction.
(Psa 34:22) The Lord redeemeth the soules of his seruants: and none, that trust in him, shall perish.
(Notes Reference) The LORD (o) redeemeth the soul of his servants: and none of them that trust in him shall be desolate.
(o) For when they seem to be overcome with great dangers and death itself, then God shows himself as their redeemer.
Passage 3: Matthew 19
(Mat 19:1) And it came to passe, that when Iesus had finished these sayings, he departed from Galile, and came into ye coasts of Iudea beyond Iordan.
(Notes Reference) And it came to pass, [that] when Jesus had finished these sayings, he (a) departed from Galilee, and came into the coasts of Judaea beyond Jordan;
(a) Passed over the water out of Galilee into the borders of Judea.
(Mat 19:2) And great multitudes followed him, and he healed them there.
(Mat 19:3) Then came vnto him the Pharises tempting him, and saying to him, Is it lawfull for a man to put away his wife vpon euery occasion?
(Notes Reference) (1) The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to (b) put away his wife for every cause?
(1) The band of marriage ought not to be broken, unless it is because of fornication.
(b) To send her a bill of divorce; see (Mat 1:19).
(Mat 19:4) And he answered and sayd vnto them, Haue ye not read, that hee which made them at the beginning, made them male and female,
(Mat 19:5) And sayd, For this cause, shall a man leaue father and mother, and cleaue vnto his wife, and they which were two shalbe one flesh.
(Notes Reference) And said, For this cause shall a man leave father and mother, and shall (c) cleave to his wife: and they (d) twain shall be one flesh?
(c) The Greek word conveys "to be glued unto", by which it signifies the union by marriage, which is between man and wife, as though they were glued together.
(d) They who were two become one as it were: and this word "flesh" is figuratively taken for the whole man, or the body, after the manner of the Hebrews.
(Mat 19:6) Wherefore they are no more twaine, but one flesh. Let not man therefore put asunder that, which God hath coupled together.
(Notes Reference) Wherefore they are no more twain, but one flesh. What therefore God hath (e) joined together, let not man put asunder.
(e) Has made them yokefellows, as the marriage itself is called a yoke, by a borrowed kind of speech.
(Mat 19:7) They said to him, Why did then Moses commaund to giue a bill of diuorcement, and to put her away?
(Notes Reference) (2) They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?
(2) Because political laws are adjusted to allow some things, it does not follow that God therefore approves of them.
(Mat 19:8) He sayd vnto them, Moses, because of the hardnesse of your heart, suffered you to put away your wiues: but from the beginning it was not so.
(Notes Reference) He saith unto them, Moses (f) because of the hardness of your hearts (g) suffered you to put away your wives: but from the beginning it was not so.
(f) Being brought about because of the hardness of your hearts.
(g) By a political law, not by the moral law: for the moral law is a perpetual law of God's justice; the other bows and bends as the carpenter's bevel.
(Mat 19:9) I say therefore vnto you, that whosoeuer shall put away his wife, except it be for whoredome, and marry another, committeth adulterie: and whosoeuer marieth her which is diuorced, doeth commit adulterie.
(Notes Reference) And I say unto you, Whosoever shall put away his wife, except [it be] (h) for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.
(h) Therefore in these days the laws that were made against adulterers were not regarded: for they would have no need of divorce, if the marriage had been severed by punishment of death.
(Mat 19:10) Then sayd his disciples to him, If the matter be so betweene man and wife, it is not good to marry.
(Notes Reference) His disciples say unto him, If the (i) case of the man be so with [his] wife, it is not good to marry.
(i) If the matter stands in this way between man and wife, or in marriage.
(Mat 19:11) But he sayd vnto them, All men cannot receiue this thing, saue they to whom it is giuen.
(Notes Reference) (3) But he said unto them, All [men] cannot (k) receive this saying, save [they] to whom it is given.
(3) The gift of celibacy is peculiar, and therefore no man can set a law to himself of perpetual celibacy.
(k) Receive and admit, as by translation we say, that a straight and narrow place is not able to receive many things.
(Mat 19:12) For there are some eunuches, which were so borne of their mothers belly: and there be some eunuches, which be gelded by men: and there be some eunuches, which haue gelded them selues for the kingdome of heauen. He that is able to receiue this, let him receiue it.
(Notes Reference) For there are some (l) eunuchs, which were so born from [their] mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have (m) made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive [it], let him receive [it].
(l) A man can become a eunuch in one of two ways: the first is by castration or emasculation, and the other by natural causes, such as a rupture.
(m) Who abstain from marriage, and live as celibates through the gift of God.
(Mat 19:13) Then were brought to him litle children, that he should put his hands on them, and pray: and the disciples rebuked them.
(Notes Reference) (4) Then were there brought unto him little children, that he should put [his] hands on them, and pray: and the disciples rebuked them.
(4) The elect infants and little children are contained in the free covenant of God. (Ed.)
(Mat 19:14) But Iesus sayd, Suffer the litle children, and forbid them not to come to me: for of such is the kingdome of heauen.
(Mat 19:15) And when he had put his hands on them, he departed thence.
(Mat 19:16) And beholde, one came and sayd vnto him, Good Master, what good thing shall I doe, that I may haue eternall life?
(Notes Reference) (5) And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?
(5) Those who seek to be saved by the law do not even know the law themselves.
(Mat 19:17) And he said vnto him, Why callest thou me good? there is none good but one, eue God: but if thou wilt enter into life, keepe ye commandemets.
(Mat 19:18) He sayd to him, Which? And Iesus sayde, These, Thou shalt not kill: Thou shalt not commit adulterie: Thou shalt not steale: Thou shalt not beare false witnesse.
(Mat 19:19) Honour thy father and mother: and thou shalt loue thy neighbour as thy selfe.
(Mat 19:20) The yong man sayd vnto him, I haue obserued all these things from my youth: what lacke I yet?
(Mat 19:21) Iesus sayd vnto him, If thou wilt be perfite, go, sell that thou hast, and giue it to the poore, and thou shalt haue treasure in heauen, and come, and follow me.
(Notes Reference) Jesus said unto him, If (n) thou wilt be perfect, go [and] sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come [and] follow me.
(n) The young man did not answer truly in saying that he had kept all the commandments: and therefore Christ sets forth an example of true charity before him, to show the disease that lay lurking in his mind.
(Mat 19:22) And when the yong man heard that saying, he went away sorowfull: for he had great possessions.
(Mat 19:23) Then Iesus sayd vnto his disciples, Verely I say vnto you, that a rich man shall hardly enter into the kingdome of heauen.
(Notes Reference) (6) Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.
(6) Rich men have need of a singular gift of God to escape out of the snares of Satan.
(Mat 19:24) And againe I say vnto you, It is easier for a camel to go through the eye of a needle, then for a rich man to enter into ye kingdome of God.
(Notes Reference) And again I say unto you, It is (o) easier for a (p) camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.
(o) Literally, "it is of less labour".
(p) Theophylact notes, that by this word is meant a cable rope, but Caninius alleges out of the Talmuds that it is a proverb, and the word "Camel" signifies the beast itself.
(Mat 19:25) And whe his disciples heard it, they were exceedingly amased, saying, Who then can be saued?
(Mat 19:26) And Iesus behelde them, and sayde vnto them, With men this is vnpossible, but with God all things are possible.
(Mat 19:27) Then answered Peter, and said to him, Beholde, we haue forsaken all, and followed thee: what therefore shall we haue?
(Mat 19:28) And Iesus said vnto them, Verely I say to you, that when the Sonne of man shall sit in the throne of his maiestie, ye which folowed me in the regeneration, shall sit also vpon twelue thrones and iudge the twelue tribes of Israel.
(Notes Reference) (7) And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the (q) regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.
(7) It is not lost, that is neglected for God's sake.
(q) The regeneration is understood to mean that day when the elect will begin to live a new life, that is to say, when they will enjoy the heavenly inheritance, both in body and soul.
(Mat 19:29) And whosoeuer shall forsake houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my Names sake, he shall receiue an hundreth folde more, and shall inherite euerlasting life.
(Mat 19:30) But many that are first, shalbe last, and the last shalbe first.
(Notes Reference) (8) But many [that are] first shall be last; and the last [shall be] first.
(8) To have begun well, and not to continue unto the end, is not only unprofitable, but also hurts very much.