Mazmur 33:1--35:28
Konteks33:1 You godly ones, shout for joy because of the Lord!
It is appropriate for the morally upright to offer him praise.
33:2 Give thanks to the Lord with the harp!
Sing to him to the accompaniment of a ten-stringed instrument!
33:3 Sing to him a new song! 2
Play skillfully as you shout out your praises to him! 3
33:4 For 4 the Lord’s decrees 5 are just, 6
and everything he does is fair. 7
33:5 The Lord promotes 8 equity and justice;
the Lord’s faithfulness extends throughout the earth. 9
33:6 By the Lord’s decree 10 the heavens were made;
by a mere word from his mouth all the stars in the sky were created. 11
33:7 He piles up the water of the sea; 12
he puts the oceans 13 in storehouses.
33:8 Let the whole earth fear 14 the Lord!
Let all who live in the world stand in awe of him!
33:9 For he spoke, and it 15 came into existence,
he issued the decree, 16 and it stood firm.
33:10 The Lord frustrates 17 the decisions of the nations;
he nullifies the plans 18 of the peoples.
33:11 The Lord’s decisions stand forever;
his plans abide throughout the ages. 19
33:12 How blessed 20 is the nation whose God is the Lord,
the people whom he has chosen to be his special possession. 21
33:13 The Lord watches 22 from heaven;
he sees all people. 23
33:14 From the place where he lives he looks carefully
at all the earth’s inhabitants.
33:15 He is the one who forms every human heart, 24
and takes note of all their actions.
33:16 No king is delivered by his vast army;
a warrior is not saved by his great might.
33:17 A horse disappoints those who trust in it for victory; 25
despite its great strength, it cannot deliver.
33:18 Look, the Lord takes notice of his loyal followers, 26
those who wait for him to demonstrate his faithfulness 27
33:19 by saving their lives from death 28
and sustaining them during times of famine. 29
33:20 We 30 wait for the Lord;
he is our deliverer 31 and shield. 32
33:21 For our hearts rejoice in him,
for we trust in his holy name.
33:22 May we experience your faithfulness, O Lord, 33
for 34 we wait for you.
Written by David, when he pretended to be insane before Abimelech, causing the king to send him away. 36
34:1 I will praise 37 the Lord at all times;
my mouth will continually praise him. 38
34:2 I will boast 39 in the Lord;
let the oppressed hear and rejoice! 40
34:3 Magnify the Lord with me!
Let’s praise 41 his name together!
34:4 I sought the Lord’s help 42 and he answered me;
he delivered me from all my fears.
34:5 Those who look to him for help are happy;
their faces are not ashamed. 43
34:6 This oppressed man cried out and the Lord heard;
he saved him 44 from all his troubles.
34:7 The Lord’s angel camps around
the Lord’s 45 loyal followers 46 and delivers them. 47
34:8 Taste 48 and see that the Lord is good!
How blessed 49 is the one 50 who takes shelter in him! 51
34:9 Remain loyal to 52 the Lord, you chosen people of his, 53
for his loyal followers 54 lack nothing!
34:10 Even young lions sometimes lack food and are hungry,
but those who seek the Lord lack no good thing.
34:11 Come children! Listen to me!
I will teach you what it means to fear the Lord. 55
34:12 Do you want to really live? 56
Would you love to live a long, happy life? 57
34:13 Then make sure you don’t speak evil words 58
or use deceptive speech! 59
34:14 Turn away from evil and do what is right! 60
Strive for peace and promote it! 61
34:15 The Lord pays attention to the godly
and hears their cry for help. 62
34:16 But the Lord opposes evildoers
and wipes out all memory of them from the earth. 63
34:17 The godly 64 cry out and the Lord hears;
he saves them from all their troubles. 65
34:18 The Lord is near the brokenhearted;
he delivers 66 those who are discouraged. 67
34:19 The godly 68 face many dangers, 69
but the Lord saves 70 them 71 from each one of them.
34:20 He protects 72 all his bones; 73
not one of them is broken. 74
34:21 Evil people self-destruct; 75
those who hate the godly are punished. 76
34:22 The Lord rescues his servants; 77
all who take shelter in him escape punishment. 78
By David.
35:1 O Lord, fight 80 those who fight with me!
Attack those who attack me!
35:2 Grab your small shield and large shield, 81
and rise up to help me!
35:3 Use your spear and lance 82 against 83 those who chase me!
Assure me with these words: 84 “I am your deliverer!”
35:4 May those who seek my life be embarrassed and humiliated!
May those who plan to harm me be turned back and ashamed! 85
35:5 May they be 86 like wind-driven chaff,
as the Lord’s angel 87 attacks them! 88
35:6 May their path be 89 dark and slippery,
as the Lord’s angel chases them!
35:7 I did not harm them, but they hid a net to catch me
and dug a pit to trap me. 90
35:8 Let destruction take them by surprise! 91
Let the net they hid catch them!
Let them fall into destruction! 92
35:9 Then I will rejoice in the Lord
and be happy because of his deliverance. 93
35:10 With all my strength I will say, 94
“O Lord, who can compare to you?
You rescue 95 the oppressed from those who try to overpower them; 96
the oppressed and needy from those who try to rob them.” 97
35:11 Violent men perjure themselves, 98
and falsely accuse me. 99
35:12 They repay me evil for the good I have done; 100
I am overwhelmed with sorrow. 101
35:13 When they were sick, I wore sackcloth, 102
and refrained from eating food. 103
(If I am lying, may my prayers go unanswered!) 104
35:14 I mourned for them as I would for a friend or my brother. 105
I bowed down 106 in sorrow as if I were mourning for my mother. 107
35:15 But when I stumbled, they rejoiced and gathered together;
they gathered together to ambush me. 108
They tore at me without stopping to rest. 109
35:16 When I tripped, they taunted me relentlessly, 110
and tried to bite me. 111
35:17 O Lord, how long are you going to just stand there and watch this? 112
Rescue 113 me 114 from their destructive attacks;
guard my life 115 from the young lions!
35:18 Then I will give you thanks in the great assembly; 116
I will praise you before a large crowd of people! 117
35:19 Do not let those who are my enemies for no reason 118 gloat 119 over me!
Do not let those who hate me without cause carry out their wicked schemes! 120
35:20 For they do not try to make peace with others, 121
but plan ways to deceive those who are unsuspecting. 122
35:21 They are ready to devour me; 123
they say, “Aha! Aha! We’ve got you!” 124
35:22 But you take notice, 125 Lord!
O Lord, do not remain far away from me!
35:23 Rouse yourself, wake up 126 and vindicate me! 127
My God and Lord, defend my just cause! 128
35:24 Vindicate me by your justice, O Lord my God!
Do not let them gloat 129 over me!
35:25 Do not let them say to themselves, 130 “Aha! We have what we wanted!” 131
Do not let them say, “We have devoured him!”
35:26 May those who want to harm me be totally embarrassed and ashamed! 132
May those who arrogantly taunt me be covered with shame and humiliation! 133
35:27 May those who desire my vindication shout for joy and rejoice!
May they continually say, 134 “May the Lord be praised, 135 for he wants his servant to be secure.” 136
35:28 Then I will tell others about your justice, 137
and praise you all day long. 138
[33:1] 1 sn Psalm 33. In this hymn the psalmist praises the Lord as the sovereign creator and just ruler of the world who protects and vindicates those who fear him.
[33:3] 2 sn A new song is appropriate because the Lord is constantly intervening in the lives of his people in fresh and exciting ways.
[33:3] 3 tn Heb “play skillfully with a loud shout.”
[33:4] 4 sn For the
[33:4] 5 tn Heb “word.” In this context, which depicts the
[33:4] 7 tn Heb “and all his work [is] in faithfulness.”
[33:5] 8 tn Heb “loves.” The verb “loves” is here metonymic; the
[33:5] 9 tn Heb “fills the earth.”
[33:6] 11 tn Heb “and by the breath of his mouth all their host.” The words “were created” are added in the translation for stylistic reasons; they are understood by ellipsis (note “were made” in the preceding line). The description is consistent with Gen 1:16, which indicates that God spoke the heavenly luminaries into existence.
[33:7] 12 tn Heb “[he] gathers like a pile the waters of the sea.” Some prefer to emend נֵד (ged, “heap, pile”; cf. NASB) to נֹד (nod, “bottle”; cf. NRSV; NIV “into jars”), but “pile” is used elsewhere to describe water that the
[33:7] 13 tn Or “watery depths.” The form תְּהוֹמוֹת (tÿhomot, “watery depths”) is the plural form of תְּהוֹם (tÿhom, “great deep”; see Gen 1:2).
[33:8] 14 tn In this context “fear” probably means “to demonstrate respect for the
[33:9] 15 tn That is, “all the earth” in the first line of v. 8. The apparent antecedent of the masculine subject of the verbs in v. 9 (note וַיֶּהִי [vayyehiy] and וַיַּעֲמֹד [vayya’amod]) is “earth” or “world,” both of which are feminine nouns. However, כָּל (kol, “all”) may be the antecedent, or the apparent lack of agreement may be explained by the collective nature of the nouns involved here (see GKC 463 §145.e).
[33:9] 16 tn Heb “he commanded.”
[33:10] 17 tn Heb “breaks” or “destroys.” The Hebrew perfect verbal forms here and in the next line generalize about the
[33:11] 19 tn Heb “the thoughts of his heart for generation to generation.” The verb “abides” is supplied in the translation. The
[33:12] 20 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[33:12] 21 tn Heb “inheritance.”
[33:13] 22 tn The Hebrew perfect verbal forms in v. 13 state general facts.
[33:13] 23 tn Heb “all the sons of men.”
[33:15] 24 tn Heb “the one who forms together their heart[s].” “Heart” here refers to human nature, composed of intellect, emotions and will. The precise force of יָחַד (yakhad, “together”) is unclear here. The point seems to be that the
[33:17] 25 tn Heb “a lie [is] the horse for victory.”
[33:18] 26 tn Heb “look, the eye of the
[33:18] 27 tn Heb “for the ones who wait for his faithfulness.”
[33:19] 28 tn Heb “to save from death their live[s].”
[33:19] 29 tn Heb “and to keep them alive in famine.”
[33:20] 30 tn Or “our lives.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.
[33:20] 31 tn Or “[source of] help.”
[33:22] 33 tn Heb “let your faithfulness, O
[34:1] 35 sn Psalm 34. In this song of thanksgiving the psalmist praises God for delivering him from distress. He encourages others to be loyal to the Lord, tells them how to please God, and assures them that the Lord protects his servants. The psalm is an acrostic; vv. 1-21 begin with successive letters of the Hebrew alphabet. (Verse 6 begins with the letter he (ה) and v. 7 with the letter zayin (ז). The letter vav (ו), which comes between ה and ז, seems to be omitted, although it does appear at the beginning of v. 6b. The final verse of the psalm, which begins with the letter pe (פ), is outside the acrostic scheme.
[34:1] 36 tn Heb “By David, when he changed his sense before Abimelech and he drove him away and he went.”
[34:1] sn Pretended to be insane. The psalm heading appears to refer to the account in 1 Sam 21:10-15 which tells how David, fearful that King Achish of Gath might kill him, pretended to be insane in hopes that the king would simply send him away. The psalm heading names the king Abimelech, not Achish, suggesting that the tradition is confused on this point. However, perhaps “Abimelech” was a royal title, rather than a proper name. See P. C. Craigie, Psalms 1-50 (WBC), 278.
[34:1] 38 tn Heb “continually [will] his praise [be] in my mouth.”
[34:2] 39 tn Heb “my soul will boast”; or better, “let my soul boast.” Following the cohortative form in v. 1, it is likely that the prefixed verbal form here is jussive.
[34:2] 40 tn The two prefixed verbal forms in this verse are best taken as jussives, for the psalmist is calling his audience to worship (see v. 3).
[34:4] 42 tn Heb “I sought the
[34:5] 43 tc Heb “they look to him and are radiant and their faces are not ashamed.” The third person plural subject (“they”) is unidentified; there is no antecedent in the Hebrew text. For this reason some prefer to take the perfect verbal forms in the first line as imperatives, “look to him and be radiant” (cf. NEB, NRSV). Some medieval Hebrew
[34:6] 44 tn The pronoun refers back to “this oppressed man,” namely, the psalmist.
[34:7] 45 tn Heb “his”; the referent (the
[34:7] 46 tn Heb “those who fear him.”
[34:7] 47 tn The prefixed verb with vav (ו) consecutive here carries the same generalizing force as the active participle in the first line. See GKC 329 §111.u.
[34:8] 48 tn This verb is normally used of tasting or savoring food. The metaphor here appears to compare the
[34:8] 49 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[34:8] 50 tn Heb “man.” The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.”
[34:8] 51 tn “Taking shelter” in the
[34:9] 53 tn Heb “O holy ones of his.”
[34:9] 54 tn Heb “those who fear him.”
[34:11] 55 tn Heb “the fear of the
[34:12] 56 tn Heb “Who is the man who desires life?” The rhetorical question is used to grab the audience’s attention. “Life” probably refers here to quality of life, not just physical existence or even duration of life. See the following line.
[34:12] 57 tn Heb “[Who] loves days to see good?”
[34:13] 58 tn Heb “guard your tongue from evil.”
[34:13] 59 tn Heb “and your lips from speaking deception.”
[34:14] 61 tn Heb “seek peace and pursue it.”
[34:15] 62 tn Heb “the eyes of the
[34:16] 63 tn Heb “the face of the
[34:17] 64 tn Heb “they” (i.e., the godly mentioned in v. 15).
[34:17] 65 tn The three perfect verbal forms are taken in a generalizing sense in v. 17 and translated with the present tense (note the generalizing mood of vv. 18-22).
[34:18] 66 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the
[34:18] 67 tn Heb “the crushed in spirit.”
[34:19] 68 tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.
[34:19] 70 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the
[34:19] 71 tn Heb “him,” agreeing with the singular form in the preceding line.
[34:20] 72 tn The Hebrew participial form suggests such protection is characteristic.
[34:20] 73 tn That is, he protects the godly from physical harm.
[34:20] 74 sn Not one of them is broken. The author of the Gospel of John saw a fulfillment of these words in Jesus’ experience on the cross (see John 19:31-37), for the Roman soldiers, when they saw that Jesus was already dead, did not break his legs as was customarily done to speed the death of crucified individuals. John’s use of the psalm seems strange, for the statement in its original context suggests that the Lord protects the godly from physical harm. Jesus’ legs may have remained unbroken, but he was brutally and unjustly executed by his enemies. John seems to give the statement a literal sense that is foreign to its original literary context by applying a promise of divine protection to a man who was seemingly not saved by God. However, John saw in this incident a foreshadowing of Jesus’ ultimate deliverance and vindication. His unbroken bones were a reminder of God’s commitment to the godly and a sign of things to come. Jesus’ death on the cross was not the end of the story; God vindicated him, as John goes on to explain in the following context (John 19:38-20:18).
[34:21] 75 tn Heb “evil kills the wicked [one].” The singular form is representative; the typical evil person is envisioned. The Hebrew imperfect verbal form draws attention to the typical nature of the action.
[34:21] 76 tn Heb “are guilty,” but the verb is sometimes used metonymically with the meaning “to suffer the consequences of guilt,” the effect being substituted for the cause.
[34:22] 77 tn Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.
[34:22] 78 tn “Taking shelter” in the
[35:1] 79 sn Psalm 35. The author, who faces ruthless enemies who seek his life for no reason, begs the Lord to fight his battles for him and to vindicate him by annihilating his adversaries.
[35:2] 81 tn Two different types of shields are mentioned here. See also Ezek 38:4. Many modern translations render the first term (translated here “small shield”) as “buckler” (cf. NASB “buckler and shield”; the order is often reversed in the translation, apparently for stylistic reasons: cf. NEB, NIV, NRSV “shield and buckler”). The English term “buckler,” referring to a small round shield held on the arm to protect the upper body, is unfamiliar to many modern readers, so the term “small shield” was used in the present translation for clarity.
[35:3] 82 tn Or “javelin.” On the meaning of this word, which occurs only here in the Hebrew Bible, see M. Dahood, Psalms (AB), 1:210-11.
[35:3] 83 tn Heb “draw out spear and lance to meet.”
[35:3] 84 tn Heb “say to me,” or “say to my soul.”
[35:4] 85 tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist is calling judgment down on his enemies. See also the distinct jussive form in v. 6.
[35:5] 86 tn The prefixed verbal form is taken as a jussive. See v. 4.
[35:5] 87 sn See the mention of the
[35:5] 88 tn Heb “as the
[35:6] 89 tn The prefixed verbal form is distinctly jussive, indicating this is a prayer.
[35:7] 90 tc Heb “for without cause they hid for me a pit of their net, without cause they dug for my life.” It appears that the words “pit” and “net” have been transposed. “Net” goes with the verb “hid” in the first line (see v. 8, as well as Pss 9:15; 31:4), while “pit” goes with the verb “dug” in the second line (see Ps 7:15).
[35:8] 91 tn Heb “let destruction [which] he does not know come to him.” The singular is used of the enemy in v. 8, probably in a representative or collective sense. The psalmist has more than one enemy, as vv. 1-7 make clear.
[35:8] 92 tn The psalmist’s prayer for his enemies’ demise continues. See vv. 4-6.
[35:9] 93 tn Heb “then my soul will rejoice in the
[35:10] 94 tn Heb “all my bones will say.”
[35:10] 95 tn Heb “[the one who] rescues.” The substantival participle in the Hebrew text characterizes God as one who typically rescues the oppressed.
[35:10] 96 tn Heb “from [the one who is] too strong for him.” The singular forms are used in a representative sense. The typical oppressed individual and typical oppressor are in view.
[35:10] 97 tn Heb “the oppressed [one] and needy [one] from [the one who] robs him.” As in the previous line, the singular forms are used in a representative sense.
[35:11] 98 tn Heb “witnesses of violence rise up.”
[35:11] 99 tn Heb “[that] which I do not know they ask me.”
[35:12] 100 tn Heb “they repay me evil instead of good.”
[35:12] 101 tn Heb “[there is] bereavement to my soul.”
[35:13] 102 tn Heb “as for me, when they were sick, my clothing was sackcloth.” Sackcloth was worn by mourners. When the psalmist’s enemies were sick, he was sorry for their misfortune and mourned for them.
[35:13] 103 sn Fasting was also a practice of mourners. By refraining from normal activities, such as eating food, the mourner demonstrated the sincerity of his sorrow.
[35:13] 104 tn Heb “and my prayer upon my chest will return.” One could translate, “but my prayer was returning upon my chest,” but the use of the imperfect verbal form sets this line apart from the preceding and following lines (vv. 13a, 14), which use the perfect to describe the psalmist’s past actions.
[35:14] 105 tn Heb “like a friend, like a brother to me I walked about.”
[35:14] 106 sn I bowed down. Bowing down was a posture for mourning. See Ps 38:6.
[35:14] 107 tn Heb “like mourning for a mother [in] sorrow I bowed down.”
[35:15] 108 tn Heb “they gathered together against me, stricken [ones], and I did not know.” The Hebrew form נֵכִים (nekhim, “stricken ones” ?) is problematic. Some suggest an emendation to נָכְרִים[כְ] (kÿnokhÿrim, “foreigners”) or “like foreigners,” which would fit with what follows, “[like] foreigners that I do not recognize.” Perhaps the form should be read as a Qal active participle, נֹכִים (nokhim, “ones who strike”) from the verbal root נָכָה (nakhah, “to strike”). The Qal of this verb is unattested in biblical Hebrew, but the peal (basic) stem appears in Old Aramaic (J. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 114; DNWSI 1:730.) In this case one might translate, “attackers gathered together against me though I was not aware of it” (cf. NASB “smiters”; NEB, NRSV “ruffians”; NIV “attackers”).
[35:15] 109 tn Heb “they tore and did not keep quiet.” By using the verb “tear,” the psalmist likens his enemies to a wild animal (see Hos 13:8). In v. 17 he compares them to hungry young lions.
[35:16] 110 tc The MT reads “as profane [ones] of mockers of food,” which is nonsensical. The present translation assumes (1) an emendation of בְּחַנְפֵי (bÿkhanfey, “as profane men”) to בְּחַנְפִי (bekhanfiy, “when I tripped”; preposition + Qal infinitive construct from II חָנַף [“limp”] + first common singular pronominal suffix) and (2) an emendation of לַעֲגֵי מָעוֹג (la’agey ma’og, “mockers of food”) to עָגוּ[ם]לַעְגָּ (la’gam ’agu, “[with] taunting they taunted”; masculine plural noun with enclitic mem + Qal perfect third common plural from לַּעַג [la’ag, “taunt”]).
[35:16] 111 tn Heb “gnashing at me with their teeth.” The infinitive absolute adds a complementary action – they gnashed with their teeth as they taunted.
[35:17] 112 tn Heb “O Lord, how long will you see?”
[35:17] 113 tn Heb “bring back, restore.”
[35:17] 115 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone (see Ps 22:20). The verb “guard” is supplied in the translation, because the verb “rescue” is understood by ellipsis (see the previous line).
[35:18] 116 sn The great assembly is also mentioned in Ps 22:25.
[35:18] 117 tn Heb “among numerous people.”
[35:19] 118 tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Ps 38:19).
[35:19] 120 tn Heb “[do not let] those who hate me without cause pinch [i.e., wink] an eye.” The negative particle is understood in the second line by ellipsis (see the preceding line). In the Book of Proverbs “winking an eye” is associated with deceit and trickery (see 6:13; 10:10; 16:30).
[35:20] 121 tn Heb “for they do not speak peace.”
[35:20] 122 tn Heb “but against the quiet ones of the land words of deceit they plan.” The imperfect verbal forms in v. 20 highlight their characteristic behavior.
[35:21] 123 tn Heb “and they cause their mouth to be wide against me.” The prefixed verbal form with vav (ו) consecutive here carries on the generalizing mood of the previous verse. For other examples of this use of the prefixed verbal form with vav consecutive, see GKC 329 §111.t.
[35:21] 124 tn Heb “our eye sees.” Apparently this is an idiom meaning to “look in triumph” or “gloat over” (see Ps 54:7).
[35:22] 125 tn Heb “you see, O
[35:23] 126 sn Though he is confident that the Lord is aware of his situation (see v. 22a), the psalmist compares the Lord’s inactivity to sleep and urges him to wake up.
[35:23] 127 tn Heb “for my justice.”
[35:23] 128 tn Heb “for my cause.”
[35:25] 130 tn Heb “in their heart[s].”
[35:25] 131 tn Heb “Aha! Our desire!” The “desire” of the psalmist’s enemies is to triumph over him.
[35:26] 132 tn Heb “may they be embarrassed and ashamed together, the ones who rejoice over my harm.”
[35:26] 133 tn Heb “may they be clothed with shame and humiliation, the ones who magnify [themselves] against me.” The prefixed verbal forms in v. 26 are understood as jussives (see vv. 24b-25, where the negative particle אַל (’al) appears before the prefixed verbal forms, indicating they are jussives). The psalmist is calling down judgment on his enemies.
[35:27] 134 tn The prefixed verbal forms in v. 27a are understood as jussives (see vv. 24b-26).
[35:27] 135 tn The prefixed verbal form is taken as a jussive, “may the
[35:27] 136 tn Heb “the one who desires the peace of his servant.”
[35:28] 137 tn Heb “and my tongue will proclaim your justice.”
[35:28] 138 tn Heb “all the day your praise.” The verb “proclaim” is understood by ellipsis in the second line (see the previous line).
