bold = bibletext
italics and underlining = text marked by Bach (italics render emphatic marks in the margin)
– corrections by Bach, are described and explained between brackets
blue text = extra context/explication (Dick Wursten)
small type = This entry is not marked by Bach, he only corrects a printing error
images are from the Van Wijnen facsimile (2017)

Prae – scriptum: The first marking is in Calov’s introduction (Unterthänigste Zueignungsschrift, dedication).

Dedication Foreword (fac. 4). Bach notes in the margin of Calov’s introduction of his Bible: Ψ 119 = Psalm 119, using the Greek character for Psi indicating the book of Psalms. Compare the reference to Ps. 51 in the heading of Bach’s refurbished version of Pergolesi’s Stabat Mater (using Ps. 51 as text underlay – paraphrased).

For information the translation of the beginning of this Dedication (translation R. Leaver 1985, appendix 1 / Ellis Fingers – in Cox 1985)

“Since no greater treasure can be found on earth than the Word of God, through which we all have received the highest good, the soul’s salvation and blessedness (2 Tim. 3:15; John 17:3; 1 Peter 1:9 ), and the precious and greatest promises are presented to us, namely that through the same we become partakers of the divine nature (2 Peter 1:4), the Word of God, Holy Scripture, is to be considered the pearl of great price for which we are to sell all that we have and buy it, [fol. † verso] according to the Lord’s direction in Matthew 13:46. Oh how greatly the man according to God’s heart rejoices over the word of God? How he glorifies and praises Him in his splendid words of tribute which He has arranged artfully according to the golden alphabet, in the original text by the inspiration of the Holy Spirit, for in all verses, of which there are one hundred seventy-six, a beautiful exaltation of majesty, worthiness, or usefulness of the Holy Scripture is presented. I rejoice he says in v. 14 [that’s the orphaned verse number that Bach assigns to its Psalm] in the course of your testimony as being above all sorts of wealth. How diligently he expresses the desires in verse 5: O that my ways may be steadfast in keeping Thy statutes! And in verse 20: My soul is consumed with longing for Thy ordinances at all times. etc…  

Genesis

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]

Did Bach study the dogma of ‘original sin’?

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… .)

A large number of corrections

Column 84 (fac. 12). Gen 9: 29 (… When he [Noah] had lived … with Terah, Abraham’s father, for 128 years who learned to believe about the first and second world from these great patriarchs and about which he could preach to and teach his son Abram who was only 75 years old when Abraham Terah died… .) [Bach crosses out “Abraham” and inserts “Thara”]

Column 100 (fac. 13). Gen 13 : 3And he journeyed on from the south … as far as Bethel to the place where his tent had first stood between Bethel and Ai. (chapter XII. 8.) [Bach adds “v. 4 Eben an dem Ort, da er vorhin den Altar gemacht hatte, u. er predigte alda den Namen des Herrn” (to the place where he had made an altar at the first, and there he preached the name of the Lord.) Biblical verse missing, inserted at its proper place using insertion mark.]

Column 112 (fac. 14). Gen 15: 15 And you shall go [Bach inserts in margin ”zu Deinen Vätern mit Friden” (to your fathers in peace). idem] … and be buried in a good(peaceful) old age.

Column 245 [misnumbering of 145] (fac. 15). Gen: 20 [Chapter heading: “Der Andere Theil” (The Se­cond Part) changed to “Der Dritte Theil” (The Third Part). ]

Column 246 [misnumbering of 146] (fac. 15). Gen 20: 16 And he spoke to Sarah, behold, I have given your brother a thousand pieces of silver (equals 500 Reichsthaler). Behold, that shall be for you a cover for the eyes for all that are with you and for all places … and that was her punishment(that is, the king not only gave to her [Bach strikes through “von” (from) and writes in “an” (to)] no gift, but she was also punished by him, not out of hate but out of pure love, for in this way he wanted to protect and preserve her reputation, her modesty, and her honor. This, says Luther, is the correct meaning of this text… .)
Column 162 (fac. 16). Gen 33: 13 (… Of this ram Augustine says in book XVI of the City of God chapter 32 ‘Who other than Christ Jesus is represented by the ram that was caught in the thicket, who was crowned with Jewish thorns before he was crucified, who was caught in our sins which were laid on his head as on the sacrificial ram and other offerings, but according to the will of God was sacrificed in our place, just as the ram was sacrificed in Jacobs Isaacs place.)

Column 182 (fac. 17). This is the race of Ishmael, Abraham’s son whom Hagar, Sarah’s maid from Egypt, bore to him(chapter XVI. 15. Because Moses wanted to describe the actual origin of the Israelites he briefly introduced only a few peoples [Bach inserts “sc. [scilicet] des Ishmaelis Geschlecht” (such as the lshmaelite lineage)] because of some tribes which are also mentioned in the Holy Scripture so that the truthfulness of God’s promise is represented which is recorded in Genesis XVII. 2. XXI. 13. 18.) At first he seems to have written “Die Ishmaeliter”, later correcting it again, based on the Errata? (Observation Cox, p. 16)

Isaac – Jacob : about the spiritual danger of wealth

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… .)

A trivial remark (fun fact): distance Erfurt-Schwerborn

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]

A number of corrections

Column 226 (fac. 21). Gen 29: 35 (… We should follow also this example and learn that God, following the vexation [such as Leah experienced] tends to give redemption and consolation effusively, by which all sadness and terror are overcome. God for example showed great mercy to the despised Leah before Rachel, that not only Levi stems from her, from which stems the lineage of high priests and the entire priesthood [original: “das ganze Priester” [Bach inserts in margin “thum” (hood), marking the insertion point after “Priester”. So: “Priesterthum” = priesthood] and cultic lineage of the Old Testament, and in which is modelled Christ’s priesthood, but also Judah, from whose lineage the seed of the blessed woman should come, Genesis XLIX. 10. for whose sake all blessed women wish to be fruitful and to bear sons. We see however that only God has the “bodily key” to unlock the bodies of women. I Samuel 11. 5. Psalm CXXVII. 4.)

Column 230 (fac. 22). Gen 30 v. 14 Reuben went out at the time of the wheat harvest and found man­drakes (‘Dudaim’ in Luther’s bible (lilies) in the field (it seems that it was some kind of a beautiful fruit because he took pleasure in the color, exactly what kind of a fruit or blossom it was we cannot know. In the usual German translation it reads that he found Mandragoras and the other translators have rendered it thus and it is supposed to be a kind of fruit that grows by the water. Thieves put to death by hanging and scribes who have written of these Mandragoras have spread all sorts of nonsense about these plants, but this is nothing but fables and lies and may derive from the jews. The boy however did not [Bach inserts “mit” with insertion mark before “nichtem” forming the negative emphasis, “mit nichtem” “by no means”] go to the gallows but to the field. It must certainly have been a kind of fruit which tends to ripen near the time of the wheat harvest, which comes there somewhat late. Or it must have been blackberries which have a delightful sweet taste.)

Column 248 (fac. 23). Gen 32 v. 1 Jacob went on his way and the angels of God met him. v. 2 And when he saw them he said: They are God’s army and he called the name of that place Mahanaim. (Thus are named the hosts of angels, therefore the soldiers, watchmen, masters and governors among the creatures of God. For that is their assignment on earth, in heaven their assignment is to sing Gloria in Excelsis: Glory be to God in the Highest. Here on earth toward us and the creatures their assignment is to be watchful, to govern, and to fight, not only for the godly but also [Bach strikes through “für” (for) and replaces it with “wider” (against)] the godless. just as it is written in the prophet Daniel where the angel says that he has come to fight against the prince in Persia… .)

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.)

Jacob and Esau – life lessons

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.

Historical interest

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... .)

Why Joseph pleased the king, and how he was rewarded

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.]

Some corrections

Column 365 (fac. 34).
Gen 48: 2 (… And the Holy Scripture uses without variation the two names Ephraim and [Bach strikes out “Joseph” using black ink and writes in “Manasse” (Manasseh) with red ink] as is seen in the prophet Hosea and also in the LXXVIII Psalm 10…)
Column 374 (fac. 35). Gen 49: 8 (… For this tribe (Judah] is the first to step into the Red Sea and the leader in the camp. Numbers II. 3. X. 14. ; the first of those which made sacrifice there. chapter VII. 12; the first in the division of the land, Joshua XXIV, the first in war following the death of Joshua. Judges I. It is the first to be introduced in the register of tribal lineage, I Chronicles. From this tribe were born David, Samuel [Bach crosses out ‘muel’ and writes instead ‘lomo’ (Solomon)] and all kings of Judah up through the Babylonian captivity ; from this tribe came Zerubbabel, the prince of the people from Babylon and from the same tribe was engendered Christ the King of all Kings… .)
Column 381 (fac. 36). Gen 49: 19 (… The soldiers shall gather together, as Luther explains in his com­mentary on p. 1536, and form a band of thieves and attack this tribe of Gad , which is situated in such a way that their neighbors can easily harm them; they will then rob them and take prisoners, but [Bach changes “Dan” to “Gad’ – using red ink] will be on their heels, he will pursue them, and with divine help he will hasten after the murderers and thieves of Moab and Ammon… .)

Continue with Exodus and Leviticus