Commentary on Genesis and Exodus, Book 1 · Chapter 29
CHAP. XXIX.
1. The Argument and Contents.
IN this chapter, first is declared the entertainment of Iacob into Labans house: where wee have, 1. his communication with the shepheards, verse 1. to 9. 2. his salutation of Rachel, verse 9, to 13. 3. his manner of receiving into Labans house.
Secondly, Iacob covenanteth with Laban for Rachel, and serveth first seven yeares, then Leah is given for Rachel by Labans craft, after he serveth seven yeare more to enjoy Rachel, vers. 16. to 30.
Thirdly, the issue and fruit of Iacobs marriage is expressed, the barrennesse of Rachel, and the fruitfulnesse of Leah in bringing forth unto Iacob foure sonnes: and the cause hereof is shewed, because Leah was despised.
2. The divers readings.
v. 1. to Laban of Bathuel the Syrian, the brother of Rebeckah mother of Iacob and Esau.S. ad. S. the rest have not these words.
v. 8. we may not. B. G. we cannot. caet. iacol. to can.S.c. H. mut. tem. H. Mut. person. H. alt. Ch. add. H. cor. G. cor. H. inter. H. cor.
till all the shepherds be come together. S. all the flockes. caet.
and wee doe remove the stone. H. they doe remoue. caet. verse. 9. while they spake. H. while hee spake. caeter.
v. 13. Having heard the causes of his journey. H. He told Laban all these words or things. caeter.
v. 21. the daies of my service are fulfilled. C. my daies are fulfilled. caet.
v. 22. great troupes of friends being called together. H. he called together all the men of the place. caeter.
v. 27. fulfill seven yeares for her. G. fulfill or passe over a weeke for her. caeter. so likewise, v. 28. fulfill a weeke of daies of this marriage. H.
v. 30. obtaining the desired marriage, he preferred the love of the second before the first. H. he went into Rachel, and loved Rachel more than Leah. caet.
v. 35. he called. T. she called. cater.
3. The Explanation of doubtfull questions.T. mut. pers.
QUEST. I. Of the three flockes, and the stone laid upon the wels mouth.
Vers. 2. THree flocks of sheepe lay there, &c. there was a great stone upon the wels mouth, &c. 1. I will omit the allegories that are here devised: the Hebrewes by the three flocks, understand the people, Levites, and Priests, three orders in Israel: others by the stone would have signified the doctrine of the Pharises, which was an impediment to the knowledge of the law. 2. They used to lay a great stone upon the wels mouth, not only to preserue men from danger by falling into it, but to keepe the water, that it might not be troubled or corrupted: for it seemeth, there was great scarcity of water in that country, Mercer.
QUEST. II. Of Rachels keeping her fathers sheepe.
Vers. 9. RAchel came with her fathers sheepe. 1. So was it the fashion of that country, to set their daughters to keepe their sheepe: as the seven daughters of Revel Moses father in law did, Exod. 2.16. Rachel seemeth thereof to have her name, which signifieth a sheepe, Muscul. 2. Rachel was thus imployed, and Leah stayd at home, for that shee was the elder, and now marriageable, or because of her tender eyes, which might not endure the sunne, Mercer.
QUEST. III. Whether Iacob rolled away the stone alone.
Vers. 10. HE rolled away the stone: 1. Some thinke, that he with the rest did remove this stone, I…n. 2. But it is rather like that Iacob did it alone, being now a man of perfect strength, seventy seven yeares of age, whereas the other might be youths, and some maidens: as also Iacob casting affection to Rachel might put forth his strength to shew her pleasure, and to insinuate himselfe, Mercer.
QUEST. IV. Of divers kinds of kissing and whether it were lightnesse in Iacob to kisse Rachel.
Vers. 11. ANd Iacob kissed Rachel, &c. 1. We reade of divers kinds of kisses: 1. one an unchaste kisse, such as harlots use, Prov. 7.13. 2. a modest kisse used among kindred, as Isaack kissed Iacob, Gen. 27. Iacob here kisseth Rachel. 3. a kisse of courtesie, as they used to salute strangers, and to entertaine them into their house, Luk. 7.45. Our Saviour saith to the Pharisee, thou gavest me no kisse. This kinde of kissing was much used among the Romanes, who used one to kisse another in the way, insomuch, that Tyberius Caesar, as Suetonius writeth, did forbid it by a publike edict. 4. They used also among the Romanes a kisse of triall, the kinsfolks used to kisse the women, to see if they had drunke any wine, which was not lawfull amongst them: as Plinie maketh mention of Egnatius Mecennius, that killed his wife for drinking of wine out of a tun, and yet he was by Romulus acquitted of the murder, lib. 14. cap. 14. 5. There was a fraudulent kisse, such as Iudas gave that betrayed Christ. 6. There was an holy kisse, which the Christians did use one to give to another in their holy assemblies, in token of love, before they received the sacrament: whereof Saint Paul speaketh: Greet one another with an holy kisse, 2. Corinth. 13▪ 12. ex Perer.
2. Iosephus misreporteth this story, that Rachel wept and fell upon Iacobs necke, whereas it was Iacob, lib. 1. antiquit. 3. Lest it might be thought a light part in Iacob to kisse a woman unknowne, I agree unto Aben Ezra, that here we must admit …n hysteron proteron, for first Iacob told Rachel who he was, as it followeth in the next verse, before he kissed her, Mercer. 4. Augustine allegorizeth this fact of Iacob ▪ that as he first watered Rachels flocke before he kissed her, sic nisi per aquam baptismi, &c. so unlesse by baptisme the people of God obtaine remission of sins, osculum accipere a Christo, 1. pacem ejus habere non meretur, they cannot obtaine a kisse from Christ, that is, injoy his peace, Aug. serm. 80. de temp.
QUEST. V. Why Iacob wept.
Vers. 11. LIft up his voyce and wept, &c. Iacob weepeth for joy that he had so happily continued so long and painfull a journey,Hebrewes fables. not as Esau wept for griefe, Genes. 27.2. The Hebrewes thinke that he wept, because he had no giftes to bestow upon Rachel, as Eliezer did upon Rebecca, Gen. 24. they further imagine, that Iacob came forth accompanied with servants, camels, and gifts, but that he was robbed of all be Eliphaz Esaus eldest sonne by the way, who yet spared his life: but these are tales. It is like that Rebecca sent Iacob away privily because of Esau, lest he should have lyen in waite for him. 3. So likewise they imagine that Laban came forth hastily to meet Iacob, thinking that he had come as richly furnished as Eleezer, whom Abraham sent: and seeing no companie, at the last he kissed him, to trie if he had any pearles in his mouth: and finding nothing, that thereupon he saith, thou art my bone and my flesh, that he had no other cause now to give him entertainement, but that he was his kinsman.
QUEST. VI. Whether Leah were bleare-eyed.
Vers. 17. LEah was tender eyed. 1. Not faire eyed, as Oukel…s translateth, as though Leah had nothing comely but her eye, but Rachel was all comely. 2. Not yet was she lippis oculis, bleare-eyed, as the Latine translateth, and Tostatus expoundeth, fluebat crassus humor quotidie ex oculis, ut esset lipp…, 1. similis lachrimanti, that there issued out of her eyes continually a thick humor, so that she was bleare-eyed, as if she continually wept: the word is raccoth, tender: her eyes seemed to have beene dull and heavy, which made her pore-blinde, or to looke a squint, which is a great deformity in a woman. 3. This her infirmity came not by continuall weeping, as the Hebrewes imagine, lest she should have beene given to Esau to wife: for it is like, that they had not yet heard so much as of the name of Esau: but this weakenesse of her sight might proceed from her weake constitution, whose name may seeme to have beene derived of laah, which is to wax faint, or feeble, Mercer.
QUEST. VII. Why Iacob served seven yeares for Rachel.
Vers. 18. I will serve thee seven yeares for Rachel thy younger daughter, &c. 1. It was the use in these countries, as afterward among the Grecians and Romanes, for the husband to endowe his wife, and to give unto her or her parents and friendes some gifts. Among the Germans the espousals were not good if the husband gave not the wife her dowrie, Tacit. de morib. German. the Indians did use for a paire of oxen to buy their wives,The manner of espousals. Strab. lib. 15. the Massilians were not to give by way of dowry above 100 peeces of gold: the Cretensians halfe their goods: the ancient French gave as much as they received: the Saxons gave unto their wives parents, 300. shillings, Perer. 2. The like custome was in Israel, David espoused his wife for 100. foreskins of the Philistims, 2. Sam. 3.14. the Prophet Osee bought his wife for 15. peeces of silver, and an homer of barley, &c. c. 3.2. Iacob, because he had nothing to give, offered his service. 3. He himselfe setteth downe the time of 7. yeares, not as the Hebrewes think, because Rachel was now but 5. yeare old, and therefore he would stay till she were marriageable: it is not like, that a maiden of 5. yeare old could keep her fathers sheep: but Iacob knowing Labans covetous mind, doth covenant for a reasonable time of service, Mercer. 4. Laban dealeth subtilly with Iacob, not simply promising Rachel, but saying it is better, Labans craft.&c. for he had even now that crafty fetch to marry Leah first. 5. The 7. yeares seemed but a few daies to Iacob, not during the time of his service, because he comforted himselfe with the hope of his love, sic Calvin. they seemed not long in his judgement, but in his affection, Perer. but after the time was over, Mercer. 6. Rupertus hath here a fit allegorie, making Iacob a type of Christ, who came in the forme of a servant, and indured much travaile and labour in the daies of his flesh, to marry himselfe to Rachel of the Gentiles, yet first offering himselfe to Leah the Synagogue of the Iewes, ex Perer.
QUEST. VIII. Whether Iacobs love toward Rachel were inordinate.
Vers. 18 IAcob loved Rachel. 1. He loved her because shee was beautifull and comely: for of the three corporall blessings, strength, health, beauty, this hath the preheminence: Plato called it the principality of nature, Socrates, a tyranny not long, Aristotle, a greater commendation than all Epistles. 2. Iacob though he might herein shew some infirmity, he simply offended not, for to desire beauty to be a provocation of lust, is unlawfull: but to affect it to this end, for more loving society and procreation of children, and where it is accompanied with vertue, all which here concurred in Rachel, Beauty how far to be respected in marriage.is excusable: for as meat pleaseth better in a cleane dish, so vertue in comely persons is more amiable, Hugo. and some actions there are that without some delight cannot be so well affected: as eating of meats, learning of arts such is the matrimoniall society, Augustine: yea holy men may faile in some circumstances of vertuous actions, as in the zeale of justice, in the workes of charity, in the love of their spouses, which defects are excused by the lawfulnesse of the actions, and the exercise of other vertues, Perer. ex Thom. Anglic.
QUEST. IX. How Iacobs terme was ended.
Vers. 21. GIve me my wife, &c. for my terme is ended. 1. Not which Rebeckah his mother did set him, neither speaketh he of the terme of his owne yeares, that by reason of his age, he could stay no longer, to have any children, Iun. but he meaneth his seven yeares of service were expired. 2. It is therefore unlike, that in the beginning of the seven yeares this was done, as R. Levi ▪ or before the seven yeares compleat, as Ramban: for Laban being an hard man, would remit nothing of the time agreed upon.
QUEST. X. Of marriage feasts, and why Laban made a feast.
Vers. 22. LAban gathered together all the men of the place, &c. 1. Not all, but many of the neighbours were called together: for thus in Scripture often generall speeches are restrained: Genes. 41.57. all countries came to Egypt to buy corne, that is, very many. 2. This company was called together, not to advise with Laban, how to deceive Iacob, as some Hebrewes thinke; for Laban was crafty enough of himselfe, Mercer. but that Iacob before so many witnesses should not goe back from that marriage, wherein he should be deceived, Calvin. 3. This solemnitie of marriage though it be not of the substance thereof, yet for more honesty and decency▪ and for the ratifying of marriage, and to avoyd secret contracts, it is very fit to be used, Tostatus. 4. It was the laudable manner of those times, to make marriage feasts, as appeareth both in the old and new testament: Iud 14.10. Sampson made a feast at his marriage; our Saviour vouchsafed to be present at the marriage feast, Iohn 2. and this custome may very well be retained so it be used with moderation, that the concourse of unruly company be prevented▪ and excesse avoyded; therefore Plato prescribeth at marriage feasts, not above five friends of each side▪ Abuses to be avoyded in mariage feasts.and as many kinsfolkes to be called together, but to be drunken with wine he counteth it maxime alienum in nuptiis, to be least of all beseeming marriage, Perer.
QUEST. XI. Of Labans fraud in suborning Leah.
Vers. 33. WHen the even was come, he tooke Leah, &c. 1. Their manner was to bring the spouse home at night, and covered with a veile, for modesty and shamefastnesse▪ which was the cause that Iacob knew not Leah at his first going in unto her; and it is like that she was silent all night, lest she should have beene discerned, and her silence he imputed to her modesty; some thinke that Iacob came not neare her, but continued all night in prayer, but it is unlike,How Leah was not discerned of Iacob. seeing that Iacob had longed seven years for this marriage. 2. Leah cannot be here excused, who was in fault, yet drawn into it by her fathers counsell, and desirous also herselfe to be married to such a worthy man, Perer. and she might thinke that Iacob and her father were agreed. 3. But Laban was in the greatest fault, and therefore Iacob doth expostulate with him. 1. He is unjust of his promise in not giving Rachel betroathed to Iacob. 2. Hee dissembleth, excusing himselfe by the custome. 3. He offereth wrong to his daughter, to cause her to commit adultery. 4. And to Iacob, in thrusting upon him a woman whom hee desired not. 5. Though there were such a custome, he should have stood upon it in time, when Rachel was espoused: now the custome could not serve to violate the law of nature, to cause Iacob to commit adultery, being betroathed already to another, Perer.
QUEST. XII. Whether Iacob fulfilled seven daies or yeares before Rachel was given him.
Vers. 27. FVlfill seven for her. 1. Some understand this of seven yeares, for the word Shebang is sometime taken for seven daies, sometime for seven yeares, Mercer. Vatab. Genevous. but this is not like, for Rachel was given to Iacob first, and then he served seven yeares for Rachel, but if it should be taken for seven yeares, then Iacob should not have had his wife till these seven were fulfilled, vers. 28. 2. But it is better understood of daies, as Hierome expoundeth it: ut sep…em dies pro nuptiis prioris sororis expleat, that he fulfilled seven daies for the marriage of the elder sister: Hieron. tradition. in Genes. for it was the manner to keepe the marriage feast 7. dayes, Iud. 14.15.17. Augustine yeeldeth this reason, valde iniqu…m fuisset Iacob fallaciter deceptum differre alios septem annos: it had beene most unjust to deferre Iacob so craftily deceived seven yeares longer, qu. 89. in Genes.
QUEST. XIII. Iacobs multiplicity of marriage, no argument of his intemperance.
Vers. 29. LAban also gave Rachel his daughter Bilhah, &c. Laban gave unto both his daughters handmaids, both to attend and wait upon them, as also to be a solace and comfort unto them in a strange country whither they were to goe, Perer. 2. These afterward were joyned unto Iacob for procreation, beside either Laban or Iacobs intention: and in that Iacob had two wives and two concubines, it argueth not his intemperancie. 1. Because he intended onelyonly to marry Rachel, & praeter animi voluntatem Leam accidisse, and that Lea was given unto him beside his minde. 2. Iacob also in this multiplicitie of marriage, chiefly propounded to himselfe the procreation and multiplying of his seed. 3. He took his maids, not of his owne minde, sed ut conjugem placaret, but to please his wives, that they might have children by them. 4. And againe it must be considered, tunc temporis non datam fuisse legem, qua multiplices nuptias prohiberet, that there was at that time no law which did forbid multiplicity of marriage, sic Theodoret. qu. 84. in Gen. ex citat. Perer.
QUEST. XIV. At what time Leahs foure eldest children were borne.
Vers. 34. HIs name was called Levi, 35. shee called his name Iehudah. 1. The Hebrewes fable, that Michael called from heaven to Levi, Hebrewes fables.and gave him that name, and endued him with gifts fit for the Priesthood: and further, Leah now having borne three children, saith her husband should be joyned unto her, because she had borne her part of the twelve sons, which she as a prophetesse did foresee should be borne unto Iacob, of his two wives and two handmaids: but these are fabulous and vaine conjectures: they also in the name Iehudah, doe include Iehovah, the letter Daleth being added in the fourth place, because he was the fourth son: but these light collections are not to be stood upon. 2. Some think that these children began to be borne in the beginning of the first seven yeares, as R. Levi: but the text overthroweth that conceit, for Iacob went not into Lea, till he had ended his terme of seven yeares, vers. 21. Some thinke that these and the rest of the children were borne to Iacob in the last seven yeares, and the six yeares beside of Iacobs service: but the story is otherwise, that all Iacobs children were borne before he entred into a new covenant to stay still with Laban, his two seven yeares being expired, Genes. …0.25. But it is more probable, that all Iacobs children, only Benjamin excepted, that was borne in the land of Canaan, that is, eleven sonnes and one daughter, were brought forth in the compasse of the last seven yeares: for it is not necessary to assigne their birth successively, one to be borne after another, but that their mothers might be with childe at once: and so it is not improbable, that foure women in seven yeares might bring forth 11. or 12. children, Mercer.
4. Places of doctrine.
1. Doct. God directeth even the least actions of his servants.
Vers. 1. IAcob lift up his feet: that is, he went cheerefully and willingly: and in that mention is made of so small an action, as the lifting up of his feet, we learne, that even the least and ordinary actions of the faithfull are directed by the spirit of God, and guided by his providence, Mercer. as our Saviour taketh knowledge of Nathaniels sitting under the figge tree, Ioh. 1.48. so the Apostle saith, that all things worke together for the best, to them that love God, Rom. 8.28.
2. Doct. Men may hold the truth in generall, and yet faile in particular.
Vers. 15. SHouldest thou serve me for nought? Laban here speaketh reason, and seemeth to know what is just and right, but afterward he failed, and recompenced Iacob but meanely for his faithfull service: as Iacob complaineth, Thou hast changed my wages ten times, Gen. 31.41. Thus we see, that carnal men may hold generall principles a right, but when it commeth to their owne particular, then they are blinded with selfe-love, Calvin. So dealt Herod with Iohn Baptist: he did acknowledge him to be a just and holy man, yet to please his wives daughter, commanded him to be beheaded.
5. Places of Confutation.
1. Confut. Custome not to be pretended where greater enormities are admitted.
Vers. 26. IT is not the manner of this place, to give the younger before the elder. He pretendeth a custome in the lesse matter, in the meane time he transgresseth the custome and all good order in a thing of greater importance, in thrusting upon a man in the night one sister for another: thus after the like manner the Romanists object the custome of the Church against the marriage of Ministers, whom they call Priests; and in the meane time they breake all good order, while for want of the due remedie, fornication and uncleane lust is suffered to be practised amongst them, Muscul.
2. Confut. Iacobs polygamie and marriage of two sisters, not justifiable.
Vers. 30. SO entred he into Rachel also. This multiplicity of wives which is called polygamie, is diversly excused. 1. Augustine saith, Nulla lege prohibebatur, it was forbidden by no law: quand…mos erat, crimen non erat: It was no fault, when the custome was so: as in times past it was a shame for the Romans to have talares tunicas, side garments, but now every one of honest sort doth weare them, Aug. lib. 22. cont. Faust c. 47.
Contra. 1. Though there were no written law in those times, yet their owne conscience grounded upon the light of nature, and the faithfull tradition of the fathers, might have discerned it to be a fault: seeing that God in the beginning for one Adam made but one Eve, and Lamech of the wicked race is the first found in Scripture to have had two wives. 2. And though custome may be pretended for many wives, yet to marry two sisters there was no such custome, Mercer. 3. The example of long garments is nothing like: for it is a thing indifferent, which may be thought comely or uncomely, as time and place doth vary: but that which is simply unlawfull, and against the first institution, as polygamie is, cannot be borne out by any custome.
2. Some say that polygamie is after a sort against nature, yet so as it may be dispensed with, as it is like after the flood, to Noah this indulgence was given, Perer. in 29. Gen. numer. 31.
Contra. 1. If Noah had beene dispensed with for many wives, then had there beene greatest cause to have used that liberty: and if polygamie for propagation were tolerable, God might have preserved in the arke more than for every man one woman. 2. Against a written law and institution, as this is of having one wife, Gen. 2.24. A man shall leave father and mother, and cleave to his wife, not wives; a dispensation unwritten cannot be admitted.
3. Divers allegories are made of Iacobs two wives: Augustine by Leah, figureth the people of the Iewes, by Rachel the Gentiles. Rupertus saith contrary, that Rachel was a type of the Iewes, Leah of the Gentiles, August. ser. 80. de tempor. Rup. in Gen. 29. Gregorie by Leah interpreteth the active life, by Rachel the contemplative, Homil. 14. in Ezech. ex Perer.
Contra. 1. By the diversitie of these allegories it appeareth, they are mens collections, and humane devices, and therefore cannot excuse the transgression of a divine ordinance. 2. And though these allegories might be warranted by the Scripture, yet thereby is not the fact justified: Christs comming for the suddennesse thereof in Scripture is compared to the comming of a theefe; yet I trust thereby is not a theeves sudden approching approved. 3. This then is the resolution of this question: 1. that Iacob shewed his infirmity in this not double, but quadriple marriage, yea and the same incestuous in the marriage of two sisters. 2. yet Labans fault was greater than Iacobs, who by his craft induced him unto it. 3. God in his deepe providence used this oversight of Iacob, as a meanes greatly to increase and multiply his seed. 4. Iacob and the rest of the Patriarkes, in their manners and generall example of life,How farre the fathers are to be imitated. but not in some particular acts, such as this is, are to be imitated, Mercer.
6. Places of morall observation.
1. Observ. Education of children in labour.
Vers. 9. RAchel came with her fathers sheepe, for she kept them. Thus in that simple age did they bring up their children, not idly and wantonly, but in labour and houshold workes: Laban had many servants beside in his house, yet he setteth this faire damzell to keepe his sheepe: though this be not an example now to men of good sort and place, thus to imploy their daughters, for the particular; yet they should follow it so far to provide that their children bee industriously brought up, and not to give them the reines of licentious liberty. Thus we reade, that Iames and Iohn were with their father Zebedeus in a ship mending their nets, Matth. 4.25. hee trained them up in the workes of his owne vocation.
2. Observ. Service of kinsmen.
Vers. 15. THough thou be my brother, shouldest thou serve me for nought? Laban was willing to …etaine Iacob still, because he was a faithfull servant: which is a rare thing in kinsmen now adaies, who thinke they may by authoritie helpe to consume their masters substance, if they bee of kinne unto him: while in the meane time they doe but loyter in their businesse, Luther. But Saint Paul giveth a rule for all servants, whether allied to their masters or not, that they should be obedient unto them in singlenesse of heart, Eph. 6.5.
3. Observ. Iacobs continent behaviour.
Vers. 20. IAcob served seven yeares for Rachel. 1. Iacobs singular continencie herein appeareth, that notwithstanding Rachel were continually in his fight, yet before the time came he governed his affection toward her: having the feare of God before his eyes, and being exercised in continuall labour with frugall diet, which might be a meanes to containe him in his chaste course, Perer. An example it may be to fellow-servants, to take he…d of dalliance and unchaste behaviour.
4. Observ. Neglect of wife or husband, in scripture is counted hatred.
Vers. 31. WHen the Lord saw that Leah was hated or despised, &c. Yet was she not simply hated, for Iacob performed unto her matrimoniall duties, but lesse respected than Rachel ▪ thus the Scripture counteth the neglect of wife or husband hatred: It is not then enough, not to breake forth into capitall hatred, but they must one be heartily affected to another, Calvin. Husbands love your wives, as Christ loved his Church, and gave himselfe for it ▪ Ephes. 5.25.
5. Observ. God crosseth mens preposterous affections.
Vers. 31. BVt Rachel was barren. Thus the Lord useth to chastise and correct the preposterous affections of his servants: as Iacobs love with Rachels barrennesse: as God did qualifie Ionas joy in delighting too much in the shadow of his gourd, by causing it to wither.
6. Observ. Wives must seeke to please their husbands.
Vers. 32. NOw my husband will love me: Leah desireth nothing more than to please her husband, and to use all meanes to procure his love: so should wives seeke to content their husbands, and to forbeare all things that might grieve them, Calvin. Therefore Saint Peter especially commendeth in women a meeke and quiet spirit, 1 Pet. 3.4.
7. Observ. As Gods blessings are multiplied, so our praises of him should increase.
Vers. 35. NOw will I praise the Lord: She had praised the Lord before, at the birth of Ruben, saying, The Lord hath looked upon my tribulation: and of Simeon, The Lord hath heard that I was hated: but now upon the occasion of a new benefit, she praiseth him againe: which teacheth us, that as Gods mercies are multiplied toward us, so we should increase and goe forward in giving of thankes: as the Prophet saith, Sing unto the Lord a new song, Isay 42.10. Calvin.