Book of Psalms - Psa. 2, Vs. 6-8 (08/07/2022)

God’s Response to Human Rebellion in Psalm 2

Recording in progress. All right. Here we go. Welcome. Good morning. Hi, Ada. Good to see you. She's very locked in right now. It's been a couple of weeks since I've been available for this. Thank you, Ben Jamin, for taking over for the last couple of weeks.

Yeah, that's true. It was Pastor David last week. But I am going to pick up where I last left off. If you'll remember, we've been going through the book of Psalms, and we were in Psalm chapter 2, which started out, Why do the heathen rage and the people imagine a vain thing?

Kings of the earth set themselves, and rulers take counsel together against the Lord and against his anointed, saying, Let us break their bands asunder and cast away their cords from us. And the last time we were looking at this Psalm, we were exploring God's response to man's raging.

And his initial response was that of laughter. But the kind of laughter that we see isn't a jovial laughter, like as if something is funny, but almost more of a threatening laughter, like a snicker or a sneer.

And so we see this threatening laughter from God, and then it gives way to a flaring of the nostrils and a depiction of a threatening countenance from God. So it's almost like a mockery of man's plotting against him.

That's kind of how you could read into the laugh. You know, it's a mocking, threatening laugh. It gives way to a flaring of the nostrils and a heated anger, like a wrath. It says that he will speak into them in his wrath and vex them with his sore displeasure.

The word vex, if you'll remember, means terrify. So they will be completely terrified by God's hot anger towards them. Today, we're going to look at what is God's plan in response to man's plotting. Welcome back, guys.

Good to see you. So we see God responding first with like an initial reaction, the laughter. And then it's not just a threatening type laughter, but it gives way to actual threats because it says that he will speak unto them in his wrath and he will terrify them with his anger.

But it doesn't stop there. Now we get to see what is the ultimate end of man's plotting. And so what is God's plan? So today we're going to be looking in Psalm chapter two again. And we will be in starting in verse six, six, because we left off on verse five last time.

God’s Installed King on Zion

So I want us to, for a moment, just think about all of the plotting, all of the planning, all of man's desire to cast away the cords of God and his people. And if you'll remember what those cords are, it's the restraint that God and his people have on the world as a whole.

We provide a restraint. In a sense, we are the salt that preserves the world, right? So we're providing some kind of restraint and the world wants to cast that off of them. They want to just continue to rot.

They want to be more and more rotten. So we saw God beginning to respond to the heathen raging. We saw him speak unto him in his wrath. And now we're going to observe the vehicle by which the Lord will accomplish his victory.

He starts by saying, because remember last time we said he's going to speak to him in his wrath, but now we're going to actually get to see what he's saying. So here's what the Lord says. He says, yet, and I just want to stop right there before we go on to the rest of the sentence.

I want us to just stop right there and recognize what that means when God says yet. Because anytime you use the word yet, it comes after something else. It comes as a response to something else, right?

You wouldn't just start a thought with yet. It comes on the heels of a different thought. And what is that thought? Any ideas? What is the thought that God is responding to with yet? And the second part of this question might be, what does that mean, yet?

Okay, so Pop says that he's speaking in response to all of the heathen raging. Is that what you're saying? All the heathen raging and basically plotting together against the Lord and against his anointed.

That's exactly right. So think about that. Think about all of the plotting, all of the raging, all of the just malevolence that man has planned against the Lord. Think of all of that. And here's what he says, yet.

It's as if to say, but like there's all of this that you're doing, but it doesn't matter what you do because I have a plan. And that's what God is about to share with us. Here is his plan. So it's as if to say, you plan, you plot, you rage, you rail against me.

You gather together with all your men and all your might and all your malevolence against me, but yet it's as if to say, it's all completely for not. And, and that kind of goes along with what we talked about with the first part of this lesson, when they are imagining a thing in vain, right?

They imagine a vain thing. Everything that they're imagining is completely empty. It's meaningless. It has no effect. And we are about to see why, because while man devises all these plans, they're still God's plan.

And that's what God is basically just bringing to the forefront. You have all these plans. You have all these ideas, all of these imaginings, but I have a plan. So your plan doesn't count. It's as if to say it doesn't count because I have a plan and mine's the only plan.

Now I had this thought the other day, Ben has, Ben's been doing a lot of, um, going through old tapes of brother Myron, of brother Otis, uh, of his dad. And he's been digitizing old tapes. So you guys are going to see those pop up on the website.

They've are a lot of them. I've already been on the website. There is just a treasure trove of sermons. You could go through and Sunday school lessons. Um, but he has often mentioned like the, the titles to all of their sermons and lessons and things.

And it dawned on me, I haven't given any kind of titles for any of my lessons or anything. Um, and we may go back and entitle some of them. Maybe Ben's already given me some titles. I don't know. I imagine you probably have.

Um, but that got me thinking, well, what would, what would the title for this lesson be a part one, part two, part three. Those are the titles. Yes. Um, so I got to thinking, you know, a lot of people, I think when they go through this Psalm chapter two, they would probably just name their series man plans and God laughs.

Right. But I don't want to be like everybody else. I'm going to just say there's God's plan and it's the only plan. All right. And so I don't know if that's the title yet. It's the working title, right?

God's plan is the only one that counts. I like that even better. Uh, but if you think about it, God does laugh in this passage, but that's just kind of a beginning thought. Um, I think the more important thing is that he begins to lay out his plan.

We're supposed to focus on God's plan because I think we will get focused on man's plan and we'll get focused on the, the raging and the vain babblings, right? The imagining of vain things. And we get down.

We kind of get discouraged because we see that the world seems to be winning, at least from our perspective. And we'll tell ourselves when we come to church. Well, God is on his throne and God is in control and we say it and we want to, we want to believe it.

But then throughout the week we focus on what man's doing and we let it get us down. So do we really believe it? So we need to ask ourselves, are we, are we living out what we say we want to believe at church?

Because God does have a plan and we're going to see just how futile man's plans are based on this passage. And what I love about it is that it always seems to speak to modern themes. God's, God's word is always relevant.

And I think we'll see that. So he has started his speaking with the thought of yet your plan doesn't count. Mine does. Here's my plan. The next thing that he says is I have set my King upon my holy hill of Zion.

What does that mean? So if you took the whole phrase that God just said after man's plotting and after man's vain imaginings, he says, yet have I set my King upon my holy hill of Zion. Okay. Maybe a reference to Jesus says God or says dad.

I'm going to say says God because it is a reference to Jesus. Funny Freudian slip. I really, I really respect and honor my dad. Maybe sometimes too much. Yeah. He says, yet have I set the song. So it's got, it's got a rhyme a little bit, right.

Yet have I set. And the word set there means to install. So what we see here is that God has installed a King. Who is that? That's Jesus. Now, when we were first starting Psalm chapter two, we talked about the fact that this is written by King David and that it is okay for David to see himself as the installed King, right?

It is okay for David to see himself as the anointed because he was anointed. He was anointed by Samuel. Right. And he is also considered a son of God. But we know that ultimately this verse is truly about Jesus.

And we're about to see the irrefutable evidence as to why. And that is because we're going to see that it's talking about God's begotten. But there is still an application for David. And there's still an application for us because even the word begotten in this verse is slightly different than the word begotten that we're used to seeing when describing Jesus.

We'll share that in a minute. But first let's focus just for a second on the fact that God installed a King. He installed a King. So here they are raging. They are plotting. And the whole reason why they're plotting is because they want to break our bands asunder and cast away our cords from us.

Right. That's what they're saying. They want to make it so that the restraint that God and his people have on the world is for not. That's their entire plan. That's the objective of their plan. And God says, yet I have installed a King.

What is a King? He's a ruler. He is someone who is designed and created to enforce restraint. So in other words, you want to cast off restraint, but I already put a King. So he's going to enforce restraint.

So tough cookies. Right. Your plan doesn't count. Mine does. Now, one of the things that I think is really interesting is that we live in a day and age where we look at our government and we say, we are a self-ruled people.

We elect our presidents. And one of the things that I think is so beautiful about the government that our forefathers created is that it closely resembles what Israel looked like before they had a King.

Right. It closely resembled Israel prior to asking for Saul. And I think that's awesome because when Israel asked for Saul, what did God say? They haven't rejected you, Samuel. They have rejected me. They rejected my system in favor of the world system.

So what I think is so cool about our system here in America is it was designed around God's system. And that's why it's worked so beautifully. They call it the great experiment, but it's not the first time it's ever happened.

It's just the first time in modern history that we've seen it happen. But we have recently gone through an election that was very divisive, haven't we? Where there were a lot of lawsuits, a lot of arguing, a lot of fighting over how the election turned out.

And we have some people who believe that the election was stolen. And we have some people who believe that the election was not stolen. I'm not going to argue whether it was or whether it wasn't. Because from my viewpoint, after reading this, that God installed a king, we have to keep in mind what God does.

He installs kings, period. And he may do that through different means, maybe through an election. But the only reason why the president we have is the president is because God put him there. Whether we feel like we put him there or not is irrelevant.

Because our plan doesn't count. God's plan counts. We know that this is the way God does things, because we see it here that God has installed the king. But Jesus himself has told us that this is how the father operates.

When he was talking with Pontius Pilate. And Pilate says, don't you know that I have the authority to release you? And what was Jesus's response? You only have that authority because it came from above.

That's basically Jesus's response is you only have that authority because God gave it to you. Now, do you think Pontius Pilate thought that that were the case? Or do you think maybe he got there by his own accord?

He probably thought this was all man's doing. And now I'm top dog. But Jesus recognized the higher authority. He said, no, God has the plan. Your plan doesn't count. It's God's plan. And so for me, what does that do?

That makes me go, OK, maybe I don't like the way that the election turned out. And maybe I feel like it didn't turn out the way it did. It didn't go according to our system's design. Maybe I don't. Well, let's look at it this way.

Whether we believe that President Biden is a legitimate president or not, he's there because God put him there. But there's one thing that I think everyone can agree on, whether you believe that Biden is legitimately our president or not.

One thing that is not really disputed, even in mainstream media, is that there are some cases of election fraud. Whether it's enough to swing the election or not, irrelevant. Are there some cases? Did we find that there are some fraudulent votes?

What do you guys think? Definitely. And usually the argument is that there are not enough to actually swing the election, so it wouldn't have really mattered. OK, that's fair. Let's say it wasn't enough.

But the fact that there were fraudulent votes should tell us this. Man attempts to install a president, right? That's what a fraudulent vote is all about. It's about, I want to circumvent the plan of America, right, where the people get to elect.

And I'm going to cheat the system, and I'm going to install a president. So it's interesting that man tries to do what God can already do. God does that, and God did that. We have President Biden because God put him there.

We had President Trump because God put him there. And what we have to realize is every single president we have ever had was divinely appointed by God, whether we like the way the election turned out or not.

Now, that should give us some comfort, whether we like the president or not. That should give us some comfort because all things work together for the good of those who love the Lord and who are called according to his purpose.

So the president who is president right now was the best choice for us, which is kind of a hard pill to swallow. I don't like it, but that's who God put there, and he put him there for my good. So we have to think about that a little bit.

And this should be comforting to us because when man has a plan, it doesn't really count. It's God's plan that counts. So he says, I have set my king upon my holy hill of Zion. Think about Jesus talking to Pontius Pilate.

You only have the authority that you have because God gave it to you. Yes, you have the authority to let me go, but your authority is ultimately going to be used to condemn me to the cross. Who put Pontius Pilate there?

God the Father. If God the Father would put Pontius Pilate in his position to condemn his own son to the cross, of course, he would put a king or a president in our case, in the position that he is in to chastise us, perhaps, to prepare us for harder times, maybe to protect us from something that we don't know is going on.

All we know is that it accomplishes the Lord's will, just like Pontius Pilate accomplished the Lord's will when he helped to condemn Jesus to the cross. God's plan. Now, all power, all authority, it all belongs to him and him alone.

If you don't like the president, take that up with God, okay? Because that's his plan. Enough of that, let's move on. So God installed his king, and in this chapter where he says, yet have I set my king upon my holy hill of Zion, what is he talking about?

He's talking about Jesus, all right? Now, I want us to focus for just a second on the holy hill of Zion. What does that mean, okay? Pop says the church. Any other guesses? Yeah, what does it mean that he said, I set my king upon my holy hill of Zion?

Right? Yeah, okay. So Ben's answer is we're kind of looking forward in time to when Jesus is sitting on the throne after his second coming, but it kind of goes along with David, who was already anointed king even before he sat on the throne.

So in other words, God had a plan and it was already set in motion. Man tried to circumvent it, right? Saul chased David. It's a good answer. Any other answers? What is the holy hill of Zion? Yes, Kyle, say that one more time.

Okay, maybe it represents the ultimate position of authority. I think that definitely has that layer to it for sure, because, I mean, that's, it's, well, we're going to see here in a moment why, but that's true.

Any other answers? Okay, so I'm going to read something to you. Zion. This is from the Encyclopedia Britannica. Zion in the Old Testament is the easternmost of the two hills of ancient Jerusalem. It was the site of the Jebusite city captured by David, king of Israel.

So think of David writing this psalm, and he sees himself as God's anointed king, because he was, and God's son, not a begotten son, because there's only one truly begotten son, that's Jesus Christ, but he sees himself as God's son.

And he says, God has set a king on his holy hill of Zion. This is talking about an actual place. And speaking to what Ben was talking about, when Jesus comes and rules, he will rule on the throne of David in the same place.

So when it says, I have set my king upon my holy hill of Zion, he is, in fact, talking about the ultimate position of authority. And the place of representation for that ultimate position of authority is depicted on the holy hill of Zion.

That's where the throne, the earthly throne is of the ultimate authority. It was David's throne. He was the anointed king and a son of God. And it will become Jesus's throne, or in this case, has already seemingly been anointed for that position, right?

Because we know God's talking about Jesus. So we are looking forward. And he's saying that that's already accomplished. So when we say that Jesus reigns, right? And he is on the throne, he's not physically on the site here on earth of Zion, but positionally, just like David was, he is already anointed for that position.

And just like David who ran from Saul, Saul representing man's raging, man's plotting against God and his anointed, just like that, Jesus is already anointed and will be coming back to sit physically on the throne on Zion.

Everybody follow so far so yes? Cool. Okay. So at this point, Psalm chapter two kind of takes this dramatic turn because as if it's not already dramatic, right? We have man raging. We have God just kind of in a mockery of laughter, laughing at man's raging, his vain imaginings, and then God's nostrils flare and he begins to speak in his wrath.

He begins to terrify them with his sore displeasure. And he says, yet I have set my king on my holy hill of Zion. So in other words, you have a plan, but it doesn't count because my plan was already accomplished.

It's done. It's finished. You can't escape the king. He's already there. But then as if it wasn't dramatic enough and as if that shouldn't already be enough to silence man, the father kind of does this number right here.

Like, I set my king on the holy hill of Zion. Boom. And the next verse is actually the king talking. So the next verse is Jesus in this respect saying what God has done. Okay. So he has basically said, I have set my king on my holy hill of Zion.

And the next verse is not the father talking, but it's the king. So from David's perspective, who is writing this song, he was the king, right? It was anointed king. So he begins to share God's plan as God's anointed king.

But of course, this is talking about Jesus as well, right? So what we are actually seeing are the words of Christ and they're spoken by the mouth of David. We saw in Acts chapter four, I think it was.

We saw that by the mouth of David, Jesus said these words, God said these words. So here's what Jesus says. So think of it like that. Man raging, God laughs, his nostrils flare. He says, yet your plan doesn't count.

Mine does. I already set my king on my holy hill of Zion. It's done already. You can't stop it because it's already accomplished. And then he goes, boom, here's the king. And that's when Jesus says, I will declare the decree.

I will declare the decree. So as if they shouldn't already be silent from the fear of God Almighty. Now the son, the king who is ruling and who has the position of authority to enforce the restraint that man wants to cast off of him.

At this point, Jesus says, I'm going to declare the decree. So in other words, here's the restraint. I'm enforcing the restraint by reminding you of the restraints and reminding you of who I am and what authority I have.

So here's the decree. And he says, I will declare the decree the Lord has said unto me, thou art my son, this day have I begotten thee. Okay. So the king stands up and says, here's the decree. When a king declares a decree, what happens?

Yeah, it's sealed. It's done. What did the people do when the king declares a decree? They bow, right? They bow. They say, okay, that's the law. And if they don't, what happens to them? Off with their head, right?

That's a queen. If you think about that, but that's what happens when a king declares a decree, it's done. And there's no arguing because the king has declared it. So Jesus is at this moment from a place of authority and a victory.

He is saying, here's the decree. And a decree is a law or a statute. All right. So he's like, I'm going to basically tell you the restraints that you are hoping to cast off because I'm here to enforce them.

So tough cookies. You've got the restraints. And the next thing he says is, thou art my son, this day have I begotten thee. So what is he doing? He's quoting the father. So the king stands up. He says, here's the decree from the father.

He says, I am his son. This day have I begotten thee. Now I want to look at the word begotten for just a minute, because we are used to talking about Jesus as the one and only begotten son. And he is.

There's no denying that. But the word that is used, for instance, in John 3, 16, when he says that he gave his only begotten son, that whosoever should believe in him shall not perish, but have everlasting life, the word for begotten there is monogene.

All right. So in other words, it is, it is produced forth from the father. It's not made like man is made. It's, it comes from God. So in other words, he is, as if he's a, a blood relative of God, if that's a way you could say it, you know, but God, we know the father is a whole, is a, a Holy spirit, right?

He doesn't necessarily have blood the way we have it, except for when Jesus was born. Now we have the blood of Christ. But what we're talking about is God's, God giving, in a sense, giving birth to a son, right?

There is only one of those, and that's Jesus. Nobody else claims or gets to claim that. And if they do claim that, then they are an antichrist, right? Because only Jesus can rightfully claim that he is a begotten son of the father.

However, the word begotten here is yesad. It's a little bit different. And I want to share with you, uh, what that means. And you have to do some digging to understand the word yesad because yesad is used in a couple of different verses.

It's used here in Psalm chapter two, verse seven. It's used again in Hebrews one, five, and in Hebrews five, five, which I believe are just quoting Psalm two, but it's also used in Acts chapter 13. And if you will, just go there for me real quick.

Acts 13, and I believe it's 33. Yeah. God hath fulfilled the same unto us, their children, in that he hath raised up Jesus again, as it is also written in the second Psalm. All right. So this is, this is actually quoting, uh, the second Psalm.

Thou art my son. This day have I begotten thee. Let me, let me see if it's in Hebrews one, five. Now keep in mind, this is using, um, the word begotten in relation to Jesus being resurrected. Uh, Hebrews five, one, five Hebrews one, five.

Let's look there for unto which of the angels said he at any time, thou art my son in this day have I begotten thee. And again, I will be to him a father and he shall be to me a son here. This is, this is a verse that is showing the deity of Christ, right?

Um, this is definitely a different, a different being than the angels in Hebrews five, five. So also Christ glorified, not himself to be made and high priest, but he that said unto him, thou art my son today, have I begotten thee?

So in Hebrews one, five, and in Hebrews five, five, it's basically just quoting the Psalm. And while it does quote the Psalm in Acts chapter 13, verse 33, it's also connecting it to the resurrection of Christ.

And the reason why it's connecting it to the resurrection of Christ is that the word begotten here means to bring forth, right? So it's slightly different than the kind of birthing that begotten means when we're talking about Jesus being God's son.

This begotten means that God brought him forth. And in relation to the resurrection, what that means is God resurrected him. He brought him forth in the resurrection. The father made it happen. And the way it's, it's, uh, presented is, let's see, the Hebrew word for begotten is yalad, not yasad.

I said it wrong, yalad. And the lexical meaning is to bear, beget, or bring forth. Here we discover that Psalm two, seven was a prophecy that Jesus would return to life. All right. So we see that in Psalm chapter two, the King stands up.

He says, God said, I, you are my son this day have I begotten thee. And this is looking forward. Like Ben said to Jesus sitting on the throne. Well, the only way that's going to happen is if Jesus was raised from the dead because Jesus died on the cross y 'all following so far.

Okay. So if Jesus is going to be raised from the dead so that he could come back and reign from the throne, then you have to understand that this bringing forth this resurrection from the father, it's, it's presented in a way as if it's already done, it's finished.

Uh, and so think of King David, when he was anointed King, it was already done. He was King. He didn't have the title of King yet, but he was King. He had the position of King in the eyes of the father.

Now Jesus has the position of King in the eyes of the father. He is the King of Kings. Now, from the earthly perspective, from man's view, Jesus is not sitting on the throne at Zion. So from the earthly in time perspective, it hasn't happened yet, but we know it has already happened because God said it has already happened.

So when we see this word begotten, Yalad, what this is telling us is that God made it already happen. He brought it forth. Okay. So why is this important? Because when David writes the Psalm, he's seeing this from his own perspective.

God brought forth David as a King. Is this Psalm about David? Kind of yes, but really no, it's about Jesus. It has an application to David. We are already born of God when we are, when we are, I got to be careful the way I say this because I want to make sure that it's correct.

We are not begotten of God because only Jesus is, but we are born of God and we have a verse that tells us that. Let me see if I can find it in my notes. Um, yeah, first John five, one, if you'll go there real quick, we will see that it actually uses the word begotten here, but it's in relation to Jesus, not relation to us, but it does tell us that we are born of God.

So check this out. First John five, one, whosoever believe it, that Jesus is the Christ is born of God. So if you believe that Jesus is the Christ, if you believe he is in this sense, the Christ standing up, declaring the decree that the Lord has said unto him, if that's something that you believe, then guess what?

You are born of Christ and everyone that loveth the Christ says it loveth him that begat loveth him also that is begotten of him. So let me say it this way. If you love God, you love his son. That's what this says.

So if you believe that Jesus is the Christ, then you love God and you love the Christ and we are born of him. That's not begotten, but we are brought forth out of sin into newness of life. Isn't it interesting that in scripture, we get those kinds of turns throughout all of scripture.

God talks about bringing us forth out of something into something else. So in a sense, we could say that we are begotten of Christ because he has brought us forth out of something else. Does that make sense?

It's kind of hard to explain. So I apologize if it's a little, you know, as clear as mud, but I think y 'all are getting it. I'm seeing some heads nod and stuff. We are brought forth out of something else.

Just like God brought forth David from one area of his life into kingship, another area of his life, and he brought forth Jesus from death back into life and a resurrection. God has also brought forth us out of old things pass away.

Behold, all things become new. There's a bringing forth. So we see the king, he stands up. He says, I will declare the decree. The Lord has said unto me, thou art my son. This day have I begotten thee.

And then he says, ask of me, and I will give unto thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession. All right. Are there any other examples in scripture you can think of where someone was said, ask of me and it will be given to you?

Can y 'all think of any examples? In particular, maybe a king, this idea of ask of me and it will be given. I see, I see Ashton nodding her head. Can you think of one Ashton? No. Okay. That's all right.

So, okay. That's a great example. So God asks Solomon, hey, ask what you will and I'll give it to you. And Solomon asks wisdom. That's one great example. Esther. Okay. Hold on to that one because we're going to explore Esther a little bit.

The Decree: Ask of Me and I Will Give You the Nations

I saw a hand go up over here. Was there another example? And that is great. Okay. So that's God talking with his people, right? Okay. So let's explore a couple of examples here because there's some really cool parallels that happen.

Let's first look at Esther. All right. Now, if you'll remember the story of Esther, she has an uncle and that's uncle Mordecai. Now, Mordecai is kind of a thorn in the side of Haman. Haman is the king's right-hand man.

Haman does not like Mordecai. Why does he not like Mordecai? Does somebody know? Because what? He's a Jew, but also Mordecai has done something and you're right. That's part of it. Just by being a Jew, he doesn't like Mordecai, but there's something else that Mordecai has actually done that's made Haman very upset.

He refuses to bow to him. So Haman wants to have ultimate authority, and this is signified when people bow to him. Oh, I'm the king's right-hand man. I have authority. I am not ruled. I am the ruler.

And Haman has this pride about him, which we'll see in a minute. And it just irritates him that someone is not recognizing his authority. He does not like that Mordecai will not bow to him because you're not recognizing that I'm in charge.

Now, think about the heathen raging, wanting to cast away the cords from them. They want to be in charge. They want to have the ultimate authority. They don't want the restraint of the Lord and His anointed.

So we're seeing a parallel here. We're seeing Haman representing the raging of the people. And we're seeing Mordecai representing a refusal to recognize man's authority. Mordecai as one of God's representatives.

So he won't recognize the authority. So here's what happens. And I'm going to summarize for sake of time because we are running short on time. Esther goes to the king unannounced. She risks her life. And she says to the king, who is happy to see her, thank goodness.

Because if he wasn't, she'd be a goner. He's happy to see her. And he says, ask of me and I will give unto you even up to half my kingdom. And she says, all I want is for you and Haman to come to a banquet tomorrow night.