Columns 27-28 (fac. 9).

Gen. 3 (chapter heading) [offering a summary of the chapter]
 I. The human being is tempted by Satan in the form of a serpent to eat of the forbidden fruit vs. 1-6. II. Afterwards he is ashamed of his nakedness and trembles before God who had commanded him. vs. 7-10. He puts the blame on woman. 11. 12. and she puts blame on the serpent. v. 13. Ill. Then occurs God’s condemnation of serpents and the devil, whose head the woman’s progeny will step upon, thereby, however; suffering a heel wound vs. 14. 15. of the woman’s pain in childbirth and of the man’s sweat with labor, together with their mortality. 16-19. Adam names the woman Eve, both are clothed by God, and following rejection of their presumptuous equality with God they are driven out of paradise and separated from the tree of life.
[Here Bach corrects several errors – see image above (signalled in the Errata, Calov vol. 3 addenda), using several ‘scribal’ signs (crossed circle and F-like sign) to mark the insertion points. He inserts ‘einen Versenstich’ (a heel wound), and corrects the possessive forms ‘von des Weibes’, ‘des Mannes’ and adds ‘ihrer beyder’ (both).]

Column 31 (fac. 10)
Gen 3: 6… . [Bach strikes through an er­roneous repetition of two lines]

Column 32 (fac. 10). about original sin.

In introducting this long excerpt from Luther, Calov explicitly refers to the (then) actual Theologenstreit on original sin (‘Hier ist Herr Lutheri Meinung wegen der heutigen Neulinge merckwürdig / welche wir / ob sie schon was weitläuffig ist / einführen wollen) :
Gen 3: 7 (Luther says: The schoolmasters argue that the righteousness in which Adam was created was not in Adam’s nature, but instead was an adornment or en­dowment with which man must first be embellished, as when one sets a garland upon a beautiful maiden and the garland is not a part of the maiden’s nature but something separate and distinct from her nature [which comes to her externally and without violation of nature] can once again be taken away. Therefore they argue of man and the devil that although they have lost the righteousness in which they were created they still have retained their “Naturalia” meaning the natural powers as they were originally created…
Comment: The addition (above in italics, in German: “das von aussen hinzu komt, u. ohne Verletzung der Natur” The missing text is supplied by the Errata in Vol. III. ) is a correction of a printing error (omission). Leaver (1975, 1979) infers from this insertion that Bach must have studied this section, and then noted that part of the text was missing. Then he must have consulted another Luther edition with the commentary on Genesis (he owned) to find the omitted phrase. Adding it in the margin. For Leaver, this is ‘direct evidence’ of Bach’s keen interest in lutheran theology. Only afterwards he discovered that the omission was in the Errata (vol III), and is marked there by Bach as ‘implemented‘ (crossed out in the Errata, with the same red ink). So in his book about the Calov glosses (Bach and Scripture, 1985) he nuanced his hypothesis, but did not abandon it (Leaver 1985, p.33-34).

Column 81 (fac. 11).
Gen 9: 22 Story of Noah’s drunkenness, and the sin (and punishment) of one of his sons: ‘Ham’ (… This story [of Ham] is however an example of divine terror and justice that we should let Ham’s peril be a warning to us and that we not refrain from making judgment when we see that a civil or spiritual authority or even one’s parents err and fail. For who knows why God does such things? and although we should neither defend nor excuse such cases we still see that they serve greatly to comfort the pious as they show and teach that God can remedy his saints’ stumbling and falling so that when we also are overtaken by sins we may hope for God’s mercy and not despair.)

Column 82 (fac. 11).
Gen 9: 25 idem. The three sons of Noah – Shem, Ham, Japhet – are considered the forefathers of all peoples. (… But though Ham was damned, he had nonetheless the greater part of the world at his command and established large kingdoms. Once again Shem and Japhet are blessed, but when one compares them with Ham they are actually beggars next to him, with all their lineage. For if one examines the chronicles, one will find that he is a lord in the land of Canaan, but that Abraham, Isaac, Jacob and their descendants who carry the bless­ing live among the Canaanites as servants and because Ham’s descendants are the Egyptians, behold what a miserable captivity Israel must bear under these people… .)

Column 195 (fac. 18).
Gen 26: 20

(… therefore Isaac does not despise the Philistines, it is enough that he left the shameful name of Esek behind as evidence of the great evil of this people, for vengeance and punishment commonly follow as a matter of course upon the heels of such unjust plunder just as the saying of Augustine shows: lucrum in arca, damnum in conscientia: Wealth in the coffers, damage in the conscience. No unjust wealth occurs without extremely unjust damage. For whoever takes the property of another has already lost his faith; with the property one gets the devil and loses God with faith and with righteousness. If you take my property and leave me my faith and good conscience, you have the chaff and I have the good wheat.)

Column 197 (fac. 19).
Gen 26: 26 Then Abimelech went to him from Gerar with Ahuzzath his friend and Phicol the commander of his army. (Now follows for augment of the consolation the fact that Abimelech himself who earlier had driven him [Isaac] away now voluntarily makes peace and a covenant with him. From this one must first recognize that it is a blessing and boon from God that Isaac is reconciled with the king. Thus says Solomon in Proverbs chapter XVI: If anyone’s paths please the Lord He will make his enemies accept peace with him. Following this the example clearly proves what great power patience has to appease the hearts of men, for it is an omnipotent power which can make of an enemy the very best friend.

Column 198 (fac. 19)
. . This stems from the fact that Isaac persevered with his patience and did not cease doing good to the ungrateful ones, and he himself did not become angrier because of the ingratitude and meanness of others; just as the grape vine or fig tree does not turn into a thorn bush when it has been cut and mistreated, but instead remains a good tree. Thus is Isaac also like the good tree that is planted by the waters to receive its fruit abundantly and fortunately. For by being so patient and being able to bear the injustice that confronted him, he opened his neighbor’s eyes and appeased their hearts that they recognized and confessed the sins that they committed against him and considered what force and injustice they had done to him… .)

Column 199 (fac. 20).
Gen 26 v. 32

Gen 26 v. 32 That same day Isaac’s servants came and told him about the well that they had dug and said to him: We have found water. v. 33 And he named it Shibah (Hieronymus considers it a common name, “Saturitas”, “a fullness”. For Shibah (German: ‘Saba’) means the same thing as if one says “Puteus Saturitatis”, “a well of fullness” or “a full well”. But the Rabbis of the Hebrews hold firmly to translating things by their correct special meaning so that it would be “Puteus Juramenti”; and that would also please me best that it be called a “Well of the oath”, a sworn water source , a name which has also been given to a well near Erfurth: Mr. Luther on p. 807
Explanation: (“Schwereborn” = Schwöre-born = ‘swearing well’, ‘well of taking an oath’) [Bach underlines “Schwereborn” and adds in margine “NB. Ungefehr 1 Stunde von Erfurth, ist ein Dorf so diesen Nahmen hat, usw: ‘ (NB about an hour from Erfurt is a village which has this name, etc.) Schwerborn is a suburb north of Erfurt]

Column 250 (fac. 24).
Gen 32 v. 9 Jacob spoke further: God of my father Abraham God of my father Isaac … Lord who said to me, return to your land and to your kindred. (As if he wanted to say, You haye brought me into this danger, this challenge and this peril of my life. But it is a great comfort to be able to say, Lord God, I have not come into this danger through my own wickedness or thirst, nor through any counsel of wise men or fools. Rather, You commanded it, You ordered it of me and I have done right that I have left Laban. And this is now Your affair, Your promise and Your loyalty is now challenged, You will have to save Your loyalty and faith and not my faith in all avenues.) […] I served Laban for fourteenyears in vain, there I was poor and needy and barely had bread to eat, and: You, my dear God, have made me within six years so rich that in this short time I have become two armies. That is indeed an open and rich blessing, my God.)

Column 251 (fac. 25).
Gen 32 v. 13 And he [Jacob] stayed the night there … and took from what he had with him a gift for his brother Esau. (Augustine says of this text that we should be ad­monished by this example that no matter how much we believe in God we must still do what must be done so that – supposing we leave something undone – we are not regarded as those who test God.)

Column 257 Gen 33: 10 (fac. 26).
(… Jacob still remains in a humble state so that he may receive his brother with friendliness. For God wants us to honor the worldly splendor, or as they have named it, the sanctum seculare meaning the secular shrine in its order. It has its honor and its majesty. Those people that exceed others in splendor shall not be despised, rather one should grant them their due honor, according to God’s order. The Hebrew word Hanan or Chen, means in Latin dare animo promto et benigno, and in translation “to be gracious to someone”. Thus Jacob says here quod donavit Deus servo tuo [which God has given to your servant] with that God has been gracious to me. He thus recognizes God’s grace and benefit and he thanks Him for it. He embellishes his cause with words as only he can do to keep his brother’s friendship. And he teaches us by his example to show our superiors proper reverence and honor; we should not be hard, rough, or disobedient toward them, we should not rile them, but in stead endeavor to gain their favour with humility and respect. This is their lesson about good manners.)

Column 267 (fac. 27).
Gen35. Section heading: [Bach strikes “Isaac” and writes in its place “Jacob”] journeys toward Bethel where God appears to him.

A lot of markings can be found on the page with column. 281-282. Based on the content of his underlining/marking, it seems Bach was interested in historical (i. c biographical, genealogical) facts. The ‘I’ in this section of the commentary = professor Abraham Calov.

Column 281 (fac. 28).
Gen 36: 33 (… There is also another Bozrah located in Arabia Petrea. Augustine and Ambrose believe that this Johab is from the lineage of Esau and that he is Job (the author of the Bible book with this name), and there is much evidence to support it. The (alphabetic) letters and the names of the friends sound similar, of which Eliphas the Temanite, as can be seen, comes from Ternan in the land of Edom. Thus also, Bildad and Zophar. If this is true, it fits with the chronicle. For Job was a very wise and reasonable man in the law and word of the Lord, and he took on the teaching and the custom of circumcision from his father Esau. But Luther says that he cannot decide whether he is a descendant from Esau or Nahor. We know only for certain that his origins lie with Shem, thus apart from the holy lineage of Christ… .) […] 35 Husham died, and Hadad the son of Bedad, who defeated Midian in the country of Moab, reigned in his stead the name of his city being Avith(Hadad had slain the Midianites, the victory was given to him by God in tribute to Isaac, even though Midian was also Abraham’s son. I believe however that the former [Hadad] was pious and the latter was proud and overbear­ing and that he practised idol worship with the teachings of Abraham. Thus he was overcome on the field of Moab and slain, as they moved through another land from out of their own when they were ready to attack. These are the chronicles, so close together in time with their journey into Egypt.)

Column 282 (fac. 28).
Gen 36: 39 (… I believe, he says further, that this Hadar was the last king of the Edomites and that Jephtha speaks of this man in the XI. chapter of Judges. For when Israel was traveling out of Egypt the king of the Edomites was asked that they might travel through his land but they were not able to gain such permission from him. Thus I believe that God punished his arrogance and that the monarchy and royal regiment was divided into several principalities. Two years after they left Egypt the people of Israel were on the journey toward the promised land, but since they sinned against the Lord they were once again forced to withdraw and circumvent the land of Edom. They completed the journey in thirty-eight years, and for this long period they crept around the mountains of Edom.)

Column 326 (fac. 29). Gen 43 v. 28 They answered: Your servant our father is well and is still alive, and they bowed and fell down before him.(The word “adorare” means to bend the knee or to fall at the feet of another. Moses says they fell at Joseph’s feet, that they touched the ground with their knees. Thus the dream was fulfilled that he had told above to his brothers [Bach strikes “Jüng- ” in “Jüngern” (disciples) and writes in “Brüd- ” to make “Brüdern” (brothers)] Gen. 37... .)

Column 341 (fac. 30).
Gen 45: 16 (… The reason why this pleased the king so much is shown by Lyra, that as much as he liked Joseph because of the great benefits that he had rendered to the entire kingdom, he could not deem it praiseworthy that a purchased slave that was recently led out of captivity should be lord over so great a kingdom. For we see, as Cicero says, how people who have risen by means of virtue and adeptness and become powerful, though they may have come from common parents, are regarded by some of the upper class with hate and animosity. Therefore Lyra says it was almost dear to the king and he was happy to be able to become acquainted with Joseph’s lineage and the parents that he descended from. Although the whole lineage of cattle herdsmen had been vexing to the Egyptians, the king was so godly and so pious that he was not bothered by this meagre and contemptible station. Let the shepherd govern, he is to have said. He (Joseph) was dearer to him than many noblemen and great masters in the same kingdom. And there is no doubt that Joseph will have told the king his entire lineage, from Terah and Noah, and that he will have indicated and given evidence to him how he was born from the famous race of the most prominent men.And such accounts were very dear and pleasing to the king.)

Column 342 (fac. 30). Gen 45: 18
(… Therefore he (Joseph) did not grow arrogant and did not raise himself unduly as a result of the great splendor and dominion that he now had over all of Egypt. Instead, he kept himself humble and modest, honored the king and presumed nothing without his [the king’s] will. Once again the friendliness of the king is praised, who soon gives ap proval to Joseph and wants to do everything good for him ana his father. For this reason Pharaoh is rightly to be included among the godly kings whom God without doubt will have blessed for Joseph’s sake and because he himself practiced his piety and let himself be informed by Joseph in matters of religion as well as civil order. For Joseph was not idle in Egypt, spreading the divine teachings with great industry and presenting them to the king, the other noblemen, and the entire people. For that reason the kingdom of Egypt was at that time very beautiful and flourishing, not just physically but also spiritually: now it became even greater and more splendid because of the position of honor which the patriarch and prophet Joseph enjoyed. God gathered together the entire church in that kingdom and the great honor and gloriousness were returned to the king by his serving as host and patron who sheltered and supported the entire church, especially by inviting Jacob and his sons and daughters and the entire household to come to Egypt. Therefore the pious holy king Pharaoh did not receive a poor despised guest when he took Jacob and his children into his home, but rather he was the kind of host that shelters the church of God and the heavenly hosts, which was a great tribute to the Egyptian land. Afterwards, however, this land was not mindful of the benefits received and, as the ungrateful world tends to do, it did not thank its guests, as it should have done…)

Column 344 (fac. 31).
v. 22 (… He (Joseph] shall also give to each his cloak and to his brother Benjamin he gives three hundred pieces of silver, to his father he sends three [Bach writes in “zehn” (ten)] donkeys loaded with grain and other goods from Egypt… .)
(… Their rooms are full and give forth one provision after another, by which is meant all sorts of goods in the home, such as bread, meat, drink, butter, cheese, eggs, and other things that one needs for daily sustenance. Therefore he brings all supplies for his father and brother, for they had different numbers of household members, and they were not able to live together and to eat at a single table with Jacob: Benjamin was the father of twelve children and the others had also become heads of households, with separate needs and supplies with their wives, children, animals, etc.)
v. 14 Thus he left his brothers and they traveled on, and he spoke to them: do not quarrel with each other on the way.

Columns 346-347 (fac. 32).
Gen 46: 1 v. 1 Israel made his journey with all that he had (Exodus I. 1. 2. Psalm CV. 12. Isaiah LII. 4. Acts VII. 14.) and when he came to Beersheba he offered sacrifices unto the God of his father Isaac. (With this there was without doubt a sermon given on the promise of God for the blessed woman’s seed. And Luther, not unreasonably, described these thoughts of his people [Israel’s]. We shall linger for a while here and I shall call unto God and say: O dear merciful God and Father, who are wonderful in Your counsel, I long to see my son Joseph before I depart from this life. I have been up till now uncertain whether I was committing sin or whether it pleased You; therefore govern and dispatch my endeavors and my works according to Your will, help dear Lord God. Thus one sees that he had a pure holy conscience and trusted everything to God and His will, in whose fear and honor he ever wandered… .)

. Bach adds: “das von aussen hinzu komt, u. ohne Verletzung der Natur” The missing text is supplied by the Errata in Vol. III. (fac. 33).

Gen 46 v. 26 All souls who with Jacob came into Egypt, who were his own offspring (and the souls and entire persons sprung from the loins, thus the soul must also be propagated by the parents and not only the body) [ except for the wives of his children ] were sixty-six persons in all. [Bach marks this passage + “NB + underlining – hard to see.]