the Week of Proper 28 / Ordinary 33
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New American Standard Bible
Genesis 6:7
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So the Lord said, "I will blot out man whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for I am sorry that I have made them."
And Yahweh said, I will destroy man whom I have created from the face of the ground; both man and beast, and creeping things, and birds of the heavens; for it repents me that I have made them.
So the Lord said, "I will destroy all human beings that I made on the earth. And I will destroy every animal and everything that crawls on the earth and the birds of the air, because I am sorry I have made them."
So the Lord said, "I will wipe humankind, whom I have created, from the face of the earth—everything from humankind to animals, including creatures that move on the ground and birds of the air, for I regret that I have made them."
And the LORD said, I will destroy man whom I have created, from the face of the earth, both man and beast, and the creeping animal, and the fowls of the air; for I repent that I have made them.
Yahweh said, "I will destroy man whom I have created from the surface of the ground; man, along with animals, creeping things, and birds of the sky; for I am sorry that I have made them."
So the LORD said, "I will destroy (annihilate) mankind whom I have created from the surface of the earth—not only man, but the animals and the crawling things and the birds of the air—because it [deeply] grieves Me [to see mankind's sin] and I regret that I have made them."
and seide, Y schal do awei man, whom Y made of nouyt, fro the face of the erthe, fro man til to lyuynge thingis, fro crepynge beeste til to the briddis of heuene; for it repentith me that Y made hem.
And Jehovah saith, `I wipe away man whom I have prepared from off the face of the ground, from man unto beast, unto creeping thing, and unto fowl of the heavens, for I have repented that I have made them.'
So the LORD said, "I will blot out man, whom I have created, from the face of the earth-every man and beast and crawling creature and bird of the air-for I am grieved that I have made them."
and he said, "I'll destroy every living creature on earth! I'll wipe out people, animals, birds, and reptiles. I'm sorry I ever made them."
Adonai said, "I will wipe out humankind, whom I have created, from the whole earth; and not only human beings, but animals, creeping things and birds in the air; for I regret that I ever made them."
And Jehovah said, I will destroy man whom I have created from the face of the ground; both man, and beast, and creeping things, and birds of the heavens; for it repenteth me that I have made them.
And the Lord said, I will take away man, whom I have made, from the face of the earth, even man and beast and that which goes on the earth and every bird of the air; for I have sorrow for having made them.
And the Lorde sayde: I wyll from the vpper face of the earth, destroy man whom I haue created, from man vnto cattell, vnto worme, and vnto foules of the ayre: For it repenteth me that I haue made them.
And Jehovah said, I will destroy Man, whom I have created, from the earth—from man to cattle, to creeping things, and to fowl of the heavens; for I repent that I have made them.
So the Lord said, "I will destroy all the people I created on the earth. I will destroy every person and every animal and everything that crawls on the earth. And I will destroy all the birds in the air, because I am sorry that I have made them."
And the LORD said: 'I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.'
And the LORD said, I will destroy man, whom I haue created, from the face of the earth: both man and beast, and the creeping thing, and the foules of the aire: for it repenteth me that I haue made them.
And the Lord said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.
So the Lord said, "I will destroy man whom I have made from the land, man and animals, things that move upon the earth and birds of the sky. For I am sorry that I have made them."
So the Lord said, "I will blot out from the earth the human beings I have created—people together with animals and creeping things and birds of the air, for I am sorry that I have made them."
And Yahweh said - I must wipe off man whom I created from off the face of the ground, from man unto beast unto creeping thing, and unto the bird of the heavens, - for I am grieved that I made them.
Therefore ye Lord said, I will destroy from the earth the man, whom I haue created, fro man to beast, to the creeping thing, and to the foule of the heauen: for I repent yt I haue made them.
So the LORD said, I will destroy men whom I have created from the face of the earth; both men and animals, and the creeping things, and the fowls of the air; I am sorry that I have made them.
that he said, "I will wipe out these people I have created, and also the animals and the birds, because I am sorry that I made any of them."
He said: I will destroy man, whom I have created, from the face of the earth, from man even to beasts, from the creeping thing even to the fowls of the air, for it repenteth me that I have made them.
So the LORD said, "I will blot out man whom I have created from the face of the ground, man and beast and creeping things and birds of the air, for I am sorry that I have made them."
then God laid it to heart that he had made man upon the earth, and he pondered it deeply.
And the LORD said, I will destroy man whom I have created from the face of the ground; both man, and beast, and creeping thing, and fowl of the air; for it repeateth me that I have made them.
Then the Lord said, “I will wipe mankind, whom I created, off the face of the earth, together with the animals, creatures that crawl, and birds of the sky—for I regret that I made them.”
The LORD said, "I will destroy man whom I have created from the surface of the ground; man, along with animals, creeping things, and birds of the sky; for I am sorry that I have made them."
And Yahweh said, "I will destroy humankind whom I created from upon the face of the earth, from humankind, to animals, to creeping things, and to the birds of heaven, for I regret that I have made them."
And Jehovah said, I will wipe off man whom I have created from the face of the earth, from man to beast, to the creeping thing and to the birds of the heavens; for I repent that I made them.
and sayde: I wyll destroye man kynde which I haue made, from the earth: both man, beest, worme, and foule vnder the heauen: for it repenteth me, that I haue made them.
So the LORD said, "I will destroy man whom I have created from the face of the earth, both man and beast, creeping thing and birds of the air, for I am sorry that I have made them."
And the Lord said, "I will wipe this human race I have created from the face of the earth. Yes, and I will destroy every living thing—all the people, the large animals, the small animals that scurry along the ground, and even the birds of the sky. I am sorry I ever made them."
The LORD said, "I will blot out man whom I have created from the face of the land, from man to animals to creeping things and to birds of the sky; for I am sorry that I have made them."
And Yahweh said, "I will blot out man whom I have created from the face of the land, from man to animals to creeping things and to birds of the sky; for I regret that I have made them."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
I will: Psalms 24:1, Psalms 24:2, Psalms 37:20, Proverbs 10:27, Proverbs 16:4
both man, and beast: Heb. from man unto beast, Jeremiah 4:22-27, Jeremiah 12:3, Jeremiah 12:4, Hosea 4:3, Zephaniah 1:3, Romans 3:20-22
Reciprocal: Genesis 6:17 - shall die Genesis 7:4 - destroy Genesis 7:21 - General Job 10:8 - yet thou Psalms 33:6 - By the Psalms 90:3 - Thou Isaiah 27:11 - therefore Jeremiah 21:6 - I will Jeremiah 45:4 - that which Jeremiah 50:3 - both Ezekiel 14:13 - and will cut Ezekiel 25:13 - and will Ezekiel 29:8 - cut Amos 9:8 - and I Romans 3:12 - become
Cross-References
Now it came about, when mankind began to multiply on the face of the land, and daughters were born to them,
that the sons of God saw that the daughters of mankind were beautiful; and they took wives for themselves, whomever they chose.
Then the LORD said, "My Spirit will not remain with man forever, because he is also flesh; nevertheless his days shall be 120 years."
The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of mankind, and they bore children to them. Those were the mighty men who were of old, men of renown.
"Of the birds according to their kind, and of the animals according to their kind, of every crawling thing of the ground according to its kind, two of every kind will come to you to keep them alive.
So Noah did these things; according to everything that God had commanded him, so he did.
But the wicked will perish; And the enemies of the LORD will be like the glory of the pastures, They vanish—like smoke they vanish away.
The fear of the LORD prolongs life, But the years of the wicked will be shortened.
The LORD has made everything for its own purpose, Even the wicked for the day of evil.
Therefore the land mourns, And everyone who lives in it languishes Along with the animals of the field and the birds of the sky, And even the fish of the sea disappear.
Gill's Notes on the Bible
And the Lord said,.... Not to the angels, nor to Noah, but within himself, on observing to what a height the sin of man had got, and what a spread it made on the earth:
I will destroy man, whom I have created, from the face of the earth; though he is my creature, the work of my hands, I have made him out of the earth, and made him lord of it; I am now determined to show my detestation of his wickedness, and for the honour of my justice to destroy him from off it; just as a potter takes a vessel he dislikes, when he has made it, and dashes it to pieces: or "I will wipe men off of the earth" s; like so much dust; man was made of the dust of the earth, he is dust, yea, sinful dust and ashes; and God resolved to send a flood of waters on the earth, which should wash off man from it, like so much dust upon it, just as dust is carried off by a flood of water, see 2 Kings 21:13 or "I will blot out man" t, as most render the words; that is, out of the book of the living, he shall no longer live upon the earth; out of the book of creation, or of the creatures, he shall have no more a being, or be seen among them, any more than what is blotted out of a book:
both man and beast; or "from man to beast" u; even every living creature upon the earth, from man to beast, one as well as another, and one for the sake of the other, the beasts for the sake of man; these were made for his use and benefit, but he sinning against God, and abusing his mercies, they are to be taken away, and destroyed for his sake, and as a punishment for his sins:
and the creeping things, and the fowls of the air; not the creeping things in the great and wide sea, for the fishes died not in the deluge, but the creeping things on the earth, Genesis 6:20
for it repenteth me that I have made them; man, male and female, whom he created; Adam and Eve, and their posterity, and particularly the present inhabitants of the earth: but though it may respect men principally, yet is not to be restrained to them, but takes in all the creatures before mentioned, made for the use of man; and the ends not being answered by them, God repented that he had made them, as well as man. Some think the repentance, attributed to God in this and the preceding verse, is not to be understood of him in himself, but of his Spirit in good men, particularly Noah, producing grief, sorrow, and repentance in him, who wished that man had never been, than to be so wicked as he was; but for such a sense there seems to be no manner of foundation in the text.
s ×××× "abstergam; verbum Hebraeum" ××× "significat aqua aliquid extergere", Pareus. t Delebo, V. L. Pagninus, Montanus, &c. u ×××× ×¢× ×××× "ab homine usque ad jumentum", Pagninus, Montanus, &c.
Barnes' Notes on the Bible
- The Growth of Sin
3. ××× dıÌyn âbe down, strive, subdue, judge.â ×ש××× baÌshagaÌm âinasmuch, as also.â The rendering âin their errorâ requires the pointing ×ש××× beshaÌgaÌm, and the plural form of the following pronoun. It is also unknown to the Septuagint.
4. × ×¤×××× nepıÌlıÌym âassailants, fellers, men of violence, tyrants.â
Having traced the line of descent from Adam through Sheth, the seed of God, to Noah, the author proceeds to describe the general spread and growth of moral evil in the race of man, and the determination of the Lord to wipe it away from the face of the earth.
Genesis 6:1-4
There are two stages of evil set forth in Genesis 6:1-4 - the one contained in the present four verses, and the other in the following. The former refers to the apostasy of the descendants of Sheth, and the cause and consequences of it. When man began to multiply, the separate families of Cain and Sheth would come into contact. The daughters of the stirring Cainites, distinguished by the graces of nature, the embellishments of art, and the charms of music and song, even though destitute of the loftier qualities of likemindedness with God, would attract attention and prompt to unholy alliances. The phrase âsons of God,â means an order of intelligent beings who âretain the purity of moral characterâ originally communicated, or subsequently restored, by their Creator. They are called the sons of God, because they have his spirit or disposition. The sons of God mentioned in Job 38:7, are an order of rational beings existing before the creation of man, and joining in the symphony of the universe, when the earth and all things were called into being. Then all were holy, for all are styled the sons of God. Such, however, are not meant in the present passage. For they were not created as a race, have no distinction of sex, and therefore no sexual desire; they âneither marry nor are given in marriageâ Matthew 22:30. It is contrary to the law of nature for different species even on earth to cohabit in a carnal way; much more for those in the body, and those who have not a body of flesh. Moreover, we are here in the region of humanity, and not in the sphere of superhuman spirits; and the historian has not given the slightest intimation of the existence of spiritual beings different from man.
The sons of God, therefore, are those who are on the Lordâs side, who approach him with duly significant offerings, who call upon him by his proper name, and who walk with God in their daily conversation. The figurative use of the word âsonâ to denote a variety of relations incidental, and moral as well as natural, was not unfamiliar to the early speaker. Thus, Noah is called âthe son of five hundred yearsâ Genesis 5:32. Abraham calls Eliezer ××Ö¾×××ª× ben-beÌytıÌy, âson of my houseâ Genesis 15:3. The dying Rachel names her son Ben-oni, âson of my sorrow,â while his father called him Benjamin, âson of thy right handâ Genesis 35:18. An obvious parallel to the moral application is presented in the phrases âthe seed of the womanâ and âthe seed of the serpent.â The word âgenerationsâ ת××××ת toÌledot, Genesis 5:1) exhibits a similar freedom and elasticity of meaning, being applied to the whole doings of a rational being, and even to the physical changes of the material world Genesis 2:4. The occasion for the present designation is furnished in the remark of Eve on the birth of Sheth. God hath given me another seed instead of Habel. Her son Sheth she therefore regarded as the son of God. Accordingly, about the birth of his son Enosh, was begun the custom calling upon the name of the Lord, no doubt in the family circle of Adam, with whom Sheth continued to dwell. And Enok, the seventh from Adam in the same line, exhibited the first striking example of a true believer walking with God in all the intercourse of life. These descendants of Sheth, among whom were also Lamek who spoke of the Lord, and Noah who walked with God, are therefore by a natural transition called the sons of God, the godlike in a moral sense, being born of the Spirit, and walking not after the flesh, but after the Spirit Psalms 82:6; Hosea 2:1.
Some take âthe daughters of manâ to be the daughters of the Cainites only. But it is sufficient to understand by this phrase, the daughters of man in general, without any distinction of a moral or spiritual kind, and therefore including both Cainite and Shethite females. âAnd they took them wives of all whom they chose.â The evil here described is that of promiscuous intermarriage, without regard to spiritual character. The godly took them wives of all; that is, of the ungodly as well as the godly families, without any discrimination. âWhom they chose,â not for the godliness of their lives, but for the goodliness of their looks. Ungodly mothers will not train up children in the way they should go; and husbands who have taken the wrong step of marrying ungodly wives cannot prove to be very exemplary or authoritative fathers. Up to this time they may have been consistent as the sons of God in their outward conduct. But a laxity of choice proves a corresponding laxity of principle. The first inlet of sin prepares the way for the flood-gates of iniquity. It is easy to see that now the degeneracy of the whole race will go on at a rapid pace.
Genesis 6:3
My Spirit - , in contradistinction to the spirit of disobedience which, by the fall, obtained entrance into the soul of man. âShall not strive with man forever.â To strive ××× dıÌyn is to keep down, rule, judge, or strive with a man by moral force. From this passage we learn that the Lord by his Spirit strives with man up to a certain point. In this little negative sentence streams out the bright light of Godâs free and tender mercy to the apostate race of man. He sends his Spirit to irradiate the darkened mind, to expostulate with the conscience, to prompt and strengthen holy resolve, and to bring back the heart, the confidence, the affection to God. He effects the blessed result of repentance toward God in some, who are thus proved to be born of God. But it is a solemn thought that with others he will not strive perpetually. There is a certain point beyond which he will not go, for sufficient reasons known fully to himself, partly to us. Two of these we are to notice for our instruction: First, he will not touch the free agency of his rational creatures. He can put no force on the volitions of men. An involuntary or compulsory faith, hope, love, obedience, is a contradiction in terms; and anything that could bear the name can have no moral validity whatsoever. Secondly, after giving ample warning, instruction, and invitation, he will, as a just judgment on the unbelieving and the impenitent, withdraw his Spirit and let them alone. The antediluvian world was fast approaching to this point of final perversity and abandonment.
Inasmuch as he is also flesh - , in contradistinction to spirit, the breath of life which the Almighty breathed Into his nostrils. These two parts of manâs complex being were originally in true and happy adjustment, the corporeal being the fit organ and complement of the spiritual as it is in him. But now by the fall the flesh has gained the upper hand, and the spirit is in the bondage of corruption. The fact that he is flesh also as well as spirit, has therefore come out into sad prominence. The doctrine of the carnal mind in the Epistle to the Romans Romans 8:0 is merely the outgrowth of the thought expressed in this passage.
His days shall be an hundred and twenty years. - âHis daysâ are the days of man, not the individual, but the race, with whom the Lord still strives. Hence, they refer to the duration, not of the life of an individual, but of the existence of the race. From this we learn that the narrative here reverts to a point of time before the birth of Shem, Ham, and Japheth, recorded in the close of the preceding passage as there were only a hundred years from their birth to the deluge. This is according to the now well-known method of Scripture, when it has two lines of events to carry on. The former narrative refers to the godly portion of mankind; this to the ungodly remnant.
Not forever will the Lord strive with man; but his longsuffering will still continue for one hundred and twenty years. Meanwhile he does not leave himself or his clemency without a witness. He sent Noah with the message of warning, who preached by his voice, by his walking with God, and also by his long labor and perseverance in the building of the ark. The doomed race, however, filled up the measure of their iniquity, and when the set number of years was accomplished, the overwhelming flood came.
Genesis 6:4
Two classes of men, with strong hand and strong will, are here described. âThe giants,â the well-known men of great stature, physical force, and violent will, who were enabled by these qualities to claim and secure the supremacy over their fellow-men. âHad been in the land in those days.â In the days when those intermarriages were beginning to take place, the warriors were asserting the claim of might. Violence and rapine were becoming rampant in the land. âAnd after that.â The progeny of the mixed marriages were the second and subsequent class of leading men. âThe sons of Godâ are here contradistinguished from the ânephilim, or giants,â who appear therefore to have belonged to the Cainites. The offspring of these unhallowed unions were the heroes, the gallants, the mighty men, the men of renown. They were probably more refined in manners and exalted in thought than their predecessors of pure Cainite descent. âMen of name,â whose names are often in menâs mouths, because they either deserved or required to be named frequently on account of their influential or representative character. Being distinguished from the common herd by prominent qualities or memorable exploits, they were also frequently marked out by a special name or surname, derived from such trait of character or deed of notoriety. âOf oldâ (××¢××× meÌ'oÌlaÌm). This has been sometimes explained âof the world,â in the sense of αιÌÏÌν aioÌn; but the meaning is too late for the present passage. The phrase uniformly means âof old,â covering a more or less extensive length of time. This note of time implies a writer probably after the deluge, who could speak of antediluvian affairs, as happening of old.
It is remarkable that we have no hint of any kind of government in the antediluvian world. It is open to us to suppose that the patriarchal polity would make its appearance, as it is an order based upon natural relations. But it is possible that God himself, being still present and manifest, was recognized as the governor. To him offerings were brought, and he deals with Cain on his first and second transgression. In that case the lawless violence of the strong and willful is to be regarded as rebellion, not only against the patriarchal rule, but the divine supremacy. A notice of civil law and government would not of course affect the authority of the book. But the absence of such notice is in favor of its divine origin. It is obvious that higher things than these have the attention of the sacred writer.
Genesis 6:5-8
In these verse we are to conceive the 120 years of respite to be at an end. The iniquity of the race is now full, and the determination of the Lord is therefore announced, with a statement of the grounds on which it rests, and a glance at the individual to be excepted from the general destruction.
Genesis 6:5
And God saw. - The course of the primeval world was a great experiment going on before the eye of God, and of all intelligent observers, and manifesting the thorough depravity and full-grown degeneracy of the fallen race, when left to the bent of its perverted inclinations. âEvery imaginationâ (×צר yeÌtser). Here the object of thought is distinguished from the thought itself. This is a distinction not generally or constantly recognized by the mental philosopher, though of essential importance in the theory of the mind. The thought itself is a real phase or attitude of mind; the form, idea, species, object of thought may have matter, real content, or it may not. âOnly evil every day.â This is an unlimited condemnation of the state and process of the carnal man. The reason is obvious. Homage to God, to truth, to right, to love, does not reign in his heart; and the imaginations or purposes that are not regulated by this, however excellent and praiseworthy in other respects, are destitute of the first the essential principle of moral good. This is now made palpable to the eye of observation by the almost universal predominance of the ungodly spirit. This accordingly forms the ground of the divine procedure.
Genesis 6:6
And it repented the Lord - that he had made man. The Scripture is frank and unreserved; some people would say, imprudent or regardless of misconstruction, in its statements of truth. Repentance ascribed to the Lord seems to imply wavering or change of purpose in the Eternal Self-existent One. But the sublime dictate of the inspired word is, âGod is not a man, that he should lie; neither the son of man, that he should repent: hath he said and shall he not do it? or hath he spoken and shall he not make it good?â Numbers 23:19. In sooth, every act here recorded - the observation, the resolve, the exception - seems equally with the repentance to jar with the unchangeableness of God. To go to the root of the matter, every act of the divine will, of creative power, or of interference with the order of nature, seems at variance with inflexibility of purpose. But, in the first place, man has a finite mind and a limited sphere of observation, and therefore is not able to conceive or express thoughts or acts exactly as they are in God, but only as they are in himself. Secondly, God is a spirit, and therefore has the attributes of personality, freedom, and holiness; and the passage before us is designed to set forth these in all the reality of their action, and thereby to distinguish the freedom of the eternal mind from the fatalism of inert matter. Hence, thirdly, these statements represent real processes of the Divine Spirit, analogous at least to those of the human. And, lastly, to verify this representation, it is not necessary that we should be able to comprehend or construe to ourselves in all its practical detail that sublime harmony which subsists between the liberty and the immutability of God. That change of state which is essential to will, liberty, and activity, may be, for aught we know, and from what we know must be, in profound unison with the eternity of the divine purpose.
Genesis 6:7
I will wipe away man from the face of the soil. - The resolve is made to sweep away the existing race of man. Heretofore, individuals had departed this life. Adam himself had long since paid the debt of nature. These solemn testimonies to the universal doom had not made any salutary or lasting impression on the survivors. But now a general and violent destruction is to overtake the whole race - a standing monument of the divine wrath against sin, to all future generations of the only family saved.
From man to cattle, creeper and fowl of the sky. - These classes of animated nature being mingled up with man are involved in the same ruin with him. This is of a piece with the curse laid upon the serpent, which was the unconscious organ of the tempter. It is an instance of a law which runs through the whole course of nature, as we observe that it is the method of the divine government to allow for the time the suffering inflicted on an inferior animal, or even on a fellow-creature, by selfish passion. It has an appearance to some minds of harshness and unfairness. But we must remember that these animated creatures are not moral, and, therefore, the violent termination of their organic life is not a punishment; that the pain incidental to this, being apart from guilt, is in itself a beneficial provision for the conservation of life; and that it was not intended that the life of animals should be perpetual. The return of the land to a state of desolation by the destruction of animal and vegetable life, however, has its lesson for man, for whom ultimately all of this beauty and fertility were designed, and from whom it is now withdrawn, along with all the glories it foreshadows, as part of the punishment of his guilt. The tenant has become unworthy of the tabernacle, and accordingly he is dispossessed, and it is taken down and removed.
Genesis 6:8
And Noah found grace in the eyes of the Lord. - Noah and his family are the only exceptions to this sweeping destruction. Hitherto we have met with distant and indirect intimations of the divine favor, and significant deeds of regard and acceptance. Now for the first time grace itself finds a tongue to express its name. Grace has its fountain in the divine breast. The stream has been flowing forth to Adam, Eve, Habel, Henok, and others, we hope, unknown to fame. By the time it reaches Noah it has found a name, by which it is recognized among people to this day. It is opposed to works as a source of blessing. Whither grace comes there merit cannot be. Hence, we learn even from the case of Noah that original sin asserts its presence in the whole race of Adam. This completes the circle of saving doctrine in regard to God that comes down from the antediluvian times. He intimates that the seed of the woman, an individual pre-eminently so called, will bruise the serpentâs head. He clothes our first parents with coats of skin - an earnest and an emblem of the better, the moral clothing of the soul. He regards Habel and his offering. He accepts him that in faith does well. He translates Enok, who walked with him. His Spirit, we learn, has been striving with antediluvian man. Here are the Spirit of God and the seed of the woman. Here are clothing, regarding, accepting, translating. Here, then, is salvation provided and applied, begun, continued, and completed. And last, though not least, grace comes out to view, the eternal fountain of the whole. On the part of man, also, we have repenting, believing, confessing, offering, calling on the name of the Lord, and walking with God.
The two parts of the document which is now closed are as distinct from each other as it is from the following one. They combine, in fact, to form the needful preliminary to the fourth document. The genealogy brings us to the leading agent in the succeeding narrative; the description of the corruption of the human race furnishes the occasion for his agency. The third is therefore the prologue, as the fifth is the epilogue, to the fourth document, in which the main action lies.
