Annotations on the Pentateuch, Psalms, Song of Songs, Biblical commentary 1 · Chapter 31
CHAP. XXXI.
1, Laban and his sons, envy Iakobs prosperity. 3, God biddeth him returne into Canaan. 4, He acquainteth his wives herewith, complaining of their fathers hard dealing. 14, They agree to goe with him, 17, so they all flee secretly, 19, Rachel stealeth her fathers images. 22, Laban pursueth after him, 26, and complaineth of the wrong; 33 and searcheth for his images, 34, but Rachel in policie hideth them. 36, Iakob chideth with Laban, for abusing and hard usage of him. 43, Laban would make a covenant, 45, which Iakob assenteth unto, and it is confirmed by a signe, an oath, and a banquet; 55, so they part in peace.
ANd he heard, the words of Labans sons, saying; Iakob hath taken, all that was our fathers: and of that which was our fathers, hath hee made all this glorie. And Iakob saw, the face of Laban; and behold it was not with him, as in former dayes. And Iehovah said unto Iakob; Returne, unto the land of thy fathers, and to thy kinred: and I will be with thee. And Iakob sent, and called Rachel and Leah: to the field unto his flocke. And he said unto them, I see your fathers face, that it is not toward mee, as in former daies: and the God of my father hath been with me. And ye know, that withal my able-power, I have served your father. And your father hath deceived me, & changed my wages, ten times: but God hath not given him, to doe me evill. If he said thus, The speckled shal be thy wages; then bare al the cattell, speckled: and if he said thus, the ring-straked shall be thy wages; then bare all the cattell, ring-straked. And God, hath taken away the cattell of your father, and given them to me. And it was, in the time that the cattel conceived; that I lifted up my eyes, and saw in a dreame: and behold the heegoats which leaped-up on the cattle, were ring-straked, speckled and grisled. And the Angel of God said unto me in a dreame; Iakob: and I said, Loe here I am. And hee sayd, Lift-up now thine eyes, and see, all the heegoats, that leape up on the cattell; are ring-straked, speckled and grisled: for I have seenall that Laban doeth unto thee. I am the God of Beth-el, where thou anointedst the pillar, where thou vowedst unto me, a vow: now, arise goe out from this land, & returne unto the land of thy kinred. And Rachel & Leah answered, and said unto him: Is there yet for us, any portion or inheritance, in our fathers house? Are we not counted of him, strangers? for he hath sold us: and eating he hath eaten up also, our money. For all the riches, which God hath taken-away from our father; that belongeth to us, and to our sonnes: and now, all that God hath said unto thee, doe thou. And Iakob arose, and tooke up his sons, and his wives, upon camels. And he led away all his cattell, and all his substance which he had gathered; the cattel of his getting which hee had gathered in Padan Aram: for to come unto Isaak his father, in the land of Canaan. And Laban was gone to sheare his sheepe: and Rachel had stollen the Teraphims, that were her fathers. And Iakob stale from the heart of Laban the Syrian: in that he told him not, that he fled. And he fled himselfe, and all that he had; and he rose up, and passed over the river: and set his face toward mount Gilead. And it it was told Laban, in the third day; that Iakob was fled. And hee tooke his brethren with him, and followed after him, seven dayes way: and overtooke him, in mount Gilead. And God came to Laban the Syrian, in a dreame by night: and he said unto him; Take thou heed, lest thou speake with Iakob from good to bad. And Laban overtooke Iakok: and Iakob had pitched his tent in the mount; and Laban pitched with his brethren in mount Gilead. And Laban said, to Iakob; what hast thou done, that thou hast stollen-away from my heart: and hast led-away my daughters, as captives with the sword? Wherefore didst thou flee secretly, and steale-away from me: and didst not tell me? that I might have sent thee away, with mirth and with songs, with timbrell and with harpe. And hast not suffred me to kisse my sonnes, and my daughters: now, thou hast done-foolishly in so doing. It is in the power of my hand to doe you evill: but the God of your father said unto mee yesternight, saying; Take thou heed, that thou speake not with Iakob from good to bad. And now, going thou wouldest be gone, because longing thou longedst after thy fathers house: wherefore hast thou stollen my gods? And Iakob answered, and said to Laban: because I feared; for I said, lest thou take-byforce thy daughters from me. With whom thou shalt find thy gods, let him not live: before our brethren, discerne thou what is thine with mee, and take it to thee: and Iakob knew not, that Rachel had stollen them. And Laban entred into the tent of Iakob, and into the tent of Leah, and into the tent of the two handmaids, and hee found them not: and he went out from the tent of Leah, and entred into the tent of Rachel. And Rachel had taken the Teraphims, and put them in the camels furniture; and sate upon them: and Laban felt all the tent, and found them not. And she said to her father, Let it not be displeasing in the eyes of my Lord, that I cannot rise-up before thee, for the custome of women is upon me: and he searched, and found not the Teraphims. And Iakob was wroth, and chode with Laban: and Iakob answered and said to Laban; what is my trespasse, what is my sinne, that thou hast hotlypursued after me? Whereas thou hast felt all my stuffe, what hast thou found of all the stuffe of my house? set it here, before my brethren and thy brethren: and let them debate betweene us two. This twenty yeeres have I been with thee; thy ewes and thy shee-goats have not cast-their-young: and the rammes of thy flocke, I have not eaten. The torne, I brought not unto thee; I made-itgood; of my hand, didst thou require it: the stollen by day, or stollen by night. I was in the day, the heat did consume me, and the frost in the night: and my sleepe fled from mine eyes. This was my twenty yeere, in thy house: I have served thee fourteen yeres, for thy two daughters; and sixe yeeres, for thy cattell: and thou hast changed my wages, ten times. Except the God of my father, the God of Abraham, & the Feare of Isaak, had beene with me; surely now, thou hadst sent me away empty: my affliction and the labour of my hands, God hath seene, and rebuked thee yesternight. And Laban answered, and said unto Iakob; These daughters are my daughters, and these sonnes my sons, and these cattell my cattell; and all that thou seest, it belongs to me: and to my daughters, what shall I doe to these this day; or to their sonnes, which they have borne? Now therfore, come let us strike a covenant, I & thou: and let it be for a witnesse, betweene me and thee. And Iakob tooke a stone: and set it up, for a pillar. And Iakob said to his brethren, Gather stones; and they tooke stones, and made an heape; and they did eate there, upon the heape. And Laban called it, Iegarsahadutha: and Iakob called it Gal-eed. And Laban said, This heap is a witnesse, between me and thee, this day: therefore hee called the name of it Gal-eed. And Mizpah, for he said; Iehovah watch, betweene mee and thee: when we shall be hid, each man from his neighbour. If thou shalt afflict my daughters, and if thou shalt take wives besides my daughters, no man is with us: see, God is witnesse, betweene me and thee. And Laban said to Iakob; Behold this heape, and behold this pillar, which I have cast between me and thee. This heap be witnesse, and the pillar be witnesse: that I will not passe over this heape unto thee; and that thou shalt not passe over this heape, and this pillar unto me, for evill. The God of Abraham, and the God of Nachor, they judge between us; the God of their father: and Iakob sware, by the Feare of his father Isaak. And Iakob slew a slaughter (of beasts,) in the mount; and called his brethren to eat bread: and they did eate bread and taried all night in the mount. And Laban rose early in the morning, and kissed his sonnes and his daughters, and bles sed them: and Laban went, and returned, unto his place.
Annotations.
HE] that is, as the Greek expresseth, Iakob heard. made all this glory] that is, (as the Chaldee expoundeth it) get all these riches; for, thereupon glory ariseth; as riches and glory are joyn…d together, in Prov. 3. 16. and 8. 18. Eccles. 6. 2. Glory (or honour) hath the name of weightinesse, (as Paul mentioneth the weight of glory, 2 Cor. 4. 17.) and Abraham was said to be weighty, when he was rich, Gen. 13. 2. And in Esay 61. 6. glory, is in Greek translated riches.
Vers. 2. face] or countenance, wherein favour or displeasure is easily discerned: the Chaldee saith, the looke of his face. as in former dayes] or, as in time past: the Hebrew phrase is, as yesterday, and the day before: which two dayes past, are used for all times before; even as today, is for the time present, Psal. 95. 7. and to morrow for all time to come, Gen. 30 33. So after here in vers. 5. Exod. 4. 10. and 5 7. 14. and often in the Scripture.
Vers. 3. of thy fathers] the land of Canaan, given by promise to Abraham and to Isaak, Gen. 13. 15. and 26. 3. be with thee] that is, doe thee good, Gen. 32. 9. the Chaldee translateth, my word shall be for thy helpe. See Gen. 28. 15.
Vers. 4. unto his flocke] the Greeke expounds it, where the flockes were.
Vers. 5. with me] to bid me depart, vers. 13. or, as the Chaldee explaineth it, his word hath beene my helpe.
Vers. 7 ten times] in his sixe yeares service; ten here may be put for many times; so in Iob 19. 3. given] that is, suffred. See Gen. 20. 6.
Vers. 9. God hath] so it was not by Iakobs fraud, as his brethren unjustly calumniated him, vers. 1. neither used he that art of putting rods into the troughes (Gen. 30. 37.) but by Gods direction.
Vers. 10. a dreame] sent of God, as Gen. 28. 12. hee-goats] and rammes, as the Greeke expresly addeth. By this he was taught, that the generation of cattell in that manner, was by the instinct of God, for to inrich Iakob. grisled] or haile-spotted, that is, having many white spots like haylestones; for so the Hebrew and Chaldee words import. The Greeke expounds it, sprinkled as with ashes. It may be also to signifie, that this was Gods worke, as the haile falleth from heaven. Such was the colour of certaine horses, that Zachary saw in a vision, Zach. 6. 3.
Vers. 11. Angel] called in verse 13. the God of Bethel: that is, Christ. So after, Gen. 48. 16. The Hebrew Doctors also name this Angell, Michael: …irkei R. Eliez. c. 36.
Vers. 12. he-goats] the Greeke againe addeth, and rammes. cattell] or flocke, which the Greek translateth sheepe and goats, the Hebrew comprehendeth both, as Levit. 1. 10.
Vers. 13. the God] Heb. El Beth-el, that is, the God of the house of God: which the Chaldee expoundeth thus, the God which appeared unto thee in Beth-el: the G…eeke, thy God, which appeared unto thee in Gods place. God here manifest th… that hee accepted the service which Iakob used in consecrating Bethel, Gen. 28. 18. 19 22. and was mindfull of his promises there made, vers. 15. kinred] or nativity, generation, as the Greeke translateth; adding moreover, and I will be with thee, as was in verse 3.
Vers. 14 for us] or, to us: these words may imply, both that they had no hope of benefit from their father; and that they had no mind any longer to continue with him, out to depart. Compare 1 King. 12. 16. and the law, in Gen. 2. 24. Laban is set forth in this history, as a picture of a man covetous, envious, injurious, unthankfull, and unnaturall; besides his idolatry and hypocrisie. By such a miser, was Iakobs faith and patience exercised twenty yeeres.
Vers. 15. of him] or to him: meaning that he had dealt with them as strangers, rather then as children. sold us] for fourteene yeeres service by thee our husband. eating he hath eaten] that is, quite eaten up, and consumed: or greedily eaten. Or questionwise, should hee eate? that is, consume us quite? For by often changing Iakobs wages, hee sought to have inriched himselfe, with the extreme poverty of his daughters, money] Hebr. silver: used here generally for their price, which hee had turned to his owne profit: or figuratively, the meats and commodities bought with such money as was due to them for their husband service: besides their owne portions.
Vers. 16. riches] the Greeke addeth, and glory, as verse 1.
Vers. 18. substance] or, gathered-goods: see Gen. 12. 5. Thus also Iakobs children went with all their goods out of Aegypt, Exod. 10. 26. Padan Aram] that is, as the Greeke hath it, Mesopotamia.
Vers. 19. Teraphims] the Greeke here translateth them Idols; the Chaldee, Images: Laban calleth them his gods vers. 30. and that they were images or representations used in divine worship, other Scriptures also doe confirme, Iudg. 17. 5. and 18. 14. 17. 20 Hos. 3. 4. and it seemeth that idolaters consulted with their gods by them, and had oracles, Ezek. 21 21. Zach. 10. 2. therefore the Chaldee and Greeke in Hos. 3. 4. translate it, declarers, or manifesters, to weet, of hidden things. They were greatly displeasing to the true God, 1 Sam. 15. 23. and therefore were by the godly, rooted out, 2 King. 23. 24. Sometime the Greeke version keepeth the originall name Theraphein, Iudg. 17. and of it, the Heathen Greekes framed the word Therapeuein, for to signifie the service or worship of their gods; and using to consult with such, for recovery of their health, (as Ahazjah did with Beelzebub, 2 King. 1. 2.) they applied the Greek word Therapeuin, for to heale o… cure diseases. An ancient Rabine saith, What were those Teraphims? They killed a man that was a first borne (sonne,) and tooke off his head, and salted it with salt and with oile, and wrote upon a plate of gold, the name of an uncleane spirit, and put it under the tongue thereof; and set it up on a wall, and lighted candles before it, and bowed themselves downe unto it, and it spake unto them; as it is written, (in Zach. 10. 2.) the Teraphims hauehave spoken vanitie. Pirkei R. Eliezer ch. 36. It is more likely, they were Images in the shape of men, as may be gathered by 1 Sam. 19. 13. 16.
Vers. 20. stale from the heart] that is, stale (or conveyed away himselfe) without the knowledge or consent of Laban. For the heart is the seat of knowledge and understanding, Eccles. 7. 25. Prov. 7. 7. So the Greeke here for stale, translateth hid: and the Chaldee saith, Iakob concealed it from Laban. The word from, is here to be understood, as afterward in vers. 26. & 27. where this speech is opened: and sometime the Scripture it selfe supplieth this and the like wants; as in 2 Chron. 6. 33. heare thou from the heavens: whereas the same speech being written in 1 King. 8. 43. the word from is wanting. Otherwise, to steale the heart, meaneth pri…ly to draw the heart and affection unto one, as in 2 Sam. 15. 6. Or, if here we so read it, stale the heart of Laban, the meaning is, he caried away, and deceived him of that which his heart did expect and affect, namely more wealth by Iakobs service, &c. And so it is a Syriak phrase, not much differing from that in 2 Cor. 12. 16. I caught you with guile, where the Syriak translateth, I stale you with guile. And stealing is used for carying away, Iob 21. 18.
Vers. 21. the river] Euphrates (as the Chaldee explaines it,) which was betweene Chaldea and Canaan: Ios. 24. 2. 3. set his face] that is, his affections and actions, without declining to any other way. Therefore the Greeke translateth it hormesen, which signifieth an earnest (violent) running thitherward. The like phrase is in Ier. 50. 5. Luke 9 51. 53. Gilead] in Greeke, Galaad. It was a goodly mountaine adjoyning next to Lebanon, beneath which mount, was a fertile country called also the land of Gilead, Ier. 22. 6. Deut. 34. 1. They were stored with balme, myrrh, and other spicerie, Gen. 37. 25. Ier. 8. 22. were very good for feeding of cattell, and were afterwards taken from the Amorites, and given partly to the sonnes of Reuben, and Gad, and partly to the sonnes of Manasses for inheritance; Song 4. 1. Numb. 32. 1. 39. Ier. 50. 19. Deut. 3. 12. 13. 15. 16. There was also a man of this name, one of Iakobs posteritie: Num. 26. 29.
Vers. 22. the third day] his flocke being 3. daies journey from Iakobs, Gen. 30. 36.
Vers. 23. brethren] that is, kinsfolke: see Gen. 13. 8. way] that is, journey: so Gen. 30. 36. Laban pursueth Iakob gone out from his servitude: so Pharaoh pursueth his children, for the like cause, Exod. 14. 5. 6.—9.
Vers. 24. God came] The Chaldee saith, word came from the face of God. Compare Gen. 20. 3. Take thou heed] or, Keepe thy selfe, as the Greeke translateth. It was a rebuke unto Laban: verse 42. from good to bad] the Greeke saith onelyonly, that thou speake not bad words. The Hebrew phrase seemeth to meane, either good or bad: as in the like, Gen. 14. 23. and also in this very phrase, 2 Sam. 13. 22. And to speake neither good nor bad, is meant respectiuely to that end for which Laban pursued him; as to cary Iakob backe againe into his servitude. So after in verse 29. This was the Lords hooke in Labans nostrils, to cary him backe the same way he came, as in verse 55. & Esa. 37. 29.
Vers. 26. from my heart] secretly, and unawares to me: the Chaldee saith, concealed it from me: as verse 20. captiues] or prisoners. But they went voluntary, verse 16. and belonged to Iakob, rather then to Laban; Gen. 2. 24.
Vers. 27. secretly flee] Hebr. keepe thee secret in fleeing. from me] this openeth the former speech of stealing away from his heart. The Chaldee here againe translateth, didst conceale it from me. timbrel] or tabret, in Hebr. named Toph, of the sound which it maketh, when it is beaten on with the hand? It was an instrument of joy, Esa. 24. 8. used by Iakobs daughters when they went out of the Egyptians service, Exod. 15. 20. which Laban here speaketh of, though it may be hee meant no such thing.
Vers. 28. to kisse] and so to bid farewell. For kissing was used both at the meeting, and at the parting of friends, Ex. 4. 27. Gen. 29. 21. & 31. 55. Ruth 1. 14.
Vers. 29. It is] or It was: but the Greeke translateth it of the time present; And now my hand is able. A vaine boast, like Pilates, Ioh. 19. 10. 11.
Verse 30. going &c.] that is, thou wouldst needes be gone. longing] that is, thou greatly longedst, or desiredst. my gods] that is, Teraphims, vers. 19. images by which he worshipped God. For so figuratively the Scripture useth to call those things Gods, which represent God and his presence unto men: as Exod. 32. 4. 1 King. 12. 28. And the word Gods is spoken of one image, Exod. 32. 8. and is the same that God, Neh. 9. 18. So Teraphim, though a word of the plurall number, yet is used also for one Image, 1 Sam. 19. 13. 16. The Chaldee here translateth it, my Feare, that is, my God whom I feare, as in verse 53. This complaint of Laban that his Gods were stollen, sheweth the vanity of such Idolatry, Ier. 10. 5. 11. 15. Iudg. 6. 31. and 18. 24. So God also did execution upon the gods of Egypt, when Iakobs sons departed thence, Numb. 33. 4. Exod. 12. 12. and threatneth the like after, Ier. 43. 12. 13. Esa. 19. 1.
Vers. 32. not liue] a severe judgement, uttered unawares, for he knew not that Rachel had stollen them: yet the Hebrew Doctors note, that Iakob said, whosoeuer hath stollen the Teraphims, he shall die before his time; and that which commeth out of the mouth of a just man, is us if it came out of the mouth of an Angell, and Rachel travelled in childbirth, and dyed, Gen. 35. 16. 18. Pirkei R. Eliez. ch. 36.
Vers. 34. furniture] or, saddle: the Greeke word also meaneth such stuffe as the Camell was loden with. felt] that is, searched; So vers. 37.
Vers. 35. displeasing] or wrathfull, grieuous: see Gen. 4. 5. The Greeke translateth, take it not ill, (or grieuously.) my Lord] so in words shee honoured her father, as Sarah with like title, did her husband: see Gen. 18. 12. rise up] to doe thee honour; in gesture, as Lev. 19. 32. custome] Hebr. way of women; meaning her naturall disease, such as women used to be put apart for; Lev. 15. 19.
Vers. 36. trespasse] or, disloyal-iniquity; the Greek translateth it injurie, (or unrighteous-deed: and it is in degree greater then sinns; as Iob 34. 37. he addeth trespasse to his sinne.
Vers. 37. debate] or dispute, argue and discusse the thing; and consequently judge, and lay the blame where it is due.
Vers. 38. not eaten] as is the manner of evill shepheards, Ezek. 34. 2. 3. &c.
Vers. 39. The torne] to weet, with wilde beasts, as the Greeke explaineth it. I made it good] or, I payed for it; as the Greeke translateth. The Hebrew word signifieth to expiate, or satisfie as-for-sin, as if he should say, I put away the sinne by satisfaction: so spoken, because Laban imputed it to Iakob for a fault, though indeed it was not. thou require] which he could not doe without injurie: for Gods law sheweth, that that which is torne of beasts, should not be made good by him that kept it, Exod. 22. 10. 13.
Vers. 40. consume] or, eat: The Greeke translateth, burnt with heat. fled] The Greeke saith, departed. Care of his flocke, kept his eyes that they could not sleepe. The dutie of good shepheards, is hereby signified, Luke 2. 8. Hebr. 13. 17. the contrary is in the evill, Esa. 56. 10. This relation setteth forth Iakobs miserie while he dwelt in Syria, and kept sheepe; not onelyonly once noted by the Prophet, Hos. 12. 12. but continually remembred unto God by Iakobs children, who bringing their first fruits, did every one confesse, A Syrian ready to perish, was my father: Deut. 26. 5.
Vers. 42. the Feare] or Dread; that is, the GOD whom Isaak feared; as also after in verse 53. So the Chaldee expresseth it, he whom Isaak feared So Iakob himselfe explaineth it, Gen. 32. 9. and in Psal. 76. 12. God is absolutely called the Feare, as unto whom all feare and dread is due, Esa. 8. 12. 13. with me] or for me, and on my side: see the like speech in Psal. 124. 1. 2. &c. hands] Hebr. palmes: a part being put for the whole. Though hereby secret and unknowne labour, may bee implyed. thee] This word the Greeke also addeth, the sense requiring it. The holy Ghost often supplieth the want of such words, as, I beleeved not the words, 1 King. 10. 7. that is, their words, 2 Chron. 9. 6. And, to provoke, 2 King. 21. 6. that is, to provoke him. 2 Chron. 33. 6. So, the heele, Psal. 41. 10. is translated, his heele, Ioh. 13. 18. And by the Evangelists, into the garner, Mat. 3. 12. that is, into his garner, Luke 8. 17. and sundry the like. See before, Gen. 2. 19.
Vers. 43. and to my daughters] that is, and as for my daughters, what shall I doe to them? The pawses in the Hebrew, yeeld this sense: but the Greeke referreth it to the former, it is mine and my daughters.
Vers. 44. therefore] Hebr. and now; which the Greek also translateth, Now therefore. The Hebrew sometime useth one of these for another: as, and hee called, 2 Sam. 5. 9. which another Prophet saith, therefore they called, 1 Chron. 11. 7.
Vers. 45. a pillar] a moniment of the covenant, which Iakob consented to make.
Vers. 46. did eate] after the covenant had beene made, verse 54.
Vers. 47. Iegar sahadutha] these are Syriak words, signifying, The heape of witnesse, as the Greek turneth them. So Laban named it in his owne language. Gal-eed] This is Hebrew, and signifieth also, The heape a witnesse; as the Greek translateth it. So Iakob named it in his holy language: and thus the children of them both, by the name, might remember the league here made. And hereupon it seemeth, the mount and country adjoyning, was called, Galaad, or Gilead.
Vers. 48. heap] in Hebrew Gal. a witnesse] in Hebr. Ed: which together make Galeed.
Vers. 49. Mispah] that is by interpretation, a Watch-tower, or place of Espying. The place had these names figuratively, as being a signe of Gods witnesse to, and watch ouer the covenant now made. watch] or espie: it sheweth a reason of the former name. hid] that is, absent, out of the sight one of another. The Greeke translateth, because we depart one from another.
Vers. 50. If thou shalt] we may understand, Swearing, or, Wishing a curse to thy selfe, if, &c. Or, That thou shalt not. See the notes on Gen. 24. 38. and 14. 23. is] or, be witnesse: and consequently a punisher of the evill. For the men that were present, were not meet-witnesses, because they were kinsfolkes: v. 23.
Vers. 52. that I, will not] this manner of speaking is earnest, and deliberate; as is meet in making covenants. It may also be properly interpreted, If I, to weet, shall passe over this place, I will not passe over to thee for evill: and, if thou, to weet, shalt passe over, &c. But If in Hebr. is sometime used for That; and so the Greeke, Act. 26. 23. unto thee] meaning, for evill; as in the latter branch is expressed.
Vers. 53. God] or Gods. their father] that was Tharah, and he served strange gods, Ios. 24. 2. So Laban sweareth by idols. the feare] that is, the God feared: as v. 42. So Iakob sware by the true God onelyonly; as is commanded, Deut. 6. 13.
Vers. 54. slew a slaughter] for a feast; and so they used at making of covenants, Gen. 26. 30. Vsually the word is applyed to slaying of sacrifices: but the generall meaning, seemeth most proper here. So in 1 King. 1. 9. Numb. 22. 40. bread] this word is often used generally for all food: (see Gen. 21. 14.) and sometime for flesh: Lev. 3. 11. and 21. 6. Numb. 28. 2.
Vers. 55. blessed them] Thus God over-ruled Labans cruell minde, as hee turned Balaams curse into a blessing, Deut. 23. 5.