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Brill: BRILL Is Collaborating With JSTOR To Digitize, Preserve and Extend Access To Novum Testamentum
XI 25
Author(s): Roger D. Aus
Reviewed work(s):
Source: Novum Testamentum, Vol. 21, Fasc. 3 (Jul., 1979), pp. 232-262
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Vol. XXI, fasc.3
NovumTestamentum,
ROGER D. AUS
Berlin
"a hardeninghas now come upon part of Israel, until the full
numberof the Gentilescome in, and so all Israel will be saved"
(vss. 25, 26). When the full number8) comes in, the Deliverer
(Jesus)will come (again) fromZion (vs. 26) 9).
In this essay I would like to suggestthat the "fullnumberof
the Gentiles"in Rom. xi 25 will only "come in" whenPaul has
broughtChristianrepresentatives fromSpain to Jerusalemas a
part of his collectionenterprise.For him this is the fulfillment
both of OT prophecyand JewishtraditionconcerningGentiles
fromall thenationscomingin theendtimeto Jerusalem withtheir
gifts10). This thought, in turn,is intimately connectedwiththe
"offering of the Gentiles" of Rom. xv 16 11).
I. The "Offering
oftheGentiles"ofRom.xv 16
WhenPaul wroteRomanshe was somewhere in Greece,probably
in Corinth, and had completed-atleastin Macedoniaand Achaia-
forthe poor amongthe saints
his task of collectingcontributions
in Jerusalem(xv 25-26).This enterprise,to whichtheApostlehad
devoteda large numberof his finalyearsas a missionary to the
Gentiles, entailednot onlya sum of money but also an unusually
large numberof accompanyingrepresentatives or delegatesfrom
thecontributing churchesfoundedby Paul 12).So manyrepresenta-
tives wereneithernecessaryto guardthe collectedmoney,norto
insurePaul that he wouldnot be suspectedof misusingfunds13);
nor did the Apostleintendto give the new convertsa tour of
Palestine. Rather,these representatives were to demonstrateto
the Jewishmotherchurchin Jerusalemthat Paul's missionto
the Gentiles,agreedupon withthe leadersof the Jewish-Christian
churchin Jerusalemin Gal. ii 9-1o, had bornefruit.Paul's mis-
sionaryefforts fromJerusalemto Illyricum(Rom. xv 19), though
entailingmanydisappointments and hindrances,had beensuccess-
ful,and the Jerusalemmotherchurchshouldnow in a concrete
way perceivethat the good news of salvationin the Lord Jesus
was forall men,not just forJews.Connectedwiththisaspect of
the collectionwas Paul's hope that his fellowJewswould thus
becomejealous enoughof the Gentiles'acceptanceof Jesusas the
Messiahto accept him also 14). Afterdeliveringthis collectionof
moneyand representatives of the Gentilechurchesto Jerusalem,
the Apostleplans to missionizenew land up to now barrenof the
Christiangospel.For manyyearshe has longedto visit the Chris-
tians in Rome, a churchhe himselfhad not founded.Yet he will
only "pass through"(Locauopou6Vevoq) the capital of the Roman
Empireand use it as a stopping-off point.His real goal is in fact
Spain (Rom. xv 24, 28).
In the meantime Paul hopes that his service (Locxov'oc; xv 31) 15)
forJerusalem maybe acceptableto the Christians there;he wishes
to seal to themthe fruit(xzpx6v;xv 28) 16) he has gatheredto-
getherfromthe various Gentile-Christian churchesfoundedby
him17). The same wish is expressedin xv 16: Paul, a minister
(X~vLoupy6v)of ChristJesusto the Gentilesin the priestlyservice
ofthe gospelof God,hopesthatthe "offering ofthe
(Espoupyovor)
r&v Ov&0v)
Gentiles" (7xpompooopo which he has gatheredmay be
acceptable(in Jerusalem),sanctifiedby the Holy Spiritis). Is the
latterGreekexpressionto be understoodas the moneywhichthe
GentileChristians bringas financialaid fortheJerusalemChristian
or
church, epexegetically (as a genitiveofapposition):the offering
of the Gentilesis the Gentilesthemselves?Along with major
commentators 19), I would maintainthat the latteris the proper
interpretation of this phrase.The reasonforthis is that Paul is
thinking here in termsof OT eschatology, accordingto whichthe
Gentilesin the end timeare to bringthe Jewsfromall thenations
15) Other importantMS witnesses (B D *G) here read 8pooplta, which
more closelyresemblesthe 8pov of Isa. lxvi 20, to be examined below, and
the ~opoaqop& 'yv 'Ovjv of Rom. xv 16. NICKLE (The Collection 134, n. 259)
argues forit as the originalreadinghere.
16) For "fruit"in Paul as meaning"converts," cf. also Rom. i 13, as well
as the "first-fruits"(&~xapac)of xvi 5; I Cor. xvi 15; 2 Thess. ii I3. In I Cor.
ix 2 the Apostle calls the convertsin Corinththe "seal of my apostleshipin
the Lord." For a connectionof the "sealing" of Rom. xv 28 to the pilgrimage
of the Gentiles to Zion, see H.-W. BARTSCH, ". . . wenn ich ihnen diese Frucht
versiegelthabe. Rom xv 28. Ein Beitrag zum Verstandnisder paulinischen
Mission," in ZNW 63 (1972) 95-107, especially 107.
17) Paul did not think that his collection enterprisewould be complete
when representativesfromthe churchesup to now foundedby him reached
Jerusalem.In I Cor. xvi 4 he is not even sure that he will accompany them.
Althoughsomethinghappened which caused him to change his mindby the
time he wrote Romans (xv 25), he still plans to missionizein Spain and,
presumably,also bring "fruit"fromthereto Jerusalem.
18) Cf. the sacrificial offering(Oua~o xal Xetoupyta) of the Philippian
Gentile Christians' faith in Phil. ii 17. For the above discussion,see also
J. MUNCK,Paul 49-51. I do not believe that Paul saw himselfas Elijah,
one of whose tasks was to prepare for the coming of the Messiah (against
E. KXSEMANN, An die Reimer[HNT 8a; Tiibingen: Mohr, 19743] 291).
Paul's explicit mentionof Elijah in Rom. xi 2 precludes in my opinion his
identifyinghimselfwith this OT figure.
19) For this interpretation,cf. the Romans commentariesof H. LIETZ-
MANN, An die Rdmer(HNT 8; Tiibingen: Mohr, 19334) 120; F. LEENHARDT,
The Epistle to the Romans (London: Lutterworth,1961) 368; J. MURRAY,
The Epistle to the Romans (NICNT; Grand Rapids, Michigan: Eerdmans,
1965) 210; O. MICHEL, Der Brief an die Rdmer 365; and E. KXSEMANN, An
die R'mer 379, probably all followingBillerbeckin Str-B 3.315.
PAUL'S TRAVEL PLANS TO SPAIN 237
ofIsaiah lxvi
II. Paul's ChristianInterpretation
ElsewhereI haveproposedthatIsaiah lxviformsthebackground
formuch of the imageryand vocabularyof 2 Thessaloniansi-ii,
primarilydue to the messianicinterpretation of the "son" of
lxvi 7 as theMessiah22). If SecondThessaloniansis by Paul (schol-
arly opinionseemsequally dividedon this question),the Apostle
not onlyknewof Isaiah lxvi but employedit extensivelyas part
of the backgroundof his letter.If Second Thessaloniansis by a
pupil of Paul, it may not be used to assertsomethingabout the
genuinelyPaulineletters.Regardlessofthequestionoftheauthen-
ticityof Second Thessalonians,I wouldmaintainthat Isaiah lxvi
20) In 2 Cor. xi 2 Paul writesthat he wishes to present (7rcpca,7-Gai)L)
the
Corinthiancongregationto the Lord Jesus (at his parousia) as a pure bride
to her one husband. The sacrificialovertoneof ~apaaraoc (BAG 633, Id)
should not be overlookedhere. Paul plans to "offer"his congregationsto
Christat the latter's return. (See also Col. i 28 forthe same usage of roapo-
aoaoL, ifthis epistleis by Paul). For Paul as the parentofhis congregations,
see also I Thess. ii ii; I Cor. iv 15; 2 Cor. xii 14; and Gal. iv 19.
21) 0. MICHEL (Der Brief an die Rimer 365); F. LEENHARDT (The Epistle
to the Romans 368); J. MURRAY(The Epistle to the Romans 210); and E.
SCHWEIZER, "The Church as the Missionary Body of Christ," 317-28 in
Neotestamentica.Deutsche und englische Aufsaitze 1951-1963 (Zurich/
Stuttgart: Zwingli, 1963) 320, all point to the relevance of Isa. lxvi 20
here. As noted above, they probably have adopted the interpretationof
P. BILLERBECK on this verse. U. Luz in Das Geschichtsverstdndnis des
Paulus (BEvT 49; Munich: Kaiser, 1968) 391, and D. ZELLER, Juden und
Heiden 283, emphaticallydeny the relevance of Isa. lxvi 20 here.
22) Cf. "The Relevance of Isaiah 66:7 to Revelation 12 and 2 Thes-
salonians i" in ZNW 67 (1976) 252-68, as well as the relevant article
cited in n. 8. In addition to Second Thessalonians, it is also noteworthy
that Pesikta Rabbati I, one of the few chapters of this work which deal
with the coming of the Messiah, is based on Isaiah lxvi. See the English
translation of W. G. BRAUDE, Pesikta Rabbati (New Haven and London:
Yale, 1968) 1.35-48, especially 36, n. I. Finally, 2 Clem. xvii 4, certainly
not dependent on Paul, has Jesus speak throughIsa. lxvi 18, "I come to
gather togetherall the nations, tribes, and languages," meaning the "day
of his appearing," when unbelievers"will see his [Jesus'] glory." Isa. lxvi
24 is then quoted. For the Greek and an English translation,cf. K. LAKE,
The Apostolic Fathers (LCL; Cambridge, Mass.: Harvard, 1959) 1.156-59.
238 ROGERD. AUS
whom the Lord sets among the nations in vs. 19 28) could have
been forhim the same as that promisedin the messianicpassage
ofIsa. vii 14: "The Lordhimself willgiveyou a sign(nix;;
a~eov).
a
Behold, young woman will conceive and bear a son, and shall
call his name Immanuel."The same typeof imageryis employed
in Isa. xi 10-12 of the messianicKing: "in that day the root of
Jesse shall stand as an ensign29) to the peoples; him shall the
nationsseek,and his dwellingsshall be glorious."In that day the
Lord willextendhishandyeta secondtimeto recovertheremnant
whichis leftof his people, fromthe variousnationsand fromthe
"coastlandsof the sea." "He will raisean ensign ort"?ov)for
the nations,and will assemblethe outcastsof Israel,
(0..; and gather
the dispersedofJudahfromthe fourcornersofthe earth"30).
Fromthosewho have come and seen the Lord's glory,God will
send in Isa. lxvi 19 survivors 31) to the nations,the firstnation
mentionedbeingTarshish,thenPut, Lud, Tubal and Javan. The
survivorswillalso go to thecoastlandsafaroff,to all thoseregions
whichhave notheardthe Lord'sfameor seenhis glory;therethey
will declarehis gloryamongthe nations(vs. 19). The LXX reads
here: ~otoartze? oaeaoaVlvous; r&
acrc-uv o vy ("From themI
will send [thosewho are] saved to the nations"). For Paul as a
Christianreadingthis text,the "saved" would be thosewho be-
lieved in the redemption found in Jesus the Messiah 32). They
the "peace" ("prosperity"; l1'*) of Isa. lxvi 12, cf. Lev. Rab. 9/9 in the
English translation of Midrash Rabbah (London: Soncino, 1939) 4.120.
28) The LXX MSS are divided as to the plural a-rqix and the singular,
aitov. Both Codex Sinaiticusin the originalreadingand Codex Vaticanus
as well as the MT (n1i) have the singularhere, which argues stronglyfor
-7]JLLOV.
29) The Hebrew is 03; the targum, which interpretsmessianically,has
1*i; the LXX reads 6 &vLa'rc&Levoc pZtx
v Ovov.
30) For the same motifof a signal or sign to the nations connected with
the nations' returningthe diaspora Israelites to Jerusalem,cf. Isa. xlix
22-23. It should also be noted that Paul quotes Isa. xi Io in Rom. xv 12.
Isa. xi 12 is interpretedof the coming of the Star of Jacob (= Messiah) of
Num. xxiv 17 in connection with the gatheringof the exiles in the late
Jewishmidrash Tob on Num. xxiv 17 (Str-B 1.96o).
Leka.h
31) For the motifof the survivorscomingto Jerusalem,cf. Zech. xiv 16,
in a Day of the Lord context (see vss. I, 4, 6, 8, 9, 13, 20, 21), when the Lord
will become king over all the earth (vs. 9; see also vs. 17). The motifof the
wealth of the nations being collected should also be noted in vs. 14.
32) This is shown, for example, in Paul's use of this same expressionin
I Cor. i 18 and 2 Cor. ii 15.
240 ROGER D. AUS
41) Paul changes the 9vexsvof the LXX Isa. LIX 20 to x TZLc'v, "from
Zion." In this respect cf. Gen. Rab. Vayesheb 85/9 (Soncino 2.795) forthe
King Messiah as the staffof Ps. cx 2 whom the Lord will send fromZion.
42) For a discussionof why the Apostle does not do so, cf. the concluding
section of this essay.
PAUL'S TRAVEL PLANS TO SPAIN 243
nicien mercantile cityin Spain (cf. 2:16; 60: 9; Ezek. 27:12)" 43).
Many of the classical dictionariesand lexica confirmthis state-
ment44). Located in southernSpain at the mouthof the Guadal-
quivir River, somewhat northwestand thus on the Atlantic side
of thepresentStraitsof Gibraltar,Tarshish(Hebrew'thn ; Greek
?polatorTopaLm)was knownin non-biblicalGreekas ToopT-?aa6 and
was alreadyknownin the eleventhcenturyB.C. The earliestnon-
biblicalattestationof Tarshishreachesback to the earlyseventh
centuryB.C., whenan Assyrianinscription callsTartessostarsisi45).
The area aroundTartessoswas so richin silverthatthecitybecame
especiallyknownforthismetal.Jer.x 9 relates,forexample,that
beatensilveris broughtfromTarshishto be madeintoidols46). In
the OT the "ships of Tarshish"are mentionedin connectionwith
the mercantileenterprisesof Solomon and of Hiram of Tyre
(Phoenicia)47). Since Tartessos was thoroughlydestroyedca.
500 B.C. by the Carthaginians, a rival tradingnationwhichfor
trade reasonsclosed the Straitsof Gibraltarto othersforthree
centuries48), its exact position graduallybecame forgottenby
A) Isaiah lxvi
a) The earliestprobableuse of Isa. lxvi 20 in connectionwith
giftsto the messianicKing is foundin the statementof Pss. Sol.
xvii 34 (31) regardingthe "king,the anointedof the Lord": "na-
64) Cf. The Midrash on Psalms 2.493, n. 14. For the Hebrew, see the
edition of S. BUBER, t'57fl ~?1Vl (Wilna: Ram, 1892) 378.
65) Cf. his Midrasch Tehillim (Hildesheim: Olms, 1967 [original Trier,
1892]) 2.51, where his note on "they themselves" as giftsreads: "Nimlich
die V61kerder Welt." WiONSCHE also employedthe Buber edition. It should
be noted that shortlyafterthis statementIsa. lxvi 20 is cited as a proof-text.
A traditionparallel to that of Midr. Ps. 87/6is found in Cant. Rab. 4/8.2,
which also employs Isa. lxvi 20 as a proof-text.It reads in the Hebrew:
"Moreover, they themselves[the nations] in the futurewill bring giftsto
the King Messiah." This is a later toningdown of an earlier,more generous
spirit. The Soncino English translation (9.208) incorrectlyexpands the
Hebrew.
66) A third generation Palestinian Amora (STRACK, Introduction 125).
67) Cf. l1*'1 I1j~?Z (Tel Aviv: Schocken, 1959) 96b-97a. For this
referencefrom Rashi I am gratefulto Dr. M. Krupp of Jerusalem,who
also notes that the sayingby R. Eleazar in Midr. Ps. 87/6is a new paragraph
in Buber's edition. BRAUDE's addition of "Accordingly" in his English
translation (2.78) is misleading because it implies that Eleazar's opinion
accords with the preceding,whichis definitelynot the case.
6s) A semi-liberalposition, wherebythe Messiah will receive only those
nations which have not enslaved Israel, is foundin Pesiq. R. 1/3(BRAUDE,
Pesikta Rabbati 1.41), based on Isa. lxvi 23. See also 2 Apoc. Bar. lxxii 4
forthis view. For a general discussionof universalismversus particularism
in Jewishsources, cf. the material gathered in Str-B 3. 144-55, as well as
VOLZ,Die Eschatologie,356-59.
PAUL'S TRAVEL PLANS TO SPAIN 249
B) Isaiah lx
In Isa. lxvi 18, whenthe Lord gathersall nationsand tongues,
the lattercome to Jerusalemand see his glory.In chapterlx the
gloryof the Lord is to rise upon fallenJerusalem,nationswill
come to its light,kingsto the brightness of its rising(vss. 1-3).
Jerusalem'schildren,the diasporaJews, will be broughtfromafar
(vs. 4); and the wealthofthe nations,includinggold and frankin-
censefromtheeast,willflowto Jerusalem(vss.5-6). The heathens'
animal sacrificesforthe Jerusalemtemplewill meet with God's
"acceptance" (vs. 7) 70). The nations of the west, the ships of
Tarshishfirst,will bringJerusalem'ssons home,with silverand
gold (vs. 9). The city's gates shall then neverbe closed,always
ready to receivethe "wealthof the nations,withtheirkingsled
in procession"(vs. II).
Preciselythese verses formthe backgroundof Matthew'sac-
count of the wise men fromthe east who presenttheirgiftsof
gold, frankincense and myrrh71) to the King of the Jews,the
Messiah (Matt.ii 1-12). It shouldbe noted that theyfirstgo to
Jerusalem, seekingthe King Messiah,forit was hereaccordingto
Jewish traditionthat he wouldappear. Indeed,theymustbe told
77) Cf. Cant. Rab. 1/5.1(Soncino 9.49-50) in regardto the returnof Jeru-
salem's children(Isa. lx 4) in the time to come.
78) Cf. Pesiq. R. 36/2 (BRAUDE, Pesikta Rabbati 2.682) regarding the year
in which the King Messiah will appear, when the time or day of the Jews'
redemption"is come." Here Isa. lx I, 2 and 3 are cited as proof-textsin a
discussion of the Messiah's light.
79) Cf. the vision of the new Jerusalemwhich descends fromheaven in
Rev. xxi 23-27, based on Isa. lx 1-3, 5, II, 19-20. TLtopin Rev. xxi 26
probably refersto the kings' possessions,in other words theirwealth. See
BAG 825.
80) Cf. BDB 97. The antonym is 31S, "to go out." See also the Hiphcil
of the same verb, , with the same expression "wealth of the na-
tions" in Isa. lx II XW.I
translated in the LXX as The latter verse
is quoted almost literallyin connectionwith theelaoy&rcetv.
glorificationof Jerusalem
at the time of the eschatologicalwar in IQM xii 13-14.
252 ROGER D. AUS
stead of the Hebrew "May those who dwell in the wildernessbow down be-
fore him," the targum reads (LEVEY, The Messiah 116): "Governors of
provincesshall bow downbeforehim ." The importanceof Paul's thinking
... "V" below.
in termsof provincesis pointed out in
86) Probably a firstgenerationPalestinian Amora (STRACK, Introduction
120).
87) English translation in Soncino 2.724.
88) The proof-textI Kgs. x 22 with Tarshish is given here.
89) English translationin Soncino 6.526-28. The "Q" traditionfound in
Matt. xii 42 and Luke xi 31 should also be noted here. The queen of Sheba,
who came fromthe ends of the earth to hear Solomon's wisdom,will damn
Jesus' generationat the (last) judgment,for it does not acknowledge that
"something greater than Solomon is here" in the person of Jesus. Does
Jesus indirectlymaintain his messiahshiphere, and was Paul aware of this
tradition? If at least the latteris true,it would have made Paul's association
of giftsto the Messiah Jesus dependent not only on rabbinic traditionsre-
gardingSolomon and the Messiah, but also on a traditionfoundin the early
church.
254 ROGERD. AUS
procession,"associatedwiththe nationsbringingtheirwealthto
Jerusalemin Isa. lx II, also belongto this thoughtcomplex,as
indicatedabove on Isaiah lx. Thesetwoscriptural
references,
along
with Jer. iii 14 to be analyzed below, most probably provided Paul
withthe backgroundforhis ownidea of a collectionor procession
of Gentileconvertsbearinggiftsto Jerusalem94).
Anotherrabbinicpassage regardingthe Gentilesbringinggifts
to the King Messiahand mentioning Psalm lxviiiprovidesa good
parallel to Paul's makinghis fellowJews jealous throughthe
Apostle'sbringingconvertedGentilesto Jerusalem,in the hope
thatthe Jewswouldthenalso believein the Messiahand be saved
(Rom. x 19; xi II, 14).
B. Pesah. II8b relatesthatone ofthe thingsR. Ishmaelben R.
Jose told in his father'sname to Rabba 95) and otherswhen he
becamesickwas thatall the nationsofthe worldare to praisethe
Lord. Anotheris that Egypt is destinedto bringa giftto the
Messiah.If the Messiahdoes not want to accept it, God will en-
couragehim to do so sincethe Egyptiansprovidedhospitalityto
the Israelitesin Egypt. "Immediately,'Nobles shall come out of
Egypt[bearinggifts]'[Ps. 68:32]." Then Ethiopiawillreasonthat
if the EgyptianswhoenslavedtheIsraelitesare treatedso well,all
the morewilltheywho did not enslaveIsrael be treatedwell.God
then will bid the Messiah to accept the Ethiopians' gift too.
"Straightway,'Ethiopia shall hasten to stretchout her hands
unto God' (ibid.)." Then the Roman State will argue: If the
Messiahaccepts giftsfromthose who are not his brothers,how
muchmoreso will he accept my gifts,since I am his brother96).
Ps. lxviii 31 is then cited as a proof-text97).
101) At this time Paul hoped that the "hardening" of Israel would be
removed (Rom. xi 25). This is (as in the Apostle's reversal of the motifof
the Gentilesin the end time comingto Jerusalemand convertingto Judaism)
the opposite of Isa. xxv 6-7, whereon the mountainof the Lord, Jerusalem,
God in the finaldays will make a feastforall peoples and destroythe "cover-
ing that is cast over all peoples, the veil that is spread over all nations."
It is Paul's fervidhope that when all his Gentile Christianrepresentatives
have come to Jerusalem,Israel's "veil" or "hardening" will be cast offand
the Jewswill accept Jesusas theirMessiah. For Isa. xxv 6 as the background
of the Jewishmotifof the eschatological"messianic banquet," cf. VOLZ,Die
Eschatologie367. See also the many sourceson the banquet cited by BILLER-
BECK (Str-B 4.1146-47, 1154-59), which show that, contrary to Paul, rab-
binic exegesis did not espouse the liftingof the veil spread over all the
nations. The Apostle quotes the nearbyverse Isa. xxv 8 in I Cor. xv 54.
'7
258 ROGER D. AUS
107) Cf. the similar statement of Rabban Simeon ben Gamaliel, a first
Tanna (STRACK,
generation IO9),based on Jer.iii 17 in 'Abot
Introduction
R. Nat. 35 (translatedin J. GOLDIN, The FathersAccordingto Rabbi Nathan
[New Haven: Yale, 19551]147): "In the futureJerusalemwillbe the gathering
place of all the nationsand all the kingdoms...." See also the discussion
of R. Azariah and R. Eleazar of Modiim (both of the older group of second
generationTannaim; cf. STRACK,Initroduction III and 112 respectively)
on
Jer. iii 17 in Pesikta 143a, translatedin Str-B 3.849.
108) Second generation older Tannaim frequentlyin debate with each
other (STRACK, Introduction I I I).
109) The parallel text is foundin p. Tacan. I/i (63d) and cites Isa. lx 22.
BILLERBECK considers this the better text here (Str-B 1.162-64).
110) Translationfromthe Hebrew-English
EditionoftheTalmud. Sanhedrin.
111) Resh Lakish and Johanan were brothers-in-law and were second
generation Palestinian Amoraim, Rab a first generation Palestinian Amora
(STRACK, Introduction 121-22, 120).
112) Corroboration of this theory of only a small number of representatives
as sufficient in the days of the Messiah is found in the continuation of the
argument in b. Sanh. i iia. As there were only two of 6oo,ooo remaining at
the exodus fromEgypt, and as there were only two of 600,000 remaining
26o ROGER D. AUS