WEBVTT

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 Psalm 6, verses 1 to 10.

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 I'll read it out loud for us.

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 To the choir master, with stringed instruments,

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 according to the Shemineth, a psalm of David.

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 Turn, O Lord, deliver my life.

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 Save me for the sake of your steadfast love.

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 For in death there is no remembrance of you.

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 In Sheol, who will give you praise?

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 I am weary with my moaning.

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 Every night I flood my bed with tears.

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 I drench my couch with my weeping.

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 My eye wastes away because of grief.

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 It grows weak because of all my foes.

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 Depart from me, all you workers of evil,

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 for the Lord has heard the sound of my weeping.

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 The Lord has heard my plea.

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 The Lord accepts my prayer.

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 All my enemies shall be ashamed and greatly troubled.

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 They shall turn back and be put to shame in a moment.

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 The word of the Lord.

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 Now, we are physical beings.

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 As we talked about this past Sunday,

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 because we're physical beings with creatures

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 affected by our senses,

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 our souls are therefore affected

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 by the things that affect our bodies.

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 So often, sometimes when we're physically ill,

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 that could also affect how we feel spiritually.

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 And it does not mean necessarily

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 that we will struggle spiritually

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 if we're struggling physically,

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 but it can affect how we feel spiritually.

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 In a similar way,

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 when we're spiritually sick,

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 plagued by guilt and an unrepentant sin

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 or anxiety,

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 that could also affect us physically as well.

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 And we find a similar situation here in Psalm 6.

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 So, he is in trouble.

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 It says in verse 2,

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 it says,

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 I am languishing.

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 Heal me, O Lord,

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 for my bones are troubled.

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 It says in verse 2.

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 But it's not just his bones that are in trouble,

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 which represents his body,

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 but also his soul.

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 It says in verse 3,

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 my soul also is greatly troubled.

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 And there's probably some kind of sin involved

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 with the psalmist.

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 You can see a hint of that in verse 1,

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 where he says,

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 O Lord, rebuke me not in your anger,

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 nor discipline me in your wrath.

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 So, the psalmist is making a connection

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 between his current predicament,

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 where he is ailing in bone and soul.

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 He's being assailed by his enemies.

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 He feels alienated from God.

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 And he's tying that to God's discipline,

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 that God may be disciplining him,

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 rebuking him for his sin and his anger.

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 And what's remarkable about this

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 is that even though he feels

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 like he's alienated from God

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 and God's attacking him,

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 not attacking him,

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 but rebuking him,

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 disciplining him at this juncture,

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 he doesn't withdraw from God

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 in fear because of this punishment,

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 but rather this becomes an occasion

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 for him to draw nearer to God.

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 So, he prays in verse 2,

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 Be gracious to me, O Lord,

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 for I am languishing.

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 Heal me, O Lord,

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 for my bones are troubled.

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 And he cries out in verses 3 to 4,

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 But you, O Lord, how long?

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 Turn, O Lord, deliver my life.

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 Save me for the sake of your steadfast love.

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 And the basis for the psalmist's prayer,

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 the reason why he's able to approach him

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 is because God's gracious, right?

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 It says in verse 2,

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 it's his grace,

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 and in verse 4,

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 it's his steadfast love.

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 They're very closely related ideas

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 to God's graciousness

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 and his steadfast love.

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 And this is reminiscent of what Job says.

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 You guys know the story of Job.

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 He's afflicted,

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 allowed to be afflicted by Satan,

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 by the sovereign God.

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 He says of God in chapter 13,

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 verse 15 of Job,

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 Though he slay me,

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 I will hope in him.

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 So, even though he says,

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 God slay me,

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 but I will hope in him.

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 So, though God's letting him suffer,

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 Job's putting his hope in him,

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 and that should be our disposition also

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 as we look at this psalm.

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 Even though we may feel like

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 God's disciplining us,

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 even though we may feel like

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 God's distant from us,

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 alienated from us,

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 the temptation,

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 when we feel that way,

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 is to draw further away from him.

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 When we're suffering,

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 the temptation is to draw,

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 isolate ourselves from God.

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 And after we have sinned

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 and feel guilty,

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 the temptation is to say,

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 oh, well, I'm not worthy

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 to go to God right now.

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 I'm going to stay away from him,

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 do my own thing.

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 That's the temptation.

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 But because we have a God

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 who is gracious,

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 as this psalm said,

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 and because we have a God

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 who is a God of steadfast love,

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 rather, when we feel that way

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 in suffering and sin,

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 that's more of an occasion

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 for us to approach God

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 and draw near to him.

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 Like Job's saying,

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 even though you slay me,

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 I hope in you.

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 Even though you afflict us,

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 God, Lord,

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 we turn to you.

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 We hope in you.

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 We trust in you.

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 And that's actually

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 what our children do

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 when we discipline them appropriately.

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 I see this in my daughter,

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 Ine.

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 Like when,

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 and I mean,

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 I hate to discipline her

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 in one sense

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 because I love her

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 and I hate to,

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 it pains me to see her

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 in pain,

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 in discipline.

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 But at the same time,

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 because I love her,

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 precisely because I love her

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 and I don't want her

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 to grow up in selfishness

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 and selflessness,

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 as I discipline her.

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 And when I discipline her,

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 you would think

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 that she would run from me,

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 but actually she,

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 like,

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 extends her arm out like this

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 and tries to come to me.

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 She wants to hug me.

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 And as I'm disciplining her.

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 And I think she does that

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 because she instinctively knows

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 that by doing something wrong,

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 by her wrongdoing,

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 she has alienated herself from me.

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 And so she feels

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 that there is a gap

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 and that she's,

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 and it's,

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 she's to be blamed for it.

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 And in order to right that wrong,

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 she wants to embrace me.

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 She wants me to forgive her

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 and to be reconciled to me.

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 And that's why,

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 so she comes to me

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 even as I'm disciplining her.

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 And I think that's kind of a picture

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 of what God's calling us to be.

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 Like the children

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 who come to him

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 even as he's disciplining us,

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 we come to him

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 because we know

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 that that's our sin,

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 that's done it,

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 and we know that he's gracious toward us.

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 So we turn to him

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 even in the midst of our sin

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 and suffering.

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 And so it's with this basis

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 that the psalmist says in verse four,

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 turn, O Lord,

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 deliver my life,

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 save me for the sake

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 of your steadfast love.

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 And later,

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 he goes on to say

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 in verse five,

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 four and five,

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 read with me in verse four and five.

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 It says,

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 turn, O Lord,

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 deliver my life,

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 save me for the sake

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 of your steadfast love.

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 For in death,

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 there is no remembrance of you.

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 In Sheol,

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 who will give you praise?

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 And to us as Christians,

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 that might seem

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 kind of sub-Christian

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 to ask in such desperation

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 to be saved from death

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 because we think of what Paul says

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 and for example,

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 in Philippians 1,

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 21, 25,

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 for to me,

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 to live is Christ

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 and to die is gain.

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 And then he says later,

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 it's far better for me

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 to depart

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 and be with Christ.

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 So we think of that

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 and say,

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 well,

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 why is this psalmist

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 then so desperate to live?

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 Isn't it better for him to die

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 and be with God?

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 But we have to remember that

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 by this point

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 of God's revelation,

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 that the Jews

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 in this time

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 understand death

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 to be final.

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 They believe in

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 the life with God

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 to be this physical life.

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 And that's why

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 he's so desperate here.

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 And it's not until

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 Jesus comes

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 in his clear teaching,

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 his example of

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 giving people

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 spiritual life

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 that we see

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 that there's spiritual life

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 even after death.

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 And this is what

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 theologians call

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 progressive revelation,

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 that the revelation of God,

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 he didn't give it all at once,

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 but from the Old Testament

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 to the New Testament,

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 there's a certain progress.

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 He reveals more and more

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 and Christ is the final,

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 ultimate revelation.

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 And so we see that

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 in the example of,

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 for example,

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 Israel's promised land.

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 So they thought

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 that promised land

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 was that physical land

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 of Israel

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 in the Middle East.

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 So that's what

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 they longed for.

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 But when Jesus comes

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 and he teaches us,

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 we realize that

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 the real promised land

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 is our inheritance

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 in heaven with God,

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 the spiritual land.

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 And then in a similar way,

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 we see that in the Old Testament,

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 the Jews believed

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 that God's people

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 were people who were

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 physically descended

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 from Abraham.

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 But in the New Testament,

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 through Christ's teaching

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 and through Paul's writing

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 in Romans 9,

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 we see that actually

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 God's people are those

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 who are spiritually descended

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 from Abraham through faith.

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 And even in the Old Testament,

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 that was the case,

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 as Paul argues in Romans 9.

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 And then finally here,

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 as seen in this psalm,

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 Jews believed that

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 their life with God

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 consisted primarily

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 of the physical life

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 here and now.

00:10:15.500 --> 00:10:16.820
 But in the New Testament,

00:10:16.960 --> 00:10:17.440
 through Christ,

00:10:17.440 --> 00:10:18.520
 we learn that first

00:10:18.520 --> 00:10:19.120
 and foremost,

00:10:19.400 --> 00:10:20.480
 the life he gives us

00:10:20.480 --> 00:10:22.120
 in parts was a spiritual life.

00:10:22.420 --> 00:10:22.900
 And later,

00:10:23.000 --> 00:10:24.260
 that life will be combined

00:10:24.260 --> 00:10:25.120
 with the resurrection

00:10:25.120 --> 00:10:25.760
 of the body

00:10:25.760 --> 00:10:26.520
 of the second coming.

00:10:26.740 --> 00:10:28.460
 So that's the progression.

00:10:29.420 --> 00:10:30.920
 And I read a poem

00:10:30.920 --> 00:10:32.360
 by Emily Dickinson

00:10:32.360 --> 00:10:33.560
 when I was in college

00:10:33.560 --> 00:10:35.100
 that really helped me grasp,

00:10:35.320 --> 00:10:35.980
 get my head around

00:10:35.980 --> 00:10:37.400
 this idea of progressive revelation.

00:10:37.840 --> 00:10:38.580
 It's called

00:10:38.580 --> 00:10:39.880
 Tell All the Truth,

00:10:40.040 --> 00:10:41.000
 But Tell It Slant.

00:10:41.400 --> 00:10:42.340
 And it goes like this.

00:10:42.420 --> 00:10:42.640
 It says,

00:10:43.400 --> 00:10:44.540
 Tell all the truth,

00:10:44.900 --> 00:10:46.000
 but tell it slant.

00:10:46.000 --> 00:10:49.500
 Success in circuit lies.

00:10:50.679 --> 00:10:53.000
 Too bright for our infirm delight,

00:10:53.720 --> 00:10:56.200
 the truth's superb surprise.

00:10:57.000 --> 00:10:58.539
 As lightning to the children

00:10:58.539 --> 00:11:01.259
 eased with explanation kind,

00:11:01.860 --> 00:11:04.279
 the truth must dazzle gradually,

00:11:04.700 --> 00:11:06.679
 or every man be blind.

00:11:07.340 --> 00:11:09.299
 So she's arguing that

00:11:09.299 --> 00:11:12.179
 you can't explain lightning to children.

00:11:12.399 --> 00:11:14.139
 You explain that in an easy way

00:11:14.139 --> 00:11:15.059
 for them to understand

00:11:15.059 --> 00:11:16.460
 as an expression of kindness.

00:11:17.199 --> 00:11:18.080
 And in the same way,

00:11:18.120 --> 00:11:19.939
 the truth dazzles us gradually

00:11:19.939 --> 00:11:21.899
 so that we don't go blind

00:11:21.899 --> 00:11:23.039
 and are overwhelmed

00:11:23.039 --> 00:11:24.139
 by the force of it

00:11:24.139 --> 00:11:25.000
 or the beauty of it.

00:11:25.559 --> 00:11:26.240
 And Jesus,

00:11:26.559 --> 00:11:27.699
 or God,

00:11:27.779 --> 00:11:28.659
 in a gracious way,

00:11:28.819 --> 00:11:29.699
 in his sovereign wisdom,

00:11:29.860 --> 00:11:30.980
 reveals his truth

00:11:30.980 --> 00:11:31.899
 to us progressively.

00:11:32.460 --> 00:11:33.500
 And so that's what we see here.

00:11:33.919 --> 00:11:35.120
 And Sheol is simply

00:11:35.120 --> 00:11:36.340
 realm of the dead.

00:11:36.899 --> 00:11:37.279
 It's what,

00:11:37.519 --> 00:11:38.200
 in the New Testament,

00:11:38.299 --> 00:11:38.980
 is called Hades.

00:11:39.379 --> 00:11:40.240
 So that's what he's saying,

00:11:40.320 --> 00:11:41.259
 save me from Sheol,

00:11:41.340 --> 00:11:41.960
 because in death

00:11:41.960 --> 00:11:43.379
 there is no remembrance of you.

00:11:43.580 --> 00:11:44.680
 He wants to praise God,

00:11:44.759 --> 00:11:45.460
 continue to live,

00:11:45.500 --> 00:11:46.279
 and live for him.

00:11:47.379 --> 00:11:49.240
 And so this is a good lesson for us

00:11:49.240 --> 00:11:51.039
 as well as we cry out to him

00:11:51.039 --> 00:11:52.759
 in our sin and suffering

00:11:52.759 --> 00:11:53.639
 as we turn to him,

00:11:53.700 --> 00:11:55.300
 because it doesn't mean that,

00:11:55.500 --> 00:11:56.860
 it shows us that we don't have

00:11:56.860 --> 00:11:58.320
 to sanitize our feelings

00:11:58.320 --> 00:12:02.060
 and only say nice and rosy things to God.

00:12:02.060 --> 00:12:02.940
 Because this psalm,

00:12:03.139 --> 00:12:05.659
 his cry is pleased really raw

00:12:05.659 --> 00:12:07.079
 and authentic and vulnerable

00:12:07.079 --> 00:12:08.480
 and honest.

00:12:08.959 --> 00:12:10.779
 So he says in verses 6 to 7,

00:12:11.439 --> 00:12:13.240
 I am weary with my moaning.

00:12:13.740 --> 00:12:16.179
 Every night I flood my bed with tears.

00:12:16.579 --> 00:12:18.699
 I drench my couch with my weeping.

00:12:18.879 --> 00:12:21.120
 My eye wastes away because of grief.

00:12:21.439 --> 00:12:23.919
 It grows weak because of all my foes.

00:12:25.319 --> 00:12:26.480
 So this is very,

00:12:27.419 --> 00:12:29.240
 it's not a pretty picture

00:12:29.240 --> 00:12:30.079
 of how he's doing.

00:12:30.159 --> 00:12:31.019
 He's really struggling

00:12:31.019 --> 00:12:32.480
 and he lets God know

00:12:32.480 --> 00:12:34.740
 that he's just really having a hard time.

00:12:34.740 --> 00:12:36.680
 Every night I flood my bed with tears.

00:12:36.759 --> 00:12:38.259
 The literal expression in Hebrew

00:12:38.259 --> 00:12:40.259
 is that he caused his bed to swim.

00:12:40.759 --> 00:12:41.639
 So it's a hyperbole

00:12:41.639 --> 00:12:44.539
 that talks about how much he's crying.

00:12:45.159 --> 00:12:46.379
 And he's wasting away.

00:12:46.440 --> 00:12:47.940
 His eyes are wasting away.

00:12:48.159 --> 00:12:48.820
 And eyes,

00:12:49.060 --> 00:12:50.299
 the healthy eyes are indicative

00:12:50.299 --> 00:12:51.440
 of a healthy body

00:12:51.440 --> 00:12:52.740
 throughout the Old Testament.

00:12:53.299 --> 00:12:55.200
 So when in Deuteronomy 34, 7

00:12:55.200 --> 00:12:57.740
 to describe Moses' supernatural health

00:12:57.740 --> 00:13:00.320
 when he's in his ripe old age of 120,

00:13:00.879 --> 00:13:02.960
 it says that his eyes were undimmed.

00:13:02.960 --> 00:13:04.940
 So here, in contrast,

00:13:05.080 --> 00:13:06.879
 the psalmist's eyes are wasting away.

00:13:06.940 --> 00:13:08.480
 That means he's in the throes of death.

00:13:08.560 --> 00:13:09.280
 He's about to die.

00:13:09.379 --> 00:13:10.540
 His body's wasting away.

00:13:11.720 --> 00:13:13.200
 And he lets God know

00:13:13.200 --> 00:13:14.100
 that's how he's struggling.

00:13:14.800 --> 00:13:17.180
 But there's an amazing turn

00:13:17.180 --> 00:13:18.379
 in verse 7,

00:13:18.700 --> 00:13:20.480
 between verse 7 and verse 8.

00:13:21.300 --> 00:13:23.040
 So psalmist is pouring out his heart to God,

00:13:23.120 --> 00:13:23.840
 heart and soul to God,

00:13:23.980 --> 00:13:25.440
 but he appears to have found

00:13:25.440 --> 00:13:27.139
 some kind of comfort and faith

00:13:27.139 --> 00:13:29.679
 because he says,

00:13:30.740 --> 00:13:33.139
 in verses 8 to 10,

00:13:34.659 --> 00:13:36.720
 that God's answered his prayer,

00:13:36.799 --> 00:13:37.740
 that he's heard him.

00:13:38.419 --> 00:13:39.879
 And this shows us that

00:13:39.879 --> 00:13:41.120
 it's when we have

00:13:41.120 --> 00:13:44.080
 really expressed our lostness

00:13:44.080 --> 00:13:46.939
 and admitted our hopelessness before God,

00:13:47.019 --> 00:13:48.340
 that's when we're found by him

00:13:48.340 --> 00:13:49.539
 and filled with hope.

00:13:49.899 --> 00:13:52.620
 It's when we confess our faithlessness to him honestly,

00:13:52.779 --> 00:13:54.879
 that's when God renews our faith in him.

00:13:54.879 --> 00:13:55.860
 And so this is,

00:13:56.019 --> 00:13:58.480
 Psalm 6 is just a really powerful picture

00:13:58.480 --> 00:14:00.379
 of what an intimate relationship

00:14:00.379 --> 00:14:01.360
 with God looks like.

00:14:02.679 --> 00:14:04.620
 And so the psalmist turned to God

00:14:04.620 --> 00:14:05.480
 in his suffering and sin,

00:14:05.559 --> 00:14:08.580
 and then now God turns to him in his grace.

00:14:09.179 --> 00:14:10.080
 So that's what we see,

00:14:10.299 --> 00:14:11.939
 that there's a turn here in the psalm

00:14:11.939 --> 00:14:13.240
 in verses 8 and 10.

00:14:13.379 --> 00:14:14.360
 And we see that because

00:14:14.360 --> 00:14:16.139
 there's several words in verses 8 and 10

00:14:16.139 --> 00:14:17.879
 that mirror verses 1 to 7

00:14:17.879 --> 00:14:21.279
 is to show that God answers the psalmist's prayer.

00:14:22.100 --> 00:14:23.679
 So for example, verses 2 to 3,

00:14:23.679 --> 00:14:24.039
 it says,

00:14:24.879 --> 00:14:26.960
 that his bones and soul were troubled.

00:14:27.559 --> 00:14:30.059
 And the same word troubled is used in verse 10,

00:14:30.200 --> 00:14:31.759
 but this time it's his enemies

00:14:31.759 --> 00:14:32.840
 who will be troubled.

00:14:33.340 --> 00:14:34.799
 Because God has answered his prayer,

00:14:34.939 --> 00:14:35.980
 now he's no longer troubled,

00:14:36.100 --> 00:14:37.519
 his enemies are going to be troubled.

00:14:38.000 --> 00:14:38.879
 And in verse 2,

00:14:38.960 --> 00:14:40.080
 the psalmist asks God,

00:14:40.320 --> 00:14:41.700
 be gracious to me.

00:14:42.220 --> 00:14:43.259
 And then in verse 9,

00:14:43.360 --> 00:14:43.740
 he says,

00:14:43.820 --> 00:14:45.759
 the Lord has heard my plea.

00:14:46.299 --> 00:14:47.200
 And the word plea

00:14:47.200 --> 00:14:48.779
 literally means in Hebrew,

00:14:49.440 --> 00:14:51.100
 a plea for grace.

00:14:51.419 --> 00:14:51.759
 That's what,

00:14:51.860 --> 00:14:52.940
 it comes from the same root

00:14:52.940 --> 00:14:53.820
 as the word grace.

00:14:54.060 --> 00:14:54.960
 So he's saying that

00:14:54.960 --> 00:14:56.200
 he cried out to God

00:14:56.200 --> 00:14:57.500
 to be gracious to him

00:14:57.500 --> 00:14:59.140
 and the Lord has heard

00:14:59.140 --> 00:15:00.340
 his plea for grace.

00:15:00.780 --> 00:15:03.040
 Verse 2

00:15:03.040 --> 00:15:05.020
 and then verse 9.

00:15:05.800 --> 00:15:07.280
 And then finally in verse 4,

00:15:07.540 --> 00:15:08.780
 he had asked God,

00:15:09.120 --> 00:15:09.460
 turn,

00:15:09.460 --> 00:15:09.900
 oh Lord,

00:15:09.900 --> 00:15:10.680
 deliver my life.

00:15:10.720 --> 00:15:12.300
 He asked God to turn to him.

00:15:12.920 --> 00:15:13.860
 And then in verse 10,

00:15:13.940 --> 00:15:15.460
 because God has turned to him

00:15:15.460 --> 00:15:16.259
 and delivered him,

00:15:16.580 --> 00:15:18.500
 now he's able to say to his enemies,

00:15:18.920 --> 00:15:20.660
 turn back and be put to shame.

00:15:20.800 --> 00:15:21.300
 Same word,

00:15:21.420 --> 00:15:21.700
 turn.

00:15:22.440 --> 00:15:22.540
 So,

00:15:22.660 --> 00:15:24.639
 and because God has turned to him,

00:15:24.720 --> 00:15:26.600
 his enemies will turn from him.

00:15:26.879 --> 00:15:28.340
 So we see it in all this,

00:15:28.379 --> 00:15:30.139
 this kind of symmetrical structure

00:15:30.139 --> 00:15:32.220
 that God's answered us on his prayer.

00:15:33.220 --> 00:15:35.060
 So when we turn to God in our suffering

00:15:35.060 --> 00:15:35.360
 and say,

00:15:35.440 --> 00:15:37.540
 God turns to us in grace.

00:15:37.539 --> 00:15:39.980
 But for us,

00:15:40.199 --> 00:15:42.379
 we have an even surer basis

00:15:42.379 --> 00:15:43.279
 for this,

00:15:44.079 --> 00:15:45.399
 that God's grace

00:15:45.399 --> 00:15:46.879
 than even the psalmist.

00:15:47.519 --> 00:15:48.419
 And the reason for that is

00:15:48.419 --> 00:15:49.839
 because Jesus has come.

00:15:50.500 --> 00:15:52.019
 And because he quotes this,

00:15:52.079 --> 00:15:52.419
 actually,

00:15:52.659 --> 00:15:53.860
 Psalm verse 3,

00:15:54.399 --> 00:15:54.860
 where it says,

00:15:54.980 --> 00:15:56.639
 my soul also is greatly troubled.

00:15:56.740 --> 00:15:57.879
 Jesus quotes this

00:15:57.879 --> 00:16:00.000
 when he's speaking of his impending death

00:16:00.000 --> 00:16:01.319
 in John 12, 27.

00:16:01.819 --> 00:16:02.439
 And he says,

00:16:02.839 --> 00:16:04.759
 now is my soul troubled.

00:16:05.480 --> 00:16:06.500
 And what shall I say?

00:16:06.500 --> 00:16:08.399
 Father, save me from this hour.

00:16:08.899 --> 00:16:10.080
 But for this purpose,

00:16:10.179 --> 00:16:11.299
 I have come to this hour.

00:16:12.179 --> 00:16:12.299
 So,

00:16:12.419 --> 00:16:14.980
 Jesus is saying that now his soul is troubled.

00:16:15.340 --> 00:16:16.240
 And the reason why,

00:16:16.519 --> 00:16:17.779
 in the midst of our trouble,

00:16:17.899 --> 00:16:19.539
 when we're in our suffering and sin,

00:16:19.600 --> 00:16:20.299
 we can be assured

00:16:20.299 --> 00:16:21.980
 that God's going to be gracious to us.

00:16:22.360 --> 00:16:22.740
 Ultimately,

00:16:22.899 --> 00:16:23.259
 for us,

00:16:23.299 --> 00:16:23.919
 as Christians,

00:16:24.039 --> 00:16:24.899
 it's because Jesus,

00:16:25.080 --> 00:16:25.940
 his soul was troubled.

00:16:26.320 --> 00:16:27.840
 It's because he endured suffering.

00:16:27.960 --> 00:16:29.600
 It's because he bore our sin.

00:16:30.039 --> 00:16:31.799
 So that's why all the more we have,

00:16:31.919 --> 00:16:33.440
 because we've seen the ultimate demonstration

00:16:33.440 --> 00:16:34.360
 of God's grace

00:16:34.360 --> 00:16:35.740
 and steadfast love in Jesus,

00:16:36.200 --> 00:16:37.560
 we can turn to him

00:16:37.560 --> 00:16:39.260
 in our suffering and sin,

00:16:39.720 --> 00:16:41.560
 knowing that he will turn to us

00:16:41.560 --> 00:16:42.500
 in grace.

00:16:43.280 --> 00:16:43.580
 So,

00:16:43.880 --> 00:16:45.120
 with that in mind,

00:16:45.280 --> 00:16:46.320
 let's turn to God

00:16:46.320 --> 00:16:47.060
 and pray.

00:16:47.500 --> 00:16:48.140
 Pray to him.

00:16:48.620 --> 00:16:49.519
 Mind.

00:16:49.879 --> 00:16:50.919
 sciences

00:16:50.919 --> 00:16:51.419
 dni

00:17:16.279 --> 00:17:17.759
 in