Isaiah 4
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Isaiah 4
Seven Women in That Day
1And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.
The Pulpit Commentary
Seven women shall take hold of one man. This verse has been well called a "companion picture to Isa_3:6, Isa_3:7." As there, in the evil time of God's judgment, the despairing men are represented as" taking hold" of a respectable man to make him their judge, so now the despairing women "take hold" of such a man and request him to allow them all to be regarded as his wives. There has been such a destruction—men are become so scarce—that no otherwise can women escape the shame and reproach of being unwedded and childless. Our own bread will we eat. They do not ask him to support them; they are able and willing to support themselves. To take away; rather, take thou away—the imperative mood, not the infinitive. Our reproach. Children were regarded as such a blessing in the ancient times that to be childless was a misfortune and a subject of reproach. Hagar "despised" the barren Sarai (Gen_16:4). Her "adversary provoked Hannah sore, because the Lord had shut up her womb" (1Sa_1:6). Compare the lament of Antigone, who views it as a disgrace that she descends to the tomb unwed. Among the Jews childlessness was a special reproach, because it took away all possibility of the woman being in the line of the Messiah's descent (comp. Isa_54:1-4).
Seven women shall take hold of one man. This verse has been well called a "companion picture to Isa_3:6, Isa_3:7." As there, in the evil time of God's judgment, the despairing men are represented as" taking hold" of a respectable man to make him their judge, so now the despairing women "take hold" of such a man and request him to allow them all to be regarded as his wives. There has been such a destruction—men are become so scarce—that no otherwise can women escape the shame and reproach of being unwedded and childless. Our own bread will we eat. They do not ask him to support them; they are able and willing to support themselves. To take away; rather, take thou away—the imperative mood, not the infinitive. Our reproach. Children were regarded as such a blessing in the ancient times that to be childless was a misfortune and a subject of reproach. Hagar "despised" the barren Sarai (Gen_16:4). Her "adversary provoked Hannah sore, because the Lord had shut up her womb" (1Sa_1:6). Compare the lament of Antigone, who views it as a disgrace that she descends to the tomb unwed. Among the Jews childlessness was a special reproach, because it took away all possibility of the woman being in the line of the Messiah's descent (comp. Isa_54:1-4).
The Branch of the LORD Beautiful and Glorious
2In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel.
Jamieson-Fausset-Brown
CHAPTER 4
Is 4:1-6.
that day--the calamitous period described in previous chapter.
seven--indefinite number among the Jews. So many men would be slain, that there would be very many more women than men; for example, seven women, contrary to their natural bashfulness, would sue to (equivalent to "take hold of," Is 3:6) one man to marry them.
eat ... own bread--foregoing the privileges, which the law (Ex 21:10) gives to wives, when a man has more than one.
reproach--of being unwedded and childless; especially felt among the Jews, who were looking for "the seed of the woman," Jesus Christ, described in Is 4:2; Is 54:1, 4; Lu 1:25.
2. In contrast to those on whom vengeance falls, there is a manifestation of Jesus Christ to the "escaped of Israel" in His characteristic attributes, beauty and glory, typified in Aaron's garments (Ex 28:2). Their sanctification is promised as the fruit of their being "written" in the book of life by sovereign love (Is 4:3); the means of it are the "spirit of judgment" and that of "burning" (Is 4:4). Their "defense" by the special presence of Jesus Christ is promised (Is 4:5, 6).
branch--the sprout of Jehovah. Messiah (Jr 23:5; 33:15; Zec 3:8; 6:12; Lu 1:78, Margin). The parallel clause does not, as Maurer objects, oppose this; for "fruit of the earth" answers to "branch"; He shall not be a dry, but a fruit-bearing branch (Is 27:6; Eze 34:23-27). He is "of the earth" in His birth and death, while He is also "of the Lord" (Jehovah) (Joh 12:24). His name, "the Branch," chiefly regards His descent from David, when the family was low and reduced (Lu 2:4, 7, 24); a sprout with more than David's glory, springing as from a decayed tree (Is 11:1; 53:2; Re 22:16).
excellent--(He 1:4; 8:6).
comely--(So 5:15, 16; Eze 16:14).
escaped of Israel--the elect remnant (Ro 11:5); (1) in the return from Babylon; (2) in the escape from Jerusalem's destruction under Titus; (3) in the still future assault on Jerusalem, and deliverance of "the third part"; events mutually analogous, like concentric circles (Zec 12:2-10; 13:8, 9, &c.; 14:2; Eze 39:23-29; Joe 3:1-21).
CHAPTER 4
Is 4:1-6.
that day--the calamitous period described in previous chapter.
seven--indefinite number among the Jews. So many men would be slain, that there would be very many more women than men; for example, seven women, contrary to their natural bashfulness, would sue to (equivalent to "take hold of," Is 3:6) one man to marry them.
eat ... own bread--foregoing the privileges, which the law (Ex 21:10) gives to wives, when a man has more than one.
reproach--of being unwedded and childless; especially felt among the Jews, who were looking for "the seed of the woman," Jesus Christ, described in Is 4:2; Is 54:1, 4; Lu 1:25.
2. In contrast to those on whom vengeance falls, there is a manifestation of Jesus Christ to the "escaped of Israel" in His characteristic attributes, beauty and glory, typified in Aaron's garments (Ex 28:2). Their sanctification is promised as the fruit of their being "written" in the book of life by sovereign love (Is 4:3); the means of it are the "spirit of judgment" and that of "burning" (Is 4:4). Their "defense" by the special presence of Jesus Christ is promised (Is 4:5, 6).
branch--the sprout of Jehovah. Messiah (Jr 23:5; 33:15; Zec 3:8; 6:12; Lu 1:78, Margin). The parallel clause does not, as Maurer objects, oppose this; for "fruit of the earth" answers to "branch"; He shall not be a dry, but a fruit-bearing branch (Is 27:6; Eze 34:23-27). He is "of the earth" in His birth and death, while He is also "of the Lord" (Jehovah) (Joh 12:24). His name, "the Branch," chiefly regards His descent from David, when the family was low and reduced (Lu 2:4, 7, 24); a sprout with more than David's glory, springing as from a decayed tree (Is 11:1; 53:2; Re 22:16).
excellent--(He 1:4; 8:6).
comely--(So 5:15, 16; Eze 16:14).
escaped of Israel--the elect remnant (Ro 11:5); (1) in the return from Babylon; (2) in the escape from Jerusalem's destruction under Titus; (3) in the still future assault on Jerusalem, and deliverance of "the third part"; events mutually analogous, like concentric circles (Zec 12:2-10; 13:8, 9, &c.; 14:2; Eze 39:23-29; Joe 3:1-21).
The Pulpit Commentary
As the present prophecy (Isaiah 2-4.), though in the main one of threatening and denunciation, opened with a picture that was encouraging and comforting (Isa_2:2-4), so new it terminates with a similar picture. The evangelical prophet, like the great apostle of the Gentiles, is unwilling that any one should be "swallowed up with overmuch sorrow." He will not separate the mercies of God from his judgments.
In that day shall the branch of the Lord, etc. Some see in this passage merely a promise that in the Messianic times the produce of the soil would become more abundant than ever before, its harvests richer, and its fruitage more luxuriant. But in the light of later prophecy it is scarcely possible to shut up the meaning within such narrow limits. The "Branch" of Isaiah can hardly be isolated altogether in a sound exegesis from the "Branch" of Jeremiah (Jer_23:5; Jer_33:15) and of Zechariah (Zec_3:8; Zec_6:12). Now, the "Branch" of Zechariah is stated to be "a man" (Zec_6:12 : note that the word used for "Branch" is the same as Isaiah's, viz. tsemakh), and the "Branch "of Jeremiah is a King (Jer_33:15). Moreover, Isaiah uses a nearly equivalent term (netser) in an admittedly Messianic sense. Although, therefore, there is some obscurity in the phrase, "Branch of Jehovah," it would seem to be best to understand Isaiah as here intimating, what he elsewhere openly declares (Isa_11:1-5)—viz. the coming of the Messiah in the latter days as the ornament and glory of his people. Be beautiful and glorious; rather, for beauty and glory; or, for ornament and glory; i.e. for the ornament and glorification of Israel. And the fruit of the earth. It is argued with reason that the two clauses of this verse are parallel, not antithetical, and that as we understand the one, so must we understand the other. If, then, the "Branch" is the Messiah, so is "the fruit of the earth"-which may well be, since he was "the grain of wheat" which "fell into the ground and, lied, and so brought forth much fruit" (Joh_12:24). Excellent and comely; rather, for majesty and beauty (comp. Exo_28:2, Exo_28:40). Unto the escaped of Israel; i.e. "to those who shall have our-rived the great calamity, and become citizens of the restored Jerusalem." Dr. Kay well remarks that "the prophecy was adequately fulfilled only in those who 'saved themselves' from the generation which rejected Christ. That remnant was the germ of the Catholic Church, made such by being incorporated into the true Vine" ('Speaker's Commentary,' note at loc.).
As the present prophecy (Isaiah 2-4.), though in the main one of threatening and denunciation, opened with a picture that was encouraging and comforting (Isa_2:2-4), so new it terminates with a similar picture. The evangelical prophet, like the great apostle of the Gentiles, is unwilling that any one should be "swallowed up with overmuch sorrow." He will not separate the mercies of God from his judgments.
In that day shall the branch of the Lord, etc. Some see in this passage merely a promise that in the Messianic times the produce of the soil would become more abundant than ever before, its harvests richer, and its fruitage more luxuriant. But in the light of later prophecy it is scarcely possible to shut up the meaning within such narrow limits. The "Branch" of Isaiah can hardly be isolated altogether in a sound exegesis from the "Branch" of Jeremiah (Jer_23:5; Jer_33:15) and of Zechariah (Zec_3:8; Zec_6:12). Now, the "Branch" of Zechariah is stated to be "a man" (Zec_6:12 : note that the word used for "Branch" is the same as Isaiah's, viz. tsemakh), and the "Branch "of Jeremiah is a King (Jer_33:15). Moreover, Isaiah uses a nearly equivalent term (netser) in an admittedly Messianic sense. Although, therefore, there is some obscurity in the phrase, "Branch of Jehovah," it would seem to be best to understand Isaiah as here intimating, what he elsewhere openly declares (Isa_11:1-5)—viz. the coming of the Messiah in the latter days as the ornament and glory of his people. Be beautiful and glorious; rather, for beauty and glory; or, for ornament and glory; i.e. for the ornament and glorification of Israel. And the fruit of the earth. It is argued with reason that the two clauses of this verse are parallel, not antithetical, and that as we understand the one, so must we understand the other. If, then, the "Branch" is the Messiah, so is "the fruit of the earth"-which may well be, since he was "the grain of wheat" which "fell into the ground and, lied, and so brought forth much fruit" (Joh_12:24). Excellent and comely; rather, for majesty and beauty (comp. Exo_28:2, Exo_28:40). Unto the escaped of Israel; i.e. "to those who shall have our-rived the great calamity, and become citizens of the restored Jerusalem." Dr. Kay well remarks that "the prophecy was adequately fulfilled only in those who 'saved themselves' from the generation which rejected Christ. That remnant was the germ of the Catholic Church, made such by being incorporated into the true Vine" ('Speaker's Commentary,' note at loc.).
3And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem:
Jamieson-Fausset-Brown
3. left in Zion--equivalent to the "escaped of Israel" (Is 4:2).
shall be called--shall be (Is 9:6).
holy--(Is 52:1; 60:21; Re 21:27).
written--in the book of life, antitypically (Php 4:3; Re 3:5; 17:8). Primarily, in the register kept of Israel's families and tribes.
living--not "blotted out" from the registry, as dead; but written there as among the "escaped of Israel" (Da 12:1; Eze 13:9). To the elect of Israel, rather than the saved in general, the special reference is here (Joe 3:17).
3. left in Zion--equivalent to the "escaped of Israel" (Is 4:2).
shall be called--shall be (Is 9:6).
holy--(Is 52:1; 60:21; Re 21:27).
written--in the book of life, antitypically (Php 4:3; Re 3:5; 17:8). Primarily, in the register kept of Israel's families and tribes.
living--not "blotted out" from the registry, as dead; but written there as among the "escaped of Israel" (Da 12:1; Eze 13:9). To the elect of Israel, rather than the saved in general, the special reference is here (Joe 3:17).
The Pulpit Commentary
He that is left … he that remaineth. Equivalent to the "escaped" of the preceding verse. Shall be called holy. Strikingly fulfilled in the filet that the early Christians were known as titter, "holy," or κλητοὶ ἅγοι, "those called to be holy," in the first age (Act_9:13, Act_9:32, Act_9:41; Act_26:10; Rom_1:7; 1Co_1:2; 2Co_1:1; Eph_1:1; Php_1:1, etc.). Perhaps, however, more is meant than this. The early Christians not only were called, but were "holy." Even Gibbon places the innocent lives of the early Christians among the causes of the conversion of the Roman empire. Every one that is written among the living. A register of the "living," or "heirs of life," is here assumed, as in Exo_32:32; Psa_69:28; Dan_12:1; Rev_13:8; Rev_21:27, etc. It is a "book," however, out of which names may be "blotted" (Rev_3:5).
He that is left … he that remaineth. Equivalent to the "escaped" of the preceding verse. Shall be called holy. Strikingly fulfilled in the filet that the early Christians were known as titter, "holy," or κλητοὶ ἅγοι, "those called to be holy," in the first age (Act_9:13, Act_9:32, Act_9:41; Act_26:10; Rom_1:7; 1Co_1:2; 2Co_1:1; Eph_1:1; Php_1:1, etc.). Perhaps, however, more is meant than this. The early Christians not only were called, but were "holy." Even Gibbon places the innocent lives of the early Christians among the causes of the conversion of the Roman empire. Every one that is written among the living. A register of the "living," or "heirs of life," is here assumed, as in Exo_32:32; Psa_69:28; Dan_12:1; Rev_13:8; Rev_21:27, etc. It is a "book," however, out of which names may be "blotted" (Rev_3:5).
4When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.
Jamieson-Fausset-Brown
4. When--that is, After.
washed--(Zec 13:1).
filth--moral (Is 1:21-25).
daughters of Zion--same as in Is 3:16.
purged--purified by judgments; destroying the ungodly, correcting and refining the godly.
blood--(Is 1:15).
spirit--Whatever God does in the universe, He does by His Spirit, "without the hand" of man (Job 34:20; Psa 104:30). Here He is represented using His power as Judge.
burning--(Mt 3:11, 12). The same Holy Ghost, who sanctifies believers by the fire of affliction (Mal 3:2, 3), dooms unbelievers to the fire of perdition (1Co 3:13-15).
4. When--that is, After.
washed--(Zec 13:1).
filth--moral (Is 1:21-25).
daughters of Zion--same as in Is 3:16.
purged--purified by judgments; destroying the ungodly, correcting and refining the godly.
blood--(Is 1:15).
spirit--Whatever God does in the universe, He does by His Spirit, "without the hand" of man (Job 34:20; Psa 104:30). Here He is represented using His power as Judge.
burning--(Mt 3:11, 12). The same Holy Ghost, who sanctifies believers by the fire of affliction (Mal 3:2, 3), dooms unbelievers to the fire of perdition (1Co 3:13-15).
The Pulpit Commentary
When the Lord shall have washed away the filth of the daughters of Zion (see Isa_3:16-24). Sin must not be merely repented of and pardoned; it must be put away. There could be no Jerusalem, in which all should be "called holy," until the moral defilement of the daughters of Zion was swept away. Purged the blood of Jerusalem from the midst (comp. Isa_1:15; Isa_59:3). It is possible, however, that the murder of infants in sacrifice to Moloch may be in the prophet's mind. Ahaz "burnt his children in the fire after the abominations of the heathen" (2Ch_28:3). Manasseh did the same (2Ch_33:6): and the practice was probably widespread among the people long before Isaiah's time (see Psa_106:38; Isa_57:5). By the spirit of burning; or, by a blast of burning; i.e. a fiery blast which shall destroy everything (comp. Isa_1:31).
When the Lord shall have washed away the filth of the daughters of Zion (see Isa_3:16-24). Sin must not be merely repented of and pardoned; it must be put away. There could be no Jerusalem, in which all should be "called holy," until the moral defilement of the daughters of Zion was swept away. Purged the blood of Jerusalem from the midst (comp. Isa_1:15; Isa_59:3). It is possible, however, that the murder of infants in sacrifice to Moloch may be in the prophet's mind. Ahaz "burnt his children in the fire after the abominations of the heathen" (2Ch_28:3). Manasseh did the same (2Ch_33:6): and the practice was probably widespread among the people long before Isaiah's time (see Psa_106:38; Isa_57:5). By the spirit of burning; or, by a blast of burning; i.e. a fiery blast which shall destroy everything (comp. Isa_1:31).
The LORD's Presence on Mount Zion
5And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence.
Jamieson-Fausset-Brown
5. create--The "new creation" needs as much God's creative omnipotence, as the material creation (2Co 4:6; Ep 2:10). So it shall be in the case of the Holy Jerusalem to come (Is 65:17, 18).
upon--The pillar of cloud stood over the tabernacle, as symbol of God's favor and presence (Ex 13:21, 22; Psa 91:1). Both on individual families ("every dwelling") and on the general sacred "assemblies" (Le 23:2). The "cloud" became a "fire" by night in order to be seen by the Lord's people.
upon all the glory--"upon the glorious whole"; namely, the Lord's people and sanctuary [Maurer]. May it not mean, "Upon whatever the glory (the Shekinah spoken of in the previous clause) shall rest, there shall be a defense." The symbol of His presence shall ensure also safety. So it was to Israel against the Egyptians at the Red Sea (Ex 14:19, 20). So it shall be to literal Jerusalem hereafter (Zec 2:5). Also to the Church, the spiritual "Zion" (Is 32:18; 33:15-17; He 12:22).
tabernacle--Christ's body (Joh 1:14). "The word 'tabernacled' (Greek for 'dwelt') among us" (Joh 2:21; He 8:2). It is a "shadow from the heat" and "refuge from the storm" of divine wrath against man's sins (Is 25:4). Heat and storms are violent in the East; so that a portable tent is a needful part of a traveller's outfit. Such shall be God's wrath hereafter, from which the "escaped of Israel" shall be sheltered by Jesus Christ (Is 26:20, 21; 32:2).
covert--answering to "defense" (Is 4:5). The Hebrew for defense in Is 4:5, is "covering"; the lid of the ark or mercy seat was named from the same Hebrew word, caphar; the propitiatory; for it, being sprinkled with blood by the high priest once a year, on the day of atonement, covered the people typically from wrath. Jesus Christ is the true Mercy Seat, on whom the Shekinah rested, the propitiatory, or atonement, beneath whom the law is kept, as it was literally within the ark, and man is covered from the storm. The redeemed Israel shall also be, by union with Him, a tabernacle for God's glory, which, unlike that in the wilderness, shall not be taken down (Is 38:20).
5. create--The "new creation" needs as much God's creative omnipotence, as the material creation (2Co 4:6; Ep 2:10). So it shall be in the case of the Holy Jerusalem to come (Is 65:17, 18).
upon--The pillar of cloud stood over the tabernacle, as symbol of God's favor and presence (Ex 13:21, 22; Psa 91:1). Both on individual families ("every dwelling") and on the general sacred "assemblies" (Le 23:2). The "cloud" became a "fire" by night in order to be seen by the Lord's people.
upon all the glory--"upon the glorious whole"; namely, the Lord's people and sanctuary [Maurer]. May it not mean, "Upon whatever the glory (the Shekinah spoken of in the previous clause) shall rest, there shall be a defense." The symbol of His presence shall ensure also safety. So it was to Israel against the Egyptians at the Red Sea (Ex 14:19, 20). So it shall be to literal Jerusalem hereafter (Zec 2:5). Also to the Church, the spiritual "Zion" (Is 32:18; 33:15-17; He 12:22).
tabernacle--Christ's body (Joh 1:14). "The word 'tabernacled' (Greek for 'dwelt') among us" (Joh 2:21; He 8:2). It is a "shadow from the heat" and "refuge from the storm" of divine wrath against man's sins (Is 25:4). Heat and storms are violent in the East; so that a portable tent is a needful part of a traveller's outfit. Such shall be God's wrath hereafter, from which the "escaped of Israel" shall be sheltered by Jesus Christ (Is 26:20, 21; 32:2).
covert--answering to "defense" (Is 4:5). The Hebrew for defense in Is 4:5, is "covering"; the lid of the ark or mercy seat was named from the same Hebrew word, caphar; the propitiatory; for it, being sprinkled with blood by the high priest once a year, on the day of atonement, covered the people typically from wrath. Jesus Christ is the true Mercy Seat, on whom the Shekinah rested, the propitiatory, or atonement, beneath whom the law is kept, as it was literally within the ark, and man is covered from the storm. The redeemed Israel shall also be, by union with Him, a tabernacle for God's glory, which, unlike that in the wilderness, shall not be taken down (Is 38:20).
The Pulpit Commentary
Upon every dwelling-place ("over the whole habitation," Revised Version). Mr. Cheyne translates "upon the whole site," and takes the "site" to be especially the temple. Makon seems certainly never to be used for anything but "God's dwelling-place" (Exo_15:17; 1Ki_8:13, 1Ki_8:39, etc.; 2Ch_6:2, 2Ch_6:30, etc.; Ezr_2:68; Psa_33:14; Psa_89:14; Psa_97:2; Psa_104:5; Isa_18:4; Dan_8:11). Perhaps, however, every dwelling-place of God, i.e. every Christian Church, is intended. On these, and on all Christian assemblies, there will rest a new presence of God—one which he will have "created;" recalling that of the pillar of fire and of cloud which rested in the wilderness on the Jewish tabernacle (Exo_33:9; Exo_40:34-38, etc.). A cloud and smoke by day. The "pillar of the cloud" is never said in the Pentateuch to have been one of" smoke;" but Sinai "smoked" when God descended on it (Exo_19:18; Exo_20:18), and the psalmist speaks of a "smoke" as issuing out of God's nostrils (Psa_18:8). In the poetry of Isaiah," smoke, no less than "cloud," symbolizes God's presence (see Isa_6:4). Upon all the glory shall be a defense; rather, as in the margin, a covering. Over all the glory of Zion, its purged temple and its purified assemblies, the presence of God shall rest like a canopy, protecting it.
Upon every dwelling-place ("over the whole habitation," Revised Version). Mr. Cheyne translates "upon the whole site," and takes the "site" to be especially the temple. Makon seems certainly never to be used for anything but "God's dwelling-place" (Exo_15:17; 1Ki_8:13, 1Ki_8:39, etc.; 2Ch_6:2, 2Ch_6:30, etc.; Ezr_2:68; Psa_33:14; Psa_89:14; Psa_97:2; Psa_104:5; Isa_18:4; Dan_8:11). Perhaps, however, every dwelling-place of God, i.e. every Christian Church, is intended. On these, and on all Christian assemblies, there will rest a new presence of God—one which he will have "created;" recalling that of the pillar of fire and of cloud which rested in the wilderness on the Jewish tabernacle (Exo_33:9; Exo_40:34-38, etc.). A cloud and smoke by day. The "pillar of the cloud" is never said in the Pentateuch to have been one of" smoke;" but Sinai "smoked" when God descended on it (Exo_19:18; Exo_20:18), and the psalmist speaks of a "smoke" as issuing out of God's nostrils (Psa_18:8). In the poetry of Isaiah," smoke, no less than "cloud," symbolizes God's presence (see Isa_6:4). Upon all the glory shall be a defense; rather, as in the margin, a covering. Over all the glory of Zion, its purged temple and its purified assemblies, the presence of God shall rest like a canopy, protecting it.
6And there shall be a tabernacle for a shadow in the day time from the heat, and for a place of refuge, and for a covert from storm and from rain.
The Pulpit Commentary
And there shall be, etc.; rather, and it (i.e. "the canopy") shall be a tabernacle, or bower, a shelter from the sun's heat by day, and from storm and rain both by day and night. The metaphors need no explanation.
And there shall be, etc.; rather, and it (i.e. "the canopy") shall be a tabernacle, or bower, a shelter from the sun's heat by day, and from storm and rain both by day and night. The metaphors need no explanation.
THE HOLY BIBLE
Isaiah
Chapter 4
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