This week we look at the second Passion Prediction and the disciples’ misplaced sense of ambition. What Yeshua/Jesus tells them about what kind of humility He expects from them would have been revolting in the extreme for any ancient man.
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30 They went on from there and passed through Galilee. And he did not want anyone to know, 31 for he was teaching his disciples, saying to them, “The Son of Man is going to be delivered into the hands of men, and they will kill him. And when he is killed, after three days he will rise.” 32 But they did not understand the saying, and were afraid to ask him. 33 And they came to Capernaum. And when he was in the house he asked them, “What were you discussing on the way?” 34 But they kept silent, for on the way they had argued with one another about who was the greatest. 35 And he sat down and called the twelve. And he said to them, “If anyone would be first, he must be last of all and servant of all.” 36 And he took a child and put him in the midst of them, and taking him in his arms, he said to them 37 “Whoever receives one such child in my name receives me, and whoever receives me, receives not me but him who sent me.”
This must have been a difficult time for Yeshua/Jesus. On one hand, He is dreading the crucifixion—as the events in Gethsemane on the night of His arrest make clear. This wasn’t no big deal, He knew He was going to suffer more than any person ever had as evil was gearing up to pour out every last bit of its power, cruelty, and contempt on Him. But then it would be over for Him, on the human existence side of things. But, He also knows that His young disciples needed to be prepared for the aftermath of what was about to happen and there wasn’t much time left. Passover is coming closer and closer and they are still talking about rank and ambition. And the desire for rank, recognition, audience, fame, wealth, and all that—it doesn’t die easily. We hope for it when we shouldn’t and even when it is entirely inappropriate. One of the things Sabbath-keeping first strikes at the heart of is our desire to produce and achieve—it strikes at our ambition, which is something none of us can afford within the Body of Messiah. They still don’t understand. And next week’s lesson will have to be even harsher because we are going to have to add divisiveness and exclusivity into their ambitious dreams. They are still seeing the Kingdom and association with Yeshua as a path to self-aggrandizement. They want to be somebody and, in fact, they think they are somebody and you can’t have somebodies without also having nobodies. So, today we are going to talk about our least favorite subject behind suffering for the sake of the Gospel—we’re going to talk about the importance of embracing being a bunch of nobodies—because that we the life we are called to live.
Hi, I am Tyler Dawn Rosenquist, and welcome to Character in Context, where I teach the historical and ancient sociological context of Scripture with an eye to developing the character of the Messiah. If you prefer written material, I have five years’ worth of blog at theancientbridge.com as well as my six books available on amazon—including a four-volume curriculum series dedicated to teaching Scriptural context in a way that even kids can understand it, called Context for Kids—and I have two video channels on YouTube with free Bible teachings for both adults and kids. You can find the link for those on my website. Past broadcasts of this program can be found at characterincontext.podbean.com and transcripts can be had for most broadcasts at theancientbridge.com. If you have kids, I also have a weekly broadcast where I teach them Bible context in a way that teaches them why they can trust God and how He wants to have a relationship with them through the Messiah.
All Scripture this week comes courtesy of the ESV, the English Standard Version but you can follow along with whatever Bible you want. A list of my resources can be found attached to the transcript for Part two of this series at theancientbridge.com.
30 They went on from there and passed through Galilee. And he did not want anyone to know,
Remember, we are leaving Caesarea Philippi, on the slopes of Mt Hermon—about 25 miles north of Bethsaida on the north coast of the Sea of Galilee. Yeshua took them there in order to reveal Himself as the one who would undo the reign of gross wickedness in the world because this was “the gates of hell.” This was the place that first-century Jews believed that the fallen angels came to earth and made an oath to take human wives in rebellion to God, and from there they introduced wicked practices on the earth. I am not saying that this is exactly what happened, the events we see fictionalized in I Enoch, but I am saying that this was the common interpretation of Genesis 6 and the story of the Sons of God who married human women, who subsequently gave birth to the Nephilim. Although I Enoch can’t be considered Scripture because the eight documents that make it up wildly contradict one another, and the contents are obviously anti-Persian/anti-Hellenistic polemic, it does reflect the beliefs of what happened. Where truth ends and where fiction begins, I suppose, will always be debated. But Mt Hermon was considered to be the place, the gates of hell. If Yeshua was going to make a stand anywhere to declare His intentions to destroy wickedness and the stranglehold of Satan—there just was no better place. It was another one of what we have been seeing for a long time now—a prophetic action—just like the cleansing of the Temple and the feeding of the five and four thousand and the two-stage healing of the blind man, etc—all these self-manifesting activities where Yeshua shows Himself to be doing what only Yahweh can do in the Word.
And so they headed south, and entered back into the Galilee and He is wanting absolute privacy with His disciples because He has a lot to teach them. Certainly, He is no longer hinting that He will die—He’s outright telling them that this is what is going to happen. The Galilean ministry that the people have all enjoyed is officially over. The journey to Jerusalem has begun in earnest and pretty much everything that happens from now on happens for the sake of the final training push for the Twelve.
31 for he was teaching his disciples, saying to them, “The Son of Man is going to be delivered into the hands of men, and they will kill him. And when he is killed, after three days he will rise.”
This is all very solid language, spoken as facts. There is no wiggle room here. And, this is important, this is actually called teaching. “The Son of Man is going to be delivered into the hands of men, and they will kill him. And when he is killed, after three days he will rise.” This is prophetic language yes, but spoken not as predictions but more like if we would say, “We are leaving for vacation in the morning, and we will drive to Disneyland, and when we get there, we will stay for a week.” You see the difference between when the prophets spoke of future events and this—this is a set-in-stone plan. It leaves no room for “if-then” sorts of hopes.
I want to talk about the phrase “delivered into the hands of men.” I told you last week about the theme I noticed about hands in Scripture and how you can tell the good guys from the bad guys in the Gospels by what they do with their hands. To review, Yeshua’s hands are always used to benefit others in some way. His enemies use their hands for violence, for treachery, and to exclude (i.e. the nitpicking over handwashing debate). Hopefully, by the time this airs I will have written up a paper on it (well, that didn’t happen). But, being delivered over into the hands of men is an idiom for execution. It refers to the use of authority over men in order to destroy them—sometimes because of divine judgment but other times due to oppression and betrayal. Let’s look at some verses that talk about this, from the Septuagint:
4 And I will deliver Egypt into the hands of men, of cruel lords; and cruel kings shall rule over them: thus saith the Lord of hosts. (Brenton, L. C. L. (1870). The Septuagint Version of the Old Testament: English Translation (Is 19:4).)
13 And David said to Gad, They are very hard for me, even all the three: let me fall now into the hands of the Lord, for his mercies are very abundant, and let me not fall by any means into the hands of man. (ibid. 1 Ch 21:13).
17 They that fear the Lord will prepare their hearts, and humble their souls in his sight, 18 saying, We will fall into the hands of the Lord, and not into the hands of men: for as his majesty is, so is his mercy. (ibid. Sir 2:16–18).
And the lemma, root word, for “handed over” is paradidomi which we see in Mark 1:14 describing the arrest of John the Baptist and with the introduction of Judas, in describing his betrayal. So, we have this concept of what people do with their authority—whether is it a good thing or a bad thing to be handed over to them. With men, it is inevitably bad because men are described as being without mercy. But falling into the hands of Yahweh is seen as sometimes very harsh, but far better because His mercy generally overcomes His sense of justice. Meaning this—we get more than we deserve from men and far less then we deserve, as far as punishment goes, from God—He is inherently trustworthy because of His mercy. Let’s look at the Septuagint version of Is 53:6 and 12, the suffering servant song, translated into Greek two to three hundred years before the Cross to see the language of being handed over to death by an insider:
All we as sheep have gone astray; every one has gone astray in his way; and the Lord gave him up for our sins. (Brenton LXX, Is 53:6)
‘For this reason he will inherit many and divide the plunder of the strong, instead of whom his soul was handed over into death, and he was reckoned among the lawless, and he himself bore the sins of many, and because of their sins was handed over.’[1]
We also see this language in Mark 14:41, speaking of His imminent betrayal by Judas and arrest at the hands of the chief priests, and in 15:1 where it speaks of the chief priests handing Him over to Pilate and again in 15:15 with Pilate handing Him over to the soldiers for crucifixion. So, this language is very deliberate and communicating more than the surface reading would suggest. This isn’t just an arrest, this is a series of acts of utter abandonment of the Messiah by the leadership of the Jewish people and the Gentiles and, even if we don’t like it much—God. Isaiah 53:6 is clear in that Yahweh Himself is responsible for handing the Servant up for our sins. This was the plan. And why was God abandoning His Son? Because, as we saw in the series I did on Isaiah and the Messiah, the Servant must be completely identified with Israel in every way, shape, and form except in the area of being sinless. To be handed over is to be delivered into judgment. Yahweh handed over the Northern Kingdom of Israel and then the Southern Kingdom of Judah into the hands of the Assyrians and the Babylonians respectively. Throughout the book of Judges, Yahweh handed His wayward people into the hands of oppressor after oppressor, hoping to make them understand that they had no salvation except by His Hand—and now their perfect representative, the Suffering Servant/Messiah must also be delivered into the hands of Gentiles to bear His people’s judgment and the wrath of the enemy against Him.
Unlike the previous passion prediction, there is no mention of fulfillment of Scripture, no mention of suffering and rejection. I mean, with the paradidomi reference, the focus this time is on personal abandonment and betrayal instead of the physical pain. One last thing about our verse, He speaks of rising from the dead after all of this happens, which of course is the message of vindication after personal betrayal, and like last week, the word is anistemi. And as inexplicable as it is to us, they still have no understanding of what He is saying. Which they are about to make abundantly clear…
32 But they did not understand the saying, and were afraid to ask him.
Let’s go back and take a look at what they didn’t understand because it’s been so long since we read that verse. “The Son of Man is going to be delivered into the hands of men, and they will kill him. And when he is killed, after three days he will rise.” This is what they couldn’t understand and it isn’t too hard to figure out why they are afraid to ask for more details. The implication this time was far more terrifying—if He was going to be delivered over then they had to wonder, by whom? A family member? They weren’t really on board but they certainly didn’t want any more potential for shame so probably not. A close associate? Someone like Lazarus maybe or one of the other followers?—I mean, there were at least 70 others. The last possibility was unthinkable—one of them. Who on earth would want to ask—fearing that it would be their name attached to the accusation?
33 And they came to Capernaum. And when he was in the house he asked them, “What were you discussing on the way?”
So, they’ve made it from Caesarea Philippi south into Galilee and now they are in Capernaum on the western shore of the Sea of Galilee. And they are at their home base again—whether this is a house Yeshua is renting or Peter’s Mother in law’s house. And they will remain in this house through the end of the chapter—this ends up being an extended time of instruction—and starting with chapter ten, they will be in Judea, to the south, on their way to Jerusalem. But anyway, that’s actually a heck or a long trip on foot. And evidently, at some point, the Twelve had huddled up and were arguing about something. What on earth could it be? And did you notice the “on the way” reference? We have two of them this week.
34 But they kept silent, for on the way they had argued with one another about who was the greatest.
Why the silence? Because they were rightly ashamed about the fact that they were bickering about which one of them was the greatest—but worse than that, oh, far worse. Why would they be talking about this if they knew their Master was about to die…oh, maybe it was because He was going to die and they were wondering who among them would take His place? Oh, and especially Peter, James, and John because they had just seen Moses, who was replaced by Joshua—and Joshua went on to conquer the Canaanites. And they had just seen Elijah, who was replaced by Elisha—who started the revolt that led to the death of Jezebel and Ahab and the entire house of Omri. This must have resurrected their hopes of violent conquest. Oh yeah, it all makes sense now. One of them has to be the chosen one—but which one? And here all the honor/shame dynamics kick in and they are jockeying for position. This is every bit as horrible as it sounds. But this is how the ancient honor/shame system worked and I have said it probably hundreds of times that I would never want to live like this—goodness sakes, our way is bad enough without this sort of thing going on.
35 And he sat down and called the twelve. And he said to them, “If anyone would be first, he must be last of all and servant of all.”
If the Bible had been written for us and not just to us, I imagine there would be a /facepalm reference. Now, one of the main sermon themes we see throughout all the Gospels is the concept of honor/shame dynamics being turned upside down. He who exalts himself shall be humbled, and he who humbles himself shall be exalted. Take the low seat at the table, lest you be asked to move down when someone greater comes in the room—better to be moved from low to high than to be humiliated. Many who are first will be last and vice versa. The beatitudes and the Sermon on the Mount were crystal clear to that audience in telling people not to go seeking honor in the aggressive and violent ways of the world but to be meek and peaceable and not sexually aggressive and vengeful and unforgiving and all those things that exposed a man and his family to shame and danger. Being meek and turning the other cheek in those days was more dangerous than we can even imagine. But over and over again, Yeshua tells people that the Kingdom is different—prophesied by Isaiah “…and a little child shall lead them…“ (Isaiah 11:6). The Kingdom doesn’t work the way our world works, where powerful men rise up and do violence and liars prosper and the vulnerable are trampled underfoot. That’s the opposite of how God’s Kingdom works but the disciples, and we, long for that kind of power and glory. We want to have the upper hand—but the Kingdom isn’t about having the upper hand in the physical world, only in the spiritual world. A crucified King is the way of the Kingdom of God, not this world. Makes no sense at all in this world. Makes no sense for us to be people of peace and love and gentleness in the midst of the exact opposite—but that’s how Yeshua teaches us to live. Constantine wrecked this for us and we have never recovered. Check out the writings of the Church fathers before and after Constantine—the biggest change he made was adding violence to the arsenal of the Church who before his reign had to rely on God, prayer, and personal witness. But hey, violence is easy and makes us feel safe.
So anyway, He sits down and calls them over. And He tells them to ditch all their desire for greatness and rank and ambition and to understand that they need to be in last place, not first. They need to be servants, not masters. And this was obviously too much for Judas, I imagine, because this meant that he would be poor and not rich. This meant they wouldn’t get the upper hand over Rome the way they wanted or according to their timetable. This reads bad enough to us almost 2000 years after the Cross. To them, this was revolting and against the natural order. Seriously, if He had endorsed gay marriage it wouldn’t have been any more shocking. We’re used to this sort of language and so we largely read over it as metaphorical—we have to stop doing that. He was deadly serious—no more time for metaphors when they are alone. It couldn’t hardly get more objectionable.
36 And he took a child and put him in the midst of them, and taking him in his arms, he said to them 37 “Whoever receives one such child in my name receives me, and whoever receives me, receives not me but him who sent me.”
I was wrong, it just got more objectionable. In the Roman Empire, a servant had higher standing than a child, and the only people who would “receive” aka serve, a child would be—wait for it…slaves and women. Seriously. And this was a patriarchal society so let’s get real here—any one of them would rather be a male slave than a free woman. And when we cover the first-century divorce laws and how the disciples felt about them in two weeks, you can just chuck any ideas out the window that they respect women as much as Yeshua does. Of course, Mark doesn’t mention their ugly response to the idea of marriage being forever but Matthew sure does in chapter 19. Yeshua is telling them to act the part of women in society. This goes beyond hospitality—there was no hospitality to children. You extended hospitality to adults and if a child was attached then so be it. No one catered to children—no choky milk and chickie nuggies. Children were less than an afterthought, somewhat because they died so often but more because they just had zero legal status. I mean, 30% would die before they reached a year old and 72% would be dead by the age of 16. You just weren’t really worth investing in until you were an adult—and so no one really paid you any attention. Even fathers were generally not there for their children until the males got to be working age, at which time they were immediately ushered into the adult world. Girls would go and join someone else’s family. Until that time came, the mothers cared for and were the primary educators.
But Yeshua is telling them to have the care and compassion for others that women have. To act as “less than” children and receive them like a household slave would. Yeshua’s teachings were revolutionary to the point of being crazy in their context. I am not going to go into it this week, but we will see the phrase “in my name” pop up again next week too in a related event. Suffice it to say that there is no one that we can turn away as being beneath us if we are going to go out in His authority as representatives of the character and image of Yahweh. He is telling them to crucify their pride and everything that society tells them about how to be a proper Greco-Roman era Jewish man. Kingdom honor is not to be won in the ways of any of the nations of the world.
I want to talk about the arguing of the disciples here. This is their third argument in this Gospel but it won’t be their last. And their arguments are always a sign of being at odds with the ways of the Kingdom: (1) they argued about the loaves on the boat ride from the region of Gennesaret to Bethsaida. Yeshua had literally just made bread for four thousand people and they only had one loaf in the boat and they are bickering over blame thinking it is a problem that they only have one loaf for thirteen people when Yeshua turned five loaves into enough to satisfy an army. (2) When they were arguing with the scribes after their failure to cast the demon out of the boy at Caesarea Philippi. We don’t know what the argument was about, maybe it came down to, “So if it’s so easy then you scribes do it!” (3) the argument among one another as to who is the greatest. (4) Next week we will see that they argued with an unaffiliated exorcist who actually had the audacity to drive demons out of people in Yeshua’s Name—despite not being “one of them.” Oh, the horror. (5) The incident with the alabaster jar when the group of them argued with the woman’s extravagance in anointing Yeshua with expensive nard. (6) At the last supper when Peter boasts about his faithfulness. In the other Gospels, we have the incident of James and John getting into an argument with the others because their mommy tried to get them a favorable position over the others. I am betting Peter just loved that.
Arguing in the Kingdom is a huge problem. Last night I was reading from Dallas Willard’s last book, published posthumously, called Living in Christ’s Presence and he has a lot to say about how we quench the Spirit by constantly being at odds with one another and not seeing ourselves as true extensions of Yeshua, equal members of the same body. Because, frankly, we don’t want to be equal and that is why you have so many people posturing and striving for position on social media. The reason it is so bad there is that, to be a big gun in a church setting, you either have to have money or you have to do a lot of stuff. On the internet, people don’t need money or works, they just need to talk and talk and talk. So, you get these internet celebrities. When I lived in a tiny town, we called them big fishes in small ponds because if they went to a big pond, they would look small. But there is this striving for position that goes on—to be looked up to and respected, to be popular, to get more likes. And so people do what brings those things. Stirring up outrage is an effective way to do just that, creating division makes people look righteous and discerning to people who can’t see how they actually live their life. People play at teaching and preaching but we don’t know them from Adam. We don’t know if they have even read an entire chapter of the Bible, much less a Bible. But if they strike an effective cord, they become movers and shakers and sometimes very destructive forces within the Body—making bad behavior look like virtuous behavior. Not behaving on the net according to the Sermon on the mount, okay?
And then you have people who have no audience whatsoever, and I mean nobody. And so they go onto the social media walls of others and start arguments. I see it all the time because some of my closest friends draw a big crowd and they get people who only show up to try and gather their own audience by shaming other people and, in so doing, trying to look like experts or superior. Just last week, I was on the wall of someone who is not a real-life friend, but a college professor from Canada—she teaches Old Testament studies. But anyway, I am on her wall and she’s terrific but she posted something incredibly controversial the other day—but she was 100% correct, and a guy comes on and calls her names and challenges her if she has ever read her Bible. Now, she has her Ph.D. in the Old Testament. So, yeah, as she jokingly said to me later—she’s read the Bible “once or twice.” And this guy, I went to his wall and no one is interacting with him because he acts like this—but he’s getting his Master’s degree in Biblical Studies. So, this is a believer who is exalting himself over a college professor (who was really incredibly gracious about the whole thing). Not disagreeing with her and reasoning with her, no. He is posturing and insulting and demeaning her—in her cyber living room. This is the same sort of thing the disciples are doing here—arguing about who is the greatest. Jockeying for position. Trying to honor and shame their way to the top spot just like they have seen it done since they first entered into the world of grown men with their male relatives in the town square.
And I see it on YouTube and all over the internet and wherever people gather. People vying for the position of top dog even though Yeshua, and later, Paul, both outright forbid it. We are one Body—this is a group effort. I am a teacher but that doesn’t mean that I rank higher in the Kingdom than the person who makes sandwiches and takes them to the homeless. In fact, I think it means I rank lower, or should, anyway. But see? There I go, I can’t help but rank people too. We have been trained to do it. In the Body of Messiah, greatness is determined by service—real service, not service for show and not “servant leadership” which has just become a catchphrase which Church leadership sometimes uses to mean, “You are called to serve my vision” or as a mock humility kind of thing. Yeshua says this is not the way. If we all would accept ourselves as extensions of a pre-existing, holy, and worldwide community and see how very small we are really are individually but huge as a group, then we could all just settle down, listen for the voice of the Spirit, grow in fruit and do our own Kingdom jobs—we could change the world. But, like the disciples before the resurrection, we see the Body as mini-Kingdoms and label ourselves and judge one another according to their labels. Next week, we will see Yeshua rebuke them for just that.
But back to Dallas Willard. He was talking about grieving the Holy Spirit by refusing to love and, beyond that, acting unloving toward our brothers and sisters in Messiah and toward the unsaved. And it’s so obvious but at the same time, it is so deep. For me, him saying that took me to all the passages when the disciples are being unloving toward one another or to strangers or to children—like when they tried to shoo them off. When Yeshua gets unhappy with them, then the Spirit is undoubtedly grieved. The Spirit isn’t going to be happy with behavior that draws a rebuke from Yeshua. So I think we have to look at our lives and look at those arguments the disciples had and say, “Okay, how am I behaving like this and grieving the Spirit? How am I shutting the Spirit’s voice out of my life?” I am not talking about salvation but about cutting off the source of our renewal and regeneration because we all remember times when we were acting like terrorists and we just stopped growing spiritually. Like with the bickering about the loaves. Goodness, who cares whose fault it was? It’s better to work together toward a solution. Blaming one another didn’t work out well for Adam and Eve, God didn’t buy it one bit. So, it won’t work now either. And for that matter, how often do we argue because we don’t remember how well God provides for His people? And the arguing with the Scribes, what was the point? Why do we have to win every time our enemies try to get something started? Is that the way of the Kingdom? Really, what would have been wrong with telling them that they are free to find fault just as soon as one of them succeeds instead? We spend way too much time and energy fighting with people instead of working together to come up with the truth or a solution to a dilemma.
What does it matter if someone who isn’t one of their group is using Yeshua’s authority to cast out demons? Does everyone fighting the enemy have to be in lockstep with us? Demons were being cast out of people. God was winning. Yeshua was being honored. The strong man’s house was being looted—who cares who walked off with the big screen tv? There’s plenty more demons for everyone. It’s a net win for the kingdom. I remember once, years ago, a guy from the Hebrew Roots Movement on my social media wall just hated Christians—he still does but now he has to preach that elsewhere. Anyway, he was so incensed about their good works that he wouldn’t give them credit for it. He actually told me that until they stopped eating pork and celebrating Christmas and Easter (this was back before so many people debunked those old urban legends about Nimrod, Semiramis, and Tammuz), they should do no good works. That they had no business building hospitals and feeding the homeless and caring for widows and orphans. Before we shake our heads, do we do this too? There’s a lot of different ways this sort of exclusivist belief can be carried out in real life. And it’s a big part of the reason why we get so very little done as a worldwide Body.
The alabaster jar. Oh, my goodness, don’t ever criticize anyone else’s act of genuine worship—I mean, unless child sacrifice or something else truly oppressive and heinous is involved, okay? There is no such thing as wasting worship on God. It is impossible to worship Him too extravagantly. If you think someone is going overboard, just leave them alone. Don’t shame people for adoring Yahweh or Yeshua. That I even have to point that out is extremely disturbing. Boasting—like Peter yelling that even if anyone else denies Yeshua, he won’t. Bragging and virtue signaling and pointing out how much better and more spiritual you are than anyone else is just messed up. Had a gal used to come on my wall years ago and anything I would confess to struggling with—pride, anger, unforgiveness, whatever—she would come on and talk about how that wasn’t a problem for her. Without fail. One, it made everyone commenting and commiserating that they too struggled feel like unworthy dogs, and two, it made everyone just despise her. It creates division, suspicion, hostility, and bitterness. It crushes vulnerability. It grieves the Spirit when we do these things in order to exalt ourselves through the shaming and critiquing of others. It is not a Kingdom thing, it is a worldly thing. It doesn’t build, it tears down. So anyway, that was a long ramble but we need to be there for one another and not try to have hierarchies. When I walk into a room with a bunch of believers, I know zero about them. I don’t know how many are sacrificial givers, how many are encouragers, how many are tireless caregivers, how many are scholars, how many love excellently, how many have wisdom, etc. I just don’t know. I try (and sometimes fail) to assume that they are more faithful than I am. A lot of them probably are. Maybe all of them are. By assuming that, I protect myself from looking like a fool. If I assume otherwise, I am going to say or do something stupidly arrogant. Take the low seat at the table and see you next week.
[1] Bolt, P. G. (2004). The Cross from a Distance: Atonement in Mark’s Gospel. (D. A. Carson, Ed.) (Vol. 18, pp. 52–53). England; Downers Grove, IL: Apollos; InterVarsity Press.
