Exegetical and Hermeneutical Commentary of Jeremiah 20:10
For I heard the defaming of many, fear on every side. Report, [say they], and we will report it. All my familiars watched for my halting, [saying], Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him.
10. defaming ] lit. probably, whispering. Cp. Psa 31:13.
watch for my halting ] Cp. Psa 35:15; Psa 38:17.
enticed ] into some act, which will lay him open to attack.
Fuente: The Cambridge Bible for Schools and Colleges
Jer 20:10-18
An my familiars watched for my halting.
Pathetic experiences
In these verses we have two distinct aspects of human experience. Within this brief section Jeremiah is on the hill top and in the deepest valley of spiritual dejection. How much depends upon circumstances for mans estimate of life! That estimate varies with climate, with incidents of a very trivial nature, and with much that is only superficial and transitory. Life is one thing to the successful man, and another to the man whose life is one continual series of defeats and disappointments. It is well, therefore, that all men should have a touch of failure, and spend a night or two now and then in deepest darkness that cannot be relieved: such experience teaches sympathy, develops the noblest faculties, brings into beneficent, exercise many generous emotions, and in the morning, after a long nights struggle with doubt, there may be tears in the eyes; but those tears denote the end of weakness and the beginning of strength. The year is not one season, but four, and we must pass through all the four before we can know what the year is. So with life: we must be with Jeremiah on the mountaintop, or with him in the deep valley; we must join his song, and fall into the solemn utterance of his sorrow, before we can know what the whole gamut of life is. How impossible it is to realise all the conflicting experiences at once, and to be wise. There is an abundance of information, there is a plentifulness of criticism that is detestable; but wisdom–large, generous wisdom, that understands every mans case, and has an answer to every mans necessity–oh, whither has that angel-mother fled? We need now and again to come into contact with those who know us altogether, and who can speak the word of cheer when we are cheerless, and the word of chastening when our rapture becomes riotous. Consider the vanity of life, and by its vanity understand its brevity, its uncertainty, its fickleness. We have no gift of time, we have no assurance of continuance; we have a thousand yesterdays, we have not one tomorrow. Then how things disappoint us that were going to make us glad! The flowers have been blighted, or the insects have fallen upon them, or the cold wind has chilled them, and they have never come to full fruition or bloom or beauty; and the child that was going to comfort us in our old age died first, as if frightened by some ghost invisible to us. Then the collisions of life, its continual competitions and rivalries and jealousies; its mutual criticisms, its backbitings and slanderings; its censures, deserved and undeserved: who can stand the rush and tumult of this life? Who has not sometimes longed to lay it down and begin some better, sunnier state of existence? And the sufferings of life, who shall number them?–not the great sufferings that are published, not the great woes that draw the attention even of the whole household to us in tender regard; but sufferings we never mention, spiritual sufferings, yea, even physical sufferings; sufferings that we dare not mention, sufferings that would be laughed at by unsympathetic contempt–but still sufferings. Add all these elements and possibilities together, and then say who has not sometimes been almost anxious to shuffle off this mortal coil, and pass into the liberty of rest. Jesus Christ understands us all. We can all tell Jesus, as the disciples did, what has happened. He can listen to each of us as if His interest were entranced and enthralled. He knows every quiver of the life, every throb of the heart, every palpitation of fear, and every shout of joy. Withhold nothing from Him. You can tell Him all, and when you have ended you will find that you may begin life again. In your hope is His answer. (J. Parker, D. D.)
Evil watchers
All my familiars watched for my halting: the original word does not mean my innermost friends, for true friendship can never be guilty of such treason, but the Hebrew word means, The men of my peace; the men who used to accost me on the highway with, Is it peace?–the men who salaamed me out of civility, but who never really cared for me in their souls: these men, behind their painted masks, watched for my halting; they all watched. Some men take pleasure when other men fall. What is the answer to all this watching of others? It is a clear, plain, simple, useful answer: Watch yourselves; be sober, be vigilant, for your adversary the devil, as a roaring lion, goeth about seeking whom he may devour. It is not enough that others watch you–watch yourselves; be critical about yourselves; be severe with yourselves; penetrate the motive of every action, and say, Is it healthy? Is it honest? Is it such as could bear the criticism of God? Dare we take up this motive and look at it when the sun burns upon it in its revealing glory? If a man so watch himself he need not mind who else watches him. Watch the secret places; watch the out-of-the-way doors, the postern gates, the places that are supposed to be secure against the approach of the burglar; be very careful about all these, and then the result may be left with God. He who does not watch will be worsted in the fray. He who does not watch cannot pray. He who watches others and does not watch himself is a fool. (J. Parker, D. D.)
But the Lord is with me as a mighty terrible one.—
The best Champion
(as a mighty terrible one):–As a strong giant, and mine only Champion on whom I lean. Here the spirit begins to get the better of the flesh, could Jeremiah but hold his own. But as the ferryman plies the oar, and eyes the shore homeward where he would be, yet there comes a gust of wind that carrieth him back again; so it fared with our prophet (verses 14, 15). (John Trapp.)
Cursed be the day wherein I was born.
Existence regretted
Job and Jeremiah were alike in wishing they had never been born. They were both men of sorrow.
I. A preference alike irreligious and irrational.
1. Good men should not for a moment think that non-existence is preferable to life and being. These were both good men, children of God; existence was therefore a blessing to be prized, not an evil to be mourned over. Had they been versed in the design and results of Divine dispensations, as Paul, they would have said, Our light affliction, etc. With such a destiny before them, instead of cursing the day of birth, they would have blessed it as the dawn of an eternal existence, to be hereafter crowned with a glory that fadeth not away.
2. Ungodly men may with some degree of reason prefer non-existence; because in trouble they have no Divine support, in death no good hope, in eternity no expectation but the penalty of sin.
II. Non-existence is preferable to existence unless existence possess more pleasure than pain.
1. If every ungodly man lived out threescore years and ten, and the whole was spent in pleasure, yet, as that period is but momentary as compared with his eternal existence, and as that existence is to be one of pain, he might curse the day of his birth.
2. Existence, eternal existence, is a blessing to all unfallen ones, and also to such fallen ones as are redeemed by the death of Christ.
3. But perpetuity of existence can be no blessing to the angels who kept not their first estate, nor to those of the human race who by impenitence and unbelief reject the great salvation and bring upon themselves the double condemnation of the law and the Gospel.
III. Hell and heaven are two great teachers.
1. Hell teaches–the folly of wickedness, the full enormity of sin in the penalty it has entailed, and leads all its victims amid the consequences of their depravity to curse the day they were born.
2. Heaven teaches–the wisdom of holiness, the full benefits of redemption in the felicity it has secured, and leads all the ransomed to bless the day of their birth as the morn of their noontide of glory.
IV. God is not willing that any should have occasion for preferring non-existence.
1. He has devised and carried out a costly plan by which the existence of fallen ones might be made an eternal blessing.
2. Every man who now wishes for a glorious existence has only to look to Jesus and be saved. (D. Pledge.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Report – and we will report it.] Let us spread calumnies against him every where; or let us spread reports of dangers coming upon him, that we may intimidate him, and cause him to desist.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The prophet here rendereth a reason why he thought of giving over his work as a prophet, his ears were continually filled with the obloquies and reproaches of such as reproached him, and besides he was afraid on all hands, there were so many traps laid for him, so many devices devised against him. They did not only take all advantages against him, but they sought advantages and invited others to raise up false stories of him. They said to men like themselves, Raise but you the report, we will blow it abroad.
All my familiars watched for my halting; not only strangers, but those that I might have expected the greatest kindness from, those that pretended most courteously, watched for opportunities to do me mischief and lay in wait for my halting.
Saying, Peradventure he will be enticed, and we shall prevail against him; desiring nothing more than that I might be enticed to speak or do something which they might make matter of a colourable accusation.
And we shall take our revenge on him; that so they might satisfy their malice upon me. This hath always been the genius of wicked men; Job and David both made complaints much like this, Job 19:19; Psa 31:13; 55:12-14. Thus it fared with Christ himself. The same spirit which yet possesseth wicked men was found in wicked men in all former times. And this ought to be a great relief to the people of God under the like measures, to consider that the servants are not above their Lord, and wicked men thus of old persecuted the prophets.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. Fornot referring to thewords immediately preceding, but to “I will not make mention ofHim.” The “defaming” or detraction of the enemyon every side (see Ps 31:13)tempted him to think of prophesying no more.
Report . . . we willreportThe words of his adversaries one to the other; give anyinformation against him (true or false) which will give color foraccusing him; and “we will report it,” namely, to theSanhedrim, in order to crush him.
familiarsliterally,”men of my peace”; those who pretended to be on peaceableterms with me (Ps 41:9).Jeremiah is a type of Messiah, referred to in that Psalm. (SeeJer 38:22; Job 19:19;Psa 55:13; Psa 55:14;Luk 11:53; Luk 11:54).
watched for my halting(Ps 35:15, Margin,“halting”; Psa 38:17;Psa 71:10, Margin).GESENIUS not so welltranslates, according to Arabic idiom, “those guarding myside” (that is, my most intimate friends always at my side),in apposition to “familiars,” and the subject of “say”(instead of “saying”). The Hebrew means properly”side,” then “halting,” as the halt bend on oneside.
enticedto commit somesin.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For I heard the defaming of many, fear on every side,…. It was brought to the prophet’s ears by some of his friends, how he was defamed by many, and these great and mighty ones, as the word also signifies; how his character was aspersed; his good name taken away; and false and scandalous reports were raised of him from all quarters; which filled him with fear all around, so that he might quickly expect fresh trouble from one side or another; see Ps 31:13; and this was a reason of his entering into the above resolution to leave off prophesying: though some understand it as an additional reason to the former for going on with it; being not only inwardly pressed to it in spirit, but outwardly provoked by the usage of his enemies. Some retain the words “Magormissabib”, untranslated, and render the whole thus, “for I heard the defaming of many magormissabibs”; of many such as Pashur, so called, Jer 20:3; but neither the accents nor the syntax will admit of it; since there is an accent on many, which makes a stop, and “magormissabib” is in the singular number: rather it may be rendered, “I have heard the defaming of many; [even of] magormissabib”, that is, of Pashur and his associates;
report, [say they], and we will report it; these are the words of the defamers, whether Pashur and his accomplices, or the great ones, the princes and nobles, the priests and false prophets, that more especially bore a grudge to Jeremiah; addressing themselves to the common people, and such who were most acquainted with the prophet, and his manner of life; saying, tell us what you can of him, right or wrong, true or false, that may be any ways improved against him, and we shall tell it to the king, or to the sanhedrim, the court of judicature, and get him punished for it; or we shall take care to have it spread about city and country, and so blast his character and credit with the people, that none will after regard his prophecies;
all my familiars watched for my halting; or, “every man of my peace” f; who pretended to be at peace, and to be friendly with him, and wished well unto him, spoke fair to his face, as if they were cordial friends, and fond of the most intimate acquaintance with him; perhaps the men of Anathoth, the birth place of Jeremiah, are here meant; whom the priests at Jerusalem, or others, had engaged on their side, narrowly to observe what was said and done by him, of which any handle could be made against him to the government; and accordingly they did; they watched his words, and observed his actions, if they could catch at anything that was imprudently or inadvertently said or done, or what could be misconstrued to his disadvantage;
[saying], peradventure he will be enticed; to say or do something that may be laid hold on, and be produced against him, to the ruin of him; he not being on his guard, and knowing of no design against him:
and we shall prevail against him; gain our point, get him accused, condemned, and punished:
and we shall take our revenge on him; for inveighing so severely against their sins, which they could not bear; and for threatening them with punishments that should be inflicted on them, which they liked not to hear.
f “omnis homo pacis meae”, Montanus, Cocceius, Schmidt; “omnes viri pacis meae”, Munster, Vatablus.
Fuente: John Gill’s Exposition of the Entire Bible
Jeremiah proceeds with the same subject, and before God accuses his enemies, — that they disgracefully contended with him, though he deserved no such treatment, for he had endeavored to secure as far as he could their safety. He then says, that he had heard the slander of many, or as it may be rendered, of the great; but the former rendering is more suitable, for it immediately follows, that there was terror on every side, as though all with one consent assailed him. He then says, that he was surrounded with terror on every side, because he saw that the whole mass was opposed and hostile to him, and that he stood alone. He says, also, that his enemies laid in wait for him, and sought occasions to destroy him.
Report ye, and we will report to him Here he assumes their person and relates what they consulted to do. He, no doubt, introduces here the chief men and the priests as the speakers, who were contriving means to form an accusation against the holy man; for we know what is commonly done in conspiracies of this kind; worthless men run here and there and hunt for every little thing; then they bring their report, and from this the accusation is formed. As, then, it did not comport with the dignity of the chief men and of the priests, to run here and there and to inquire of such as they might meet with what Jeremiah had said, they sat still and sent others, and said, “Go and report to us, and we shall then report to the king.” For the word “king” must be here understood, as the pronoun is put without an antecedent; come then and report, and we will report to him We now perceive what Jeremiah complained of, even that he had not only many enemies who calumniated him, but that he had also those who wished insidiously to entrap him.
And he adds what was still worse, — that he was thus unjustly treated, not only by strangers or those who were openly his enemies, but by his own friends or relations; for the Hebrews called domestics and those connected by relationship, men of peace;
“
the man of my peace, in whom I trusted,”
is an expression used in Psa 41:9; but it is a phrase which often occurs. In short, Jeremiah means, that he was not only in a manner overwhelmed by a vast number of enemies, but that he was also without any friends, for they treacherously betrayed him. He says that they watched his side, or halting. Some render it “breaking;” but halting or debility is the most suitable; and the metaphor is most appropriate; it is taken from the side, and they who halt or through weakness totter, incline now on this side, then on that side. So Jeremiah says, that they watched him; if by chance he go astray, he again speaks in their name, “Let us then watch whether he will halt or go astray from the road; and then we shall prevail against him.”
We may, in short, gather from these words, that this holy servant of God was not only harassed openly by professed enemies, but that he was also insidiously watched, and perfidiously, too, by men who pretended to be his friends, while yet they were his worst enemies. If, then, deceitful men at this time assail us by secret means, and others oppose us openly, let us know that nothing new has happened to us; for in these two ways God tried Jeremiah. We also see that it was a common thing with the ungodly to lay hold on some pretext for calumny; for as soon as the Prophets opened their mouth, they could have said nothing but what was immediately misrepresented; and hence Micah complained that he was assailed by a similar artifice, for when the spoke with severity, they all cried out that he raised a tumult among the people, and sought nothing but new things, so that by disturbing the state of the city and kingdom, he would bring all things to ruin. (Mic 2:6.) If, then, God suffers us to be tried by such intrigues, let us bear such indignity with resigned and calm minds; for no Prophet has been exempt from this kind of trouble and annoyance.
They said further, Let us take our revenge on him, as though, indeed, they had a cause for revenge! for what had Jeremiah done? In what had he offended them? Though, then, they had suffered no wrong, they yet would take revenge! But it is no wonder that the ungodly and the despisers of God spoke thus; for we know that they thought themselves grievously injured whenever their wounds were touched; for they considered reproofs, however just and necessary, to be reproaches. Hence then it was, that their rage kindled in them a desire for revenge, though yet no wrong had been done to them. (13) He afterwards adds, —
(13) There is not much agreement in the early versions on this verse, nor in the Targum; and modern expounders somewhat differ, though the general meaning is obvious, and is given very lucidly by Calvin. I shall give what I consider to be the most literal rendering, —
Truly I have heard the babbling of many, — “Terror on every side, publish ye, We also shall publish it:” All the men who are at peace with me, Watch for my halting, — “He may perhaps be enticed; Then we shall prevail over him, And shall take on him our revenge.”
Both Grotins and Blayney render כי, “truly,” or verily, and consider this verse connected with the following. There is evidently in the second line an allusion to the name given to Pashur: the multitude, by the way of ridicule, repeated the name. Cocceius and Blayney render the line according to this meaning. “All the men,” etc., literally, “Every man of my peace,” that is, who is at peace with him; they were those who seemed to be his friends, though really his enemies, and plotting for his downfall, and that by trying to entice him out of his course. — Ed
Fuente: Calvin’s Complete Commentary
(10) The defaming of many.Another quotation from the Psalms (Psa. 31:13), where the Authorised Version has the slander of many.
Fear on every side.The Magor-missabib still rings in the prophets ears, and, for himself as for others, is the burden of his cry. It may be noted that this also comes from the same verse of the psalm just quoted.
Report, say they, and we will report it.Better, do you report. The words are not spoken as to the prophet, but are those with which his persecutors encouraged each other to inform against him. (Comp. Jer. 11:19; Jer. 18:18.)
All my familiars.Literally, every man of my peace, i.e., the men who used to greet him with the wonted Peace be with thee. The same phrase is used in the familiar friends of Psa. 41:9, but it does not in itself describe the intimacy of friendship, but rather the courtesy and good-will of acquaintances who thus salute each other.
Watched for my halting.Comp. Psa. 35:15 (where the same word is rendered adversity) and Psa. 38:17.
He will be enticed.The same word as the deceived of Jer. 20:7. They were on the look-out for some rash and hasty word spoken in prophetic zeal, and the prophet, in the bitterness of his soul, looked on their work and that of Jehovah as tending to the same result. Compare the conduct of the Scribes and Pharisees towards our Lord (Mat. 12:10; Mat. 22:15; Mar. 12:13).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Defaming Literally, talking: but the word has in it a sinister and evil animus. It does not necessarily mean slandering, but talking fraught with mischief. Fear, etc. What follows appear to be fragmentary quotations from his slanderers and opposers.
Familiars Literally, men of my peace, taken from Psa 41:9. The allusion in the phrase may be to the usual mode of Eastern salutation Peace be to thee! The “men of my peace,” are those who say when I meet them: Peace be to thee; but who do really watch for my halting.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 20:10. Fear on every side, &c. The Hebrew is, Magor-missabib, the name which Jeremiah gave to Pashur; and if it were here read as a proper name, as in Jer 20:3 it would appear more plainly to point at the persecutions which the prophet endured from him. Houbigant renders the remainder of the verse thus; The men with whom I was at peace, watching at my side, and saying, Take care to inform us by what means he may be deceived, that we may seize him by craft, and take our revenge on him.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 20:10 For I heard the defaming of many, fear on every side. Report, [say they], and we will report it. All my familiars watched for my halting, [saying], Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him.
Ver. 10. For I heard the defaming of many, fear on every side. ] This passage is borrowed from Psa 31:13 ; See Trapp on “ Psa 31:13 “ Some render the text, I heard the defamation of many Magormissabibs, many of his accomplices and Coryphaei, spies set a-work by him to defame and smear me.
Report, say they, and we will report.
All my familiars.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
fear on every side. Hebrew. magor-missabib, as in Jer 20:3. Compare Jer 6:25; Jer 46:5, &c.
familiars = those whom I am wont to salute. See App-85.
enticed = induced, or persuaded. Hebrew. pathah, Jer 20:7.
Fuente: Companion Bible Notes, Appendices and Graphics
I heard: Psa 31:13, Psa 57:4, Psa 64:2-4, Mat 26:59, Mat 26:60
fear: Jer 20:3
Report: Jer 18:18, Neh 6:6-13, Pro 10:18, Isa 29:21, Eze 22:9, Luk 20:20, Act 6:11-15, Act 24:1-9, Act 24:13
All my familiars: Heb. Every man of my peace, Job 19:19, Psa 41:9, Psa 55:13, Psa 55:14, Luk 11:53, Luk 11:54, Luk 12:52, Luk 12:53
we shall: 1Ki 19:2, 1Ki 21:20, 1Ki 22:8, 1Ki 22:27, Mar 6:19-28, Act 5:33, Act 7:54, Act 23:12-15
Reciprocal: Exo 14:3 – They are entangled Exo 23:1 – shalt not Neh 4:8 – hinder it Neh 6:13 – that Job 19:14 – familiar Psa 27:11 – mine enemies Psa 35:15 – adversity Psa 37:32 – watcheth Psa 41:6 – when Psa 56:6 – mark Psa 71:10 – lay wait for Jer 6:25 – the sword Jer 6:28 – walking Jer 9:6 – habitation Jer 11:19 – and I Jer 11:21 – that seek Jer 12:6 – thy brethren Jer 18:22 – and hid Jer 37:13 – Thou Jer 38:22 – Thy friends Dan 6:4 – sought Oba 1:7 – men that were at peace with thee Mic 7:6 – a man’s Mat 10:36 – General Mat 22:15 – how Mar 3:2 – General Luk 6:7 – watched Luk 14:1 – they Luk 23:2 – forbidding Act 9:13 – Lord 1Co 2:4 – not 1Co 13:6 – Rejoiceth not 2Co 7:5 – troubled 2Ti 4:17 – the Lord Jam 3:6 – a world
Fuente: The Treasury of Scripture Knowledge
Jer 20:10. This verse refers to the spying and whispering conversations that were going on around the prophet. The defaming means they were plotting for some sort of scandal they could start against the man who had cried out against their corrupt practices. They were all watching for his halting or hoping he would make some kind of slip in his life. They agreed with each other that if anyone saw the least mistep he was to tell it to the others and they also would report it, which means they would give the scandal further circulation. Jeremiah would not especially object to the mere fact of being watched, for he did not intend to do anything wrong anyway. But he knew that such spies as he had to deal with would not stop at any scheme within their means to trump up some false charge against him.
Fuente: Combined Bible Commentary
Jer 20:10-11. For I heard the defaming of many The slanderous, injurious reports that were raised concerning me; fear on every side Hebrew, magor-missabib; as if he had said, The name given to Pashur would have suited me; fear, or cause for fear, was on every side of me. These words are found verbatim in the original, (Psa 31:13,) where the sense of them seems to be exactly the same as here, namely, from the slanderous reports raised upon him, he had reason to apprehend some evil design against his life, as well from treacherous friends as from open enemies. Report, say they, &c. This seems to be spoken of the enemies of the prophet, exciting one another to accuse him of being in the interest of the Babylonians against his country. Blaney joins this clause with the preceding, thus: Report ye terror all around, and we will report it: all my familiar friends watch for my halting; perhaps, say they, he may be drawn aside, so that we may prevail against him, and we may take our revenge of him. But, &c. The prophet, having given vent to his painful apprehensions in the preceding gloomy reflections, begins here to rise above his fears, and to encourage himself in his God. The Lord is with me Is on my side, to take my part against my enemies, and to defend me from their malicious designs upon me; as a mighty and terrible one Mighty to defend, support, and save me, and terrible to confound and avenge me of them! The Lord had said to him, when he first undertook the prophetic office, (Jer 1:8,) Be not afraid of their faces: for I am with thee to deliver thee. This promise he now recollects, and confiding in the power, love, and faithfulness of God to make it good, he concludes that though he had many enemies who pursued after his life, he should be protected, and they should fail of accomplishing their wicked purpose. Therefore my persecutors shall stumble In their ways of violence, and not prevail against me. They shall be greatly ashamed Of what they have done, or shall be brought to shame for it. Their everlasting confusion That is, their ignominy and disgrace; shall never be forgotten They shall not forget it themselves, but it shall be to them a constant and lasting vexation whenever they think of it; and others shall not forget it, but it shall leave upon them an indelible reproach.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
20:10 For I heard the defaming of many, fear on every side. {f} Report, [say they], and we will report it. All my friends watched for my fall, [saying], Perhaps he will be enticed, and we shall prevail against him, and we shall take our revenge on him.
(f) Thus the enemies conferred together to know what they had heard him say, that they might accuse him of it, read Isa 29:21 .
Fuente: Geneva Bible Notes
The prophet knew that the people were complaining that all he ever talked about was coming terror. He had become a "Magomassibib" (terror on every side) of sorts himself (cf. Jer 20:3), and the people may well have applied this nickname to him. They felt someone should denounce him for speaking so pessimistically and harshly about their nation. Even his trusted friends had turned against him and were hoping that he would make some mistake so they could discredit him for his words. The Lord Jesus Christ suffered similar opposition (cf. Mar 3:2; Mar 14:58; Luk 6:7; Luk 14:1; Luk 20:20).