Jeremiah 19:4

Translation
King James Version
Because they have forsaken me, and have estranged this place, and have burned incense in it unto other gods, whom neither they nor their fathers have known, nor the kings of Judah, and have filled this place with the blood of innocents;
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KJV (with Strong's)
Because they have forsaken H5800 me, and have estranged H5234 this place H4725, and have burned incense H6999 in it unto other H312 gods H430, whom neither they nor their fathers H1 have known H3045, nor the kings H4428 of Judah H3063, and have filled H4390 this place H4725 with the blood H1818 of innocents H5355;
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Complete Jewish Bible
This is because they have abandoned me and alienated this place. In it they have offered to other gods that neither they nor their ancestors have known, nor the kings of Y'hudah. They have filled this place with the blood of innocent people.
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Berean Standard Bible
because they have abandoned Me and made this a foreign place. They have burned incense in this place to other gods that neither they nor their fathers nor the kings of Judah have ever known. They have filled this place with the blood of the innocent.
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American Standard Version
Because they have forsaken me, and have estranged this place, and have burned incense in it unto other gods, that they knew not, they and their fathers and the kings of Judah, and have filled this place with the blood of innocents,
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World English Bible Messianic
Because they have forsaken me, and have estranged this place, and have burned incense in it to other gods, that they didn’t know, they and their fathers and the kings of Judah; and have filled this place with the blood of innocents,
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Geneva Bible (1599)
Because they haue forsaken me, and prophaned this place, and haue burnt incense in it vnto other gods, whome neyther they, nor their fathers haue knowen, nor the Kings of Iudah (they haue filled this place also with the blood of innocents,
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Young's Literal Translation
because that they have forsaken Me, and make known this place, and make perfume in it to other gods, that they knew not, they and their fathers, and the kings of Judah, and they have filled this place with innocent blood,
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See also
Jeremiah 2:34Deuteronomy 28:20Isaiah 65:112 Kings 21:16Jeremiah 7:9Jeremiah 2:19Jeremiah 2:17
In the KJVVerse 19,412 of 31,102

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SUMMARY

Jeremiah 19:4 encapsulates the Lord's definitive indictment against Judah, articulating the profound reasons for the impending catastrophic judgment and exile. The verse succinctly details their egregious spiritual infidelity through the abandonment of God, the defilement of sacred space with idolatrous practices, and the abhorrent shedding of innocent blood. These practices had become deeply entrenched and were unprecedented, even unknown to their forefathers or previous kings, signifying a new and unprecedented depth of apostasy that necessitated severe divine retribution.

CONTEXT

  • Literary Context: Jeremiah 19:4 is a pivotal statement within the dramatic prophetic act described in Jeremiah 19. This chapter immediately follows a series of oracles concerning Judah's sin and impending judgment (Jeremiah 17-18), particularly the powerful metaphor of the potter and the clay in Jeremiah 18, which illustrates God's sovereign right to destroy or build nations based on their responsiveness. In chapter 19, Jeremiah is commanded to take a potter's flask to the Valley of Hinnom (Tophet) and, in the presence of elders and priests, smash it, symbolizing God's irreversible destruction of Jerusalem and its inhabitants. Verse 4 serves as the divine pronouncement of the specific charges that necessitate such a severe and final judgment, directly explaining why God will bring this devastation. It sets the stage for the detailed description of the coming horrors in the subsequent verses of the chapter, particularly Jeremiah 19:6-9.
  • Historical & Cultural Context: The prophet Jeremiah ministered during the twilight years of the Kingdom of Judah, from the reign of Josiah through Jehoiakim, Jehoiachin, and Zedekiah, a period marked by profound political instability, spiritual decline, and the rising threat of the Babylonian Empire. The "other gods" mentioned in the verse refer to various foreign deities, including Baal, Asherah, and particularly Molech, whose worship involved child sacrifice. The "Valley of Hinnom" (Gehenna), located just south of Jerusalem, had become a notorious site for these abhorrent practices, especially the gruesome ritual of "passing children through the fire" to Molech, as condemned in Leviticus 18:21 and 2 Kings 23:10. The phrase "whom neither they nor their fathers have known, nor the kings of Judah" highlights the unprecedented nature of this apostasy, suggesting a departure even from the syncretistic practices of earlier generations, indicating a deeper, more pervasive embrace of paganism that shocked even the historical memory of the nation.
  • Key Themes: Jeremiah 19:4 powerfully contributes to several overarching themes in the book of Jeremiah and the broader prophetic tradition. The most prominent theme is Covenant Breach and Divine Judgment. Judah's actions, as detailed in the verse, represent a comprehensive violation of the Mosaic Covenant, particularly the first and second commandments against idolatry (as seen in Exodus 20:3-5) and the sanctity of human life. This breach inevitably triggers the covenant curses outlined in Deuteronomy 28. Another key theme is Apostasy and Idolatry, which is the root cause of Judah's downfall. Their "forsaking" the Lord and burning incense to "other gods" underscores their spiritual prostitution and unfaithfulness. The theme of Defilement of Sacred Space is also crucial; by introducing abominable practices and innocent bloodshed into Jerusalem, they "estranged this place," rendering God's chosen city and dwelling place unfit for His holy presence, necessitating its cleansing through judgment. Finally, the theme of Innocent Bloodshed highlights the ultimate moral depravity, representing a profound affront to God's justice and the sanctity of life, which defiles the land (as noted in Numbers 35:33).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Forsaken (Hebrew, ʻâzab', H5800): This verb (H5800) signifies a deliberate and complete abandonment or desertion. It implies more than mere neglect; it is a conscious turning away, a relinquishing of allegiance and relationship. In the context of the covenant, it denotes a profound betrayal, where Judah has willfully severed its ties with the God who delivered them and established them as His people. This act of forsaking is the foundational sin from which other transgressions flow, indicating a refusal to acknowledge divine authority.
  • Estranged (Hebrew, nâkar', H5234): The verb (H5234) properly means "to scrutinize" or "look intently at," but also conveys the sense "to disregard, ignore, be strange toward, reject, or dissimulate (as if ignorant or disowning)." Here, it communicates the idea of making something alien or unrecognizable. By their idolatry and abominations, Judah had so polluted Jerusalem and its sacred spaces that it became foreign, hostile, and unrecognizable to God's holy character and presence. They had rendered their own land and city "strange" to its divine purpose and ownership, effectively disowning its sacred identity.
  • Blood (Hebrew, dâm', H1818): This noun (H1818) refers to the life-fluid, that which when shed causes death. Figuratively, especially when used in the plural (as implied by "blood of innocents"), it signifies bloodshed and guiltiness. The "blood of innocents" specifically refers to the most heinous and unjust taking of human life, particularly the sacrifice of children, which was an abomination to the Lord. The presence of such blood "filled" the place, indicating the pervasive nature and overwhelming quantity of these atrocities, a defilement that cried out for divine justice and retribution.

Verse Breakdown

  • "Because they have forsaken me": This initial clause establishes the primary and foundational sin of Judah: a deliberate and active abandonment of Yahweh, the covenant God of Israel. This is not passive neglect but an intentional turning away from their divine relationship and the exclusive worship commanded by the First Commandment. It highlights their spiritual infidelity and the breaking of the covenant, the very basis of their national identity and prosperity.
  • "and have estranged this place": This refers to Jerusalem and the surrounding land, particularly the Valley of Hinnom, which was meant to be a holy city, a dwelling place for God's presence. Through their abominable practices, especially idolatry and child sacrifice, they rendered the place alien and defiled in God's eyes, making it unrecognizable as His own. This profound defilement necessitated divine cleansing and the withdrawal of God's protective presence.
  • "and have burned incense in it unto other gods": This specifies the nature of their idolatry. Burning incense was an act of worship, and performing it for "other gods" (foreign deities) was a direct violation of the Second Commandment, which forbids the worship of any god besides Yahweh. This indicates a widespread and open embrace of paganism within the very heart of the holy city, a public declaration of allegiance to false deities.
  • "whom neither they nor their fathers have known, nor the kings of Judah": This emphasizes the unprecedented depth of Judah's apostasy. Unlike earlier periods where syncretism might have been present, this statement suggests that Judah had embraced deities entirely foreign to their national and covenantal history. It underscores a radical departure from the knowledge and worship of Yahweh, indicating a profound spiritual amnesia and a deliberate rejection of their heritage, pushing their sin beyond the bounds of previous generations.
  • "and have filled this place with the blood of innocents;": This is the horrifying climax of their sin, revealing the ultimate moral depravity. "This place" again refers to Jerusalem and the Valley of Hinnom. "The blood of innocents" primarily points to the abhorrent practice of child sacrifice to gods like Molech, but could also encompass judicial murder and general violence against the righteous. The verb "filled" conveys the pervasive and overwhelming nature of these atrocities, indicating that the land itself was saturated with the cries of the unjustly slain, demanding immediate and severe divine retribution.

Literary Devices

Jeremiah 19:4 employs several potent literary devices to convey the gravity of Judah's sin and the righteousness of God's judgment. Hyperbole is powerfully evident in the phrase "filled this place with the blood of innocents," which, while referring to actual widespread atrocities, also emphasizes the overwhelming quantity and pervasive nature of the bloodshed, suggesting a saturation of the land with guilt that cries out to heaven. The verse also uses Juxtaposition by contrasting God's holy presence and the intended sanctity of "this place" (Jerusalem) with the defiling acts of idolatry and child sacrifice. This stark contrast highlights the profound desecration committed by Judah against a space consecrated to God. Furthermore, Personification is subtly present as the land itself is depicted as being "estranged" and "filled" with blood, almost as if it bears witness to the atrocities and groans under the weight of the injustice, implicitly calling for divine intervention. The cumulative effect of these devices is to underscore the profound depth of Judah's spiritual and moral corruption, justifying the severe divine judgment that inevitably follows.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 19:4 serves as a profound theological statement on the nature of sin, divine justice, and the sanctity of the covenant. It illustrates that true apostasy is not merely a matter of ritual neglect but a fundamental reorientation of allegiance, leading to practices that are anathema to God's character. The "forsaking" of Yahweh is the root, leading to the "estranging" of His holy dwelling and culminating in the most grievous sin of shedding innocent blood. This progression reveals the downward spiral of spiritual rebellion, where theological error inevitably leads to moral depravity. God's response is not arbitrary but a just consequence for a covenant utterly broken, demonstrating His unwavering commitment to righteousness and His abhorrence of injustice and idolatry. The verse underscores the principle that sin, especially unrepentant sin, inevitably leads to judgment, for God cannot dwell with unholiness, nor can He ignore the cries of the oppressed.

REFLECTION AND APPLICATION

Jeremiah 19:4 stands as a timeless warning, urging us to examine the idols of our own hearts and the consequences of spiritual compromise. While we may not burn physical incense to statues, modern idolatry manifests in anything that displaces God from His rightful supremacy in our lives—be it wealth, power, pleasure, reputation, or even self-righteousness. This verse calls us to a radical self-examination, asking what we truly worship and where our ultimate allegiance lies. The defilement of "this place" through sin reminds us that our bodies are temples of the Holy Spirit, and our communities should be places where God's holiness is honored, not desecrated by ungodly practices. Furthermore, the shedding of "innocent blood" confronts us with the profound value God places on human life, particularly the vulnerable. This compels us to advocate for justice, protect the unborn, the marginalized, and the oppressed, and to resist any societal structures that devalue human dignity. Ultimately, this passage is a call to deep repentance, recognizing the severity of sin and the urgent need to return to the Lord with undivided hearts, lest we face the inevitable consequences of forsaking Him.

Questions for Reflection

  • What "other gods" or idols might I be burning incense to in my own life, subtly or overtly displacing God from His rightful place?
  • In what ways might my actions or attitudes "estrange" the "place" where God intends to dwell—whether my own heart, my family, or my community—from His holy presence?
  • How does the shedding of "innocent blood" in Jeremiah 19:4 challenge my understanding of justice and my responsibility to protect the vulnerable in today's world?
  • Considering the severe consequences of Judah's unrepentant sin, what steps can I take to cultivate a heart of ongoing repentance and obedience to God?

FAQ

What does it mean that Judah "estranged this place"?

Answer: To "estrange this place" (Jerusalem and its environs, including the Temple area) means that Judah, through its sinful practices, made it foreign, alien, or unrecognizable to God. This sacred space, intended for God's dwelling and worship, was so defiled by idolatry, child sacrifice, and other abominations that it became antithetical to God's holy character. It was no longer a place where God could comfortably dwell or be honored, thus necessitating His judgment and eventual abandonment of the physical temple, as foreshadowed in Ezekiel 10.

How does "whom neither they nor their fathers have known" indicate a deeper level of sin?

Answer: This phrase signifies an unprecedented depth of apostasy. While previous generations of Israel often struggled with syncretism (mixing Yahweh worship with pagan practices), this statement suggests that Judah had embraced deities entirely foreign to their historical and covenantal memory, deities that even their ancestors or former kings had not actively worshipped. It implies a deliberate and radical departure from any semblance of allegiance to Yahweh, demonstrating a profound spiritual amnesia and a conscious decision to reject their unique covenant relationship with the one true God, as seen in the warnings of Deuteronomy 29:26.

CHRIST-CENTERED FULFILLMENT

Jeremiah 19:4, with its stark portrayal of Judah's profound sin and the resultant divine judgment, finds its ultimate Christ-centered fulfillment not in the condemnation of humanity, but in the redemptive work of Jesus Christ. The "forsaking" of God by Judah, leading to the defilement of "this place" and the shedding of "innocent blood," perfectly foreshadows humanity's universal rebellion against God and the tragic consequences of sin. Yet, in Christ, we see the ultimate answer to this indictment. Jesus, the truly innocent One, was led to a place outside the city, to Golgotha, where His own "blood of innocents" was shed, not for His own sin, but as the perfect, atoning sacrifice for the sins of the world (as proclaimed in John 1:29). Through His death, the "place" of our hearts, once estranged and defiled by sin, is made holy and reconciled to God (Colossians 1:21-22). He is the true Temple, the dwelling place of God, whose presence cleanses and transforms, making us new creations who no longer forsake God for idols, but worship Him in spirit and truth (John 4:24). Thus, the judgment pronounced in Jeremiah 19:4, while terrifying in its severity, ultimately points to the profound need for a Savior who would bear the full weight of sin and offer a path to true reconciliation and cleansing, fulfilling the prophetic cries for justice with an act of boundless grace (Romans 5:8).

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Commentary on Jeremiah 19 verses 1–9

The corruption of man having made it necessary that precept should be upon precept, and line upon line (so unapt are we to receive, and so very apt to let slip, the things of God), the grace of God has provided that there shall be, accordingly, precept upon precept, and line upon line, that those who are irreclaimable may be inexcusable. For this reason the prophet is here sent with a message to the same purport with what he had often delivered, but with some circumstances that might make it the more taken notice of, a thing which ministers should study, for a little circumstance may sometimes be a great advantage, and those that would win souls must be wise.

I. He must take of the elders and chief men, both in church and state, to be his auditors and witnesses to what he said - the ancients of the people and the ancients of the priests, the most eminent men both in the magistracy and in the ministry, that they might be faithful witnesses to record, as those Isa 8:2. It is strange that these great men should be at the beck of a poor prophet, and obey his summons to attend him out of the city, they know not whither and they knew not why. But, though the generality of the elders were disaffected to him, yet it is likely that there were some few among them who looked upon him as a prophet of the Lord, and would pay this respect to the heavenly vision. Note, Persons of rank and figure have an opportunity of honouring God, by a diligent attendance on the ministry of the word and other divine institutions; and they ought to think it an honour, and no disparagement to themselves, yea, though the circumstances be mean and despicable. It is certain that the greatest of men is less than the least of the ordinances of God.

II. He must go to the valley of the son of Hinnom, and deliver this message there; for the word of the Lord is not bound to any one place; as good a sermon may be preached in the valley of Tophet as in the gate of the temple. Christ preached on a mountain and out of a ship. This valley lay partly on the south side of Jerusalem, but the prophet's way to it was by the entry on the east gate - the sun gate (Jer 19:2), so some render it, and suppose it to look not towards the sun-rising, but the noon sun - the potter's gate, so some. This sermon must be preached in that place, in the valley of the son of Hinnom, 1. Because there they had been guilty of the vilest of their idolatries, the sacrificing of their children to Moloch, a horrid piece of impiety, which the sight of the place might serve to remind them of and upbraid them with. 2. Because there they should feel the sorest of their calamities; there the greatest slaughter should be made among them; and, it being the common sink of the city, let them look upon it and see what a miserable spectacle this magnificent city would be when it should be all like the valley of Tophet. God bids him go thither, and proclaim there the words that I shall tell thee, when thou comest thither; whereby it appears (as Mr. Gataker well observed) that God's messages were frequently not revealed to the prophets before the very instant of time wherein they were to deliver them.

III. He must give general notice of a general ruin now shortly coming upon Judah and Jerusalem, Jer 19:3. He must, as those that make proclamation, begin with an Oyes: Hear you the word of the Lord, though it be a terrible word, for you may thank yourselves if it be so. Both rulers and ruled must attend to it, at their peril; the kings of Judah, the king and his sons, the king and his princes and privy-counsellors, must hear the word of the King of kings, for, high as they are, he is above them. The inhabitants of Jerusalem also must hear what God has to say to them. Both princes and people have contributed to the national guilt and must concur in the national repentance, or they will both share in the national ruin. Let them all know that the Lord of hosts, who is therefore able to do what he threatens, though he is the God of Israel, nay, because he is so, will therefore punish them in the first place for their iniquities (Amo 3:2): He will bring evil upon this place (upon Judah and Jerusalem) so surprising, and so dreadful, that whosoever hears it, his ears shall tingle; whosoever hears the prediction of it, hears the report and representation of it, it shall make such an impression of terror upon him that he shall still think he hears it sounding in his ears and shall not be able to get it out of his mind. The ruin of Eli's house is thus described (Sa1 3:11), and of Jerusalem, Kg2 21:12.

IV. He must plainly tell them what their sins were for which God had this controversy with them, Jer 19:4, Jer 19:5. They are charged with apostasy from God (They have forsaken me) and abuse of the privileges of the visible church, and which they had been dignified - They have estranged this place. Jerusalem (the holy city), the temple (the holy house), which was designed for the honour of God and the support of his kingdom among men, they had alienated from those purposes, and (as some render the word) they had strangely abused. They had so polluted both with their wickedness that God had disowned both, and abandoned them to ruin. He charges them with an affection for and the adoration of false gods, such as neither they nor their fathers have known, such as never had recommended themselves to their belief and esteem by any acts of power or goodness done for them or their ancestors, as that God had abundantly done whom they forsook; yet they took them at a venture for their gods; nay, being fond of change and novelty, they liked them the better for their being upstarts, and new fashions in religion were as grateful to their fancies as in other things. They also stand charged with murder, wilful murder, from malice prepense: They have filled this place with the blood of innocents. It was Manasseh's sin (Kg2 24:4), which the Lord would not pardon. Nay, as if idolatry and murder, committed separately, were not bad enough and affront enough to God and man, they have put them together, have consolidated them into one complicated crime, that of burning their children in the fire to Baal (Jer 19:5), which was the most insolent defiance to all the laws both of natural and revealed religion that ever mankind was guilty of; and by it they openly declared that they loved their new gods better than ever they loved the true God, though they were such cruel task-masters that they required human sacrifices (inhuman I should call them), which the Lord Jehovah, whose all lives and souls are, never demanded from his worshippers; he never spoke of such a thing, nor came it into his mind. See Jer 7:31.

V. He must endeavour to affect them with the greatness of the desolation that was coming upon them. He must tell them (as he had done before, Jer 7:32) that this valley of the son of Hinnom shall acquire a new name, the valley of slaughter (Jer 19:6), for (Jer 19:7) multitudes shall fall there by the sword, when either they sally out upon the besiegers and are repulsed or attempt to make their escape and are seized: They shall fall before their enemies, who not only endeavour to make themselves masters of their houses and estates, but have such an implacable enmity to them that they seek their lives; they thirst after their blood, and, when they are dead, will not allow a cartel for the burying of the slain, but their carcases shall be meat for the fowls of the heaven and beasts of the earth. What a dismal place will the valley of Tophet be then! And as for those that remain within the city, and will not capitulate with the besiegers, they shall perish for want of food, when first they have eaten the flesh of their sons and daughters, and dearest friends, through the straitness wherewith their enemies shall straiten them, Jer 19:9. This was threatened in the law as an instance of the extremity to which the judgments of God should reduce them (Lev 26:29, Deu 28:53) and was accomplished, Lam 4:10. And, lastly, the whole city shall be desolate, the houses laid in ashes, the inhabitants slain or taken prisoners; there shall be no resort to it, nor any thing in it but what looks rueful and horrid; so that every one that passes by shall be astonished (Jer 19:8), as he had said before, Jer 18:16. That place which holiness had made the joy of the whole earth sin had made the reproach and shame of the whole earth.

VI. He must assure them that all their attempts to prevent and avoid this ruin, so long as they continued impenitent and unreformed, would be fruitless and vain (Jer 19:7): I will make void the counsel of Judah and Jerusalem (of the princes and senators of Judah and Jerusalem) in this place, in the royal palace, which lay on the south side of the city, not far from the place where the prophet now stood. Note, There is no fleeing from God's justice but by fleeing to his mercy. Those that will not make good God's counsel, by humbling themselves under his mighty hand, shall find that God will make void their counsel and blast their projects, which they think ever so well concerted for their own preservation. There is no counsel or strength against the Lord.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verses 4-6.) Thus says the Lord of hosts, the God of Israel: Behold, I will bring calamity (or evil) upon this place, such that the ears of everyone who hears of it will tingle, because they have forsaken me and have made this place a foreign land, and have burned incense in it to foreign gods, whom they and their fathers and the kings of Judah did not know. And they have filled this place with the blood of the innocent, and have built the high places of Baal to burn their sons in the fire as burnt offerings to Baal, something that I did not command (or think), nor did it come into my mind. And certain individuals foolishly refer this place to the heavenly Jerusalem. Lest we always remind, it suffices to have said this only: that this kind of explanation is to be avoided, indeed it is heresy, which clearly subverts and attempts to introduce certain deceits to the Churches of Christ. But there is no doubt that they placed the idol Baal in the Temple of God, whether in the shrine that was in the valley of the son of Hinnom, where the grove of Baal and his altar were located, on which they sacrificed and burned their children. What the Lord neither thought nor spoke, nor did they ascend into his heart. Not that God does not know the future, but because he says that he chooses not to know unworthy things, according to the words of the Gospel: Depart from me, workers of iniquity, I do not know you (Luke 13:27). For the Lord knows those who are his (2 Timothy). And, Whoever is ignorant, let him be ignorant (1 Corinthians 14:38). Or certainly in a human way, and these things must be understood about God, as well as others. But every heretic forsakes God and makes room for the dwelling of God, whom he has defiled by his deceit and offers sacrifices to foreign gods, whom neither he nor his fathers knew, namely the Apostles and apostolic men; but the kings of Judah, that is, the patriarchs of heretics, fill the place of God once with the blood of deceivers and the innocent. For unless he is foolish and simple, he is not quickly overthrown. And they build high places for Baal, while claiming to debate lofty matters. And they burn their sons as an offering to idols, whom they have begotten in their heresy. The Lord says that he is unaware of all these things and that they have never entered his mind.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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