7 Keep well in mind how you made the Lord your God angry in the waste land; from the day when you went out of Egypt till you came to this place, you have gone against the orders of the Lord.
Though I had said violent words against God, and done cruel acts, causing great trouble: but I was given mercy, because I did it without knowledge, not having faith; And the grace of our Lord was very great, with faith and love which is in Christ Jesus. It is a true saying, in which all may put their faith, that Christ Jesus came into the world to give salvation to sinners, of whom I am the chief:
Then all the people gave load cries of grief, and all that night they gave themselves up to weeping. And all the children of Israel, crying out against Moses and Aaron, said, If only we had come to our death in the land of Egypt, or even in this waste land! Why is the Lord taking us into this land to come to our death by the sword? Our wives and our little ones will get into strange hands: would it not be better for us to go back to Egypt? And they said to one another, Let us make a captain over us, and go back to Egypt. Then Moses and Aaron went down on their faces before the meeting of the people. And Joshua, the son of Nun, and Caleb, the son of Jephunneh, two of those who had been to see the land, giving signs of grief, Said to all the children of Israel, This land which we went through to see is a very good land. And if the Lord has delight in us, he will take us into this land and give it to us, a land flowing with milk and honey. Only, do not go against the Lord or go in fear of the people of the land, for they will be our food; their strength has been taken from them and the Lord is with us: have no fear of them. But all the people said they were to be stoned. Then the glory of the Lord was seen in the Tent of meeting, before the eyes of all the children of Israel.
Then at the memory of your ways you will be overcome with shame, when I take your sisters, the older and the younger, and give them to you for daughters, but not by your agreement. And I will make my agreement with you; and you will be certain that I am the Lord: So that, at the memory of these things, you may be at a loss, never opening your mouth because of your shame; when you have my forgiveness for all you have done, says the Lord.
Let not your hearts be hard, as at Meribah, as in the day of Massah in the waste land; When your fathers put me to the test and saw my power and my work. For forty years I was angry with this generation, and said, They are a people whose hearts are turned away from me, for they have no knowledge of my ways; And I made an oath in my wrath, that they might not come into my place of rest.
And not be like their fathers, a stiff-necked and uncontrolled generation; a generation whose heart was hard, whose spirit was not true to God. The children of Ephraim, armed with bows, were turned back on the day of the fight. They were not ruled by God's word, and they would not go in the way of his law; They let his works go out of their memory, and the wonders which he had made them see. He did great works before the eyes of their fathers, in the land of Egypt, in the fields of Zoan. The sea was cut in two so that they might go through; the waters were massed together on this side and on that. In the daytime he was guiding them in the cloud, and all through the night with a light of fire. The rocks of the waste land were broken by his power, and he gave them drink as out of the deep waters. He made streams come out of the rock; and waters came flowing down like rivers. And they went on sinning against him even more, turning away from the Most High in the waste land; Testing God in their hearts, requesting meat for their desire. They said bitter words against God, saying, Is God able to make ready a table in the waste land? See, the rock was cut open by his power, so that the water came rushing out, and overflowing streams; is he able to give us bread? is he able to get meat for his people? So these things came to the Lord's ears, and he was angry; and a fire was lighted against Jacob, and wrath came up against Israel; Because they had no faith in God, and no hope in his salvation. And he gave orders to the clouds on high, and the doors of heaven were open; And he sent down manna like rain for their food, and gave them the grain of heaven. Man took part in the food of strong ones; he sent them meat in full measure. He sent an east wind from heaven, driving on the south wind by his power. He sent down meat on them like dust, and feathered birds like the sand of the sea, And he let it come down into their resting-place, round about their tents. So they had food and were full; for he gave them their desire; But they were not turned from their desires; and while the food was still in their mouths, The wrath of God came on them, and put to death the fattest of them, and put an end to the young men of Israel. For all this they went on sinning even more, and had no faith in his great wonders. So their days were wasted like a breath, and their years in trouble. When he sent death on them, then they made search for him; turning to him and looking for him with care; In the memory that God was their Rock, and the Most High God their saviour. But their lips were false to him, and their tongues were untrue to him; And their hearts were not right with him, and they did not keep their agreement with him. But he, being full of pity, has forgiveness for sin, and does not put an end to man: frequently turning back his wrath, and not being violently angry. So he kept in mind that they were only flesh; a breath which is quickly gone, and will not come again. How frequently did they go against him in the waste land, and give him cause for grief in the dry places! Again they put God to the test, and gave pain to the Holy One of Israel. They did not keep in mind the work of his hand, or the day when he took them from the power of their haters; How he had done his signs in Egypt, and his wonders in the field of Zoan; So that their rivers were turned to blood, and they were not able to get drink from their streams. He sent different sorts of flies among them, poisoning their flesh; and frogs for their destruction. He gave the increase of their fields to worms, the fruits of their industry to the locusts. He sent ice for the destruction of their vines; their trees were damaged by the bitter cold. Ice was rained down on their cattle; thunderstorms sent destruction among the flocks. He sent on them the heat of his wrath, his bitter disgust, letting loose evil angels among them. He let his wrath have its way; he did not keep back their soul from death, but gave their life to disease. He gave to destruction all the first sons of Egypt; the first-fruits of their strength in the tents of Ham; But he took his people out like sheep, guiding them in the waste land like a flock. He took them on safely so that they had no fear; but their haters were covered by the sea. And he was their guide to his holy land, even to the mountain, which his right hand had made his; Driving out nations before them, marking out the line of their heritage, and giving the people of Israel their tents for a resting-place. But they were bitter against the Most High God, testing him, and not keeping his laws; Their hearts were turned back and untrue like their fathers; they were turned to one side like a twisted bow. They made him angry with their high places; moving him to wrath with their images. When this came to God's ears he was very angry, and gave up Israel completely; So that he went away from the holy place in Shiloh, the tent which he had put among men; And he let his strength be taken prisoner, and gave his glory into the hands of his hater. He gave his people up to the sword, and was angry with his heritage. Their young men were burned in the fire; and their virgins were not praised in the bride-song. Their priests were put to death by the sword, and their widows made no weeping for them. Then was the Lord like one awaking from sleep, and like a strong man crying out because of wine. His haters were turned back by his blows and shamed for ever. And he put the tent of Joseph on one side, and took not the tribe of Ephraim; But he took the tribe of Judah for himself, and the mountain of Zion, in which he had pleasure. And he made his holy place like the high heaven, like the earth which is fixed by him for ever. He took David to be his servant, taking him from the place of the flocks; From looking after the sheep which were giving milk, he took him to give food to Jacob his people, and to Israel his heritage. So he gave them food with an upright heart, guiding them by the wisdom of his hands.
But they and our fathers, in their pride, made their necks stiff, and gave no attention to your orders, And would not do them, and gave no thought to the wonders you had done among them; but made their necks stiff, and turning away from you, made a captain over themselves to take them back to their prison in Egypt: but you are a God of forgiveness, full of grace and pity, slow to wrath and great in mercy, and you did not give them up. Even when they had made for themselves an ox of metal, and said, This is your God who took you up out of Egypt, and had done so much to make you angry;
They have become false, they are not his children, the mark of sin is on them; they are an evil and hard-hearted generation. Is this your answer to the Lord, O foolish people and unwise? Is he not your father who has given you life? He has made you and given you your place.
And there was no water for the people: and they came together against Moses and against Aaron. And the people were angry with Moses and said, If only death had overtaken us when our brothers came to their death before the Lord! Why have you taken the Lord's people into this waste, for death to come to us and to our cattle there? Why have you made us come out of Egypt into this evil place? This is no place of seed or figs or vines or other fruits, and there is no water for drinking.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and On, the son of Pallu, the son of Reuben, made themselves ready, And came before Moses, with certain of the children of Israel, two hundred and fifty chiefs of the people, men of good name who had a place in the meeting of the people. They came together against Moses and against Aaron, and said to them, You take overmuch on yourselves, seeing that all the people are holy, every one of them, and the Lord is among them; why then have you put yourselves in authority over the people of the Lord? And Moses, hearing this, went down on his face; And he said to Korah and his band, In the morning the Lord will make clear who are his, and who is holy, and who may come near him: the man of his selection will be caused to come near him. So do this: let Korah and all his band take vessels for burning perfumes; And put spices on the fire in them before the Lord tomorrow; then the man marked out by the Lord will be holy: you take overmuch on yourselves, you sons of Levi. And Moses said to Korah, Give ear now, you sons of Levi: Does it seem only a small thing to you that the God of Israel has made you separate from the rest of Israel, letting you come near himself to do the work of the House of the Lord, and to take your place before the people to do what has to be done for them; Letting you, and all your brothers the sons of Levi, come near to him? and would you now be priests? So you and all your band have come together against the Lord; and Aaron, who is he, that you are crying out against him? Then Moses sent for Dathan and Abiram, the sons of Eliab: and they said, We will not come up: Is it not enough that you have taken us from a land flowing with milk and honey, to put us to death in the waste land, but now you are desiring to make yourself a chief over us? And more than this, you have not taken us into a land flowing with milk and honey, or given us a heritage of fields and vine-gardens: will you put out the eyes of these men? We will not come up. Then Moses was very angry, and said to the Lord, Give no attention to their offering: not one of their asses have I taken, or done wrong to any of them. And Moses said to Korah, You and all your band are to come before the Lord tomorrow, you and they and Aaron: And let every man take a vessel for burning perfumes, and put sweet spices in them; let every man take his vessel before the Lord, two hundred and fifty vessels; you and Aaron and everyone with his vessel. So every man took his vessel and they put fire in them, with spices, and came to the door of the Tent of meeting with Moses and Aaron. And Korah made all the people come together against them to the door of the Tent of meeting: and the glory of the Lord was seen by all the people. And the Lord said to Moses and Aaron, Come out from among this people, so that I may send sudden destruction on them. Then falling down on their faces they said, O God, the God of the spirits of all flesh, because of one man's sin will your wrath be moved against all the people? And the Lord said to Moses, Say to the people, Come away from the tent of Korah Dathan, and Abiram. So Moses got up and went to Dathan and Abiram, and the responsible men of Israel went with him. And he said to the people, Come away now from the tents of these evil men, without touching anything of theirs, or you may be taken in the punishment of their sins. So on every side they went away from the tent of Korah Dathan, and Abiram: and Dathan and Abiram came out to the door of their tents, with their wives and their sons and their little ones. And Moses said, Now you will see that the Lord has sent me to do all these works, and I have not done them of myself. If these men have the common death of men, or if the natural fate of all men overtakes them, then the Lord has not sent me. But if the Lord does something new, opening the earth to take them in, with everything which is theirs, and they go down living into the underworld, then it will be clear to you that the Lord has not been honoured by these men. And while these words were on his lips, the earth under them was parted in two; And the earth, opening her mouth, took them in, with their families, and all the men who were joined to Korah, and their goods. So they and all theirs went down living into the underworld, and the earth was shut over them, and they were cut off from among the meeting of the people. And all Israel round about them went in flight at their cry, For fear, said they, that we go down into the heart of the earth. Then fire came out from the Lord, burning up the two hundred and fifty men who were offering the perfume.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Deuteronomy 9
Commentary on Deuteronomy 9 Keil & Delitzsch Commentary
Warning Against Self-Righteousness, Founded upon the Recital of Their Previous Sins - Deuteronomy 9-10:11
Besides the more vulgar pride which entirely forgets God, and attributes success and prosperity to its own power and exertion, there is one of a more refined character, which very easily spreads-namely, pride which acknowledges the blessings of God; but instead of receiving them gratefully, as unmerited gifts of the grace of the Lord, sees in them nothing but proofs of its own righteousness and virtue. Moses therefore warned the Israelites more particularly of this dangerous enemy of the soul, by first of all declaring without reserve, that the Lord was not about to give them Canaan because of their own righteousness, but that He would exterminate the Canaanites for their own wickedness (Deuteronomy 9:1-6); and then showing them for their humiliation, by proofs drawn from the immediate past, how they had brought upon themselves the anger of the Lord, by their apostasy and rebellion against their God, directly after the conclusion of the covenant at Sinai; and that in such a way, that it was only by his earnest intercession that he had been able to prevent the destruction of the people (Deut 9:7-24), and to secure a further renewal of the pledges of the covenant (Deut 9:25-10:11).
Deuteronomy 9:1-3
Warning against a conceit of righteousness, with the occasion for the warning. As the Israelites were now about to cross over the Jordan (“this day,” to indicate that the time was close at hand), to take possession of nations that were superior to them in size and strength (the tribes of Canaan mentioned in Deuteronomy 7:1), and great fortified cities reaching to the heavens (cf. Deuteronomy 1:28), namely, the great and tall nation of the Enakites (Deuteronomy 1:28), before which, as was well known, no one could stand ( התיצּב , as in Deuteronomy 7:24); and as they also knew that Jehovah their God was going before them to destroy and humble these nations, they were not to say in their heart, when this was done, For my righteousness Jehovah hath brought me in to possess this land. In Deuteronomy 9:3, היּום וידעתּ is not to be taken in an imperative sense, but as expressive of the actual fact, and corresponding to Deuteronomy 9:1, “thou art to pass.” Israel now knew for certain - namely, by the fact, which spoke so powerfully, of its having been successful against foes which it could never have conquered by itself, especially against Sihon and Og - that the Lord was going before it, as the leader and captain of His people ( Schultz : see Deuteronomy 1:30). The threefold repetition of הוּא in Deuteronomy 9:3 is peculiarly emphatic. “ A consuming fire: ” as in Deuteronomy 4:24. ישׁמידם הוּא is more particularly defined by וגו יכניעם והוּא , which follows: not, however, as implying that השׁמיד does not signify complete destruction in this passage, but rather as explaining how the destruction would take place. Jehovah would destroy the Canaanites, by bring them down, humbling them before Israel, so that they would be able to drive them out and destroy them quickly “ מהר , quickly, is no more opposed to Deuteronomy 7:22, 'thou mayest not destroy them quickly,' than God's not delaying to requite (Deuteronomy 7:10) is opposed to His long-suffering” ( Schultz ). So far as the almighty assistance of God was concerned, the Israelites would quickly overthrow the Canaanites; but for the sake of the well-being of Israel, the destruction would only take place by degrees. “ As Jehovah hath said unto thee: ” viz., Exodus 23:23, Exodus 23:27., and at the beginning of the conflict, Deuteronomy 2:24.
Deuteronomy 9:4-6
When therefore Jehovah thrust out these nations before them ( הדף , as in Deuteronomy 6:19), the Israelites were not to say within themselves, “ By (for, on account of) my righteousness Jehovah hath brought me (led me hither) to possess this land .” The following word, וּברשׁעת , is adversative: “ but because of the wickedness of these nations ,” etc. - To impress this truth deeply upon the people, Moses repeats the thought once more in Deuteronomy 9:5. At the same time he mentions, in addition to righteousness, straightness or uprightness of heart, to indicate briefly that outward works do not constitute true righteousness, but that an upright state of heart is indispensable, and then enters more fully into the positive reasons. The wickedness of the Canaanites was no doubt a sufficient reason for destroying them , but not for giving their land to the people of Israel, since they could lay no claim to it on account of their own righteousness. The reason for giving Canaan to the Israelites was simply the promise of God, the word which the Lord had spoken to the patriarchs on oath (cf. Deuteronomy 7:8), and therefore nothing but the free grace of God, - not any merit on the part of the Israelites who were then living, for they were a people “of a hard neck,” i.e., a stubborn, untractable generation. With these words, which the Lord Himself had applied to Israel in Exodus 32:9; Exodus 33:3, Exodus 33:5, Moses prepares the way for passing to the reasons for his warning against self-righteous pride, namely, the grievous sins of the Israelites against the Lord.
He reminded the people how they had provoked the Lord in the desert, and had shown themselves rebellious against God, from the day of their departure from Egypt till their arrival in the steppes of Moab. את־אשׁר , for אשׁר , is the object to תּשׁכּח ( Ewald , §333, a .): “ how thou hast provoked.” המרה , generally with את־פּי (cf. Deuteronomy 1:26), to be rebellious against the commandment of the Lord: here with עם , construed with a person, to deal rebelliously with God, to act rebelliously in relation to Him (cf. Deuteronomy 31:27). The words “ from the day that thou camest out ,” etc., are not to be pressed. It is to be observed, however, that the rebellion against the guidance of God commenced before they passed through the Red Sea (Exodus 14:11). This general statement Moses then followed up with facts, first of all describing the worship of the calf at Horeb, according to its leading features (Deuteronomy 9:8-21), and then briefly pointing to the other rebellions of the people in the desert (Deuteronomy 9:22, Deuteronomy 9:23).
Deuteronomy 9:8
“ And indeed even in Horeb ye provoked Jehovah to wrath .” By the vav explic . this sin is brought into prominence, as having been a specially grievous one. It was so because of the circumstances under which it was committed.
Deuteronomy 9:9-19
When Moses went up the mountain, and stayed there forty days, entirely occupied with the holiest things, so that he neither ate nor drank, having gone up to receive the tables of the law, upon which the words were written with the finger of God, just as the Lord had spoken them directly to the people out of the midst of the fire, - at a time, therefore, when the Israelites should also have been meditating deeply upon the words of the Lord which they had but just heard, - they acted so corruptly, as to depart at once from the way that had been pointed out, and make themselves a molten image (comp. Ex 31:18-32:6, with chs. Deut 24:12-31:17). “ The day of the assembly ,” i.e., the day on which Moses gathered the people together before God (Deuteronomy 4:10), calling them out of the camp, and bringing them to the Lord to the foot of Sinai (Exodus 19:17). The construction of the sentence is this: the apodosis to “ when I was gone up ” commences with “ the Lord delivered unto me ,” in Deuteronomy 9:10; and the clause, “ then I abode ,” etc., in Deuteronomy 9:9, is a parenthesis. - The words of God in Deuteronomy 9:12-14 are taken almost word for word from Exodus 32:7-10. הרף (Deuteronomy 9:14), the imperative Hiphil of רפה , desist from me, that I may destroy them, for לּי הנּיחה , in Exodus 32:10. But notwithstanding the apostasy of the people, the Lord gave Moses the tables of the covenant, not only that they might be a testimony of His holiness before the faithless nation, but still more as a testimony that, in spite of His resolution to destroy the rebellious nation, without leaving a trace behind, He would still uphold His covenant, and make of Moses a greater people. There is nothing at all to favour the opinion, that handing over the tables (Deuteronomy 9:11) was the first beginning of the manifestations of divine wrath ( Schultz ); and this is also at variance with the preterite, נתן , in Deuteronomy 9:11, from which it is very evident that the Lord had already given the tables to Moses, when He commanded him to go down quickly, not only to declare to the people the holiness of God, but to stop the apostasy, and by his mediatorial intervention to avert from the people the execution of the divine purpose. It is true, that when Moses came down and saw the idolatrous conduct of the people, he threw the two tables from his hands, and broke them in pieces before the eyes of the people (Deuteronomy 9:15-17; comp. with Exodus 32:15-19), as a practical declaration that the covenant of the Lord was broken by their apostasy. But this act of Moses furnishes no proof that the Lord had given him the tables to declare His holy wrath in the sight of the people. And even if the tables of the covenant were “in a certain sense the indictments in Moses' hands, accusing them of a capital crime” ( Schultz ), this was not the purpose for which God had given them to him. For if it had been, Moses would not have broken them in pieces, destroying, as it were, the indictments themselves, before the people had been tried. Moses passed over the fact, that even before coming down from the mountain he endeavoured to mitigate the wrath of the Lord by his intercession ( Exodus 32:11-14), and simply mentioned (in Deuteronomy 9:15-17) how, as soon as he came down, he charged the people with their great sin; and then, in Deuteronomy 9:18, Deuteronomy 9:19, how he spent another forty days upon the mountain fasting before God, on account of this sin, until he had averted the destructive wrath of the Lord from Israel, through his earnest intercession. The forty days that Moses spent upon the mountain, “ as at the first ,” in prayer before the Lord, are the days mentioned in Exodus 34:28 as having been passed upon Sinai for the perfect restoration of the covenant, and for the purpose of procuring the second tables (cf. Deuteronomy 10:1.).
Deuteronomy 9:20-21
It was not from the people only, but from Aaron also, that Moses averted the wrath of God through his intercession, when it was about to destroy him. In the historical account in Ex 32, there is no special reference to this intercession, as it is included in the intercession for the whole nation. On the present occasion, however, Moses gave especial prominence to this particular feature, not only that he might make the people thoroughly aware that at that time Israel could not even boast of the righteousness of its eminent men (cf. Isaiah 43:27), but also to bring out the fact, which is described still more fully in Deuteronomy 10:6., that Aaron's investiture with the priesthood, and the maintenance of this institution, was purely a work of divine grace. It is true that at that time Aaron was not yet high priest; but he had been placed at the head of the nation in connection with Hur , as the representative of Moses (Exodus 24:14), and was already designated by God for the high-priesthood (Exodus 28:1). The fact, however, that Aaron had drawn upon himself the wrath of God in a very high degree, was intimated plainly enough in what Moses told him in Exodus 32:21. - In Deuteronomy 9:21, Moses mentions again how he destroyed that manifested sin of the nation, namely, the molten calf (see at Exodus 32:20).
Deuteronomy 9:22-24
And it was not on this occasion only, viz., at Horeb, that Israel aroused the anger of the Lord its God by its sin, but it did so again and again at other places: at Tabeerah, by discontent at the guidance of God (Numbers 11:1-3); at Massah, by murmuring on account of the want of water (Exodus 17:1.); at the graves of lust, by longing for flesh (Numbers 11:4.); and at Kadesh-barnea by unbelief, of which they had already been reminded at Deuteronomy 1:26. The list is not arranged chronologically, but advances gradually from the smaller to the more serious forms of guilt. For Moses was seeking to sharpen the consciences of the people, and to impress upon them the fact that they had been rebellious against the Lord (see at Deuteronomy 9:7) from the very beginning, “from the day that I knew you.”
After vindicating in this way the thought expressed in Deuteronomy 9:7, by enumerating the principal rebellions of the people against their God, Moses returns in Deuteronomy 9:25. to the apostasy at Sinai, for the purpose of showing still further how Israel had no righteousness or ground for boasting before God, and owed its preservation, with all the saving blessings of the covenant, solely to the mercy of God and His covenant faithfulness. To this end he repeats in Deuteronomy 9:26-29 the essential points in his intercession for the people after their sin at Sinai, and then proceeds to explain still further, in Deuteronomy 10:1-11, how the Lord had not only renewed the tables of the covenant in consequence of this intercession (Deuteronomy 10:1-5), but had also established the gracious institution of the priesthood for the time to come by appointing Eleazar in Aaron's stead as soon as his father died, and setting apart the tribe of Levi to carry the ark of the covenant and attend to the holy service, and had commanded them to continue their march to Canaan, and take possession of the land promised to the fathers (Deuteronomy 10:6-11). With the words “thus I fell down,” in Deuteronomy 9:25, Moses returns to the intercession already briefly mentioned in Deuteronomy 9:18, and recalls to the recollection of the people the essential features of his plea at the time. For the words “ the forty days and nights that I fell down ,” see at Deuteronomy 1:46. The substance of the intercession in Deuteronomy 9:26-29 is essentially the same as that in Exodus 32:11-13; but given with such freedom as any other than Moses would hardly have allowed himself ( Schultz ), and in such a manner as to bring it into the most obvious relation to the words of God in Deuteronomy 9:12, Deuteronomy 9:13. אל־תּשׁחת , “ Destroy not Thy people and Thine inheritance ,” says Moses, with reference to the words of the Lord to him: “ thy people have corrupted themselves ” (Deuteronomy 9:12). Israel was not Moses' nation, but the nation and inheritance of Jehovah; it was not Moses, but Jehovah, who had brought it out of Egypt. True, the people were stiffnecked (cf. Deuteronomy 9:13); but let the Lord remember the fathers, the oath given to Abraham, which is expressly mentioned in Exodus 32:13 (see at Deuteronomy 7:8), and not turn to the stiffneckedness of the people ( קשׁי equivalent to ערף קשׁה , Deuteronomy 9:13 and Deuteronomy 9:6), and to their wickedness and sin (i.e., not regard them and punish them). The honour of the Lord before the nations was concerned in this (Deuteronomy 9:28). The land whence Israel came out (“the land” = the people of the land, as in Genesis 10:25, etc., viz., the Egyptians: the word is construed as a collective with a plural verb) must not have occasion to say, that Jehovah had not led His people into the promised land from incapacity or hatred. יכלת מבּלי recalls Numbers 14:16. Just as “inability” would be opposed to the nature of the absolute God, so “hatred” would be opposed to the choice of Israel as the inheritance of Jehovah, which He had brought out of Egypt by His divine and almighty power (cf. Exodus 6:6).