Jeremias 3
Bob Utley · You Can Understand the Bible
Jeremias 3
CONTEXTUAL INSIGHTS Jeremiah 2:1-4:4 forms a literary unit. Identifying literary units is crucial for contextual interpretations. See Introduction, VII. Jeremiah 3 is a word play on the word shub (שׁוב, BDB 996, KB 1427), which means "to turn," either to something or to someone. The term is used in both religious and non-religious senses. But, its main theological emphasis is a turning from evil and turning to YHWH (cf. Jer. 3:7,10,14; 8:4,6; 18:8; 26:3; 31:19; 44:5). SPECIAL TOPIC: REPENTANCE (OT) SPECIAL TOPIC: Seek the Lord The broken covenant is illustrated as a broken marriage resulting in a legal divorce. However, YHWH's grace is so powerful that the Deut. 24:1-4 requirements are annulled (i.e. faithless, idolatrous Israel can return to her first husband, YHWH, v. 1)! Israel was almost never faithful to the Sinai covenant. She had such few godly kings. It is surely possible that YHWH's intent was to use His blessing on Israel to attract the nations, but, they were never faithful and the curses of Lev. 26 and Deut. 28 became a reality. SPECIAL TOPIC: STUBBORNNESS (OT) YHWH used Israel, with all of her special blessings (cf. Rom. 9:4-5), to clearly demonstrate that fallen mankind (see SPECIAL TOPIC: THE FALL OF MANKIND) could never keep the Mosaic Covenant (see SPECIAL TOPIC: KEEP and SPECIAL TOPIC: COVENANT). Therefore, a new covenant based on YHWH's actions was required (cf. Jer. 31:31-34; Ezek. 36:22-36). The key was YHWH's "grace" and "mercy" (see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD) and not human performance! The covenant with Israel was a crucial, but temporary, way (cf. Matt. 5:17-19) to demonstrate YHWH's plan for the salvation and restoration to Edenic fellowship. SPECIAL TOPIC: YHWH'S ETERNAL REDEMTIVE PLAN
Jeremias 3
3:19 This verse begins a new strophe (i.e. Jer. 3:19-20). It could refer to the natural seed of Abraham (i.e. Israel as the firstborn son) the faith seed of Abraham (cf. Isa. 63:16; Rom. 2:28-29) Jeremuah 3:20 implies option #1, while Jer. 3:19 implies option #2. Remember Jer. 3:16-18 is describing the new age, the new covenant period. The last two VERBS in Jer. 3:19 are PLURAL in the MT, but the Masoretic scholars suggest a change to the SINGULAR. The NET Bible (p. 1295) suggests (because of the gender of the VERBS) that "Israel appears to be addressed here contextually as the Lord's wife" and "the imagery here appears to be that of treating the wife as an equal heir with the sons giving her the best piece of property" ▣ "Father" See SPECIAL TOPIC: FATHERHOOD OF GOD ▣ "not turn away See SPECIAL TOPIC: REPENTANCE (OT) ▣ 3:20 This refers to the early verses of this chapter.
Jeremias 3
3:21 "A voice" This would be the loud lament of Israel's repentance. weeping (BDB 113) supplications (BDB 337) They are apparently calling out to their pagan gods (because of the first two lines of v. 22 and 3:2). perverting their way ‒ Hiphil PERFECT, BDB 730, KB 796 forgetting YHWH ‒ Qal PERFECT, BDB 1013, KB 1489, cf. Jer. 2:32; 13:25 ▣ "bare heights" This has been used sarcastically of the place of Ba'al worship (see note at v. 2), but here it reflects a place of mourning (cf. Jdg. 11:37). 3:22-23 These verses have words from YHWH return faithless sons ‒ Qal IMPERFECT I will heal your faithlessness ‒ Qal IMPERATIVE the faithless sons we come to You ‒ Qal PERFECT for You are the Lord our God the hills (i.e. a place of fertility worship) are a deception salvation is only in YHWH Jer. 3:25 continues the words of "the faithless sons" (i.e. their repentance) let us lie down in our shame ‒ Qal COHORTATIVE let our humiliation cover us ‒ Piel IMPERFECT used in a JUSSIVE sense we have sinned against the Lord our God ‒ Qal PERFECT we and our fathers have sinned since our youth even to this day (cf. Jer. 22:21) we have not obeyed the voice of the Lord our God 3:22 The UBS Handbook notes that the words return (BDB 996, KB 1427) faithless (BDB 1000) faithlessness (BDB 1000) all are based on the same Hebrew consonants, שׁוב (p. 113). Sound plays are very common in Hebrew poetry. ▣ "I will heal your faithlessness" Here, like Ps. 103:3; Isa. 53:4-5; Hosea 14:4, this imagery refers to spiritual healing (i.e. the forgiveness of sin). SPECIAL TOPIC: HEALING 3:23 "surely" The ADVERB (BDB 38) occurs twice and gives the words of the people a solemnity! ▣ Lines one and two of verse 23 are depicting Ba'al worship on the mountains of Israel. These worship scenes may be noisy but they cannot save; only YHWH can save (line four).
Jeremias 3
3:24 "shameful thing" This is used sarcastically of Ba'al (cf. Jer. 11:13; Hosea 9:10) or because of the mention of "sons and daughters," it may refer to the worship of Molech. SPECIAL TOPIC: MOLECH. 3:25 "from our youth even to this day" This rebellion was no new or passing thing. It went back to the wilderness wandering period (i.e. Exodus 32).
Jeremias 3:1-5
3:1 "God says" "they say" NRSV, LXX, NJB, REB —omit— "The Lord says" "[the word of the Lord came to me] as follows" The MT simply has the Qal INFINITIVE CONSTRUCT (BDB 55, KB 65) "saying." The UBS Text Project suggests (p. 180) it introduces a principal, a proverb, or judicial statement it relates to Jer. 2:37 ▣ "If a husband divorces his wife" This reflects Moses' statement in Deut. 24:3-4. YHWH uses divorce as imagery of His peoples' "spiritual adultery" (i.e. idolatry). Israelites could not take back a wife after another man had married her (cf. Deut. 24:4), but YHWH's great love will remarry Israel even after her idolatry (Jer. 4:1; Hosea 1-3). YHWH was stating what had occurred years ago (see full note at Jer. 2:20-25). SPECIAL TOPIC: DIVORCE ▣ "Will he still return to her?" This was not allowed (cf. Deut. 24:1-4). ▣ "land be completely polluted" The IMPERFECT VERB and INFINITIVE ABSOLUTE of the same root (BDB 337, KB 335) are used to intensify the sense of the idolatrous pollution. This very thing is discussed in Lev. 18:24-28; 19:29; Deut. 24:4. The LXX (NEB, REB) has "woman," האשׁה, (cf. v. 9), but the MT has "land," הארץ. The UBS Text Project rates "land" as "B" (some doubt); both fit the context. There are three Hebrew roots that denote pollution and defilement. BDB 379, KB 375 ‒ pollution by idolatry Jer. 2:7; 3:9; 16:18, defile the land Jer. 2:23 ‒ Israel's denial of pollution BDB 337, KB 335 ‒ polluted by idolatry Jer. 3:1,2, defiled the land (Ps. 106:38; Isa. 24:5) Jer. 23:11 ‒ prophets and priests polluted (Dan. 11:32) BDB 320 II, KB 319 ‒ Jer. 34:16 ‒ pollute the Name of YHWH (cf. Lev. 18:21; 19:12; 20:3; 21:6; 22:2,32; Ezek. 20:39; Amos 2:7 ▣ "you are a harlot with many lovers" YHWH is depicted as a husband, possibly based on Deut. 10:20; 11:22; 13:4 (i.e. "cling to Him"). This is one of several anthropomorphic metaphors used of God and His relationship to His faith children. The shocking imagery of covenant Israel as a "harlot" (i.e. spiritual idolatry with pagan idols) is expanded in the book of Revelation, where, I think, "the great harlot" refers to Jerusalem and the "red beast" on which she rides, refers to the Roman Empire (cf. Rev. 17). In eschatological studies, this position is known as Partial Preterism. Please see my new (2024) verse-by-verse commentary on the book of the Revelation, online at www.freebiblecommentary.org SPECIAL TOPIC: PROBLEMS AND LIMITATIONS OF HUMAN LANGUAGE ▣ "Yet you turn to Me" "yet return to Me" "now you want to return to Me?" LXX, NJB "would you return to me?" "can you return to Me?" "return again to me" This is the INFINITIVE ABSOLUTE of a VERB (Qal IMPERFECT, BDB 996, KB 1427) used earlier in the verse (and throughout this chapter). This refers to Israelite worship that had combined the worship of YHWH with pagan worship practices. Its grammatical form can be "turned to," an IMPERATIVE (NKJV) "are turned," a VERB (NASB) "returned," a question (TEV, NJB, JPSOA following the LXX) SPECIAL TOPIC: REPENTANCE (OT) 3:2 "Lift up your eyes. . .see" These are both Qal IMPERATIVES. lift up ‒ BDB 669, KB 724 see ‒ BDB 906, KB 1157, cf. Jer. 1:10; 2:10 (twice), 19, 23, 31 ▣ "bare heights" This was the place of the worship of Ba'al and Asherah (cf. Jer. 3:21; 4:11; 7:29; 12:12; 14:6; Hosea 4:11-14). SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE ▣ "violated" "lain with men" NJB, JPSOA, REB "lain with" "acted like a prostitute" "contaminated" or "utterly defiled" "defiled yourself" The MT has "be ravished" (שׁגל, BDB 993, KB 1415, cf. NASB), but the Masoretic scholars suggest "be lain with" (שׁכב, BDB 1011, KB 1486). The covenant people were not raped. They voluntarily committed "spiritual adultery" with foreign idols seeking prosperity and fertility of their families, herds, and crops. ▣ "By the roads you have sat" This is an historical/cultural reference to what the prostitutes did (cf. Gen. 38:14; Prov. 7:12ff; Ezek. 16:25). ▣ NASB, NRSV, TEV, REB "Arab" "Arabian" "nomad" "bandit" "ostrich" The MT has "Arabian" (ערבי, BDB 787 IV, cf. Isa. 13:20), but the Septuagint has "raven" (ערב, BDB 788 VI). The JPSOA interprets the word as a robber (see UBS Handbook, p. 94). The LXX's "raven" could be parallel to "polluted land," as the raven was an unclean scavenger, but it could also mean a supposed helper, cf. 1 Kgs. 17:4. ▣ "harlotry" See SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE. 3:3 The first two lines are poetic parallel. God tried to use the cycles of nature to open the eyes of His people (cf. Lev. 26:14-20; Deut. 28:15-68), but they would not see. There are two rainy seasons in Palestine (cf. Deut. 11:14), one at planting time and the other as the plants mature. Most moisture came from daily dew. SPECIAL TOPIC: HEBREW POETRY ▣ "harlot's forehead" This is a reference either to characteristic ornamentation (cf. Rev. 17:5) imagery for stubbornness (JPSOA, "brazenness") and lack of shame (cf. Ezek. 3:7-8) 3:4 "My Father" This is another family image for God. SPECIAL TOPIC: FATHERHOOD OF GOD 3:5 "Will He be angry forever" They were trying to take advantage of God's mercy. This same concept is discussed in Ps. 103:8-14. God's mercy was not the issue, but their willful and repeated idolatry (cf. Jer. 3:12-14). SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) ▣ "angry. . .indignant" The JPSOA footnote asserts that the MT reflects Akkadian parallels (i.e. "hate" and "rage"). maintain wrath (BDB 643, #1, KB 695, Qal IMPERFECT), cf. v. 12; Ps. 103:9; Micah 7:18 similar statements) indignant ((BDB 1036, KB 1581, Qal IMPERFECT, like #1, means "retain wrath," cf. Amos 1:11 There is a biblical tension between YHWH's forever judgments YHWH's willingness to not hold on to His anger This seems confusing and contradictory to western thinking, but it fits perfectly the eastern mentality of putting truth to tension filled pairs (i.e. paradox), and thereby seeking humans to purposely remain in the tension. SPECIAL TOPIC: EASTERN LITERATURE (biblical paradoxes) ▣ "spoken. . .done evil" Their lips said one thing, but their actions showed another (cf. Jer. 2:20,23-25; Isa. 29:13).
Jeremias 3:6-10
3:6 "Then the Lord said to me in the days of Josiah the king" This surely dates the poem and by implication the surrounding strophes. For the reign of King Josiah see SPECIAL TOPIC: KINGS OF THE DIVIDED MONARCHY. ▣ "Israel" These are the northern ten tribes. Jeremiah 3:7-8,10,11 show that in light of Israel's sin, Judah should have learned, but she did not, and even copied her sister's sins (cf. Ezek. 16:44-52; 23). The northern kingdom was known by three titles. Israel (a collective term) Ephraim (the largest tribe) Samaria (the capital city) ▣ "on every high hill and under every green tree" This was the site for Ba'al worship (cf. Deut. 12:7; 1 Kgs. 14:23; 2 Kgs. 16:4; 17:10; 2 Chr. 28:4; Isa. 57:5,7; Jer. 3:2-3,6; 17:2,8; Ezek. 6:13; 20:28; Hosea 4:11-14). SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANE 3:7 "Judah" These are the southern three tribes of Judah, Simeon, and Benjamin. Most of the Levites and priests also stayed with the southern tribes. ▣ "she will return to Me" The word "return" (BDB 996, KB 1427) is Hebrew imagery for repentance. It is used several times in this chapter (cf. Jer. 3:1 [twice], 7 [twice], 10, 12,14, 19, 22). The OT, as the NT, is a conditional covenant as it relates to human choices, but an unconditional covenant as to YHWH's plan to redeem those individuals who will turn to Him by repentance and faith (cf. Mark 1:15; Acts 3:16,19; 20:21). SPECIAL TOPIC: REPENTANCE (OT) SPECIAL TOPIC: REPENTANCE (NT) SPECIAL TOPIC: COVENANT 3:8 NASB, NKJV, LXX "I saw. . ." "Judah also saw. . ." "She also saw. . ." NJB, REB, Peshitta "She saw" "I noted:"" The MT has "and I saw" (וארא), but the DSS, Peshitta, and the Vulgate versions have "she saw" (ותרא). The UBS Text Project gives the MT a B rating (some doubt). The next line describes YHWH's actions in light of Israel's response. ▣ "I had sent her away" This links the Assyrian exile (i.e. 722 B.C.) with the imagery of divorce ("send away," BDB 1018, KB 1511, Piel PERFECT, cf. Deut. 22:19,29; 24:1,3; Jer. 3:1). ▣ "writ of divorce" This was a legal document first discussed in Deut. 24:1-4. involved some legal procedures which took some time so that the couple could work out their differences if possible another person had to be involved (i.e. a Levite) involved the restitution of the dowry to the wife or her family allowed the vulnerable woman to remarry and be a functioning member of that society SPECIAL TOPIC: CERTIFICATE OF DIVORCE ▣ "yet her treacherous sister Judah did not fear" Israel is described as "faithless" (BDB 1000) in vv. 6,8,11,12. This root denotes apostasy from YHWH and His covenant (cf. Jer. 2:19; 3:22; 5:6; 8:5; 14:7; Hosea 6:7). Judah, seeing what happened to Israel (i.e. exile), still continued down the same path of threachery (BDB 93, KB 108, Qal ACTIVE PARTICIPLE), especially in marriage (here, spiritual adultery with pagan idols, cf. Jer. 3:20; 9:2). For other usages see Isa. 24:16; 33:1; 48:8; Jer. 3:8,10,11; 5:11; 12:1,6; Hosea 5:7). Ezekiel discusses this same issue of Judah's lack of understanding about the consequenes of idolatry that fell on the northern tribes (cf. Ezek. 10:44-52; all of chapter 23). SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY 3:9 "the lightness of her harlotry" "her casual harlotry" "her shameless whoring" "was not at all ashamed" "she took her whoredom so lightly" "her casual immorality" "her casual prostitution" "her whoredom came to nothing" The key word is "so light" (קל, BDB 887, KB 1101 I), found only here. BDB suggests "lightness" or "frivolity." ▣ "stones and trees" This is a reference to the male Canaanite deity, Ba'al, symbolized by an uplifted stone, and the female Canaanite deity, Asherah, symbolized by a live tree or carved tree (cf. Jer. 2:27). These pagan fertility gods were worshiped in every town, either on a manmade, raised platform of cut stones or on a close by hill. 3:10 "Judah did not return to Me with all her heart" This may be a reference to the reforms of Hezekiah or Josiah. The reforms of these godly kings were only superficially accepted by the populous. For "returned" see SPECIAL TOPIC: REPENTANCE (OT). For "heart" see SPECIAL TOPIC: HEART.
Jeremias 3:11-14
3:11 This is a shocking statement. Judah had more spiritual light and opportunities than did the northern tribes, but she did not learn from YHWH's judgment on them (cf. Ezek. 16:44-52; 23; Luke 12:48). Israel is "faithless" (BDB 1000, cf. Jer. 3:6,8,12; also note Jer. 2:19; 3:22; 5:6; 8:5; 14:7) but Judah is "treacherous" (BDB 93, KB 108, Qal ACTIVE PARTICIPLE, cf. Jer. 3:8,20; 5:11; 12:6; Isa. 21:2; 24:16; 33:1). Both Hebrew roots denote a maintained apostasy. But, Judah had light and was, therefore, more responsible. 3:12-14 The NASB, NKJV, NRSV, NJB all show these verses in poetic form (like Jer. 3:1-5 and Jer. 3:19-20). God tells the prophet to go (Qal INFINITIVE ABSOLUTE) proclaim (Qal PERFECT with waw) God tells the northern tribes to return (Qal IMPERATIVE, see note at Jer. 3:1) acknowledge (lit. "know," Qal IMPERATIVE; see SPECIAL TOPIC: KNOW) (1) your iniquity (2) that you have transgressed (Qal PERFECT) (3) that you scattered your favors (BDB 202) to strangers (i.e. idols) (4) that you have not obeyed (Qal PERFECT; see SPECIAL TOPIC: KEEP) If they will obey, God will not look upon you in anger not be angry forever (see v. 5) This literary form has been called "a summons to repentance" in Cracking OT Codes by Sandy and Giese (p. 164). It includes a divine promise, an accusation of sin, and a divine threat of judgment (cf. Isa. 1:19-20; 55:6-7; Jer. 3:12-13; 4:1-4; Joel 2:12-13; Amos 5:4-7,14-15). 3:12 "For I am gracious" This is one of the primary presuppositions of the character of Deity. Often in other world religions, deity is capricious, detached, but not so the God of the Bible. Note His repeated characteristics. compassionate (BDB 933), cf. Exod. 34:6; Deut. 4:31; Neh. 9:17; Ps. 86:15; 103:8; 145:8; Joel 2:13 gracious (BDB 337), cf. Exod. 34:6; Neh. 9:17; Ps. 86:15; 103:8; 145:8; Joel 2:13 slow to anger (BDB 74 CONSTRUCT BDB 60), cf. Exod. 34:6; Num. 14:18; Neh. 9:17; Ps. 86:15; 103:8; 145:8; Joel 2:13 abounding in lovingkindness (hesed, BDB 338, see SPECIAL TOPIC: LOVINGKINDNESS), cf. Exod. 34:6; Num. 14:18; Neh. 9:17; Ps. 86:15; 103:8; 145:8; Joel 2:13 abounding in truth ("faithfulness," amen, BDB 54, see SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT), cf. Exod. 34:6; Ps. 86:15 forgiving iniquity and transgression, cf. Num. 14:18 will not (cf. Deut. 4:31) fail you destroy you forget the covenant with your fathers abundant forgiveness (BDB 699), cf. Neh. 9:17 did not forsake them (BDB 736 I), cf. Neh. 9:17 will not keep His anger forever, cf. Ps. 103:9 relenting of evil, cf. Joel 2:13 Wow! What a wonderful God we trust, serve, and emulate! SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) 3:13-14 God's people must acknowledge their sin and turn back to faith and faithfulness in YHWH! 3:14 "I am a master to you" This is a play on the word Ba'al (BDB 127), the male fertility god of Canaan, whose name means husband (cf. Jer. 31:32), master, lord, owner. This continues the family imagery. For "sons" (BDB 119), see the same condemnation in Isa. 1:2-3.
Jeremias 3:15-18
3:15 God's leaders (i.e. "shepherds," BDB 944), both civil and religious, will be after YHWH's own heart (BDB 524) feed the people with knowledge (BDB 395, only here in Jeremiah) feed the people with understanding (BDB 968, cf. Jer. 9:24) Numbers 2 and 3 could refer to the shepherds themselves or what they give the people. 3:16 "in those days" This refers to the New Covenant period (cf. Jer. 3:16-18; 31:31-34; Ezek. 36:22-36) or the Messianic age. SPECIAL TOPIC: MESSIANIC ERA ▣ "ark of the covenant" Whether it was actually missing at this point in time is uncertain; this passage points to internal worship (cf. John 4:23; one wonders if Jesus had this text in mind when He spoke to the woman at the well). There will be no need for a physical object representing YHWH. He Himself will be among His people! it will not come to mind you will not rememer it you will not miss it you will not make a copy of it The true hope of Israel was not in the temple (cf. Jer. 7; Acts 7), but in YHWH Himself. Ritual without faith is a barrier to true biblical understanding of YHWH's plan of intimate fellowship with His unique creation (i.e. Gen. 1:26-27; 3:8). SPECIAL TOPIC: THE ARK OF THE COVENANT 3:17 "Jerusalem" I think this refers to the New Jerusalem (i.e. the new people of God, cf. Rev. 21:1-4). See my full notes in my new (2024) exegetical verse-by-verse commentary on Revelation. ▣ "all nations will be gathered to it" Notice the universal element (cf. Jer. 4:2; 12:15,16; 16:19; Isa. 2:2-4; 25:6-9; 45:22; 49:6; 54:4-5; 56:6-8; 60:3; 66:18,23). This would have shocked and offended these Judean readers/hearers, just as Isaiah's inclusion of the nations shocked the readers/hearers of his day! It is always difficult to know if these passages refer to scattered exiles being brought home and rewarded by Gentiles Gentiles being fully welcomed into YHWH's covenant family The NT solves this issue by noting God's love for all humans. no more Jews and Gentiles, Rom. 2:28,29; 9:6; Gal. 3:7-9,29; 6:16; Eph. 2:11-3:13; 1 Pet. 3:6 God's desire for all humans to be saved; see SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN SPECIAL TOPIC: WHY DO OT COVENANT PROMISES SEEM SO DIFFERENT FROM NT COVENANT PROMISES? ▣ "nor will they walk any more after the stubbornness of their evil heart" This had been the problem since Genesis 3 (see SPECIAL TOPIC: THE FALL OF MANKIND, cf. Gen. 6:5,11,12; Jer. 11:8)! But the new day will reverse this self-centeredness. Compare Ezek. 18:31 with Ezek. 36:26-27. The new covenant (Jer. 31:31-34) will be based on God's acts, not human acts! The real question is to whom does "they" refer? the faithful remnant of Abraham's seed all of Abraham's seed alive in that day the Gentiles gathered to Jerusalem For me, I have been deeply influenced by Rom. 2:28-29; Gal. 3:7-9,28; 6:16; Eph. 3:11-4:13; 1 Pet. 3:6. Abraham is the father of those who believe, not a racial/ethnic group. SPECIAL TOPIC: STUBBORNNESS 3:18 "the house of Judah. . .the house of Israel" The reunification of the thirteen tribes into one nation would be the goal of much of Josiah's reform. The "they" of v. 17 refers to the two nations which split in 922 B.C.. ▣ "the land of the north" This is not a reference to a country to the north, but to the route of return of the Jewish exiles (cf. Jer. 31:8). ▣ "to the land that I gave your fathers as an inheritance" See Gen. 12:1-3; 22:16-18; Amos 9:15. YHWH acted toward this generation, and every generation of Abraham's seed, because of His love and promises to the Patriarchs! God has an eternal redemptive plan that involves Israel and the Messiah. His plan is for all humanity. His plan will not be defeated, delayed, or destroyed! SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN