Isaiah 2:6–4:1

⁶ YOU HAVE ABANDONED your people,

the house of Jacob.

They are full of superstitions from the East;

they practice divination like the Philistines

and clasp hands with pagans.

⁷ Their land is full of silver and gold;

there is no end to their treasures.

Their land is full of horses;

there is no end to their chariots.

⁸ Their land is full of idols;

they bow down to the work of their hands,

to what their fingers have made.

⁹ So man will be brought low

and mankind humbled—

do not forgive them.

¹⁰ Go into the rocks,

hide in the ground

from dread of the LORD

and the splendor of his majesty!

¹¹ The eyes of the arrogant man will be humbled

and the pride of men brought low;

the LORD alone will be exalted in that day.

¹²The LORD Almighty has a day in store

for all the proud and lofty,

for all that is exalted

(and they will be humbled),

¹³ for all the cedars of Lebanon, tall and lofty,

and all the oaks of Bashan,

¹⁴ for all the towering mountains

and all the high hills,

¹⁵ for every lofty tower

and every fortified wall,

¹⁶ for every trading ship

and every stately vessel.

¹⁷ The arrogance of man will be brought low

and the pride of men humbled;

the LORD alone will be exalted in that day,

¹⁸ and the idols will totally disappear.

¹⁹ Men will flee to caves in the rocks

and to holes in the ground

from dread of the LORD

and the splendor of his majesty,

when he rises to shake the earth.

²⁰ In that day men will throw away

to the rodents and bats

their idols of silver and idols of gold,

which they made to worship.

²¹ They will flee to caverns in the rocks

and to the overhanging crags

from dread of the LORD

and the splendor of his majesty,

when he rises to shake the earth.

²² Stop trusting in man,

who has but a breath in his nostrils.

Of what account is he?

^3:1 See now, the Lord,

the LORD Almighty,

is about to take from Jerusalem and Judah

both supply and support:

all supplies of food and all supplies of water,

² the hero and warrior,

the judge and prophet,

the soothsayer and elder,

³the captain of fifty and man of rank,

the counselor, skilled craftsman and clever enchanter.

⁴I will make boys their officials;

mere children will govern them.

⁵People will oppress each other—

man against man, neighbor against neighbor.

The young will rise up against the old,

the base against the honorable.

⁶A man will seize one of his brothers

at his father’s home, and say,

“You have a cloak, you be our leader;

take charge of this heap of ruins!”

⁷But in that day he will cry out,

“I have no remedy.

I have no food or clothing in my house;

do not make me the leader of the people.”

⁸Jerusalem staggers,

Judah is falling;

their words and deeds are against the LORD,

defying his glorious presence.

⁹The look on their faces testifies against them;

they parade their sin like Sodom;

they do not hide it.

Woe to them!

They have brought disaster upon themselves.

¹⁰ Tell the righteous it will be well with them,

for they will enjoy the fruit of their deeds.

¹¹ Woe to the wicked! Disaster is upon them!

They will be paid back for what their hands have done.

¹² Youths oppress my people,

women rule over them.

O my people, your guides lead you astray;

they turn you from the path.

¹³ The LORD takes his place in court;

he rises to judge the people.

¹⁴ The LORD enters into judgment

against the elders and leaders of his people:

“It is you who have ruined my vineyard;

the plunder from the poor is in your houses.

¹⁵ What do you mean by crushing my people

and grinding the faces of the poor?”

declares the Lord, the LORD Almighty.

¹⁶ The LORD says,

“The women of Zion are haughty,

walking along with outstretched necks,

flirting with their eyes,

tripping along with mincing steps,

with ornaments jingling on their ankles.

¹⁷ Therefore the Lord will bring sores on the heads of the

women of Zion;

the LORD will make their scalps bald.”

¹⁸In that day the Lord will snatch away their finery: the bangles and headbands and crescent necklaces, ¹⁹the earrings and bracelets and veils, ²⁰the headdresses and ankle chains and sashes, the perfume bottles and charms, ²¹the signet rings and nose rings, ²²the fine robes and the capes and cloaks, the purses ²³and mirrors, and the linen garments and tiaras and shawls.

 

²⁴ Instead of fragrance there will be a stench;

instead of a sash, a rope;

instead of well-dressed hair, baldness;

instead of fine clothing, sackcloth;

instead of beauty, branding.

²⁵ Your men will fall by the sword,

your warriors in battle.

²⁶ The gates of Zion will lament and mourn;

destitute, she will sit on the ground.

^4:1 In that day seven women

will take hold of one man

and say, “We will eat our own food

and provide our own clothes;

only let us be called by your name.

Take away our disgrace!”

 

EVEN MORE ABRUPTLY than 2:1–5 after Isaiah 1, these verses are a radical shift from the hopeful note of 2:1–5. As noted at the end of chapter 1, Isaiah is clearly concerned that no one fails to deal with present sins because of a false security in the certainty of future hope. Whatever good the future may hold, the present is dark indeed. At the center of that ominous present is human arrogance—and that is the theme that unites 2:6–4:1.1

But the theme is not merely arrogance; it is the humiliation that arrogance necessarily brings upon itself. Because Israel and Judah have been seduced by human power and glory and have consequently abandoned the Creator in whom the only true glory exists, they are doomed to be terribly humiliated. The theme is addressed in three sections. In the first (2:6–22) is a general statement of the principle. The second (3:1–15) is a specific illustration of the principle, while the third (3:16–4:1) is an even more specific illustration.

General Statement of the Principle (2:6–22)

THIS SECTION IS marked by the repetition of a refrain in verses 11 and 17. While there is a slight variation in wording between the two,2 the import of both is the same: Human “height”3 is an impossibility in view of the sole glory of God. He alone is “high and exalted” (6:1), and any attempt on our part to claim some of that glory for ourselves is doomed to fail. The chapter ends with a grim conclusion: Why would anyone put ultimate trust in humanity when every human being is only one breath away from extinction?

Verses 6–10 begin with a sharp contrast to 2:5. There the “house of Jacob” was called to walk in the ways of the Lord, since the day is coming when all the nations of earth will be seeking those ways. But here Isaiah says God has abandoned the “house of Jacob” because instead of being filled with the ways of the true God, they are full of human wisdom (v. 6), human wealth and power (v. 7), and human-made idols (v. 8).4 None of these can stand up for a moment against the true splendor of the universe that exists in God alone, so the result is that those who trust in such things must be humiliated (vv. 9–11).

The first colon of verse 6 does not actually specify what it is from “the East” that fills the house of Jacob, but the appearance of those who practice “divination” in the second colon suggests the idea of “superstitions.” The East was understood as the origin of wisdom and learning (“east” and “antiquity” are derived from the same root: qdm). Undoubtedly the complex religious thought of Mesopotamia had a terrific appeal over against the simple and austere religion of Yahweh.

Not only have the Israelites filled themselves with the world’s learning; they have filled themselves with the world’s values: wealth and power. In Isaiah’s time “horses” and “chariots” represented the most powerful weapons of war available. For a king to have a large chariot force was a sign of his wealth and power. This is why God forbade their multiplication in Deuteronomy 17:16 and why Solomon’s disobedience (1 Kings 10:28) was so serious.

Placing a premium on human wisdom and human values issues in human self-worship, and the outcome is idolatry—conceiving of the divine in human terms. Again and again throughout the book, Isaiah mocks the practice of idolatry as the use of human hands to make gods and questions how something made by us can possibly take care of us (17:8; 30:22; 40:18–20; 44:9– 10; 46:5–7). Putting our trust in the creation instead of the Creator and trying to elevate ourselves to the place of God can only result in humiliation when the true God is revealed.

The cryptic injunction “Do not forgive them” at the end of verse 9 can be understood in different ways. It may be the prophet’s cry to God not to be too gracious to these people who have filled themselves with all the wrong things. But it may also be his injunction to other humans not to let fellow humans too easily out of the consequences of their self-exaltation.5

Verses 12–18 amplify this theme of the Lord’s sole glory by contrasting him with every “high” thing in creation. That includes trees (v. 13), mountains (v. 14), fortifications (v. 15), and beautiful, tall-masted ships (v. 16). Nothing in all creation can compare to the Lord. He is another order of being altogether. So how can mere humans and the gods they have created hope to stand up to him (vv. 17–18)?

All this is brought to a blistering conclusion in verses 19–22. The prophet declares that those things that human hands created and human minds pronounced holy will be hastily cast away when he who is truly holy is revealed. They will not merely be cast away but will be cast away to “the rodents and bats,” the most unclean of animals. Those who tried to make themselves as tall as the trees or as high as the mountains will be cowering under the rocks, seeking the lowest holes in which to hide from the One who is truly lofty (see Luke 23:30). The study of opposites in the section is thus brought to its climax. Our attempt to make humanity holy actually ends up making us unclean, and our attempt to give ourselves significance renders us worthless. Why would the Israelites put their trust in something worthless and unclean when they can put their trust in the living God?

Illustration of Human Arrogance (3:1–15)

THIS SECTION ILLUSTRATES the theme of arrogance producing humiliation by looking at the leadership of Judah. While it is possible that several originally independent pieces have been put together here (vv. 1–4, 5–7, 8–15), the use of the same terms for God in the opening and closing verses (“the Lord, the LORD Almighty”) and the continued attention to leadership argue that the collection is not an accidental one. It begins with the assertion that the things Judah has trusted in apart from God will be removed. Not only will this include the obvious things such as food and water (v. 1), but even more significantly (on the basis of the amount of space given), all the great leaders from “warriors” (v. 2) to “enchanters” (v. 3) on whom Judah has depended. They have trusted in mere breath-filled humans (2:22), and now they will be deprived of such leadership. This is not merely because to place such trust in them was wrong in the first place, but also because the leaders have failed in their responsibilities (3:13–15).

The Judeans have idolized the great men, somehow believing that such people will deliver them from their difficulties. But God is going to deprive the people of their false security (3:1–3). Instead of great men, mere “boys” will be their leaders (3:4), people lacking either the maturity or the moral authority to administer the nation in a just way. The result will be anarchy, with violence undermining the last vestiges of order (3:5).

It is probable that Isaiah has in mind here typical conditions following the defeat of a nation and the exile of its leaders and craftsmen. They are certainly similar to the conditions described in Jeremiah 40–42. The connection with exile is further reinforced by the vignette in Isaiah 3:6–7. Since no one with natural leadership skills is left to govern “this heap of ruins,” even the possession of a cloak (as a badge of office?) will be considered all that is necessary to assume a leadership position—but such a person will not take the job. This is how far, the prophet says, we are going to go in humiliation after having exalted our great men so high.

The connection of the forgoing with 2:6–22 is underscored by 3:8–9. Judah’s sin is arrogance. They have defied “the eyes of his glory” (lit.; NIV “his glorious presence”), which reminds us immediately of the “eyes of the arrogant” in 2:11. God’s eyes are the only ones that can be legitimately lifted up over the world, and to defy him by lifting up our eyes is foolish. Ultimately, it is to commit the sin of “Sodom” and Gomorrah, which was not first of all sexual sin but the insistence of the residents that they had the right to determine right and wrong for themselves. The only result of such pride is “disaster.”

Verses 10–11 underline the cause-and-effect nature of relations with God. He is not arbitrary in his judgments. If “woe” comes upon the wicked, the righteous need to know that “it will be well with them.” As in the physical world, so it is in the spiritual world. We have been made to operate within certain parameters. If we do so, we may expect positive results. If we choose to live outside those parameters, we should not be surprised if negative results follow.

Verses 12–15 detail God’s judgment on the leaders whom Judah has idolized. Why will they be removed? Why will they be taken into captivity? Why will their nation be humiliated? The simple answer is that they are not great men at all. They may appear so, and the people may praise them as if they are, but their behavior makes it plain that they are not qualified to lead. They are “youths” and “women,” two categories of persons who in that society had neither the training nor the status to give leadership. These elders of the people oppress the poor, “grinding” their “faces” in the dirt. Instead of denying themselves to tend the Lord’s “vineyard,” the nation of Judah, they have “ruined” it with their greed for gain and their lust for power.

Another Illustration of Human Arrogance (3:16–4:1)

THIS THIRD SECTION on human arrogance is the most graphic of all. Most commentators believe it is addressed to the wealthy women of Judah and Jerusalem.6 And it may have been, originally. However, in the context in which it now occurs, I believe it is being used to symbolize the nation as a whole.7 This conclusion is reinforced both by the use of “women [lit., daughters] of Zion” in 4:4 and by the way in which Zion is personified in 3:25– 26. The nation is compared to a beautiful and haughty woman, whose whole attention is given to appearance and image. Zion has sought to exalt herself with every kind of accouterment and ornament. She glances at potential lovers from behind her veils and fans.

Once again, the prophet presents the contrast in the strongest terms. The arrogant heads will be bowed in shame, the beautiful hair shaved off to reveal sores seeping pus (3:17). All the beautiful clothing will be stripped off and replaced with a strip of burlap and a piece of rope (3:24). The city will be reduced to utter destitution.

In 4:1 the prophet gives the final graphic illustration of humiliation. In that society it was a great shame for a woman to have no family connections. Yet Isaiah foresees a day when so many of the men have died in plague or been killed in war that there are not enough fathers and husbands to go around. In utter humiliation, seven women will beg one man to give them his name with no obligation on his part at all. Here is the final degradation of human pride.

THE BASIC MEANING of this passage needs little translation to make it applicable to the modern setting. The central issue is the human instinct to exalt ourselves in a number of ways, whether it be wealth, education, political power, military power, beauty, religion, or whatever. We do this because of our fundamental insecurity. When we face reality, we know we are but a breath, here one moment and gone the next (2:22). But beyond our transitoriness, there is a more serious problem—our sin. We may not choose to call it that. We may prefer “mistakes,” “shortcomings,” “failures,” or some other softer term. But the fact is that there is an almost universal awareness among humans of having fallen short of our potential.

It is interesting that there are no public school programs designed to lower students’ falsely high self-esteem. No, the sense of failure and worthlessness seems ingrained in all of us. This is, of course, to be expected if the account in Genesis 3 is true. We are alienated from the true source of permanence and meaning in our lives and are thus doomed to replicate the tragedies of those first generations. But instead of seeking to come penitently to our Creator and seek the forgiveness (2:9) of the Judge of the universe, human beings seek to build themselves up in all the ways described here. The problem with all of these attempts is that they cannot achieve what they promise. Every attempt to make ourselves significant on our own is rendered helpless by the fundamental fact of our mortality.

Contemporary idolatry. We may be inclined to think that the diatribe against idolatry here has little relevance to those of us in the West at present. However, we must remember that idolatry is a state of mind before it is a religious practice—that state of mind that believes it can guarantee security through the manipulation of this world. This idea rests on two false premises: that the guarantee of my security is the most important aim in life, and that that security can be maintained through the powers of this world.

Both of those are false because they make creation primary. They exalt creation to the place reserved for the Creator alone. The most important aim is to be rightly related to the Creator, who alone can hold us securely. For most of the last two centuries we in the West have believed these premises but have insisted that there is no spiritual component to creation. We have believed that the powers we had to manipulate in order to guarantee our security were inanimate and material. But that has not made us any the less idolaters than our pagan predecessors. We have exalted creation to the heights and have placed ourselves and our capacity for reason at the very center of it. We have said that we are ultimate and that there is nothing more important than us and the achieving of our goals.

Now, however, having conquered the powers of nature to a degree unimaginable even a hundred years ago, we are discovering that we have still not made ourselves secure in the ways we expected to. We are discovering that there is something more to reality than just the physical and material. But we do not wish to bow down to that spiritual reality. So, in order to give ourselves the feeling of being able to control it, we are imagining it on our own terms. This is nothing more than the people of the ancient Near East did five thousand years ago. To try to imagine the universe with ourselves at the center of it is to become idolaters.

Idolization of human leaders. Just as idolatry is one logical effect of the attempt to make the achievement of human needs primary in the world, so is the idolization of human leaders. One aspect of this is what is known as projection. Wanting to be great ourselves, we admire those who have achieved what we think of as ultimate. But another aspect grows out of the realization that we cannot achieve our goals of wealth, pleasure, comfort, and power by ourselves. There must be some political order and stability if those goals are to be achieved. Therefore, we exalt the strong leader who seems able to guarantee those conditions. But what we are doing in those cases is giving a human the position of God. The end is predictable: The human who is given power and adulation wants more of those; there can never be enough.

The next step is oppression as the leader makes himself and his desires the end of everything. The final step, then, is the need of the people to destroy the leader. Again, there are two aspects to this: Not only is there the desire to be free of the oppression, but there is also the awareness that the one whom we expected to be God for us has failed us. We have placed him in an impossible position: He can never possibly provide for us the things we demand of him, so he must be destroyed.

ULTIMATE REALITY. Some would claim that the roots of our present intellectual disaster extend all the way back to Aquinas with his separation of reality into nature and grace, or nature and supernature.8 This had the effect of separating God from the material and physical world and of removing him from normal history. From that time on, God has been moved more and more to the periphery of things. In the eighteenth century, human reason was lifted to the level of court of last resort. If something was not rational, it did not exist. Immanuel Kant sought to make a place for God by arguing that real value is beyond reason, but he only succeeded in separating fact and meaning in such a way as to make meaning almost wholly subjective. This ultimately led Friedrich Nietzsche to declare that the whole concept of God is not only useless but pernicious, because it tends to confuse and dilute the real meaning of life, which is the will to power.

All of this movement of European thought led in one direction, that of making humans and their desires and goals ultimate reality. If there is a God at all, he is removed from everything necessary to the functioning of ordinary human life. But the end of this type of thinking had already been discovered in the ancient Near Eastern religions. If there is no reality outside of the cosmos, then all reality may be defined in terms of our experience. That means reality is to be understood by analogy with this world. The gods are humans, only larger in every way. They are better than we, but worse than we. They are more generous than we, but more petty than we. They are more disciplined than we, but more debauched than we. Humanity is the measure of reality. And what was the result of that thinking in the ancient pagan religions? Humans themselves became worthless. The human race was an afterthought, without real significance or value, and individual humans were less than nothing.

This same thing has happened in Western thought. If all of reality is defined in terms of humanity, if we are the highest order of being, then reality is meaningless because we have no meaning in ourselves. This is nowhere clearer than in the movement of existentialism that emerged after World War I and has finally taken root in popular consciousness. Prior to that global catastrophe, it was possible to argue that inanimate nature was necessarily progressing to higher and higher forms, of which humanity was the highest yet to appear. That was a key idea in the thinking of Marx and Engels, who argued that if the means of production were forcibly redistributed among the masses, true equality among humans would necessarily emerge.

But after Ypres and the Somme, the idea of inevitable human progress became laughable. When science and human reason had been used to devour a whole generation of European youth, the idea of the inevitable upward progress of the human race could only be maintained under the harshest of human tyrannies, as in Russia. In freer Western Europe, the logical consequences of the Great War have been inescapable: There is no meaning in existence; humanity is all there is and humanity is nothing. But the terrible irony of life is that we humans must have something beyond ourselves to live for! So, the existentialist philosophers argued that we must each create our own pattern of meaning, all the time knowing that there is no meaning. This, of course, means that no one can claim that his or her system of meaning is the meaning of life; there is no such thing. Thus today, although the person on the street cannot explain the philosophical basis for his or her ideas, it is still obvious that existentialism has come to rule the day.

True humility. This is exactly what Isaiah is talking about here. We as humans have sought to arrogate for ourselves the place of God in the universe. We have said that the fulfillment of our personal needs is ultimate, and we have understood with Nietzsche that the only way to do that is to gain power for ourselves. But that way is disaster. If we are the greatest beings in the universe, then there is no meaning in the universe and Death is the lord of all. Whatever we may achieve, he stands at the end of the road, laughing at all our pretensions. Why should we pay any attention to humans? Of what worth is a blob of protoplasm? In our attempt to exalt ourselves, we have in fact reduced ourselves to nothing. The apostle Paul also saw this clearly, as he testifies in Romans 1:21–32: Refusing to submit thankfully to God, we are reduced to worshiping our appetites and representing the divine with the basest forms of earth.

What should we have done? Although it is not explicitly stated here, it is still appropriate to mention it in this context. We should have done the very opposite. We should have admitted that our needs are not primary but that a relationship with our Creator is. We should have submitted our needs to him, recognizing that he is Lord of all. We should have recognized that he has entered into our time and space, ultimately in Jesus Christ, and has thus given that time and space eternal meaning. Even more, we should acknowledge that by taking on our form, God has given humanity ultimate worth.

Thus, if instead of trying to make ourselves God in order to take care of ourselves, we submit to God and allow him to care for us, we will find ourselves lifted to the place of sons and daughters of God. Trying to take his place, we become nothing, but allowing him to be exalted alone, we become the princes and princesses of the universe. This is what Peter means when he says, “Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time” (1 Peter 5:6).

It is important to think about the real meaning of humility in this context. Too often we think of humility as “feeling bad about yourself,” or at least pretending to! Thus, we have the common phrase “false humility.” But in fact, that is not what humility is at all, as this passage in Isaiah makes clear. The opposite of self-exaltation is not self-denigration. Too often that is simply an attempt to garner sympathy for oneself, an attempt to get others to say good things about us. No, true humility is to refuse to put oneself in the place of God. It is to know oneself as a child of God, to know one’s place in God’s economy, and to know one’s worth in his sight. Knowing these, it is possible not to need to call attention to oneself.

That is true humility: self-forgetfulness. It is the ability to go about the tasks God has given, secure in his love and his valuing, without wondering if others appreciate us as much as they should. It is the ability to see others being praised and not need to belittle them, either silently or aloud, in an effort to make oneself look good by comparison. To paraphrase a popular saying: “Humility is to know there is a God, and to know you are not him!”

Proper approach to leadership. A third concern this passage addresses is the proper approach to leadership. As mentioned above, the human tendency is first of all to idolize human leaders. It is to place them on a pedestal, giving them all the attributes we want them to have for our sakes. We see in them what we would like to have and be, and we expect them to give us what God alone can give: meaning, worth, and security.

This is a sure recipe for failure. We are placing our leaders in impossible positions when we treat them in this way. We are asking them to be God for us, and this is something they can never be. What happens then is predictable. When leaders fail, as fail they must, we turn on them and demand their heads. Having expected them to be God for us, we are unable to let them be anything less than the perfect leader. The often merciless criticism that follows is another part of the pattern: We exalt ourselves by belittling the “great” ones.

Under such oscillating adulation and criticism our leaders typically crack. The break often manifests itself in one of two ways, both closely related. The one way is the way of oppression. Believing the adulation they have received and writhing under the criticism, they take the way of power. They assert a right to dictate to the followers the way they should go, and as leaders, they take the right to make use of the followers to serve their own ends. If people don’t like it, that’s too bad! “After all, I have given them so much!”

The other break is a moral break. Here the erosion is more subtle. The leader is conscientious in trying to meet the needs of the followers, but he or she increasingly feels the impossibility of what is being demanded. The strain mounts, and when it is coupled with an unreal level of adulation, the stage is set for collapse. It may have to do with sexuality, or money, or substance abuse, but the break comes.

What is the biblical way of leadership, particularly as displayed here? As is obvious, it is a two-way street, involving both the followers and the leader. (1) The people must surrender themselves and their needs to God. They must stop looking to any human, themselves or another, for what only God can provide. (2) They must allow their leaders to be fallible. I do not mean morally fallible, but in their performance as leaders. The people have a right to expect their leaders to be exemplary, both as persons and as believers, but they do not have a right to ask their leaders to fill the place of God in the lives of their followers. (3) They must not give to any human the adulation that is due to God alone. Leaders must be respected, if only for the position they hold, but they must not be worshiped. (4) They must be aware that a spirit of constant criticism of a leader is a sure sign of an unsurrendered spirit in the critic. The attempt to belittle another is a certain indicator of an inner need to exalt oneself.

As for leaders, it is clear that they should never believe the adulation that people give them. Here, it is not so important how one responds to such fulsome praise on the outside as it is on the inside. Once again, the condition of one’s own soul is critical. If you know your own fallibility and how desperately you need God, and if you have genuinely surrendered your destiny to God, you can offer up all the praise to God at the end of the day with a smile.

At the same time, these conditions will not allow the criticism to destroy you. You know you are not in this to please yourself but God. Thus, even though cruel comments hurt, you can look at what is said with a somewhat objective eye, not rejecting them outright but neither taking them too deeply to heart. In it all, you know, as Moses did in Exodus 32:11 or Paul in 1 Corinthians 3:5–9, that these are not your people but God’s. Like the good shepherd, you do not have the right to use the flock for your purposes but are expected to lay down your life for God’s purposes in them (John 10:10– 11). In the end, the question for the leader is the same as it is for those being led: Who supplies my needs? If we have genuinely surrendered our needs to God, we will be armored against the temptations to satisfy the lust of the flesh, the lust of the eyes, and the pride of life for ourselves (1 John 2:16).