Book of Hosea Chapter 1 Vs. 11

 Hosea's Wife and Children

Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel. Hos. 1:11

Then shall the... Then—when Judah and Israel will become sons of the living God, they will be completely gathered (Hos. 1:10-11).

Then shall the children...

בֵּן

bēn: A noun meaning son that occurs almost five thousand times in the Old Testament. Although the most basic meaning and general translation is son, the direct male offspring of human parents (Gen. 4:25; 27:32; Isa. 49:15), it is more generally a relational term because of its variety of applications. This word can express an adopted child (Exo. 2:10); children in general, male and female (Gen. 3:16; 21:7; Exo. 21:5); descendants, such as grandsons (Jos. 22:24-25, 22:27; 2Kgs. 10:30); relative age (Gen. 5:32; 17:12; Pro. 7:7; Song 2:3); the male offspring of animals (Lev. 22:28; Deu. 22:6-7; 1Sam. 6:7, 6:10); a member of a guild, order, or class (1Kgs. 20:35; 1Chr. 9:30; Ezra 4:1); a person with a certain quality or characteristic (1Sam. 14:52; 2Sam. 3:34; 2Kgs. 14:14). It may also have a gentilic sense and designate a person from a certain place (Gen. 17:12; Psm. 149:2; Ezk. 23:15, 23:17).

of Judah...

יְהוּדָה

y^ehûḏāh: A proper noun designating Judah:

A. The fourth son of Jacob through Leah (Gen. 29:35; 35:23). He married a Canaanite woman and bore two sons by her (Er, Onan). Er died and then Onan his brother died, leaving Tamar, Er's wife, without a child. Judah, heartlessly, refused to allow his third son to have a child by Tamar. Judah then committed an unwitting, but heinous sin with his daughter-in-law by hiring her as a prostitute and unwittingly fathered twins by her (Gen. 38). His lack of compassion is evident in the story. Judah himself bore many other sons (Gen. 46:12). Jacob prophesied of the high status Judah and his descendants would have among the patriarchs (Gen. 49:8-12). He and they would be above their enemies, their own kinsmen; he was compared to a lion. He would have royal prerogatives ("scepter," "rulership"); he would be prosperous and powerful in appearance (cf. also Deu. 33:7). From Judah would come the Star out of Jacob and Israel (Gen. 24:17).

B. The territory of Judah ran north-south from north of Jerusalem and Aijalom and south to Kadesh Barnea. Its eastern border ran from Gath south to the El-Arish (River of Egypt). Its eastern border was the Dead Sea and a boundary running from the Brook Zered southwest to Kadesh Barnea. Jerusalem, Hebron, and Bethlehem, all important cities in Israel and the Old Testament, were within its boundaries.

The tribe took its territory in Canaan rather forcefully (Jdg. 1:1-9) but could not totally capture Jerusalem. Judah seems gradually to have become isolated from the northern tribes (Jdg. 4; 5).

Under David, Judah became powerful. David was crowned king in Judah at Hebron and then captured Jerusalem to consolidate Judah and to attract the other tribes to Jerusalem as the central capital and worship center of the nation (2Sam. 5:1-16). Solomon attempted to consolidate the nation further, but through poor politics, poor economics, oppressive taxation, and megalomaniacal building projects, he forced those outside of Judah into a subordinate, almost slave-like position toward Judah and Jerusalem (2Sam. 8-12). As a result, Israel split off from Judah after Solomon's death in 930 B.C. The nation of Israel went into exile in 722 B.C., while the nation of Judah, with the Davidic covenant and royal line intact, lingered on with a few good kings (Asa, Jehosophat, Joash, Hezekiah, Josiah) until she too was destroyed because of her religious and moral corruption (2Kgs. 25).

Within Judah, God had chosen a king and established an eternal covenant (2 Sam. 7). The tribe of Judah went into exile in 586 B.C., as predicted by Jeremiah, but likewise returned in 538 B.C. according to the prophet's word, still bearing the promised royal seed. The tribe was a mere shadow of itself from then until the end of the Old Testament. The high priest became dominant, for no kings were permitted in Judah, now a province of Persia, then Egypt, Syria, and Rome.

C. A Levite who had intermarried with the foreign people of the land in Ezra's day (Ezra 10:23).

D. A district or sectional director in Jerusalem over its newly returned residents from exile or the surrounding region (Neh. 11:9).

E. A leading Levite who returned from exile from Babylon under Zerubbabel (Neh. 12:8).

F. A priest who took part in the procession celebrating the rebuilding of the wall of Jerusalem (Neh. 12:34).

and the children... see above.

Of Israel...

יִשְׂרָאֵל

yiśrā’ēl: A proper noun designating Israel:

A. The name given to Jacob after he successfully wrestled with the messenger of God (Gen. 32:28). The name means "he (who) struggles with God." It was used of the descendants of Jacob who went to Egypt (70 in all) but was applied to the nation that developed from those descendants (Exo. 1:1, 1:7). This name is explained again in Gen. 35:10. The name Jacob had been interpreted in context as well (Gen. 25:26), "he deceives."

B. The persons descended from Jacob who was renamed Israel (Gen. 35:10; see A above). His descendants became known as Israel (Exo. 1:1, 1:7). They were known as the "twelve tribes of Israel [Jacob]" (Gen. 49:7, 49:16, 49:28). The Lord became "the Rock of Israel (Gen. 49:24).

The land of Israel was ideally the territory first described to Abraham. It stretched from the river of Egypt El-Arish to the great Euphrates River and encompassed the territory of the Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaites, Amorites, Canaanites, Girgashites, and Jebusites (Gen. 15:17-21; cf. also Gen. 10:15-18). The full expanse of this territory was occupied during the reign of David and Solomon and approached during the time of Israel-Judah under the respective contemporary reigns of Jeroboam II in Israel and Azariah (Uzziah) in Judah. Most often, however, the land of Israel in the Old Testament is designated as the territory from Dan (north) to Beersheba (south). After Israel divided into two kingdoms in 930 B.C., the name refers still to all of Israel but most often to northern Israel. After the return from exile in 538 B.C., the term is used of the whole restored community again regularly.

be gathered together... The fact that both kingdoms of Israel were to be gathered proves that both were to be scattered. At this time neither kingdom had been defeated or scattered. About 72 to 90 years after this the 10 tribes were scattered (2Ki. 17:1-41), and 133 years later Judah was scattered (2 Ki. 23-25). Both were gathered after the 70 years of Judah in Babylon (that is, Judah was gathered and those of the 10 tribes who desired to return with her) and both made a nation in the land in the days of Christ. Then in A.D. 70 they were scattered again (Luke 21:20-24). Now they are both being gathered in part and will continue in national restoration as a nation until the second coming of Christ who will gather them fully from all parts of the earth (Isa. 11:10-12; Eze. 37:1-28; Mat. 24:31).

קָבַץ

qāḇaṣ: A verb meaning to gather, to collect, to assemble. The passive form is used to signify the gathering or assembling of people, especially for battle (Jos. 9:2; Neh. 4:20,14; Jer. 49:14); and for religious and national purposes (1Chr. 11:1; Ezra 10:1, 10:7). The word in an active form often signifies the gathering of materials: food into storehouses (Gen. 41:35); sheaves (Mic. 4:12); money and wealth (2Chr. 24:5; Pro. 28:8); lambs by a shepherd (Isa. 13:14; 40:11; Jer. 23:3). The word also refers to God's gathering of nations for judgment in the end times (Isa. 43:9; 66:18; Joel 3:2; 4:2); and especially to the gathering of His scattered people, Israel (Psm. 106:47; Jer. 29:14; 31:10; Hos. 1:11; 2:2).

יַחַד

yaḥaḏ, יַחְדָּו

yaḥdāw, יַחְדָּיו

yaḥdāyw: I. A masculine noun denoting unitedness, community, association. It indicates persons being put into proximity with each other. When yaḥaḏis placed last, it has the meaning of together (1Sam. 11:11); all together (Isa. 27:4); completely. It is used of encountering an enemy and fighting against each other, together (1Sam. 17:10). It is used with verbs of gathering, as when the Arameans gathered themselves together for battle (2Sam. 10:15). It is used of time, as when things are done at the same time, together (Isa. 42:14). It has an inclusive sense of gathering up many things at once, leaving none out (Psm. 33:15).

2. An adverb meaning to do things all at once, together. It is used of action performed or plans and counsels made by a group together. Persons may exalt God's name together (Isa. 52:9) or gather together for counsel (Neh. 6:7; Psm. 71:10; 83:5,6); persons may be forced to do something together, at the same time, e.g., go into exile (Amos 1:15). It is used figuratively of persons agreeing enough to be in harmony (Amos 3:3). It is used to emphasize doing something at the same time as well as together (Exo. 19:8). It may indicate something is like something else, for it is said that both the clean and the unclean "together" may eat it (Deu. 12:22; 15:22; 1Sam. 30:24). In other words, they may share in it alike, "together."

   and appoint...

   שׂוּם

śûm, שִׂים

śiym: A verb meaning to appoint, to bring, to call, to put, to change, to charge, to commit, to consider, to convey, to determine. The primary meaning of the verb is to put, to set, or to place. The verb indicates that which God put on the earth, as noted in Genesis where God put the man and woman that He formed in the Garden of Eden (Gen. 2:8). The usage of the verb in this sense indicates God's sovereignty over all creation, especially that of humankind. The verb is also used to describe Samuel's action concerning the stone he named Ebenezer (1Sam. 7:12). This stone was set up between Mizpah and Shen to remember God's deliverance of the Israelites from the Philistines. The verb is used to describe a committing of one's cause before God (Job 5:8). The word is used in Exodus in response to an interaction between Moses and God, in which God gave a new decree and law to the Israelites (Exo. 15:25). In this setting, the verb again emphasizes God's sovereignty, His ability to establish the order of things, and His ability to control the elements of nature and disease. In Deuteronomy, śûm is used to describe God's appointing of leaders over the different tribes of Israel, for their numbers were too great for Moses alone (Deu. 1:13). The word is also used to indicate a charging of someone, as where a man charged his wife with premarital sex (Deu. 22:14).

themselves one head... This predicts the reunion of all the tribes of Israel again as one nation ruled by one king (Eze. 37:1-28). One head (refers to messiah; compare 3:5).

themselves one...

אֶחָד

’eḥāḏ: A numerical adjective meaning one, first, once, the same. It may mean simply one of various things: e.g., place (Gen. 1:9); soul, or person (Lev. 4:27); a person from among many (Gen. 3:22; 42:19; 1Sam. 26:15). It has the idea of unity or integrity as when it designates one justice for all (Num. 15:16) or actual physical unity (Exo. 36:12). The Lord is one (Deu. 6:4). It expresses agreement or unity among persons (Exo. 24:3) or physical unity (Zep. 3:9). It may serve as an indefinite article, one man (1Sam. 1:1), or to indicate the first of something, e.g., the first day of the month (Gen. 8:5). The word is pluralized to mean several, few, or a while (Gen. 11:1; 27:44).

head...

רֹאשׁ

rō’š: A masculine noun meaning a head, hair, a person, a point, the top, the beginning, the best, a chief, a leader. It is clear from the multitude of legitimate translations of this word that it has many metaphorical meanings. In Scripture, the word is used to refer to a human head (Gen. 40:16); it also refers to animal heads as well, such as the serpent's head (Gen. 3:15); a dog; an ass; a living being (2Sam. 3:8; 2Kgs. 6:25; Ezk. 1:22). It regularly indicates the heads of animals being sacrificed (Exo. 12:9; 29:15, 29:19).

This word is used in several Hebrew idioms: to bring something down on someone's head is to get vengeance (Ezk. 9:10); and to sprinkle dust on one's head is to mourn and show despair (Jos. 7:6; Ezk. 27:30).

The word can designate an individual person: It refers to Joseph's head as representative of his whole tribe (Gen. 49:26; Deu. 33:16). It refers to the top or peak of things and indicates the tops of mountains (Gen. 8:5); such as the top of Mount Olives in 2Sam. 15:32 or even the top of a bed (Gen. 47:31).

This Hebrew word commonly designates the beginning of something: It refers to the head or beginning of the year (Ezk. 40:1); or month (Exo. 12:2). Its use extends to describing the best of something. The best spices or myrrh were depicted by this word (Exo. 30:23), as were the most influential persons: commanders (Deu. 20:9; Ezk. 10:11); the heads or leaders of families and chiefs (1Kgs. 8:1; 1Chr. 24:31); the chief priest of Israel (1Ch. 27:5). It is used with a superlative connotation to describe the chief cornerstone (Psm. 118:22); or the most lofty stars (Job 22:12).

In some places, the word is best translated to indicate the entire or complete amount of something: the Lord made the chief part of the dust of the earth, i.e., all of it (Pro. 8:26). It also meant to take (or lift up) the total number of people, i.e., take a census (Exo. 30:12). The psalmist asserted that the sum total of God's words are righteous forever (Psm. 119:160).

It also indicates the source of a river or branch as its head (Gen. 2:10). When combined with the noun dog, it expresses a major insult. Abner used the term of himself, a dog's head, as a term of disgust (2Sam. 3:8).

and they shall come up...

עָלָה

‛ālāh: A verb meaning to go up, to ascend, to take away, to lift, to offer. This Hebrew word carries with it the connotation of an upward motion. It is used generically to denote an ascension to a higher place (Num. 13:17); a departure in a northerly direction (Gen. 45:25); the flight of a bird (Isa. 40:31); the springing up of plants (Isa. 34:13); the preference of one thing above another (Psm. 137:6); and the offering of a sacrifice (Jdg. 6:28; 2Kgs. 3:20). Theologically significant is the fact that this verb is used in relationship to a person's appearance before God. One must go up to stand before the Lord (Exo. 34:24; see also Gen. 35:1).

out of...

מִן

min, מִנִּי

minniy, מִנֵּי

minnēy: A preposition used to indicate from, out of, away from; more than: after, since; immediately; because of, since, so that; without; direction as southward, etc.). Its spelling varies according to its location and usage. Its basic meaning is from, away from, out of. Its basic meanings only can be noted here, but its exact meaning is easily discerned from its context: (1) With verbs, it expresses separation spatially or figuratively (Exo. 19:14; Deu. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Pro. 20:3; Isa. 14:19). (2) With the basic sense of out of, from (Gen. 3:22-24; 4:10; 34:26; Exo. 2:10; 8:9,5; Jdg. 15:7; Psm. 40:2,3), it often indicates what something is made of or formed from (Gen. 2:19; Hos. 13:2). With a pronominal suffix meaning from it, it means of one piece with it (Exo. 25:19, 25:31). It indicates a cause for something, on account of, because (Exo. 2:23; 6:9; 1Kgs. 14:4; Pro. 20:4; Isa. 53:5). (3) It is used to mean something is a part of something else, a part or share of it (Gen. 6:19; 7:8; 39:11; Num. 16:2). It indicates some of in an indefinite sense (Exo. 16:27; Lev. 25:49; Psm. 137:3). When repeated it means some . . . others or its equivalent expression (1Chr. 9:28-29). (4) It is used to mark time: from, since (Deu. 9:24), from a certain day or time (Lev. 22:27; Num. 15:23; 1Sam. 18:9). It is used in phrases to mean from ancient times, antiquity (Hab. 1:12); from of old (Isa. 42:14). It indicates right after a certain time (Gen. 38:24; Jos. 23:1; Ezk. 38:8). (5) Paired with ‛aḏ it usually means from . . . even to, as far as (Gen. 10:19; 15:18; Exo. 11:7; Jer. 51:62). In a figurative sense, this same construction can mean e.g., from young . . . to old, both inclusive (Gen. 19:4; 1Sam. 5:9; Jer. 6:13). (6) It may further indicate than, in comparisons (Lev. 21:10; Jdg. 14:18). (7) Prefixed to an infinitive, it is often translated as from (Gen. 16:2); a few times as on account of or because (Deu. 7:7-8); or temporally as since or after (Num. 24:23; Isa. 44:7). (8) It is often attached to other words in compounds and is sometimes used in front of infinitives of verbs: e.g., with ‛āḇaḏ meaning from serving (Exo. 14:5); with bāla‛ meaning from destroying (Lam. 2:8). (9) It is used in front of a verb form once as a conjunction indicating a negative purpose, "that . . . not" (Deu. 33:11). Other uses almost always fall under one of the above categories.

The land...

אֶרֶץ

’ereṣ: A noun meaning the earth, land. It is used almost 2,500 times in the Old Testament. It refers to the whole earth under God's dominion (Gen. 1:1; 14:19; Exo. 9:29; Psm. 102:25,26; Pro. 8:31; Mic. 4:13). Since the earth was God's possession, He promised to give the land of Canaan to Abraham's descendants (Gen. 12:7; 15:7). The Promised Land was very important to Abraham's descendants and to the nation of Israel that possessed the land (Jos. 1:2, 1:4). Israel's identity was tied to the land because it signified the fulfillment of God's promise to Abraham. If the Israelites were disobedient, however, they would be cursed by losing the land (Lev. 26:32-34, 26:36, 26:38-39; Deu. 28:63-64; Jer. 7:7).

for...

כִּי

kiy: A demonstrative particle meaning because, for, that, when, whenever; indeed, even; if; even when, even though. It is used in various ways and must be translated accordingly. In every case, the context in which the word functions will be the key to translating correctly. Here is a listing of the major ways it is used: as a conjunction meaning because (Gen. 3:14); for (Psm. 6:2, 6:5); that (Gen. 1:10; 1Kgs. 21:15); as a conjunctive time or condition indicator, when or if (Gen. 4:12); in a clause of condition, it means if, in fact, or in case (Job 7:13); as a demonstrative particle translated as yes, indeed, surely (Gen. 18:20; 1Sam. 14:44); truly, especially found in oaths (Gen. 42:16); used with ’im . . . kî . . . , it means if . . . then (Isa. 7:9); in combination with kî ’az, it is best rendered as then; kî ‛attāh usually means for them (Job 3:13). After a negative clause, kî is best rendered as rather (Gen. 3:6; 17:5; 24:4); preceded by the negative lō’, it is "no, but . . ." In clauses that concede something, it has the sense of even though, although, even when (Ecc. 4:14). It is used to show comparison when used in the construction kî . . . kēn, as . . . so (Isa. 55:9).

great...

גָּדוֹל

gāḏôl, גָּדֹל

gāḏōl, הַגְּדוֹלִים

hagg^eḏôliym: An adjective meaning great. The word emphasizes the importance, size, and significance of something or someone. It is used to attribute theological importance in various ways to things of great significance: God's great acts of redemption are emphasized, His great and awesome things (Deu. 10:21; Psm. 71:19; 106:21); His great acts in nature and in general are recognized (Job 5:9; 9:10; 37:5). It is used to describe the might and greatness of God's arm which brought Israel from Egypt (Exo. 15:16). God's presence and character in power, counsel, compassion, and mercy are described as great (Psm. 145:8; Isa. 54:7; Jer. 32:19; Nam. 1:3). It designates persons as influential, masters, great (Gen. 39:9) or as leading persons (2Kgs. 10:6). Elisha's miracles are great and influential (2Kgs. 8:4). The word is used to describe an intensity or extent of fear (Deu. 4:34; Pro. 19:19); weeping (Isa. 38:3); evil or sin (Gen. 4:13; 20:9; 39:9). It is used in general to describe whatever is large, numerous, or intent, such as a sea (Num. 34:6); river (Gen. 15:18); wilderness (Deu. 1:19); number (Gen. 12:2; 2Kgs. 10:19; Jer. 31:8); sound (Gen. 39:14; Exo. 11:6); or one's age (Gen. 10:21; 27:1; 29:16). A few fixed expressions occur using this word: the great king, referring to the king of Assyria (2Kgs. 18:19, 18:28); the great (high) priest (Lev. 21:10); the great sea, meaning the Mediterranean Sea (Num. 34:6); the great river meaning the Euphrates (Deu. 1:7).

shall be the day...

יוֹם

yôm: A masculine noun meaning day, time, year. This word stands as the most basic conception of time in the Old Testament. It designates such wide-ranging elements as the daylight hours from sunrise to sunset (Gen. 1:5; 1Kgs. 19:4); a literal twenty-four hour cycle (Deu. 16:8; 2Kgs. 25:30); a generic span of time (Gen. 26:8; Num. 20:15); a given point in time (Gen. 2:17; 47:29; Ezk. 33:12). In the plural, the word may also mean the span of life (Psm. 102:3,4) or a year (Lev. 25:29; 1Sam. 27:7). The prophets often infuse the word with end-times meanings or connotations, using it in connection with a future period of consequential events, such as the "day of the LORD" (Jer. 46:10; Zec. 14:1) or simply, "that day" (Isa. 19:23; Zec. 14:20-21).

day of Jezreel... Here used positively in the sense of divine blessing (compare 2:22).

of Jezreel...

יִזְרְעֶאל

yizr^e‛e’l: A proper noun designating Jezreel:

A. A town in Judah from which David's wife Ahinoam came. It was possibly located just south of Hebron to the west of the Dead Sea (1Sam. 25:43).

B. A city of Issachar (Jos. 19:18). Saul used the city as did his son Ish-Bosheth later who was in charge of it (2Sam. 2:9). One of Ahab's palaces was there (1Kgs. 18:45). Naboth's vineyard, violently seized by Ahab, was in Jezreel and there Ahab's son, Joram, and Jezebel were executed by Jehu (2Kgs. 8:29-10:11).

C. The name of a fertile valley in northern Israel (Hos. 2:22,24). Its name means "God sows." Many peoples battled for control of it (Jos. 17:16; Jdg. 6:33). Hosea mentioned it as a place where God will judge Israel.

D. The son of Etam, a clan head in Judah (1Chr. 12:3).

E. A son of Hosea, so named as a symbol of the massacre and bloodshed that occurred there related to Jehu's house (Hos. 1:4).

F. Another name for Israel (see E also). The valley stands for all of Israel in the prophet's usage (Hos. 1:5).

This is looking far into the future, until the time when Jesus is the head of both. The mention of Jezreel here, is speaking of the same place we call the valley of Armageddon. This will be the time when Jesus will reign as King of kings and Lord of lords. This is also, the same thing spoken of as the two sticks that come together in Ezekiel chapter 37. The following Scriptures explain it very well.

Rom. 11:25-27 "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in." "And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:" "For this [is] my covenant unto them, when I shall take away their sins."

At the time of national restoration the two kingdoms (Judah and… Israel), which had divided under Solomon’s son Rehoboam (1Kgs. 12:1-33), will be reunited under one Leader (cf. Eze. 37:22), the ideal Davidic Ruler of the Kingdom Age (cf. Hos. 3:5; Isa. 9:6-7; Amos 9:11; Mic. 5:2). The promise to David of an everlasting throne will be fulfilled (cf. 2Sam. 7:11-16).

The united nation also will come up out of the land. This statement may refer to a return from exile, the “land” being Egypt (cf. Hos. 2:15), which serves as a symbol of the future place(s) of captivity (cf. Hos. 8:13; 9:3, 9:6; 11:5; Deut. 28:68). However, “land” ’ereṣ elsewhere in the Book of Hosea refers either to the land of Israel (cf. Hos. 1:2; 2:18, 2:23; 4:1, 4:3) or to the literal surface of the ground (cf. Hos. 2:21-22; 6:3) when used with the definite article and without a qualifying geographical term. The land of Egypt is specifically designated as such when mentioned in Hosea (Hos. 2:15; 7:11, 7:16; 8:13; 9:3, 9:6; 11:1, 11:5, 11:11; 12:1, 12:9, 12:13; 13:4). So it is better to understand this as a comparison between Israel and a plant which grows up from the soil. “Land” can refer to the ground (as just noted), as “come up” ‛ālâh is used elsewhere of plant life sprouting forth from the soil (cf. “grow up,” Hos. 10:8; “growing” Deu. 29:23). The following context also supports this view. According to Hos. 2:23, the Lord promised that He would “plant” (zāra‛, the same word used in the name Jezreel) the nation in the land as one sows seed on the ground (cf. Hos. 2:22, where the name Jezreel, “God sows,” appears). Because the Lord Himself will be the One who sows, Israel will sprout forth and grow luxuriantly.

The day of Jezreel probably alludes to this time when God will plant His people in the land. If so, the literal meaning of the name Jezreel (“God sows”) takes on significance at this point. It is also likely that it alludes to Gideon’s victory over the Midianites in the Valley of Jezreel (Jdg. 7:1-25). The future day of restoration will be ushered in by a great military triumph like that of Gideon (cf. Isa. 9:4-7; see also Isa. 41:8-16; Amos 9:11-12; Joel 3:9-17). Those who oppose the Lord’s theocratic rule through the messianic King will be defeated (cf. Rev. 19:11-21). The greatness of this eschatological “day of Jezreel” will reverse the shame and defeat which Israel experienced there at the hands of the Assyrians (cf. Hos. 1:5).

Book of 1 John Chapter 4 Vs. 21

 God Is Love

1 John 4:21 "And this commandment have we from him, That he who loveth God love his brother also."

And...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; Mat. 27:28 ff.; Mark 1:31 ff.; Mark 3:13 ff.; Luke 2:25 ff.; Luke 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

this...

ταύτῃ

taútē; dat, gen. taútēs, acc. taútēn, fem. sing. forms of hoútos, this one.

commandment...

ἔντολή

entolḗ; gen. entolḗs, fem. noun from entéllomai, to charge, command. Commandment, whether of God or man.

(I) Charge, commission, direction (John 10:18; 12:49-50; Acts 17:15; Col. 4:10; Heb. 7:5; Sept.: 2Kgs. 18:36; 2Chr. 8:15). With the meaning of a public charge or edict from magistrates (John 11:57; Sept.: 2Chr. 35:16).

(II) In the sense of precept, commandment, law as spoken of:

(A) The traditions of the rabbis (Tit. 1:14).

(B) The precepts and teachings of Jesus (John 13:34; 15:12; 1Cor. 14:37; 1Jn. 2:8).

(C) The precepts and commandments of God in general (1Cor. 7:19; 1Jn. 3:22-23; Sept.: Deu. 4:2, 4:40).

(D) The precepts of the Mosaic Law, in whole or in part (Mat. 5:19; 19:17; 22:36, 22:38, 22:40; Mark 10:5, 10:19; Rom. 7:8-13).

(E) Generally and collectively, hēentolḗ or hē entolḗ Theoú, the commandment of God, used either for the Mosaic Law (Mat. 15:3, 15:6; Mark 7:8-9; Luke 23:56; Sept.: 2Kgs. 21:8; 2Chr. 12:1) or for the precepts given to Christians, Christian doctrines and duties (1Tim. 6:14; 2Pet. 2:21; 3:2).

Syn.: prostássō, to charge. Entolḗ is the most common of the words meaning commandment, stressing the authority of the one commanding, while éntalma, a religious commandment, stresses the thing commanded. Other syn.: diátagma, edict, decree; diatagḗ, ordinance, disposition; epitagḗ, commanding authority, order, command; paraggelía, charge.

have...

ἔχω

échō; imperf. eíchon, fut. héxō, 2d aor. éschon, perf. éschēka. To have, to hold, i.e., to have and hold, implying continued possession, trans.

(I) Particularly and primarily to have in one's hands, to hold in the hand (Rev. 1:16; 6:5; 10:2; 17:4). By implication (Mat. 26:7; Heb. 8:3; Rev. 5:8; 6:2; 8:3, 8:6; 9:14).

(II) Generally and most frequently, to have, to possess externally.

(A) With the acc. of things in one's possession, power, charge, control. (1) Generally and simply, e.g., property (Mat. 13:12; 19:21-22; Mark. 10:22-23; Luke 18:24; 21:4; 2Cor. 6:10, to have nothing, to be poor; Rev. 18:19). Hence in later usage, simply to have with a direct obj., i.e., to have something such as wealth, thus to be rich; or not to have money meaning to be poor (Mat. 13:12; 25:29; 1Cor. 11:22; 2Cor. 8:11-12; Jas. 4:2). Of flocks, to have sheep (Mat. 12:11). Of produce, estates (Luke 12:19; 13:6). Metaphorically meaning inheritance (Eph. 5:5) and a part with someone (John 13:8 [cf. Gen. 31:14; Num. 18:20; Deu. 12:12]). Of arms, utensils (Luke 22:36); garments (Luke 3:11; 9:3); provisions (Mat. 14:17; Mark 8:1-2, 8:5, 8:7; John 2:3; 1Tim. 6:8); a home, place (Mat. 8:20; Mark 5:3; Luke 12:17). Members or parts of the body such as ears and eyes (Mat. 11:15; Mark 8:18); flesh and bones (Luke 24:39); uncircumcision, i.e., Gentiles (Acts 11:3); tails (Rev. 9:10); metaphorically the heart (Mark 8:17; 2Pet. 2:14). Power, faculty, dignity (John 4:44; 17:5; Heb. 2:14; 7:24; Rev. 9:11; 16:9; 17:18). Of any good, advantage, benefit, such as pay or reward (Mat. 5:46); favor with someone (Acts 2:47; Sept.: Exo. 33:12); faith as a gift (Rom. 14:22; 1Cor. 13:2; Jas. 2:1, 2:14, 2:18); eternal life (John 3:36; 6:40, 6:47, 6:53-54). Of a law (John 19:7; 1Cor. 7:25; 1Jn. 4:21); of age, years (John 8:57; 9:21, 9:23); of a ground for complaint, followed by katá, against, and the gen. or by prós, toward, and the acc. (Mat. 5:23; Acts 19:38; 24:19; 25:19; 1Cor. 6:1; Rev. 2:4, 2:20); of a ground for reply (2Cor. 5:12); of a definite beginning and ending (Heb. 7:3). (2) With an adjunct qualifying the acc., e.g., an adj. or part. in the acc. (Luke 19:20; Acts 2:44; 20:24, "nor do I hold my life dear" [a.t.]); with a noun in apposition (1Pet. 2:16). (3) By implication with the notion of charge, trust (Rev. 1:18; 12:12; 15:1, 15:6). (4) In the sense of to have at hand, have ready (1Cor. 14:26).

we from...

ἀπό

apó; prep. primarily meaning from. It governs the gen. and expresses what is strictly the idea of the gen. case itself like ek, out of; pará, near, beside; and hupó, under. It basically means the going forth or proceeding of one object from another. Apó indicates the separation of a person or an object from another person or an object with which it was formerly united but is now separated. See Luke 16:18, apoleluménēn, "dismissed from a husband" (a.t.), indicates a wife who is separated from her husband without the permissible justification of fornication having been committed by her. However, if one object or person was previously in another, then the prep. for the separation of the two is not apó, but ek, out of. Therefore, the meanings that apó can have are from, away from, of. Specific indications are as follows:

(I) Of place implying:

(A) Motion, i.e., from, away from. (1) After words, indicating departure from a place or person (Mat. 8:34; 13:1; 20:29; 24:1; Mark 16:8; Luke 4:1; 9:33; 24:31, 24:51; Acts 1:4; 12:19; 13:13-14; 15:38); metaphorically (Mark 1:42; Acts 19:12; 21:21; Rom. 16:17; 1Tim. 6:5, 6:10; Jas. 5:19; Rev. 18:14). After words indicating any kind of motion, meaning away from a place or person (Mat. 5:29; 26:39; 28:2; Mark 7:33; 14:36; Luke 9:5; John 18:28); metaphorically (Acts 8:22; 2Th. 2:2; Heb. 6:1; 1Jn. 3:17). With the idea of down as from a mountain (Mat. 8:1; Luke 9:37; Acts 9:18; 13:29). (2) Indicating the place where something comes from or sets off from (Acts 12:20; 15:33; 28:21; 1Th. 3:6). Corresponding to méchri, till, until, up to a certain point (Rom. 15:19); to héōs, until (Mat. 1:17). Put after verbs of coming, following, setting off (Mat. 2:1; 3:16 where anébē; apó toú húdatos, water, would be better translated "went up . . . away from the water" (a.t.) than "went up . . . out of the water"; Mat. 4:25; 8:11; Mark 1:9; 6:33; Luke 12:54; Acts 13:31; Rom. 1:18). With elthṓn, the aor. part. of érchomai, to come, implied (Mark 7:4; Luke 22:43). Prefixed to an adv. meaning the same, such as ánōthen, from above apó ánōthen (Mat. 27:51). Indicating order or succession, árchomai, I begin, apó followed by the gen. meaning to begin from (Mat. 20:8; Luke 23:5; John 8:9; Acts 8:35). With arxámenos, the aor. part. of árchomai, having begun, implied (Acts 17:2; 28:23). In Mat. 2:16, "from two years old and under," or downwards; Mat. 23:34.

him,...

αὐτός

autós; fem. autḗ, neut. autó., pron. Self; him, her, it; the same (with the art. preceding it).

(I) Self, in all the persons, i.e., myself, thyself, himself.

(A) Self, used as an intens. for emphasis. It sets the individual apart from everything else. (1) With proper names: Mark 6:17, "Herod himself"; Mark 12:36-37; Luke 20:42 "David himself"; Luke 24:15 "Jesus himself" in distinction from His disciples; John 4:2; 2Cor. 10:1, "Now I Paul myself." With other nouns: Rom. 8:26, "the Spirit itself"; 1Cor. 15:28, "the Son also himself"; Gal. 6:13, "For neither they themselves . . . the circumcised ones" (a.t.); 1Th. 4:16; Heb. 9:23; 3Jn. 1:12; Rev. 21:3, "God himself." With a personal pron. as autós egṓ (egṓ, I), Luke 24:39; Acts 10:26, "I myself"; Rom. 15:14, I myself; Mark 6:31, "you yourselves" (a.t.); John. 3:28, "yourselves," you or you yourselves; 1Cor. 11:13. The same with other pron. as autoí hoútoi (hoútoi, these), Acts 24:15, 24:20, themselves, meaning they themselves; Mat. 27:57; Mark 15:43, "who also himself" (a.t.). See also Sept.: 1Sam. 10:19. (2) With the meaning of even, implying comparison and distinction: 1Cor. 11:14, "Does not even nature herself teach?" (a.t.); 2Cor. 11:14, "for even Satan himself" (a.t.). See also Rom. 8:21; Heb. 11:11. (3) As marking the strongest emphasis and prominence, the very: John 5:36, "The very works which I do" (a.t.); Heb. 9:24, "unto the very heaven" (a.t.). (4) As marking the exclusion of all else, self alone: 2Cor. 12:13, "I alone" (a.t.), meaning exclusive of the other Apostles; Rev. 19:12, "except himself alone" (a.t.). With mónos, alone, subjoined as in John 6:15, "himself alone." (5) Of oneself, of one's own accord, voluntarily: John 16:27, "the Father himself [of His own accord, without compulsion] loveth you." See 1Pet. 2:24.

That...

ἵνα

hína; conj. That, so that, for the purpose of, construed usually with a subjunctive, seldom with the opt., often with the indic. marking the end, purpose. Also used to indicate the cause for, or on account of which anything is done. Can be translated, "to the end that," "in order that it might [or may] be." It may also be used simply to indicate a happening, event or result of anything, or that in which the action terminates. Hína can be translated "so that it was [is, or will be]."

(I) Indicating purpose, end (télos, end) in which case we call it a telic conj. It marks the final end, purpose, or cause and can be translated "to the end that," "in order that," and with the neg. mḗ, not, hína mḗ, it means "in order that not," "lest."

(A) With the subjunctive: (1) Preceded by the pres. or an aor. of any mood except the indic., or by the perf. in a pres. sense (John 6:38). Here the subjunctive marks that which is supposed will really take place. "I have come from heaven and I am here to do" (a.t.), with the meaning I am now doing not My will but the will of the One who sent Me. In Mat. 9:6, "To the end that ye may know" (a.t. [cf. Mark 2:10; Luke 5:24]). See Mat. 18:16; 19:16; Luke 8:10; 12:36; John 1:7; 5:34; 6:38; 11:4; 17:21; Acts 16:30; Rom. 1:11; 1Cor. 9:12; 2Cor. 4:7, 4:10-11; Gal. 6:13; Jas. 4:3. With the neg. mḗ in Luke 8:12; John 7:23; Rom. 11:25, meaning lest. (2) Preceded by the imper., the subjunctive (cf. A, 1 above), e.g., after the pres. imper., Luke 21:36, "watch . . . and pray . . . that ye may be accounted worthy." Also John 7:3; 1Cor. 7:5; Eph. 4:28; 6:3; 1Tim. 5:7; with the neg. mḗ (Mat. 7:1, "Judge not, that ye be not judged"; Mat. 17:27; John 4:15; 5:14; Heb. 12:13); after an imper. aor. (Mat. 14:15, "dismiss the crowds that they may go into the village and buy"; Mark 15:32; Luke 16:9; 1Cor. 3:18; Eph. 6:13); after an exhortation, e.g., ágōmen, "Let us go" (Mark 1:38; Luke 20:14; Rom. 3:8); after an imper. implied (Mat. 26:5; John 1:22, 1Pet. 4:11; Sept.: Jos. 4:6). (3) Preceded by the fut., the subjunctive (cf. A, 1 above): Luke 16:4, "I am resolved what to do, that . . . they may receive me"; 1Cor. 16:6; 2Cor. 12:9; Eph. 6:21; 2Th. 2:12. Interrogative (Mat. 19:16; John 6:5); with the neg. mḗ (Luke 18:5). (4) Preceded by a past tense, the subjunctive strictly stands instead of the opt. and marks an action which, in itself or in its consequences, is still continued or which the speaker regards as certain. (a) Generally as in Mark 3:14, "and he ordained twelve, that hína they should be with him," meaning that He knew for sure, not simply hoped or wished, that they were going to be with Him; Luke 1:3-4, "It seemed good to me also . . . to write unto thee in order. . . . That hína thou mightest know epignṓs, the subjunctive aor. of epiginṓskō, to know fully." See Mat. 12:10; John 1:31; 3:16-17; 8:6; Acts 27:42; Rom. 1:13; 1Cor. 1:27-28; 2Cor. 2:4; Gal. 1:16; 2:4-5; Heb. 2:14, 2:17. With the neg. mḗ (1Cor. 12:25; Eph. 2:9; Heb. 11:28); elliptically (John 1:8, with the verb "was sent" [a.t.] implied; John 9:3 where the phrase "this was done" [a.t.] is understood before hína). (b) In simple narrations where the subjunctive is used (Mat. 27:26, "He delivered him [Jesus] to be crucified hína staurōthḗ "; Mark 6:41; 9:18, 9:22; 10:13; Luke 19:4, 19:15; John 1:19); with the neg. mḗ (John 18:28; 19:31).

he who loveth...

ἀγαπάω

agapáō; contracted agapṓ, fut. agapḗsō. To esteem, love, indicating a direction of the will and finding one's joy in something or someone. It differs from philéō, to love, indicating feelings, warm affection, the kind of love expressed by a kiss (phílēma).

(I) To love, to regard with strong affection (Luke 7:42; John 3:35; 8:42; 21:15; 2Cor. 9:7; Rev. 3:9; Sept.: Gen. 24:67; Ruth 4:15). With the acc. of the corresponding noun, "his great love wherewith he loved us" (Eph. 2:4 [cf. 2Sam. 13:15]). Perf. pass. part. ēgapēménos, beloved (Eph. 1:6; Col. 3:12).

(II) As referring to superiors and including the idea of duty, respect, veneration, meaning to love and serve with fidelity (Mat. 6:24; 22:37; Mark 12:30, 12:33; Luke 16:13; Rom. 8:28; Sept.: 1Sam. 18:16). The pres. act. part. used substantively of those loving the Lord, meaning faithful disciples or followers of the Lord (Eph. 6:24; Jas. 1:12; 2:5; Sept.: Exo. 20:6; Deu. 5:10).

(III) To love, i.e., to regard with favor, goodwill, benevolence (Mark 10:21; Luke 7:5; John 10:17). In other passages the effects of benevolence are expressed as to wish well to or do good to. To love one's neighbor, one's enemies (Mat. 5:43; 19:19; 22:39; Luke 6:32). The fut. imper., agapḗseis, especially in regard to one's enemies, should not necessarily be taken to mean doing that which will please them, but choosing to show them favor and goodwill (Mat. 5:43-44). One should realize the need of people to be changed through Christ's grace, and do everything possible to bring them to a knowledge of the Lord. This may involve expressions of benevolence or even discipline and punishment, all as the outworking of this love. In 2Cor. 12:15 it means, "even if, having conferred greater benefits on you, I receive less from you" (a.t.).

Deriv.: agápē, love; agapētós, beloved, dear.

Syn.: philéō, to befriend, love.

Ant.: miséō, to hate.

God...

Θεός

Theós; gen. Theoú, masc. noun. God. Originally used by the heathen, but in the NT as the name of the true God. The heathen thought the gods were makers and disposers (thetḗres, placers) of all things. The ancient Greeks used the word both in the sing. and the pl. When they used the pl., they intimated their belief that elements had their own "disposer" or "placer," e.g., the god of money called mammon (Mat. 6:24; Luke 16:9, 16:13). The heavens were the grand objects of divine worship throughout the heathen world as is apparent from the names attributed to the gods by the ancient Greeks. The Scriptures also attest to this (Acts 7:42-43; Deu. 4:19; 17:3; 2Kgs. 17:16; 23:4-5; Job 31:26-27; Jer. 8:2; 19:13; Zep. 1:5).

The Sept. constantly translated the Hebr. pl. name Elohim, when used for the true God, by the sing. Theós, God, never by the pl. theoi, gods. The reason for this was that at the time the Sept. translation was made, Greek idolatry was the prevailing superstition, especially in Egypt under the Ptolemies. Their gods were regarded as demons, i.e., intelligent beings totally separate and distinct from each other. If the translators rendered the name of the true God by the pl. theoi, they would have given the heathen under Greek culture an idea of God inconsistent with the unity of the divine essence and conformable to their own polytheistic notions. However, by translating the Hebr. Elohim as "God," they inculcated the unity of God and at the same time did not deny a plurality of persons in the divine nature.

In the NT and the Sept., Theós, God, generally answers to the OT pl. name Elohim and so denotes God, the Trinity. See Mat. 4:7 (cf. Deu. 6:16 in the Hebr. and the Sept.); Mat. 4:10 (cf. Deu. 6:3); Mat. 22:32 (cf. Exo. 3:6); Mat. 22:37 (cf. Deu. 6:5); Mark 1:14-15 (cf. Dan. 2:44); Mark 12:29 (cf. Deu. 6:4-5); John 1:12 (cf. Gen. 6:2); Acts 4:24 (cf. Gen. 1:1 in the Hebr.); Acts 10:34 (cf. Deu. 10:17). It is applied personally, but very rarely, to the Father (John 5:18; 13:3; 16:27, 16:30 [cf. 16:28-29]; 2Cor. 13:14; Php. 2:6); to the Son (Mat. 1:23; John 1:1; 20:28; Rom. 9:5; 1Tim. 3:16 [TR]; Tit. 2:13; 2Pet. 1:1; 1Jn. 5:20); to the Holy Spirit (Acts 5:4 [cf. Acts 4:24-25 with Acts 1:16; 1Cor. 3:16-17; 6:19; 2Cor. 6:16; 2Pet. 1:21]). It also denotes the heathen gods or idols (Acts 14:11); magistrates (John 10:34-35); by false application to Satan (2Cor. 4:4); to the belly which some people make their god or in which they place their supreme happiness (Php. 3:19).

In two passages, Theós is used to distinguish the one true God from all other beings. In 1Cor. 8:5-6, it is put forth that even if all the gods of the heathen really did exist, yet to us there is but one true God. In Gal. 4:8, Paul reminds the Galatians that the gods whom they served in the past as slaves, are not, in their essential character, in their very nature, gods at all.

Many times, Theós occurs with the def. art. ho, but it is not so rendered in translation because, in Eng., we never refer to God as the God, except if He is designated as belonging to someone specifically, such as the God of Abraham (Mat. 22:32). In many instances when the def. art. ho occurs before Theós, God, particular reference is made to God the Father, making the distinction in the persons of the Trinity evident, e.g., in John 1:1, "And the Word had been [ḗn, imperf. act. of eimí] toward [prós] the God [tón Theón]" (a.t.). The def. art. here designates "the Father." The absence of the def. art. may refer to the Triune God in His infinity, eternity and totality (John 1:18).

Deriv.: átheos, without God; theá, goddess; theíos, divine; theiótēs, divinity, referring to the power of God but not to His essential character and nature; theodídaktos, taught of God; theomáchos, one who fights against God; theópneustos, inspired of God; theosebḗs, reverent of God; theostugḗs, hater of God; theótēs, divinity, referring to the essence and nature of God; philótheos, fond of God, lover or friend of God.

Syn.: ho ṓn (ho, the; ṓn, to be), the One being, One eternal in His existence, One who has always been, self-existent; ho ṓn, ho ḗn, kaí ho erchómenos (ḗn, to be; kaí, and; erchómenos, pres. part. of érchomai, to come), the One being, who was, and who is coming, the One spanning time, the timeless One; húpsistos, the Highest, the supreme One; kúrios, lord, master, supreme in authority; epouránios, one above the sky, celestial; ouránios, heavenly, followed by patḗr, father; dēmiourgós, literally a worker for the people, creator, maker; ktístēs, God, the author of all things, creator; poiētḗs, doer, creator; pantokrátōr, omnipotent, almighty.

love... see he who loveth above.

his...

αὑτού

hautoú; fem. hautḗs, neut. hautoú, the contracted form of heautoú, of his own. Himself, herself, itself (Mat. 1:21; 3:12; Luke 5:25; 9:14; 2Tim. 2:19; Rev. 16:17). For autoú instead of hautoú, see autós (II, C), he or self.

brother...

ἀδελφός

adelphós; gen. adelphoú, fem. adelphḗ, masc. noun from the collative a (G1), denoting unity, and delphús (n.f.), a womb. A brother. Adelphós generally denotes a fellowship of life based on identity of origin, e.g., members of the same family (Mat. 1:2; Luke 3:1, 3:19; 6:14); members of the same tribe, countrymen, and so forth (Acts 3:22; 7:23; Rom. 9:3). One of the same nature, a fellow man was regarded as a brother (Mat. 5:22-24, 5:47). Adelphós also came to designate a fellowship of love equivalent to or bringing with it a community of life (Mat. 12:50; Mark 3:35; 10:29-30; Acts 12:17). In this manner Jesus speaks of His brethren (Mat. 25:40; 28:10; John 20:17; Rom. 8:29; Heb. 2:11, 2:17). The members of the same Christian community are called brothers (John 21:23; Acts 9:30; Rom. 16:14; 1Cor. 7:12).

The Hebr. word ’āch encompassed more distant relatives (Gen. 14:16; 29:12, 29:15); therefore, some argue that this ought to be taken into consideration where brothers and sisters of the Lord Jesus are referred to (Mat. 12:46-47; 13:55; Mark 3:31-32; 6:3; Luke 8:19-20; John 2:12; Acts 1:14). However, the only passage where the brothers of Jesus are not conjoined with His mother is John 7:3, 7:5, 7:10. The conjoined mention of the mother of Jesus appears to imply that children of the same mother are meant.

Deriv.: adelphótēs, brotherhood; philádelphos, one who loves his brother; pseudádelphos, false brother.

Syn.: súntrophos, companion; suggenḗs, relative.

Ant.: xénos, stranger; pareísaktos, one who was smuggled in; parepídēmos alien, foreigner.

also... see And above.