A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. XXI.

THe burthen of the desert sea, as the whirlwindes come from the South, it comes * 1.1 from the desert, &c. Hebr. In the South, in passing from the desert, comes. Of what Nation this burthen is vers. 2. 9. do plainly shew, viz. of Babylon, which should be subdued by the Medes and Persians. See more Ier. 51. 36, 37, &c. where Babylon is also set forth by the name of a sea. For the great multitudes of people therein, according to Jerom, and as others, because Euphrates like a sea compassed it, and as the sea it was never quiet, but waves arose after waves and tempests of warre there. Lastly, for the inexpleble desire to devour the wealth of other Nations. And it is called a desert, because God would make it like a desert, and utterly void of inhabitants, as Chap. 13. 14. was also threatned. He compares this destruction to that which comes from the desert in the South, because the desert of Africa, betwixt Babylon and Media, was full of sands and strong winds blowing, the places to which were filled with mountains of sands, whole Armies being sometime covered and destroyed

hereby. Wherefore to make this more plain, it is said, That Babylon shall become heaps, Ier. 51. 37. The destruction of Babylon then coming from the desert is from the Persians and Medes marching thorow a great desert to come unto it, and because deserts are horrible, it is further set forth by this name of an horrible Land. Calvin saith, that Babylon is set forth by the name of a de∣sert, * 1.2 because there was a great desert betwixt it and Judea, for it was fruitfull and populous, and that the Prophets threaten Babylon so often, more then any other people, because they were the Jews greatest and most pernicious ene∣mies. And he expoundeth the desert horrible Land from which their destru∣ction should come, of Iudea, according to the name, which he saith, was given it before Chap. 18. as if it were meant, that Babylon thus came to utter ruine in way of revenge from the God of Israel for their cruelties formerly exercised against his people, and their Land bringing it to that state, that it was as a desert full of horrour to all spectatours. Lyra will have Babylon cal'd * 1.3 a desert sea, because when it was taken, Euphrates that ran thorow it before as a sea, being by the Medes and Persians drained another way, was dried, and so like a desert without water; and for calling it a sea, it was common amongst the Hebrews thus to call any great gathering together of waters, as at the first the Lord called the gathering together of waters, Sea, which in Hebrew is no more but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 waters. And for the winde coming from the South, rendred by the Vulgar Latine Affricon, whereas other Expositours say, That the place is hereby denoted, from whence they should come, by whom Babylon should suffer such things, and Africa was between the South and the West, he saith, That the situation of the Medes Countrey was opposite to it, and therefore the place is not spoken of, but because strong tempests used to come from those parts, he compares the tempest coming by the Medes to these winds, only to shew their impetuousness, against which nothing could stand; but for the de∣sert he saith the same which was said before, viz. because a great desert lay betwixt Media and Babylon, and Media is called an horrible Land, because it was so to the Babylonians, as from whence that their horrible destruction came. Whereas Chap. 13. 14. contain Prophecies against Babylon, so that it may seem strange, that he should here again prophesie against it, he saith, that the Prophets had not all things revealed to them at once, but at sundry times, as it pleased God; and therefore God giving another Vision here to Isaiah, he sets it down also otherwaies, as a thing which for the stupendious∣ness of it could never be enough spoken of. Adam Sasbont thinks, That Ba∣bylon * 1.4 was set forth by the name of a Sea, chiefly because it was so to Iudea, be∣ing but as an Island to it-ward for the greatness and the troublesomness there∣of, because it was alwaies raging as the Sea against it and other Nations, and a desert-sea, because now destitute of Gods help, through which it formerly pre∣vailed, but now should be prevailed against and overthrown. For the winde, though Jerom renders it by Africa, yet Hebr. it is set forth by a word signifying the South, and the meaning is nothing else, but as tempests by the South-wind are raised, which are most fierce; so the Medes and Persians shall come against Babylon. Object. Writers commonly agree, that rain comes from the South being called Auster ab hauri••ndis aquis; and by the Greeks Notus, for the same reason, but from the North come tempests. Sol. Pliny saith, that the great∣est tempests at sea come from the South, and therefore Babylon being here set forth by the name of a sea, the Prophet compares the tempest coming against it, to a whirlwinde in the South. Iunius understands the horrible Land of Me∣dia, * 1.5 but the wilderness from whence the tempest comes, of that part of Baby∣lon in which Nitacris made so great a lake. But this not standing with sense may be rejected, and Media concluded to be the Land meant by both. For although the violence done to Gods people were the cause of Babylons ruine, yet the Prophet here plainly speaks of the instruments, by whom; not the cause, as vers. 2. doth declare, in saying, Ascend, O Elam, besiege (O Mede) of the former part of the verse enough hath been said already, amongst all which I

prefer Sasbonts reason, why it is called a sea; but why desert, Lyra's.

The treacherous deals treacherously, and the waster wasteth. Thus Junius, whom * 1.6 our N. Tr. follows: But Vatablus, Transgressor transgressori, Vastator vastato∣ri, reckoning up many Expositions more. Jerom, qui insidelis est infideliter agit, & populator vastat. But Hebr. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. the same words only dou∣bled, The treacherous, or transgressour, the transgressour, the spoiler, the spoiler: Before which if we put the words before going, Aburthensome vision was shew∣ed unto me, the sense will be plainly this, The Babylonian full of treachery and spoiling without end, having their sins now remembred, that they may be pu∣nisht accordingly with unspeakable misery; this was the heavy vision that was shewed me, and if ye ask how, the next words do declare, Ascend O Elam, &c. And thus I finde one acknowledging that the words may be rendred, but to * 1.7 make up the sense he addeth est or sit, giving this for the sense; the treache∣rous Median will be treacherous to the Babylonian, or this, let him be treache∣rous. Lyra applieth the first words here to Belshazzar, who dealt like a wic∣ked * 1.8 infidel by bringing forth the holy vessels of the Lords house to carouse in, and the next to Cyrus coming presently upon him and spoiling his Babylon. Calvin, A transgressour or treacherous shall finde a treacherous one, a spoiler, a spoiler: Giving this for the sense, The Babylonian that against all right hath * 1.9 spoiled other Nations, shall have another come against him to spoil him, ap∣plying to this chap. 33. 1. where the same is more plainly shewed, and thus he saith, God proceeded to stirre up one Nation against another, the Grecians against the Persians, the Romans against the Grecians, and the Goths against the Ro∣mans, and the Vandals and Mahumetans also, and the day of judgement against the Mahumetans. And the Prophet died a hundred years before this Prophecie was fulfilled. Junius saith it was a hundred seventy years before the accom∣plishment, whereby it appears that Isaiah spake by the Spirit of God, to whom things to come long after are as present. And it was Gods will that Prophecies should be written of things, the fulfilling whereof the generations then living saw not, that their posterity yet looking hereupon, might be comforted a∣gainst the miseries under which they were pressed, viz. they that should live in the time of the Babylonish Captivity, being hereby assured that Babylon should fall, and then they should be delivered. But to conclude upon the sense, since there needs no word to be supplied to make sense here, for it is sen∣sible enough to take the words as they are, Aburthensome vision was shewed me, a wicked dealer, a wicked, a spoiler, a spoiler. Especially if we understand by the wicked dealer, the Babylonian, with Lyra; and by the spoiler, the Persian or Median: for then the sense is, these two were shewed me in vision; the Babylonian wronging and dealing vilely with others, and then the Persian ac∣cordingly spoiling him. Wherefore in the next words it is, ascend (O Elam) that is, Persian, a part of Persia called Elam, being put for the whole. I have made all his sighing to cease. That is, saith Calvin, according to some, all the sighing of the oppressed by him, because he should be utterly destroyed and so oppress no more: According to others, all his sighing to cease in the time of his calamity, because the enemy should not hereby be moved to shew any pity, because the Lord would shew him none, as he had formerly shewed none to others. Jerom hath the first of these and this, so that he shall not * 1.10 dare to sigh for fear of the Persian; so Lyra also. Of all these, I preferre the first, which also Vatablus hath; for the sighing of the oppressed caused by him, may well be called his, because he made it; the ceasing of his sighing then is the ceasing of his oppressions; unless we shall understand the Babylonians sorrows and sighings, when they saw themselves in such an evil case; the mean∣ing being, that they should do so indeed and grieve intollerably, but an end should soon be put to their sighing, by the Persians sword, bereaving them of breath and life and all.

Therefore my loins are filled with grief, &c. Jerom thinks that the Prophet * 1.11 speaks this in his own person, because being a man he could not but be affected

with great grief in declaring the Babylonians miseries coming so universally upon them, men, women and children, being many hundred thousands, and that upon the sudden, they living before in all abundance and pleasure, all∣though they were the Churches cruel enemies. Junius contrariwise saith, that * 1.12 he speaks in the person of the Church which had been so ill dealt withall by the Babylonian. Calvin in person of Babylon it self grieving for their own mi∣series. * 1.13 Lyra follows Jerom, Luther, Musculus and Sasbont, and others agree with Calvin. The Prophet speaks this per mimesin, bringing in the Babylonian, and in particular Belshazzer thus perplexed when the hand-writing appeared upon the wall, Dan. 5. for then he was surprized with great horrour and trem∣bling, as is there shewed; and if this be compared with that place, it will ap∣pear to agree most aptly to him. If it shall be thought that the Prophet him∣self might be moved, as well in speaking of this as of the miseries of Moab, chap. 16. 11. if he shall but look into chap. 14. 4, &c. where the Church of God is brought in, triumphing over Babylon ruined, or Psal. 137. he will be of ano∣ther minde; sith it cannot be thought to be the Prophets grief, which is the Churches Jubilee. And as for that of Junius, it is most improbable, when the cruelest enemy of the Church should be quite destroyed, that she should be filled with grief. No, it was the Babylonian and their King, in whose loins now there was no strength, who had been so potent before.

The night of my pleasure hath he turned into fear unto me. Vulg. Lat. Babylon * 1.14 dilecta mea posita est mihi in miraculum. The Septuagint as if it had been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nephesh, My soul was in terrour. But the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying darknes, or the twilight; and it is as if he had said, in the person of Belshazzar, the night wherein I feasted and was so merry, became a night of terrour. That which moved Jerom to render it Babylon, was because he thought by darkness, that Babylon was set forth, as being called mous caliginosus, chap. 13. 1. but this was a weak ground, and if it be so taken, how shall we think that the Prophet called Babylon his beloved, sith he took all this as spoken by the Prophet in his own person? Cornel. a Lapide, to salve this, saith that my is redundant, and that it may be rendred without it, Babylon the beloved: That is, of the world, for the glory and magnificence thereof. But there is no need of this shift, if we render the words as they properly signifie.

Spread the table, watch in the watch-tower, eat, drink, &c. Vulg. Lat. Contem∣plate * 1.15 in specula, comedentes & bibentes. Or it may be rendred, The table being prepared, there being watching in the watch-tower, eating and drinking, arise ye Princes, anoint the shield. The meaning is, Belshazzar making a feast, and eat∣ing and drinking with his Nobles, the watchman being in the mean season set to watch, whether the enemy attempted any thing, he suddenly espying the Persians to enter the City, crieth out, arise, prepare to resist, the enemy is * 1.16 entred, to this effect Calvin, with other Expositions: This making all so plain here, I will not trouble the Reader, for the words will well bear this reading. And whereas Corn. a Lapide makes this an argument that Belshazzar was not meant in the former words, because the fear spoken of Dan. 5. came not upon him, till the table prepared, which is mentioned after that; this is of little force, because he proceeds, 1. By speaking in general of his perplexity and the Babylonians to come, and then shew more particularly the manner, as he here doth. They are bidden to anoint the shield, saith Musculus, because it was * 1.17 their manner so to do, when they went to battel to make the enemies weapons to slide off. Vulg. Lat. arripite clypeum, respecting rather the sense then the signification of the word, which is, anoint. And Pagnine hath either anoint the shield for the end before spoken of, or anoint the King, as a shield, but this farre fetcht, though some by the King, that he bids them anoint, under∣stand Cyrus, to whom he wils them to submit, Balthasar being now to be slain. But the plain meaning is, by laying oyle upon the shield and rubbing make it bright, which by neglect is now rusty, as is commonly used to be done, when men prepare to go to battel; according to that of Virgil,

Pars leves clypeos & lucida spicula tergunt

Arvina pingui. And he is not likely, saith one, to shew himself a stout souldier in battel, that goeth out with arms dusty and rusty.

Set a watchman, let him declare what he seeth. * 1.18

And he saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels, &c. Jerom and others after him give this for the sense, As the Lord hath commanded me, I Isaiah bid thee Belshazzar to set a faithfull watchman up, that may not speak for flattery, but tell the truth, because he had said be∣fore a watchman in the watch-tower, and this watchman indeed will I be unto thee; for so a Prophet is called, Ezek. 3. So that when he saith, he saw, in the third person, he means himself, as v. 8. is made plain: And if thou askest me what I see, I answer, a pair, the Persian and the Mede in a chariot drawn by an Asse and a Camel, for the Asse being little and obscure, sets forth the Persian, who before this was but of little power, but the Median alwaies strong and mighty. The Prophet saw in the spirit this pair of horsemen, so long before coming with warre-chariots and men of Persia and Media, whom they guided as the waggoner his chariot, and brought up to fight against Babylon. Ver. 8. And * 1.19 the lion cried being set upon the watch tower of the Lord. That is, the Prophet as a lion for his terrible voice here following: Vers. 9. Babylon is faln, is faln. Vers. 9. And here comes a mans chariot, a pair of horsemen That is, Cyrus * 1.20 bringing an Army of the two peoples before said, for he and not Darius did all, although he came with him in his forces. Then the watchman, the Prophet fore∣seeing this, cried, [Babylon is fallen, and all his graven images] Of which he makes mention in speciall, that the Jews might hereby be moved to repent of their idolatry, seeing there is so little help in idols.

My threshing and the son of my floor, &c. That is, either Judea, where the * 1.21 Temple stood upon the threshing floor of Araunah, so that he turns by an apo∣strophe to his people, perswading them to beleeve this, as being nothing but what the Lord had shewed, as in the next words. Or Babylon, the meaning being, as thou hast threshed and cruelly beaten others, so shalt thou be thresh∣ed, yet not by any power of mine, but of the Lord, who hath verily spoken thus by me. But this he rejecteth, Sasbont is indifferent betwixt both, and yields this, as a reason, why Jerusalem should be called his threshing, because the Lord was alwaies purging his Church as a man his floor; and he used Babylon, as a man his threshing to beat the Nations. Musculus is only for this last, giving a pro∣bable * 1.22 reason, because as the oxen did tread out the corn upon the floor; so Ba∣bylon trod under foot other Nations, tearing them in pieces, as it is particular∣ly said of Juda, chap. 8. 9. and Ier. 51. 20. of others also, but specially v. 33. where Babylon is expresly called a threshing-floor. And the word here used signifieth threshing, or thresher, the son of my floor, an Hebraism not unfrequent to set forth any thing upon the floor. And that this Prophecie might not by the Babylonians be contemned, because it came from a mean private person and an enemy, in way of epilogue he assures them, that what he had shewed came from the Lord of hosts, who was of power to do it, that they might be affected with it. And nothing else ought any of the Prophets to speak. Whereas, v. 8. he hath it, A lion cried,] the righter reading is, he cryed, a lion, my Lord, meaning that he saw a lion, the Persian or Median fierce as a lion against Babylon. And he saith, I stand all the day and whole nights] to give the more credit to that which he telleth, because he was alwaies most vigilant to mark truly what was coming. And hereby industry and study is to be commended to every Preacher, that he [Note.] never be idle or negligent. Neither ought any Christian to sleep, but to be watch∣full alwaies, as the Lord commandeth all, and the spouse, Cant. 5. 2. sleeping, yet watcheth in her heart. Petrus Chrysologus saith, Watchfulness is profitable for * 1.23 all, a watchfull King prevents the treachery of the enemy; the souldier frustrates the attempts of the night; the Mariner passeth through doubtfull waies, and the Shep∣herd preserves his flock from wolves. For the doubling of the word, Babylon is fallen, is fallen; it serves to denote the utter ruine thereof, even as Rome called

Babylon, Apoc. 18. shall fall, as the Jesuites themselves confesse, only they seek * 1.24 to turn mens eyes from Rome, as now it stands, to that which it shall be in the end of the world, when it shall become idolatrous, as though it were not so now, when as the Pope is made a God, and the Virgin Mary a goddesse, the Queen of heaven, and the Saints departed by invocation, and ascribing to them omniscience, and even dumb idols by obsequiousnesse unto them. See the like also, Ier. 51. 8.

The burthen of Dumah, one cries to me out of Seir, Watchman, what of the * 1.25 night? &c. Dumah was one of the sons of Ishmael, Gen. 25. 14. and of Seir it is spoken, Gen. 17. 6. as of the Horites country; but Deut. 2. 22. given to the Edo∣mites, who came of Esau. The Septuagint reade it Idumea: but Ierom, it is not so much Idumea, as a Country thereof, lying south, which by some it placed at * 1.26 a City of the Philistines now called Eleutheropolis, within twenty miles. Seir had the name from Esau, who was hairy, as this word signifieth. Dumah the Metropolis of the Country, remembring that Esau came of Abraham, who was in such great grace with God, and they the inhabitants thereof were his poste∣rity, being besieged by the Assyrian, is here said by way of Prophecie to have cried to the Lord, calling him keeper or watchman, because it is said, he that keepeth Israel shall neither slumber nor sleep, as if they had said, Oh thou keeper of Israel, who defendest thy people by a sempiternal custody, and watchest, when they sleep in the night, that the enemies break not in upon them, why dost not thou pro∣tect us, who are of the same seed? But the Lord this Keeper answereth, the morn∣ing cometh and the night. That is, the light of comfort to Israel, but to you, O Idumeans the darkness of misery, or the night of misery being past, the morning of comfort comes, if ye seek for my help and be indeed Abrahams posterity, that is, not seeking to me in your misery only, but turning to me constantly to serve me with all your hearts, as true penitents; thus Ierom: but Sasbont setting forth * 1.27 all the Prophecie more fully saith. The Prophet makes himself a keeper here, as before a watchman, and brings in those of Seir, who were to be destroyed also, as requiring of him, What of the night? that is, what time of the night is it? when will the morning come? hoping that then they should have some ease of their miseries, the meaning being, How long shall we be thus oppressed and suffer by our enemies? The keeper answers, that it would not be long till morn∣ing, but then they should still continue in their misery, for with the morning the night should come, or continue still to them. But he presently speaks more com∣fort saying, If ye seek, seek, be turned and come, that is, yet if ye will seek as true penitents to the Lord, do it from your hearts unfeinedly and not in your misery only, come to him, leaving your sins, and then ye shall be delivered; Now if the cause of the Edomites sufferings be demanded, other Prophets shew this, * 1.28 as Ier. 49. Ezek. 23. Obadiah 1. Amos 1. viz. their unkindnesse and harsh deal∣ing with their brethren the children of Israel. Lyra saith, that this is against Duma or Edom, for they are one and the same, but only Dumah a part, is put * 1.29 for the whole; and hereby is shewed, that they being carried into Captivity, as the Jews were, had no liberty granted them to return, as the Jews had by Cyrus. And of this the Prophet sheweth, that they should complain to God, calling him keeper; because except the Lord keeps the house, the watchman watcheth in vain. * 1.30 As if they had said, Why are not we delivered also, forsomuch as we are the po∣sterity of Abraham, with whom thou madest a Covenant. How much of the night of our Captivity is yet to come, before the morning of our deliverance ari∣seth? He answers, the morning of comfort, and night of misery come of the Lord to all men according to their doing; the Jews have turned to me and sought me with all their hearts, if ye will seek me and turn also, do it, and then ye shall come out of your bondage, as they have done. R. Salom. understands by one crying, the Angel guardian of mount Seir standing for his people, according to the like, Dan. 10. Vatablus and some others take it as the crying of the Edo∣mites * 1.31 to their watchman, when they feared the coming of their enemies: As if it had been said, What espiest thou to night, seest thou any enemies coming? Answ.

The morning cometh and the night: That is, I see that which will little comfort you, viz. That though the morning be near, yet night will soon follow again, even the increase of your misery, till ye be destroyed. Some others, Why ask ye, What of the night? What of the night? like children, as if your enquiring after this would profit you, look up your arms rather, come and go out against your enemies like men, if ye mean to do any good towards the defence of your Country. Arias Montanus. The morning is so near, that if ye will go out to * 1.32 seek and bring in any provision, do it with speed and return, before the enemy who is not far off, be upon you, for then it will be night to you again, where∣in ye cannot go out. Calvin and Musculus and the rest of our Expositors are * 1.33 for the Edomites crying, here prophesied of, that should be in the time of their danger by the enemies coming against them, the meaning being nothing else, but that they should be anxious and solicitous, as people in great straits, first one and then another calling to the watchman, what he observed in the night, and he should be able to speak no comfort but terrour to them. For though it were day, it should still be night to them, their miseries continuing and increasing; so that they might seek, and having fled out of Dumah for fear, to be more out of danger elsewhere, return and come thither again, yet their case should be no whit better. And this is the condition of the wicked, when God comes against [Note.] them with his judgements, they shall be full of terrour every where, and in the evening wish it were morning, Deu. 28. Again the Lord made known these judg∣ments before they came, against divers Countries, that his people might know that they came not casually, but from divine Justice, taking vengeance upon sin, and that they might not be moved in their calamities to flee to any other Coun∣try of the Heathen, thinking to be more out of danger, but keep constantly in the Church, because though she be punisht, yet light shall soon rise to her again, out of darkness and the shadow of death. Thus I have related the di∣vers * 1.34 Expositions of divers, amongst which that seemeth to me to be most genu∣ine, whereby the Lord represented by the Prophet, who was as his mouth, is made the keeper, to whom the ery comes out of Seir: It cannot be a watch∣man of the Edomites who dwelt there, because it is not said only one cried, but to whom one cried to me. And who else can this be, but the Lord, that spake by his Prophet? The Edomites crying then to the Lord in the midst of their oppressions is here set forth. And what do they cry, but as desirous of some ease, What from the night? for so the words properly signifie; Shall there not come a day of comfort to us again? The Lord answers little comfort; but by and by more sorrow, as when another long night comes, willing them there∣fore, if they be truly disposed to seek to him, to do it by turning, as the Ni∣nevites being in danger did, and coming by true repentance of all their sins un∣to him.

The burthen upon Arabia▪ in the forest of Arabia shall ye lodge; O ye travelling * 1.35 companies of Dedanim. Hebr. The burthen in Arabia. In Arabia dwelt the A∣monites, Moabites, Idumeans and Ishmaelites, being a very large tract of ground * 1.36 from India to Mauritania and the Atlantick ocean. But the Ishmaelites only are here prophesied against; for as Sasbont noteth, he saith not as before, the * 1.37 burthen of Dumah, but the burthen in Arabia; that is, in that part of it, where∣in the Ishamaelites inhabited, who came of Ishmael the son of Abraham by Hagar, being therefore otherwise called Hagarens, although they now call themselves by the name of Saracens, as if they came of Sarah, for their greater credit. And that these only are meant appears, because v. 16. the Prophet coming to declare who they were in Arabia, that he prophesied against; he saith, All the glory of Kedar shall fail. Now by Kedar the Ishmaelites are to be understood, as is plain, Gen. 25. 13. where Kedar is named as the second son of Ishmael, and their glory was in their tents, which were most sumptuous; and in their abundance of cattel; as is shewed, Jer. 49. 28, &c. Wherefore the tents of Kedar are mentioned, Cantic. 1. 5. For the thing prophesied of, it is fleeing before the enemy, their tents being left for fear, and they being glad to lurk in

the Forest, where they might not be seen. For, Ye travelling companies of De∣danim, Hebr. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The wayes of Dedanim, wherefore others reade it, In the wayes of Dedanim. Whatsoever moved our new Translatours to render it, as before. The Vulgar Latine also herein consents with the He∣brew, although in the words before it varies, saying, Ye shall lodge in the Fo∣rest in the evening, because the same word which signifieth Arabia, if the pricks be altered, signifieth the evening, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with two segols.

In meeting the thirsty bring waters, ye inhabitants of the land of Tema. New * 1.38 Translation, They brought waters. Vulgar Latine for Teman hath the South] according to the signification of the word: But because Tema was one of the twelve Princes which came of Ishmael, Gen. 25. 15. it is more probable, that a place having the name from him is meant. The meaning is, That such of the Ishmaelites as fled would be ready to perish for thirst and hunger, if some of their brethren did not succour them. Jerom applies this to the Israelites, as if they fleeing at the Babylonish Captivity were meant, and that in fleeing they should come into the deserts of Arabia to hide themselves there, and the Ish∣maelites were here bidden to make haste to succour them; and this, saith Sasbont, is followed by many. But he is for the former, and so are all ours, as there is good reason, sith it is not the burthen of Judea fleeing from Nebu∣chadnezzar, but of the Arabians fleeing from Sennacherib, according to Ju∣nius, who also saith, that Arabia Petraea is here meant, and that they are threat∣ned * 1.39 for their hostility against the Jews, as they are sometimes complained of by the name of Hagarens.

Yet a year according to the years of an hireling, and all the glory of Kedar shall * 1.40 fail. Having shewed the judgement to come upon the Arabians, that they might be the more terrified; he here sheweth, that it should not be delayed, but certainly come at the end of one year, that is, saith Lyra, one year after * 1.41 Jerusalem destroyed, and the cause is intimated in saying, The glory of Kedar, and the remainder of the strong archers; they gloried in their tents and abundance of cattel, and valour, and dexterity in shooting, wherefore the Lord would thus abase them.

Notes

• * 1.1

  Vers. 1.
• * 1.2

  Calvin.
• * 1.3

  Lyra. Junius saith that there was a marsh made by Queen Ni∣tacris towards the North 320 furlongs broad, which was drained by Cy∣rus. Ex Herodo∣to in Clio.
• * 1.4

  Adam Sasbont.
• * 1.5

  Junius.
• * 1.6

  Vers. 2.
• * 1.7

  Adam Sasbont.
• * 1.8

  Lyra.
• * 1.9

  Calvin.
• * 1.10

  Hieron. Lyra.
• * 1.11

  Vers 3. Hieronym.
• * 1.12

  Junius.
• * 1.13

  Calvin.
• * 1.14

  Vers. 4.
• * 1.15

  Vers. 5.
• * 1.16

  Calvin.
• * 1.17

  Musculus.
• * 1.18

  Vers. 6. Vers. 7. Hieron. Adam Sasbont.
• * 1.19

  Vers. 8.
• * 1.20

  Vers. 9.
• * 1.21

  Vers. 10.
• * 1.22

  Muscul.
• * 1.23

  P. Chrysologus.
• * 1.24

  Cornel. a Lap.
• * 1.25

  Vers. 11.
• * 1.26

  Hieronym.
• * 1.27

  Adam Sasbont.
• * 1.28

  Deut. 4. 29.
• * 1.29

  Lyra.
• * 1.30

  Psal. 12. 7.
• * 1.31

  Vatablus.
• * 1.32

  Arias Montanus.
• * 1.33

  Calvin. Musculus.
• * 1.34

  Isa. 9. 1.
• * 1.35

  Vers. 13.
• * 1.36

  Hieronym.
• * 1.37

  Adam Sasbont.
• * 1.38

  Vers. 14.
• * 1.39

  Junius.
• * 1.40

  Vers. 16. Chap. 16. 14.
• * 1.41

  Lyra.