Read Scripture In A Year: April 10

(Num 28:1) And the Lord spake vnto Moses, saying,

(Num 28:2) Command the children of Israel, and say vnto them, Ye shall obserue to offer vnto me in their due season mine offering, and my bread, for my sacrifices made by fire for a sweete sauour vnto me.

(Notes Reference) Command the children of Israel, and say unto them, My offering, [and] (a) my bread for my sacrifices made by fire, [for] a sweet savour unto me, shall ye observe to offer unto me in their due season.

(a) By bread he means all manner of sacrifice.

(Num 28:3) Also thou shalt say vnto them, This is the offring made by fire which ye shall offer vnto the Lord, two lambes of a yeere olde without spot, daily, for a continuall burnt offring.

(Num 28:4) One lambe shalt thou prepare in the morning, and the other lambe shalt thou prepare at euen.

(Num 28:5) And the tenth part of an Ephah of fine floure for a meate offering mingled with the fourth part of an Hin of beaten oyle.

(Num 28:6) This shalbe a daily burnt offering, as was made in the mount Sinai for a sweete sauour: it is a sacrifice made by fire vnto the Lord.

(Num 28:7) And the drinke offring thereof the fourth part of an Hin for one lambe: in the holy place cause to powre the drinke offring vnto the Lord.

(Num 28:8) And the other lambe thou shalt prepare at euen: as the meate offring of the morning, and as the drinke offering thereof shalt thou prepare this for an offring made by fire of sweete sauour vnto the Lord.

(Notes Reference) And the other lamb shalt thou offer at even: as the meat offering of the morning, and as the drink offering thereof, thou shalt offer [it], (b) a sacrifice made by fire, of a sweet savour unto the LORD.

(b) The meat offering and drink offering of the evening sacrifice.

(Num 28:9) But on the Sabbath day ye shall offer two lambes of a yere old, without spot, and two tenth deales of fine floure for a meate offring mingled with oyle, and the drinke offring thereof.

(Notes Reference) And on the sabbath day two lambs of the first year without spot, and two (c) tenth deals of flour [for] a meat offering, mingled with oil, and the drink offering thereof:

(Num 28:10) This is ye burnt offring of euery Sabbath, beside the continuall burnt offring, and drinke offring thereof.

(Notes Reference) [This is] the burnt offering of every sabbath, beside the (d) continual burnt offering, and his drink offering.

(d) Which was offered every day at morning and evening.

(Num 28:11) And in the beginning of your moneths, ye shall offer a burnt offring vnto the Lord, two yong bullockes, and a ramme, and seuen lambes of a yeere olde, without spot,

(Num 28:12) And three tenth deales of fine floure for a meat offring mingled with oyle for one bullocke, and two tenth deales of fine floure for a meate offring, mingled with oyle for one ramme,

(Num 28:13) And a tenth deale of fine floure mingled with oyle for a meate offring vnto one lambe: for a burnt offring of sweete sauour: it is an offring made by fire vnto the Lord.

(Num 28:14) And their drinke offrings shalbe halfe an Hin of wine vnto one bullocke, and the thirde part of an Hin vnto a ram, and ye fourth part of an Hin vnto a labe: this is the burnt offring of euery moneth, throughout the moneths of the yeere.

(Notes Reference) And their (e) drink offerings shall be half an hin of wine unto a bullock, and the third [part] of an hin unto a ram, and a fourth [part] of an hin unto a lamb: this [is] the burnt offering of every month throughout the months of the year.

(e) That is, the wine that will be poured on the sacrifice.

(Num 28:15) And one hee goat for a sinne offring vnto the Lord shalbe prepared, besides the continuall burnt offring, and his drinke offring.

(Num 28:16) Also the fourtenth day of the first moneth is the Passeouer of the Lord.

(Num 28:17) And in ye fiftenth day of the same moneth is the feast: seuen dayes shall vnleauened bread be eaten.

(Num 28:18) In the first day shalbe an holy conuocation, ye shall do no seruile worke therein.

(Notes Reference) In the first day [shall be] an holy (f) convocation; ye shall do no manner of servile work [therein]:

(f) Or, solemn assembly.

(Num 28:19) But ye shall offer a sacrifice made by fire for a burnt offring vnto the Lord, two yong bullocks, one ram, and seuen lambes of a yeere olde: see that they be without blemish.

(Num 28:20) And their meate offering shalbe of fine floure mingled with oyle: three tenth deales shall ye prepare for a bullocke, and two tenth deales for a ramme:

(Num 28:21) One tenth deale shalt thou prepare for euery lambe, euen for the seuen lambes.

(Num 28:22) And an hee goate for a sinne offering, to make an atonement for you.

(Num 28:23) Ye shall prepare these, beside the burnt offering in the morning, which is a continuall burnt sacrifice.

(Num 28:24) After this maner ye shall prepare throughout all the seuen dayes, for the mainteining of the offring made by fire for a sweete sauour vnto the Lord: it shall be done beside the continuall burnt offring and drinke offring thereof.

(Num 28:25) And in ye seuenth day ye shall haue an holy conuocation, wherein ye shall do no seruile work.

(Num 28:26) Also in the day of your first fruits, when ye bring a newe meate offring vnto the Lord, according to your weekes ye shall haue an holy conuocation, and ye shall do no seruile worke in it:

(Notes Reference) Also in the day of the firstfruits, when ye bring a new meat offering unto the LORD, after your (g) weeks [be out], ye shall have an holy convocation; ye shall do no servile work:

(g) In counting seven weeks from the Passover to Whit Sunday, as in (Lev 23:15).

(Num 28:27) But ye shall offer a burnt offering for a sweete sauour vnto the Lord, two yong bullocks, a ramme, and seuen lambes of a yeere olde,

(Num 28:28) And their meat offring of fine floure mingled with oyle, three tenth deales vnto a bullocke, two tenth deales to a ram,

(Num 28:29) And one tenth deale vnto euery lambe throughout the seuen lambes,

(Num 28:30) And an hee goate to make an atonement for you:

(Num 28:31) (Ye shall doe this besides the continuall burnt offring, and his meate offring:) see they be without blemish, with their drinke offrings.

Passage 2: Proverbs 20

(Pro 20:1) Wine is a mocker and strong drinke is raging: and whosoeuer is deceiued thereby, is not wise.

(Notes Reference) (a) Wine [is] a mocker, strong drink [is] raging: and whoever is deceived by it is not wise.

(a) By wine here is meant him that is given to wine, and so by strong drink.

(Pro 20:2) The feare of the King is like the roaring of a lyon: hee that prouoketh him vnto anger, sinneth against his owne soule.

(Notes Reference) The fear of a king [is] as the roaring of a lion: [whoever] provoketh him to anger (b) sinneth [against] his own soul.

(b) Puts his life in danger.

(Pro 20:3) It is a mans honour to cease from strife: but euery foole will be medling.

(Pro 20:4) The slouthfull will not plowe, because of winter: therefore shall he beg in sommer, but haue nothing.

(Pro 20:5) The counsell in the heart of man is like deepe waters: but a man that hath vnderstanding, will drawe it out.

(Notes Reference) Counsel in the heart of (c) man [is like] deep water; but a man of understanding will draw it out.

(c) It is hard to find out: for it is as deep waters, whose bottom cannot be found: yet the wise man will know a man either by his words or manners.

(Pro 20:6) Many men wil boast, euery one of his owne goodnes: but who can finde a faithfull man?

(Pro 20:7) He that walketh in his integritie, is iust: and blessed shall his children be after him.

(Pro 20:8) A King that sitteth in the throne of iudgement, chaseth away all euill with his eyes.

(Notes Reference) A king that sitteth on the throne of judgment (d) scattereth away all evil with his eyes.

(d) Where righteous judgment is executed, there sin ceases, and vice dare not appear.

(Pro 20:9) Who can say, I haue made mine heart cleane, I am cleane from my sinne?

(Pro 20:10) Diuers weightes, and diuers measures, both these are euen abomination vnto the Lord.

(Notes Reference) Differing weights, [and] differing measures, both of (e) them [are] alike abomination to the LORD.

(e) Read (Pro 16:11).

(Pro 20:11) A childe also is knowen by his doings, whether his worke be pure and right.

(Pro 20:12) The Lord hath made both these, euen the eare to heare, and the eye to see.

(Pro 20:13) Loue not sleepe least thou come vnto pouertie: open thine eyes, and thou shalt be satisfied with bread.

(Pro 20:14) It is naught, it is naught, sayth the buyer: but when he is gone apart, he boasteth.

(Pro 20:15) There is golde, and a multitude of precious stones: but the lips of knowledge are a precious iewel.

(Pro 20:16) Take his garment, that is suretie for a stranger, and a pledge of him for the stranger.

(Notes Reference) Take his (f) garment that is surety [for] a stranger: and take a pledge of him for a strange woman.

(f) Teach him wit, that he cast not himself rashly into danger.

(Pro 20:17) The bread of deceit is sweete to a man: but afterward his mouth shalbe filled with grauel.

(Pro 20:18) Establish the thoughtes by counsell: and by counsell make warre.

(Pro 20:19) He that goeth about as a slanderer, discouereth secrets: therefore meddle not with him that flattereth with his lips.

(Pro 20:20) He that curseth his father or his mother, his light shalbe put out in obscure darkenes.

(Pro 20:21) An heritage is hastely gotten at the beginning, but the end thereof shall not be blessed.

(Pro 20:22) Say not thou, I wil recompense euill: but waite vpon the Lord, and he shall saue thee.

(Pro 20:23) Diuers weightes are an abomination vnto the Lord, and deceitful balances are not good.

(Pro 20:24) The steps of man are ruled by the Lord: how can a man then vnderstand his owne way?

(Pro 20:25) It is a destruction for a man to deuoure that which is sanctified, and after the vowes to inquire.

(Notes Reference) [It is] a snare to the man [who] (g) devoureth [that which is] holy, and after vows to make enquiry.

(g) That is, to apply or take for his own use, that which was appointed to God's and then ask how he may be exempted from the fault.

(Pro 20:26) A wise King scattereth the wicked, and causeth the wheele to turne ouer them.

(Notes Reference) A wise king scattereth the wicked, and bringeth the (h) wheel over them.

(h) Which was a kind of punishment then used.

(Pro 20:27) The light of the Lord is the breath of man, and searcheth all the bowels of the belly.

(Notes Reference) The (i) spirit of man [is] the lamp of the LORD, searching all the inward parts of the belly.

(i) The word of God gives life to man and causes us to see and try the secret of our dark hearts, (Heb 4:12).

(Pro 20:28) Mercie and trueth preserue the King: for his throne shall be established with mercie.

(Pro 20:29) The beautie of yong men is their strength, and the glory of the aged is the gray head.

(Pro 20:30) The blewnes of the wound serueth to purge the euill, and the stripes within the bowels of the belly.

(Notes Reference) (k) The blueness of a wound cleanseth away evil: so [do] stripes the inward parts of the belly.

(k) Sharp punishment that pierces even the inward parts is profitable for the wicked to bring them to amendment.

Passage 3: John 1

(Joh 1:1) In the beginning was that Word, and that Word was with God, and that Word was God.

(Notes Reference) In (1) the (a) beginning (b) was (c) the Word, and the Word was (d) with God, and the (e) Word was God.

(1) The Son of God is of one and the selfsame eternity or everlastingness, and of one and the selfsame essence or nature with the Father.

(a) From the beginning, as the evangelist says in (1Jo 1:1); it is as though he said that the Word did not begin to have his being when God began to make all that was made: for the Word was even then when all things that were made began to be made, and therefore he was before the beginning of all things.

(b) Had his being.

(c) This word "the" points out to us a peculiar and choice thing above all others, and puts a difference between this "Word", which is the Son of God, and the laws of God, which are also called the word of God.

(d) This word "with" points out that there is a distinction of persons here.

(e) This word "Word" is the first in order in the sentence, and is the subject of the sentence, and this word "God" is the latter in order, and is the predicate of the sentence.

(Joh 1:2) This same was in the beginning with God.

(Joh 1:3) All things were made by it, and without it was made nothing that was made.

(Notes Reference) (2) All (f) things were made by him; and (g) without him (h) was not any thing made that was made.

(2) The Son of God declares that his everlasting Godhead is the same as the Father's, both by the creating of all things, and also by preserving them, and especially by the excellent gifts of reason and understanding with which he has beautified man above all other creatures.

(f) Paul expounds on this in (Col 1:15-16).

(g) That is, as the Father did work, so did the Son work with him: for the Son was a fellow worker with him.

(h) Of all those things which were made, nothing was made without him.

(Joh 1:4) In it was life, and that life was the light of men.

(Notes Reference) (i) In him (k) was life; and the life was (l) the light of men.

(i) That is, by him: and this is spoken after the manner of the Hebrews, meaning by this that by his force and working power all life comes to the world.

(k) That is, even at that time when all things were made by him, for otherwise he would have said, "Life in him", and not "life was".

(l) That force of reason and understanding which is kindled in our minds to acknowledge him, the author of so great a benefit.

(Joh 1:5) And that light shineth in the darkenesse, and the darkenesse comprehended it not.

(Notes Reference) (3) And the light shineth in darkness; and the darkness (m) comprehended it not.

(3) The light of men is turned into darkness, but yet there is enough clearness so that they are without excuse.

(m) They could not perceive nor reach it to receive any light from it, no, they did not so much as acknowledge him.

(Joh 1:6) There was a man sent from God, whose name was Iohn.

(Notes Reference) (4) There was a man sent from God, whose name [was] John.

(4) There is another more full manifestation of the Son of God, by the consideration of which men are in good time stirred up, even to John's voice, who is as it were the herald of Christ.

(Joh 1:7) This same came for a witnesse, to beare witnesse of that light, that all men through him might beleeue.

(Notes Reference) The same came for a witness, to bear witness of the Light, that all [men] (n) through him might believe.

(n) Through John.

(Joh 1:8) He was not that light, but was sent to beare witnesse of that light.

(Notes Reference) He was not (o) that Light, but [was sent] to bear witness of that Light.

(o) That light which we spoke of, that is, Christ, who alone can enlighten our darkness.

(Joh 1:9) This was that true light, which lighteth euery man that commeth into the world.

(Notes Reference) (5) [That] was (p) the true Light, which lighteth every man that cometh into the world.

(5) When the Son of God saw that men did not acknowledge him by his works, although they were endued with understanding (which he had given to all of them), he exhibited himself unto his people to be seen by them with their physical eyes: yet not even then did they acknowledge him or receive him.

(p) Who alone and properly deserves to be called the light, for he shines by his own accord and borrows light from no one.

(Joh 1:10) He was in the world, and the worlde was made by him: and the worlde knewe him not.

(Notes Reference) (q) He was in the world, and the world was made by him, and the world knew him not.

(q) The person of the Word was made manifest even at that time when the world was made.

(Joh 1:11) He came vnto his owne, and his owne receiued him not.

(Notes Reference) He came (r) unto his own, and his own received him not.

(r) The Word showed himself again when he came in the flesh.

(Joh 1:12) But as many as receiued him, to them he gaue prerogatiue to be the sonnes of God, euen to them that beleeue in his Name.

(Notes Reference) (6) But as many as received him, to them gave he (s) power to become the sons of God, [even] to them that believe on his name:

(6) The Son being shut out by the majority of his people, and acknowledged but by a few, regenerates those few by his own strength and power, and receives them into that honour which is common to all the children of God, that is, to be the sons of God.

(s) He condescended to give them this power to take them to be his children.

(Joh 1:13) Which are borne not of blood, nor of the will of the flesh, nor of ye wil of man, but of God.

(Notes Reference) Which were born, not of blood, nor of the (t) will of the flesh, nor of the will of man, but of God.

(t) Of that shameful and corrupt nature of man, which is throughout the scriptures described as an enemy of the spirit.

(Joh 1:14) And that Word was made flesh, and dwelt among vs, (and we sawe the glorie thereof, as the glorie of the onely begotten Sonne of the Father) full of grace and trueth.

(Notes Reference) (7) And the Word was made (u) flesh, and (x) dwelt among us, (and we beheld his (y) glory, the glory (z) as of the only begotten of the Father,) (a) full of grace and truth.

(7) That Son who is God from everlasting took upon himself man's nature, so that one and the selfsame might be both God and man, who manifestly appeared to many witnesses that saw him, amongst whom he was conversant and unto whom by sure and undoubted arguments he showed both of his natures.

(u) That is, man: so that, by the figure of speech synecdoche, the part is taken for the whole: for he took upon himself our entire nature, that is to say, a true body, and a true soul.

(x) For a time, and when that was ended, he went up into heaven: for the word which he uses is used with reference to tents: and yet nonetheless he is always present with us, though not in flesh, but by the power of his spirit.

(y) The glory which he speaks of here is that manifestation of Christ's majesty, which was as it were openly placed before our eyes when the Son of God appeared in the flesh.

(z) This word "as" does not indicate here a likeness, but rather the truth of the matter, for his meaning is this, that we saw such a glory which suited and was proper for the true and only begotten Son of God, who is Lord and King over all the world.

(a) He was not only a partaker of grace and truth, but was full of the very substance of grace and truth.

(Joh 1:15) Iohn bare witnesse of him, and cryed, saying, This was he of whom I said, He that commeth after me, was before me: for he was better then I.

(Notes Reference) (8) John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh (b) after me is preferred (c) before me: for he was before me.

(8) John is a faithful witness of the excellency of Christ.

(b) That is, "He before whom I am sent to prepare him the way": so that these words refer to the time of his calling, and not of his age, for John was six months older than Christ.

(c) This sentence has in it a turning of the reason as we call it, as one would say, a setting of that first which should be last, and that last which should be first: for in plain speech it is this, "He that comes after me, is better than I am, for he was before me." We find a similar turning of the reason in (Luk 7:47): "Many sins are forgiven her, because she loved much", which is this much to say, "She loved much, because many sins are forgiven her."

(Joh 1:16) And of his fulnesse haue all we receiued, and grace for grace.

(Notes Reference) (9) And of his fulness have all we received, and (d) grace for grace.

(9) Christ is the most plentiful fountain of all goodness, but he gave out his gifts most bountifully at that time when he exhibited and showed himself to the world.

(d) That is, grace upon grace; as one would say, graces piled one upon another.

(Joh 1:17) For the Lawe was giuen by Moses, but grace, and trueth came by Iesus Christ.

(Joh 1:18) No man hath seene God at any time: that onely begotten Sonne, which is in the bosome of the Father, he hath declared him.

(Notes Reference) (10) No man hath seen God at any time; the only begotten Son, which is in the (e) bosom of the Father, he hath (f) declared [him].

(10) The true knowledge of God proceeds only from Jesus Christ.

(e) Who is nearest to his Father, not only in respect of his love towards him, but by the bond of nature, and by means of that union or oneness that is between them, by which the Father and the Son are one.

(f) Revealed him and showed him unto us, whereas before he was hidden under the shadows of the law, so that our minds were not able to perceive him: for whoever sees him, sees the Father also.

(Joh 1:19) Then this is the record of Iohn, when the Iewes sent Priestes and Leuites from Hierusalem, to aske him, Who art thou?

(Notes Reference) (11) And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

(11) John is neither the Messiah, nor like any of the other prophets, but is the herald of Christ, who is now present.

(Joh 1:20) And he confessed and denied not, and said plainely, I am not that Christ.

(Notes Reference) And he (g) confessed, and (h) denied not; but confessed, I am not the Christ.

(g) He did acknowledge him, and spoke of him plainly and openly.

(h) This repeating of the one and the selfsame thing, though in different words, is often used by the Hebrews, and it has great force, for they used to speak one thing twice in order to set it out more certainly and plainly.

(Joh 1:21) And they asked him, What then? Art thou Elias? And he said, I am not. Art thou that Prophet? And he answered, No.

(Notes Reference) And they asked him, What then? Art thou Elias? And he saith, (i) I am not. Art thou (k) that prophet? And he answered, No.

(i) The Jews thought that Elias would come again before the days of the Messiah, and they took as the basis of their opinion (Mal 4:5), which is to be understood as referring to John, see (Mat 11:14). And yet John denies that he is Elias, answering their question just as they meant it.

(k) They are inquiring about some great prophet, and not about Christ, for John denied before that he is Christ, for they thought that some great prophet would be sent like Moses, using to support this position (Deu 18:15), which is to be understood to refer to all the company of the prophets and ministers, which have been and shall be to the end, and especially of Christ who is the head of all prophets.

(Joh 1:22) Then said they vnto him, Who art thou, that we may giue an answere to them that sent vs? What sayest thou of thy selfe?

(Joh 1:23) He said, I am the voyce of him that cryeth in the wildernesse, Make straight the way of the Lord, as said the Prophet Esaias.

(Joh 1:24) Nowe they which were sent, were of the Pharises.

(Notes Reference) (12) And they which were sent were of the Pharisees.

(12) Christ is the author of baptism, and not John: and therefore the authority of this does not come from John, who is the minister, but wholly from Christ the Lord.

(Joh 1:25) And they asked him, and saide vnto him, Why baptizest thou then, if thou be not that Christ, neither Elias, nor that Prophet?

(Notes Reference) And they asked him, and said unto him, (l) Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?

(l) By this we may prove that the Jews knew there should be some change in religion under the Messiah.

(Joh 1:26) Iohn answered them, saying, I baptize with water: but there is one among you, whom ye knowe not.

(Notes Reference) John answered them, saying, I baptize with water: but there standeth one (m) among you, whom ye know not;

(m) Whom all the world sees, and sees even amongst you.

(Joh 1:27) He it is that commeth after me, which was before me, whose shoe latchet I am not worthie to vnloose.

(Joh 1:28) These things were done in Bethabara beyond Iordan, where Iohn did baptize.

(Joh 1:29) The next day Iohn, seeth Iesus comming vnto him, and saith, Beholde that Lambe of God, which taketh away the sinne of the world.

(Notes Reference) (13) The next day John seeth Jesus coming unto him, and saith, Behold (n) the Lamb of God, which (o) taketh away the (p) sin of the world.

(13) The body and truth of all the sacrifices of the law, to make satisfaction for the sin of the world, is Christ.

(n) This word "the" which is added has great force in it, not only to set forth the worthiness of Christ, and so to separate him for the "lamb" which was a symbol of him, and from all other sacrifices of the law, but also to remind us of the prophecies of Isaiah and others.

(o) This word is in the present tense, and signifies a continuous act, for the Lamb rightfully has this power both now and forever to take away the sins of the world.

(p) That is, that root of sins, namely, our corruption, and so consequently the fruits of sins, which are commonly called in the plural number, sins.

(Joh 1:30) This is he of whom I saide, After me commeth a man, which was before me: for he was better then I.

(Joh 1:31) And I knewe him not: but because he should be declared to Israel, therefore am I come, baptizing with water.

(Notes Reference) And (q) I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.

(q) I never knew him by face before.

(Joh 1:32) So Iohn bare recorde, saying, I behelde that Spirit come downe from heauen, like a doue, and it abode vpon him,

(Notes Reference) (14) And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.

(14) Christ is proved to be the Son of God by the coming down of the Holy Spirit, by the Father's voice, and by John's testimony.

(Joh 1:33) And I knewe him not: but he that sent me to baptize with water, he saide vnto me, Vpon whom thou shalt see that Spirit come downe, and tary still on him, that is he which baptizeth with the holy Ghost.

(Joh 1:34) And I sawe, and bare record that this is that Sonne of God.

(Notes Reference) And I saw, and bare record that this is (r) the Son of God.

(r) This word "the" points out to us some excellent thing, and makes a distinction between Christ and others, whom Moses and the prophets commonly call the sons of the most High.

(Joh 1:35) The next day, Iohn stoode againe, and two of his disciples.

(Notes Reference) (15) Again the next day after John stood, and two of his disciples;

(15) John gathers disciples not to himself, but to Christ.

(Joh 1:36) And he behelde Iesus walking by, and said, Beholde that Lambe of God.

(Notes Reference) (16) And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

(16) Christ is set before us to follow, not as a vain shadow, but as our Mediator.

(Joh 1:37) And the two disciples heard him speake, and followed Iesus.

(Notes Reference) (17) And the two disciples heard him speak, and they followed Jesus.

(17) In this first gathering of the disciples we have shown to us that the beginning of salvation is from God, who calls us unto his Son by the ministry of his servants: whom, as he guides us, we must also hear, and follow him home, so that being instructed by him we may also instruct others.

(Joh 1:38) Then Iesus turned about, and saw them follow, and saide vnto them, What seeke ye? And they saide vnto him, Rabbi (which is to say by interpretation, Master) where dwellest thou?

(Notes Reference) Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) (s) where dwellest thou?

(s) Where is your lodging?

(Joh 1:39) He saide vnto them, Come, and see. They came and sawe where hee dwelt, and abode with him that day: for it was about the tenth houre.

(Notes Reference) He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the (t) tenth hour.

(t) It was getting later in the night.

(Joh 1:40) Andrew, Simon Peters brother, was one of the two which had heard it of Iohn, and that followed him.

(Joh 1:41) The same founde his brother Simon first, and said vnto him, We haue founde that Messias, which is by interpretation, that Christ.

(Notes Reference) He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the (u) Christ.

(u) That is, anointed, and king after the manner of the Jewish people.

(Joh 1:42) And he brought him to Iesus. And Iesus behelde him, and saide, Thou art Simon the sonne of Iona: thou shalt be called Cephas, which is by interpretation, a stone.

(Joh 1:43) The day following, Iesus woulde goe into Galile, and founde Philip, and said vnto him, Followe me.

(Joh 1:44) Nowe Philip was of Bethsaida, the citie of Andrew and Peter.

(Joh 1:45) Philippe founde Nathanael, and saide vnto him, Wee haue founde him of whom Moses did write in the Lawe, and the Prophetes, Iesus that sonne of Ioseph, that was of Nazareth.

(Notes Reference) (18) Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.

(18) God uses the good endeavours of the unlearned such that he makes them teachers of the learned.

(Joh 1:46) Then Nathanael sayde vnto him, Can there any good thing come out of Nazareth? Philip saide to him, Come, and see.

(Notes Reference) (19) And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.

(19) We must especially take heed of false presumptions, which prevent us from entrance to Christ.

(Joh 1:47) Iesus sawe Nathanael comming to him, and saide of him, Beholde in deede an Israelite, in whom is no guile.

(Notes Reference) (20) Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!

(20) Simple uprightness discerns the true Israelites from the false.

(Joh 1:48) Nathanael sayde vnto him, Whence knewest thou mee? Iesus answered, and sayd vnto him, Before that Philip called thee, when thou wast vnder the figge tree, I sawe thee.

(Notes Reference) (21) Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.

(21) The purpose of miracles is to set before us Christ the Almighty, and also the only author of our salvation, in order that we may apprehend him by faith.

(Joh 1:49) Nathanael answered, and saide vnto him, Rabbi, thou art that Sonne of God: thou art that King of Israel.

(Joh 1:50) Iesus answered, and sayde vnto him, Because I sayde vnto thee, I sawe thee vnder the figtree, beleeuest thou? thou shalt see greater things then these.

(Joh 1:51) And he saide vnto him, Verely, verely I say vnto you, hereafter shall yee see heauen open, and the Angels of God ascending, and descending vpon that Sonne of man.

(Notes Reference) And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God (x) ascending and descending upon the Son of man.

(x) These words signify the power of God which would appear in Christ's ministry by the angels serving him as the head of the Church.