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2 And Jacob's anger was kindled against Rachel and he said, Am I in God's stead, who hath withheld from thee the fruit of the womb?

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3 And she said, Behold my maid Bilhah, go in unto her; and she shall bear upon my knees, that I may also have children by her."

4 And she gave him Bilhah her hand-maid | to wife: and Jacob went in unto her.

a Job 5. 2-b Ch. 16. 2 18am 1.5-e Ch. 16. 2-d Ch. 50. 23. Job 3. 12-e Ch. 16 2-f Heb. be built by her. Ch. 16. 3. & 35. 22.

more before he got Rachel to wife; but having spent a week with Leah, and in keeping the marriage feast, he then got Rachel, and served afterward seven years for her. Connexions of this kind are now called incestuous; but it appears they were allowable in those ancient times. In taking both sisters, it does not appear that any blame at tached to Jacob, though, in consequence of it, he was vexed by their jealousies. It was probably because of this that the law, Lev. xviii. 18. was made, Thou shalt not take a wife to her sister, to vex her, besides the other, in her lifetime. After this, all such marriages were strictly forbidden.

Verse 31. The Lord saw that Leah was hated] From this, and the preceding verse, we get the genuine meaning of the word sanah, to hate, in certain disputed places in the Scriptures. The word simply signifies a less degree of love: so it is said, ver. 30. "Jacob loved Rachel more than Leah;" i. e. he loved Leah less than Rachel, and this is called hating in ver. 31. When the Lord saw that Leah was hated; that is, that she had less affection shown to her than was her due, as one of the legitimate wives of Jacob, he opened her womb-he blessed her with children. Now the frequent intercourse of Jacob with Leah-see the following verses-sufficiently proves that he did not hate her, in the sense in which this term is used among us: but he felt and showed less affection for her than for her sister. So, Jacob have I loved, but Esau have I hated, Mal. i. 2, 3. and Rom. ix. 15. simply means, I have shown a greater degree of affection for Jacob and his posterity, than I have done for Esau and his descendants, by giving the former a better earthly portion than I have given to the latter; and by choosing the family of Jacob to be the progenitors of the Messiah. But not one word of all this relates to the eternal states of either of the two nations. Those who endeavour to support certain peculiarities of their creed by such scriptures as these, do greatly err, not knowing the Scripture, and not properly considering either the sovereignty or the mercy of God.

Verse 32. She called his name Reuben] 1 reu-ben, literally, see ye, or behold a son! for Jehovah hath looked - raah, he hath beheld my affliction-behold then the consequence, I have got a son!

Verse 33. She called his name Simeon] ryp shimêon, hearing: i. e. God had blessed her with another son, because he had heard that she was hated-loved less than Rachel was, as the context tells us.

Verse 34. Therefore was his name called Levi] levi, joined; because she supposed that, in consequence of all these children, Jacob would become joined to her in as strong affection, at least, as he was to Rachel. From Levi sprang the tribe of Levites, who, instead of the firstborn, were joined unto the priests in the service of the sanctuary. See Numb. xviii. 24.

Verse 35. She called his name Judah]

yehudah, a confessor; one who acknowledges God, and acknowledges that all good comes from his hands: and gives him the praise due to his grace and mercy. From this patriarch the Jews have their name; and could it be now rightly applied to them, it would intimate that they were a people that confess God, acknowledge his bounty, and praise him for his grace.-See Rom. ii. 29.

Left bearing] That is for a time; for she had several children afterward, see chap. xxx. 17, &c. Literally translated, the original pyn tanmod miledeth-she stood still from bearing, which certainly does not convey the same meaning as that in our translation: he one appearing to signify, that she ceased entirely from having children; the other, that she only desisted for a time, which was probably occasioned by a temporary suspension of Jacob's company, who appears to have deserted the tent of Leah, through the jealous management of Rachel.See chap. xxx. 14, 15, &c.

The intelligent and pious care of the original inhabitants of the world to call their children by those names which were descriptive of some remarkable event in Providence,

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circumstance of their birth, or domestic occurrence, is worthy not only of respect, but of imitation. As the name itself continually called to the mind, both of the parents and the child, the circumstance from which it originated, it could not fail to be a lasting blessing to both. How widely different is our custom! Unthinking and ungodly, we impose names upon our offspring as we do upon our cattle; and often the dog, the horse, the monkey, and the parrot, share in common with our children the names which are called Christian! Some of our Christian names, so called, are absurd, others are ridiculous, and a third class impious: these last being taken from the demon gods and goddesses of heathenism. May we ever hope that the rational and pious custom recommended in the Scriptures shall ever be restored, even among those who profess to believe in, fear, and love God!

NOTES ON CHAPTER XXX.

Verse 1. Give me children or else I die] This is a most reprehensible speech, and argues not only enry and jealousy, but also a total want of dependence on God. She had the greatest share of her husband's affection, and yet was not satisfied, unless she could engross all the privileges which her sister enjoyed! How true is the saying, Envy is as rottenness of the bones! Prov. xiv. 30. And, Jealousy is as cruel as the grave, Cant. viii. 6.

Verse 2. Am I in God's stead?] Am I greater than God, to give thee what he has refused?

Verse 3. She shall bear upon my knees] The handmaid was the sole property of the mistress, as has already been remarked in the case of Hagar; and therefore not only all her labour, but even the children borne by her, were the property of the mistress. These female slaves, therefore, bore children vicariously for their mistresses: and this appears to be the import of the term, she shall bear upon my knees.

That I may also have children by her- MIDNY VE ibaneh mimennah-and I shall be builded up by her] Hence ben, a son, or child, from banah, to build, because, as a house is formed of the stones, &c. that enter into its composition, so is a family by children.

Verse 6. She called his name Dan] Because she found God had judged for her, and decided that she should have a son by means of her handmaid; hence she called his name Dan, judging.

Verse 8. She called his name Naphtali] ↳♫ naphtali, My wrestling, according to the common mode of interpretation; but it is more likely that the root patal signifies to twist or entwine. Hence Mr. Parkhurst translates the verse-"By the twistings, agency or operation, of God, I am entwisted with my sister;" that is, my family is now entwined, or interwoven, with my sister's family, and has a chance of producing the promised seed." The Septuagint, Aquila, and the Vulgate, have nearly the same meaning. It is, however, difficult to fix the true meaning of the original.

Verse 11. She called his name Gad] This has been variously translated. Gad, may signify a troop, an army, a soldier, a false god, (Isai. Ixv. 11.) supposed to be the same as Jupiter or Mars: for as Laban appears to have been, if not an idolater, yet a dealer in a sort of judicial astrology, see chap. xxxi. 19. Leah, in saying bagad, which we translate, a troop cometh, might mean, by or with the assistance of Gad, a particular planet or star, Jupiter, possibly, I have gotten this son; therefore she called him after the name of that planet or star, from which she supposed the succour came, see the note on chap. xxxi. 19. The Septuagint translate it Tz, with good fortune; the Vulgate feliciter, happily; but in all this diversity our own translation may appear as probable as any, if not the genuine one, н ba gad (for the keri or marginal reading has it in two words) a troop cometh; whereas the textual reading has it only in one, bagad, with a troop. In Taverner's Bible, published by Beck, 1549, the word is translated as an exclamation, Good luck! Verse 13. And Leah said, happy am I a be

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9 When Leah saw that she had left bear- 23 And she conceived, and bare a son; ing, she took Zilpah her maid, and gave her and said, God hath taken away my reJacob to wife. proach: 24 And she called his name Joseph; and The Lord shall add to me another

A. M. eir. 2240. 10 And Zilpah Leah's maid bare Jacob a son.

B. C. cir. 1764.

11 And Leah said, A troop cometh: and she called his name ↳ Gad.

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A. M. cir. 2246,

14 And Reuben went in the days B. C. cir. 1758. of wheat harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, Give me, I pray thee, of thy son's mandrakes. 15 And she said unto her, Is it a small matter that thou hast taken my husband? and wouldest thou take away my son's mandrakes also? And Rachel said, Therefore he shall lie with thee to night for thy son's mandrakes.

16 And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with my son's mandrakes. And he lay with her that night.

A. M. cir. 2247. 17 And God hearkened unto Leah, B. C. cir. 1757. and slie conceived, and bare Jacob the

fifth son.

18 And Leah said, God hath given me my hire, because I have given my maiden to my husband and she called his name i Issachar. A. M. cir. 2249. 19 And Leah conceived again, and B. C. cir. 1755. bare Jacob the sixth son.

20 And Leah said, God hath endued me with a good dowry; now will my husband dwell with me, because I have borne him six sons: and she called his name Zebulun. 1

B. C. cir. 1754.

a

A. M. cir. 2250. 21 And afterwards she bare daughter, and called her name "Dinah. 22 And God "remembered Rachel, and God hearkened to her, and opened

A. M. cir. 2258. B. C. cir. 1746.

her womb.

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a Ver. 4.-b That is, a troop, or company. Ch. 49. 19. Deut. 33. 20, 21. Isai. 65. 11. e Heb. In my happiness. Prov. 31. 28. Cant. 6. 9. Luke 1. 48.-e That is, happy. Ch. 49. 20. Deut. 33. 24, 25.- Cant. 7. 13.—g Ch. 25. 30.-h Numb. 16. 9, 13.-i That is, an hire.-k That is, dwelling.-1 Called, Matt. 4. 13. Zabulon.-m That is, judgment.-n Ch. 8. 1. 1 Sam. 1. 19.-0 Ch. 29. 31.

asheri, in my happiness, therefore she called his name Asher, that is, blessedness or happiness.

Verse 14. Reuben-found mandrakes] D dudaim. What these were is utterly unknown; and learned men have wasted much time and pains, in endeavouring to guess out a probable meaning. Some translate the word lilies, others jessamine, others citrons, others mushrooms, others figs, and some think the word means flowers, or fine flowers, in general. Hasselquist, the intimate friend and pupil of Linné, who travelled into the Holy Land to make discoveries in natural history, imagines that the plant commonly called mandrake is intended: speaking of Nazareth in Galilee, he says, "What I found most remarkable at this village, was the great number of mandrakes which grew in a vale below it: I had not the pleasure to see this plant in blossom, the fruit now (May 5th, O. S.) hanging ripe to the stem, which lay withered on the ground. From the season in which this mandrake blossoms, and ripens fruit, one might form a conjecture, that it was Rachel's dudaim. These were brought her in the wheat-harvest, which, in Galilee, is in the month of May, about this time, and the mandrake was now in fruit." Both among the Greeks and Orientals, this plant was held in high repute, as being of a prolific virtue, and helping conception; and from it philtres or love potions were made; and this favoured by the meaning of the original which signifies loves, i. e. incentives to matrimonial connexions: and it was probably on this account that Rachel desired to have them. The whole account, however, is very obscure.

Verse 15. Thou hast taken away my husband] It appears probable, that Rachel had found means to engross the whole of Jacob's affection and company, see chap. xxix. 35. and that she now agreed to let him visit the tent of Leah, on account of receiving some of the fruits or plants which Reuben had found.

Verse 16. I have hired thee] We may remark, among

said,

son.

25 ¶ And it came to pass, when Rachel had borne Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country.

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26 Give me my wives and my children, " for whom I have served thee, and let me go: for thou knowest my service which I have done thee.

27 And Laban said unto him, I pray thee, if I have found favour in thine eyes, tarry: for I have learned by experience that the LORD hath blessed me w for thy sake.

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28 And he said, Appoint me thy wages, and I will give it.

29 And he said unto him, Thou knowest how I have served thee, and how thy cattle was with me.

30 For it was little which thou hadst before 1 came, and it is now increased unto a multitude; and the LORD hath blessed thee since my coming and now when shall I provide for mine own house also?

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31 And he said, What shall I give thee? And Jacob said, Thou shalt not give me any thing: if thou wilt do this thing for me, I will again feed and keep thy flock:

32 I will pass through all thy flock to-day, removing from thence, all the speckled and spotted cattle, and all the brown cattle among the sheep, and the spotted and speckled among the goats: and of such shall be my hire.

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33 So shall my righteousness answer for me in time to come, when it shall come for my hire before thy face: every one that is not speckled and spotted among the goats, and brown among the sheep, that shall be counted stolen with me.

p1 Sam. 1. 6. Isai. 4. 1. Luke 1. 25.-qThat is, adding -r Ch. 35. 17-9 Ch. 24. 54, 56,-t Ch. 18. 33. & 31. 55.-u Ch. 29. 20, 30.- Ch 39. 3, 5.-w See Ch. 26. 24. x Ch. 29. 15-y Ch. 31. 6, 38, 39, 40. Matt. 24. 45. Tit. 2. 10-2 Heb. broken forth. Verse. 43-a feb. at my foot.-b 1 Tim. 5. 8.-e Ch. 31. 8-d Psa. 37. 6.- Heb to-morrow. Exod. 13. 14.

the Jewish women, an intense desire of having children; and it seems to have been produced, not from any peculiar affection for children, simply considered in themselves, but through the hope of having a share in the blessing of Abraliam, by bringing forth him in whom all the nations of the earth were to be blessed.

Verse 18. God hath given me my hire-Shekari »ɔv— and she called his name Issachar]. This word is compounded of yesh, is, and skeker, wAGES, from shakar, to content, satisfy, saturate; hence a satisfaction or compensation for work done, &c.

Verse 20. Now will my husband dwell with me] yar yizebleni, and she called his name Zebulun, rɔɔi a dwelling, or cohabitation, as she now expected that Jacob would dwell with her, as he had before dwelt with Rachel.

Verse 21. And called her name Dinah] Dinah, judgment. As Rachel had called her son by Bilhah, DAN, ver. 6. so Leah calls her daughter DINAH, God having judged and determined for her as well as for her sister, in the preceding instance.

Verse 22. And God hearkened to her] After the severe reproof which Rachel had received from her husband, ver. 2. it appears that she sought God by prayer, and that he heard her, so that her prayer and faith obtained what her impatience and unbelief had prevented.

Verse 24. She called his name Joseph] or yoseph, adding, or he who adds; thereby prophetically declaring that God would add unto her another son, which was accomplished in the birth of Benjamin, chap. xxxv. 18.

Verse 25. Jacob said unto Laban, Send me away] Having now, as is generally conjectured, fulfilled the fourteen years which he had engaged to serve for Leah and Rachel, see ver. 26.

Verse 27. I have learned by experience] von nachashti, from wna nachash, to view attentively, to observe, to pry into. I have diligently considered the whole of thy conduct, and marked the increase of my property, and find

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a Ch. 31.9.-b See Ch. 31. 9-12

that the Lord hath blessed me for thy sake. For the
meaning of the word w nachash, see on chap. iii. 1, &c.
Verse 30. For it was little which thou hadst before I
came] Jacob takes advantage of the concession made by
his father-in-law, and asserts that it was for his sake that the
Lord had blessed him-since my coming, le-rageli,
took in thy
according to my footsteps-every step
service, God prospered to the multiplication of thy flocks
and property.

When shall I provide for mine own house?] Jacob had already laid his plan; and from what is afterward mentioned, we find him using all his skill and experience to provide for his family by a rapid increase of his flocks. Verse 32. I will pass through all thy flock] ny tson, implying, as we have before seen, all smaller cattle, such as sheep, goats, &c.

All the speckled and spotted cattle] seh, which we translate cattle, signifies the young, either of sheep or goats, what we call a lamb or a kid. Speckled p nakod, signifies interspersed with variously coloured spots.

Spotted] talu, spotted with large spots, either of the same or different colours, from tala, to patch, to make parti-coloured, or patch-work, see Ezek. xvi. 16.

And all the brown] on chum. I should rather suppose this to signify red or yellow, as the root signifies to be

warm or hot.

37 And Jacob took him rods of green poplar, and of the hasel and chesnut tree; and pilled white strakes in them, and made the white appear which was in the rods.

38 And he set the rods which he had pilled before the flocks in the gutters in the watering should conceive when they came to drink. troughs when the flocks came to drink, that they

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39 And the flocks conceived before the rods, and brought forth cattle ring-straked, speckled, and spotted.

c Jer. 27. 5.

and one daughter, besides his two wives, and their two maids. It was high time that he should get some property for these; and as his father-in-law was excessively parsimonious, and would scarcely allow him to live, he was in some sort obliged to make use of stratagem to get an equivalent for his services; but this he pushed so far, as to ruin his father-in-law's flocks, leaving him nothing but the refuse, see ver. 42.

Verse 37. Rods of green poplar] пn libneh lach. The libneh is generally understood to mean the white poplar; and the word lach, which is here joined to it, does not so much imply greenness of colour, as being fresh, ir opposition to witheredness. Had they not been fresh, just cut off, he could not have pilled the bark from them.

And of the hazel] n luz, the nut or filberd tree, translated by others the almond tree: which of the two is here intended, is not known.

And the chesnut tree]pyâremon, the plane tree, from any âram, he was naked. The plane tree is properly called by this name, because of the bark naturally peeling off, and leaving the tree bare. The Septuagint translate it in the same way, λтs; and its name is supposed to be derived from us, broad, on account of its broad spreading branches, for which the plane tree is remarkable. So we find the Grecian army in HOMER, Il. ii. 1. 307. sacrificing, ××× • #ATIT, under a beautiful plane

tree.

VIRGIL, Geor. iv. 1. 146. mentions,

ministrantem platanum potantibus umbras. The plane tree yielding the convivial shade.

Verse 35. The he-goats that were ring-straked] ownn
pyn ha-feiyashim ha-âkuddim, the he-goats that had
rings of black, or other coloured hair, around their feet or
legs.
It is extremely difficult to find out, from the 32d and And PETRONIUS ARBITER in Satyr.
35th verses, in what the bargain of Jacob with his father-
in-law properly consisted. It appears from ver. 32. that
Jacob was to have for his wages all the speckled, spotted,
and brown, among the sheep and the goats; and of course,
that all those which were not parti-coloured, should be
considered as the property of Laban. But in ver. 35. it
appears that Laban separated all the parti-coloured cattle,
and delivered them into the hands of his own sons; which
seems as if he had taken these for his own property, and
left the others to Jacob. It has been conjectured that La-
ban, for the greater security, when he had separated the
parti-coloured, which by the agreement belonged to Jacob,
see ver. 32. put them under the care of his own sons,
while Jacob fed the flock of Laban, ver. 36. three days'
journey being between the two flocks. If, therefore, the
flocks under the care of Laban's sons brought forth young
that were all of one colour, these were put to the flocks of
Laban under the care of Jacob; and if any of the flocks
under Jacob's care brought forth parti-coloured young,
they were put to the flocks belonging to Jacob, under the
care of Laban's sons. This conjecture is not satisfactory,
As he was
and the true meaning appears to be this: Jacob had agreed
to take all the parti-coloured for his wages.
now only beginning to act upon this agreement, conse-
quently none of the cattle as vet belonged to him; there-
fore Laban separated from the flock, ver. 35. all such cattle
as Jacob might afterward claim in consequence of his bar-
gain; for as yet he had no right: therefore Jacob com-
menced his service to Laban with a flock that did not
contain a single animal of the description of those to
which he might be entitled; and the others were sent
away under the care of Laban's sons, three days' journey
The bargain,
from those of which Jacob had the care.
therefore, seemed to be wholly in favour of Laban; and to
turn it to his own advantage, Jacob made use of the strat-
agems afterward mentioned. This mode of interpretation
removes all the apparent contradiction between the 32d
and 35th verses, with which commentators in general
have been grievously perplexed. From the whole account
we learn, that Laban acted with great prudence and cau-
tion, and Jacob with great judgment. Jacob had already
served fourteen years, and had got no patrimony whatever,
though he had now a family of twelve children, eleven sons

Nobilis æstivas platanus diffuderat umbras.
"The noble plane had spread its summer shade."

See more in Parkhurst. Such a tree would be pecuPilled white strakes in them] Probably cutting the bark liarly acceptable in hot countries, because of its shade. through, in a spiral line, and taking it off in a certain breadth, all round the rods, so that the rods would appear parti-coloured, the white of the wood showing itself where the bark was stripped off.

Verse 38. And he set the rods which he had pilled before the flocks] It has long been an opinion, and seems to be founded on many facts, that whatever makes a strong impression on the mind of a female in the time of conception and gestation, will have a corresponding influence on the mind or body of the foetus. This opinion, justified by the text, and illustrated by a thousand facts, is not yet rationally accounted for. It is not necessary to look for a miracle here; for though the fact has not been accounted for on any principle yet known, it is nevertheless sufficiently plain that the effect does not exceed the powers of nature; and I have no doubt that the same modes of trial used by The finger of God works in nature myriads of ways unJacob, would produce the same results in similar cases. known to us: we see effects without end, of which no rational cause can be assigned: it has pleased God to work thus and thus, and this is all that we know; and God a variety of cases, that he may hide pride from him. Even mercifully hides the operations of his power from man in We must adore God in a reverential silence on such subwith the little we know, how apt are we to be puffed up! jects as these, confess our ignorance, and acknowledge, that Nature is the instrument by which he chooses to work, and that he performs all things according to the and infinitely good. counsel of his own will, which is always infinitely wise

Verse 40. Jacob did separate the lambs, &c.] When Jacob undertook the care of Laban's flock, according to the agreement already mentioned, there were no particoloured sheep or goats among them, see ver. 32. and 35. therefore the ring-straked, &c. mentioned in this verse, must have been born since the agreement was made; and 125 Jacob makes use of them precisely as he used the pilled rods; that having these before their eyes, during concep

e

f

40 And Jacob did separate the lambs, and set | ban, and, behold, it was not toward him ' as the faces of the flocks towards the ring-straked, before. and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not unto Laban's cattle.

41 And it came to pass, whensoever the stronger cattle did conceive, that Jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods.

42 But when the cattle were feeble, he put them not in: so the feebler were Laban's, and the stronger Jacob's.

3 And the LORD said unto Jacob, & Return unto the land of thy fathers, and to thy kindred; and I will be with thee.

4 And Jacob sent and called Rachel and Leah to the field unto his flock,

5 And said unto them, I see your father's countenance, that it is not toward me as before; but the God of my father hath been with me. 6 And ye know that with all my power I have served your father.

k

43 And the man increased exceedingly, and 7 And your father hath deceived me, and had much cattle, and maid-servants, and men-changed my wages " ten times; but God" sufservants, and camels, and asses. fered him not to hurt me.

CHAPTER XXXI.

Laban and his sons envy Jacob, 1, 2; on which he is commanded by the Lord to return to his own country, 3. Having called his wives together, he lays before them a detailed statement of his situation in reference to their father, 4,5; the services he had rendered him, 6; the various attempts made by Laban to defraud him of his hire, 7; how, by God's providence, his evil designs had been counteracted, 8-12; and then informs them, that he is now called to return to his own country, 13. To

the proposal of an immediate departure, Leah and Rachel agree; and strengthen

the propriety of the measure by additional reasons, 14-16; on which Jacob collects all his family, his flocks, and his goods, and prepares for his departure, 17, 18.

Laban having gone to shear his sheep, Rachel secretes his images, 19. Jacob and

his family, unknown to Laban, take their departure, 20, 21. On the third day Laban is informed of their flight, 22; and pursues them to mount Gilead, 23. God appears to Laban in a dream, and warns him not to molest Jacob, 24. He comes up with Jacob at mount Gilea 1, 25; reproaches him with his clandestine departure, self, and protests his innocence in the matter of the theft, 31, 32 Laban makes a general search for his images in Jacob's, Leah's, Bilhah's, and Zilpah's tents, and not finding them, procee is to examine Rachel's, 33. Rachel, having hidden them among the camel's furniture, sat upon them, 34; and making a delicate excuse for not rising up, Laban desists from farther search, 35. Jacob, ignorant of Rachel's theft, reproaches Laban for his suspicions, 36, 37; enumerates his long and faithful services, his fatigues, and Laban's injustice, 35-41; and shows that it was owing

28-29; and charges him with having stolen his gols, 30. Jacob vindicates him

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8 If he said thus, The speckled shall be thy wages; then all the cattle bare speckled: and if he said thus, The ring-straked shall be thy hire; then bare all the cattle ring-straked.

9 Thus God hath Ptaken away the cattle of your father, and given them to me.

10 And it came to pass at the time that the cattle conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the rams which leaped upon the cattle were ring-straked, speckled, and grisled.

11 And the angel of God spake unto me in a dream, saying, Jacob: and I said, Here am I, 12 And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are to God's goodness alone that he had any property, 42 Laban is moderated, and ring-straked, speckled, and grisled: for I have

proposes a covenant, 43, 44. Jacob sets up a stone, and the rest bring stones, and make a heap, which Laban calls Jegar-Sahadutha, and Jacob Galeed, 45-47. they make a covenant, and confirm it by an oath, 43--53. Jacob offers a sacrifice, they eat together, and Laban and his companions having lodged in the mount 54, 55.

all night, take a friendly leave of Jacob and his family next morning, and depart,

AND heard the Worth taken awa's

ND he heard the words of Laban's A. M. 2265.

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B. C. 1739.

all that was our father's; and of that which was our father's hath he gotten all this glory. 2 And Jacob beheld the countenance of La

a Ver. 30.-b Ch. 13. 2. & 24. 35. & 26. 13, 14.-c Psa. 49. 16-d Ch. 4. 5-e Deut. 23.54.-f Heb. as yesterday and the day before. 1 Sam. 19. 7.-g Ch. 28. 15, W, N. & 32 9-h Ver. 2-i Ver. 3.--k Ver. 38, 39, 40, 41. Ch. 30. 29-1 Ver 41.

tion, the impression might be made upon their imagination which would lead to the results already mentioned. Verse 41. Whensoever the stronger cattle did conceive] The word po mekusharoth, which we translate stronger, is understood by several of the ancient interpreters as signifying the early, first-born, or early spring cattle and hence it is opposed to Day âtuphim, which we translate feeble, and which Symmachus properly renders Surgos, cattle of the second birth, as he renders the word mekusharoth by zeroy vous, cattle of the first, or earliest birth. Now, this does not apply merely to two births from the same female in one year, which actually did take place, according to the rabbins, the first in Nisan, about our March; and the second in Tisri, about our September; but it more particularly refers to early and late lambs, &c. in the same year; as those that are born just at the termination of winter, and in the very commencement of spring, are every way more valuable than those which were born later in the same spring. Jacob, therefore, took good heed not to try his experiments with those late produced cattle, because he knew these would produce a degenerate breed; but with the early cattle, which were strong and vigorous, by which his breed must be improved. Hence the whole flock of Laban must be necessarily injured, while, by this artifice, Jacob's flock was preserved in a state of increasing perfection. All this proves a consummate knowledge in Jacob of his pastoral office. If extensive breeders in this country were to attend to the same plan, our breed would be improved in a most eminent degree. What a fund of instruction, upon almost every subject, is to be found in the Sacred Writings. Verse 43. And the man increased exceedingly] No wonder when he used such means as the above. And had maid-servants and men-servants, he was obliged to increase these, as his cattle multiplied. And camels, and asses-to transport his tents, baggage, and family from place to place, being obliged often to remove, for the benefit of pasturage.

We have already seen many difficulties in this chapter, and strange incidents, for which we are not able to account. 1. The vicarious bearing of children. 2. The nature and properties of the mandrakes. 3. The bargain of Jacob and Laban, as related ver. 32. and 35. and 4. The business

seen all that Laban doeth unto thee.

13 I am the God of Beth-El, where thou anointedst the pillar, and where thou vowedst a vow unto me: now "arise, get thee out from this land, and return unto the land of thy kindred.

14 And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father's house?

m Numb. 14. 22 Neh. 4. 12 Job 19. 3. Zech. 8. 23-n Ch.20. 6. Paa. 105. 14. Ch. 30. 32-p Ver. 1, 16.-g Or, he-goats. Ch. 48. 16-s Exod. 3. 7. Ch. 28. 18, 19, 20. Ver. 3. Ch. 32. 9. Ch. 2. 24.

of the parti-coloured flocks produced by means of the females looking at the variegated rods, may be, especially the three last, ranked among the most difficult things in this book. Without encumbering the page with quotations and opinions, more diversified than the flocks in relation to which they are proposed, I have given the best sense I could; and think it much better and safer to confess ignorance, than, under the semblance of wisdom and learning, to multiply conjectures. Jacob certainly manifested much address in the whole of his conduct with Laban; but though nothing can excuse over-reaching, or insincerity, yet, no doubt, Jacob supposed himself justified in taking these advantages of a man who had greatly injured and defrauded him. Had Jacob got Rachel at first, for whom he had honestly and faithfully served seven years, there is no evidence whatever that he would have taken a second wife. Laban, by having imposed his eldest daughter upon him, and by obliging him to serve seven years for her, who never was an object of his affection, acted a part wholly foreign to every dictate of justice and honesty: for though it was a custom in that country not to give the younger daughter in marriage before the elder, yet as he did not mention this to Jacob, it cannot plead in his excuse; therefore, speaking after the manner of men, he had reason to expect that Jacob should repay him in his own coin, and right himself, by whatever means came into his power; and many think that he did not transgress the bounds of justice, even in the business of the parti-coloured cattle.

The talent possessed by Jacob was a most dangerous one; he was what may be truly called a scheming man; his wits were still at work, and as he derised, so he executed, being as fruitful in expedients as he was in plans. This was the principal and the most prominent characteristic of his life; and whatever was excessive here, was owing to his mother's tuition-she was evidently a woman who paid little respect to what is called moral principle; and sanctified all kinds of means, by the goodness of the end at which she aimed; which in social, civil, and religious life, is the most dangerous principle on which a person can possibly act. In this art she appears to have instructed her son; and unfortunately for himself, he was in some instances but too apt a proficient. Early habits, are not easily rooted out, especially those of a bad kind. Next to

father's.

b

15 Are we not counted of him strangers? for | Rachel had stolen the images that were her he hath sold us, and hath quite devoured also our money.

16 For all the riches which God hath taken from our father, that is ours, and our children's: now then, whatsoever God hath said unto thee, do. 17 Then Jacob rose up, and set his sons and his wives upon camels;

18 And he carried away all his cattle, and all his goods which he had gotten, the (cattle of his getting, which he had gotten in Padan-aram,) for to go to Isaac his father in the land of Canaan, 19 And Laban went to shear his sheep: and

a Ch. 29. 15, 27.-b Heb. teraphim. Judg. 17, 5. 1 Sam. 19. 13. Hos. 3. 4.—c Ch. 35. 2.

20 And Jacob stole d away, unawares, to Laban the Syrian, in that he told him not that he fled.

21 So he fled with all that he had; and he rose up, and passed over the river, and set his face toward the mount Gilead.

22 And it was told Laban on the third day that Jacob was fled.

23 And he took his brethren with him, and pursued after him seven days journey; and they overtook him in the mount Gilead.

d Heb. the heart of Laban.-e Ch. 46. 28. 2 Kings 12. 17. Luke 9. 51, 53-f Ch. 13. 8.
En unquam patrios longo post tempore fines,
Pauperis et tuguri congestum cespite culmen,
Post aliquot mea regna videns mirabor aristas?

Virg. Ec. 1. v. 68.

O must the wretched exiles ever moura,
Nor, after length of rolling years, return?
Are we condemn'd, by Fate's unjust decree,
No more our harvests and our homes to see?
Or shall we mount again the rural throng,
And rule the country, kingdoms once our own?

the influence of the grace and Spirit of God, is a good
and religious education. Parents should teach their chil-
dren to despise and abhor low cunning, to fear a lie, and
tremble at an oath and in order to be successful, they Thus miserably translated by Dryden.
should illustrate their precepts by their own regular con-
scientious example. How far God approved of the whole
of Jacob's conduct, I shall not inquire; it is certain, that
he attributes his success to divine interposition, and God
himself censures Laban's conduct towards him; see chap.
xxxi. 7-12. But still he appears to have proceeded far-
ther than this interposition authorized him to go, especially
in the means he used to improve his own breed, which
necessarily led to the deterioration of Laban's cattle; for
after the transactions referred to above, these cattle could
be but little worth. The whole account, with all its lights
and shades, I consider as another proof of the impartiality
of the divine historian, and a strong evidence of the
authenticity of the Pentateuch. Neither the spirit of de-
ceit, nor the partiality of friendship could ever pen such

an account.

NOTES ON CHAPTER XXXI. Verse 1. And he heard the words of Laban's sons] The multiplication of Jacob's cattle, and the decrease and degeneracy of those of Laban, were sufficient to rouse the jealousy of Laban's sons. This, with Laban's unfair treatment, and the direction he received from God, determined him to return to his own country.

Hath he gotten all this glory] All these riches, this wealth, or property. The original word ¬ɔɔ cabod, signifies both to be rich and to be heavy; and, perhaps, for this simple reason, that riches ever bring with them a heavy weight, and burthen of cares and anxieties.

Verse 3. And the Lord said unto Jacob, Return-and I will be with thee.] I will take the same care of thee in thy return, as I took of thee on thy way to this place. The Targum reads-My WORD shall be for thy help, see chap. xv. 1. A promise of this kind was essentially necessary for the encouragement of Jacob, especially at this time; and no doubt it was a powerful means of support to him through the whole journey; and it was particularly so, when he heard that his brother was coming to meet him, with four hundred men in his retinue, chap. xxxii. 6. At that time, he went and pleaded the very words of this promise with God, ver. 9.

Verse 4. Jacob sent and called Rachel and Leah] He had probably been at some considerable distance with the flocks, and for the greater secrecy, he rather sends for them to the field, to consult them on this most momentous affair, than go and visit them in their tents, where probably some of the family of Laban might overhear their conversation, though Laban was at the time three days' journey off. It is possible, as Mr. Harmer conjectures, that Jacob shore bis sheep at the same time, and that he sent for his wives and household furniture to erect tents on the spot, that they might partake of the festivities usual on such occasions. Thus they might all depart without being suspected.

Verse 1. Changed my wages ten times] There is a strange diversity among the ancient versions, and ancient and modern interpreters on the meaning of these words. The Hebrew is my êsereth minim, which Aquila translates & açıμovs, ten numbers. Symmachus, Sa webu, ten times in number. The Septuagint xx vv, ten lambs, with which Origen appears to agree. St. Augustin, who adopts the reading of the Septuagint, thinks that by ten lambs, five years wages is meant. That Laban had withheld from him all the party-coloured lambs which had been brought forth for five years, and because the ewes brought forth lambs twice in the year, bis gravida pecudes, therefore the number ten is used, Jacob having been defrauded of his part of the produce of ten births. It is supposed by some critics, that the Septuagint uses lambs for years, as Virgil does aristas.

Here aristas, which signifies ears of corn, is put for harvest, harvest for autumn, and auturan for years. After all, it is most natural to suppose that Jacob uses the word ten times for an indefinite number, which we might safely translate frequently; and that it means an indefinite number in other parts of the sacred writings, is evident from Lev. xxvi. 26.-TEN women shall bake your bread in one oven. Eccles. vii. 19. Wisdom strengtheneth the wise more than TEN mighty men the city. Num. xiv. 22. Because all these men have tempted me now these TEN times. Job xix. 3. These TEN times have ye reproached me. Zech. viii. 23. In those days-TEN men shall take hold of the skirt of him that is a Jew. Rev. ii. 10. Ye shall have tribulation TEN days.

Verse 11. The angel of God spake unto me in a dream] It is strange that we had not heard of this dream before; and yet it seems to have taken place before the cattle brought forth, immediately after the bargain between him and Laban. If we follow the Samaritan, the difficulty is at once removed, for it gives us the whole of this dream after verse 36. of the preceding chapter.

Verse 12. Grisled] berudim, 2 barad, signifies hail; and the meaning must be, they had white spots on them similar to hail. Our word grisled comes from the old French, gresle, hail, now written grêle; hence greslé, spotted with white, upon a dark ground.

Verse 15. Are we not counted of him strangers?] Rachel and Leah, who well knew the disposition of their father, gave him here his true character. He has treated us as strangers, as slaves, whom he had a right to dispose of as he pleased; in consequence, he hath sold us, disposed of us, on the mere principle of gaining by the sale.

And hath quite devoured also our money] Has applied to his own use the profits of the sale, and has allowed us neither portion nor inheritance.

Verse 19. Laban went to shear his sheep] Laban had gone, and this was a favourable time, not only to take his images, but to return to Canaan without being perceived.

Rachel had stolen the images] D teraphim. What the teraphim were is utterly unknown. In ver. 30. they are termed elohay, gods: and to some it appears very likely, that they were a sort of images devoted to superstitious purposes: not considered as gods, but as representatives of certain divine attributes. Dr. Shuckford supposes them to be a sort of tiles, on which the names or figures of their ancestors were engraven. Theodoret, in his 89th question, calls them idols, and says, that Rachel, who was a type of the true church, stole them from her father, that he might be delivered from idolatry. R. S. Jarchi gives nearly the same reason.

The Targum of Jonathan ben Uzziel gives a strange turn to the whole passage. "And Rachel stole the images of her father: for they had murdered a man, who was a first-born son; and having cut off his head, they embalmed it with salt and spices, and they wrote divinations upon a plate of gold, and put it under his tongue; and placed it against the wall, and it conversed with them; and Laban worshipped it. And Jacob stole the science of Laban the Syrian, that it might not discover his departure."

If the word be derived from ND rapha, to heal, or restore, then the teraphim may be considered as a sort of talismans, kept for the purpose of averting and curing diseases; and probably were kept by Laban for the same purpose that the Romans kept their Lares and Penates.

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