Hosea 9:8

8. The watchman of Ephraim was with my God] Rather, is with my God. There is a various reading ‘his God’ (so also Rashi), but ‘my God’ can be well defended; for the watchman spoken of is Hosea himself. We have ‘my God’ again in Hos_9:17. The figure implied is developed more fully in Jer_6:17, ‘Also I set watchmen over you, (saying,) Hearken to the sound of the trumpet.’ ‘With my God’ = ‘in communion with’ or ‘helped by.’ The connexion will, however, be improved if we suppose that, owing to the fact that ‘Ephraim’ ends with a Mem, the same letter has dropped out at the beginning of the next word. In this case, render (connecting this and the next clause), Ephraim’s watchman, appointed by my God [comp. in the Hebrew, Isa_8:11], even the prophet—a fowler’s snare is, &c. An entirely wrong view of the construction is suggested by the vowel-points (which of course form no part of the text proper), viz. ‘Ephraim looketh out (for help) beside my God’; but ‘beside’ cannot mean ‘apart from’; or ‘Ephraim is a lier in wait (in his fight) against my God.’

but the prophet is, &c.] See last note. The prophet meant is a true not a false prophet (as Keil takes it), for though the false prophets might be likened to a fowler’s snare, their conduct could not be spoken of as ‘envious’ or ‘persecuting’ towards Ephraim. It is rather the Ephraimites who are always laying snares (comp. Isa_29:21) for their troublesome ‘watchman.’

hatred] Rather, enmity (or, hostility; or, persecution).

in the house of his God] This must to some extent be equivalent to the parallel words ‘in all his ways.’ In Hos_9:15 ‘mine house’ means the land of Canaan, and so probably here. Jehovah is not their God, for they (Israel) ‘know’ Him not; and they cannot abide those who, like Hosea (Hos_9:8) and the psalmist (Psa_73:23), are ‘continually with Him.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

They have deeply corrupted themselves, as in the days of Gibeah,.... Not the false prophets and watchmen only; but rather Ephraim, or the ten tribes, through their means became extremely corrupt in principle and practice; they had most sadly degenerated, and were deeply sunk and immersed in all manner of wickedness, and rooted in it, and continued obstinate and incorrigible, so that there was no hope of reformation among them; they had got to as great a pitch of wickedness, and were guilty of the like uncleanness, lewdness, barbarity, and cruelty, as were acted by the men of Gibeah, with respect to the Levite and his concubine, Jdg 19:1; for Gibeah of Benjamin is here meant, where the people asked a king, and rebelled against the words of the prophet, as some in Jarchi interpret it:

therefore he will remember their iniquity, he will visit their sins: that is, God, my God, as the prophet calls him in Hos 9:8, will not forgive and forget their sins; pardon being often expressed by a non-remembrance of sins; but will make inquiry after them, and visit them in a way of wrath and vengeance, and punish for them as they deserve: they being obstinate and impenitent, and persisting in their sins, like the men of Gibeah and Benjamin.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Hos 9:8 The watchman of Ephraim [was] with my God: [but] the prophet [is] a snare of a fowler in all his ways, [and] hatred in the house of his God.

Ver. 8. The watchman of Ephraim was with my God] i.e. The false prophets above mentioned pretend themselves to be with God, and for him speak, look, and act as if they came out of God’s bosom, or were so many angels newly dropped from heaven; take upon them glorious titles to that purpose, as watchmen, prophets, spiritual men, he. These titles proved snares to many that inquired not narrowly into them; and especially because they preached placentia, pleasing things, soothed men up in their sins, sewed pillows under their elbows, daubed with untempered mortar, &c. Hence silly people lent both their ears to them (as birds do to the lure or whistle of the fowler), and were soon insnared.

The prophet is as a snare of a fowler, &c.] Seducers have their pithanology, their art to persuade before they teach, as the Valentinians had; they are cunning, and insinuate, as Zanchy testifieth of Laelius Socinus, that by propounding questions he sought to insnare him, semper interrogans quasi cuperet doceri, labouring to drop into him certain dangerous principles of the Samosatenian heresy. This sly trick they have learned of that old manslayer, the devil, who by these emissaries of his catcheth simple people, as the fowler doth the bird, by casting baits; or as the fisher, by one fish catcheth another, that he may feed upon both.

And hatred in the house of his God] Satanic hatred (as in the former verse), which these wicked watchmen do stir up against the true prophets, and faithful servants of God. Diodati carrieth it thus, These wicked watchmen are the chief occasion of God’s hatred, and of the rejection of his people, who are as it were his family. Luther, Wigandus, and others set this sense upon the whole verse (taking the former part to be spoken of the good watchmen). These ancient watchmen of Ephraim were joined with my God, and wholly for him; but those to this day are a snare, &c., and if there be any yet left of the former stock, they have left off to do good, and are become hateful, as Psa 36:2-3, their iniquity is found to be hateful. There are that render the words by way of exclamation thus, O rem odiosam et abominandam in domo Dei! Oh, hideous and hateful! oh, how hath the devil bestirred him, to stir up such seducers, to do so much mischief among God’s people! There are those who interpret these two verses, not of false prophets, but of the true, who were looked upon as fools and madmen by the mad world; ever beside itself in point of salvation, &c. It is not for nought that Rivet saith, Hi duo versus saris sunt iutricati, These two verses are very intricate. And of this eighth verse Luther saith, that the brevity thereof hath caused obscurity. Drusius also saith, Locus iste difficilior est quam vulgus existimat, This text is harder than most men imagine.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Hos 9:8-9. The watchman of Ephraim was with my God — Or, as some read. it, on the authority of divers MSS., אלהיו, his God, or, as the LXX. read it, with God. “The watchman is here evidently a title by which some faithful prophet is distinguished from the temporizers and seducers. But who in particular is this watchman, thus honourably distinguished, and how is he with his God? I think,” says Bishop Horsley, “the allusion is to Elijah, and his miraculous translation. ‘Elijah, that faithful watchman, that resolute opposer of idolatry in the reign of Ahab and Jezebel, is now with God, receiving the reward of his fidelity in the enjoyment of the beatific vision. But the prevaricating prophets, which now are, are the victims of judicial delusion.’“ They have deeply corrupted themselves, as in the days of Gibeah — They have not only sinned lightly, or trivially, but have sunk into the deepest wickedness, and have become as bad altogether as the men of Gibeah were in former times: see Jdg 19:15, &c. Therefore he will remember their iniquity, &c. — God, who hateth such workers of iniquity, will not pardon their crimes, but severely punish them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

9:8 The watchman stood guard on the wall of the city to warn of any threat (e.g., 1 Sam 14:16). In the same way, a prophet was God’s watchman, stationed to warn Israel of her sin and of the judgment that sin would inevitably bring (see Jer 6:17; Ezek 3:17). Despite his service to the people, all the prophet received was hostility.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

The Prophet’s duty is to bring men to God, and not to be a snare to pull them from God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

The watchman . . . was with my God--The spiritual watchmen, the true prophets, formerly consulted my God (Jer 31:6; Hab 2:1); but their so-called prophet is a snare, entrapping Israel into idolatry.

hatred--rather, "(a cause of) apostasy" (see Hos 9:7) [MAURER].

house of his God--that is, the state of Ephraim, as in Hos 8:1 [MAURER]. Or, "the house of his (false) god," the calves [CALVIN]. Jehovah, "my God," seems contrasted with "his God." CALVIN'S view is therefore preferable.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. The watchman of Ephraim] The true prophet, was with-faithful to, God.

The prophet] The false prophet is the snare of a fowler; is continually deceiving the people, and leading them into snares, and infusing into their hearts deep hatred against God and his worship.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Interpreters obscure this verse by their various opinions. Almost all suppose a verb to be understood that Ephraim “had set” a watchman. But I see no need to make any change in the words of the Prophet: I therefore take them simply as they are. Now some think that there is here a comparison between the old Prophets who had not turned aside from God’s command, and those flatterers who pretended the name of God, while they were the ministers of Satan to deceive. They therefore thus distinguish them, The watchman of Ephraim was with my God; that is, there was a time formerly when the watchmen of Ephraim were connected with God, and declared no strange doctrine, when they drew from the true fountain all that they taught; there was then a connection between God and the Prophets, for they depended on the mouth of God, and the Prophets delivered to the people, as from hand to hand, whatever God commanded; there was then nothing corrupt, or impure, or adventitious in their words. But now the Prophet is a snare of a fowler; that is, the dice is turned, a deplorable change has taken place; for now the Prophets lay snares to draw people by their disciples into destruction; and this abomination bears rule, that is, this monstrous wickedness prevails in the temple of God: these Prophets live not in caves nor traverse public roads, but they occupy a place in the temple of God; so that of the sacred temple of God they make a brothel for the impostures of Satan. Such is their view.

But I read the verse as connected together, The watchman of Ephraim, who ought to have been with God, even the Prophet, is a snare of a fowler on all his ways The former view would have indeed met my approbations did not the words appear to be forced; and I do not love strained meanings. This is the reason which prevents me from subscribing to an exposition which in itself I approve, as it embraces a useful doctrine. But this simple view is more correct, that the watchman of Ephraim, a Prophet, is a snare of a fowler: and he adds, with God; for it is the duty of teachers to have nothing unconnected with God. Hosea then shows what Prophets ought to do, not what they may do. A Prophet then is he who is a watchman of Israel; for this command, we know, is given in common to all Prophets — to be as it were on their watch-tower, and to be vigilant over the people of God. It is therefore no wonder that the Prophet dignifies with his own title all those who were then teachers among God’s people. But he thus doubles their crime, by saying that they were only keen and sharp-sighted to snare the people. Then the watchmen of Israel, the Prophet, who was placed on the watch-tower to watch or to exercise vigilance over the safety of the whole people — this Prophet was a snare of a fowler! But he triplicates the crime when he says, With my God: for as we have already observed, teachers could not faithfully discharge their office, except they were connected with God, and were able truly to testify that they brought forth nothing that was invented, but what the Lord himself had spoken, and that they were his organs. We now then apprehend the real meaning of the Prophet; and according to this view there is nothing strained in the words.

The Prophet also thus confirms what he had said before, that the Prophets were fools, that is, that their prophecies would at length appear empty and vain; for they could not prevent God from inflicting punishment on the wicked by their fallacious flatteries; he confirms this truth when he says, The watchmen of Ephraim is a snare of a fowler on all his ways: that is, he ought to have guided the people, and to have kept them safe from intrigues. But now the people could not move a foot without meeting with a snare; and whence came this snare but from false doctrine and impostures? What then was to be at last? Could the snares avail to make them cautious? By no means; but Satan thus hunts his prey, when he soothes the people by his false teachers, and keeps them, as it were, asleep, that they may not regard the hand of God. There was then no reason for the Israelites to think well of the fowlers by whom they were drawn into ruin.

This indignity is more emphatically expressed, when he says, that there was a detestable thing in the temple of God There was not, indeed, a temple of God in Bethel, as we have often said; but as the people were wont to pretend the name of God, the Prophet, conceding this point, says, that these abominations were covered over by this pretence. There is then no need anxiously to inquire here, whether it was the temple at Samaria or at Bethel, or the house and sanctuary of God; for a concession proves not a thing to be so, but it is to speak according to the general opinion. So then the Prophet does not without reason complain, that the place, on which was inscribed the name of God, was profaned, and that, instead of the teaching of salvation, there was fowling everywhere, which drew the people into apostasy, and finally into utter ruin. It follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8) Prophet.—Many hold that here (as in the previous verse) this word is used in a bad sense (false prophet), and standing contrasted with “the watchman of Ephraim” (or true prophet, Hosea himself, Jer_6:17; Eze_3:17). They would render:—“The watchman of Ephraim is with my God.” But the verse is capable of an altogether different, and, on the whole, more satisfactory interpretation: Ephraim is a lier-in-wait, in conflict with my God. As for the prophet, the fowler’s snare is in all his ways. (Comp. Mat_23:34-35.) There is persecution in the house of his God. The objection to this rendering lies in this use of the Hebrew ‘im (“in conflict with”). But the word might be read ‘am, “people” (comp. LXX. on 2Sa_1:2): “Ephraim, the people of my God, is a lier-in-wait”—a thought full of pathos, and in harmony with the main idea of this prophecy.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

The watchman of Ephraim was with my God - These words may well contrast the office of the true prophet with the false. For Israel had had many true prophets, and such was Hosea himself now. The true prophet was at all times with “God.” He was “with God,” as holpen by God, “watching” or looking out and on into the future by the help of God. He was “with God,” as walking with God in a constant sense of His presence, and in continual communion with Him. He was “with God,” as associated by God with Himself, in teaching, warning, correcting, exhorting His people, as the Apostle says, “we then as workers together with Him” 2Co 6:1.

It might also be rendered in nearly the same sense, “Ephraim was a watchman with my God,” and this is more according to the Hebrew words. As though the whole people of Israel had an office from God , “and God addressed it as a whole, ‘I made thee, as it were, a watchman and prophet of God to the neighboring nations, that through My providence concerning thee, and thy living according to the law, they too might receive the knowledge of Me. But thou hast acted altogether contrary to this, for thou hast become a snare to them. ‘“

Yet perhaps, if so construed, it would rather mean, “Ephraim is a watchman, beside my God,” as it is said, “There is none upon earth, that I desire with Thee” Psa 73:25, i. e., beside Thee. In God the Psalmist had all, and desired to have nothing “with,” i. e., beside God. Ephraim was not content with God’s revelations, but would himself be “a seer, an espier” of future events, the prophet says with indignation, “together with my God.” God, in fact, sufficed. Ephraim not. Ahab hated God’s prophet, “because he did not speak good concerning him but evil” 1Ki 22:8, 1Ki 22:18. And so the kings of Israel had court-prophets of their own, an establishment, as it would seem, of four hundred and fifty prophets of Baal, and four hundred prophets of Ashtaroth 1Ki 18:19, which was filled up again by new impostors 2Ki 3:13; 2Ki 10:19, when after the miracle of Mount Carmel, Elijah, according to the law Deu 13:5; Deu 17:5, put to death the prophets of Baal. These false prophets, as well as those of Judah in her evil days, flattered the kings who supported them, misled them, encouraged them in disbelieving the threatenings of God, and so led to their destruction. By these means, the bad priests maintained their hold over the people. They were the antichrists of the Old Testament, disputing the authority of God, in whose name they prophesied. Ephraim encouraged their sins, as God says of Judah by Jeremiah, “My people love to have it so” Jer 5:31. It willed to be deceived, and was so.

“On searching diligently ancient histories,” says Jerome, “I could not find that any divided the Church, or seduced people from the house of the Lord, except those who have been set by God as priests and prophets, i. e. watchmen. These then are turned into a snare, setting a stumbling-block everywhere, so that whosoever entereth on their ways, falls, and cannot stand in Christ, and is led away by various errors and crooked paths to a precipice.” : “No one,” says another great father, “doth wider injury than one who acteth perversely, while he hath a name or an order of holiness.” “God endureth no greater prejudice from any than from priests, when He seeth those whom He has set for the correction of others, give from themselves examples of perverseness, when “we” sin, who ought to restrain sin. What shall become of the flock, when the pastors become wolves?”

The false prophet is the snare of a fowler in - (literally, “upon”) all his ways i. e., whatever Ephraim would do, wherever the people, as a whole or any of them, would go, there the false prophet beset them, endeavoring to make each and everything a means of holding them back from their God. This they did, “being hatred in the house of his God.” As one says, “I am (all) prayer” Psa 109:4, because he was so given up to prayer that he seemed turned into prayer; his whole soul was concentrated in prayer; so of these it is said, “they” were “hatred.” They hated so intensely, that their whole soul was turned into hatred; they were as we say, hatred personified; hatred was embodied in them, and they ensouled with hate. They were also the source of hatred against God and man. And this each false prophet was “in the house of his God!” for God was still his God, although not owned by him as God. God is the sinners God to avenge, if he will not allow Him to be his God, to convert and pardon.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

My God. I am such; but the false prophets strive to seduce you. (Calmet) --- Jeroboam ought to have restrained the people, and he did the reverse, setting up a calf at Bethel, which proved more ruinous than the crime of Gabaa, (Judges xix.) or the election of Saul. "In ancient records, I cannot find that any have divided the Church but those who were appointed by God, priests and prophets, that is watchmen." (St. Jerome) --- Indeed, almost all heresies owe their rise to the pride or lust of some who have been in high stations. --- Madness. Hebrew, "and hatred in (marginal note: against) the," &c. (Protestants) (Haydock) --- Instead of standing up for the people, he provokes God.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The watchman of Ephraim was with my God; the old true prophets indeed were with God, heard what he spake, and told it to the people; they were for God, for his honour, law, worship, and temple; and so should prophets now be. Ephraim once had such prophets, such were Elijah and Elisha, but none such now, or Ephraim cares not for them. The prophet speaks of God, the true God, as his God, in opposition to idols, on which Ephraim doted now, whose pretended oracles they believed.

But the prophet; the prophets now-a-days, who call themselves prophets, and are so accounted by the people, have, as the people, left God, and do no more consult with God.

Is a snare of a fowler; their pretended predictions and promises are but a snare, such as fowlers lay to take fowl in; and these impostors are conscious to themselves that they are deceivers; at least they cannot but know that the true God never gave them answer at any of their images, yet they pretend he hath done it, and that he will prosper them; so they insnare the people first in sin, next in punishment.

In all his ways; and all they design and endeavour by all means is to keep the people in this opinion and hope.

And hatred in the house of his God; so is hatred in the sight of God, he doth hate such deceivers; and he is hatred, i.e. ere long will he hatred, in the sight of the people he deceived; they shall hate their false prophets, who from the house of their God, by answers from the idols in their temples, confirmed the people in their rebellion, and hardened them against returning to God, which ends in their ruin: or else hatred, &c., i.e. cause of the people’s hatred, against God and one another.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The watchman.

Among the many similitudes employed to set forth the character and office of the prophet, the spiritual teacher and counselor of men, none is more striking than this. It is a figure employed also by Ezekiel and Habakkuk, and may be presumed accordingly to have commended itself to the judgment of the people generally, or at least of those who reverenced the Lord"s messengers. Every preacher and teacher may be regarded as a watchman stationed on the wails, bound to give the people warning of approaching danger, and so to secure their safety.

I BY WHOM APPOINTED. The watchman is placed at his post by authority. "I have set thee a watchman," is the utterance of the Lord himself. The minister of Christ prefaces his counsels and admonitions, as did the olden prophets theirs, with the assertion "Thus saith the Lord.

II OVER WHOM STATIONED. The Hebrew prophet testified to the Hebrew people. There is no limit to the commission of the Christian preacher, who is bound to witness to Jew and Gentile, to young and old, etc.

III WITH WHAT FUNCTION CHARGED. St. Paul describes this when he writes of spiritual pastors and overseers, "They watch for your souls, as those who shall give account." Warning of the temptations which assail, counsels regarding the way of escape and the promises of deliverance, these form a large part of the duties of the spiritual watchman"s sacred office.

IV WITH WHAT RESPONSIBILITY ATTACHED. The watchman who fulfils his trust is permitted to cast the responsibility upon those to whom he ministers. It is for them to take warning. If they do so, they will escape; if not, their blood will be upon their own head.

V OF WHAT TREATMENT DESERVING. For his work"s sake, for his message"s sake, for his Master"s sake, he merits a respectful hearing and a grateful regard. No superstitious reverence attaches to his person, but his office is a sacred office, and the herald is honored when he faithfully carries his message to sinful men.

VI THE PERSONAL PROBATION INVOLVED. Let it not be forgotten by him who is stationed upon the walls as a watchman entrusted with stuffs, that he also, as well as those to whom he ministers, is upon his trial. By faithfulness he may deliver his soul, whilst he secures the safety of the people and the approval of the Lord. By unfaithfulness he may not only be the means of ruining others; he may incur the displeasure of God, and may bring down upon himself the sentence due to disobedience or remissness.

APPLICATION.

1. The watchman is admonished to watch.

2. Those who hear his warning are entreated to give heed to what they hear, and thus escape the danger:, of this probationary life, and avail themselves of the opportunities of salvation. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The watchman - The old true prophets indeed were with God. My God - The God of Hosea. The prophet - The false prophets have, as well as the people, left God. Is a snare - Their pretended predictions are but a snare, such as fowlers lay. And hatred - Such prophets are full of hatred and malice: yea, they are hatred itself.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

Hosea the prophet is speaking.

The prophet is the watchman for my God over Ephraim

A "watchman" watches outside his city to see if danger is coming. The prophet warning the people when they are sinning and are in danger of having his God punish them is spoken of as if he were a watchman for the city. AT: "The prophet is like a watchman for God over Ephraim" (See: Metaphor)

The prophet is the watchman for my God over Ephraim

Some versions translate this passage as "The prophet with my God is the watchman over Ephraim."

The prophet is

This refers to prophets in general that God has appointed. AT: "Prophets are" or "True prophets are" (See: Generic Noun Phrases)

Ephraim

Here "Ephraim" represents all the people of Israel. (See: Synecdoche)

a bird snare is on all of his paths

A "bird snare" is a trap used to catch a bird. This means the people of Israel do whatever they can to stop God's prophet. AT: "the people set a trap for him wherever he goes" or "the people do all they can to harm him" (See: Metaphor)

They have deeply corrupted themselves as in the days of Gibeah

"The people of Israel have sinned and become very corrupt as they did at Gibeah long ago." This is probably a reference to the shocking actions of the tribe of Benjamin recounted in Judges 19-21.

translationWords

prophet

God

watch

Ephraim

snare

house of God

corrupt

Gibeah

iniquity

punish

sin

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Ephraim is a prophet with my God They set up for themselves their prophets, who attract them toward their idolatry.

[for the] prophet [they lay] a fowler’s snare on all his ways And for the true prophet they conceal snares to trap them.

[causing] hatred in the house of his God In the Temple they assassinated Zechariah (II Chron. 24:21), and they sought to assassinate Jeremiah, according to the matter that is stated: (Jer. 26: 11) “This man is liable to death etc.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.