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Commentary on Jeremiah 9 verses 1–11
The prophet, being commissioned both to foretel the destruction coming upon Judah and Jerusalem and to point out the sin for which that destruction was brought upon them, here, as elsewhere, speaks of both very feelingly: what he said of both came from the heart, and therefore one would have thought it would reach to the heart.
I. He abandons himself to sorrow in consideration of the calamitous condition of his people, which he sadly laments, a one that preferred Jerusalem before his chief joy and her grievances before his chief sorrows.
1.He laments the slaughter of the persons, the blood shed and the lives lost (Jer 9:1): "O that my head were waters, quite melted and dissolved with grief, that so my eyes might be fountains of tears, weeping abundantly, continually, and without intermission, still sending forth fresh floods of tears as there still occur fresh occasions for them!" The same word in Hebrew signifies both the eye and a fountain, as if in this land of sorrows our eyes were designed rather for weeping than seeing. Jeremiah wept much, and yet wished he could weep more, that he might affect a stupid people and rouse them to a due sense of the hand of God gone out against them. Note, It becomes us, while we are here in this vale of tears, to conform to the temper of the climate and to sow in tears. Blessed are those that mourn, for they shall be comforted hereafter; but let them expect that while they are here the clouds will still return after the rain. While we find our hearts such fountains of sin, it is fit that our eyes should be fountains of tears. But Jeremiah's grief here is upon the public account: he would weep day and night, not so much for the death of his own near relations, but for the slain of the daughter of his people, the multitudes of his countrymen that fell by the sword of war. Note, When we hear of the numbers of the slain in great battles and sieges we ought to be much affected with the intelligence, and not to make a light matter of it; yea, though they be not of the daughter of our people, for, whatever people they are of, they are of the same human nature with us, and there are so many precious lives lost, as dear to them as ours to us, and so many precious souls gone into eternity.
2.He laments the desolations of the country. This he brings in (v. 10), for impassioned mourners are not often very methodical in their discourses: "Not only for the towns and cities, but for the mountains, will I take up a weeping and wailing" (not barren mountains, but the fruitful hills with which Judea abounded), and for the habitations of the wilderness, or rather the pastures of the plain, that used to be clothed with flocks or covered over with corn, and a goodly sight it was; but now they are burnt up by the Chaldean army (which, according to the custom of war, destroyed to the custom of war, destroyed the forage and carried off all the cattle), so that no one dares to pass through them, for fear of meeting with some parties of the enemy, no one cares to pass through them, every thing looks so melancholy and frightful, no one has any business to pass through them, for they hear not the voice of the cattle there as usual, the bleating of the sheep and the lowing of the oxen, that grateful music to the owners; nay, both the fowl of the heavens and the beasts have fled. either frightened away by the rude noises and terrible fires which the enemies make, or forced away because there is no subsistence for them. Note, God has many ways of turning a fruitful land into barrenness for the wickedness of those that dwell therein; and the havoc war makes in a country cannot but be for a lamentation to all tender spirits, for it is a tragedy which destroys the stage it is acted on.
II. He abandons himself to solitude, in consideration of the scandalous character and conduct of his people. Though he dwells in Judah where God is known, in Salem where his tabernacle is, yet he is ready to cry out, Woe is me that I sojourn in Mesech! Psa 120:5. While all his neighbours are fleeing to the defenced cities, and Jerusalem especially, in dread of the enemies' rage (Jer 4:5, Jer 4:6) he is contriving to retire into some desert, in detestation of his people's sin (Jer 9:2): "O that I had in the wilderness a lodging-place of wayfaring men, such a lonely cottage to dwell in as they have in the deserts of Arabia, which are uninhabited, for travellers to repose themselves in, that I might leave my people and go from them!" Not only because of the ill usage they gave him (he would rather venture himself among the wild beasts of the desert than among such treacherous barbarous people), but principally because his righteous soul was vexed from day to day, as Lot's was in Sodom, with the wickedness of their conversation, Pe2 2:7, Pe2 2:8. This does not imply any intention or resolution that he had thus to retire. God had cut him out work among them, which he must not quit for his own ease. We must not go out of the world, bad as it is, before our time. If he could not reform them, he could bear a testimony against them; if he could not do good to many, yet he might to some. but it intimates the temptation he was in to leave them, involves a threatening that they should be deprived of his ministry, and especially expresses the holy indignation he had against their abominable wickedness, which continued notwithstanding all the pains he had taken with them to reclaim them. It made him even weary of his life to see them dishonouring God as they did and destroying themselves. Time was when the place which God had chosen to put his name there was the desire and delight of good men. David, in a wilderness, longed to be again in the courts of God's house; but now Jeremiah, in the courts of God's house (for there he was when he said this), wishes himself in a wilderness. Those have made themselves very miserable that have made God's people and ministers weary of them and willing to get from them. Now, to justify his willingness to leave them, he shows,
1.What he himself had observed among them.
(1.)He would not think of leaving them because they were poor and in distress, but because they were wicked. [1.] They were filthy: They are all adulterers, that is, the generality of them are, Jer 5:8. They all either practised this sin or connived at those that did. Lewdness and uncleanness constituted that crying sin of Sodom at which righteous Lot was vexed in soul, and it is a sin that renders men loathsome in the eyes of God and all good men; it makes men an abomination. [2.] They were false. This is the sin that is most enlarged upon here. Those that had been unfaithful to their God were so to one another, and it was a part of their punishment as well as their sin, for even those that love to cheat, yet hate to be cheated. First, Go into their solemn meetings for the exercises of religion, for the administration of justice, or for commerce - to church, to court, or to the exchange - and they are an assembly of treacherous men; they are so by consent, they strengthen one another's hands in doing any thing that is perfidious. There they will cheat deliberately and industriously, with design, with a malicious design, for (Jer 9:3) they bend their tongues, like their bow, for lies, with a great deal of craft; their tongues are fitted for lying, as a bow that is bent is for shooting, and are as constantly used for that purpose. Their tongue turns as naturally to a lie as the bow to the strong. But they are not valiant for the truth upon the earth. Their tongues are like a bow strung, with which they might do good service if they would use the art and resolution which they are so much masters of in the cause of truth; but they will not do so. They appear not in defence of the truths of God, which were delivered to them by the prophets; but even those that could not deny them to be truths were content to see them run down. In the administration of justice they have not courage to stand by an honest cause that has truth on its side, if greatness and power be on the other side. Those that will be faithful to the truth must be valiant for it, and not be daunted by the opposition given to it, nor fear the face of man. They are not valiant for the truth in the land, the land which has truth for the glory of it. Truth has fallen in the land, and they dare not lend a hand to help it up, Isa 59:14, Isa 59:15. We must answer, another day, not only for our enmity in opposing truth, but for our cowardice in defending it. Secondly, Go into their families, and you will find they will cheat their own brethren (every brother will utterly supplant); they will trip up one another's heels if they can, for they lie at the catch to seek all advantages against those they hope to make a hand of. Jacob had his name from supplanting; it is the word here used; they followed him in his name, but not in his true character, without guile. So very false are they that you cannot trust in a brother, but must stand as much upon your guard as if you were dealing with a stranger, with a Canaanite that has balances of deceit in his hand. Things have come to an ill pass indeed when a man cannot put confidence in his own brother. Thirdly, Go into company and observe both their commerce and their conversation, and you will find there is nothing of sincerity or common honesty among them. Nec hospes ab hospite tutus - The host and the guest are in danger from each other. The best advice a wise man can give you is to take heed every one of his neighbour, nay, of his friend (so some read it), of him whom he has befriended and who pretends friendship to him. No man thinks himself bound to be either grateful or sincere. Take them in their conversation and every neighbour will walk with slander; they care not what ill they say one of another, though ever so false; that way that the slander goes they will go; they will walk with it. They will walk about from house to house too, carrying slanders along with them, all the ill-natured stories they can pick up or invent to make mischief. Take them in their trading and bargaining, and they will deceive every one his neighbour, will say any thing, though they know it to be false, for their own advantage. Nay, they will lie for lying sake, to keep their tongues in use to it, for they will not speak the truth, but will tell a deliberate lie and laugh at it when they have done.
(2.)That which aggravates the sin on this false and lying generation is, [1.] That they are ingenious to sin: They have taught their tongue to speak lies, implying that through the reluctances of natural conscience they found it difficult to bring themselves to it. Their tongue would have spoken truth, but they taught it to speak lies, and by degrees have made themselves masters of the art of lying, and have got such a habit of it that use has made it a second nature to them. They learnt it when they were young (for the wicked are estranged from the womb, speaking lies, Psa 58:3), and now they have grown dexterous at it. [2.] That they are industrious to sin: They weary themselves to commit iniquity; they put a force upon their consciences to bring themselves to it; they tire out their convictions by offering them continual violence, and they take a great deal of pains, till they have even spent themselves in bringing about their malicious designs. They are wearied with their sinful pursuits and yet not weary of them. The service of sin is a perfect drudgery; men run themselves out of breath in it, and put themselves to a great deal of toil to damn their own souls. [3.] That they grow worse and worse (Jer 9:3): They proceed from evil to evil, from one sin to another, from one degree of sin to another. They began with less sins. Nemo repente fit turpissimus - No one reaches the height of vice at once. They began with equivocating and bantering, but at last came to downright lying. And they are now proceeding to greater sins yet, for they know not me, saith the Lord; and where men have no knowledge of God, or no consideration of what they have known of him, what good can be expected from them? Men's ignorance of God is the cause of all their ill conduct one towards another.
2.The prophet shows what God had informed him of their wickedness, and what he had determined against them.
(1.)God had marked their sin. He could tell the prophet (and he speaks of it with compassion) what sort of people they were that he had to deal with. I know thy works, and where thou dwellest, Rev 2:13. So here (Jer 9:6): "Thy habitation is in the midst of deceit, all about thee are addicted to it; therefore stand upon thy guard." If all men are liars, it concerns us to beware of men,. and to be wise as serpents. They are deceitful men; therefore there is little hope of thy doing any good among them; for, make things ever so plain, they have some trick or other wherewith to shuffle off their convictions. This charge is enlarged upon, Jer 9:8. Their tongue was a bow bent (Jer 9:3), plotting and preparing mischief; here it is an arrow shot out, putting in execution what they had projected. It is as a slaying arrow (so some readings of the original have it); their tongue has been to many an instrument of death. They speak peaceably to their neighbours, against whom they are at the same time lying in wait; as Joab kissed Abner when he was about to kill him, and Cain, that he might not be suspected of any ill design, talked with his brother, freely and familiarly. Note, Fair words, when they are not attended with good intentions, are despicable, but, when they are intended as a cloak and cover for wicked intentions they are abominable. While they did all this injury to one another they put a great contempt upon God: "Not only they know not me, but (Jer 9:6) through deceit, through the delusions of the false prophets, they refuse to know me; they are so cheated into a good opinion of their own ways, the ways of their own heart, that they desire not the knowledge of my ways." Or, "They are so wedded to this sinful course which they are in, and so bewitched with that, and its gains, that they will by no means admit the knowledge of God, because that would be a check upon them in their sins." This is the ruin of sinners: they might be taught the good knowledge of the Lord and they will not learn it; and where no knowledge of God is, what good can be expected? Hos 4:1.
(2.)He had marked them for ruin, Jer 9:7, Jer 9:9, Jer 9:11. Those that will not know God as their lawgiver shall be made to know him as their judge. God determines here to bring his judgments upon them, for the refining of some and the ruining of the rest. [1.] Some shall be refined (Jer 9:7): "Because they are thus corrupt, behold I will melt them and try them, will bring them into trouble and see what that will do towards bringing them to repentance, whether the furnace of affliction will purify them from their dross, and whether, when they are melted, they will be new-cast in a better mould." He will make trial of less afflictions before he brings upon them utter destruction; for he desires not the death of sinners. They shall not be rejected as reprobate silver till the founder has melted in vain, Jer 6:29, Jer 6:30. For how shall I do for the daughter of my people? He speaks as one consulting with himself what to do with them that might be for the best, and as one that could not find in his heart to cast them off and give them up to ruin till he had first tried all means likely to bring them to repentance. Or, "How else shall I do for them? They have grown so very corrupt that there is no other way with them but to put them into the furnace; what other course can I take with them? Isa 5:4, Isa 5:5. It is the daughter of my people, and I must do something to vindicate my own honour, which will be reflected upon if I connive at their wickedness. I must do something to reduce and reform them." A parent corrects his own children because they are his own. Note, When God afflicts his people, it is with a gracious design to mollify and reform them; it is but when need is and when he knows it is the best method he can use. [2.] The rest shall be ruined (Jer 9:9): Shall I not visit for these things? Fraud and falsehood are sins which God hates and which he will reckon for. "Shall not my soul be avenged on such a nation as this, that is so universally corrupt, and, by its impudence in sin, even dares and defies divine vengeance? The sentence is passed, the decree has gone forth (Jer 9:11): I will make Jerusalem heaps of rubbish, and lay it in such ruins that it shall be fit for nothing but to be a den of dragons; and the cities of Judah shall be a desolation." God makes them so, for he gives the enemy warrant and power to do it: but why is the holy city made a heap? The answer is ready, Because it has become an unholy one?
(Verse 4 and following) Let each person guard themselves from their neighbor, and let them not have trust in any brother, for every brother will deceive and every friend will act deceitfully; and a man will mock his brother, and they will not speak the truth. For they have taught their tongue to speak lies (or their tongue has learned to speak lies), in order to act wickedly, they have labored (or acted unjustly) and have not ceased from turning away. Your dwelling is in the midst of deceit, in deceit (or usury upon usury, and deceit upon deceit); they refused (or did not want) to know me, says the Lord. This place should be used in times of persecution and distress, when either faith is rare or non-existent: when neither brother nor neighbor can be trusted, and the enemies of a man are those of his own household (Mich. 7): when, according to the Gospel, the father will betray the son, and the son the father, and two will be divided into three, and three into two. And what it implies, They have taught their tongue to speak falsehood, or their tongue has learned to speak falsehood (Matt. X), shows that the habit of lying is somehow turned into nature: and they diligently act so that they may do wicked things. And what follows, Your dwelling is in the midst of deceit, in deceit, is specifically directed to the Prophet, that he dwells among a lying people; or as the Seventy translated: Usury upon usury, and deceit upon deceit: and that they increase their crimes daily, and have no remorse for their previous actions, but rather accumulate past offenses with new ones. They do these things, with all zeal, so that they may not know the Lord, who did not command these things to be done.
Everyone is so inflamed by the love of sin and desire to carry out what they like, that they look out with watchful care for an opportunity to commit wickedness. They are afraid of being too slow to enjoy their lusts, even glorying in their shame and the great number of their crimes, as the apostle says in censure. They seek credit for themselves out of their own confusion. The prophet Jeremiah also maintains that they commit their heinous crimes not only willingly and with ease of heart and body but with laborious efforts to such an extent that they come to toil to carry them out. They are even impeded from their deadly quest of sin by the burdensome effort the actualizing of their evil desires requires, as he says: “They have labored to do wickedly.”
“For every brother will utterly supplant, and every friend will walk deceitfully. And a man shall mock his brother, and they will not speak the truth, for they have bent their tongue like a bow for lies and not for truth.” But often a pretended patience excites to anger more keenly than words, and a spiteful silence exceeds the most awful insults in words. The wounds of enemies are more easily borne than the deceitful blandishment of mockers, as is well said by the prophet.
The insincere are to be admonished to learn how heavy is the labor of deception. They endure it with guilt. They are afraid of being found out. They are ever seeking dishonest defenses. They are agitated by fearful suspicions. But there is nothing safer to defend than sincerity, nothing easier to say than truth. For, when obliged to defend its deceit, the heart is wearied with hard labor. For it is written, “The labor of their own lips shall cover them.” For what now fills them then covers them, since it then presses down with sharp retribution one whose soul it now elevates with a mild uneasiness. It is said through Jeremiah, “They have taught their tongue to speak lies, and weary themselves to commit iniquity.” Said more plainly: “They who might have been friends of truth without labor, labor to sin.”
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SUMMARY
Jeremiah 9:6 starkly exposes the profound spiritual and moral decay of Judah, lamenting that their very existence and societal fabric are saturated with deceit. This pervasive dishonesty is not merely a social ill but a direct, active impediment to their relationship with God, causing them to willfully refuse to truly know Him. The verse underscores the tragic consequence of a nation whose identity has become intertwined with falsehood, leading to an entrenched spiritual ignorance of the Lord and foreshadowing inevitable divine judgment.
CONTEXT
Literary Context: Jeremiah 9:6 is situated within a deeply sorrowful section of Jeremiah's prophecy, often referred to as his "Laments" or "Confessions" (Jeremiah 8:18-10:25). The preceding verses in Jeremiah 9 (specifically Jeremiah 9:1-5) establish the prophet's profound anguish over the pervasive treachery, lying, and moral corruption within Judah. He describes his people as a "brother" who "supplants" and a "friend" who "walks with slanders," indicating a complete breakdown of trust and integrity even within intimate relationships. Verse 6 acts as a climactic summary statement, declaring that deceit is not just an occasional act but the very "habitation" of the people, a fundamental and settled aspect of their being, which directly impacts their relationship with God. The verses immediately following (e.g., Jeremiah 9:7-9) detail God's impending judgment as a direct and righteous consequence of this entrenched wickedness.
Historical & Cultural Context: Jeremiah prophesied during the tumultuous late 7th and early 6th centuries BCE, a period marked by the decline of the Assyrian Empire and the rise of Babylon as the dominant regional power. Judah, caught between these superpowers, often vacillated in its political and religious alliances, frequently seeking security in human treaties rather than divine covenant. Spiritually, the people had largely abandoned the covenant with Yahweh, engaging in widespread idolatry, social injustice, and pervasive moral corruption, despite the consistent warnings of prophets like Jeremiah. The "deceit" mentioned here was not only personal dishonesty but also extended to the political sphere (e.g., false alliances, broken treaties with other nations) and deeply infected religious practices (e.g., false prophets proclaiming "peace, peace" when there was no peace, superficial worship devoid of true repentance). The phrase "habitation in the midst of deceit" vividly portrays a society where dishonesty had become normalized, institutionalized, and even celebrated, permeating every level of life, from family interactions to the temple courts. This cultural milieu of pervasive falsehood directly contradicted the covenantal call to truth, righteousness, and exclusive devotion to Yahweh found in the Torah.
Key Themes: This verse powerfully contributes to several key themes prevalent in the book of Jeremiah. Firstly, it highlights the theme of Pervasive Sin and Corruption, demonstrating how deeply entrenched moral decay had become in Judah, affecting their very identity and way of life. The nation's "habitation" being "in the midst of deceit" signifies a complete societal breakdown where honesty is rare and integrity has been abandoned. Secondly, it emphasizes the theme of Rejection of God's Knowledge. The phrase "through deceit they refuse to know me" points to a willful spiritual ignorance, where their chosen path of falsehood actively prevents them from entering into a genuine, intimate, and covenantal relationship with the Lord. This "knowing" (Hebrew: yada') is far more than intellectual assent; it's an experiential, obedient, and transformative relationship, which their deceit precludes. This echoes the lament in Hosea 4:6 about Israel's destruction due to a lack of knowledge of God. Thirdly, the verse underscores the theme of Divine Lament and Impending Judgment. God's declaration, "saith the LORD," is not merely an observation but a statement of divine sorrow and a clear precursor to the severe judgments detailed throughout Jeremiah's prophecies, such as the coming Babylonian exile described in Jeremiah 25. This profound disconnect between God and His people, fueled by their deceit, inevitably leads to divine discipline.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 9:6 employs several powerful literary devices to convey its profound message of Judah's moral and spiritual decay. Metaphor is central, as "Thine habitation is in the midst of deceit" uses the concept of a dwelling place to represent the very fabric, essence, and pervasive condition of Judah's society. Deceit is not just an action but the pervasive environment in which they live and operate, suggesting it has become their very identity and the foundation of their collective existence. The repetition of "deceit" (Hebrew: mirmâh) functions as a powerful form of Emphasis or Anaphora, underscoring the overwhelming and inescapable nature of this sin. This repetition highlights that deceit is both the condition of their existence and the active means by which they alienate themselves from God. Furthermore, the phrase "through deceit they refuse to know me" uses Personification of "deceit" as an active agent, suggesting that deceit itself is the force driving their spiritual rebellion and preventing their knowledge of God. The entire verse also functions as a stark Contrast between God's truth and the people's chosen path of falsehood, setting the stage for the inevitable divine judgment that follows their willful ignorance and rejection of Him.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 9:6 offers a profound theological insight into the nature of sin, particularly deceit, as a direct impediment to knowing God. It reveals that a life steeped in falsehood inherently resists the truth of God, leading to a willful ignorance that severs the covenantal relationship. This "knowing" is not mere intellectual assent but a deep, experiential, and transformative relationship rooted in integrity and obedience. The verse underscores the divine lament over humanity's rebellion and the tragic consequences when a people choose a path of lies over the life-giving truth of God, ultimately leading to spiritual blindness, broken covenant, and divine judgment. It highlights God's sorrow over His people's self-inflicted spiritual estrangement.
REFLECTION AND APPLICATION
Jeremiah 9:6 serves as a timeless mirror for individuals and societies, challenging us to examine the authenticity of our lives and the integrity of our relationship with God. It powerfully reminds us that deceit, whether in our personal interactions, professional dealings, or public discourse, is not merely a social inconvenience but a spiritual cancer that actively separates us from the God of truth. A life or community built on lies cannot genuinely know or walk with the One who is truth itself. This verse calls us to a radical commitment to integrity, recognizing that true knowledge of God is not about intellectual assent alone, but about an intimate, relational knowing that is fostered by honesty, transparency, and a sincere desire to live in accordance with His character. It compels us to ask if our "habitation"—our daily lives, our relationships, our institutions, even our internal thought patterns—is truly founded on truth, or if deceit has subtly become our unwelcome resident, hindering our spiritual growth and our witness to a watching world. Embracing truth, even when difficult, is the pathway to deeper intimacy with God.
Questions for Reflection
FAQ
What does "Thine habitation is in the midst of deceit" truly mean?
Answer: This phrase means that deceit is not just an occasional act or a minor problem for the people of Judah; it has become their pervasive environment, their very way of life, and the defining characteristic of their society. It suggests that dishonesty, treachery, and fraud are deeply entrenched and normalized, permeating every aspect of their existence, from personal relationships to public institutions. It's a powerful metaphor indicating that deceit is the "home" they inhabit, the atmosphere they breathe, and the foundation upon which their collective life is built. It speaks to a profound moral corruption that defines their identity.
How does "through deceit they refuse to know me" relate to the idea of knowing God in the Bible?
Answer: The Hebrew word for "know" (yada', H3045) in this context signifies much more than mere intellectual acquaintance. It implies a deep, intimate, experiential, and covenantal relationship, one that involves acknowledging God's authority, obeying His commands, and living in accordance with His character. The phrase "through deceit they refuse to know me" means that their commitment to a life of falsehood actively prevents them from entering into this profound, transformative relationship with God. Their chosen path of dishonesty creates a barrier to spiritual truth and a willful rejection of God's call to intimacy and obedience. It's an active turning away from the One who is truth itself, as seen in passages like John 14:6. This refusal highlights a deliberate spiritual blindness caused by their moral choices.
CHRIST-CENTERED FULFILLMENT
Jeremiah 9:6, with its stark portrayal of humanity's inability to truly know God due to pervasive deceit, finds its ultimate answer and redemptive fulfillment in Jesus Christ. The "habitation" of humanity, steeped in the "deceit" of sin and spiritual falsehood, is precisely what the Incarnation addresses. Jesus, the eternal Word made flesh, came to "dwell among us" (John 1:14), bringing divine truth and grace into a world saturated with lies. He is the very embodiment of truth, declaring, "I am the way, the truth, and the life; no one comes to the Father except through Me" (John 14:6). Humanity's willful refusal to "know" God through deceit is overcome by Christ, who perfectly reveals the Father, for "no one has ever seen God; the only God, who is at the Father's side, he has made him known" (John 1:18). Through His atoning sacrifice on the cross, Jesus breaks the power of sin and deceit, offering reconciliation and the gift of the Holy Spirit to transform hearts. This transformation enables believers to genuinely "know" God not merely intellectually, but intimately and experientially, as promised in the New Covenant where all shall "know the LORD" (Jeremiah 31:34 and Hebrews 8:11). Thus, what Judah tragically refused to do through deceit, believers are now enabled to do through faith in Christ: to truly know the Lord, walking in truth and integrity as children of light (Ephesians 5:8-9).