Noah and his Sonnes who indeed had the World to themselves for the Flood having swept away all mankinde except that Family to him and his Sons the earth was given alone these were the wise men saith this opinion from whom Eliphaz received the Doctrine which he communicated to Ista phâ—asi circumlo â—uitur mihi patriarcham Noe cum tribus ejus filiis Bold Methodius aliique patres antiqui vocant Noe tres filios Mundi chiliarchos and pressed upon Job there was never such a Monarch except Adam the first man as Noah was he had the whole World given him Hence the Ancients stile Noahs three Sonnes The Commanders and Colonels of the whole World But I conceive we need not determine it upon those though possibly Eliphaz might have an aime at them Most Interpreters take it in generall of the old good Princes of whom it may be said The earth was given to them and to them alone Abraham was a great Prince and to him The earth in one sense was given alone But who made this great deed of gift even the most high God whom Abraham calls Gen. 14. The possessor of Heaven and Earth He it is that then gave and still gives the earth and he gives it two wayes first by an act of common providence thus as Job expresseth it Chap. 9.24 The earth is given into the hand of the wicked Secondly he gives the earth by an act of speciall providence or by vertue of a promise so Canaan was given to Abraham and his seed the people of Israel and thus the Kingdome of Israel and Judah was given to David and his seed When it is said here that the earth was given to such alone Sapientibus solis terra data esse dicitur quia bonorum terrenorum ipse sunt domini utentes iis ad suum bonum Aquin. in loc the meaning is not that none had any of the earth given them but they but none had the earth given them as they by peculiar promise and speciall providence Further the giving of the earth may be considered either as the giving that which is good or as the giving it for good as a gift of bounty or as a gift of mercy in the latter considerations the earth is given to good men alone None have it for good but they who are good and they onely make a good use of it Hence Observe That the earth or earthly things are disposed to the Sons of men by a deed of gift from God Secondly Wise holy men receive the earth and the things of the earth by speciall gift These alone receive the earth from a Fathers hand and good will it comes to them in the Covenant of grace to which the promise of the earth belongs as well as of Heaven Godlinesse hath the promise of this life and of that which is to come Optimorum principum circumloqutio est quorum administratio respublicas suas tuebatur omnemque hostium injuriam propulsabat Pined Authoritate sua usi sunt ad jus bonum aequum tuenduÌ„ ad injustum quodvis alienum propulsandum Jun. in loc Saints have the earth and all earthly things given to them in reference to their being in Covenant with God and thus the earth is given to them alone Againe we may expound that terme Alone by the next clause To whom alone the earth was given that is as they had great possessions in the earth so they had those possessions to themselves without any to trouble vex or molest them which Eliphaz thus expresseth And no stranger passed among them Some read No strange thing passed among them Both readings are a description of wise and godly Princes who having the earth given them No stranger or no strange thing passeth among them Strangers are here taken under a double notion First no stranger that is no enemy To cleare which notion of the word Stranger we must remember that as the Grecians conceiting themselves the best bred people in the World called all other Nations Barbarians so the people of Israel the stock of Abraham being Gods peculiar Covenant-people called all other Nations aliens or strangers and because they were hated and maligned by all other Nations therefore they called all professed strangers enemies so the word is used Isa 1.7 Your land strangers shall devoure that is enemies shall invade and prevaile over you Psalm 144.7 Deliver me out of the hand of strange Children or out of the hand of strangers that is Alienus hoc loco idem est qui hostis Sanct. Hostis apud majores nostros quem nunc peregrinum dicimus Cic. lib. 1. Offic. out of the hand of mine enemies The Latine word Alienus is often put for Hostis and the Roman Oratour telleth us That he who is now called a stranger was called an enemy by our Ancestors The reason was because strangers proved unkinde to yea turned enemies against those that entertained them As formerly Kings were called Tyrants but because many Kings oppressed their people therefore now oppressing Princes onely are called Tyrants So then to say no stranger passed among them is as much as to say no enemy none to molest or afflict passed among them Satis apparet non de hoste temporali sed de eo qui alteri quam verae religioni addictus est vel qui numina extranea â—olit Bold Againe the word Stranger is taken for one that is erroneous or idolatrous for a man unsound in Doctrine or superstitious in Worship Wise men to whom alone the earth was given had no such stranger passing among them they were not mixed with idolatrous and uncircumcised Nations they did not communicate with them in worship as in after times the people of Israel did This notion of the stranger is an advantage to Eliphaz as if he had sayd The wise men whose authority I produce in this cause were sound in judgement and pure in worship they did not mingle themselves with Idolaters and Hereticks they neither learned their workes not received their Doctrines and are therefore witnesses worthy of credit and against whom there lyes no just exception No stranger passed among them If we take stranger in the first sense for an enemy then the word Passed signifies as much as invaded and may well be translated to a military motion No stranger or enemy passed that is none matched among them or through their Land to disturbe or plunder them when God is sayd to give Laws to the Sea or set it bounds which it should not passe this imports that the Sea like an enemy would march through the earth and overwhelme all unlesse bridled by a Divine decree But if we take Stranger in the second sense for an Idolater or a man of unsound Principles then No stranger passed among them is such were not received and embraced by them nor admitted among them From the first Observe That it is as the honour of a people to releive oppressed
strength such was the power of the man whom Eliphaz describes such his strength He subdued strong Cities he conquered men and he thought he could conquer God too But though to destroy and pull downe intimate strength yet to build and set up Cities requires grater strength This strength also is here ascribed to the wicked man who First either comes to Cities already overthrowne or overthrowes Cities And then secondly builds the Cities which are overthrown that himselfe may dwell in them He will not dwell in Cities built to his hand or in Palaces ready made but he will make goodly Palaces out of desolate places a City wasted by Warr by Fire and Sword shall revive out of the rubbish and recover to its ancient splendor if he undertake it Master Broughton renders clearely to this sense Though hee makes dwellings of Cities ruinated of houses undwelt which were comming to heaps of stone Here 's the compleatnesse of his worldly power He makes flourishing Cities desolate and desolate Cities flourish he dwells in desolate Cities in Houses where no man inhabiteth that is in Cities which he himselfe once made desolate having cast out their proper Inhabitants but hath now re-edified and enlarged for his owne use and honour Hence Observe First That a wicked man cares not wohm he ruines so he may raise himselfe Downe with Kingdomes downe with Cities downe with all so he may stand or have his owne ends Secondly Observe Which is the scope of Eliphaz A man that hath great power among men begins to thinke himselfe strong enough for God also He made earthly Cities desolate and none was able to resist him therefore he hopes to make Heaven desolate and disturbe the throne of God He runs upon his neck c. Againe Some expound this Verse not of the cause of this mans sin but of the punishment of his sin He dwells in desolate Cities Terrores de quibus nuper dictum est non patiuntur impium in familiari hominum consortio vivere ideo desolatorum urbium ruinas latibula quaerit Pined in places where no man dwelt that is He shall dwell alone he shall either refuse or be refused by all good company For this miserable solitude may arise two wayes First From trouble of minde he having oppressed others shall finde himselfe at last so oppressed with the witnesse of his owne conscience that to avoyd it he retires into desolate places into waste Wildernesses into old ruinous buildings where none dwell but the Owle and the Screech-owle Isa 34. He that findes not his owne conscience good company never finds any Secondly This wicked man is cast out from the company of men he hath been a scourge to many and now all are a scourge to him Tyranny growes intolerable to mankinde Dan. 4.33 Hujusmodi tyranni eiiciuntur in exilâ—um Nebuchadnezzar was the greatest Monarch in the World and a proud Tyrant at last he was turned out to grasse his Nobles Lords and Subjects forsook him and he who ruled men lived among Beasts or as the same Prophesie of Daniel reports it Chap. 5.20 When his heart was lifted up and his minde hardned in pride he was deposed or as the Chaldee made to come downe from his Kingly throne and they tooke his glory from him and he was driven from the sons of men c. Which we may answer with Jobs text He was forced to dwell indesolate places The Roman Story tells us of Nero that perceiving himselfe a lost man by the revolt of some Provinces and the generall complaint of the people against his insolent Government he wandered up and downe and crept first into a thicket by and by into a Cave with Sporus his filthy Favorite and at last when he heard of the sentence of death given against him by the Senate and that their Officers were hasting to attach him he with a little helpe of one of his Servants cut his owne Throat Thirdly Others interpret these words as noting the wicked mans worldly decay he shall not have a House to put his head in His strong Cities and goodly Palaces shall goe to ruine or he shall be forced to dwell in a ruinous House a House ready to fall about his eares who before lived in ceiled Houses He hath pulled downe other mens houses and now he dwels in houses ready to fall downe he impoverisht others and now himselfe is turned out among the poor Hence Observe That God often makes the punishment of man suitable to his sin The Lord is known by the judgement which he executeth the wicked is snared in the work of his owne hands Psal 9.16 The judgements of God are alwayes just and sometimes their justice is visible As the wicked feel them so all may see them and say Righteous art thou O Lord. The Prophet describes this retaliation of Divine judgement Isa 5.8 9. Woe to them that add House to House and lay Feild to Feild till there be no place that is no place for others to dwell in that they may be placed in the midst of the earth What is the danger of this In mine eare saith the Lord of Hoasts of a truth many Houses shall be desolate many and faire without Inhabitant Here is desolation the reward of desolation and as they took bread from others and puld the cup from their mouthes so their bread shall be taken away and their cup left empty Thus it followes in the Prophet Vers 10. Yea ten Akers of Vineyard shall yeeld one Bath A Bath was a measure among the Jews of Liquids containing as is conceived about eight Gallons So that when he saith Ten Akers of Vineyard shall yeild one Bath the meaning is there shall be a great scarcity of Wine An Aker of Vineyard should not yeild a Gallon of Wine that 's a miserable Vintage And the seed of an Homer shall yeild an Ephah An Homer was a measure for dry things containing ten Ephahs So that when it is sayd The seed of a Homer shall yeeld an Ephah the meaning is they shall reape but the tenth part of the seed sowne which is a miserable Harvest and the highest threat of ensuing Famine Thus the Lord punished them as they had sinned they starved the poore and God threatens to starve them Hunger never pinches so terribly as when it is a punishment sent at the cry of the hungry Againe Isa 33.1 When thou shalt cease to deal treacherously then they shall deale treacherously with thee When the deceiver is deceived and the trecherous dealer ruined by treacherous dealing men then the truth and faithfulnesse of God are eminently exalted And as it is in punishments so often in rewards God doth us good in the same way wherein we have done good The Midwives saved the Males of the Israelites in Aegypt and by this act of pitty built the house of Israel which the Lord took so well at their hands That he built their houses or made their houses flourish Ez.
bring forth winde not that Man-childe of mercy which was expected So much more doe wicked men after all their pleasing conceptions and pangs of travell they bring forth vanity and their vessell is mar'd upon the wheele Secondly They are sayd to bring forth vanity Parturium montes c. or a vaine thing because what they bring forth is not proportionable to their expectation Their Mountaine proves a Mole-hill or as it was sayd of old a Mouse Thirdly Because the birth is not onely alwayes below but often quite crosse to their expectation they conceive mischeife against others and bring forth mischeife upon on themselves this is vanity yea and vexation of spirit They bring forth vanity Observe from this allusion Wicked men cannot but act evill They who conceive must doe their utmost to bring forth conceptions As a Woman with Childe cannot but bring forth when her time is come and her paines are on her if you would give her all the World it is impossible to divert or delay the birth So it is with a wicked man when he hath mischeivous conceptions in his heart He sleepeth not unlesse he doe mischeife Prov. 4.16 What ever comes of it fall back or fall edge he must doe it He cannot forbeare an attempt to doe it though it cost him his life many have been at that cost in attempting to doe it but could not Observe secondly Wicked men are oft put to much paine in fulfilling their lusts or in acting their conceived mischeifes It is with such men as with the Woman in child-bearing on whom the Lord hath layd that heavy burthen In sorrow shalt thou bring forth Children Gen. 3.16 wicked men feele this to the full In sorrow they bring forth The wicked man travelleth in paine all his dayes vers 20. It is their delight to sin but for the most part they smart in sinning and run through many sorrows to accomplish their sin They are so mad upon sinning that the sweetnesse of doing mischeife pleaseth them more then all the troubles they goe through in doing it discourageth them Many evils cannot be done with ease it costs sinners deare to effect what they designe they often have as we say of Women after long and sore travell in child-bearing A very hard bargaine of it and pay very deare for that which is worth or worthy of nothing but repentance or greater paine Thirdly Taking vanity for iniquity which sense was given in opening the termes Observe Such as our thoughts and conceptions are such are our productions They conceive mischeife and bring forth iniquity such as we plow and sow in the minde such is the Harvest of our actions The very forme the lineaments and portraiture of a mans spirit is drawne upon the things he doth his works are the image of his heart As it is sayd of Adam in nature He begat a Son in his owne likenesse so doth every man in morals Our actions are as our selves are they are begotten and brought forth in our owne likenesse whether good or evill onely with this difference Good actions are borne in our supernaturall likenesse evill actions in our naturall likenesse Fourthly As to bring forth vanity imports as was interpreted either no fruit or that which is not sutable to the designes and desires of wicked men Observe Sinfull conceptions often prove abortive and miscarry they bring forth nothing or nothing as they would have it who have conceived them The birth is sometimes short in degree and not seldome contrary in kinde they have not what they expect yea they have what they least expect Psal 2.1 Why doe the heathen rage and the people imagine a vaine thing Why a vaine thing Because they cannot obtaine their desire it is vaine to imagine the pulling downe of Christs Kingdome which must stand for ever Pharaoh designed mischeife Let us worke wisely here is the language of conceivers but hee brought forth vanity in all the notions spoken of vanity as it was a sinfull and wicked act vanity as he fayled in the thing he did expect he thought to bring destruction upon Israel but he could not he thought to subdue the people of Israel and make them slaves for ever but he could not He brought forth vanity also in the worst sense the issue was contrary to his expectation himselfe and his Army were swallowed in the Red Sea and Israel was saved Haman devised mischeife against the Jewes but he brought forth vanity he did not effect what he intended against them this was vanity nay it wrought the contrary way himselfe was hanged on the Gibet he had prepared for Mordecay this was vanity and vexation too Perseverante allegoria venter sumitur ex consueto loquendi modo sacri sermonis pro intelligendi facultate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every wicked man brings forth vanity in some one if not in all these notions of it after all his conceptions of mischeife And their belly prepareth deceit The belly is taken here metaphorically for the understanding or minde because naturall conception is in the belly wrought therefore Eliphaz prosecutes the Allegory in suitable expressâ—ons Their belly prepareth deceit The word signifies To prepare Accurately Strongly Their belly prepareth deceit They expresse a kinde of curiosity in working they are very exact in every point they prepare with art they will not have their work like a Copweb curious yet weak but they must have it strong too they prepare for establishment and plot as if it were for everlasting So the word is used Psal 37.3 Psal 89.14 Righteousnesse and judgement are the habitation of Gods Throne It is this word The establishment or strength of Gods Throne is righteousnesse and judgement Righteousnesse and judgement are the bassis and establishment of all Thrones That which hath made Thrones to totter in all Ages hath been the want of righteousnesse and judgement The wicked man in the Text prepares not onely curiously but strongly as he likes no bungling so he is not pleased with toyes and and bables he would lay his designes so cunningly and so firmely that as they sayd of the Pouder-Plot All the Devills in Hell shall not disappoint it He hopes to catch and hold not the weak Flyes onely but the strongest Eagles in his deceits and snares Their belly prepareth deceit That is they prepare to deceive and ensnare The Prophet denounceth judgement against the Priests against the house of Israel and against the house of the King because they had been a snare upon Mizpeh and a net spread upon Tabor Hos 5.1 that is because they had prepared nets and snares to entangle and deceive the people Their bellies prepared deceit and so did theirs who sayd Jer. 18.18 Come let us devise devises let us contrive somewhat to ensnare the Prophet Jer. 18.18 Their belly prepareth deceit He speaks in the present tense as if they were alwayes doing it they know neither vacation nor cessation from this wicked worke It is a
prayer heard by God is the greatest misery that can befall man 359. Presumptuous sin spoken of in the Old Testament why thought to be the same with the sin against the holy Ghost in the New Testament 130. Pride causeth opposition against God 141. Promises three acts of the soule upon the Promises 514. Prosperity to have been in prosperity adds to the bitternesse of any present adversity 285. Punishment proportioned to sin two wayes 131 153. Provocation what it is 414. There is a good provocation 415. Three ill effects of provocation 416. Purposes must be followed by action if not a double danger 505. Death breakes all our purposes ibid. R. Recompence of two sorts 180. Rejoycing to see others rejoyce at our troubles is very greivous 462. Reproach the best Saints on Earth have been deeply reproached 271. Good men have often reproached one another 272. Reproach is a very heavy burden 273. A reproaching tongue is compared in Scripture to three things 274. Reproofe some in reproving other mens faults run into the same themselves 30. Repentance a returning the two termes of it 494. Revelation of divine secrets two ways of it 26. Revenge belongs so God man must not revenge himselfe 236. Revenge is very sweet to some spirits 276 277. Reward it is undoing of some to have their reward 183. Reynes what they signifie in Scripture 298. To cleave the reynes what 299. Riches it is not in the power of man to get riches 156. Riches ill gotten will not hold 157. A carnall man would have perfection of riches 158. Riches lying vanities shewed two wayes 177. In what sense riches are deceitfull 178. Rich men the same word signifies a rich man and a man at ease in Hebrew two reasons of it 283 284. Righteous men persevere in the wayes of God against all discouragements 479. Their perseverance is from the power of God 480. S. Sack-cloth taken two wayes in Scripture 315. Saints who 62. Saints by some called Heaven two reasons of it 63. Scandall at the crosse or sufferings of Professors 472. Scorne how opposite to love 375. They who are highly honoured by God are often scorned by men 375 376. Three words in the Hebrew signifying to scorne their difference 410. Secrets of God or divine secrets of two sorts 25. Seeing a sure sense 77. Seeing taken two wayes 77. Seers old Prophets why so called 77. Servants in what sense they must not answer againe 50. Security wicked men are neerest destruction when they are most secure 101. Shaddai name of God signifies three things 134. Sick Freinds not to be flattered how to be dealt with 439. Sicknesse unfits most for spirituall duties 506. Sin some sins more proper to some men 17 Man is most apt to act his proper sin 18. Sin kept close hinders the receiving of the word 41. Sin and sin onely makes men abominable in the sight of God 69. Multiplyed acts of sin argue mans sinfulnesse 69. All sins are against God yet some are more against him 130. Sinning with a high hand two things in it 130. Sin the greatest evill and why 132. Sin runs against reason 137. No danger can keep a wicked heart from sinning 144. Sin deceitfull 174. There are three emminent evils in sin 175. Sin deceives by a threefold promise 175 176. Some speciall characters of the sinne of a wicked man 199. To be a plotter of sin is worse then to be an actor of it 200. Wicked man cannot but sinne 202. They are oft put to much paine in sinning 202. Sinfull conceptions often prove abortive 203. Sin is the stng of affliction 216. Great sins leave their marke 261. It is possible to live without any knowne sin 331. Crying sin what 351. Solitatinesse in what sense good 253. Sorrow is dry 257. Sorrow makes old before the time 257. Sorrow under sufferings is not contrary to patience 322. Sorrow worldly and godly its effects 324. Sorrow taken two wayes 464. The sorrows of the minde break and weaken the body 465. Spirit of man in an ill sense what it signifieth 51. To turne the spirit against God most sinfull 51. In what cases a man may be charged to have turned his spirit against God 52. Smiting on the cheeke what it signifies in Scripture 269. Sparing mercy what 300 301. Sparing sinfulnesse 304. Sparing mercy is the lowest degree of mercy 306. Spirit helpes to pray no pure prayer without the helpe of the spirit 340. 341. Strangers a double notion of them 83 84. Strangers why called Enemies 84 Soule put for the whole man 227. Soule-sufferings put for all sufferings and why 227. Superstition or false worship hath a tange of basenesse and slavery in it 90. Surety what it is to be a Surety 420. Christ is our Surety 425. How Christ is called the Surety of a better Testament shewed two wayes ibid. Christ being our Surety we need not feare 426. Our Surety is of Gods appointing not of ours ibid. Sword how taken in Scripture 106. T. Tamerlaine the majesty of his eye 266. Teaching what we teach others wee should be well assured of our selves 78. Teares of three sorts 320. Teares have a voyce 377. Eight sorts of teares in Scripture all vocall 378. Teares are very powerfull Orators 379. Temptation no standing in it without the helpe of Christ 122. Thoughts called the possessions of the heart why 503. Threatnings a godly man makes use of threatnings as well as of promises to provoke himselfe to his duty 443. Tongue the Scholler of the heart 17. Sin hath got the mastery of the heart when it freely vents it selfe at the tongue 55. Tongue a light member yet fals heavy 167. Tophet why so called 455. Tradition when in use of what force now 80. Trusting in thing or person is upon a twofold supposition 61. To trust and to trust in or upon the same 61. Man will have somewhat to trust to and why 178. It is mans duty to trust God 179. Man is most apt to trust that which hath deceived him 179 180. The creature is most vain to those who trust it 181. Truth a precious commodity it should be conveyed to posterity 80. Truth must not be hid 81. Some truths are of very common observation 211. Ordinary truths will not serve in extraordinary cases 212. Tryalls when God brings to new tryalls he gives new strength 486. Tympanization or drumming what kinde of torture it was 456. Tyrant the common name of Kings in old time 84. V. Vaine Scripture calls things vaine foure wayes 5. Vanity what it is 171. Vanity taken two wayes ibid. Vanity of the creature 176. When a man brings forth vanity shewed in three particulars 201. Vau an Hebrew particle its diverse significations 388. Unbeleife of threatnings as dangerous as of promises 184. The use which Satan makes of such unbeleife ibid. Unbeleife is the sheild of sin 185. Understanding how God may be sayd to hide the heart from understanding shewed foure wayes 429. That it is the worke of
God to doe it shewed 431. It is a great judgement to have the understanding clouded 432. Our inability to understand ariseth two wayes ibid. When God takes away mens understanding it is a signe of their destruction 435. Unity men are apt to agree in doing hurt 276. W. Wayting what it is 514. Waiting upon God is one of the great duties of man 517. Waiting hath a blessing 520. Foure sinfull grounds of giving over waiting upon God 521 522. Wearinesse of body and minde 246 247. Weeping not unbecomming the most valiant men 379 Wedding garments signes of joy 317. Wicked mans life a painefull life 88. He hath two sorts of paine 88 89. He hath the paine but not the deliverance of a Woman in travell 89. Hee makes an ill construction of all that he heares 97. The destruction of a wicked man is inevitable 109. his misery is decreed 119. Wicked man falling into misery is irrecoverable 161. Wicked men of two sorts 192. God often delivers his precious servants into the hands of wicked men 278. It is an addition to affliction to be given into the hands of wicked men 279. Will of God under a threefold consideration is the rule of prayer 337. Winking how sinfull 45 46. Wise man who and how distinguished from a crafty man 4. It is most uncomely for a Wise man to speake vainely 6. The wisest of men doe not see all truths 430. A wise man may soone forfeit his title 496. Wise men rarely found 498. Wisedome no one man hath all wisedome 27. The highest straine of pride to think so ibid. He that is full of his owne wisedome is unfit to receive instruction 41. Wishing evill to others in what sense it may be done 229. Witnesses an old custome among them 19. God is both Judge and Witnesse 362. How and in what cases we may call God to witnesse 364 365. The witnesse of God is the most desireable witnesse 366. It is the joy of an upright heart that God is a witnesse of all hee doth 368. Worldly things are not the rest of Beleevers 283. All worldly prosperity may quickly bee dasht and lost 287. Worldly things are tastlesse and worthlesse to us in times of great sorrow 326. Words are great doers 9. Words which doe no good are evill 10. Salt of words what 10. Our words are sutable to our spirits 55. In what sense evill words are worse then evill thoughts 56. Words called windy in three respects 219 220. Bitter and passionate words to man provoke God 225 226. Words duely spoken are of great power 236. Ill sleeping upon hard words 414. Vnkinde words are bitter to the hearer 414. Harsh words carry much provocation in them 415. Hard words stick long upon the spirit of man 417. Wormes the companions of the dead 528. Wrath of God a consuming fllame 163. How we are sayd to give place to wrath 235. Wrinkles in the face caused two wayes 256. A perfect soule-state and a perfect state of body hath no wrinkle in it 257 258. A TABLE OF Those Scriptures which are occasionally cleered and breifly illustrated in the fore-going EXPOSITIONS The first Number directs to the Chapter the second to the Verse the third to the Page of the Booke Genesis Chap. Vers Page 2. 18. 253 254. 3. 8. 96. 4. 7. 357. 4. 14. 108. 5. 29. 35. 6. 4. 311. 8. 22. 509. 9. 27. 174. 11. 5 6. 276. 14. 22. 364. 31. 47. 361. 32. 24. 253. 34. 29. 396. Exodus Chap. Vers Page 8. 29. 411. 12. 15. 388. 14. 24 25. 165. 15. 9. 277. 34. 29 30. 318. Leviticus Chap. Vers Page 26. 41. 519. Numbers Chap. Vers Page 5. 21. 353. 15. 30. 130 127. 20. 10 11. 224. Deuteronomie Chap. Vers Page 8. 18 156. 29. 4. 432. 32 17. 510. Joshua Chap. Vers Page 5. 2. 492. 8. 26. 127. Judges Chap. Vers Page 11. 31. 388. 15. 16. 308. I. Samuel Chap. Vers Page 2. 5. 112. 9. 9. 77. 31. 4. 408. II. Samuel Chap. Vers Page 1. 9. 408. 13. 4. 260. I. Kings Chap. Vers Page 8. 27. 371. 16. 2. 319. 18. 41. 95. 20. 33. 244. II. Kings Chap. Vers Page 6. 33. 522 95. 7. 6. 97. 14. 9. 137. Ezra Chap. Vers Page 9. 13. 53. Esther Chap. Vers Page 5. 13. 277. Job Chap. Vers Page 20. 21. 114. 22. 15. 256. 30. 18. 316. 36. 27. 14. 42. 6. 319. Psalmes Chap. Vers Page 2. 1. 203. 7. 3 4 5. 353. 9. 12. 358. 15. 4. 67. 19. 14. 366. 22. 12. 146. 22. 30. 149. 23. 4. 36. 25. 14. 26. 33. 10. 288. 32. 1. 347. 35. 15 16. 265. 35. 19. 47. 37. 25. 111. 38. 1. 297. 39. 12. 379. 45. 12. 149. 50. 20. 72. 51. 8. 261. 51. 14. 348. 64. 8. 167. 73. 22. 248. 73. 25 28. 381. 75. 5. 189 141. 78. 31. 146. 78. 41. 521. 85. 6. 492. 88. 15. 249. 95. 8. 214. 106. 15. 259. 106. 32 33. 224. 106. 40. 66. 106. 7. 414. 108. 7 8 9. 165. 109. 6. 280. 119. 18. 432. 119. 96. 159. 119. 121 122. 424. 119. 126. 289. 119. 176. 170. 120. 5 7. 224. 126. 3. 279. 141. 5. 279. 144. 7. 84. 145. 19. 113. 146. 4. 505. Proverb Chap. Vers Page 4. 16. 418. 4. 17. 328. 4. 24. 45. 6. 1. 421. 6. 17. 47. 6. 25. 43. 6. 13. 48. 6. 26. 111. 7. 21. 437. 10. 10. 48 10. 15. 177. 11. 31. 181. 12. 16. 346. 16. 30. 48. 17. 21. 434. 18. 14. 330. 22. 26. 421. 24. 16. 161. 25. 12. 215. 25. 25. 388. 26. 6. 70. 28. 3. 91. 29. 11. 51. 29. 27. 66 Ecclesiastes Chap. Vers Page 4. 9 10. 253. 5. 10. 115. 7. 7. 248. 7. 15 16. 469. 7. 17. 187. 8. 10. 176. 9. 7 8 9. 317. Canticles Chap. Vers Page 1 16 190 2 16 406 4 9 266 Isaiah Chap. Vers Page 1 1 77 1 7 84 1 15 349 2 4 385 3 16 47 5 5 446 5 8 9 10. 153 6 9 10. 433 8 20 288 8 21 113 11 4 166 106 Â Â 384 22 2 98 22 18 123 25 4 51 25 9 521 26 17 18. 201 28 10 308 29 13 12 30 9 411 30 18 520 30 31 32 33. 458 32 6 6 33 1 158 38 14 423 40 24 159 40 30 31. 487 43 3 268 43 13 14. 138 44 9 20 44 20 179 46 8 67 â—0 47 11 109 49 4 238 50 4 218 51 3 34 52 1 85 53 10 305 57 20 224 65 20 187 Jeremiah Chap. Vers Page 4 16 308 4 19 95 5 7 150 5 13 4 6 29 30. 145 14 4 128 15 2 107 17 9 173 18 12 13 14 15. 524 20 3 4. 97 30 11 302 30 21 427 31 18 323 46 28 302 49 7 31 Lamentations Chap. Vers Page 3 4 257 3 12 13. 303 293 3 22 303 Ezekiel Chap. Vers Page 13 19 217 14 14 450 15 3 69 16 6 348 16 49 150 22 26 327 â—1 2 377 23 42 284 24 7 349 24 13 238 36 31 67 44 15 170 Daniel Chap. Vers