King James Version
Amos 1
15 verses with commentary
Judgment on Israel's Neighbors
The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.
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The opening verse establishes Amos's prophetic credentials through several key elements. The phrase "words of Amos" (divrei Amos) presents his message as authoritative divine communication, not mere human opinion. Amos means "burden-bearer," fitting for one who delivers God's heavy message of judgment. He identifies as one "among the herdmen of Tekoa"—the Hebrew noqed denotes a sheep-breeder or cattle-owner, indicating Amos was a successful rancher, not a poor shepherd. Tekoa, a village 10 miles south of Jerusalem in Judah, was known for its pastureland and wilderness location.
The temporal markers anchor this prophecy in historical reality: "in the days of Uzziah king of Judah, and in the days of Jeroboam...son of Joash king of Israel." Uzziah (Azariah) reigned 792-740 BC; Jeroboam II reigned 793-753 BC. Their overlapping reigns represent Israel's zenith of territorial expansion and economic prosperity since Solomon. Yet beneath this success lay moral decay, social injustice, and religious apostasy—the targets of Amos's prophetic critique.
"Two years before the earthquake" references a seismic event so significant that Zechariah mentions it 300 years later (Zechariah 14:5). This earthquake likely occurred around 760 BC (confirmed by archaeological evidence at Hazor showing destruction layers). The temporal reference establishes Amos's prophecy as datable, verifiable history—not mythological fable but actual divine intervention in real time and space.
The temporal markers anchor this prophecy in historical reality: "in the days of Uzziah king of Judah, and in the days of Jeroboam...son of Joash king of Israel." Uzziah (Azariah) reigned 792-740 BC; Jeroboam II reigned 793-753 BC. Their overlapping reigns represent Israel's zenith of territorial expansion and economic prosperity since Solomon. Yet beneath this success lay moral decay, social injustice, and religious apostasy—the targets of Amos's prophetic critique.
"Two years before the earthquake" references a seismic event so significant that Zechariah mentions it 300 years later (Zechariah 14:5). This earthquake likely occurred around 760 BC (confirmed by archaeological evidence at Hazor showing destruction layers). The temporal reference establishes Amos's prophecy as datable, verifiable history—not mythological fable but actual divine intervention in real time and space.
And he said, The LORD will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmel shall wither.
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Amos opens with a theophanic announcement: "The LORD will roar from Zion, and utter his voice from Jerusalem." The verb sha'ag (roar) describes a lion's terrifying roar—primal power and imminent violence. Applying this to Yahweh communicates His terrifying holiness and sovereign authority. The geographic markers—Zion and Jerusalem—establish where God reigns and from where He exercises judgment. This isn't abstract theology but covenantal reality: God dwells in the midst of His people (Exodus 25:8) yet remains transcendent, holy, and fearsome. The consequences: "the habitations of the shepherds shall mourn, and the top of Carmel shall wither." Mount Carmel, on Israel's northern coast, was proverbially fertile and lush (Isaiah 35:2, Song of Solomon 7:5). Its withering signals comprehensive judgment—if even Carmel dries up, nothing escapes. This teaches that when God speaks in judgment, creation responds—drought, earthquake, cosmic signs attend divine intervention.
Thus saith the LORD; For three transgressions of Damascus, and for four, I will not turn away the punishment thereof; because they have threshed Gilead with threshing instruments of iron: and: or, yea, for four turn: or, convert it, or, let it be quiet
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Amos begins oracles against nations: 'Thus saith the LORD; For three transgressions of Damascus, and for four, I will not turn away the punishment thereof; because they have threshed Gilead with threshing instruments of iron.' The formula 'for three transgressions... and for four' is Hebrew numeric escalation indicating fullness/completion of sin—measuring cup overflowing. Damascus (Syria/Aram) committed atrocities against Gilead (Israelite territory east of Jordan). 'Threshing with iron instruments' describes brutal torture—crushing prisoners under spiked threshing sledges used for grain. This war crime provoked divine judgment. The pattern establishes principle: God judges all nations (not just Israel) for inhumanity. His moral law binds pagans too; violating it brings consequences (Romans 1:18-32, 2:14-15). God's justice is universal.
But I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad.
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Continuing the oracle against Damascus: "But I will send a fire into the house of Hazael, which shall devour the palaces of Ben-hadad." Fire represents divine judgment throughout Scripture (Genesis 19:24, Leviticus 10:1-2, 2 Thessalonians 1:7-8). Hazael and Ben-hadad were Syrian kings who oppressed Israel (2 Kings 8:7-15, 13:1-7, 22-25). Hazael assassinated his predecessor to seize power—a usurper God would judge. The phrase "devour the palaces" indicates total destruction of royal power. This teaches God's sovereignty over nations—He raises and deposes kings, judges tyrants, and vindicates the oppressed. No human authority exists outside His permission (Romans 13:1), and all will give account. The Reformed doctrine of common grace explains why God blesses or curses nations temporarily based on justice and mercy, while reserving final judgment for the eschaton.
I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven, and him that holdeth the sceptre from the house of Eden : and the people of Syria shall go into captivity unto Kir, saith the LORD. the plain: or, Bikathaven the house: or, Betheden
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"I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven, and him that holdeth the sceptre from the house of Eden: and the people of Syria shall go into captivity unto Kir, saith the LORD." The "bar" refers to the massive wooden beam securing city gates—breaking it means the city falls. Damascus, Syria's capital, would be conquered and depopulated. "Plain of Aven" (Biq'at-Aven, "valley of wickedness") likely refers to Baalbek, site of pagan worship. "House of Eden" (Beth-Eden) was a Syrian region. The prophecy specifies total collapse: religious centers destroyed, rulers deposed, population exiled to Kir (somewhere in Mesopotamia). The phrase "saith the LORD" (ne'um-YHWH) functions as divine signature—this isn't human prediction but God's decreed purpose. When God speaks, it's as good as accomplished.
Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away the punishment thereof; because they carried away captive the whole captivity, to deliver them up to Edom: away captive: or, them away with an entire
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Amos continues oracles against nations, now Gaza: "Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away the punishment thereof; because they carried away captive the whole captivity, to deliver them up to Edom." Gaza's crime was comprehensive human trafficking—"the whole captivity" indicates entire communities, not just individuals. They sold these captives to Edom, compounding injustice. God's wrath against human trafficking permeates Scripture (Exodus 21:16, Deuteronomy 24:7, 1 Timothy 1:10, Revelation 18:13). The Reformed doctrine of the image of God (imago Dei) establishes human dignity as foundational—every person bears God's image (Genesis 1:26-27), making slavery, trafficking, and dehumanization especially heinous. Christ came to "set at liberty them that are bruised" (Luke 4:18)—His gospel brings both spiritual and, in application, physical liberation.
But I will send a fire on the wall of Gaza, which shall devour the palaces thereof:
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But I will send a fire on the wall of Gaza, which shall devour the palaces thereof—God pronounces judgment on Gaza, the foremost Philistine city. The Hebrew shilachti esh (שִׁלַּחְתִּי אֵשׁ, "I will send fire") uses fire as metaphor for military conquest and destruction. Armonot (אַרְמְנוֹת, "palaces/fortresses") represents the citadels of power where Philistine rulers governed and from which they orchestrated the slave trade condemned in verse 6.
This verse concludes the oracle against Gaza (1:6-7), part of Amos's larger series of judgments against Israel's neighbors (chapters 1-2). Gaza's specific sin was slave trafficking: "they carried away captive the whole captivity, to deliver them up to Edom" (1:6). The Philistines didn't just take prisoners of war but engaged in wholesale deportation of civilian populations, selling entire communities to Edom. This violated basic human dignity and ancient Near Eastern conventions regarding treatment of captives.
The judgment formula "I will send fire" appears repeatedly in Amos's oracles (1:4, 7, 10, 12, 14; 2:2, 5), creating a drumbeat of divine wrath against covenant-violating nations. The consistency of judgment demonstrates God's impartiality—He judges all nations by the same moral standard rooted in His character. The mention of "palaces" emphasizes that judgment strikes the seats of power where the exploitation was planned and profited from. Archaeological evidence confirms that Gaza was destroyed by Assyrian forces under Tiglath-Pileser III (734 BC) and later campaigns, fulfilling Amos's prophecy.
This verse concludes the oracle against Gaza (1:6-7), part of Amos's larger series of judgments against Israel's neighbors (chapters 1-2). Gaza's specific sin was slave trafficking: "they carried away captive the whole captivity, to deliver them up to Edom" (1:6). The Philistines didn't just take prisoners of war but engaged in wholesale deportation of civilian populations, selling entire communities to Edom. This violated basic human dignity and ancient Near Eastern conventions regarding treatment of captives.
The judgment formula "I will send fire" appears repeatedly in Amos's oracles (1:4, 7, 10, 12, 14; 2:2, 5), creating a drumbeat of divine wrath against covenant-violating nations. The consistency of judgment demonstrates God's impartiality—He judges all nations by the same moral standard rooted in His character. The mention of "palaces" emphasizes that judgment strikes the seats of power where the exploitation was planned and profited from. Archaeological evidence confirms that Gaza was destroyed by Assyrian forces under Tiglath-Pileser III (734 BC) and later campaigns, fulfilling Amos's prophecy.
And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord GOD.
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And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon—The Hebrew hikhrati yoshev (הִכְרַתִּי יוֹשֵׁב, "I will cut off the inhabitant") and tomekh shevet (תּוֹמֵךְ שֵׁבֶט, "him that holdeth the sceptre") together describe total political destruction—both general population and ruling authority will be eliminated. And I will turn mine hand against Ekron—Hashivoti yadi (הֲשִׁיבוֹתִי יָדִי) means to turn or return God's hand in hostile action, striking repeatedly. And the remnant of the Philistines shall perish, saith the Lord GOD—She'erit Pelishtim (שְׁאֵרִית פְּלִשְׁתִּים, "remnant of Philistines") indicates complete annihilation, not just defeat.
This verse expands judgment from Gaza (v. 7) to three more Philistine cities: Ashdod, Ashkelon, and Ekron. Notably absent is Gath, likely already destroyed by this time (see 2 Kings 12:17; 2 Chronicles 26:6). The comprehensive nature of this oracle—naming four of five Philistine cities—emphasizes totality of judgment. God doesn't selectively punish but systematically dismantles the entire Philistine power structure that enabled the slave trade.
The phrase "the remnant of the Philistines shall perish" is prophetically significant. Throughout Scripture, God preserves a "remnant" of His covenant people despite judgment (Isaiah 10:20-22; Romans 9:27, 11:5). But for the Philistines, no remnant will survive—total extinction. This anticipates the historical reality: the Philistines eventually disappeared as a distinct people, absorbed and destroyed by successive empires. The covenant formula "saith the Lord GOD" (amar Adonai YHWH) authenticates this as divine decree, not mere political prediction. God's Word guarantees its fulfillment.
This verse expands judgment from Gaza (v. 7) to three more Philistine cities: Ashdod, Ashkelon, and Ekron. Notably absent is Gath, likely already destroyed by this time (see 2 Kings 12:17; 2 Chronicles 26:6). The comprehensive nature of this oracle—naming four of five Philistine cities—emphasizes totality of judgment. God doesn't selectively punish but systematically dismantles the entire Philistine power structure that enabled the slave trade.
The phrase "the remnant of the Philistines shall perish" is prophetically significant. Throughout Scripture, God preserves a "remnant" of His covenant people despite judgment (Isaiah 10:20-22; Romans 9:27, 11:5). But for the Philistines, no remnant will survive—total extinction. This anticipates the historical reality: the Philistines eventually disappeared as a distinct people, absorbed and destroyed by successive empires. The covenant formula "saith the Lord GOD" (amar Adonai YHWH) authenticates this as divine decree, not mere political prediction. God's Word guarantees its fulfillment.
Thus saith the LORD; For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant: the brotherly: Heb. the covenant of brethren
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After pronouncing judgment on Damascus, Amos turns to Gaza: "Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away the punishment thereof; because they carried away captive the whole captivity, to deliver them up to Edom." The formula "for three... and for four" indicates overflowing, complete sin. Gaza, a Philistine city, engaged in human trafficking—capturing entire populations and selling them to Edom (another enemy of Israel). This crime against humanity provoked divine judgment. The phrase "I will not turn away the punishment" (lo' ashivenu) means God's decree is irrevocable. This teaches several truths: (1) God holds all nations accountable for crimes against humanity; (2) human trafficking particularly provokes His wrath; (3) participating in others' oppression makes one guilty; (4) God's patience has limits—sin reaches fullness and judgment falls.
But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof.
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But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof—The judgment formula repeats identically to Gaza (1:7), showing God's impartial justice. Tyre's sin was similar to Gaza's: "they delivered up the whole captivity to Edom, and remembered not the brotherly covenant" (1:9). The Hebrew berit achim (בְּרִית אַחִים, "covenant of brothers") likely refers to treaties between Tyre and Israel, established by David and strengthened by Solomon's alliance with Hiram king of Tyre (2 Samuel 5:11; 1 Kings 5:1-12, 9:11-14).
Tyre's violation was twofold: participating in the slave trade ("delivered up the whole captivity to Edom") and betraying covenant friendship with Israel. The phrase "remembered not" (lo zakru, לֹא זָכְרוּ) indicates willful forgetting—Tyre chose profit over loyalty, commercial gain over covenant faithfulness. This transforms economic exploitation into covenant treachery. By selling Israelites to Edom (Israel's hostile relative), Tyre betrayed the "brotherly covenant" that should have protected Israel.
The mention of fire devouring "palaces" (armonot) again targets the seats of power where these decisions were made. Tyre was famous for its wealth, purple dye trade, and seafaring commerce. Ezekiel 26-28 provides extensive oracles against Tyre, describing its pride, wealth, and ultimate fall. The historical fulfillment came through Babylonian siege (585-572 BC) and Alexander the Great's conquest (332 BC), which devastated the island city. God's judgment may be delayed, but it is certain.
Tyre's violation was twofold: participating in the slave trade ("delivered up the whole captivity to Edom") and betraying covenant friendship with Israel. The phrase "remembered not" (lo zakru, לֹא זָכְרוּ) indicates willful forgetting—Tyre chose profit over loyalty, commercial gain over covenant faithfulness. This transforms economic exploitation into covenant treachery. By selling Israelites to Edom (Israel's hostile relative), Tyre betrayed the "brotherly covenant" that should have protected Israel.
The mention of fire devouring "palaces" (armonot) again targets the seats of power where these decisions were made. Tyre was famous for its wealth, purple dye trade, and seafaring commerce. Ezekiel 26-28 provides extensive oracles against Tyre, describing its pride, wealth, and ultimate fall. The historical fulfillment came through Babylonian siege (585-572 BC) and Alexander the Great's conquest (332 BC), which devastated the island city. God's judgment may be delayed, but it is certain.
Thus saith the LORD; For three transgressions of Edom, and for four, I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever: did cast: Heb. corrupted his compassions
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Amos addresses Edom: "Thus saith the LORD; For three transgressions of Edom, and for four, I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever." Edom's crime was betraying kinship obligations. As Esau's descendants, they were Jacob's (Israel's) relatives, yet they "pursued with the sword" and "cast off pity" (Hebrew racham—maternal compassion/womb-love). The phrases "anger did tear perpetually" and "kept wrath forever" describe nurturing hatred, refusing forgiveness, cultivating vengeance. This sustained malice particularly angered God. The sin wasn't one-time offense but deliberate, perpetual hostility. Reformed theology recognizes degrees of sin—all sin deserves death, yet some sins are more heinous due to knowledge, relationship, or persistence (Luke 12:47-48, John 19:11, James 4:17).
But I will send a fire upon Teman, which shall devour the palaces of Bozrah.
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But I will send a fire upon Teman, which shall devour the palaces of Bozrah—Teman and Bozrah were major cities in Edom, representing the entire nation. The Hebrew Teman (תֵּימָן) literally means "south" and refers to the southern region of Edom, while Botsrah (בָּצְרָה) was a principal city and fortress. Edom's condemned sin (1:11) was pursuing "his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever."
Edom's guilt was particularly heinous because of blood relationship—Edomites descended from Esau, Jacob's twin brother, making them Israel's closest relatives (Deuteronomy 23:7). The phrase "pursued his brother with the sword" (rodfo bacherev achiv) describes relentless, vindictive hostility. Shihet rachamav (שִׁחֵת רַחֲמָיו, "corrupted/destroyed his compassions") indicates Edom suppressed natural mercy toward kin. Apo taraf lanetzach (אַפּוֹ טָרַף לָנֶצַח, "his anger tore perpetually") uses predatory language—Edom's wrath was like a wild beast constantly tearing at prey.
Edom's persistent hatred violated the most fundamental human bond: family loyalty. They nursed generational grudges dating to Jacob's deception of Esau (Genesis 27), refusing to let ancient grievances die. This pattern of perpetual vengeance appears throughout Scripture: Edom refused Israel passage during the Exodus (Numbers 20:14-21), celebrated Jerusalem's fall (Psalm 137:7; Obadiah 10-14), and maintained hostility for centuries. The entire book of Obadiah pronounces judgment on Edom for this sibling rivalry turned genocidal hatred. Malachi 1:2-4 declares God's rejection of Esau and Edom. The historical fulfillment came through Nabataean Arab conquest (6th-4th centuries BC) that displaced Edomites, who then became the Idumeans—eventually absorbed and erased as distinct people.
Edom's guilt was particularly heinous because of blood relationship—Edomites descended from Esau, Jacob's twin brother, making them Israel's closest relatives (Deuteronomy 23:7). The phrase "pursued his brother with the sword" (rodfo bacherev achiv) describes relentless, vindictive hostility. Shihet rachamav (שִׁחֵת רַחֲמָיו, "corrupted/destroyed his compassions") indicates Edom suppressed natural mercy toward kin. Apo taraf lanetzach (אַפּוֹ טָרַף לָנֶצַח, "his anger tore perpetually") uses predatory language—Edom's wrath was like a wild beast constantly tearing at prey.
Edom's persistent hatred violated the most fundamental human bond: family loyalty. They nursed generational grudges dating to Jacob's deception of Esau (Genesis 27), refusing to let ancient grievances die. This pattern of perpetual vengeance appears throughout Scripture: Edom refused Israel passage during the Exodus (Numbers 20:14-21), celebrated Jerusalem's fall (Psalm 137:7; Obadiah 10-14), and maintained hostility for centuries. The entire book of Obadiah pronounces judgment on Edom for this sibling rivalry turned genocidal hatred. Malachi 1:2-4 declares God's rejection of Esau and Edom. The historical fulfillment came through Nabataean Arab conquest (6th-4th centuries BC) that displaced Edomites, who then became the Idumeans—eventually absorbed and erased as distinct people.
Thus saith the LORD; For three transgressions of the children of Ammon, and for four, I will not turn away the punishment thereof; because they have ripped up the women with child of Gilead, that they might enlarge their border: ripped: or, divided the mountains
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Amos addresses Ammon: "Thus saith the LORD; For three transgressions of the children of Ammon, and for four, I will not turn away the punishment thereof; because they have ripped up the women with child of Gilead, that they might enlarge their border." Ammon's atrocity—killing pregnant women to expand territory—demonstrates war's brutality and human depravity apart from divine grace. The phrase "ripped up" describes horrific violence against the most vulnerable. This crime combined several evils: murder, violence against women and children, and territorial greed. God's judgment falls because He values life from conception (Psalm 139:13-16, Jeremiah 1:5, Luke 1:41-44). The Reformed doctrine of total depravity doesn't mean all people are maximally evil but that sin affects every aspect of human nature, making us capable of horrific evil apart from restraining grace.
But I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, with a tempest in the day of the whirlwind:
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I will kindle a fire in the wall of Rabbah (אַצִּית אֵשׁ בְּחוֹמַת רַבָּה, atsit esh b'chomat rabbah)—God's judgment comes as consuming fire against Ammon's capital. The Hebrew אַצִּית (atsit, 'I will kindle') emphasizes divine agency; this is not merely human warfare but Yahweh's direct intervention. With shouting in the day of battle, with a tempest in the day of the whirlwind combines military siege (תְּרוּעָה, teruah, the war cry) with natural disaster imagery—God orchestrates both human armies and cosmic forces for judgment.
Rabbah (modern Amman, Jordan) represented Ammonite pride and military power. The 'palaces' (אַרְמְנוֹתֶיהָ, armenoteha) symbolize accumulated wealth gained through oppression. This prophecy was fulfilled when Nebuchadnezzar conquered Ammon in 582 BC, though Christ ultimately judges all nations at His return (Matthew 25:31-46).
Rabbah (modern Amman, Jordan) represented Ammonite pride and military power. The 'palaces' (אַרְמְנוֹתֶיהָ, armenoteha) symbolize accumulated wealth gained through oppression. This prophecy was fulfilled when Nebuchadnezzar conquered Ammon in 582 BC, though Christ ultimately judges all nations at His return (Matthew 25:31-46).
And their king shall go into captivity, he and his princes together, saith the LORD.
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Their king shall go into captivity, he and his princes together (וְהָלַךְ מַלְכָּם בַּגּוֹלָה, v'halach malkam bagolah)—The Hebrew מַלְכָּם (malkam) is a wordplay: it means both 'their king' and references Molech/Milcom, the Ammonite deity to whom children were sacrificed (1 Kings 11:5, 33). Both human rulers and false gods prove powerless before Yahweh. Saith the LORD (אָמַר יְהוָה, amar YHWH) is the prophetic authentication formula—this is not Amos's opinion but God's irrevocable decree.
The collapse of both political and religious systems signifies total judgment. No refuge remains—not in military might, political alliances, or false worship. This pattern repeats throughout history when nations trust in anything besides the true God.
The collapse of both political and religious systems signifies total judgment. No refuge remains—not in military might, political alliances, or false worship. This pattern repeats throughout history when nations trust in anything besides the true God.