THE CHRIST, HEAD AND BODY. MISCONCEPTIONS OF OLD TESTAMENT PEOPLE AND JESUS' DISCIPLES. FIRST REVEALED, LATER MANIFESTED. MEANING OF THE WORD "CHRIST." OTHER SCRIPTURE DESIGNATIONS FOR THE CHRIST. HOW HIDDEN IN TYPES AND FIGURES DURING PAST AGES. THE FINISHING OF THE MYSTERY. ITS MANIFESTATION TO OTHERS THAN THE SAINTS. 

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ON Plane P on our Chart we find the imperfect pyramid e, which represents the Jewish nation typically justified by the yearly sacrifices of bulls and goats. Their standing has been treated quite extensively in Tabernacle Shadows, to which we refer our readers for details. At the right of plane P is a cross in a shadow, representing the sacrifices under the Law, typical of the sacrifices of the Christ class, Head and Body, the "hidden mystery" class (Col. 1:26, 27; Eph. 5:31, 32). 

God has kept various features of His great plan shrouded in secrecy from the very beginning. These are called mysteries—secrets unknowable apart from special enlightenment from God. Among these was the secret or mystery as to who would be the great Deliverer that would restore and bless the world. Prior to the Gospel Age only a few rays of light were given along this line, and that in a hidden way. In sentencing Satan (Gen. 3:15) God pronounced the woe of enmity and conflict between Satan and the woman, and between Satan's seed (his human servants) and her seed (Christ and the Church—Rom. 16:20), foretelling Satan's persecuting and wearing out of the seed, causing the Faithful figuratively to limp ("bruise his heel"), and the seed's destroying him ("bruise thy head"); but he left in that dark saying many things 

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unexplained. To Abraham (Gen. 12:3; 18:18; 22:18) He revealed that it would be through his seed that the promised Deliverer would come, but neither his son Isaac nor his grandson Jacob fulfilled the promise. 

When God made the Law Covenant with Israel at Sinai, it appeared that Moses with that nation was to be this great Deliverer; but eventually he died, after mentioning a great prophet to be raised up after him (Deut. 18:15-19). When under his successor Joshua, whose name signifies deliverer or Jehovah is salvation, the Israelites came into the promised land and gained great victories, it seemed as though the promise was about to be fulfilled; but Joshua died too, and his successors, the judges, also did not fulfill the promise. The Israelites had great hopes when the kingdom was set up under Saul, David and Solomon; but when these died also, and especially when the kingdom was rent into two parts after Solomon's death, their hopes were dimmed, and became still dimmer, when, after existing for several centuries, the kingdom was utterly overthrown in the days of Zedekiah and they became tributary to a Gentile power. However, they still continued to trust in the promises of a coming Deliverer (see, e.g., Is. 42:1-4; 60:3, 14, 15; Jer 23:5, 6; 33:14-16; Ob. 21), the Messiah, whom they expected to come as a mighty king, in glory and power, to restore the kingdom and subjugate the Gentiles to them. 

They were in expectation of him about the time of Jesus' birth (Luke 3:15), but they had such illusions of his grandeur that they overlooked and failed completely to understand another set of prophecies, which pointed out a work of suffering and death, as a ransom for sinners, before He would begin His delivering and blessing work (1 Pet. 1:11). After Jesus' resurrection, even His own disciples misunderstood or failed to understand this mystery; they still supposed He was to restore the earthly kingdom to Israel (Luke 24:21; Acts 1:6, 7). After our Lord opened to them the Scriptures, and after they received the Holy Spirit at Pentecost, the mystery began to unfold to them (Acts 

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3:19-25; 15:14-16). Before that, it was hidden from man's understanding as to who and what the Deliverer would be, as to whether He would be an individual or a company, as to whether He would appear once or twice, as to what He really would do, especially at His first appearance, etc. 

Thus this "hidden mystery"—that the promised Deliverer would be an anointed class, consisting of Jesus and His faithful followers, as Head and Body, Bridegroom and Bride, Captain and Army, etc., and not one individual (Jesus) alone—and, additionally, that this class would have two advents, the first to suffer for sin and the second to reign unto its extirpation, delivering mankind from the Adamic curse, in order to man's attainment unto justification of life, along the lines of responsiveness to the help given to them by this mystery class in the Millennium, and furthermore, that Israel was to be blinded until the Gentile elect would be fully won—these were secrets that God hid from the ages and generations before the Gospel Age, for not until then were they made "manifest," understandable, and even then only to the elect classes, to whom alone the Bible is intelligible, and that only in the parts due to be understood. To them things are made understandable which were previously given in types and shadows (1 Cor. 10:6, 11; Col. 2:16, 17), thus being hidden from those of Old Testament times (1 Pet. 1:10-12). 

St. Paul makes this very clear in 1 Cor. 2:7-14. Truly he could say, "We speak the wisdom of God in a mystery [in a secret way], even that which was hidden." He speaks of "the mystery of the [so the Greek] Christ, which in other ages was not made known unto the sons of men, as it is now [since Pentecost] revealed [uncovered, made manifest] unto his holy apostles and prophets" (Eph. 3:4, 5),—"even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: to whom God would make known what is the riches of the glory of 

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this mystery" (Col. 1:26, 27)—"the mystery which was kept secret since the world began" (Rom. 16:25). 

"This is a great mystery: but I speak concerning Christ and the church" (Eph. 5:32). The fulfilment of the mystery commenced when God was manifest in the flesh of Jesus. The world could not see how He could be any different from other men; yet the Spirit of God was in Him, anointing Him with power in expounding the Truth and in sacrificing Himself, etc. So, too, the same anointing, at Pentecost, came upon and abode with all the true Church, of whom it is written: "As he is [was], so are we in this world" (I John 4:17)—a mystery to the world, which "knoweth us not, because it knew him not" (1 John 3:1). The necessity for veiling God's mysterious purpose respecting the Christ is very evident. If the religious rulers of the Jews had known that Jesus was really the anointed of God, they would not have crucified the Lord of glory (1 Cor. 2:7, 8; Acts 3:17). And had the rulers of the world and of the nominal church recognized the Lord's anointed Body during this Gospel Age, the Church would not have had the privilege of suffering with their Head (2 Tim. 2:11, 12). 

The revelation of the mystery was made known, manifested, especially to the Apostle Paul, so that, when we read, e.g., his writings, we might understand his knowledge in the mystery of the Christ, of which he was made a minister, to make all (the consecrated, to whom alone God reveals His secrets) see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ (Eph. 3:3-9). St. Paul tells the Church that the mystery is: "Christ in you, the hope of glory" (Col. 1:27). 

We will now proceed to show the various Biblical terms by which the New Testament made the mystery manifest—plain—to—the saints, and then show how in the Old Testament the mystery was revealed, but in so

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obscure a manner as to be hidden from its ages and generations. The Christ—the whole Spirit-anointed company, Jesus and His faithful Body members—is this mystery. Its hidden features are these: (1) that the Christ is a company—a Spirit-anointed company—not simply an individual; (2) that this company in its first advent—from Jordan to the deliverance of its last faithful follower of Jesus from this earth at the Second Advent—is manifested to suffer for mankind; and (3) that in its second advent this company will be manifested to deliver the non-elect dead and living members of the race from the Adamic sentence in order to justification of life through responsiveness to the help rendered by the Christ at that time. 

It is because this class is the Christ that it is spoken of as anointed—christed—by the Holy Spirit. Our English word Christ—from the Greek Christos, which is derived from the verb chrio, I anoint—means anointed. The word Messiah—from the Hebrew Meshiach, which is derived from the verb mashach, he anoints—has the same meaning. That with which one is anointed is the Holy Spirit, as St. Peter assures us in Acts 10:38: "God anointed [literally, christed, from the Greek, chrio] Jesus of Nazareth with the Holy Spirit." This is also taught in Is. 11:2, 3; 61:1; and we have the fact of it witnessed at our Lord's baptism, when the heavens were opened unto Him, and the Spirit descended and lighted upon Him in the form of a dove (Matt. 3:16). Thus we see that Jesus was anointed, christed, by His receiving the Holy Spirit. However, the Bible speaks not only of one individual (Jesus) but also of a company (the Church) as being anointed—christed. Thus St. Paul, speaking of the whole faithful Church, said: "He that … hath anointed [Greek, chrio, from which Christos (Christ) is derived, hence meaning christed] us is God, who hath also given us the earnest of the Spirit." It is for this reason that St. John speaks of the Church's having, received the "unction," the "anointing," (chrisma—literally, christing) from God

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(1 John 2:20, 27). Visible evidences of this christing, or anointing, were given when the Jews were first inducted into the Christ Body (Acts 2:1-4), and again when the Gentiles were first inducted into the Christ Body (Acts 10:45-47). All the members of the Body were similarly established "in Christ" and "anointed" by God (2 Cor. 1:21), though, except for the first two inductions, visible witnesses were not needed. 

Hence all those who received the Holy Spirit as prospective members of the Body of Christ were thereby anointed. For this reason Jesus and the faithful Church constitute Jehovah's Anointed, the larger Christ—the Christ Body, or Company. Therefore in a number of places in the Scriptures the Church, with Jesus, is called Christ. In 1 Cor. 15:23 St. Paul, writing about 25 years after Jesus' resurrection, says that the Christ, the First-fruits, would on the last Day be the first order, or company, to rise from the dead. Evidently in this verse he does not by the term "Christ the firstfruits" mean Jesus, but rather the Church; for Jesus rose 25 years before St. Paul here prophesied of the future resurrection. 

Again, in 1 Cor. 12:12, 13, St. Paul compares Jesus and the Church (which consists of many members and which he here calls, with Jesus, Christ) to a human body with its members. Thus he shows us that The Christ is not one member (Jesus) but many members (Jesus and the Church). Again, in Gal. 3:16 he calls the Seed of Abraham Christ; and in v. 29 he calls the Church with Jesus the Seed of Abraham; hence the Church with Jesus is The Christ. This larger Christ (the Christ company) is the "one new Man" that God has during the Gospel Age been making out of Jews and Gentiles (Eph. 2:15), and the "perfect Man" into which the whole Church with Jesus, as the full Christ, was to grow (Eph. 4:13); and it is for this reason that Jesus is called the Head and the Church the Body of this New Creation (Rom. 12:4, 5; 1 Cor. 12:12-14, 27; Eph. 1:22, 23; 4:4, 12; 5:30-32; Col. 1:24; Heb. 

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3:14; 1 Pet. 4:13). These New Testament passages prove that the whole mystery class is the Christ and that the Gospel Age is the dispensation in which the Body of Christ is sought. 

This hidden mystery class was made manifest to the saints as the "Christ in you," "Christ in me" (Col. 1:27; Rom. 8:10; Gal. 2:20); and, when Jesus is the speaker: "I in you," "I in them" (John 14:20; 17:23, 26). The mystery is also spoken of as the new man (Eph. 4:24; Col. 3:10), the inner man (2 Cor. 4:16; Eph. 3:16) and the hidden man of the heart (1 Pet. 3:4). Such expressions as "in Christ," "in Him," "in Me" (when Jesus is the speaker), "one body in Christ," "members in the Body" (the Head and other members) also manifest the hidden mystery (John 15:2-7; Rom. 6:3; 12:4, 5; 13:14; 1 Cor. 1:30; 12:12-27; Gal. 3:26, 27; Eph. 1:4; 2:6; 5:23, 29, 30; Col. 1:2, 28; 2:11). This mystery class is also referred to as new creatures in Christ (2 Cor. 5:17; Gal. 6:15); and in their final resurrected condition as "a perfect man, the measure of the stature of the fulness of Christ" (Eph. 4:13). 

Let us now see how this mystery, during the Gospel Age made manifest to the saints, was hidden from the understanding of the ages and generations before Jordan, in the types and figures found in the Old Testament (1 Pet. 1:10-12). In using Fleshly Israel, a typical nation in certain respects, as a type of the Christ class (1 Cor. 10:1-14; see especially vs. 6 and 11 ["examples" should be translated "types"], compared with 1 Cor. 12:12-14 and Heb. 3:6-14) God revealed the mystery. But the Israelites, while being used to act out the "types of us," had not the least understanding of the revelatory uses God was making of them. 

In God's testing Abraham and Isaac (Gen. 22), and, on their faithfulness being demonstrated, in His giving them the Oath-bound Covenant (vs. 16-18), Abraham did not know that God was using him as a revelatory type of God, tested in giving the Christ to death and 

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privileged to receive the promises that the Christ would fulfill, nor did Isaac know that God was by him giving a revelatory type of the trial of the Christ class unto death and His exaltation to glory; yet Abraham really typed God, and Isaac typed the Christ therein in these respects (Rom. 4:17; 9:7-9; Gal. 3:16, 26-29; 4:28-31). When God maneuvered Abraham, Eliezer, Rebekah, her people and Isaac (Gen. 24), to effect the espousal and marriage of Isaac and Rebekah, Abraham did not know that therein he typed God seeking a Bride for Jesus (Ps. 45:10, 11). Nor did Eliezer realize that therein he was being used as a type of the Holy Spirit acting in the servants of the Truth as they wooed a Bride for Jesus (John 3:29; 2 Cor. 11:2). Nor did Rebekah know that her espousal was typical of the Church's espousal to Jesus, her journey typical of the heavenward journey of the consecrated—the espoused—to meet Jesus, the Bridegroom, and her marriage typical of the union of the Church with Christ in heaven (Rev. 19:7-9; 21:2-9; Eph. 5:22-32). Nor did Isaac therein know that he was being used to type Christ (John 3:29; 2 Cor. 11:2; Rev. 19:7; 21:2, 9—22:3). Though revealed, this great mystery was not understood by them, nor by anyone else in the ages and generations before the Gospel Age. 

Little did Adam realize that he typed Jesus as Bridegroom and Head, nor did Eve realize that she was used to type the Church as the Bride and Body; yet inspiration made this thing, not understood by them or anyone else living before Jordan, plain to the saints (Rom. 5:14; Eph. 5:30-32; 2 Cor. 11:2, 3). The firstfruits of man, beast and produce knew not themselves, nor were they by others understood, as the types of the Christ (Num. 18:12-15); yet they in their choice parts were so used, even as Jesus, as Christ, was plainly declared to the saints to be an antitypical firstfruit (1 Cor. 15:20) and the Church, as Christ, is also plainly declared to be an antitypical firstfruit (1 Cor. 15:23; Rev. 14:4; Jas. 1:18).

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Jacob (supplanter), in supplanting Esau in the birthright (Gen. 27), did not dream that he typed the Christ, as Spiritual Israel, supplanting Fleshly Israel in the election to the chief place (Rom. 9:10-14); nor did anyone else so think during the Patriarchal and Jewish Ages, but now the Scripture just cited plainly manifests this revelation hiddenly contained in the history of Jacob and Esau. Gideon understood not that he typed Jesus as the Captain of our salvation (Judges 7; Heb. 2:10), nor did his elect 300 realize that they typed the Church as the Lord's elect Army (Eph. 6:10-18), especially in the two battles against Satan's empire and its teachings in the end of this Age. But in the passages just cited (compare with Ps. 83:9, 11-18) this was made manifest to the saints. 

Who in the past ages and generations thought that David as king and Solomon as king typed the Christ, Head and Body, as the Great King? (Ezek. 37:24, 25; Ps. 72:1-20; Acts 13:34; Rev. 3:7; 1:18; 20:11-14; Rom. 8:17-21; 14:9; 2 Tim. 2:10-15; Matt. 12:42—Christ is greater than Solomon, even as the antitype is greater than the type, Solomon's peaceful reign typing the reign of the Prince of Peace). We find the mystery also hidden in the judges who delivered Israel, e.g., Othniel (Judges 3:9-11) as judge in delivering Israel types the Great Judge, Head and Body, delivering the world in due time (Rev. 20:11-14; Acts 17:31; 1 Cor. 6:2, 3); but neither did these judges so understand this hidden mystery, nor did their contemporaries, nor any others in their Age. 

Likewise, we find that this mystery was hidden in Aaron, the high priest, on the atonement day (Lev. 9 and 16), as a type of the Christ, Head and Body, in the World's High Priest (Heb. 7:26, 27; 10:1-10, 19; 13:10-16); and after the day of atonement in Aaron as a type of Jesus, our High Priest (Heb. 3:1; 5:5), and in Aaron's sons as types of Jesus' faithful followers as priests (1 Pet. 2:5, 9; Rev. 1:5; 5:10; 20:4, 5; 2 Cor. 2:15; Eph. 5:2; Phil. 4:18). In this life the 

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World's High Priest, in its Chief Priest and underpriests, sacrifices for the people; in the Millennium He will bless the people. Neither Aaron, nor his sons, understood these things, nor did any others living in the Jewish Age; but during the Gospel Age we are privileged to understand this formerly hidden but now manifested mystery. 

In Moses as mediator we have the same mystery revealed, in his acts described in Exodus; but we now see that the Christ, Head and Body, is the Great Mediator, that during their earthly lifetime they worked on the seal of the New Covenant by sacrificing unto death, that in the Millennium they will instantly seal the Covenant Godward by sprinkling the blood on the antitypical book of the Law—Divine justice, and that during the thousand years they will gradually seal the Covenant manward by giving the right to life with its accompanying life-rights to the obedient (sprinkling the people with the antitypical blood—Heb. 9:14-23). But neither Moses, nor the people, nor any others during the Jewish Age, knew that they were used in such a typical way, the mystery being hidden then. In Moses as a prophet the same mystery—the Christ, Head and Body, as the Great Prophet—was hidden. It is true that the passage implies a multitudinous Prophet ("a prophet from the midst of thee, of thy brethren"), but it was put so ambiguously that none of that Age understood the Prophet to be one who would consist of brethren (Deut. 18:15-18; Rom. 8:29). St. Peter (Acts 3:19-25) was the first of the Apostles who caught even a partial understanding of this multitudinous Prophet; but it was not until the time of St. Paul's ministry that this Prophet was fully understood as being the Christ, Head and Body, the hidden mystery "now made manifest to his saints" (Col. 1:26). 

Again, we find that this mystery was hidden in the tabernacle and the temple. None of the Israelites of the Jewish Age realized that these typed the Christ, Head and Body, as God's residence, and His place of meeting

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with and blessing the world (Rev. 21:3-5; 1 Pet. 2:4-6; Eph. 2:19-22; 1 Cor. 6:19 [not bodies]; 3:16, 17; Heb. 9:11, 12). This mystery was also hidden in the city of Jerusalem, "which is [represents] the city of the Great King" (Matt. 5:35); but none in the Jewish Age suspected that Jerusalem represented the Christ, Head and Body, as God's government over the earth. Though the Old Testament veiledly alludes to this (Is. 66:10-14), the New Testament first makes it plain: Rev. 21:9—22:3; Gal. 4:26—the same Greek word ano (high) is used here for "above [upward] Jerusalem" as is used in Phil. 3:14, in the expression "the high [ano] calling." This indicates that the high calling of Phil. 3:14 is the same calling as that which those have who are the ano (high) Jerusalem. This expression in Gal. 4:26 proves that the heavenly calling of Heb. 3:1 and the call of 1 Pet. 5:10 are the same as that of Phil. 3:14; St. Paul's seeking it from Damascus on also proves this. 

It will be noticed that in practically all the varied figures under which the mystery—Christ, the anointed, in you—was hiddenly revealed in the Old Testament and in practically every one of the literal New Testament expressions of the varied features of this mystery class, it is referred to in the New Testament writings of St. Paul, including Hebrews. Hence this is a class whose calling and perfecting extends over the period from Jordan even to our times and whose final glorification occurs during the time of the Lord's appearing (Col. 3:4; 1 Pet. 1:7); and its calling and perfecting has been the main work of the Gospel Age. 

While the manifestation of the mystery of God commenced in the days of the Apostles, the Christ class, the "hidden mystery" class, was not to be finished until the Harvest, the end of the Gospel Age, under the sounding of the seventh trumpet, for: "In the days of the voice [message] of the seventh angel, when he shall begin to sound [to proclaim the message—which began in 1874, and will continue to the end of the 

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Millennium], the mystery of God [the Christ class] should be finished, as he hath declared to his servants the prophets" (Rev. 10:7). The finishing of the mystery has been setting in gradually, though its various features may all be spoken of as taking place during the beginning of the sounding of the seventh trumpet, i.e., during the lapping periods of the Gospel Age into the Millennial Age—the Parousia, or Harvest Reaping period, and the Epiphany, or Time of Trouble, which broke out in 1914. First, the general call ended, with the full number probationarily inducted into the Body; then, early in the Epiphany, after the completed Harvest Reaping, and before the "wind" blew on the earth, i.e., before the World War broke out in any given country, the final members of the Elect therein—to the full number of 144,000 (Rev. 7:1-4)—were all sealed in the forehead (though some remained to complete their earthly course since then), and thus another step in the finished mystery had been accomplished ("It is [has been] done—The mystery is finished—Rev. 16:17). During His Epiphany ("his appearing"—2 Tim. 4:1) Jesus has been judging "the quick"—those not under a death sentence—and purging the antitypical sons of Levi (Priests and Levites) as two classes (Little Flock and Great Company—"gold and silver"), "that they may offer unto the LORD an offering in righteousness" (Mal. 3:3). The gold class, the mystery class, in its last members was to be fully delivered, exalted to the glorious condition, before the severest features of the Time of Trouble would come, for none of them were to pass entirely through it, even as the Master indicated in Luke 21:36: "Watch … that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." When they "stand before the Son of man" in glory, the mystery is fully finished. This, according to Col. 3:4 and 1 Pet. 1:7, comes before the Epiphany's end. 

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The finishing of the mystery—the Christ class—is one thing, and the manifestation of this mystery to others than the saints is another. God's consecrated servants at the time of the finishing and rapture of the mystery class, viz., the Great Company and Youthful Worthies (Rev. 19:6, 7), first and foremost among which will be those already cleansed and purified—the good Levites, are naturally the first to recognize the Christ as complete in heavenly glory. Then others, as they obtain the spirit of understanding the Truth and of consecration and holiness (symbolized in the oil of Matt. 25:3, 4, 8-10), which implies two things: (1) the Truth and (2) its proper understanding, will come to recognize the mystery of God as finished. When they will come to recognize their own position as antitypical Levites, rather than Priests (Num. 8:5-22), they will experience personal disappointment (Matt. 25:10-12; Cant. 5:6; Ps. 107:13; Jer 8:20). Nevertheless they will rejoice greatly in the knowledge that the Christ, Head and Body, has finished its earthly course and has started to reign in glory (Rev. 19:6-8), and also that they have the high honor of being invited to the marriage supper of the Lamb (Rev. 19:9), of being special companions or bridesmaids of the Lamb's Wife, of entering into the King's palace in heaven (Ps. 45:14, 15) and of serving in God's temple and before His throne forever, with God dwelling in their midst and giving them everlasting joy (Rev. 7:15-17). 

After the Great Company and Youthful Worthies will have ended their earthly sojourn, God will pour out His Spirit for all flesh; "and it shall come to pass [during the world's thousand-year judgment Day, when the mystery class, the Christ, is reigning—Rev. 20:4], that whosoever shall call on the name of the LORD [Jehovah, as He will at that time be working through His mystery class, Jesus and His Bride, with the Great Company, the Bride's companions, assisting in the spiritual, or invisible, phase of the Kingdom] shall be delivered: for in mount Zion [the Kingdom 

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in its spiritual phase—Rev. 14:1] and in Jerusalem [the Kingdom in its earthly phase—the Ancient and Youthful Worthies—Luke 13:28, 29; Is. 2:3] shall be deliverance [salvation from sin and death]" (Joel 2:28, 32). See also Is: 25:6-9; Mic. 4:1-5; Zeph. 3:9. 

Then the world also will understand, not only the other mystery or secret features of God's plan, but also the "mystery of God," the Christ, Head and Body, the embodiment of that plan. Both will then be to the world a finished mystery, for there will be no further object in perpetuating the pertinent secrecy. They will hear the voice of the Spirit and the Bride (Rev. 22:17); they will learn of the Lamb and the Lamb's Wife (Rev. 19:7; 21:1-3, 9); "for the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea" (Hab. 2:14; Num. 14:21). "And saviors [the Lord Jesus and His 144,000 joint-heirs—the mystery class] shall come up on mount Zion [the spiritual phase of the Kingdom] to judge the mount of Esau [the non-elect world of mankind]; and the kingdom shall be the LORD'S" (Obad. 21). This is indeed what the poor groaning world is waiting for—"the manifestation of the sons of God" (Rom. 8:21, 22, 19). Thank God that soon "the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it" (Is. 40:5)!