V. 1. This is the burden over Nineveh,f ) and the book of the prophecy of Nahum of Elkos.
As if one said in Latin: Liber visionis Nahum Helcosensis (of the city, as Micah got the name Moraschites from Maresa) de onere, quod futurum est super Niniven (the book of the prophecy of Nahum, the Elkosite, of the burden that will come over Nineveh]. g) This burden the Ninevites will not be able to cope with, nor will they shake it off with any natural powers, but will succumb under it and be destroyed. ,
V. 2. The Lord is a zealous God.
These words seem to be cold, but if you look closely at the matter, that is, the present calamity, they are very glowing words by which he directs the downcast to hope and frightens the stiff-necked godless enemies, since he says he is a zealot.
f) Here the prophet first calls his prophecy "a burden", namely, which the Lord has laid on them. It is a comfort that he says: "the burden on Nineveh", as if he wanted to say: The judgment will turn; you will be delivered, but those will be oppressed. - I like the opinion of Jerome, that "chon Elkos" is the name of a small place, not of the father.
g) Nineveh was the capital of the empire of the Assyrians, which Ninus founded. That means: the beautiful one, "beautiful city" or "beautiful castle".
God, who has zeal and careful regard for His own, who cares for His own, and for whom He is a zealot. h)
The Lord is an avenger, yes, an avenger is the Lord and wrathful.
With these words he insists that one should trust in God,i ) who will punish the enemies severely, as much as everything seems to be against it. For this doubling of the words promises the most certain salvation and the quickest help. For it is well known that the repetition of the same thing
in the holy scripture is an indication of certainty and reliability. Gen. 41:32: "But the fact that Pharaoh dreamed another time means 1) that God will surely and quickly do this."
h) The people of Judah are fearful; those are secure, powerful, and consider the wretched yeast as nothing. See the mockery of Rabshakeh Isa. 36, 4. ff. - But these could not believe that God would take vengeance on such an exceedingly powerful kingdom. Hezekiah and the godly Jews receive this word with joy, "there belongs" faith. He did it and will still do it, that he beat a great multitude with a small team.
i) Such things we shall take to God; if we had faith and spirit, we would do it. - He is a zealot and holds fast to his anger; he will not let it go until he has given vent to his wrath.
1) Weimarsche: judicium instead of: indiaium.
The Lord is an avenger against his adversaries.
The kindness of God is exceedingly great that He joins with us and says that our enemies are His enemies. j) Dear one, what more effective or stronger consolation can there be than to hear that God is on your side and is your covenant companion in battle? Who should not blow himself out in exceedingly holy hope in God against his enemies, boasting and exalting himself? if only he believes that what is said here is true: "He is an avenger against his adversaries"? So also to Abraham it was said, Gen. 12, 3: "I will bless those who bless you, and curse those who curse you." Likewise Gen. 26:24 [to Isaac], "Fear not, for I am with thee." This also they confessed who otherwise did not favor Isaac, saying [Gen. 26:28.], "We see with eyes to see that the Lord is with thee."
V. 3. The Lord is patient and of great strength. k)
Here the nature of God is described, who proceeds slowly to vengeance and does not punish immediately, but lets the power of the wicked grow to the highest, so that he finally helps at the right time. l) We would like a thing to be destroyed before it is begun, but he is slow to anger. With these words he answers the objection of the wicked, who were puffed up by the confidence in their powers and might
j) "They have not fenced well." - This is a great pride and glory for the weak. 2 Mos. 23, 22. it says -. "I will be the enemy of your enemies" etc. - These are all terrors that he thunders to frighten the enemies of God's people, to encourage and raise up the weak and to frighten the mighty. - Whoever believes that God is ours "must also believe" that our enemies are God's enemies etc., "it all depends on faith".
k) His nature is such that he is long-suffering and of great strength, "he does not put his strength into a small thing." Thus: The Lord is slow to anger and of great power. - This for the sake that we may have good hope, and the adversaries may be terrified when they come to know God's nature etc. Here is a description of the nature and character of God, "what manner of man he is, and what is his nature." This is how Paul treats this passage, Rom. 2, 4.
1) God is doing great things that would not happen if everything did not stand in despair beforehand.
against Judah: nothing less would happen than that they would be saved. Well known are the extremely ungodly threats of Sanherib against Hezekiah, Isa. 36 and 37:m ) Do not be deceived by your God, in whom you trust. [Cap. 36, 18.:] "Have even the gods of the heathen delivered every man his land out of the hand of the king of Assyria?" etc. [V. 19.:] "Have they also delivered Samaria out of my hand?" etc. Against these fiery darts of Satan a servant of God must be well armed, that he may know God's way, who does not at once set his purpose in motion, as men do, or does not at once give vent to his anger, but is slow to anger and in the meantime gives room for repentance, as Paul says, Rom. 2:4: "Or despisest thou the riches of his lovingkindness and longsuffering?" etc. This kind of God the wicked do not know, but, being caught up in present things, despise the threatenings of God. For the Assyrians saw that they had devoured the greater part, namely the ten tribes of Israel, therefore they presumed that they would devour without any effort also the smaller part, namely the remaining heirs of the Jewish land. That is why they continue and decide to break through, guided by human advice. Therefore, whoever wants to know God must know Him correctly. Since God has great power to accomplish what He promises, it is necessary that He does not concern Himself with small things. Therefore, he allows the cause and the persecution to reach the highest danger, where he then shows his strength and his power in difficult things; as it is written of Pharaoh [Ex. 9, 16.ft "Therefore I have awakened you, that my power may appear in you."
Before which no one is innocent. n)
According to the Hebrew: Innocentans non in- nocentabit. It is a Hebrew way of speaking:
m) Hezekiah trembled. There was nothing before his eyes here but disturbance, and worse than that which took place in the kingdom of Israel.
n) Or like this: He will afflict him and will not find him innocent. All this is for our consolation. - And this is our consolation against the princes and bishops. My cause is just, however much it is condemned; on the other hand, their cause is condemned, however much it is thought to be just. Our innocence must be suppressed and known to God alone, but condemned in the world.
he will not consider innocent, or: he will not find innocent. A similar Hebrew idiom is Ps. 49:8 [according to the Hebrew]: a redeeming brother cannot redeem, for which we simply say, "A brother cannot redeem." So here it should simply have been said: he will not make innocent or reckon innocent. o) The same is what Moses says Ex. 34:7: "Before whom no man is innocent." So he says here: When God shall visitation upon his adversaries, he shall count no man innocent. p) For the adversaries boasted of their innocence, and that they persecuted the people of Israel by God's command. For well known are the words of Sanherib Is. 36, 10: "The Lord said to me, 'Go up to this land'" etc. This presumption and carnal certainty is in all the wicked, that they think they are doing God a service by oppressing the godly. The godly, on the other hand, are afraid, 'therefore the latter have need of comfort, but the latter of threat. q)
He is the Lord whose ways are in weather and storm. r)
Here is a description of the power and effectiveness or the strength of God. s) For he wants to indicate that his power is so great that no power of men can be compared to it, as much as the powers of all in the whole world combine into one power.
o) That is, he makes no one innocent. - The Lord is such that no one is innocent before him. He deals with them so that they may know that they are exceedingly guilty.
p) First, "God" is longsuffering, "tarrying" with the wicked; second, "making their thing great"; third, He allows them to boast of their righteousness and holiness. "Where will we go out?" He does not do otherwise, but when he comes, he considers no one innocent. "When he turns the page," then we see what kind of God we have had.
q) "want to be pious about it, indeed they must be holy." r) That is, he breaks through, no one can resist him.
s) As if to say: The vengeance of God on the adversaries is greater than we could think of or desire. Our vengeance is a straw, God avenges in such a way that he cannot be resisted with any advice. His vengeance is, as it were, a storm and a weather, which, when it comes, shakes heaven and earth. Where are the powers of men then? Then all will be terrified, even if there were a hundred worlds. - These are mighty words of threat against the great empire of the Assyrians and a consolation for the small people.
unite. For he will not fight with swords or weapons according to the ways of men, but his ways are in storm and weather, so that the whole world will blanch and tremble with terror when he comes.
And under his feet thick dust.
That is, when he walks along, a cloud seems to come out of the dust of his feet, "so that it even dusts behind him like a cloud," as cows do when they enter the city, or a storm tears the dust here and there by its impetuosity and whirls it around.
V. 4. who chides the sea and makes it dry.
From the happened event he proves the greatness of the divine power,t ) as if he wanted to say: You will have such a God who can dry up the sea. What is impossible in the nature of things is possible for him. And in this way he seeks to raise the weak hearts of the afflicted people to trust in God alone, so that they will have such confidence in God: since he did this in the past, why should he not do it today as well? And this is the right custom of the miracles of God. Therefore it is said in the Psalm [Ps. 119, 52.], "O Lord, when I remember how thou hast judged from the world, I am comforted."
And all the water dried up.
He can make the rivers a desert without water, in turn turn the arid land into water lakes etc. u)
Basan and Carmel pine away.
From known and neighboring places he takes a general saying and exhortation, as if to say: From those places which are exceedingly rich in pastures and trees, he can make barren fields
t) This is the example of the Red Sea, as if he wanted to say: God once made the sea dry, "how do you think about the journeyman? If he did it once, he will be able to do it more often. Why then, O Judah, do you mistrust your powers? See what kind of God you have! - He covers the examples and makes them general descriptions.
u) They are simple histories, not allegories. - Once he made the Jordan dry etc.
make. For these were exceedingly fruitful oerters, so that Bashan also has its name from fatness. But if God does not give them prosperity, they immediately become barren.
And that which flourishes on Mount Lebanon languishes. V)
Instead of Et flos Libani elanguit, it should rather read: What sprouts or blossoms there, "the plant fills up".
V. 5. The mountains tremble before him and the hills melt away. w)
There is no God in heaven and on earth who is able to do this except our God. x) This is known.
The earth quakes before him. y)
That is [according to the Hebrew the earth is exalted or rises, "it is moved." 1) "For this the world circle, and all who dwell in it."
V.. 6. who can stand before his wrath, and who can abide before his fury? z)
That is, he does everything according to his will; his counsel cannot be hindered or his will resisted. a)
His anger burns like fire, and the rocks crack before him.
He also destroys all the rocks. b)
V. 7. The Lord is gracious and a steadfast (confortans)c ) in time of trouble.
Here a clear and obvious comfort is given to the godly. For he says that
v) That is, everything that grows on Lebanon, that is, all abundance, he can destroy. All this is for the comfort of the fearful and the terror of the proud.
w) or become liquid, or melt, "melt and become soft".
x) Such is the Lord who will protect Judah and destroy the Assyrians by making the mountains tremble.
y) Summa Summarum: He has everything in his hand. His counsel cannot be prevented; he nullifies all the counsel of the mighty.
1) The following is drawn in the Weimar to the next keyword.
z) That is, who can endure, who can persevere? a) All this is for the comfort of the oppressed.
b) Like this: When his anger flares up like fire, the rocks will be destroyed by him.
c) seonkortansl or ack eonkortancknna.-He addresses the words to Judah.
the Lord is good and mild, "lovely and kind" to comfort in time of need. For just as he is hard and severed ) on the wicked who abuse the things that go according to their will, so on the other hand he treats kindly the godly who are oppressed by adversity. Therefore, as often as a tribulation comes, the eyes must not be directed to the misfortune, but to the goodness and the gracious will of God. But this kindness is not perceived apart from the affliction. God does comfort, but appropriately it is added: "in time of trouble" or tribulation. He is indeed a helper, but at the right time; he would be there at the wrong time if there were no misery. Hence it is said in the 50th Psalm, v. 15, "Call upon me in time of trouble, and I will deliver thee." This saying is to be understood as lifting up the consciences of those who have wavered, either through sinse ) or through some other adversity, so that in this tribulation they may have a lovely sight or spectacle, namely the goodness and will of God, that they may know that it is through God's good will that they are thrown into this misery. Blessed are those who believe this for certain, namely that the Lord is good and kind, since the tribulation will serve them for the best.
And know them that trust in him. f)
This is the nature of God, who neither sleeps nor slumbers, but watches everywhere, has a watchful eye everywhere and cares for His own. g) Therefore the believer is sure that God has a watchful eye on him, who said [Ps. 91, 15]: "I am with him in trouble", likewise [Ps. 1, 6?: "The Lord knows the way of the righteous,h ) but the way of the wicked perishes."
d) strong and terrible
e) Sin is not sin if it is not buried and dead, that is, if it is not felt in the conscience. Tribulation and death awaken sin and the power of sin. Therefore, man should then turn his heart and mind away from sin and look to the goodness of God.
f) [Instead of: Lt 8M6N8 8p6rant68 in 8"1 it should read: Dt NO866N8, qui oonüctunt in so.
g) If the human heart can persuade itself that God cares for it and does not forget it, such a person is victorious, not only over the king of Assyria, but also over Satan.
h) He knows which ones trust in him.
V. 8. when the flood overflows. i)
These are words full of consolation, since he says that this affliction should not last long. But it is "overflowing" that we are overwhelmed with innumerable troubles "when a great evil or misfortune overtakes us". Thus it is said in Isaiah, Cap. 28, 18: "When a flood comes, it will crush you." 1) Likewise in the 32nd Psalm, v. 6: "Therefore, when great floods of water come, they will not reach the same." But this increases the courage and restores it, that he says it will not be a continual flood, but a temporary one. "It rushes over." j) So it is said in Proverbs 2) [Cap. 10, 25.], "The wicked is like a weather that rushes over," but to our eyes it appears quite differently.
Thus he puts an end to the same (consummationem faciet loci ejus). 3)
That is, it is he who will put an end to the flood of misfortune, for he is the Savior of all. - Ioci ejus,k ) that is, wherever a flood comes upon the godly, he will make it flow away and pass over, if the godly only persevere, knowing that this has happened to them out of God's 4) good pleasure.
But he pursues his enemies with darkness.
In Scripture, darkness means adversity and tribulation, as light means well-being.
i) [Instead of: M in Mnvio prastsrsnntsf it should rather read: "When the tide runs over."
1) So set by us according to the Bible. In our original: non vsniot super nos etc. See the note on v. 8 in the previous relation.
j) "It is a transition."
2) In the original: in krover, which is added in the Weimar edition: in proversdiof; the Erlangen edition has left it unadded, but both editions have in the margin: "Is. 57, 20." We think that in ?rovsrbn's is to be read what the Altenburg manuscript also offers. Against the quoted passage of Isaiah speaks especially that psrtrunsirs is not written in it, which is important here.
3) These words are not highlighted as keywords in Weimar's, but are attached to the preceding.
k) rather: in loo.o ofus. - "It must perish in the same place."
4) Instead of äoi would probably be read. After that we have translated.
and success, as, Proverbs 13:9: "The light of the wicked shall be put out." l) For he wants to say: There will not be a transition or an end, but the adversity will continue.
V. 9. What do you think against the Lord? m)
After he had spoken of the greatness of the power of God to the terror of the adversaries, and of the goodness of God to the comfort of the godly, he now suddenly turns to the adversaries and says: "You intend to destroy this kingdom, where God's service and God's word is, but your remembrance and counsel, which is against the Lord, that is, against the people in whom the Lord is, will not stand, but will be turned against your head, because
He will put an end to it, the misfortune will not come twicen ) (duplex tribulatio).
Or thus: He will make an end, another tribulation will not arise, that is, this tribulation will be ended and Judah will be saved. o) There will be no second tribulation, namely in this war, at this time when this flood is over, because the prophet speaks of his time when he preached or prophesied such things. But he does not want to claim that no plague should ever come in the future. So you also read in the 2nd book of Kings, Cap. 6, 23: "Since that time the men of war of the Syrians came no more into the land of Israel", while immediately it is added [v. 24]: "After this it came to pass that Benhadad king of Syria gathered all his host together, and went up" etc. Thus it is said here, "The persecution shall not come to strength or prevail," but the Lord will make an end of this trouble, which ye think against the Lord. For they had devised counsels which they could not carry out, that is, vain and trifling ones. For in the midst of their schemes, the wicked will become
l) If this were so suddenly before our eyes as we wish, it would not be a miracle.
m) and against the people of God? - He prophesies in exceedingly great certainty of this promise, which he gives to the godly, and of the threat.
n) or: once again.
o) "will no longer be plagued by you".
become disgraceful. We see that this is what has happened to our false prophets, in whom God has set before us His judgment. You will also see it happen to our princes who persecute the Word of God and the Gospel. After they have raged the most, then suddenly their destruction will befall them, for [Ps. 55:24.]: "The bloodthirsty and the false will not bring their lives to the half."
V. 10. For as if the thorns, which still grow in each other and are in the best sap (sic) 1) convivium eorum pariter potantium), are burned like completely dry straw. p)
Thus [it should read according to the Hebrew]: While still the thorns are tangled in each other, and they drink in their carousals, they will be consumed like all dry straw. q) It is a diminution by which he belittles the forces and power of the Ninivites. For he compares all the assembled power, all their warlike armor, not to a stone, or a log, which might burn a little while, two or three hours, but to straw, which in a moment is burned all up by fire. Such a one is the great king, as straw against fire; so easily, therefore, will he be made nothing, as dry straw is consumed by fire. This is an extraordinarily hostile diminishing speech among the adversaries. But he calls the combined forces and troops of the Assyrians, which raged against the people of God, tangled up in thorns. - In conviviis [in their feasts], that is, if they were well feasted, that is, if they had indulged in royal revelry and boasted surely of victory, then they should suddenly be destroyed in a moment; and this prophecy did not lack fulfillment. For we read that it happened this way [Isa. 37:36]: "Then went forth the angel of the Lord, and smote in the camp of Assyria one hundred
1) Weimarsche: 8icmt.
p) (arilUMts that is, which is completely arid.
q) He uses very contemptuous words and despises such a great enemy extraordinarily. He calls him thorns, which are not good for weapons, and only useful "to eat and drink.
and five and eighty thousand men. And when they arose early in the morning, behold, they were all dead bodies" etc. Who among men could have accomplished this so swiftly? The inhabitants of Jerusalem would not have been able to kill so many bound calves in the same time. Now where is the ungodly certainty and presumptuous boasting of Rabshakeh? This is what is said in the Psalm [Ps. 1, 6.]: "The way of the wicked perishes." This particular history must be drawn to all general consolation, for it is all written for our learning [Rom. 15:4].
V. ii. So will be the Schalksrath who comes from you (a te exibit) and thinks evil against the Lord. r)
A similar way of speaking is Is. 49, 17: "Your builders will hasten, but your breakers and destroyers will depart" (a te exibunt). For it is exire to draw back, to leave, "to troll and lift away." "The Schalksrath" (mente pertractans praevaricationem). According to the Hebrew: consiliarius Belial. "Belial" "the useless mouth". The Latins call such a one: hominem nihili. For Belial is a man who is of no use to anyone, but lives only to harm others; "a useless man. As if to say, "Shut up the useless Rapsaces," who was a blasphemer against Judah and King Hezekiah in an ungodly way.
V. 12 Thus saith the Lord; They come armed and mighty as they will.
Here he addresses the words to the kingdom of Judah, so that he may comfort them, saying even now: Even so perfect, even so wise, even so well armed and warlike, that everything agrees with each other, and they agree very well with each other, that nothing is lacking in the things that are required for an exceedingly good armor of war,s ) they still will not succumb, but perish, because he who is in you is greater than he who is in the world [1 John 4:4].
r) That is, to do evil to the Lord, that is, to the Lord's people.
s) do not be afraid,
Let them be handled (attondentur').
This [attondere] is a prophetic word, which is often in the prophets, as, Is. 7, 20.: "At that time the Lord will shave off the hair by a hired 1) clipper" etc. Likewise Isa. 3, 17: "The Lord will make the crown of the head of the daughters of Zion bald." Therefore this shearing and cutting off is nothing else than that the people, who were around the king, should be killed. For according to the prophetic way, to shear the people is to cut off the people. For the hair of the feet is the lowest and the common people, the beard (crines) or the head hair is the noble and great of the king. The meaning is: "He will shave the king's beard away so smoothly that nothing will remain there." For this is what happened to Sanherib, king of Assyria. For after the people were killed by the angel, he himself came alone as a fugitive to his land. Therefore he also says:
And go there.
Or simply [instead of pertransibit] transibit, that is, he will go back, "he goes his way".
I have humbled you, but I will not humble you again.
Now was the proper time for me to afflict and humble you a little, but the hour will come for you to be saved again and for your evil to be laid on the head of your enemies.
V. 13. Then I will break his yoke that you bear, and I will burst your bandst ).
You have the same opinion and the same words in the second Psalm, v. 3. "Let us break their bands, and cast from us their cords." u) It is therefore "break the yoke and rend the bands" to shake off the yoke of dominion and loosen the girdle of kings [Job 12:18. Vulg.], that he [the Assyrian king] had no right to compel them.
1) Instead of acuta in the text, the Vulgate reads conducta. Likewise in the Altenburg manuscript.
t) with which he oppressed you,
u) This is a description of the liberation of the people of God.
V. 14. But against thee hath the Lord commanded that none of thy name's seed should remain. v)
Here the Lord passes from the Jews to Sanherib and says: Everything that happens, happens according to the regulation of the word of God. "He has commanded", that is, he will accomplish something by his word, "that none of your name's seed shall remain". As if he wanted to say: Almost all the work of all nations you have harvested, that shall be no more. That is nothing else said than: You shall be king no more, you shall receive no more tribute. For all that is sown is sown by the king's authority. w) For the bodies and the goods of the subjects are in the power of the king. The right of the king is described in 1 Sam. 8, 11. ff.
From the house of your God I will cut you off. x)
This was a very certain prophecy, which foretold such certain things about an uncertain outcome, and yet the thing itself confirmed the truth of the prophecy. For after he came as a fugitive to his land, having lost his people, he is killed in the temple by his sons, 2 Kings 19:37.
The idols and images I will make a grave for you; for you have been brought to nothingy ). .
That is, you will be buried among idols and images, and you as an idol will be buried among idols. For thou art worthless, that is, thou shalt not be buried in the tombs of kings, for thy body will not be honored; but thou shalt be buried in the house (eultu) of thy gods. That he was worthless and without reputation can be inferred from the fact that he was killed by his own sons, who undoubtedly did not tolerate this horrible outrage against their father, the king.
v) snon 86iMnal)itur6X Homilie tuoj or: ut of seminetur.
w) yes, for the kings themselves are sown.
x) You shall not be lord in Judah or in any land on earth.
y) sinUouorutnsz or Unwerth (vilis).
They would have taken it, if they had not known that they would make it thanks to the crowd. And the king had incurred this tremendous hatred of his own by bringing so many thousands to ruin.
Cap. 2, 1. Behold, upon the mountains come the feet of a good messenger preaching peace. z)
If he did not speak here of the gospel, which should be spread into the world through Christ, then this is nowhere expressed in this prophet. a) But I do not want to impose Christ where he has not inserted himself. I maintain that I understand the prophet to be speaking here of the good messenger in particular, by whom it is to be announced that the enemies have been defeated, the spoils have been taken, peace has been restored, as if he said: "Behold, on the mountains, that is, in Judea, which is a mountainous country, a new rumor is being spread, in which it is preached that the enemy has been defeated, the army has been put to flight, the besieged city has already been liberated. This glad tidings will make the defeated glad. For "behold" is the word of one rejoicing and exulting: "They shall shout hoia, hoia, and the shout shall be heard now and then on the mountains." You have a similar way of speaking Luc. 1, 65.: "This story was all resounding in all the mountains of Judaea." The evangelist could not avoid this Hebrew idiom. - "Peace," "that it may go well," as if to say, "There will be joyful shouting in the land."
z) sannuneiantis? who preaches or proclaims.
a) We are convinced that all prophets have inserted something of Christ.
Keep your holidays,b ) Judah, and pay your vows, for the mischief will no longer come upon you; it is even cut off.
"The holidays" which you could not celebrate before, because of the presence of the enemy who threatened you with destruction; for he will not return, this useless man, to plague you, because he is completely eradicated. And the prophet does not speak of his time as if he wanted to indicate that the enemy will never return forever. For this would be false, for after Hezekiah's death they returned, and so this is said of the messenger of the present peace. Whoever wants to apply this passage to Christ's gospel in general opinion, may do so; I have nothing against it. For the gospel is good news spread throughout the world, by which is announced the forgiveness of sins, victory over death, Satan and hell, and peace of conscience, and that now this feast is to be celebrated with joy of heart, and the vows are to be paid with thanksgiving. This feast, being weighed down with the burden of the law, we could not keep under the law, nor give thanks with a voluntary heart from the bottom of the heart. But "paying the vow" is nothing other than praising and thanking God for the benefits received. "For the devil will come upon you no more," that is, the devil with the whole host of hell has no right over you forever. For death is swallowed up forever, Isa. 25, 1) 8. and the great supper is prepared, a fat meal, for a fatted calf is killed, Christ, etc.
So much for the first chapter.
b) or your parties.
1) In our template: Lsa. 5.