1. And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, even. Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons.
1. Tu vero accerse ad to Aharonem fratrem tuum et filios ejus eum co, e medio filiorum Israel: ut sacerdotio fungatur mihi Aharon, Nadab, Abihu, Eleazar, et Ithamar filii Aharon.
2. And thou shalt make holy garments for Aaron thy brother, for glory and for beauty.
2. Et facies vestes sacras Aharoni fratri tuo, in gloriam, et decorem.
3. And thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate him, that he may minister unto me in the priest's office.
3. Tu itaque alloqueris omnes sapientes corde quos replevi spiritu sapientiae, ut fadant vestes Aharon ad sanctificandum eum, ut sacerdotio fungatur mihi.
4. And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest's office.
4. Hae sunt omnes vestes quas facient, pectorale et ephod, et pallium et tunicam ocellatam, mitram et baltheum: facient inquam vestes has sacras Aharoni fratri tuo et filiis ejus, ut sacerdotio fungantur mihi.
5. And they shall take gold, and blue, and purple, and scarlet, and fine linen.
5. Qui accipient aurum et hyacinthum, et purpuram, et vermiculum cocci, et byssum.
6. And they shall make the ephod of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work.
6. Facient autem ephod ex auro, hyacintho, et purpura, vermiculo cocci, et bysso retorta, opere phrygionico.
7. It shall have the two shoulder-pieces thereof joined at the two edges thereof; and so it shall be joined together.
7. Duae orae junctae erunt in duabus extremitatibus ejus, et ita conjungetur.
8. And the curious girdle of the ephod, which is upon it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen.
8. Cingulum autem ipsius ephod ejus quod in eo erit, simile erit texturae ipsius, in ipso erit, nempe ex auto, hyacintho, et purpura, et vermiculo cocci, et bysso retorta.
9. And thou shalt take two onyx-stones, and grave on them the names of the children of Israel:
9. Accipies quoque duos lapides onychinos, et sculpes in eis nomina filiorum Israel.
10. Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth.
10. Sex e nominibus eorum in lapide uno, et nomina sex reliqua in lapide altero, secundum generationes eorum.
11. With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones with the names of the children of Israel: thou shalt make them to be set in ouches of gold.
11. Opere artificis lapidum et sculpturis annuli sculpes duos illos lapides nominibus filiorum Israel, circundatos palis aureis facies eos.
12. And thou shalt put the two stones upon the shoulders of the ephod, for stones of memorial unto the children of Israel: and Aaron shall bear their names before the Lord, upon his two shoulders, for a memorial.
12. Ponesque duos illos lapides in lateribus ephod, lapides memoriae pro filiis Israel: et feret Aharon nomina eorum coram Jehova in duobus humeris suis ad memoriam.
13. And thou shalt make ouches of gold;
13. Facies itaque palas aureas:
14. And two chains of pure gold at the ends; of wreathen work shalt thou make them, and fasten the wreathen chains to the ouches.
14. Et duas catenas ex auro puro terminatas, facies opere plectili, inseresque catenas plectiles palis illis.
15. And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it: of gold, of blue, and of purple, and. of scarlet, and of fine twined linen, thou shalt make it.
15. Facies deinde pectorale judicii, opere phrygionico: sicut opus ephod facies illud, ex auro, et hyacintho, et purpura, et vermiculo cocci, et bysso retorta.
16. Four-square it shall be, beinq doubled; a span shall be the length thereof, and a span shall be the breadth thereof.
16. Quadratum erit et duplicatum: palmus erit longitudo ejus: et palmus latitudo ejus.
17. And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row.
17. Et implebis in eo impletione lapidum quatuor ordines lapidum: ordo erit talis: sardius, topazius, et carbunculus, ordo primus.
18. And the second row shall be an emerald, a sapphire, and a diamond.
18. Ordo vero secundus: smaragdus, sapphirus, et jaspis.
19. And the third row a ligure, an agate, and an amethyst.
19. Ordo praeterea tertius: lyncurius, achates, et amethystus.
20. And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their inclosings.
20. Postremo ordo quartus: chrysolithus, onychinus, et berillys: constricti auro erunt in plenitudinibus suis.
21. And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes.
21. Porro lapides illi erunt juxta nomina filiorum Israel, duodecim, secundum nomina ipsorum, sculpturis annuli singuli juxta nomen suum, erunt duodecim tribubus.
22. And thou shalt make upon the breastplate chains at the ends of wreathen work of pure gold.
22. Facies et in pectorali catenas termini opere plectili ex auro puro.
23. And thou shalt make upon the breastplate two rings of gold, and shalt put the two things on the two ends of the breastplate.
23. Facies etiam in pectorali duos arnnulos aureos, et illos duos annulos pones in duabus extremitatibus pectoralis.
24. And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the breastplate.
24. Pones item duas catenas aureas in duobus annulis in extremitatibus pectoralis.
25. And the other two ends of the two wreathen chains thou shalt fasten in the two ouches, and put them on the shoulder-pieces of the ephod before it.
25. Et duas extremitates duarum catenarum inseres duabus palis, et pones in lateribus ephod a fronte ipsius.
26. And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate, in the border thereof, which is in the side of the ephod inward.
26. Facies et duos annulos aureos, quos pones in duabus extremitatibus ipsius pectoralis in ora ejus, quse est in latere ipsius ephod intrinsecus.
27. And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the fore-part thereof, over against the other coupling thereof, above the curious girdle of the ephod.
27. Facies item duos altos annulos aureos, quos pones in duobus lateribus ipsius ephod inferne a fronte ejus, e regione conjunctionis ejus, supra baltheum ephod.
28. And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod.
28. Ita jungent pectorale annulis suis ad annulos ipsius ephod filo hyacinthino, supra baltheum ipsius ephod, neque separetur pectorale ab ephod.
29. And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually.
29. Itaque feret Aharon nomina filiorum Israel in pectorali judieii supra cor suum, quando ingredietur in sanctuarium in memoriam coram Jehova jugiter.
30. And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart when he goeth in before the Lord: and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually.
30. Pones autem in pectorali judicii Urim et Thummim, ut sint super cor Aharon quando ingredietur coram Jehova: gestabitque Aharon judicium filiorum Israel super cot suum coram Jehova semper.
31. And thou shalt make the robe of the ephod all of blue.
31. Facies et pallium ipsius ephod totum ex hyacintho.
32. And there shall be an hole in the top of it, in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of an habergeon, that it be not rent.
32. Et erit foramen sumrose parris ejus in medio ejus: labrum erit foramini illius in circuitu opere textoris, sicut foramen loricae erit el, ne rumpatur.
33. And beneath upon the hem of it, thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem thereof; and bells of gold between them round about:
33. Facies et in fimbriis ejus malogranata ex hyacintho, et purpura, et vermiculo cocci: in fimbriis, inquam, ejus per circuitum, et tintinnabula aurea in medio per circuitum.
34. A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about.
34. Tintinnabulum aureum unum et malogranatum, tintinnabulum aureum alterum et malogranatum in fimbriis pallii per circuitum.
35. And it shall be upon Aaron to minister: and his sound shall be heard when he goeth in unto the holy place before the Lord, and when he cometh out, that he die not.
35. Erit autem Aharon ad ministrandum, et audietur sonus ejus quando ingredietur sanctuarium coram Jehova, et quando egredietur: et non morietur.
36. And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, Holiness To The Lord.
36. Facies insuper laminam ex auto puro, et sculpes in ea sculpturis annuli. Sanctitas ipsi Jehovae.
37. And thou shalt put it on a blue lace, that it may be upon the mitre: upon the forefront of the mitre it shall be.
37. Quam pones in filo hyacinthino, eritque super cidarim, ex adverso faciei cidaris erit.
38. And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the Lord.
38. Et erit supra frontem Aharon, feretque Aharon iniquitatem sanctificationum quas sanctificabunt filii Israel in omnibus muneribus sanctificationum suarum: erit inquam supra frontem ejus jugiter in beneplacitum els coram Jehova.
39. And thou shalt embroider the coat of fine linen, and thou shalt make the mitre of fine linen, and thou shalt make the girdle of needlework.
39. Et facies opere ocellato tunicam byssinam, facies item cidarim byssinam, cingulum quoque facies opere phrygionico.
40. And for Aaron's sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty.
40. Filiis autem Aharon facies tunicas, facies quoque illis cingula et pileos ad gloriam et decorum.
41. And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office.
41. Et vesties illis Aharon fratrem tuum, et filios ejus cure illo, atque unges illos: implebisque manum eorum, et sanctificabis cos, ut sacerdotio fungantur mihi.
42. And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach.
42. Fac eis et feminalia linea ad tegendam carnem turpitudinis: a lumbis usque ad femora erunt,
43. And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die. It shall be a statute for ever unto him, and his seed after him.
43. Eruntque super Aharon et super filios ejus quando ingredientur tabernaculum conventionis, aut quum accedent ad altare ut ministrent in sanctuario: et non ferent iniquitatem, neque morientur. Statutum perpetuum illi et semini ejus post eum.
We now arrive at the second part of the Legal Worship, i.e., the Priesthood; for we must bear in mind what I have said, that there are three things to be considered, --
1. The Tabernacle;
2. The Priestly Office; and
3. The Sacrifices.
And indeed all the splendor of the tabernacle, of which we have been speaking, would have been an empty parade without the priest, who so mediated as an intercessor, that he reconciled men to God, and in a manner united heaven to earth. Now it is unquestionable, that the Levitical priests were the representatives of Christ; since, with respect to their office, they were even better than the very angels; which would be by no means reasonable, unless they had been the type of Him, who is Himself the head of the angels. The heathen nations, it is true, had their priests, who presided over their religious services, but they were but empty phantoms; for there was no mention with them of the Mediator, so that the people might know that God cannot be duly appeased, and that our prayers cannot be heard by Him, unless a peace-maker interfere between us. But the nature of the Levitical priesthood was widely different; for the Israelites were instructed that all of them were unworthy to stand before God, and so that there was need of an Intercessor to propitiate Him. Now, since the general rule had been laid down, that all things should be rigidly referred to the pattern which had been shewn to Moses in the mount, their minds were necessarily drawn upwards; and this too they might easily have arrived at, for various reasons. The whole body of the people saw a man like themselves, who could not enter the sanctuary trusting in his own innocence, and whose dignity was conferred upon him by adventitious rites; i.e., by anointing, and by investiture. The full truth, therefore, did not shine forth in this, but only a figure to direct them to the truth; and of this they were doubtless admonished, lest they should rest in earthly things. Besides, its interpretation was added (by the prophets1); because, as the Apostle wisely teaches us in the Epistle to Hebrews 7:18, the promise to appoint hereafter a priest after the order of Melchisedec would not hold good, unless it were applied to Christ; for it is plain that the Levitical priesthood is there brought into comparison by contrast with one of a different nature; and since the latter is eternal, it follows that the former is temporary; and, whilst the one is sanctioned by an oath, it clearly is superior to the other. There is no doubt, then, but that David, as a faithful interpreter of the Law, more manifestly shewed forth what there was obscurely shadowed.
Thus far my wish has been to teach that the Levitical priest was ordained, that he might be a type of the true Mediator. It will now be worth our while briefly to advert to the marks by which our perpetual and only Priest, the Son of God, is to be distinguished from those of old; for a fuller exposition will follow hereafter in its proper place. The first distinction I have already pointed out, viz., that the type was temporary; since perpetuity is only to be sought in the reality itself: whence we learn that the priestly office was not so instituted by Moses to last for ever, but to direct the people to a better hope. But what I have said as to the office, must be transferred also to the persons. There was only one high priest under the Law, who was afterwards succeeded by one of his race, since they were all mortal. None, then, was ever such a priest as became us, except Christ; because none other could be perpetual; and hence we arrive at the second distinction. The third arises from Christ's divinity, which is proved by the fact, that the priest after the order of Melchisedec has no beginning; for we find nowhere the origin of Melchisedec; but he is only brought forward once and unexpectedly, as if be had come down from heaven. The fourth is the combination of the kingdom and the priesthood. Under the Law God would have some to be kings, and others to be priests; nor was it allowable to mix up the one office with the other; but He, of whom it is said that He should be a priest like Melchisedec, is honored with the title of king. The fifth is, that the legal priest only appeared before God in the visible and sanctuary, but Christ entered into heaven, to present us to His Father, not in the external symbols of (precious) stones,2but in the reality itself; for in Him as our Head we are all gathered together unto God. The sixth lies in the perfect righteousness of Christ; for the legal priest, since he was one of us sinners, had need to seek pardon for himself; but Christ, being free from all guilt, awakens favor towards us by His own purity. The seventh is, that the priest borrowed from external figures what was truly and really shewn forth in Christ. The sacred garments, as we have lately said, denoted something more than human; the anointing, too, was a symbol of the Spirit which dwells in Christ; and He therefore was not consecrated with visible and corruptible oil, but with the fullness of all gifts. The priest of old abstained from intercourse with his wife when he went into the sanctuary; he was only allowed to marry a virgin; the perfect and spiritual purity of Christ was contented with its own perfection. The last distinction consisted in the sacrifices themselves, respecting which I abstain at present from speaking more fully, because they will have their proper place hereafter. This only we must now recollect, that Christ expiated the sins of the world, not with the blood of beasts, but with His own blood. Now we turn to the words of Moses.
"And no man taketh the honor unto himself, but he that is called of God, as was Aaron." (Hebrews 5:4.)
Among heathen nations the priests were appointed by popular election, so that ambition alone governed their appointment; but God would only have those accounted lawful priests whom He had selected at His own sole will; and surely the whole human race together had no power to obtrude any one on God, who should interpose himself to obtain pardon and peace; nay, not even Christ Himself would have been sufficient to propitiate God, unless He had undertaken the office by the decree and appointment of His Father. To which refers the famous oath, whereby His heavenly Father appointed Him to be priest; and so much the more vile and detestable was the sacrilege which afterwards prevailed in the Jewish nation, viz., that the successors of Aaron bought the priesthood! This unworthy traffic of the office, which Josephus relates, ought to awaken horror in us now, when we see that sacred honor profaned by the family which had been chosen by God to represent Christ. Nevertheless, however they may have violated all law and justice, still the counsel of God remained inviolable, that believers might know that the priesthood depended on His authority, just as reconciliation flows from His mere mercy. For in order that it should be lawful for men to establish a priest, it would be necessary that they should anticipate God by their own deservings; and from this they are very far distant. The case is different as to the election of the pastors of the Church; since, after Christ had instituted the order itself, He commanded that there should be chosen out of the Church those who by their doctrine and integrity of life were fitted to exercise the office. Still He does not thus resign His own right and power to men, for He does not cease through them to call those (by whom He would be served.3) Wherefore, to shew that He is the sole author of the priesthood, God commands Aaron and his sons to be separated from among the others; and the performance of this He entrusts to Moses, whom, however, He does not elevate to the like honor. Moses consecrates Aaron, although he was never himself dedicated by anointing and investiture to the service of God;4 whence we perceive that the sacraments have their power and effect not from the virtue of the minister, but only from the commandment of God; for Moses would not have given to others what he had not himself, if it had not so pleased God.
As to the Urim and Thummim, it appears probable to me that they were two conspicuous marks on the breastplate, corresponding to these names; for the supposition of some of the Jews,6 that the ineffable name of God was placed beneath its texture, is not free from foolish and dangerous superstition. I pass over other fancies, which are equally frivolous; nor am I anxious to know what was the form of either of them; the fact itself is sufficient for me. By the Urim, therefore, or splendors, I doubt not but that the light of doctrine, wherewith the true Priest illuminates all believers, was represented; first, because He is the one "light of the world," without which all things are full of darkness; and because in Him "are hid all the treasures of wisdom and knowledge." (John 8:12; 9:5; Colossians 2:3.) Hence did Paul justly glory that he knew nothing but Jesus Christ, (1 Corinthians 2:2,) since His priesthood sufficiently and more than sufficiently enlightens us. As then the people were admonished that their eyes should be directed to the splendor of the priest, so now we must diligently remember what Christ Himself teaches, that "he that followeth him shall not walk in darkness." (John 8:12.) On the other hand, the Thummim, which signifies perfections, was a symbol of the perfect and entire purity which is only to be sought in Christ; for He would not have been a meet high priest unless He had been perfect, free from every spot, and deficient in nothing which is required unto complete holiness. It is not, then, an improper distinction, that the Urim refers to the light of doctrine, and the Thummim to the life; and this is indeed in some measure applicable to the pastors of the Church, who ought to shine both in sound doctrine and in integrity of life. But it was God's design to shew that neither of these things is to be sought anywhere except in Christ; since from Him we obtain both light and purity, when He deigns to make us partakers of them according to the measure of His free bounty. Whence it follows, that they who seek for the least spark of light or drop of purity out of Christ, plunge themselves into a labyrinth, where they wander in mortal darkness, and inhale the deadly fumes of false virtues unto their own destruction.
What the Scripture sometimes relates, as to the inquiries made by Urim and Thummim, it was a concession made by God to the rudeness of His ancient people. The true Priest had not yet appeared, the Angel of His Almighty counsel, by whose Spirit all the Prophets spoke, who, finally, is the fountain of all revelations, and the express image of the Father; in order then that the typical priest might be the messenger from God to man, it behooved him to be invested with the ornaments of Christ. Thus even then believers were taught in a figure, that Christ is the way by which we come to the Father, and that He also brings from the secret bosom of His Father whatever it is profitable for us to know unto salvation, hence that fiction of the Jews is contradicted, that the responses were given in this way: if a question was asked respecting a particular tribe, that the stone which represented it was lighted up; and that the colors of the stones were changed according as God refused or assented. For even if we allow that the Urim and Thummim were the rows of precious stones themselves, still this imagination is altogether unmeaning. But, as I have said, by the very form of the breastplate God would testify that the fulness of wisdom and integrity was contained in it; for which reason it is called "the breastplate of judgment," i.e., of the most perfect rectitude, which left nothing to be desired; for the word
"For their sakes I sanctify myself, that they also might be sanctified through the truth." (John 17:19;)
and the same thing is expressed in this passage of Moses, "that Aaron may hear the iniquity of the holy things," etc. It is undoubtedly a remarkable passage, whereby, we are taught that nothing proceeds from us pleasing to God except through the intervention of the grace of the Mediator; for here there is no reference to manifest and gross sins,10 the pardon of which it is clear that we can only obtain through Christ; but the iniquity of the holy oblations was to be taken away and cleansed by the priest. That is but a poor exposition of it, that if any error were committed in the ceremonies, it was remitted in answer to the prayers of the priest; for we must look further, and understand that on this account the iniquity of the offerings must be purged by the priest, because no offering, in so far as it is of man, is altogether free from guilt. This is a harsh saying, and almost a paradox, that our very holinesses are so impure as to need pardon; but it must be borne in mind that nothing is so pure as not to contract some stain from us; just as water, which, although it may be drawn in purity from a limpid fountain, yet, if it passes over muddy ground, is tinged by it, and becomes somewhat turbid: thus nothing is so pure in itself as not to be polluted by the contagion of our flesh. Nothing is more excellent than the service of God; and yet the people could offer nothing, even although prescribed by the Law, except with the intervention of pardon, which none but the priest could obtain for them. There is now no sacrifice, nor was there ever, more pleasing to God than the invocation of His name, as He himself declares,
"Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me," (Psalm 50:15;)
yet the Apostle teaches us that "the sacrifice of praise" only pleases God when it is offered in Christ. (Hebrews 13:15.) Let us learn, then, that our acts of obedience, when they come into God's sight, are mingled with iniquity, which exposes us to His judgment, unless Christ should sanctify them. In sum, this passage teaches us that whatsoever good works we strive to present to God are so far from deserving reward, that they rather convict us of guilt, unless the holiness of Christ, whereby God is propitiated, obtains pardon for them. And this is again asserted immediately afterwards, where Moses says that by favor of the priest the sins of the sacred oblations are taken away11 "for favorable acceptation," i.e., that the Israelites may be sure that God is reconciled and favorable to them. I have nothing to say of the tiara itself, which some call a mitre, (cidarim,) and others a cap; neither do I choose to philosophize too subtilely about the belt or girdle.12
1 Supplied from Fr.
2 "Non pas en effigies exterieures de diamans et rubies." -- Fr.
3 Added from Fr.
4 "Ad Dei cultum." -- Lat. "A sacrifier." -- Fr.
5 The Hebrew name of the breastplate, viz.,
6 "R. Salomon thinketh, that the Urim and Thummim was nothing else but the name of Jehovah, which was written in letters and put within the breastplate; which name some ancient Hebrews, even before Christ, did take to signifie the Trinitie. In this word,
7 Lat., "in malogranatis, vel malts punicis;" the latter being the translation of the V.
8 "Que la justice de Jesus Christ nous rend odoriferans par la predication de l'Evangile;" (leads us to this) that the righteousness of Jesus Christ makes us sweet through the preaching of the Gospel. -- Fr.
9 Quoted in the Glossa Ordinaria in loco: "Quia tram contra se occulti Judicis provocat, si sine praedicationis sonitu incedit."
10 Addition in Fr., "Et qu'on puisse condamner par le sens commun;" and which even common sense must condemn.
11 Lat., "In beneplacitum." A. V., "That they may be accepted." The translation I have given is that of Ainsworth.
12 This sentence is omitted in the Fr.
13 "Les successeurs de la souveraine sacrificature;" the successors in the sovereign priesthood.
14 A.V., "consecrate," v. 41. Margin, "fill their hand;" i.e., says Rosenmuller, in loco, "thou shalt deliver them the power of their office. Le Clerc suggests that the phrase is perhaps borrowed from some ancient oriental rite, in which the ensigns of office were put into the hands of those to whom it was entrusted. It appears also, from the following chapter, ver. 24, that all the sacred offerings were placed by Moses in the hands of the priests at their inauguration."
15 "To minister in the holy place." -- A. V.
16 The primary signification of this word is hidden; hence a period of time, of which either the end or the beginning is hidden; and therefore frequently it is used for eternity, or as in the A. V.,for ever. -- W.
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