Genesis · Chapter 30

V. 1. Rachel envied her sister-Envy is grieving at the good of another, than which no sin is more injurious both to God, our neighbour, and ourselves. But this was not all, she said to Jacob,

give me children or else I die-A child would not content her; but because Leah has more than one, she must have more too; Give me children: her heart is set upon it. Give them me, else I die, That is, I shall fret myself to death. The want of this satisfaction will shorten my days. Observe a difference between Rachel’s asking for this mercy, and Hannah’s, 1 Samuel 1:10, &c. Rachel envied, Hannah wept: Rachel must have children, and she died of the second; Hannah prayed for this child, and she had four more: Rachel is importunate and peremptory, Hannah is submissive and devout, If thou wilt give me a child, I will give him to the Lord. Let Hannah be imitated, and not Rachel; and let our desires be always under the conduct and check of reason and religion.

Verse 1. Give me children, or else I die.] This is a most reprehensible speech, and argues not only envy 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 are those sayings, Envy is as rottenness of the bones! and, Jealousy is as cruel as the grave!

Verse 1. Rachel envied her sister — The Hebrew women considered barrenness as one of the greatest misfortunes that could befall them, not only from a natural desire of children, but from their eager wishes to be the means of fulfilling the promise to Abraham, and bringing forth that seed in which all the families of the earth were to be blessed. But Rachel does not seem to have been chiefly actuated by this motive in desiring children, but by envy of her sister; hence she says, Give me children — A child would not content her; but because Leah has more than one, she must have more too. And her heart is set upon it: she repines, and grows impatient with her husband; else I die — That is, I shall fret myself to death; the want of this satisfaction will shorten my days. Observe the difference between Rachel’s asking for this mercy, and Hannah’s, 1 Samuel 1:10, &c. Rachel envied, Hannah wept: Rachel must have children, and she died of the second; Hannah prayed for this child, and she had four more: Rachel is importunate and peremptory, Hannah is submissive and devout; If thou wilt give me a child, I will give him to the Lord. Let Hannah be imitated, and not Rachel; and let our desires be always under the conduct and check of reason and religion.

SONS OF BILHAH AND ZILPAH, 1-13.

1. Give me children — Here breaks forth the passionate cry of the child of nature. Envy and jealousy, even to bitterness, speak out in this appeal, not the hopeful yearning of the child of faith.

V. 2. And Jacob’s anger was kindled-He was angry, not at the person, but at the sin: he expressed himself so as to shew his displeasure. It was a grave and pious reply which Jacob gave to Rachel,

Am I in God’s stead?-Can I give thee that which God denies thee? He acknowledges the hand of God in the affliction: He hath withheld the fruit of the womb. Whatever we want, it is God that with-holds it, as sovereign Lord, most wise, holy, and just, that may do what he will with his own, and is debtor to no man: that never did, nor ever can do, any wrong to any of his creatures. The key of the clouds, of the heart, of the grave, and of the womb, are four keys which God has in his hand, and which (the Rabbins say) he intrusts neither with angel nor seraphin. He also acknowledges his own inability to alter what God appointed, Am I in God’s stead? What, dost thou make a God of me? There is no creature that is, or can be, to us in God’s stead. God may be to us, instead of any creature, as the sun instead of the moon and stars; but the moon and all the stars will not be to us instead of the sun. No creature’s wisdom, power, and love will be to us instead of God’s. It is therefore our sin and folly to place that confidence in any creature, which is to be placed in God only.

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

Verse 2. And Jacob’s anger was kindled — He was angry at the sin, and showed his displeasure, by a grave and pious reply: Am I in God’s stead? — Can I give thee that which God denies thee? He acknowledges the hand of God in the affliction: He hath withheld the fruit of the womb. Whatever we want, it is God that withholds it, as sovereign Lord, most wise, holy, and just, who may do what he will with his own, and is debtor to no man; who never did, nor ever can do any wrong to any of his creatures. The key of the clouds, of the heart, of the grave, and of the womb, are four keys which God has in his hand, and which (the rabbins say) he trusts neither with angel nor seraph. He also acknowledges his own inability to alter what God appointed; am I in God’s stead? There is no creature that is, or can be, to us, in God’s stead. God may be to us instead of any creature, as the sun instead of the moon and stars; but the moon and all the stars will not be to us instead of the sun. No creature’s wisdom, power, and love, will be to us instead of God’s. It is therefore our sin and folly to place that confidence in any creature which is to be placed in God only.

Verse 2. Am I in God’s stead. Rachel’s impatience provoked Jacob’s anger, because she asked of man whist was the prerogative of God to give. The rabbins remark here, that God keeps in his own hands the four grand keys of nature. First, the key of life or generation; secondly, the key of bread; thirdly, the key of rain, Deuteronomy 28:12; fourthly, the key of the grave, or resurrection from the dead. Ezekiel 37:12. Those favours of posterity are to be asked in prayer, and with all deference and submission to the Father of spirits.

2. Jacob’s anger — Here is something that stings to the quick the soul of him who has hitherto showed such general gravity and calmness. Such rebuke from the lips of his beloved Rachel arouses him to a sudden outburst of anger, in which he administers to her a sharp rebuke.

V. 3. Behold my maid, Bilhah-At the persuasion of Rachel he took Bilhah her handmaid to wife, that, according to the usage of those times, his children by her might be adopted and owned as her mistresses children. She would rather have children by reputation than none at all; children that she might call her own, though they were not so. And as an early instance of her dominion over the children born in her apartment, she takes a pleasure in giving them names, that carry in them nothing but marks of emulation with her sister. As if she had overcome her,

1. At law, she calls the flrst son of her handmaid, Dan, Judgment, saying, God hath Judged me-That is, given sentence in my favour.

2. In battle, she calls the next Naphtali, Wrestlings, saying, I have wrestled with my sister, and have prevailed-See what roots of bitterness envy and strife are, and what mischief they make among relations!

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.] hnmm hnbaw veibbaneh mimmennah, and I shall be built up by her. Hence בנ ben, a son or child, from hnb 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 3. Behold my maid Bilhah — She will rather have children by reputation than none at all; children that she can call her own, though they be not so. But had she not considered her sister as her rival, and envied her, she would have thought Leah’s children nearer to her, and more entitled to her care than Bilhah’s could be. As an early instance of her dominion over the children born in her apartment, she takes a pleasure in giving them names that carry in them nothing but marks of emulation with her sister. As if she had overcome her, 1st, At law, she calls the first son of her handmaid Dan, judgment; saying, God hath judged me — That is, given sentence in my favour. 2d, In battle, she calls the next Naphtali, wrestlings, saying, I have wrestled with my sister, and have prevailed — See what roots of bitterness envy and strife are, and what mischief they make among relations!

Ver. 3. She shall bear upon my knees; that the child might be free born, and adopted from its birth. By these privileges it became heir of the wealth and hopes of the family; and with this view a dotal maid was usually given with a lady on her marriage, as a precaution against the want of issue.

3. Children by her — In her impatience she resorts to the expedient of Sarai. Genesis 16:2, note.

SONS OF BILHAH AND ZILPAH, 1-13.

1. Give me children — Here breaks forth the passionate cry of the child of nature. Envy and jealousy, even to bitterness, speak out in this appeal, not the hopeful yearning of the child of faith.

SONS OF BILHAH AND ZILPAH, 1-13.

1. Give me children — Here breaks forth the passionate cry of the child of nature. Envy and jealousy, even to bitterness, speak out in this appeal, not the hopeful yearning of the child of faith.

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

6. Dan — Which means a judge, for, as she puts it, God had judged her cause, and vindicated her in this procedure. Observe that Rachel here speaks of God, Elohim, whereas Leah acknowledged Jehovah. Genesis 30:32, 33, 35. In verse 20, however, Leah uses the name Elohim, and in verse 24, Rachel acknowledges Jehovah.

SONS OF BILHAH AND ZILPAH, 1-13.

1. Give me children — Here breaks forth the passionate cry of the child of nature. Envy and jealousy, even to bitterness, speak out in this appeal, not the hopeful yearning of the child of faith.

Verse 8. She called his name Naphtali] yltpn naphtali, my wrestling, according to the common mode of interpretation; but it is more likely that the root ltp pathal 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.

8. Naphtali — Which means, my wrestling, in allusion to the struggle of rivalry between herself and Leah. Her words are, literally: wrestlings of God have I wrestled with my sister; also I have prevailed. The words, perhaps, have some allusion to Jacob’s reproof, verse 2, “Am I in God’s stead?” She assumes to have struggled as with God for this victory, and glories in a seeming victory over her sister. But what a vain boasting!

V. 9. Rachel had done that absurd and preposterous thing of putting her maid into her husband’s bed, and now Leah (because she missed one year in bearing children) doth the same, to be even with her. See the power of rivalship, and admire the wisdom of the divine appointment, which joins together one man and one woman only. Two sons Zilpah bare to Jacob, whom Leah looked upon herself as intitled to, in token of which she called one Gad, promising herself a little troop of children. The other she called Asher, Happy, thinking herself happy in him, and promising herself that her neighbours would think so too.

Verse 9. Rachel had absurdly and preposterously put her maid into her husband’s bed; and now Leah, because she missed one year in bearing children, doth the same, to be even with her. See the power of rivalship, and admire the wisdom of the divine appointment, which joins together one man and one woman only. Two sons Zilpah bare to Jacob, whom Leah looked upon herself as entitled to, in token of which, she called one Gad, promising herself a little troop of children. The other she called Asher, happy, thinking herself happy in him, and promising herself that her neighbours would think so too.

9. Leah… took Zilpah — The passion and rivalry of Rachel provoke Leah to adopt the same expedient, and thus silence any boasting in that line.

SONS OF BILHAH AND ZILPAH, 1-13.

1. Give me children — Here breaks forth the passionate cry of the child of nature. Envy and jealousy, even to bitterness, speak out in this appeal, not the hopeful yearning of the child of faith.

Verse 11. She called his name Gad.] This has been variously translated. dg gad, may signify a troop, an army, a soldier, a false god, 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 Genesis 31:19), Leah, in saying dgb 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 Clarke’s note on “Genesis 31:19”. The Septuagint translate it en tuch, 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, dg ab 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, dgb bagad, with a troop. In the Bible published by Becke, 1549, the word is translated as an exclamation, Good luck!

Ver. 11. A troop cometh, and she called his name Gad. From this birth, Leah augured a numerous progeny to Jacob; yea, a troop or army of descendants. The apostate Israelites gave the name of Gad to the altars which they built to prosperity, as in the note on Isaiah 65:11. Gad is also used to designate happiness.

11. A troop cometh — Hebrews, dgb, in luck; with good fortune. So Sept. and Vulgate, Syriac and Chaldee. So she called his name Gad, as a memorial of her good fortune. The Masorites explain dgb as an abbreviation for dg ab, and so write it in the margin, and chap. 49:19, is thought by some to favour this; but the simpler sense is that of the Septuagint and other versions, as given above.

SONS OF BILHAH AND ZILPAH, 1-13.

1. Give me children — Here breaks forth the passionate cry of the child of nature. Envy and jealousy, even to bitterness, speak out in this appeal, not the hopeful yearning of the child of faith.

Verse 13. And Leah said, Happy am I] yrvab beoshri, in my happiness, therefore she called his name rva asher, that is, blessedness or happiness.

Ver. 13. She called his name Asher; that is, blessed.

13. Asher — Which means, blessed, happy. The words happy, blessed, and Asher in this verse are all from the same Hebrew root. OTHER CHILDREN OF LEAH, 14-21. 14.

Reuben went — He was now a boy of four or five years. Mandrakes µyadwd, dudhaim, love-apples, a fruit, as appears from this context, believed to have the power of promoting conception. Hence the anxiety of Rachel to obtain them. The fruit here named is believed to be the Mandragora officinalis, described by Tristram as “one of the most striking plants of the country, with its flat disk of very broad primrose-like leaves, and its central bunch of dark blue bell-shaped blossom. The perfume of the flower we found by no means disagreeable, though it is said by some to be fetid. It has a certain pungency which is peculiar. We found it not uncommon in every part of Palestine, but chiefly in marshy plains.” — Land of Israel, 8vo edit., p. 103.

V. 14. Reuben, a little lad of five or six years old, playing in the field, found mandrakes. It is uncertain what they were; the critics are not agreed about them: we are sure they were some rarities, either fruits or flowers that were very pleasant to the smell, Song of Solomon 7:13. Some think these mandrakes were Jessamin flowers. Whatever they were, Rachel, could not see them in Leah’s hands, but she must covet them.

Verse 14. Reuben-found mandrakes] דודאים 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 Linne, 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 a 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 were made, and this is favoured by the meaning of the original, loves, i.e., incentives to matrimonial connections: and it was probably on this account that Rachel desired them. The whole account however is very obscure.

Verse 14. Found mandrakes — The word µyadwd, thus rendered, is only found here and Song of Solomon 7:13; and it is not agreed among interpreters whether it signifies a fruit or a flower. It is thought, however, by many, that mandrake-apples are here meant, which, according to Pliny, are of the size of filberts. They were pleasant to the smell, (Song of Solomon 7:13,) and probably also desirable for food. Whatever they were, Rachel could not see them in Leah’s hands, but she must covet them.

Ver. 14. Mandrakes. We do not know what sort of fruit these were. Augustine says he once saw some. They were beautiful in appearance, fragrant in smell, but insipid in the taste. Song of Solomon 7:13. Some think they were apples of that name.

Verse 15. Thou hast taken my husband] It appears probable that Rachel had found means to engross the whole of Jacob’s affection and company, 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 the Jewish women an intense desire of having children; and it seems to have been produced, not from any peculiar affection for children, but through the hope of having a share in the blessing of Abraham, by bringing forth Him in whom all the nations of the earth were to be blessed.

V. 17. And God hearkened unto Leah-Perhaps the reason of this contest between Jacob’s wives for his company, and their giving him their maids to be his wives, was the earnest desire they had to fulfil the promise made to Abraham (and now lately renewed to Jacob) that his seed should be as the stars of heaven for multitude, and that, in one seed of his, the Messiah, all the nations of the earth shall be blessed. Two sons Leah was now blessed with; the first she called Issachar, a hire, reckoning herself well repaid for her mandrakes; nay, (which is a strange construction of the providence) rewarded for giving her maid to her husband. The other she called Zebulun, dwelling, owning God’s bounty to her, God has endowed me with a good dowry. Jacob had not endowed her when he married her; but she reckons a family of children, a good dowry.

Verse 17. God hearkened unto Leah — And she was now blessed with two sons, the first of whom she called Issachar, hire, reckoning herself well repaid for her mandrakes; nay, (which was a strange construction of the providence,) rewarded for giving her maid to her husband. The other she called Zebulun, dwelling, owning God’s bounty to her, God has endowed me. Jacob had not endowed her when he married her; but she reckons a family of children a good dowry.

Verse 18. God hath given me my hire] yrkc sechari. And she called his name Issachar, rkccy, This word is compounded of vy yesh, IS, and rkc sachar, WAGES, from rkc sachar, to content, satisfy, saturate; hence a satisfaction or compensation for work done, &c.

Ver. 18. She called his name Issachar; that is, hire.

18. God hath given me my hire — Leah, of higher spiritual nature than Rachel, relies on God more than on any love potions, and she has her reward, and she gives her new-born son a name, Issachar, which means, there is a reward.

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

Ver. 20. She called his name Zebulon; that is, a dwelling, or a little habitation.

20. Zebulun — Which means, dwelling or habitation; for now she fondly hopes that her husband will dwell with her; cleave to her in his home-life with a warmer attachment.

V. 21. Mention is made, of Dinah, because of the following story concerning her, Genesis 34:1-16, &c. Perhaps Jacob had other daughters, though not registered.

Verse 21. And called her name Dinah.] hnyd dinah, judgment. As Rachel had called her son by Bilhah DAN, Genesis 30:6, so Leah calls her daughter DINAH, God having judged and determined for her, as well as for her sister in the preceding instance.

Verse 21. Mention is made of Dinah, because of the following story concerning her, chap. 34. Perhaps Jacob had other daughters, though not registered.

21. Dinah — Which means, judgment; kindred to the name Dan. Verse 6. Some suppose, from the language of Genesis 37:35; 46:7, that Jacob had other daughters. This is possible, and yet the word may, in those passages, refer to daughters-in-law. So full a narrative of Jacob’s family would not have been likely to omit mention of any child of his.

V. 22. God remembered Rachel, whom he seemed to have forgotten, and hearkened to her, whose prayers had been long denied, and then she bare a son. Rachael called her son Joseph, which, in Hebrew, is a-kin to two words of a contrary signification: Asaph, abstulit, he has taken away my reproach, as if the greatest mercy she had in this son were, that she had saved her credit: and Joseph, addidit, the Lord shall add to me another son: which may be looked upon as the language of her faith; she takes this mercy as an earnest of further mercy: hath God given me this grace? I may call it Joseph, and say, he shall add more grace.

Verse 22. And God hearkened to her] After the severe reproof which Rachel had received from her husband, Genesis 30:2, 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 22. God remembered Rachel — Whom he seemed to have forgotten, and hearkened to her, whose prayers had been long denied, and then she bare a son. Rachel called her son Joseph, which, in Hebrew, is akin to two words of a contrary signification: Asaph, abstulit, he has taken away my reproach; as if the greatest mercy she had in this son were, that she had saved her credit: and Joseph, addidit; the Lord shall add to me another son: which may be looked upon as the language of her faith: she takes this mercy as an earnest of further mercy: hath God given me this grace? I may call it Joseph, and say, he shall add more grace.

BIRTH OF JOSEPH, 22-24.

22. God remembered Rachel — It would seem from the language of these verses that Rachel’s wrestling with God (comp. verse 8) had acquired a nobler tone; a more devout and humble trust. God hearkened to her — This implies a prevailing prayer on her part, which had probably softened and subdued her spirit, and begotten in her a forgiving disposition towards her rival — a quality that impressed itself upon her son.

23. My reproach — She has now no words of envy or triumph towards her sister, but a humble acknowledgment of her previous pitiable condition among women.

Verse 24. She called his name Joseph] ãswy 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, Genesis 35:18.

Ver. 24. Joseph, that is, addition.

24. Joseph — Which means adding, for she herewith expresses her faith that Jehovah will add to her another son. There seems also to be a play upon the word ãsa, hath taken away, used in the preceding verse. Thus the name takes on a twofold significance. Elohim has taken away her reproach, and Jehovah will add another son. While this faith showed a nobler spirit than she had manifested before, it also showed an impatience and ambition, which issued in sorrow and death, when the other son was added. See Genesis 35:18.

The dates of the birth of the above-named children of Jacob are not given, though verse 25 shows that on the birth of Joseph, Jacob had served out his fourteen years. Here, then, eleven children appear to have been born unto him in seven years, and yet during that period Leah for a time left bearing, (Genesis 29:35.) All this, however, may be readily understood as follows. Dinah was born “afterwards,” (verse 21;) so she may be set aside from the seven years; and nothing necessarily hinders our supposing Zebulun, Leah’s sixth son, to have been born after Joseph. Leah probably bore the four sons named in Genesis 29:32-35, in rapid succession within the first four years after marriage. Then she left off bearing for two years, which would be noticeable after having borne four sons so quickly. Meanwhile, and probably before the birth of Judah, Leah’s fourth son, Rachel sought children by Bilhah, and during the fourth and fifth years the children of both the hand-maids were born. At the beginning of the seventh year Leah may have borne Issachar, and Zebulun at its close, or very soon after. So there is nothing improbable in the narrative of the eleven children being born in seven years.

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 Genesis 30:26, and conclusion of Clarke’s notes “Genesis 31:55”.

LABAN’S NEW BARGAIN WITH JACOB, 25-36.

25. Send me away — Jacob doubtless felt that Laban had been ungenerous and exacting, and, besides deceiving him in the case of Leah, had sought to make the most of all his other advantages to make out of him all he could. Mine own place… my country — Jacob remembered the promises at Beth-el. Genesis 28:13-15.

26. Thou knowest my service — Jacob is not afraid to reckon on the value of his labours, and Laban had, doubtless, profited greatly by them — as he at once acknowledged. Verse 27.

Verse 27. I have learned by experience] ytvjn nichashti, from vjn 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 that the Lord hath blessed me for thy sake. For the meaning of the word vjn nachash, See Clarke’s note on “Genesis 3:1”, &c.

Verse 27. I have learned by experience — The best way of learning. And it would be well if we always remembered and adhered to what we have thus learned. But, alas! we are too apt to forget or neglect it.

27. I have learned by experience — ytvjn, I have divined; or, I have learned by divination. The words indicate that Laban had become, to some extent at least, involved in heathen and idolatrous practices. Compare Genesis 31:19; 30:32. Some, however, take the word in the wider signification of diligent inquiry and examination, a meaning not sustained by general usage. Laban rather claims to have discovered, by some sort of augury, that Jacob’s God, Jehovah, had favoured him for Jacob’s sake.

LABAN’S NEW BARGAIN WITH JACOB, 25-36.

25. Send me away — Jacob doubtless felt that Laban had been ungenerous and exacting, and, besides deceiving him in the case of Leah, had sought to make the most of all his other advantages to make out of him all he could. Mine own place… my country — Jacob remembered the promises at Beth-el. Genesis 28:13-15.

LABAN’S NEW BARGAIN WITH JACOB, 25-36.

25. Send me away — Jacob doubtless felt that Laban had been ungenerous and exacting, and, besides deceiving him in the case of Leah, had sought to make the most of all his other advantages to make out of him all he could. Mine own place… my country — Jacob remembered the promises at Beth-el. Genesis 28:13-15.

Verse 30. For it was little which thou had 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, ylgrl leragli, according to my footsteps-every step I took in thy 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 afterwards mentioned, we find him using all his skill and experience to provide for his family by a rapid increase of his flocks.

30. Since my coming — Hebrews, at my feet; as if the blessings of Jehovah had broken forth and followed Jacob’s footsteps wherever he went.

LABAN’S NEW BARGAIN WITH JACOB, 25-36.

25. Send me away — Jacob doubtless felt that Laban had been ungenerous and exacting, and, besides deceiving him in the case of Leah, had sought to make the most of all his other advantages to make out of him all he could. Mine own place… my country — Jacob remembered the promises at Beth-el. Genesis 28:13-15.

Verse 32. I will pass through all thy flock] ˆax tson, implying, as we have before seen, all smaller cattle, such as sheep, goats, &c. All the speckled and spotted cattle] hc seh, which we translate cattle, signifies the young either of sheep or goats, what we call a lamb or a kid. Speckled, dqn nakod, signifies interspersed with variously coloured spots. Spotted] awlc talu, spotted with large spot either of the same or different colours, from alc tala, to patch, to make party-coloured or patch-work; see Ezekiel 16:16. I have never seen such sheep as are here described but in the islands of Zetland. There I have seen the most beautiful brown, or fine chocolate colour among the sheep; and several of the ring-streaked, spotted, speckled, and piebald among the same; and some of the latter description I have brought over, and can exhibit a specimen of Jacob’s flock brought from the North Seas, feeding in Middlesex. And all the brown] חום chum. I should rather suppose this to signify a lively brown, as the root signifies to be warm or hot.

Verse 32. Removing all the speckled and spotted — He does not mean, that those cattle which were already speckled and spotted, &c., should be given him; for that does not agree with what went before: Thou shalt not give me any thing, that is, I will take nothing that is now thine. Besides, it would have been no wonder if those that were spotted already should bring forth others like themselves. But the sense is, that he would separate all the spotted sheep and goats, and then, out of those which were of one colour, would have all that should fall hereafter of the before-mentioned variety. Jacob desired to make a clear bargain, about which they might have no disputes. Had they agreed for a particular number of cattle every year, there might have been room for cavil and suspicions; for if any of the flock had by accident been lost, they might have differed whether Jacob’s or Laban’s were the lost cattle. But, to prevent all possible disputes, “Let me,” says Jacob, “have all the speckled and spotted cattle, and then, whenever you have a mind to look into my stock, my integrity will come before your face,” or be conspicuous, which is the meaning of the next verse.

32. Brown cattle among the sheep… spotted and speckled among the goats — The Syrian sheep are said to be usually all white, and the goats black or brown. This seems to have been the case with Laban’s flocks, so that Jacob’s proposition would leave Laban with by far the larger proportion of the flocks and their probable increase.

33. My righteousness — My uprightness in the whole business. In time to come — Hebrews, in the day of to-morrow; meaning, any and every to-morrow. From that day forward there would be no dispute over rights in the cattle, for the colour would decide. When it shall come — Rather, when thou shalt come (awbt,) upon my wages before thee; that is, when thou comest to inspect my wages or share in the flock. Stolen with me — That is, Laban will be welcome to look upon all the white sheep and black or brown goats which he finds with Jacob as stolen, and claim them for himself.

V. 34. Laban was willing to consent to this bargain, because he thought if those few he had that were now speckled and spotted were separated from the rest, which was to be done immediately, the body of the flock which Jacob was to tend, being of one colour, either all black or all white, would produce few or none of mixt colours, and so he should have Jacob’s service for nothing, or next to nothing. According to this bargain, those few that were party-coloured were separated, and put into the hands of Laban’s sons, and sent three days journey off: so great was Laban’s jealouly lest any of those should mix with the rest of the flock to the advantage of Jacob.

Verse 34. Laban was willing to consent to this bargain, because he thought, that if those few he had that were now speckled and spotted were separated from the rest, the body of the flock, which Jacob was to tend, being of one colour, either all black or all white, would produce few or none of mixed colours, and so he should have Jacob’s service for nothing, or next to nothing.

LABAN’S NEW BARGAIN WITH JACOB, 25-36.

25. Send me away — Jacob doubtless felt that Laban had been ungenerous and exacting, and, besides deceiving him in the case of Leah, had sought to make the most of all his other advantages to make out of him all he could. Mine own place… my country — Jacob remembered the promises at Beth-el. Genesis 28:13-15.

Verse 35. The he-goats that were ring-streaked] µydq[h µycyth hatteyashim haakuddim, 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 Genesis 30:32 and Genesis 30:35, in what the bargain of Jacob with his father-in-law properly consisted. It appears from Genesis 30:32, 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 party-coloured should be considered as the property of Laban. But in Genesis 30:35 it appears that Laban separated all the party-coloured cattle, 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 Laban, for the greater security, when he had separated the party-coloured, which by the agreement belonged to Jacob, see Genesis 30:32, put them under the care of his own sons, while Jacob fed the flock of Laban, Genesis 30:36, 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 party-coloured young, they were put to the flocks belonging to Jacob under the care of Laban’s sons. This conjecture is not satisfactory, and the true meaning appears to be this: Jacob had agreed to take all the party-coloured for his wages. As he was now only beginning to act upon this agreement, consequently none of the cattle as yet belonged to him; therefore Laban separated from the flock, Genesis 30:35, all such cattle as Jacob might afterwards claim in consequence of his bargain, (for as yet he had no right;) therefore Jacob commenced 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 from those of which Jacob had the care. The bargain, therefore, seemed to be wholly in favour of Laban; and to turn it to his own advantage, Jacob made use of the stratagems afterwards mentioned. This mode of interpretation removes all the apparent contradiction between Genesis 30:32 and Genesis 30:35, with which commentators in general have been grievously perplexed. From the whole account we learn that Laban acted with great prudence and caution, 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 and one daughter, besides his two wives, and their two maids, and several servants. See Genesis 30:43. 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 did he not push this so far as to ruin his father-in-law’s flocks, leaving him nothing but the refuse? See Genesis 30:42.

Verses 35, 36. He gave them into the hands of his sons — To be fed apart by themselves, lest Jacob should get any of them to mix with those of one colour. He set three days’ journey betwixt himself and Jacob — Such journeys as flocks are able to make, that they might not so much as see one another. Between this and the 37th verse, the Samaritan copy inserts a paragraph about the angel’s appearing to Jacob in a dream, which is not found in any other version; but is related by Jacob himself in the following chapter, verse 11, as a thing which had happened to him, and which justifies the policy which the subsequent verses represent him as using.

35. Gave them into the hand of his sons — Here note the overreaching and imperious disposition of Laban. He does not leave Jacob to divide the flocks, but does it himself, and then removes Jacob’s part three days distant. Jacob was bound to look after Laban’s flock, (verse 31,) and the latter takes every advantage of that fact.

Verses 35, 36. He gave them into the hands of his sons — To be fed apart by themselves, lest Jacob should get any of them to mix with those of one colour. He set three days’ journey betwixt himself and Jacob — Such journeys as flocks are able to make, that they might not so much as see one another. Between this and the 37th verse, the Samaritan copy inserts a paragraph about the angel’s appearing to Jacob in a dream, which is not found in any other version; but is related by Jacob himself in the following chapter, verse 11, as a thing which had happened to him, and which justifies the policy which the subsequent verses represent him as using.

LABAN’S NEW BARGAIN WITH JACOB, 25-36.

25. Send me away — Jacob doubtless felt that Laban had been ungenerous and exacting, and, besides deceiving him in the case of Leah, had sought to make the most of all his other advantages to make out of him all he could. Mine own place… my country — Jacob remembered the promises at Beth-el. Genesis 28:13-15.

V. 37. Here is Jacob’s policy to make his bargain more advantageous to himself than it was likely to be: and if he had not taken some course to help himself, it would have been an ill bargain indeed; which he knew Laban would never have considered, who did not consult any one’s interest but his own.

1. Now Jacob’s contrivances were, He set pilled sticks before the cattle where they were watered, that looking much at those unusual party-coloured sticks, by the power of imagination, they might bring forth young ones in like manner party-coloured. Probably this custom was commonly used by the shepherds of Canaan, who coveted to have their cattle of this motly colour.

2. When he began to have a flock of ring-straked and brown, he contrived to set them first, and to put the faces of the rest towards them, with the same design as he did the former. Whether this was honest policy, or no, may admit of a question. Read Genesis 31:7-16, and the question is resolved.

Verse 37. Rods of green poplar] jl hnbl 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, in opposition to witheredness. Had they not been fresh-just cut off, he could not have pilled the bark from them.

And of the hazel] zwl luz, the nut or filbert tree, translated by others the almond tree; which of the two is here intended is not known. And chestnut tree] ˆwmr[ armon, the plane tree, from µr[ aram, he was naked. The plane tree is properly called by this name, because of the outer bark naturally peeling off, and leaving the tree bare in various places, having smooth places where it has fallen off. A portion of this bark the plane tree loses every year. The Septuagint translate it in the same way, platanov. and its name is supposed to be derived from platuv, 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., ver. 307, sacrificing kalh upo platanistw, under a beautiful plane tree. VIRGIL, Geor. iv. 146, mentions,

———ministrantem platanum potantibus umbras.

The plane tree yielding the convivial shade.

And PETRONIUS ARBITER in Satyr.:—

Nobilis æstivas platanus diffuderat umbras.

“The noble plane had spread its summer shade.”

See more in Parkhurst. Such a tree would be peculiarly acceptable in hot countries, because of its shade.

Pilled white streaks in them] Probably cutting the bark through in a spiral line, and taking it off in a certain breadth all round the rods, so that the rods would appear party-coloured, the white of the wood showing itself where the bark was stripped off.

Verses 37, 38. And pilled white streaks in them — Pilled off the bark from the rods, at certain distances, till the white appeared between the bark. He set the rods in the gutters — Or channels of water, at the time when the cattle were wont to couple, that their fancies might be painted with such divers colours as they saw in the rods. As it appears from Genesis 31:10, that God, to reward Jacob’s fidelity, and punish Laban’s injustice, determined that the cattle should generally be speckled and spotted; so it is probable he directed him to take this method to attain that end; not as though it were sufficient of itself to produce such an effect, which any person that will make the trial will find it is not; but as a means which God would bless in order to it, and which Jacob was required to use in testimony of his dependance on God, as Naaman was required to wash in the river Jordan, in order to his being cured of his leprosy. Much being said by authors concerning the surprising effects which impressions made upon the imaginations of pregnant animals will have upon the form, shape, and colour of the young, Dr. Shuckford observes, “1st, That it cannot be proved that the method which Jacob used is a natural and effectual way to produce variegated cattle; the ancient naturalists having carried their thoughts upon these subjects much further than they will bear; that the effect of impressions upon the imagination must be very accidental, because the objects that should cause them may or may not be taken notice of. But, 2d, Granting that they might naturally produce the effect here mentioned; yet if, as is probable, Jacob used the rods in obedience to a special divine direction, without knowing any thing of their natural virtue, the effect must still be ascribed immediately to God himself; just as in the case of Hezekiah, though the figs which were applied for his recovery might be a natural remedy for his distemper; yet, since the application of them was not made by any rules of physic then known, but by a divine direction, the cure is justly ascribed to the immediate hand of God.”

Ver. 37. Made the white appear. The human fœtus is often marked in the mother’s womb with blood, or with the shape of red and purple fruits; but when do we see cattle devoid of reason, so marked? Though we presume not to deny the influence of those rods, yet it is safer to say that God gave Jacob the cattle.

JACOB’S ARTIFICE, 37-43.

37. Took him rods — At sight of such imperious attempt at overreaching him, Jacob is not slow to devise means to counteract the wrong. The artifice he adopted was in well-known accord with the fact that any impressive colours fixed in the attention of a female at the time of conception are almost sure to mark the offspring. Poplar… hazel… chestnut — Some render storax, almond, and plane-tree; others render maple instead of hazel, and walnut instead of chestnut. The wood was doubtless such as had a white wood under a dark bark.

Verse 38. And he set the rods which he had pilled before the flocks] It has long been an opinion 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 fetus. This opinion 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, 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 Jacob would produce the same results in similar cases. The finger of God works in nature myriads of ways unknown 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 mercifully hides the operations of his power from man in a variety of eases, that he may hide pride from him. Even with the little we know, how apt are we to be puffed up! We must adore God in a reverential silence on such subjects 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 counsel of his own will, which is always infinitely wise and infinitely good.

Verses 37, 38. And pilled white streaks in them — Pilled off the bark from the rods, at certain distances, till the white appeared between the bark. He set the rods in the gutters — Or channels of water, at the time when the cattle were wont to couple, that their fancies might be painted with such divers colours as they saw in the rods. As it appears from Genesis 31:10, that God, to reward Jacob’s fidelity, and punish Laban’s injustice, determined that the cattle should generally be speckled and spotted; so it is probable he directed him to take this method to attain that end; not as though it were sufficient of itself to produce such an effect, which any person that will make the trial will find it is not; but as a means which God would bless in order to it, and which Jacob was required to use in testimony of his dependance on God, as Naaman was required to wash in the river Jordan, in order to his being cured of his leprosy. Much being said by authors concerning the surprising effects which impressions made upon the imaginations of pregnant animals will have upon the form, shape, and colour of the young, Dr. Shuckford observes, “1st, That it cannot be proved that the method which Jacob used is a natural and effectual way to produce variegated cattle; the ancient naturalists having carried their thoughts upon these subjects much further than they will bear; that the effect of impressions upon the imagination must be very accidental, because the objects that should cause them may or may not be taken notice of. But, 2d, Granting that they might naturally produce the effect here mentioned; yet if, as is probable, Jacob used the rods in obedience to a special divine direction, without knowing any thing of their natural virtue, the effect must still be ascribed immediately to God himself; just as in the case of Hezekiah, though the figs which were applied for his recovery might be a natural remedy for his distemper; yet, since the application of them was not made by any rules of physic then known, but by a divine direction, the cure is justly ascribed to the immediate hand of God.”

Ver. 38. The rods which he had peeled. This was a mere prejudice of the ancient shepherds. The rods, however they were peeled, could not procure these effects on the cattle. It was God therefore who graciously blessed him with substance. But with regard to women, there have been many occurrences in natural history, which strongly corroborate what is here asserted of the effects of the imagination, &c. Vide Poli. syn. crit. in loc. An Ethiopian lady once had a white child, which made a great deal of talk; but as no one could impeach the lady’s chastity, the physicians at length ascribed the cause to a portrait of Andromache, which hung in the lady’s bedchamber.

JACOB’S ARTIFICE, 37-43.

37. Took him rods — At sight of such imperious attempt at overreaching him, Jacob is not slow to devise means to counteract the wrong. The artifice he adopted was in well-known accord with the fact that any impressive colours fixed in the attention of a female at the time of conception are almost sure to mark the offspring. Poplar… hazel… chestnut — Some render storax, almond, and plane-tree; others render maple instead of hazel, and walnut instead of chestnut. The wood was doubtless such as had a white wood under a dark bark.

JACOB’S ARTIFICE, 37-43.

37. Took him rods — At sight of such imperious attempt at overreaching him, Jacob is not slow to devise means to counteract the wrong. The artifice he adopted was in well-known accord with the fact that any impressive colours fixed in the attention of a female at the time of conception are almost sure to mark the offspring. Poplar… hazel… chestnut — Some render storax, almond, and plane-tree; others render maple instead of hazel, and walnut instead of chestnut. The wood was doubtless such as had a white wood under a dark bark.

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 party-coloured sheep or goats among them, therefore the ring-streaked, &c., mentioned in this verse, must have been born since the agreement was made; and Jacob makes use of them precisely as he used the pilled rods, that, having these before their eyes during conception, the impression might be made upon their imagination which would lead to the results already mentioned.

Verse 40. Jacob set the faces of the flocks toward the ring-streaked — Having used the pilled rods by divine direction, and seeing the effects they produced, he here employs his own natural sagacity, and turns the faces of Laban’s flocks toward the ring-streaked and the brown, that by looking frequently on them, they might be disposed in their conception to bring forth the like. And he put his own flocks apart, lest, by looking at Laban’s, their young might fall off from being ring-streaked and brown.

40. Separate the lambs — That is, the lambs produced after the separation mentioned in verse 35. These ringstreaked lambs were, as a second artifice, made like the rods to serve his purpose. Put his own flocks by themselves — As he had a right to do. Laban’s cattle here denote those of uniform color in the flocks tended by Jacob.

Verse 41. Whensoever the stronger cattle did conceive] The word twrvqm mekushsharoth, 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 µypc[ atuphim, which we translate feeble, and which Symmachus properly renders deuterogonoi, cattle of the second birth, as he renders the word mekushsharoth by prwtogonoi, 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 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!

JACOB’S ARTIFICE, 37-43.

37. Took him rods — At sight of such imperious attempt at overreaching him, Jacob is not slow to devise means to counteract the wrong. The artifice he adopted was in well-known accord with the fact that any impressive colours fixed in the attention of a female at the time of conception are almost sure to mark the offspring. Poplar… hazel… chestnut — Some render storax, almond, and plane-tree; others render maple instead of hazel, and walnut instead of chestnut. The wood was doubtless such as had a white wood under a dark bark.

42. The feebler were Laban’s — This was a third trick. The Eastern sheep lamb twice a year, in spring and fall, and those born in the fall, according to Pliny, were the stronger. It is probable that after a time Laban suspected or discovered Jacob’s artifice, and accordingly changed his wages, or the terms of the contract, many times. See Genesis 31:7, 8. But Jacob was smart enough to frustrate all his attempts to overreach him.

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; and 4. The business of the party-coloured flocks produced by means of the females looking at the variegated rods. These, especially the three last, may be ranked among the most difficult things in this book. Without encumbering the page with quotations and opinions, 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 overreaching 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 party-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 devised 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 the influence and grace of the Spirit of God is a good and religious education. Parents should teach their children to despise and abhor low cunning, to fear a lie, and tremble at an oath; and in order to be successful, they should illustrate their precepts by their own regular and conscientious 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 Genesis 31:7-12. But still he appears to have proceeded farther 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 of 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 deceit, nor the partiality of friendship, could ever pen such an account. GENESIS

Verse 43. The man increased exceedingly — Upon the whole of what is said here, and in the following chapter, we may conclude that Jacob’s behaviour in this affair was generous, fair, and candid; that he chose the ring-streaked cattle with a view to prevent disputes, trusting that God would so order it, agreeably to his petition at Beth-el, that he should have enough, being determined to be content with what God’s providence should give him; and that, when he made use of the rods, it was an act of faith, and in obedience to God’s command. We have the more reason to think this, because we find nothing but good arose to Jacob from it; whereas, we may remark, that though the Scripture often mentions the misconduct of good men, yet it always takes care to inform us, that evil arose to them in consequence of such actions. We may observe also God’s faithfulness; he had promised Jacob at Beth-el to be with him in all places whither he should go; and we find him accordingly blessing Laban because he was with him: so that, though Laban had but little when Jacob came to him, it was, under him, increased to a multitude. We ought likewise to take notice that, though Jacob, from what he says to Laban in the following chapter, appears to have been a most industrious, faithful servant, yet he attributes all the increase of the flock to the blessing of God, and not to his own care.

JACOB’S ARTIFICE, 37-43.

37. Took him rods — At sight of such imperious attempt at overreaching him, Jacob is not slow to devise means to counteract the wrong. The artifice he adopted was in well-known accord with the fact that any impressive colours fixed in the attention of a female at the time of conception are almost sure to mark the offspring. Poplar… hazel… chestnut — Some render storax, almond, and plane-tree; others render maple instead of hazel, and walnut instead of chestnut. The wood was doubtless such as had a white wood under a dark bark.