Genesis Covenants and Creation

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All right, now we are beginning our first book in the Old Testament. So we've got all of our background information down and we're ready to look Genesis, the first book in the Christian Bible. The first book in the Old Testament, okay?

Speaker 2 (00:27):

The Hebrew title of this book is the first word of the Hebrew text, bereishit, translated in the beginning or in a beginning one way or another. The book of Genesis functions as the covenant prologue to the Old and New Testaments like we discussed earlier or in our lectures. It is both protological, it tells us about the beginnings and eschatological, it tells us about the endings, okay? Protological and eschatological. One of the ways it does this, what we can see, for example, Genesis 1:1 has that word bereishit in it, which means in the beginning and right at the very end in Genesis 49, verse one, when Jacob's about to bless the 12 tribes, Jacob called his sons and said, gather yourselves together that I may tell you what will happen in the days to come or in the [foreign language 00:01:14] in the last days.

Speaker 2 (01:17):

So here we got Jacob talking about the eschatological last days. And what's interesting if I just flip to Genesis 49 real quick and read to you the section here on Judah, we're in the first book of the Bible and we're at the very end. And it says, "Judah is a lion's Cub" verse nine, "From the pray my son, you have gone up. He stooped down, he crouched to the lion. And its a lioness who dare rouse him, the septuor shall not depart from Judah nor the ruler staff in between his feet until tribute comes to him and to him shall be the obedience of the peoples." And then it goes on right there. We have the prophecy that the line of Judah will be producing the king that will reign over the eschatological kingdom. And then we find out that we be from David's line.

Speaker 2 (02:08):

Then we find out it, we from Jesus and in Paul, for example, he says the gospel promise beforehand concerning his son who was concerning his physical is from David. From the line of Judah. So here we've got Jacob telegraphing it all the way to the eschaton right there in the last days in Genesis chapter one.

Speaker 2 (02:25):

Which makes great sense because God, in his wonder always tells us what he's going to do before he does it. Then he does it. Then he interprets it. And that's why Isaiah and Isaiah 46:10 says, God is one who declares the in from the beginning. And from ancient times things not yet done saying, my counsel shall stand and I will accomplish all my purpose. I have a colleague John Curd who used to teach in Jackson with me now retired from Charlotte. He would always say your protology must always drive or inform your eschatology because the end is nothing other than the fullness of the beginning.

Speaker 2 (02:59):

All right. So when we study Genesis, we're studying the end and the beginning. Next, the book of Genesis is the most covenantal book in the Bible. The book of Genesis is the most covenantal book in the Bible.

Speaker 2 (03:13):

In what way you say? Okay, in this way, it contains more administrations of the covenant than any other book in the Bible. All right, now we talked about all those administrations yesterday and the various administration. We talked about the covenant of works or the covenant of creation. We talked about the covenant of common grace, the covenant of special grace, the covenant with Noah in Genesis 6:18, the covenant with Noah and the whole world in Genesis 9. And the covenant with Abraham in Genesis 12, 15, 17, and 22. Dang. Outside of Genesis, there remains only three other covenants, the Mosaic, the David, and the New.

Speaker 2 (03:48):

So if we get this book wrong, we're aiming our gun, our arrow. And it'll just go in the wrong place for a long time. So we will spend more time in Genesis than perhaps any other book, because it's so dense with what we need to understand so that we can get on the right track for our journey through the rest of the Old Testament canon. We've already talked about date and authorship. And so I can skip that particular topic here. In terms of its outline and contents, there are several different ways to think about the outlining contents of the local Genesis. The first is just a really super easy one like this, Genesis 1 through 11, the pre patriarchal era, right? The time before Abraham. Genesis 12 through 50, the patriarchal era. And that would include Abraham, Isaac, Jacob, and then the 12 patriarchs, the 12 tribes of Israel.

Speaker 2 (04:41):

Okay. That's one. You could also add to that if you wanted to. Our section out of that from Genesis 12:50, Genesis 37 to 50, right there, that's the Joseph narrative. So it's a slightly different track. Really with the patriarchs with Abraham, Isaac and Jacob we're looking at like, who is the promised seed that's going to come. And then there's this Joseph narrative in there, which is kind of a wisdom narrative, which is going to show us the end from the beginning again. Which is in some sense, what's going to happen. So that's one way.

Speaker 2 (05:10):

You could also divide this section in half something like Genesis 1 to 9, the world that then was before the flood and Genesis 10 to 11, the world that now is where we have the tower of Babble and the table of nations. That kind of thing, preparing us for this. The actual outline for the whole book of Genesis is really a 12 sectioned book based on this thing called Allah Toldo. These are the generations in Hebrew, and there are 12. Now I have a little way of showing you that here.

Speaker 2 (05:48):

So this is the generational structure of Genesis, and you don't have to memorize this. I never make my students memorize this or whatever. So that would be rough. But see, you begin with a creation prologue, and then you, then you have these, it says, these are the generations of, or this is the account of however your Bible translates it. And you can see what it's doing. First you begin with the heavens and earth and Genesis chapter 2 to 4, then you're tracing the line of Adam, the line of Noah, the line of Serug, Shem. Terah, who gets us able Abraham, then we've got the line of Ishmael Which would be the non elect line, the line of Isaac, and then double Esau non elect line. Right. And then the line of Jacob at the very end. And that's how it's really structured.

Speaker 2 (06:30):

That's how each section begins. Okay. So you've got a prologue up to Genesis 1:1 and 2:3 where you have the Sabbath there and we'll see today, even how this one begins. These are the generations of the heavens and the earth. Okay. That's the official outline of the book of Genesis. Now, there are several things we want to do. First. We want to walk through the first three chapters and talk about a couple of important issues in Genesis one, two, and three, right? I took a class in seminary on the book of, I think it was the Pento, or maybe just Genesis and we never got out of Genesis 11, the whole time. And so I think one day biblical training will probably try to pull off something like that. That would be worth it'd be worthwhile.

Speaker 2 (07:08):

So we're going to talk about creation. Day six of creation. We'll talk about the fall and then the beginning of the covenant of grace and the covenant of common grace. And then we'll talk about the flood, because the flood is a picture of the eschaton of the final judgment, right? And it's a very important thing. And then we'll talk about the covenant with Abraham, Isaac, and Jacob, and, and the Abraham covenant. So I'll survey briefly 12, 15, 17, and 22, because those are really programmatic texts that just play out all over the rest of scripture. Then I'll summarize the Joseph story and the theme of the book. Whew. All right. All in under 30 minutes, no, we'll probably have two parts to this. Okay. So the first thing I want to do is I want to show you and talk with you about Genesis one. All right?

Speaker 2 (07:59):

And I want to show you the literary design and intention of Genesis one. Let me begin, just, by just reading in English, the first two verses of Genesis chapter one to us, and then I'll begin to show you how those two verses are programmatic for understand the rest of the book. Okay. It's says "In the beginning, God created the heavens in the earth and the earth was formless and void and darkness was over the face of the deep and the spirit of God was hovering over the face of the waters." Okay. So the first thing we get here, is that God created two things, the heavens and the earth. We know from Colossians chapter one, verse 16, where it says "For, by him, all things were created in heaven and on earth." What does that mean? Visible and invisible, whether Thrones or dominions or rulers or authorities, all things were created through him. I mean, through him and for him.

Speaker 2 (08:57):

When I was a kid growing up, maybe I am still a kid growing up. I always thought when he created the heavens and the earth, he created the sky and the ground, but that's not what's being said here. He created two kingdoms, the invisible and the visible. And we see those two kingdoms at operations still to a day. You know, we still see, for example, in the old Testament when Elijah and Gehazi and Dothan, and there's that big army outside and, and Gehazi is really afraid. And Elijah's just like, it's cool, it's okay. And Gehazi's like, are you kidding? You see the army out there. He says, no, those who are with us are more than those who are with them and the Elijah prays so that he could see, and the Lord peels back the material realm.

Speaker 2 (09:37):

So Ghazi can see the true realm, the substance realm, not the shadow realm. And he's like, oh, we got this right? So that's these two kingdoms at work. And so when Jesus comes in the incarnation and says, repent for the kingdom of God is here. That's because he's here. He is the invisible realm in person. That's what's going on there. So two realms, then it says in the beginning, God created the heavens and the earth. So he created everything. There's nothing he didn't create whether visible or invisible. Then it says now the earth was formless and void and darkness was over the face of the deep, in Hebrew. It's easy to see this. It says, [foreign language 00:10:11], as for the earth, that is everything that follows is just about the visible realm. We don't know how that got created in the invisible realm.

Speaker 2 (10:19):

We just know everything on earth is a copy of that. So we know God created everything. We don't know when he created this at the same time or before. And this is what he's now talking about. So Genesis chapter one is only about this, but it's told from this perspective, right? This is not a bottom up perspective of like a man's account. It's impossible. No one was there. This is a heavenly perspective. So for example, when they're going to make, when God's going to make man in his image says, let us make man in our image, right? This is yawe in his divine council, making an edict, to all the supernatural beings, the angelical beings means around him saying, now it's time to let us make man. So we see this is a heavenly perspective on the creation account, right? It's not a human perspective.

Speaker 2 (11:03):

And we're only talking about the visible realm. And what does he say about this particular visible realm right now? It says the earth was formless and void. And darkness was over the face of the deep and the spirit of God was having over the Watchers. You got that. So we've got, in some sense, we've got this binary division, they've got another binary division. They've got a threefold description of the formless and void ness this is the word Hebrew word. If you want to know tohu and bohu special words. So it's alliterative, right? The spirit of God or now was tohu va bohu. So sometimes I like to render these uninhabitable and uninhabited, because it maintains that alliteration. But you know, it's hard to get good translation. It's hard to do everything to get translation. Okay. So these two words right now, and these let's say these five states, it's empty.

Speaker 2 (12:01):

I mean it's without form, it's empty, it's dark and there's waters and they're deep. Okay. These states, these five states are going to shape the presentation of the creation days in a literary fashion. Now does anyone recognize this eight box diagram? Yeah. When did we see that? Yesterday? Yeah. And what was that eight? That eight box diagram represented the structure of the Bible, right? God's covenant word. Well, it's interesting that God's covenant world in day one of creation shares the same exact structure, the covenant world and the covenant word share a structure. And so we're going to label these days here, 0, 1, 2 3, 4, 5, 6, 7. Okay. From chaos to cosmos from chaos, to sabbath king. Now days one, two and three, fix the formless. Days four, five, and six, fix the void or empty. However you want to do it. The formless becomes form. The empty becomes filled. Okay. So what do we, we have on day one? Light and dark. Oh no. Yeah. Yeah. Light separated from darkness. Sunday school teacher would be horrified. Okay. On day two, what gets separated?

Speaker 2 (13:30):

What's that? Day on day two note, the water's above and the water's below. Great. And on day three, what gets separated? The seas from the dry land?

Speaker 2 (13:45):

The verb that's being used here for creation, by the way, many of you will know it's B-A-R-A, bara so it's better sheath Bara. If you want to see Hebrew form right here, it's only used of God in the old Testament. No other thing Bara and what this means is actually to create by division, which makes total sense, right? Because you're dividing light from darkness, you're dividing the water above and the water's below. This would be like the waters and the firmament versus the waters. And you're dividing the seas from the dry land. Right. So God is creating by division. That's how he creates the woman as well, by dividing her out of man. And then marriage represents coming together that, and that's, I can't wait to get there. All right. So now we've got our formless formed right now. We've got to get our empty filled. So what, what does God create on day four? Yes. Correct. Sun moon stars.

Speaker 2 (14:47):

And what does it say that the sun, moon, and stars do for the day and the night?

Audience  (14:55):

So the signs.

Speaker 2 (14:55):

Yes. There are signs. What else?

Audience  (14:56):

Give light,

Speaker 2 (14:56):

Give light. What else? I'm looking for a word of dominion.

Audience  (15:01):

Govern.

Speaker 2 (15:01):

Yeah. They govern or rule over. Okay. They govern our rule over the light in the darkness. And so, and then we've got over here, we've got the, we've got the birds and fish and they likewise rule over the air. And the say doesn't say that explicitly, but we're going to take it from that. You've got the ruling language here and here. And then you've got the here, you've got what you've got the-

Audience  (15:27):

Animals.

Speaker 2 (15:27):

Animals. And man, and we know that man is given dominion over all that the whole world of rules of do and fill. Okay. So these are the creation kingdoms, and these are the creation Kings. Okay.

Audience  (15:46):

Vegetation on three as well.

Speaker 2 (15:48):

Yeah. And actually, and also vegetation. "Veg." And these are, days three and day six are double creation days. There's two accounts. Like there's two accounts of good here and there's two accounts first, the animals and then the humans kind of stuff. Okay. It's important to remember that from when we get to judges, the structure of the book of Judges, it's the same as this, interestingly enough. So double, double. Okay. And then here, we've got Sabbath King and to cease and rest is dominion language. So for example, in Second Samuel 7, right at the onset of the covenant, it says, "David sat on his throne and ordered a rest be given from all his enemies." Right. And so that's when you are the that's when you are the unchallenged king, all right. That's the same language right here.

Speaker 2 (16:34):

So that's why I say Sabbath king. So notice all this kingdom language I'm trying to import here so that you recognize this is a kingdom of God business. He's building the kingdom. And [inaudible 00:16:44] the Sabbath king. And he installs vice Regents, created in his image to rule over all this. Right. That's what's happening here. Notice that there are parallels that connect these things. Okay. There are... For... Not parallels. Yeah. So we know that the formless becomes formed in the creation kingdom. So all of these are related by separation and that the empty becomes filled and all these are related by filling. So that's you have this one here and this one here, these like these panels. So we're talking this. Notice also that darkness deep, deep, sea, we've got darkness and deep and waters right here. So look, day one, solves darkness, day two solves the deep issue, and day three solves a water issue.

Speaker 2 (17:36):

Do you see how it's so tightly organized, it's a, it's a literary masterpiece that we've kind of missed because we're arguing about how long were the days and when did God do this? Right. Notice I've avoided that question or that for now, for now. Okay. Also notice, that there is parallelism our correspondence this way, right? The sun,, moon and stars rule over the light and the darkness. And it says, they're the sources of the light and the darkness. And they give light to the world and stuff like that. The birds and the fish rule over the heavens and the seas and the man and animals rule over or dominate the vegetation, the dry land and the seas. But especially man over all of that. Okay. That's an amazing thing. It's an amazing thing. So you can see perhaps that the arrangement of creation days in Genesis chapter one has a theological arrangement.

Speaker 2 (18:33):

Now there is the world famous debate about are these literal 24 hour days and are they sequential? And there are a lot of people who argue a lot of different things about it. But I can say this, whatever view you take, whether you take something like the literal 24 hour days, analogical days, day, age, or the framework view, which is the view you should take, what, whatever you take, no one can deny this particular reality. Does that make sense? That's the beauty of it. Whatever you think about out the duration and the sequencing of the days, however you want to handle that. This is rock solid, right? This is like the Canon covenant thing. Like this is just literary observations, how it's put together and we want to see first the literary design. And then second, we can answer any questions that stem out of that.

Speaker 2 (19:25):

Okay. We also want to note that day six, day six is the climactic day of creation because it's called very good. Right? It's good. Good, good, good, good. Very good. And they're all, they all share the same structure, right? There's the divine declaration. Let there be, divine Fiat. There's the accomplishment of that. God sees it names it and calls it good. Okay. And each of these things, each day shares a very tight structure. Okay. The only day that doesn't come to an end is right here. You'll notice in Genesis 2:1-3 that there is no, and it was evening and morning to seventh day. Why does it do that? One suggestion is this, that theologically day seven has not yet come. We still live theologically in day six. Theologically. We've spent, we've had a lot of six or seventh days because Adam, because of his disobedience failed to enter into God's rest.

Speaker 2 (20:26):

And the rest was the goal of creation, right? That Adam went into enter into that by filling, subduing, and obeying. That didn't happen. It wasn't until Christ came that Jesus was able enter into God's sabbatical rest. So Jesus is the only one theologically speaking who's gotten into day seven, but since we are united to him, right, since we are in Christ, we have eschatological rest as part of our inheritance. And by the power of the spirit, that's what we call gospel rest or assurance. So that's a cool thing. Right? So Jesus was it in day seven, after he did this, he came back to day six, right? Redeemed a people, went back to day seven said, I'm coming to get you again. So that's, that's one way of looking at it. That's the way I look at it. But it doesn't mean I don't believe in days and, and sadness and Lord days and stuff like that.

Speaker 2 (21:12):

But this, this is a theological text. It's not a history text and it's not a scientific text. It's got an eschatological agenda because Sabbath rest is the eschatological point at this. Okay. We also want to note in the sense of day six, being special is because something happened in day six that didn't happen in the other days. Something was created in God's image. And I want to highlight that for you. Let's look at this in verse 27 of chapter one. Well let's begin with verse 26. "Then God said, let us make in our image after our likeness. So tell them to move and let them dominion over the fish of the sea, over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth." So God created man in his own image, in the image of God, he created him, male and female.

Speaker 2 (22:00):

He created them. That's the account. So we have humanity created his male and female, both in the image of God, both given the divine commission to rule and subdue, he said, and then God blessed them. And God said to them, be fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea, over the birds of the heavens and where every living thing that moves on the earth. And God said, behold, I've given you every plant yielding seed that it's on the face of the earth and every tree with seed in its fruit, you shall have them for food. So do dominion over that. And to every beast of the earth and every bird of the heavens and to everything that creeps on the earth, everything that has breath of the life I've given every green plant for food and it was so, and God's said everything that he made and behold, it was very good.

Speaker 2 (22:48):

And there was evening and there was morning the sixth day. Okay. So we've got the first day here and we've got an intense literary structure from chaos to Sabbath, king creation kingdoms, creation kings, we've got parallelism this way and that way. So we can see a very tight structure. Remember how in our cannon and covenant model, we had the very same thing we had law, profits, and writings or covenant, covenant history and covenant life. And so there's this progression this way, right? But there was also the old covenant arrangement and the new covenant arrangement, right. We had the four books of the gospels and the four books of the mosaic economy and stuff like that. So the exact same parallelism, both horizontal and vertically wait, vertically and horizontally. Sorry. It's backwards. So the exact same parallel exists here. Right? So again, for me, another bit of evidence that the structure of the whole cannon, right, is, is very supported by this particular model here, that the structure of the word of God and the structure of the world of God in the creation account are the same.

Speaker 2 (23:56):

It's a very amazing thing to me. It makes me pause for worship, that kind of thing. Okay. One of the things I want to show you in terms of the sequencing of the days and how Hebrew works to highlight certain days. So, how do we know day six is so important? What we know for two reasons, one is a double creation account and two, it's got the approbation. Very good. All right. But there's another way we do two. We, we miss it in the vast majority of our English translations. We know that each day is numbered and I've got the verses right here and I've got the Hebrew in the left column, the verse in the right column, the next column and the translation here, and then the grammar and there's this grammatical term called anarchist and articulate. I first heard that when I took Greek with bill Mount in 1991, I said, what is, what is an anarchist and articulate?

Speaker 2 (24:43):

But then he told me, and now I'm going to use it here in honor of him. anarchist just means there's no definite article on something. It's not the dog, it's a dog or just dog articulate means it's got, it's got the article, the, in most of our English translations, we render this the first day, the second day, the third day, the fourth day, the fifth day, the sixth day, the seventh day, right in Hebrew that's not how it works. And it shows climax at the end in Hebrew. The first day is just yom, a day or day one. It doesn't say the first day. Okay. But it's the starting point. It's the starting point. Then with days two through five, there there's no definite article. It's just a second day, a second day after a single day, a third day, a third day after a single day, a fourth day, a fifth day.

Speaker 2 (25:34):

And then wham, the sixth day, the presence of the article, there is another means of highlighting the importance of the sixth day. All right. And then look at the importance of the seventh day, the seventh day, the seventh day, the seventh day threefold repetition of that really shows you that the goal of creation is the seventh day, how we get there is through the sixth day. Does that make sense? And so that's an important point to make in this particular arrangement here. And I wanted you to have that. Therefore, what kind of days are these? What kind of days are these? Remember, that so there's this argument about the age of the earth and the nature of these days now. So remember two things. Number one, that this is told from a divine perspective down, not from human perspective up, this is not us observing scientifically what's going on and recording it.

Speaker 2 (26:24):

This is God shaping reality by his covenant decree and his covenant word. Okay. That's the most important thing. So what's going on then is these days that we have here maybe heavenly days, heavenly days, because remember it's told from heaven's perspective, right. Heaven's perspective. And these may be heavenly days that we're looking at here, not earthly days, because we know that [inaudible 00:26:51] but we would argue that the earthly days are patterned after the heavenly days. Does that make sense? Just like the earthly, tabernacle and temple is patterned after the heavenly tabernacle and temple, right. That's substance, we're the shadow. Okay. So there's correspondence, but not, it's not equal correspondence, right? There's degrees. The earthly temple is a shadow of the greater heavenly temple. And you get that in the book of Hebrews chapter 10, all over the place. And how do we know that? For first we know from scripture, a thousand years to the Lord, it's like our thousand years of art is like a year to the Lord.

Speaker 2 (27:26):

Right? We've got that thing in our mind. We'll get that from the book of Psalms there isn't Deuteronomy 11, 20 and 21, a reference to days that we miss in our English translations. When we get to Deuteronomy 11:21, it says back up and do 20, you shall write these commands on your, or posts your home and on your gates that your days and the days of your children may be multiplied the length Lord swore to your fathers to give them. So he wants them to obey so they can live a long time in the land. Cause that's mosaic covenant. Its about how long, as long as the heavens are above the earth. That's the ESV translation. Okay. But that's not what it says in Hebrew. Unfortunately, it says that he swore your fathers, like the days of heaven upon the earth, right? So Moses, the author of Deuteronomy recognizes that there are heavenly days and earthly days and the heavenly days are longer and the earthly days are shorter.

Speaker 2 (28:19):

That's how Moses can be caught up on the mountain for 40 days and 40 nights and not die of starvation or thirst. Because he's in a different time zone altogether. And so we know that there are heavenly days and earthly days now. And for example, it says this in Psalm 89:29, I will establish his offspring forever, talking about David, and his throne. Like the days of heaven, like same, it's the exact same expression that we see right here. I know it's in Hebrew, but that's just for fun. Okay. Like the days of heaven. So there's a reference even there that there's going to be an eternal kingship and that eternal kingship is going to be like the days of heaven. So that's a little more evidence. The net translation, the new English translation does it like this, like the days of heaven itself. And it has a translation note that says literally like the days of heaven upon the earth.

Speaker 2 (29:06):

So we've kind of missed it in our translation, this whole fact that there are heavenly days and earthly days, I was recently reading a book about someone talking about the days. And she said, we have no evidence in scripture that there are heavenly days are any longer or shorter than earthly days. And then I wrote them back emailed them and said, what about this verse? And he said, well, I guess there's one now. So, so we've got it. So that's good. So we're making, we're making progress because if we read it in English and we're not making carefully checking that it's accurate, so we'll have to get Mr. NIV translation committee to get this thing going. But someone was asking about sequencing and how, and how you have certain things before other things and how that works in our mind. Remember when you're, when you're trying to think about this creation account and how it orders our world and how to think about the days, it's a highly contested thing in the evangelical world.

Speaker 2 (29:55):

It's interesting to note that before God says anything on day one in creation already, the world exists, darkness exists and the waters exist. So not everything gets created on day one and following there's something beforehand and it all gets shaped. We know God did it all. Right. It says that Genesis one, but there is stuff that exists before day, the world, the waters and darkness. And we know that darkness is something God made from the book of Isaiah. Secondly, there are some issues with sequencing, for example, where do you get light before the sun, the moon and the stars, right? Because it says these not only rule over them, but they shine the light on the earth. Okay. Also how vegetation grow without the sun. It can't. So the point here is that sequencing is not the big thing. It's these themes right here that are the big thing.

Speaker 2 (30:53):

And so in my particular wacky worldview, the ordering is formless and void. And so for me, what happens on day one and four is together. Then days two and five, and then days three and six. And that works. And the whole goal is that God is shaping his world by his word. It was formless and void. He's shaping it in these categories right here, formless and void. So also, what's interesting, for example, animals are created first here and then man, but in Genesis chapter two it's man first, then animals.

Speaker 2 (31:26):

So there are some differences. And the way in which people get around it is they say, for example, a great reform scholar, EJ young from the 20th century, Westin seminary, Philadelphia argued that day one was the literal account and day two was a thematic account. Right. But I would argue that day one is a thematic account. And day two is the more kind of chronological account because you always begin with a summary. Backup, focus in, give it the Chronological. So it's it. I just wanted to know that those are some options like there. So be you can be careful when you think about, cause there's a lot to think about at that particular place. And it's important.

Speaker 1 (32:05):

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