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The Pharisees Demand a Sign
11 tThe Pharisees came and began to argue with him, useeking from him va sign from heaven wto test him. 12 And xhe sighed deeply yin his spirit and said, “Why does this generation seek a sign? Truly, I say to you, no sign will be given to this generation.” 13 And zhe left them, got into the boat again, and went to the other side.
The Leaven of the Pharisees and Herod
14 Now they had forgotten to bring bread, and they had only one loaf with them in the boat. 15 And he cautioned them, saying, “Watch out; abeware of bthe leaven of the Pharisees and the leaven of cHerod.”2 16 And they began discussing with one another the fact that they had no bread. 17 And dJesus, aware of this, said to them, “Why are you discussing the fact that you have no bread? eDo you not yet perceive for understand? fAre your hearts hardened? 18 gHaving eyes do you not see, and having ears do you not hear? And do you not remember? 19 When I broke hthe five loaves for the five thousand, how many baskets full of broken pieces did you take up?” They said to him, “Twelve.” 20 “And ithe seven for the four thousand, how many baskets full of broken pieces did you take up?” And they said to him, “Seven.” 21 And he said to them, “Do you not yet understand?”

t For ver. 11–21, see Matt. 16:1–12
u 1 Cor. 1:22; See Matt. 12:38
v Luke 11:16; 21:11
w John 8:6
x ch. 7:34
y John 11:33
z Matt. 4:13; 21:17
a Luke 12:1
b 1 Cor. 5:6–8; Gal. 5:9
c [ch. 3:6; 12:13]
2 Some manuscripts the Herodians
d Matt. 26:10
e ch. 7:18
f ch. 6:52
f ch. 6:52
g Jer. 5:21; Ezek. 12:2; [Isa. 42:18, 19; 43:8; Matt. 13:13]
h ch. 6:41, 44
i ver. 6, 9
 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), Mk 8:11–21.

11-13절) 바리새인들이 예수님께 나와 예수께 시비를 걸며 하늘로부터 오는 표적을 보여달라고 구했다. 예수님께서는 이들을 보시고 깊이 탄식하시며 어찌하여 이 세대가 표적을 구하느냐. 내가 이들에게 표적을 주지 않겠다라고 말씀하시고 그들을 떠나셔서 배에 올라 건너편으로 가셨다. 지금 바리새인들은 하늘로부터 직접적인 표적을 구하고 있다. 하지만 정녕 주님께서 원하시는 마음을 새롭게 함으로 변화를 받는 것에는 관심이 없었다. 마 12:39에서 예수님께서 이시대를 향해서 이렇게 말씀하신다. 
- 예수께서 대답하여 이르시되 악하고 음란한 세대가 표적을 구하나 선지자 요나의 표적 밖에는 보일 표적이 없느니라(마 12:39)
- Jesus sighed on account of the attitude underlying and driving the demand of v. 11. (For other examples of Jesus expressing emotions, see 1:41; 3:5; 7:34.) this generation. Cf. Deut. 32:5, 20; Ps. 95:10; Mark 9:19. no sign. See note on Matt. 12:39. An open heart, together with Jesus’ demonstrations of divine authority, should be more than enough for seeing that he truly is the Messiah.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1909.

당시에는 여러 형태의 이적들이 흔이 일어났다. 본문에서 바리새인들이 원한 표적은 단지 치유나 축사, 음식을 주는 것이나 자연을 순종케 하는 형태의 이적이 아니라 하늘로부터 오는 표적, 즉 예수님께서 하나님의 인정을 받으셨다는 것을 증명하는 계시적인 확증을 요구하고 있는 것이다. 
- The modern reader needs to realize that miracles were quite common in ancient times—whether in reality or in people’s imagination—and the fact that a person performed miracles did not by itself make him an exceptional person. What the Pharisees wanted was not another healing or exorcism or feeding or subjugation of nature but a “sign from heaven,” i.e., an apocalyptic manifestation that would prove beyond all doubt that Jesus had God’s approval. The word “heaven” is a Jewish substitute for the divine name. The Pharisees wanted God to vindicate Jesus before they would accept him. Mark did not elsewhere use the word “sign” to mean a miracle.69 Jesus’ refusal to provide a sign is quite in keeping with his initial call to “believe the good news” (1:15). An irrefutable sign would compel faith. Commitment to Jesus must be voluntary.
69 Although its use of the word “miracle” is confusing, the GNB has the right idea: “They asked him to perform a miracle to show that God approved of him.” Mark used the word elsewhere only in 13:4, 22, where it also refers to something that demonstrates divine approval. (This commentator does not believe that Mark wrote 16:9–20, where the word does have the meaning of miracle in vv. 17, 20. See the comments following 16:1–8.)
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 127.

14-15절) 배를 타고 가던중에 제자들이 떡을 가져오기를 잊었다. 그들에게는 떡이 한개밖에 없는 상태였는데 이 때 예수님께서 “바리새인의 누룩과 헤롯의 누룩을 주의하라”고 말씀하셨다. 지금 예수님의 경고는 떡의 유무가 아니라 누룩과 같이 떡 속에서 퍼져서 좋지 않은 영향을 미치는 바리새인과 헤롯의 자기 중심성을 이야기하고 계신 것이다. 무교절 떡은 누룩이 없는 상태여야 했다. 누룩이 들어가서 빵을 부풀게 하는 것 자체를 나쁜 것이라고 말할 수는 없다. 예수님의 천국 비유에서도 천국의 확장성을 누룩에 비유한바가 있다. 하지만 여기서는 누룩의 부정적인 측면을 강조하고 있다. 제자들은 지금 예수님께서 누룩에 대해서 이야기하시자 이를 문자그대로 떡이야기로 여기고 있는 것이다. 
우리 속에서 퍼져나가 우리를 오염시키고 있는 누룩은 무엇인가?
지금 제자들은 자신들에게 떡이 한개 밖에 없음으로 인해서, 떡이 충분하지 않음으로 인해서 걱정하고 있는 것이다. 그러나 그들이 기억해야 할 것은 바로 주님이 그들과 함께 계시다는 것이다. 
- 그 동안에 무리 수만 명이 모여 서로 밟힐 만큼 되었더니 예수께서 먼저 제자들에게 말씀하여 이르시되 바리새인들의 누룩 곧 외식을 주의하라(눅 12:1)
- 6. 너희가 자랑하는 것이 옳지 아니하도다 적은 누룩이 온 덩어리에 퍼지는 것을 알지 못하느냐 7 너희는 누룩 없는 자인데 새 덩어리가 되기 위하여 묵은 누룩을 내버리라 우리의 유월절 양 곧 그리스도께서 희생되셨느니라(고전 5:6-7)
- The mention of bread introduces a discussion between Jesus and his disciples (vv. 15–21). Leaven (see note on 1 Cor. 5:6–7) is a figurative description of the self-centered self-reliance of both the Pharisees and Herod Antipas (see Luke 12:1; 1 Cor. 5:6–8; Gal. 5:9). Jesus warns his disciples against such an attitude.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1909.

그렇다면 바리새인들과 헤롯의 누룩은 무엇을 의미하는가? 
- What then is the “yeast [“leaven,” RSV, NASB, NEB, REB] of the Pharisees and that of Herod”? With the exception of Matt 13:33 (cf. Luke 13:20–21), yeast or leaven in the New Testament symbolizes evil (1 Cor 5:6–8; Gal 5:9; cf. Exod 12:15, 19f.; 13:7; Lev 2:11; 6:17; Deut 16:4; but also cf. Lev 23:17). In the rabbinic literature of the several centuries following the New Testament, it stands for the evil disposition in people. The parallel in Matt 16:12 identifies the yeast of the Pharisees as their teaching, whereas Luke 12:1, which reflects a different setting, identifies it as their hypocrisy. In Mark the yeast likely reflects their unbelief and demand for a sign. As for the yeast of Herod,70 it could be adultery, murder, and political ambition. One would expect the yeast of the Pharisees and the yeast of Herod to have been the same thing. Therefore the yeast of Herod probably was also unbelief connected with miracles. He did not demand a miraculous sign, but he did misinterpret the miracles of Jesus as an indication that John had been raised. Jesus’ purpose in mentioning the matter was to indicate that the disciples were dangerously close to unbelief. Alternately, Mark’s reference is general: “Beware of the influence of the Pharisees and Herod.” The warning to the disciples concerned not only the evil influence of Herod (with which they were aware) but also the evil that characterized the Pharisees.
70 A variant reading with fair to good attestation is “the Herodians.”
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 129.

17-18절) 예수님께서 제자들이 고민하는 이유를 아시고 그들에게 반문하신다. “제자들아. 너희가 어째서 떡이 없음이라고 생각하고 수근거리느냐? 아직도 알지 못하며 깨닫지 못하냐? 왜 그렇게 마음이 둔하냐? 너희가 눈이 있어도 보지 못하며 귀가 있어도 듣지 못하며 기억하지 못하느냐?” 예수님께서 지금 제자들을 보시면서 그들을 바리새인이나 서기관들에게 하셨던것처럼 외식하는 자라고 비난하지 않으신다. 왜냐하면 제자들은 아직 예수님이 누구신지에 대한 이해가 부족했기 때문이다. 바리새인들은 예수님의 가르침을 정면으로 거부한 반면에 제자들은 이 가르침에 대한 이해가 부족했던 것이다. 또한 눈으로 보아도 보지 못하고 귀로 들어도 듣지 못한다는 것은 앞서 예수님께서 벙어리와 눈먼자를 고치신 것을 기억나게 한다. 지금 주님께서는 제자들의 마음의 눈과 귀를 열기를 원하고 계신 것이다. 우리는 우리의 마음의 눈과 귀를 열때 비로소 주님이 하시는 말씀을 깨달을 수 있게 되는 것이다. 
- The disciples’ hearts are still partially closed to the depth of Jesus’ teaching and person, for he asks if they do not yet perceive or understand. Although Jesus does not rebuke them as hard-hearted “hypocrites” like the Pharisees and scribes (7:6), they still lack full understanding of who Jesus is. While the Pharisees reject Jesus’ teaching outright, the disciples are slow to appreciate it. The figurative reference to eyes and ears echoes the healings of the deaf man (7:31–35) and the blind man (8:22–26). Jesus wants to open the “ears” and “eyes” of the disciples’ hearts.
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1909.
- In vv. 17–21 Jesus rebuked the disciples’ preoccupation with material things by asking a series of questions. The third (the last in v. 17) and fourth (the first in v. 18) recall the rebuke of ancient Israel in Isa 6:9–10 (cf. Ps 95:8; Isa 63:17; Jer 5:21; Ezek 12:2), which already has been applied to the Israel of Jesus’ day in 4:12. The unbelief of the disciples was bordering on that of Jesus’ enemies! Furthermore, in the Old Testament remembering was a major element in Israel’s religious experience. The disciples, like Israel, had failed to remember.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 130.

19-21절) 이어서 주님께서는 오병이어의 기적을 통해서 5천명이 먹고 12바구니를, 4개의 떡으로 4천명이 먹고 7광주리를 남긴 사건을 상기시키고 계신다. 이처럼 떡 이야기는 제자들로 하여금 주님의 능력에 가까이 체험한 경험인 것이다. 그런데 그런 경험이 있음에도 불구하고 본문에서는 제자들이 아직도 깨닫지 못하고 있는 것이다. 본문속에서 바구니와 광주리의 단위가 다른 것을 볼 수 있다. 중요한 것은 이렇게 떡을 공급하는 것을 통해서 굶주린 이들을 먹이는 것보다 유대인들과 이방인들을 위해서 영적인 이상을 제공하고 있는 것이다. 예수님은 제자들에게 자신이 그리스도이심을 보여주기를 원하셨던 것이다. 하지만 그들은 그 당시 이 위대한 진리를 이해하는 것에 실패했다. 
- To say the least, these verses confirm Mark’s understanding that there were two feedings. Even the different words meaning basket are maintained. Just as the word “yeast” has a symbolic meaning, so do the feedings. By performing these miracles, Jesus did more than feed hungry people and more than suggest spiritual provision first for the Jews and then for the Gentiles. He intended to show the disciples that he was the Christ. They failed to understand this great truth at that time.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 130.

본문속에서 제자들은 아직도, 여전히(not yet, still) 깨닫지 못하고 있다. 이를 조금 다른 각도에서 보면 잠시후에 때가 되면 이들이 깨닫게 된다는 것을 이야기하는 것이다. 우리들에게도 여전히 이런 가능성이 열려있다. 우리는 아직도 주님을 깨닫고 있지 못하지만, 우리는 여전히 주님의 가르침, 바리새인들과 헤롯의 누룩과 같은 잘못된 가르침을 따르지 않는 것에 대해서 깨닫지 못하지만 때가 되면 이를 깨닫게 될 것이다. 







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7 gYou were running well. Who hindered you from obeying hthe truth? 8 This persuasion is not from ihim who calls you. 9 jA little leaven leavens the whole lump. 10 kI have confidence in the Lord that you will ltake no other view, and mthe one who is troubling you will bear the penalty, whoever he is. 11 But if I, brothers,2 still preach3 circumcision, nwhy am I still being persecuted? In that case othe offense of the cross has been removed. 12 I wish pthose who unsettle you would emasculate themselves!

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 5:7–12.

7절) 바울은 우리의 신앙을 달리기로 표현한다. 이는 단거리 경주가 아니라 장거리 마라톤과 같다. 처음 출발은 의욕적으로 했으나 그 경주의 끝까지 흔들리지 않고 완주하여 승리하는 것이 중요하다. 그런데 문제는 사단이 이 경주의 중간에 불법적으로 들어와서 우리의 레이스를 방해한다는 것이다. 방해가 있더라도 포기하지 않고 끝까지 완주하는 것이 필요하다. 또한 복음의 진리는 믿어야 할 뿐만 아니라 순종해야만 하는 것이다. 
- Three important applications can be garnered from this verse: (1) The Christian life is a marathon, not a hundred-yard dash. Paul wanted the Galatians who began so well also to finish well. Ministers have a special responsibility to disciple and nurture young believers so that they may stay the course and not be deterred by the hinderers who will surely come. (2) Paul did not give up on the Galatians even though many of them had shifted their loyalty from him to the usurpers and, to all outward appearances, appeared to be lost to the cause of God and truth. From God’s omniscient perspective, of course, no person who has been genuinely regenerated will ever utterly or finally fall away from the faith (cf. John 10:28; Eph 1:4–6; Rom 8:29). From our limited point of view, however, persons who appear as bona fide Christians do abandon the truth of the gospel (cf. 1 John 2:19; Rom 11:22–23). Paul had “confidence” that the Galatians could be won back and thus labored strenuously to that end. So must every minister of the gospel who counsels with those who may be tempted to abandon the race they have begun. (3) The “truth of the gospel” is not only something to be believed but also something to be obeyed. Having forsaken the solid theological foundation Paul had laid for them, the Galatians soon found themselves awash in immorality and debauchery of all kinds. By undermining their confidence in sound doctrine, Satan seduced them into loose living. Nowhere do we see more clearly the correlation between theological integrity and spiritual vitality. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 364.

8-9절) 당시 거짓 교사들은 매력적인 언변으로 갈라디아의 교인들을 미혹했다. 그들은 은혜의 복음을 저버리고 인간의 수고와 노력을 통해서 구원에 이를 수 있다고 가르쳤다. 이에 대해서 바울은 이러한 권면이 우리를 부르신 이, 그리스도로 부터 나온 것이 아님을 분명히 하고 있다. 
“단 한개의 썩은 사과가 온 바구니를 망친다.” 대적자들은 몸된 교회와 성도들의 모든 부분을 목표로 삼는 것이 아니다. 단지 한 영역, 예를 들면 할례와 같이 육체의 표지를 자랑하고 의지할 것을 가르침을 통해서 은혜로 얻는 구원을 망각하게 함으로 주님의 몸된 교회를 넘어뜨리고 있는 것이다. 
- In v. 8 Paul was concerned with the methodology of the false teachers; in v. 9 he turned to consider the end result of their meddlesome interference. He did this by quoting a proverbial saying from the world of breadmaking: “It takes only a little yeast to make the whole batch of dough rise,” as they say (GNB). This is a commonsense saying similar to our own English maxim, “Just one rotten apple spoils the whole barrel.” Paul’s point is clear: His opponents had not overturned the whole system of Christian teaching but were only making a seemingly minor adjustment to it—the imposition of the harmless rite of circumcision. But even a seemingly slight deviation on such a fundamental matter of the faith can bring total ruin to the Christian community. Just a little poison, if it is toxic enough, will destroy the entire body. Implicit in Paul’s words is a warning to every church, denomination, and theological institution. Any community of faith that is unwilling to recognize and to reject perversions of the gospel when they crop up in its midst has lost its right to bear witness to the transforming message of Jesus Christ, who declared himself to be not only the Way and the Life but also the Truth, the only truth that leads to the Father (John 14:6). Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 365–366.

10절) 바울은 이런 상황에 있는 갈라디아 교인들을 향해서 “너희가 아무 다른 마음을 물지 않을 줄을 주안에서 내가 확신한다”라고 고백하고 있다. 이는 그저 의례적인 인사가 아니라 하나님의 은혜의 복음에 대한 강력한 신뢰의 주장이다. 바울의 확신은 살후 3:5에서의 주장처럼  하나님의 사랑과 그리스도의 인내로부터 나오는 것이다. 이것이 우리로 하여금 성도의 견인을 가능하게 한다. 그러면서 동시에 갈라디아 성도들을 시험에 빠뜨리는 자들은 누구든지 심판을 받을 것임을 선언한다. 

11절) 할례에 대한 바울의 주장은 명확하다. 고전 7:18-19에서 부름을 받을때 할례자는 무할례자가 되지 말고 부름을 받을때 무할례자는 할례를 받으려고 하지 말라. 할례냐 무할례냐는 아무것도 아니다라고 주장한다. 유대인들에게 있어서 할례는 포기할 수 없는 중요한 율법이었지만 은혜의 복음안에서 이것은 아무것도 아니라는 것이다. 그것이 잘못되었거나 무익한 것도 아니고 그렇다고 구원에 필수불가결한 요소도 아니라는 것이다. 바울은 자신을 반대하는 유대인들의 마음을 얻기 원했다면 그냥 할례를 인정하고 그것을 강조했을 것이지만 그렇게 하지 않았다는 것이다. 하나님의 자녀로 교회의 일원이 되기 위해서 이방인이 유대인이 될 필요도 없고 유대인이 이방인이 될 필요도 없다. 

- Circumcision or the cross must now join the set of antitheses Paul had been developing throughout Galatians: the gospel of Christ versus a “different” gospel, faith versus works, grace versus merit, promise versus the law, Hagar-Ishmael-the present Jerusalem versus Sarah-Isaac-the heavenly Jerusalem, the Spirit versus the flesh, freedom versus bondage. The word skandalon, “offense,” literally means “a trap, a source of embarrassment, a stumbling block that inevitably provokes a negative reaction.”
In 1 Cor 1:18–31 Paul developed his understanding of the stumbling block of the cross with reference to both the received traditions of Judaism and the elitist culture of Greco-Roman civilization. The Jews, Paul said, demanded miraculous signs. They wanted to see a divine show-and-tell, something spectacular, something dazzling.46 The cross is a scandal to this kind of signs-and-wonders theology because it is the prime example of God’s using something weak and despicable, yea something shameful and cursed, to display his overcoming grace and redemptive victory. And the cross was no less scandalous to the Romans, with their love of power, and the Greeks, who were infatuated with intellectual achievement, paideia, that is, salvation through education. To this philosophy of life, even more pervasive in our own modern Enlightenment culture than in Paul’s day, the cross is sheer folly. By trimming his message Paul could have removed the offense of a crucified Christ, but a crossless Christianity, then as now, leaves men and women helpless in the face of sin and death.

46 This signs-and-wonders theology is represented by King Herod’s challenge to Jesus in the musical Jesus Christ Superstar to prove himself by walking across a swimming pool.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 370–371.

12절) 본문은 바울의 발언중에 가장 무자비한 발언이다. 그는 갈라디아 교회를 어지럽히는 이들을 거세해 버리기를 원한다고 말하고 있다. 당시 시벨의 사제들은 매년 자신들이 섬기는 여신 아티스의 죽음과 부활을 위해서 금식하고 기도하고 아티스의 죽음을 애도하면서 예식을 드리는 중에 거세를 하기도 했다. 
본문에 대해서 다양한 번역과 해석이 있다. 하지만 본문을 문자적으로 해석해서 바울이 대적자 들에 대해서 육체적인 보복을 원했다고는 생각되지 않는다 앞서 10절에서 심판이 그리스도께 있음을 그는 인정하고 있기 때문이다. 하지만 또한 그가 극도로 대적자들에게 공격을 당하는 상황에서 이러한 외침은 어떤 의미에서 인간적으로 보인다. 
- However we translate the verse, we must not imagine that Paul meant any literal, physical harm to his opponents. He did not fight with carnal weapons but rather with “the sword of the Spirit, which is the word of God” (Eph 6:17). He also knew that vengeance belonged to the Lord and had just declared in v. 10 that there would be a day of reckoning for all evildoers. But that day, and that judgment, was in the hands of God not those of Paul or any other earthly church leaders.
We are tempted to read this verse through the lenses of modern psychoanalysis. Paul, after all, had been severely attacked by these people. His apostolicity had been denied, his ministry defamed, and his church field invaded. What would be more natural than for him to lash out in anger against the rabble-rousers? Perhaps this unseemly remark about castration was a cry for help, the howl of a wounded bear, or a fitful scowl masking inner fear and depression. But this line of interpretation, however amenable to modern sensitivities, totally misses the mark. What was at stake in the Galatian crisis was something much larger than Paul and the personal offense he must surely have felt at the ill-treatment he had received. What was at stake was the gospel itself. Paul had been commissioned by Jesus Christ to proclaim his good news especially among the Gentiles. Now that message was being systematically attacked and undermined by facile preachers in the service of the Evil One.

 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 372–373.

이처럼 바울이 외친 저주를 보면서 저주를 퍼붓는 것이 기독교인에게 정당한가라는 질문을 하게 된다. 루터는 이에 대해서 가능하지만 항상, 모든 이유에서 가능한 것은 아니라고 말한다. 베드로가 마술사 시몬을 저주하기도 했다.(행 8:20)
- In this emergency situation Paul summoned the courage to utter a word of imprecation. It had to be said, and it was right for him to say it because a lesser rebuke would have signaled an unconscionable compromise and retreat. Let no one ever utter such words lightly, unadvisedly, or in a spirit of personal aggravation and revenge. Those kinds of statements are likely to return upon the one who pronounces them with all the reciprocal force of a boomerang. Luther’s comment on Gal 5:12 spoke to this issue: “Here the question arises whether Christians are permitted to curse. Yes, they are permitted to do so, but not always and not for just any reason. But when things come to the point where the Word is about to be cursed or its teaching—and, as a consequence, God himself—blasphemed, then you must invert your sentence and say: ‘Blessed be the Word and God! And cursed be anything apart from the Word and from God, whether it be an apostle or an angel from heaven!’ ”51 Thus Peter answered Simon the sorcerer who thought to obtain spiritual power for money: “You and your money can go to hell!” (Acts 8:20, Cotton Patch). Karl Barth was surely right when he said: “If we do not have the confidence of damnamus, we ought to omit credimus, and go back to doing theology as usual.”52
51 LW 27.45.
52 Barth, Church Dogmatics I/1.630.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 373.



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