John MacArthur has some thought provoking comments as background to this section --

This is a crucial section of instruction for today. The United States essentially is now a pagan nation. After being blessed with some 150 years of strong Christian, biblical influence, our country has been rapidly declining, especially during the last half of the twentieth century. Millions of Americans still attend church regularly, and many more consider themselves to be Christians. According to polls, most Americans claim to believe in God. But practical atheism and moral relativism have dominated our society for many decades. For the most part, the few vestiges of Christianity still reflected in our culture are weak and compromising. A growing number of those vestiges have become apostate or cultic....The many biblical tenets and standards that once were part of the fabric of our country, and that provided the undeniable cultural benefits of morality, are now gone. Whatever its form or practical benefits may have been, cultural Christianity is dead. Self-expression, moral freedom, materialism, and hedonism are the prevailing gods." (MacArthur. Titus: Moody Press) (Ed: Sounds very much like ancient Crete!)

Remind (5279) (hupomimnesko from hupó = under + mimnesko = to remind) means to put another in mind of something, to cause one to remember, bring to one's mind, remind (remind suggests a jogging of one’s memory by an association or similarity).

Hupomimnesko is used 7x in NT, once in each of the following: Luke; John; 2 Timothy; Titus; 2 Peter; 3 John; Jude.

Paul like a commanding officer to the junior officer, commands (imperative mood) Titus to continually (present tense) (present imperative) put in the Cretan Christian's mind and bring to their remembrance the importance of subjecting themselves to authority (note the reminder applies all of the admonitions in this passage). The present tense gives this verb the additional connotations of continuity and persistence.

As God's man in Crete who was responsible to protect and lead the flock of God, Titus (as well as all church leaders and teachers of the Word) frequently need to unapologetically remind believers of God’s truth. The Bible Knowledge Commentary aptly notes that

A large part of any pastor’s public ministry is reminding people of what they already know.

The Cretans were notoriously and naturally intractable, so Paul warns Titus to be careful to insist that those who have been saved obey the properly constituted civil authorities (see notes 1 Peter 2:13; 2:14; 2:15; 2:16; 2:17).

The verb remind implies that the Cretan saints already knew these duties but as with all "non-glorified" saints, were in continual need of a fresh reminder. Like the hymn writer (play hymn) plainly confessed

Prone to wander, Lord, I feel it.
Prone to leave the God I love.

Reminding the Cretan Christians of these truths should keep them from feeling hostile toward or superior to those who were not yet converted. The opposition of Christianity to heathenism, and the natural disposition to rebellion of the Jews under the Roman empire (of whom many lived in Crete), might lead many to forget practically what was a recognized Christian principle in theory, submission to the powers that be. Christians were often looked on with suspicion in the Roman Empire because their conduct was so different and they met in private meetings for worship (see 1Pe 2:11-25; 3:13-4:5). 

Other Uses of  Hupomimnesko

Luke records that

the Lord turned and looked at Peter (Jesus made eye contact with Peter - the verb suggests an intent, fixed look which must have magnified his shame and stirred his memory). And Peter remembered (hupomimnesko) the word of the Lord, how He had told him, “Before a cock crows today, you will deny Me three times. (Luke 22:61)

Peter used hupomimnesko writing

"Therefore (read the immediate preceding context 2Pe 1 to see what it's "there for"), I shall always be ready to remind (hupomimnesko) you of these things, even though you already know them, and have been established in the truth which is present with you. And I consider it right, as long as I am in this earthly dwelling, to stir you up by way of reminder (hupomnesis - related noun form)." (see notes 2 Peter 1:12;  1:13)

Later in the same letter Peter states one of his main purposes --

"This is now, beloved, the second letter I am writing to you in which I am stirring up your sincere mind by way of reminder (hupomnesis)" (see note 2 Peter 3:1)

John uses this verb recording Jesus' promise to His disciples that

"the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you." (Jn 14:26).

Paul commanded Timothy that he was to

"Remind (present tense = continually remind) them of these things (see 2Ti 2:1-13, especially the life and death issues in 2Ti 2:11-13) and solemnly charge them in the presence of God not to wrangle about words, which is useless, and leads to the ruin of the hearers." (see note 2 Timothy 2:14).

Wuest makes an excellent point that Timothy was to continually remind them because

"there is no such prophylactic (preventative) against striving (wrangling) about words as a serious endeavor to realize the relative importance of time and eternity." (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans)

After exposing the fact that false teachers had already crept into the church, Jude then reminded his readers of God's attitude toward the first of three well known acts of apostasy from the OT:

"Now I desire to remind you, though you know all things once for all, that the Lord, after saving a people out of the land of Egypt (read Nu 13, 14, 1Cor 10:5-10), subsequently destroyed those who did not believe." (Jude 1:5)

Similarly Paul reminded the Corinthians that

"these things happened as examples for us, that we should not crave evil things, as they also craved" and "these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come." (1Cor 10:6,11)

Them refers to all the Christians on Crete. Paul is introducing another section giving specific instructions on how God's saints (set apart ones) empowered by "the grace of God" (see note Titus 2:11) are to "live sensibly, righteously and godly" (see note Titus 2:12) as citizens "in the midst of crooked and perverse generation among whom you appear as lights in the world" (see note Philippians 2:15).

Spurgeon comments...

You see, they were a rough, wild, rebellious people in Crete, and Christianity comes to civilize, to sober, to sanctify, to save.

In the preceding instructions Paul had dealt primarily with how the believer was to interact in relation to fellow Christians. He now informs them that the obligations to the Gospel are also operative in a believer's relation to government and pagan society (cf "Cretans are always liars, evil beasts, lazy gluttons." - see note Titus 1:12) The truth of the Gospel is that it does not relieve saints of their civic duties but in fact enforces them. In sum, Christianity makes people better citizens in a society.

Jesus' "Beatitude Instruction" is applicable to saved saints living in the midst of Sodom-like societies --

"You are the salt of the earth; but if the salt has become tasteless, how will it be made salty again? It is good for nothing anymore, except to be thrown out and trampled under foot by men. You are the light of the world. A city set on a hill cannot be hidden. Nor do men light a lamp, and put it under the peck-measure, but on the lampstand; and it gives light to all who are in the house. "Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven." (see notes Matthew 5:13; 5:14; 5:15; 5:16).

Too much salt ruins the taste. Too much light blinds the eyes. How are you doing?

Illustration - Finally, it's easy to tell who the Christians are. They're the ones sporting a witness on their T-shirts or caps, wearing WWJD bracelets, with crosses around their necks. Making a visible statement of belief has come a long way since the days of the ""Honk if you love Jesus"" bumper stickers. Is there anything wrong with wearing a witness for Christ? Of course not--as long as our behavior lives up to its ""advertising."" No wardrobe accessory can take the place of a Spirit-empowered daily life of humility and obedience that wears well in any situation. Practical is an overworked term to describe certain sections of the Bible--and probably misleading, since it implies that some parts of the Word are impractical. But having said that, Titus 3 is about as down-to-earth as it gets in helping us understand how to ""work out [our] salvation"" (Phil. 2:12). Verses 2-3 remind us that we're to be like Jesus for the best reason of all: because He reached down in mercy to save us from a life of sin. And He did it not by reforming us, but by regenerating us, making us alive again. We were dead in sin, not just slightly ill.

If God had done nothing for us except give us eternal life through Christ, we would be eternally grateful. But our loving Father did so much more. After He had rescued us from sin and washed us clean in Christ's blood, God brought us into His house and made us His heirs. This means all that God has, we now have. Therefore, living to please Him through our obedience to Him and to the human authorities He has established, and through lives of good works and humility, is nothing more than our reasonable service. Anything less would be an insult to the God who appeared in flesh to save us when we were His enemies. And what about those who are looking to cause trouble and sow discord in the body of Christ? We need to reach out to them in peace. But if they refuse to repent of their sin, we can't afford to let them drain the life from the church.

TODAY ALONG THE WAY -Actually, the idea of putting on our witness is not new at all. The Bible tells us to put on a number of things that will protect us against sin and help us live the godly lives God expects of His heirs. For example, we are told to put on the armor God has given us (Ro 13:12; Eph. 6:11) and to put on ""the new self,"" which is more like God (Eph 4:24). How complete is your ""witness wardrobe"" today? (Copyright Moody Bible Institute. Used by permission. All rights reserved)

TO BE SUBJECT TO RULERS, TO AUTHORITIES: archais exousiais hupotassesthai (PMN): (Dt 17:12; Ec 8:2-5; 10:4; Jer 27:17; Mt 22:21; 23:2,3; Ro 13:1-7; 1 Ti 2:2; 1 Pe 2:13-17) 

"to put themselves in subjection with implicit obedience" (Wuest)

To be subject (5293) (hupotasso from hupó = under + tasso = arrange in orderly manner) means literally to place under in an orderly fashion. In the active voice hupotasso  means to subject, bring under firm control, subordinate as used in (see note Romans 8:20)

Hupotásso is used 38 times in the NT: 3x Lu; 5x Ro; 5x 1Co; 3x Eph; 1x Phil; 1x Col; 3x Titus; 3x Heb; 1x Js; 6x 1Pe and in the NASB is translated - put in subjection, 5; subject, 16; subjected, 7; subjecting, 1; subjection, 4; submissive, 3; submit, 2.

Hupotásso means to submit (to yield to governance or authority), to place in subjection. It is important to note that many of the NT uses are in the passive voice with a middle sense which signifies the voluntary subjection of oneself to the will of another. Husbands and wives both need to understand the voluntary nature of the submission called for in the marital relationship lest it be misapplied (discussed in more detail below).

Hupotásso was a military term meaning to  draw up in order of battle, to form, array, marshal, both troops or ships.

 Hupotásso  meant that troop divisions were to be arranged in a military fashion under the command of the leader. In this state of subordination they were now subject to the orders of their commander. Thus, it speaks of the subjection of one individual under or to another. Hupotasso was also used to describe the arrangement of military implements on a battlefield in order that one might carry out effective warfare!

In non-military use, hupotasso described a voluntary attitude of giving in, cooperating, assuming responsibility, or carrying a burden.

Submission focuses not on personality but position. We need to see authority over us not acting on their own, but as instruments in the hand of God. If we look at people as acting on their own we will eventually become bitter, but if we can see them as acting as God allows, we will become holy. A beautiful example of this is found in the life of Joseph. His brothers consistently mistreated him and it would have been very easy for him to become bitter at them. Yet he had a divine perspective on the whole situation and it helped him become a holy man of God.

And as for you, you meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive. (Ge 50:20).

To be subject (hupotasso) as used here in Titus 3:1 is in the present tense (continual action called for) and the middle voice (reflexive) which calls for the subject to initiate and then participate in the action of putting one’s self in subjection to or under the authority of another. In this context the middle voice stresses the voluntary or willing nature of their submission.

In other words, the Cretan Christians were to continually voluntarily place themselves in under the authority of the government. They were to submit not necessarily because these individuals are personally worthy of our submission necessarily, but because by submitting to them they were honoring God by obeying His Word.

Early Christian preaching was not limited to the way of salvation but included instructions concerning the practical implications of that salvation for daily living. Paul ever desired that the lives of believers should produce a favorable impression on the non- Christian world. (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing)

Paul is saying that the Cretan believers can obey this instruction because God is sovereign and all government is of God. Note that Paul does not make any exceptions to the form of government, which implies that this command applies to monarchies, republics, oligarchies, etc, for all have in them the ordination and power of God for the welfare of society. Society needs to be governed for lawlessness always ends in anarchy, misery, and desolation.

Regarding subjection to the rulers and authorities it is notable that

restraint is better than the liberty of licentiousness. Compare a river that keeps its bounds to one that overflows its banks. Men... must not forget that all well-ordered societies exist only by subjection...Every community, to be kept in order, must have a recognized head — one who shall be allowed to rule, either by his own will or the organized will of the whole. Hence man, in his most savage state, has some recognized chief. (Pulpit Commentary)

This duty pertains to our attitude and conduct in regard to secular government. It is important to note that Paul specifies no particular kind or level of government or any particular kind or level of government official and thus by his "silence' he allows for no exceptions or qualifications. The Roman government under which the early church lived not only was thoroughly pagan and morally debauched but also was despotic, oppressive, unjust, and brutal.  Paul makes clear that the Christian’s obligation to respect and obey human government does not rest on its being democratic or just but solely on its being the God-ordained means by which human society is regulated.

On the other hand if subjecting ourselves results in performing some action which contradicts the clear teaching of Scripture (tantamount to the will of God), we are to obey God.

Other Uses of Hupotássō

In a parallel passage in Romans 13, Paul commands that

every person (literally = every soul = a Hebraism for “every man”) be in subjection (present tense, middle voice = voluntarily and habitually) to the governing authorities (literally “authorities which have themselves over” = authorities who are over the citizen) (see note Romans 13:1)

This verse more literally reads

Let every soul voluntarily place himself habitually in subjection to the higher powers.

Paul emphasizes that

"those who refuse to obey the laws of the land are refusing to obey God, and punishment will follow" for "the authorities are sent by God to help you. But if you are doing something wrong, of course you should be afraid, for you will be punished. The authorities are established by God for that very purpose, to punish those who do wrong. So you must obey the government for two reasons: to keep from being punished and to keep a clear conscience." (Ro 13:1-7 NLT) (See notes Romans 13:1; 13:2; 13:3; 13:4; 13:5; 13:6; 13:5)

Therefore, the person who resists and opposes human government, resists and opposes God!

In another parallel passage, Peter writes to the his believing audience to

Submit yourselves for the Lord's sake to every human institution, whether to a king as the one in authority or to governors as sent by him for the punishment of evildoers and the praise of those who do right.

Peter goes on to explain the worthy goal attained by godly submission writing that

such is the will of God that by doing right you may silence the ignorance of foolish men. (see note 1 Peter 2:15) 

The first NT use of hupotasso Luke describes provides an example for all believers, recording that as a 12 year old boy, Jesus

went down with (His parents) and came to Nazareth, and He continued in subjection (present tense = denoting habitual, continuous subjection) to them and His mother treasured all these things in her heart. (Lu 2:51)

His relationship with His Heavenly Father did not override or nullify His duty to His earthly parents. Though Jesus was the Creator of the universe, He took His place as an obedient Child in this humble Jewish family.

Luke records that

the seventy (additional disciples Jesus had appointed) returned with joy, saying, “Lord, even the demons are (present tense = continually) subject to us in Your name. (Lu 10:17, cf Lu 9:1)

In the third NT use of hupotasso, Paul describing those who are according to the flesh writes that

"the mind set on the flesh is death, but the mind set on the Spirit is life and peace, because the mind set on the flesh is hostile toward God; for it does not (present tense = habitually does not = continued insubordination) subject (hupotasso - middle voice = the voluntary subjection of oneself to the will of another) itself to the law of God, for it is not even able to do so" (see notes Romans 8:6; 8:7)

Wuest comments that

Such a mind is not marshaled (like troops not placed in proper rank or position) under the command of God, but of Satan. Consequently, those who are within the sphere of the evil nature, are not able to please God. These are, of course, the unsaved. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans)

John MacArthur adds that

"Even the good deeds unbelievers perform are not truly a fulfillment of God’s law, because they are produced by the flesh, for selfish reasons, and from a heart that is in rebellion." (MacArthur, J.: The MacArthur Study Bible Nashville: Word Pub)

In Romans Paul records that the Jews in

"seeking (continually) to establish (to set up or erect a righteousness of their own as a monument to their own glory and not to God’s) their own (righteousness - their own means of salvation)...did not subject (hupotasso) themselves to the righteousness of God." (see note Romans 10:3)

Wuest says that hupotasso means

"to arrange under, to subordinate,” as soldiers in a battalion under a commanding officer" or "to put one’s self under orders, to obey.” He goes on to help us understand the meaning of hupotasso commenting that what Paul is saying here is that the "Appropriation by faith of God’s righteousness involves not only the discarding of all dependence upon self and self-effort for salvation, but also the heart’s submission or capitulation to Jesus as Saviour and Lord. This the Jews did not want to do." (Bolding added) (Ibid)

Paul uses hupotasso 6 times in a section which describes the final subjection of all creation to God the Father, writing, that Christ

"must reign (1000 years) until He has put all His enemies under His feet. 26 The last enemy that will be abolished is death. 27 For He has put all things in subjection under His feet. But when He says, "All things are put in subjection," it is evident that He is excepted who put all things in subjection to Him. 28 And when (at the end of the 1000 year reign of Christ) all things are subjected to Him (God the Father), then the Son Himself also will be subjected to the One (God the Father) who subjected all things to Him (Christ), that God may be all in all." (1Cor 15:25-28)

Paul writes that God the Father

"put all things in subjection (hupotasso) under His feet, and gave Him as head over all things to the church, which is His body, the fulness of Him who fills all in all." (see note Ephesians 1:22; 1:23)

This is a quote from Ps 8:6 indicating that God has exalted Christ and granted Him universal dominion, over His body the church, over men and angels and over all the rest of His creation, animate and inanimate. Christ is clearly the authoritative Head because all things have been placed under His feet.

How is it possible to submit or surrender one's rights to another whether they are rulers as specified here in Titus 3:1 or others? Paul gives us the answer In Ephesians writing that believers should

not get drunk with wine, for that is dissipation, but be (continually) filled with (controlled by) the Spirit (see note Ephesians 5:18). 

Spirit controlled husbands and wives are then called first to

be subject to (hupotasso - present tense  = our habit, as our lifestyle, continually to) one another in the fear (reverential awe) of Christ (see note Ephesians 5:21)

Henry Alford says:

As we are otherwise to be filled, otherwise to sing and rejoice, so also we are otherwise to behave—not blustering nor letting our voices rise in selfish vaunting, as such men do,—but subject to one another. (Alford's Greek Testament)

Subjecting one’s self to another is the opposite of self assertion, the opposite of an independent, autocratic spirit. It is the desire to get along with one another, being satisfied with less than one’s due, a sweet reasonableness of attitude.

Paul then goes on to give instructions that

Wives, [be subject] (not in the Greek but implied by the context) to your own (one’s own private, peculiar, unique possession) husbands, as (hōs = adverb of comparison = even as, in the same manner as, like as) to the Lord (to Christ; not to the husband as lord and master = the obedience she has to render to her husband is as an obedience rendered to Christ). (see note Ephesians 5:22).

The Greek is literally

"The wives to their own husbands as to the Lord.” Then Paul adds "as the church is subject (hupotasso) to Christ, so also the wives [ought to] (not in the Greek but added by translators) be to their husbands in everything."  (see note Ephesians 5:24) (For more in depth discussion of this topic click Wayne Barber's messages on "Spirit-Filled Families")

Wayne Barber notes that in the context of marriage hupotássō

"does not mean that (the wife) is commanded to obey her husband as a child would obey his parents or a slave would obey his master. A lot of men treat their wives as if they are a door mat. They walk all over them as if they have no sense, as if they have no ability, as if they are inferiors. That is not what (hupotássō) means." Dr. Barber goes on to explain that "hupotasso, the word used for wives to husbands, is the word that talks about two people who are absolutely equal in God’s eyes, totally equal. There is not one level of inferiority of one to the other. But the wife makes a choice to place herself as an equal underneath another equal, her husband, in order that there can be order and function in the family. The whole purpose of it is so that it meets the design that God has already ordered... Does it mean that your wife is a slave to obey your every command? Does it mean that you treat her like a child? NO! If there is a man who thinks for one second that they have any superiority in God’s eyes over their wife, they are gravely mistaken from God’s Word. However, by His design to have a functional family, concessions have to be made. So God says, "Wives, you make it and you choose to put yourself underneath the headship of your husband" in order that the design can be what God says it ought to be. The meaning of it has nothing to do with inferior to superior. It takes nothing from the dignity of a woman for her to submit, but rather it enhances it. It takes great integrity for a person to do what God says should be done." (excerpt from "Spirit-Filled Families")

In all of these verses in Ephesians 5, submission represents an act of faith. We are trusting God to direct in our lives and to work out His purposes in His time. After all, there is a danger in submitting to others - they might take advantage of us—but not if we trust God and if we are submitted to one another! A person who is truly yielded to God, and who wants to serve his fellow Christian, would not even think of taking advantage of someone else, saved or unsaved. The husband who demands his wife’s submission to him but does not recognize his own obligation to submit to her and thus distorts God’s standard for the marriage relationship and cannot rightly function as a godly husband. Parents who demand obedience from their children but do not recognize their own obligation to submit in loving sacrifice to meet their children’s needs are themselves disobedient to their heavenly Father and cannot rightly function as godly parents. To reiterate, biblical submission is ONLY possible in those who are filled with and controlled by the Holy Spirit.

Ray Stedman comments that "submit"

"has become the focus of the feminist movement and is probably one of the most hated words among women today. The meaning has been grossly distorted. Many wrongs things have been done in the name of submission. Perhaps the first thing that needs to be said about submission is that it does not cancel out equality. Although it is addressed here to wives, it is not a female word in the Bible but is addressed to men as well. Thus it is not a sexist word. Everyone must submit to other people. In Ephesians 5:21 (note), Paul says Christians are to submit "one to another." The outstanding manifestation of true submission, of course, is seen in our Lord's submitting of Himself to the Father (and as noted above as a young boy to His parents!). No one would ever conceive of the idea that Jesus found it a reproach to submit to the Father. He delighted in it. It was voluntary on his part. In no way did he regard it as a threat to the equality which he knew existed between himself and the Father. Therefore, to submit to someone does not mean you are not equal. This is the confusing meaning which the world has poured into this word. Submission does not mean inequality. Literally, it means "put yourself under, arrange yourself under someone, for a good and proper purpose." It is a totally voluntary action." (See complete sermon "Living Christianly")

In the context of the truth that God is opposed to the proud, James gives us a great conditional promise

"Submit (hupotasso - aorist imperative = Line up under God! Do it now! even with a sense of urgency) therefore to God. Resist (aorist imperative = stand against! Do it now! It's urgent!) the devil and he will flee from you." (Ja 4:7)

The passive voice of "submit" indicates that although this is an urgent command, it is still a voluntary action on our part. God sets Himself in array against ("resists") the proud. Therefore James says we are to choose to array ourselves under God, that we may withstand the devil. You don't need a huge book on "How to Conduct Spiritual Warfare" or a week long course on "How to Confront Demons". If you simply obey this command in James, God's promise is plain that you will be more than a conqueror in Christ. It all has to do with your willingness to obey and submit.

Hupotasso is used 15x in the Septuagint (LXX - Greek of OT Hebrew), for example David records that

"Thou dost make him to rule over the works of Thy hands; Thou hast put (LXX - hupotasso ) all things under his feet." (Ps 8:6) (See Spurgeon's comment)

Illustration - The eleventh–century German monarch Henry III became tired of his responsibilities and the worldliness of court life and decided to become a monk. When he went to the monastery and explained his intent, the prior warned him that the course he had chosen would be a difficult one. "Your Majesty,” Prior Richard explained, “do you understand that the pledge here is one of obedience? That will be hard because you have been a king.” King Henry was undaunted and replied, “I understand. The rest of my life I will be obedient to you, as Christ leads you.” “Then I will tell you what to do,” Prior Richard said. “Go back to your throne and serve faithfully in the place where God has placed you.” Henry did as he was told. After he died, he was given this epitaph: “The King learned to rule by being obedient.” The same might also be said of us. Submission is an important component of the life of obedience to Christ. Not only are we told to submit to Christ, but we also have an obligation to submit to the human authorities that God has placed over us.

Some years ago, pop singer Bob Dylan penned a song that declared, “You gotta serve somebody.” Have you ever calculated how many people are in authority over you? Try naming as many as you can. Whether it is to a parent, an employer, or the officer who directs traffic on the corner, everyone has somebody to whom they are expected to submit. To whom do you find it most difficult to submit and why? Remember that, like King Henry, Christians also “learn to rule by being obedient.” (Today in the Word)

TO RULERS [AND] TO AUTHORITIES: archais exousiais hupotassesthai peitharchein:

In modern vernacular, these two terms would refer to everything from the president down to the city government and local police.

Rulers (746) (arche)  refers to the commencement of something as an action, process, or state of being. Here arché  refers to first in relation to time (priority in time, the beginning of anything, the origin and by far the most common use in the NT)

Arché is used 55 times in the NT (note which NT writer has most uses - 4x Mt; 4x Mk; 3x Lu; 8x Jn; 4x Acts; 1x Ro;