Metsihafe Henok In Amharic

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This article needs additional citations for. Unsourced material may be challenged and removed.Find sources: – ( November 2018) The Book of Enoch (also 1 Enoch;: መጽሐፈ ሄኖክ maṣḥafa hēnok) is an religious text, ascribed by tradition to, the great-grandfather of. Enoch contains unique material on the origins of and, why some angels fell from heaven, an explanation of why the was morally necessary, and prophetic exposition of the.The older sections (mainly in the Book of the Watchers) of the text are estimated to date from about 300 BCE - 200 BCE, and the latest part (Book of Parables) probably to the.Various fragments found in the, as well as and fragments was proof that The Book of Enoch was known by early Jews and Christians. This book was also quoted by some 1st and 2nd century authors as in the.

Authors of the were also familiar with some content of the story. A short section of 1 Enoch (1:9) is cited in the New Testament, and is attributed there to 'Enoch the Seventh from Adam' (1 En 60:8), although this section of 1 Enoch is a on Deuteronomy 33:2. Several copies of the earlier sections of 1 Enoch were preserved among the.It is not part of the used by, apart from (Ethiopian Jews). Most Christian denominations and traditions may accept the Books of Enoch as having some historical or theological interest and while the and consider the Books of Enoch as, other groups regard them as non-canonical or non-inspired. It is wholly extant only in the language, with fragments from the and a few and fragments.

For this and other reasons, the traditional Ethiopian belief is that the original language of the work was Ge'ez, whereas modern scholars argue that it was first written in either Aramaic or; suggests that the Book of Enoch, like the, was composed partially in Aramaic and partially in Hebrew.: 6 No Hebrew version is known to have survived. It is asserted in the book itself that its author was Enoch, before the. The most complete Book of Enoch comes from Ethiopic manuscripts, maṣḥafa hēnok, written in Ge'ez; which was brought to Europe by in the late of 18th century and had been translated into English in the following century. Main article: Judaism Although evidently widely known during the, 1 Enoch was excluded from both the formal canon of the and the typical canon of the and therefore, also from the writings known today as the. One possible reason for Jewish rejection of the book might be the textual nature of several early sections of the book that make use of material from the; for example, 1 En 1 is a of 33. The content, particularly detailed descriptions of, would also be a reason for rejection from the Hebrew canon at this period – as illustrated by the comments of when debating with on this subject: 'The utterances of God are holy, but your expositions are mere contrivances, as is plain from what has been explained by you; nay, even blasphemies, for you assert that angels sinned and revolted from God.'

Today, the Ethiopic community of Jews is the only Jewish group that accepts the Book of Enoch as canonical and still preserves it in its liturgical language of where it plays a central role in worship and the liturgy. Christianity By the, the Book of Enoch was mostly excluded from Christian, and it is now regarded as by only the and the. References in the New Testament 'Enoch, the seventh from Adam' is quoted, in:And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convict all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.Compare this with Enoch 1:9, translated from the Ethiopic (found also in Qumran scroll 4Q204=4QEnoch c ar, col I 16–18):And behold! Main article:The Book of Enoch was considered as scripture in the (16:4) and by many of the early, such as, and, who wrote c. 200 that the Book of Enoch had been rejected by the Jews because it contained prophecies pertaining to. However, later Fathers denied the canonicity of the book, and some even considered the uncanonical because it refers to an ' work.

Ethiopian Orthodox Church This subsection contains. Without proper, you may see instead of Ethiopic characters.The traditional belief of the Ethiopian Orthodox Church, which sees 1 Enoch as an inspired document, is that the Ethiopic text is the original one, written by Enoch himself. They believe that the following opening sentence of Enoch is the first and oldest sentence written in any human language, since Enoch was the first to write letters:' ቃለ፡ በረከት፡ ዘሄኖክ፡ ዘከመ፡ ባረከ፡ ኅሩያነ፡ ወጻድቃነ፡ እለ፡ ሀለዉ፡ ይኩኑ' ' በዕለተ፡ ምንዳቤ፡ ለአሰስሎ፡ ኵሉ፡ እኩያን፡ ወረሲዓን።' 'Qāla barakat za-Hēnōk za-kama bāraka ḫərūyāna wa-ṣādəqāna 'əlla hallawu yəkūnū ba-ʿəlata məndābē la-'asassəlō kʷəllū 'əkūyān wa-rasīʿān' 'Word of blessing of Henok, wherewith he blessed the chosen and righteous who would be alive in the day of tribulation for the removal of all wrongdoers and backsliders.'

The Church of Jesus Christ of Latter-day Saints (LDS Church), the largest denomination within the does not consider 1 Enoch to be part of its, although it believes that a purported 'original' Book of Enoch was an inspired book. The, found within the scriptural canon of the LDS Church, has a section which claims to contain extracts from the 'original' Book of Enoch.

Metsihafe

This section has similarities to 1 Enoch and other Enoch texts, including,. The Enoch section of the Book of Moses is believed by the Church to contain extracts from 'the ministry, teachings, and visions of Enoch', though it is not believed to contain the entire Book of Enoch itself. The LDS Church would therefore consider the portions of the other texts which match its Enoch excerpts to be inspired, while rejecting or withholding judgment on the remainder. Manuscript tradition. Excerpt from the Book of Enoch written in Ge'ez Ethiopic The most extensive witnesses to the Book of Enoch exist in the. 's critical edition of 1906 subdivides the Ethiopic manuscripts into two families:Family α: thought to be more ancient and more similar to the Greek versions:. A – ms.

485 of the British Museum, 16th century, with Jubilees. B – ms.

491 of the British Museum, 18th century, with other biblical writings. C – ms. Of Berlin orient.

Petermann II Nachtrag 29, 16th century. D – ms. Abbadiano 35, 17th century. E – ms.

Abbadiano 55, 16th century. F – ms. 9 of the Lago Lair, 15th centuryFamily β: more recent, apparently edited texts.

G – ms. 23 of the John Rylands University Library of Manchester, 18th century. H – ms. 531 of the Bodleian Library of Oxford, 18th century.

I – ms. Brace 74 of the Bodleian Library of Oxford, 16th century. J – ms. 8822 of the British Museum, 18th century.

K – ms. Property of E. Ullendorff of London, 18th century. L – ms.

Abbadiano 99, 19th century. M – ms. 492 of the British Museum, 18th century. N – ms.

Amharic

Ethiopian 30 of Monaco of Baviera, 18th century. O – ms.

484 of the British Museum, 18th century. P – ms. Ethiopian 71 of the Vatican, 18th century. Q – ms. 486 of the British Museum, 18th century, lacking chapters 1–60Additionally, there are the manuscripts used by the for preparation of the from Ge'ez into the in the ( Mashaf qeddus bage'ezenna ba'amaregna yatasafe 4 vols. Aramaic Eleven -language fragments of the Book of Enoch were found in cave 4 of in 1948 and are in the care of the.

They were translated for and discussed by and Matthew Black in The Books of Enoch. Another translation has been released by Vermes and Garcia-Martinez. Milik described the documents as being white or cream in color, blackened in areas, and made of leather that was smooth, thick and stiff. See also:Chapters 37–71 of the Book of Enoch are referred to as the Book of Parables. The scholarly debate centers on these chapters.

The Book of Parables appears to be based on the Book of Watchers, but presents a later development of the idea of final judgement and of, concerned not only with the destiny of the fallen angels but also that of the evil kings of the earth. The Book of Parables uses the expression Son of Man for the eschatological protagonist, who is also called “Righteous One”, “Chosen One”, and “Messiah”, and sits on the throne of glory in the final judgment. The first known use of as a definite title in Jewish writings is in 1 Enoch, and its use may have played a role in the early Christian understanding and use of the title.It has been suggested that the Book of Parables, in its entirety, is a later addition. Pointing to similarities with the and other earlier works, in 1976, dated the Book of Parables to the third century. He believed that the events in the parables were linked to historic events dating from 260 to 270 CE.

This theory is in line with the beliefs of many scholars of the 19th century, including Lucke (1832), Hofman (1852), Wiesse (1856), and Phillippe (1868). According to this theory, these chapters were written in later Christian times by a Jewish Christian to enhance Christian beliefs with Enoch's authoritative name. In a 1979 article, Michael Knibb followed Milik's reasoning and suggested that because no fragments of chapters 37–71 were found at Qumran, a later date was likely. Knibb would continue this line of reasoning in later works.: 417 In addition to being missing from Qumran, Chapters 37–71 are also missing from the Greek translation.: 417 Currently no firm consensus has been reached among scholars as to the date of the writing of the Book of Parables. Milik's date of as late as 270 CE, however, has been rejected by most scholars. Suter suggests that there is a tendency to date the Book of Parables to between 50 BCE and 117 CE.: 415–416In 1893, judged Chapter 71 to be a later addition. He would later change his opinion: 1 and give an early date for the work between 94 and 64 BCE.: LIV The 1906 article by Emil G.

Hirsch in the Jewish Encyclopedia states that Son of Man is found in the Book of Enoch, but never in the original material. It occurs in the 'Noachian interpolations' (lx. 14), in which it has clearly no other meaning than 'man'. The author of the work misuses or corrupts the titles of the angels.: 16 Charles views the title Son of Man, as found in the Book of Parables, as referring to a supernatural person, a Messiah who is not of human descent.: 306–309 In that part of the Book of Enoch known as the Similitudes, it has the technical sense of a supernatural Messiah and judge of the world (xlvi. 27); universal dominion and preexistence are predicated of him (xlviii.

He sits on God's throne (xlv. 3), which is his own throne. Though Charles does not admit it, according to these passages betray Christian redaction and emendation. Many scholars have suggested that passages in the Book of Parables are Noachian interpolations. These passages seem to interrupt the flow of the narrative. Hannah suggests that these passages are not, in total, novel interpolations, but rather derived from an earlier Noah apocryphon.

He believes that some interpolations refer to Herod the Great and should be dated to around 4 BCE.: 472–477In addition to the theory of Noachian interpolations, which perhaps a majority of scholars support, most scholars currently believe that Chapters 70–71 are a later addition in part or in whole.: 76: 472–473 Chapter 69 ends with, 'This is the third parable of Enoch.' Like Elijah, Enoch is generally thought to have been brought up to Heaven by God while still alive, but some have suggested that the text refers to Enoch as having died a natural death and ascending to Heaven.

The Son of Man is identified with Enoch. The text implies that Enoch had previously been enthroned in heaven. Chapters 70–71 seem to contradict passages earlier in the parable where the Son of Man is a separate entity. The parable also switches from third person singular to first person singular. Charlesworth rejects the theory that chapters 70–71 are later additions.

He believes that no additions were made to the Book of Parables.: 450–468: 1–12 In his earlier work, the implication is that a majority of scholars agreed with him. Content XXXVIII–XLIV. The First Parable. XXXVIII. The Coming Judgement of the Wicked. XXXIX.

The Abode of the Righteous and the Elect One: the Praises of the Blessed. XL-XLI. The Four.

XLI. Astronomical Secrets.

XLII. The Dwelling-places of Wisdom and of Unrighteousness. XLIII–XLIV. Astronomical Secrets.XLV–LVII. The Second Parable.

XLV. The Lot of the Apostates: the New Heaven and the New Earth. XLVI. The and the.

XLVII. The Prayer of the Righteous for Vengeance and their Joy at its coming. XLVIII.

The Fount of Righteousness: the Son of Man -the Stay of the Righteous: Judgement of the Kings and the Mighty. XLIX. The Power and Wisdom of the Elect One. L. The Glorification and Victory of the Righteous: the Repentance of the Gentiles.

Metsihafe Henok In Amharic Youtube

LI. The Resurrection of the Dead, and the Separation by the Judge of the Righteous and the Wicked.

LII. The Six Metal Mountains and the Elect One. LIII–LIV. The Valley of Judgement: the Angels of Punishment: the Communities of the Elect One. LIV.7.–LV.2. Noachic Fragment on the first World Judgement. LV.3.–LVI.4.

Final Judgement of Azazel, the Watchers and their children. LVI.5–8. Last Struggle of the Heathen Powers against Israel. LVII.

The Return from the Dispersion.LVIII–LXXI. The Third Parable. LVIII. The Blessedness of the Saints.

LIX. The Lights and the Thunder. fragments. LX. Quaking of the Heaven: Behemoth and Leviathan: the Elements. LXI. Angels go off to measure Paradise: the Judgement of the Righteous by the Elect One: the Praise of the Elect One and of God.

LXII. Judgement of the Kings and the Mighty: Blessedness of the Righteous.

LXIII. The unavailing Repentance of the Kings and the Mighty. LXIV. Vision of the Fallen Angels in the Place of Punishment. LXV. Enoch foretells to Noah the Deluge and his own Preservation.

LXVI. The Angels of the Waters bidden to hold them in Check.

LXVII. God's Promise to Noah: Places of Punishment of the Angels and of the Kings. LXVIII. Michael and Raphael astonished at the Severity of the Judgement.

LXIX. The Names and Functions of the (fallen Angels and) Satans: the secret Oath. LXX. The Final Translation of Enoch.

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LXXI. Two earlier Visions of Enoch.The Astronomical Book. Main article: Correspondence of weekly day in the Qumran yearMonths 1,4,7,10Months 2,5,8,11Months 3,6,9,12Wed25Thurs26Fri27Sat28Sun29Mon30Tues431Four fragmentary editions of the Astronomical Book were found at Qumran, 4Q208-211. 4Q208 and 4Q209 have been dated to the beginning of the 2nd century BC, providing a for the Astronomical Book of the 3rd century BC. The fragments found in Qumran also include material not contained in the later versions of the Book of Enoch.This book contains descriptions of the movement of heavenly bodies and of the, as a knowledge revealed to Enoch in his trips to Heaven guided by, and it describes a that was later described also in the which was used by the Dead Sea sect. The use of this calendar made it impossible to celebrate the festivals simultaneously with the.The year was composed from 364 days, divided in four equal of ninety-one days each.

Each season was composed of three equal months of thirty days, plus an extra day at the end of the third month. The whole year was thus composed of exactly fifty-two weeks, and every calendar day occurred always on the same day of the week. Each year and each season started always on, which was the fourth day of the narrated in, the day when the lights in the sky, the seasons, the days and the years were created.: 94–95 It is not known how they used to reconcile this calendar with the of 365.24 days (at least seven suggestions have been made), and it is not even sure if they felt the need to adjust it.: 125–140 Content. 72. The Moon and its Phases.

74. The Lunar Year. 76. The Twelve Winds and their Portals.

77. The Four Quarters of the World: the Seven Mountains, the Seven Rivers, Seven Great Islands. 78. The Sun and Moon: the Waxing and Waning of the Moon. 79–80.1. Recapitulation of several of the Laws. 80.2–8.

Perversion of Nature and the heavenly Bodies due to the Sin of Men. 81. The Heavenly Tablets and the Mission of Enoch. 82. Charge given to Enoch: the four Intercalary days: the Stars which lead the Seasons and the MonthsThe Dream Visions The Book of Dream Visions, containing a of a history of Israel all the way down to what the majority have interpreted as the, is dated by most to Maccabean times (about 163–142 BC). According to the Ethiopian Orthodox Church it was written before the.Content.

83-84. First Dream Vision on the Deluge. 85-90. Second Dream Vision of Enoch: the History of the World to the Founding of the Messianic Kingdom. 86. The Fall of the Angels and the of Mankind.

87. The Advent of the Seven Archangels. 88. The Punishment of the Fallen Angels by the Archangels. 89.1–9.

The and the Deliverance of Noah. 89.10–27.

From the Death of Noah to the. 89.28–40. Israel in the Desert, the Giving of the Law, the Entrance into.

89.41–50. From the Time of the to the Building of the. 89.51–67. The Two Kingdoms of and to the. 89.68–71. First Period of the Angelic Rulers – from the Destruction of Jerusalem to the Return from Captivity. 89.72–77.

Second Period – from the Time of to that of. 90.1–5. Third Period – from Alexander the Great to the Domination.

Metsihafe Henok In Amharic Pdf

90.6–12. Fourth Period Domination to the Revolt (debated). 90.13–19. The last Assault of the on the Jews (where vv. 13–15 and 16–18 are doublets). 90.20–27.

Judgement of the Fallen Angels, the Shepherds, and the Apostates. 90.28–42. The New Jerusalem, the Conversion of the surviving Gentiles, the, the. This subsection includes a, related reading or, but its sources remain unclear because it lacks. Please help to this subsection by more precise citations. ( December 2016) There are a great many links between the first book and this one, including the outline of the story and the imprisonment of the leaders and destruction of the Nephilim. The dream includes sections relating to the book of Watchers:And those seventy shepherds were judged and found guilty, and they were cast into that fiery abyss.

And I saw at that time how a like abyss was opened in the midst of the earth, full of fire, and they brought those blinded sheep. (The fall of the evil ones)And all the oxen feared them and were affrighted at them, and began to bite with their teeth and to devour, and to gore with their horns. And they began, moreover, to devour those oxen; and behold all the children of the earth began to tremble and quake before them and to flee from them. (The creation of the Nephilim et al.)86:4, 87:3, 88:2, and 89:6 all describe the types of Nephilim that are created during the times described in The Book of Watchers, though this doesn't mean that the authors of both books are the same. Similar references exist in Jubilees 7:21–22.The book describes their release from the along with three bulls – white, red, and black, which are Shem, Ham, and Japeth – in 90:9. It also covers the death of Noah, described as the white bull, and the creation of many nations:And they began to bring forth beasts of the field and birds, so that there arose different genera: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures, kites, eagles, and ravens (90:10)It then describes the story of Moses and Aaron (90:13–15), including the miracle of the river splitting in two for them to pass, and the creation of the stone commandments. Eventually they arrived at a 'pleasant and glorious land' (90:40) where they were attacked by dogs (Philistines), foxes (Ammonites, Moabites), and wild boars (Esau).And that sheep whose eyes were opened saw that ram, which was amongst the sheep, till it forsook its glory and began to butt those sheep, and trampled upon them, and behaved itself unseemly.

And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that ram which had forsaken its glory. (David replacing Saul as leader of Israel)It describes the creation of and also the house which may be the: 'And that house became great and broad, and it was built for those sheep: (and) a tower lofty and great was built on the house for the Lord of the sheep, and that house was low, but the tower was elevated and lofty, and the Lord of the sheep stood on that tower and they offered a full table before Him'. This interpretation is accepted by Dillmann (p. 262), Vernes (p. 89), and Schodde (p. 107). It also describes the escape of the prophet; in 1 Kings 17:2–24, he is fed by 'ravens', so if Kings uses a similar analogy, he may have been fed by the Seleucids. Saw the Lord of the sheep how He wrought much slaughter amongst them in their herds until those sheep invited that slaughter and betrayed His place.' This describes the various tribes of Israel 'inviting' in other nations 'betraying his place' (i.e., the land promised to their ancestors by God).This part of the book can be taken to be the kingdom splitting into the northern and southern tribes, that is, Israel and Judah, eventually leading to Israel falling to the Assyrians in 721 BC and Judah falling to the Babylonians a little over a century later 587 BC.

'And He gave them over into the hands of the lions and tigers, and wolves and hyenas, and into the hand of the foxes, and to all the wild beasts, and those wild beasts began to tear in pieces those sheep'; God abandons Israel for they have abandoned him.There is also mention of 59 of 70 shepherds with their own seasons; there seems to be some debate on the meaning of this section, some suggesting that it is a reference to the 70 appointed times in 25:11, 9:2, and 1:12. Another interpretation is the 70 weeks in. However, the general interpretation is that these are simply angels. This section of the book and another section near the end describe the appointment by God of the 70 angels to protect the Israelites from enduring too much harm from the 'beasts and birds'. The later section (110:14) describes how the 70 angels are judged for causing more harm to Israel than he desired, found guilty, and 'cast into an abyss, full of fire and flaming, and full of pillars of fire.'

'And the lions and tigers eat and devoured the greater part of those sheep, and the wild boars eat along with them; and they burnt that tower and demolished that house'; this represents the sacking of Solomon's temple and the tabernacle in Jerusalem by the Babylonians as they take Judah in 587–586 BC, exiling the remaining Jews. 'And forthwith I saw how the shepherds pastured for twelve hours, and behold three of those sheep turned back and came and entered and began to build up all that had fallen down of that house'.

'Cyrus allowed, a prince from the tribe of Judah, to bring the Jews from Babylon back to Jerusalem. Jews were allowed to return with the Temple vessels that the Babylonians had taken. Construction of the began'; this represents the; the temple was completed in 515 BC.The first part of the next section of the book seems, according to Western scholars, to clearly describe the Maccabean revolt of 167 BC against the.The following two quotes have been altered from their original form to make the hypothetical meanings of the animal names clear.And I saw in the vision how the (Seleucids) flew upon those (faithful) and took one of those lambs, and dashed the sheep in pieces and devoured them. And I saw till horns grew upon those lambs, and the (Seleucids) cast down their horns; and I saw till there sprouted a great horn of one of those (faithful), and their eyes were opened. And it looked at them and their eyes opened, and it cried to the sheep, and the rams saw it and all ran to it. And notwithstanding all this those and vultures and (Seleucids) and still kept tearing the sheep and swooping down upon them and devouring them: still the sheep remained silent, but the rams lamented and cried out.

Metsihafe Henok In Amharic Translation

And those (Seleucids) fought and battled with it and sought to lay low its horn, but they had no power over it. (109:8–12)All the (Macedonians) and vultures and (Seleucids) and (Ptolemies) were gathered together, and there came with them all the sheep of the field, yea, they all came together, and helped each other to break that horn of the ram. (110:16)According to this theory, the first sentence most likely refers to the death of High Priest Onias III, whose murder is described in (died c. The 'great horn' clearly is not, the initiator of the rebellion, as he dies a natural death, described in. It is also not Alexander the Great, as the great horn is interpreted as a warrior who has fought the Macedonians, Seleucids, and Ptolemies. (167 BC–160 BC) fought all three of these, with a large number of victories against the Seleucids over a great period of time; 'they had no power over it'. He is also described as 'one great horn among six others on the head of a lamb', possibly referring to Maccabeus's five brothers and Mattathias.

If taken in context of the history from Maccabeus's time, Dillman Chrest Aethiop says the explanation of Verse 13 can be found in 1 Maccabees iii 7; vi. 52; v.; 2 Maccabees vi.

8 sqq., 13, 14; 1 Maccabees vii 41, 42; and 2 Maccabees x v, 8 sqq. Maccabeus was eventually killed by the Seleucids at the Battle of Elasa, where he faced 'twenty thousand foot soldiers and two thousand cavalry'. At one time, it was believed this passage might refer to; the only reason for this was that the time between Alexander the Great and John Maccabeus was too short. However, it has been asserted that evidence shows that this section does indeed discuss Maccabeus.It then describes: 'And I saw till a great sword was given to the sheep, and the sheep proceeded against all the beasts of the field to slay them, and all the beasts and the birds of the heaven fled before their face.'

This might be simply the 'power of God': God was with them to avenge the death. It may also be taking over command of the rebels to battle on after the death of Judas. John Hyrcanus (, Hasmonean dynasty) may also make an appearance; the passage 'And all that had been destroyed and dispersed, and all the beasts of the field, and all the birds of the heaven, assembled in that house, and the Lord of the sheep rejoiced with great joy because they were all good and had returned to His house' may describe John's reign as a time of great peace and prosperity. Certain scholars also claim of Judaea is alluded to in this book.The end of the book describes the new Jerusalem, culminating in the birth of a:And I saw that a white bull was born, with large horns and all the beasts of the field and all the birds of the air feared him and made petition to him all the time. Text.

(Chapters 1–36): Ge'ez text and fragments in Greek, Aramaic, and Latin at the Online Critical Pseudepigrapha. (all 108 chapters). ( format). ( Including three English and two Swedish translations). August Dillmann (1893). The Book of Enoch translated from Geez, መጽሐፈ ፡ ሄኖክ ።. William Morfill (1896).

The Book of the Secrets of Enoch translated from Slavic languages (Russian and Serbian - Mss. Codex Chludovianus and Codex Belgradensis Serbius). (1986). ( ). Hugo Odeberg (1928). The Hebrew Book of Henoc , from a Rabbinic perspective and experiment. Rev.

De Sola (1852). Signification of the occurring in the Book of Enoch from the Hebrew and Chaldee languages.Introductions and others.

Herbermann, Charles, ed. New York: Robert Appleton Company. Charles, Robert Henry (1911). In Chisholm, Hugh (ed.).

9 (11th ed.).