6<\/strong>. That buildeth his<\/em> upper chambers<\/strong> in the heaven, and hath founded his<\/em> vault upon<\/strong> the earth<\/em> ] The Hebrews pictured the sky as a solid vault ( firmamentum<\/em>), resting at its extremities upon the earth (Job 26:11<\/span>): in this vault the heavenly bodies were imagined to revolve: “in front of it” (i.e. in the open air below its lower surface) the birds flew (Gen 1:20<\/span>): above it were reservoirs in which rain was stored (as also snow and hail); and above these “waters above the firmament” Jehovah sat enthroned. The words are thus intended to illustrate Jehovah’s power by pointing to the palace which He has constructed for Himself on high, and firmly secured, by resting its foundations upon the solid earth. The word rendered upper chambers<\/em> elsewhere means ascent, steps<\/em> (hence A.V. stories<\/em>, i.e. successive heights), which has been adopted by some commentators here (as though the reference were to the ascent<\/em> or steps<\/em> by which Jehovah’s heavenly palace was to be reached). But most authorities treat ma‘l<\/em> h<\/em> here as a synonym of ‘liyy<\/em> h<\/em> in Psa 104:3<\/span>, “Who layeth the beams of his upper chambers<\/em> in the waters,” cf. Amo 9:14<\/em><\/span> “Who watereth the mountains from his upper chambers<\/em>.”<\/p>\n vault<\/strong> ] lit. band<\/em>, properly, it is probable, like the Arab. ’ijd<\/em>, an arch<\/em>, as something firmly held together<\/em>. The word (which is a rare one) is used elsewhere of a bunch<\/em> of hyssop (Exo 12:22<\/span>), of the bands<\/em> of a yoke (Isa 58:6<\/span>), and of a band<\/em> of men (2Sa 2:25<\/span>). Here it denotes what is usually called the ra‘<\/em> (lit. something beaten<\/em> or spread out<\/em>) [199] , the ( , or “firmament,” the vast hemi-spherical vault which, to the eye innocent of the truths of astronomy, seems to rest as a huge cupola upon the earth.<\/p>\n [199] Comp. the cognate verb, as applied to metals, Exo 39:3<\/span>; Num 16:39<\/span>: Jer 10:9<\/span>; Isa 40:19<\/span> (R.V. spreadeth over<\/em>).<\/p>\n that calleth for the waters of the sea<\/em>, &c.] repeated from Amo 5:8<\/span> b<\/em> (where see note). The violent, and long-continued rains, occurring in Eastern climates, are another proof of Jehovah’s power over nature.<\/p>\n He that buildeth His stories – <\/B>The word commonly means steps, nor is there any reason to alter it. We read of the third heavens 2Co 12:2<\/span>, the heavens of heavens Deu 10:14<\/span>; 1Ki 8:27<\/span>; Psa 148:4<\/span>; that is, heavens to which this heaven is as earth. They are different ways of expressing the vast unseen space which God has created, divided, as we know, through the distance of the fixed stars, into countless portions, of which the lower, or further removed, are but as steps to the presence of the Great King, where, above all heavens Eph 4:10<\/span>, Christ sitteth at the Right Hand of God. It comes to the same, if we suppose the word to mean upper chambers. The metaphor would still signify heavens above our heavens.<\/P> And hath founded His troop – <\/B>(literally, band in the earth Probably, founded His arch upon the earth, that is, His visible heaven, which seems, like an arch, to span the earth. The whole then describes all things visible and invisible; all of this our solar system, and all beyond it, the many gradations to the Throne of God. : He daily buildeth His stories in the heavens, when He raiseth up His saints from things below to heavenly places, presiding over them, ascending in them. In devout wayfarers too, whose conversation is in heaven Phi 3:20<\/span>, He ascendeth, sublimely and mercifully indwelling their hearts. In those who have the fruition of Himself in those heavens, He ascendeth by the glory of beatitude and the loftiest contemplation, as He walketh in those who walk, and resteth in those who rest in Him.<\/P> To this description of His power, Amos, as before Amo 5:8<\/span>, adds that signal instance of its exercise on the ungodly, the flood, the pattern and type of judgments which no sinner escapes. God then hath the power to do this. Why should He not?<\/P> <\/p>\n Verse 6<\/span>. Buildeth his stories in the heaven<\/B><\/I>] There is here an allusion to large houses, where there are cellars<\/I>, or places dug in the ground as repositories<\/I> for corn; middle apartments<\/I>, or stories, for the families to live in; and the house-top<\/I> for persons to take the air upon. There may be here a reference to the various systems<\/I> which God has formed in illimitable space, transcending each other<\/I>, as the planets<\/I> do in our solar system: and thus we find Solomon speaking when addressing the Most High: “The heavens and the heaven of heavens cannot contain thee, hashshamayim ushemey hashshamayim<\/I>, 1Kg 8:27<\/span>. SIX heavens<\/I> are necessarily implied in these three<\/I> words. According to the points<\/I>, the first<\/I> and third<\/I> are in the dual<\/I> number, and the second<\/I> is the contracted form<\/I> of the plural. But how many more spheres<\/I> may be intended who can tell? There may be millions of millions of stellar systems<\/I> in unlimited space; and then what are all these to the VAST IMMENSITY of God<\/I>!<\/P> <\/P> Hath founded his troop in the earth<\/B><\/I>] aguddatho<\/I>, from agad<\/I>, to bind<\/I> or gather together<\/I>, possibly meaning the seas<\/I> and other collections of waters<\/I> which he has gathered together<\/I> and bound<\/I> by his perpetual decree, that they cannot pass; yet when he<\/I> calleth for<\/I> these very waters<\/I>, as in the general deluge<\/I>, he “poureth them out upon the face of the earth.”<\/P> <\/P> The Lord<\/B><\/I> is <\/B>his name.<\/B><\/I>] This points out his infinite essence<\/I>. But what is that essence? and what is his nature? and what his immensity and eternity? What archangel can tell?<\/P> <\/p>\n It is he that buildeth his stories in the heaven; <\/B>he that threatens and will execute his just severities on you is that mighty, glorious King, whose palace inconceivably surpasseth all the royal palaces of the mightiest monarchs on earth; his chambers, as Psa 104:3<\/span>, are in the heavens: he by a word of his mouth prepared and garnished those rooms of state, where is glory that ravisheth the mighty angels; how easily can he demolish and ruin your cells, and with the breath of his nostrils, by one command, blow away and scatter your little dust heaps, which you call cities, fortresses, and impregnable munitions! <\/P> And hath founded his troop in the earth; <\/B>he laid the foundations of this lower world, and can as easily shake or overturn as at first he laid them. All that is below the royal pavilions of God is but as a little bundle which he can soon untie and scatter about, nor are the things tied up of such worth and value that he should lose by doing it; how much more easy is it for him to destroy (as he hath spoken) your land and cities, which are a very small thing compared with the whole world, and this as a point compared with the unmeasurable greatness of the heavens! You set a value on yourselves, and are proud, and think that God will not lose, such jewels; as if a king in his royalty should fear to lose a pins head, or one atom of dust that lieth on his footstool. <\/P> Calleth; <\/B>the easiest way a man can take to get any thing done; nothing so easy for man to do, as it is easy for God to drown a sinful nation or world: possibly God by this may mind them what seeming impossibility he did when he called for the waters of the sea to drown the old world, and would hereby make them see that he can now do the like. <\/P> For the waters of the sea; <\/B>either by wholesale in judgment to drown, or by retail by vapours in mercy to give rain. <\/P> And poureth them out, <\/B>in storms and violence, or in gentler showers, to punish or refresh. <\/P> Upon the face of the earth; <\/B>either a particular nation, or the whole world. <\/P> The Lord is his name; <\/B>eternal, unchangeable, almighty, and just: see Amo 5:8<\/span>. <\/P> <\/p>\n 6. stories<\/B>literally,”ascents,” that is, upper chambers, to which the ascent isby steps [MAURER];evidently referring to the words in Psa 104:3<\/span>;Psa 104:13<\/span>. GROTIUSexplains it, God’s royal throne,<\/I> expressed in language drawnfrom Solomon’s throne, to which the ascent was by steps (compare1Ki 10:18<\/span>; 1Ki 10:19<\/span>).<\/P> founded his troop<\/B>namely,all animate creatures, which are God’s troop,<\/I> or host<\/I>(Ge 2:1<\/span>), doing His will (Psa 103:20<\/span>;Psa 103:21<\/span>; Joe 2:11<\/span>).MAURER translates, “Hisvault,<\/I>” that is, the vaulted sky, which seems to rest onthe earth supported by the horizon.<\/P><\/p>\n [It is] he that buildeth his stories in the heaven<\/strong>,…. The three elements, according to Aben Ezra, fire, air, and water; the orbs, as Kimchi, one above another; a word near akin to this is rendered “his chambers”, which are the clouds, Ps 104:3<\/span>; perhaps the heaven, and the heaven of heavens, which are three stories high, may be meant; we read of the third heaven, 2Co 12:2<\/span>; and particularly the throne of God is in the highest heaven; and the “ascents” y to it, as it may be rendered. The Targum is,<\/p>\n “who causeth to dwell in a high fortress the Shechinah of his glory:”<\/p>\n and hath founded his troop in the earth<\/strong>; this Kimchi interprets of the three above elements. So the words are translated in the Bishops’ Bible in Queen Elizabeth’s time,<\/p>\n “he buildeth his spheres in the heaven, and hath laid the foundation of his globe of elements in the earth.”<\/p>\n Aben Ezra interprets it of animals; it may take in the whole compass of created beings on earth; so Jarchi explains it of the collection of his creatures; though he takes notice of another sense given, a collection of the righteous, which are the foundation of the earth, and for whose sake all things stand. Abarbinel interprets it of the whole of the tribe of Israel; and so the Targum paraphrases it of his congregation or church on earth: he beautifies his elect, which are “his bundle” z, as it may be rendered; who are bound up in the bundle of life with the Lord their God, and are closely knit and united, as to God and Christ, so to one another; and perhaps is the best sense of the words a:<\/p>\n he that calleth for the waters of the sea, and poureth them out upon the face of the earth, the Lord [is] his name<\/strong>; either to drown it, as at the general deluge; or to water and refresh it, as he does by exhaling water from the sea, and then letting it down in plentiful showers upon the earth; [See comments on Am 5:8]<\/span>; now all these things are observed to show the power of God, and that therefore there can be no hope of escaping out of his hands.<\/p>\n y “ascensiones suus”, Pagninus, Montanus, Munster, Tigurine version, “gradus suo”, Vatablus, Drusius, Cocceius. z “fasciculum suum”, Montanus, Munster, Mercerus, Vatablus, Drusius, Burkius. a Schultens in Observ. ad Genesin, p. 197, 198, observes, that<\/p>\n “agad”, with the Arabs, signifies primarily to “bind”, and is by them transferred to a building firmly bound, and compact together; and so may intend here in Amos the Lord’s building, the church, which he hath founded in the earth; and so with Golius and Castellus is a building firmly compacted together.<\/p>\n is used for a bunch of hyssop, Exod. xii. 27. and in the Misnic language for a handful or bundle of anything; see Buxtorf. Lex. Talmud. rad. .<\/p>\n The Prophet describes now in general terms the power of God, that he might the more impress his hearers, and that they might not heedlessly reject what he had previously threatened respecting their approaching ruin; for he had said, ‘Lo, God will smite the land, and it shall tremble.’ This was special. Now as men received with deaf ears those threatening, and thought that God in a manner trifled with them, the Prophet added, by way of confirmation, a striking description of the power of God; as though he said, “Ye do hear what God denounces: now, as he has clothed me with his own authority, and commanded me to terrify you by setting before you your punishment, know ye that you have to do with God himself, whose majesty ought to make you all, and all that you are, to tremble: for what sort of Being is this God, whose word is regarded by you with contempt? God is he who builds for himself chambers (62) in the heavens, who founds his jointings (63) (some render it bundles) in the earth, who calls the waters of the sea, and pours them on the face of the earth”; in a word, He is Jehovah, whose being is in himself alone: and ye exist only through his powers and whenever he pleases, he can with-draw his Spirits and then vanish must this whole world, of which ye are but the smallest particles. Since then He alone is God, and there is in you but a momentary strength, and since this great power of God, the evidences of which he affords you through the whole order of nature, is so conspicuous to you, how is it that ye are so heedless?” We now perceive why the Prophet exalts in so striking a manner the power of God. <\/p>\n First, in saying that God builds for himself his ascendings ( ascensiones ) in the heavens, he alludes no doubt, to the very structure of the heavens; for the element of air, we know, rises upwards, on account of its being light; and then the element of fire comes nearer to what heaven is; then follow the spheres as then the whole world above the earth is much more favorable to motion, this is the reason why the Prophet says that God has his ascents in the heavens. God indeed stands in no need of the heavens or of the air as an habitation, for he is contained in no place, being one who cannot be contained: but it is said, for the sake of men, that God is above all heavens: he is then located in his own elevated throne. But he says that he founds for himself his jointing on the earth, for this part of the world is more solid, the element of earth being grosser and denser, and therefore more firm. So also the waters, though lighter than the earth, approach it nearest. God then builds in the heavens. It is a mechanism which is in itself wonderful: when one raises to heaven his eyes, and then looks on the earth, is he not constrained to stand amazed? The Prophet then exhibits here before our eyes the inconceivable power of God, that we may be impressed by his words, and know with whom we have to do, when he denounces punishment. <\/p>\n He further says, Who calls the waters of the sea, and pours them on the face of the earth This change is in itself astonishing; God in a short time covers the whole heaven: there is a clear brightness, in a moment clouds supervene, which darken the whole heaven, and thick waters are suspended over our heads. Who could say that the whole sky could be so suddenly changed? God by his own command and bidding does all this alone. He calls then the waters of the sea, and pours them down Though rains, we know, are formed in great measure by vapors from the earth, yet we also know that these vapors arise from the sea, and that the sea chiefly supplies the dense abundance of moisture. The Prophet then, by taking a part for the whole, includes here all the vapors, by which rain is formed. He calls them the waters of the sea; God by his own power alone creates the rain, by raising vapors from the waters; and then he causes them to descend on the whole face of the earth. Since then the Lord works so wonderfully through the whole order of nature, what do we think will take place, when he puts forth the infinite power of his hand to destroy men, having resolved to execute the extreme judgment which he has decreed? <\/p>\n (62) Caenacula , in other places, ascensiones , and more correctly; for מעלות is properly ascents, steps to ascend, stairs; and hence, the places ascended to, chambers. <\/p>\n (63) Coagmentationes suas — his joinings, cementings; but אנדתו is in the singular number. It is difficult to ascertain its meaning. It occurs not as a verb, but from its application, its ideal meaning seems to be, to join or bind together, so as to form a compact body. It is applied in 2Sa 2:25<\/span>, to designate a troop, a compact body of men. It signifies in Exo 12:22<\/span>, a bundle of hyssop. Newcome renders it a storehouse, deriving its meaning from the Chaldee; and Henderson renders it vault, tracing it from the Arabic, and says that it signifies the vault or arch of heaven, the hemispheric expanse, which apparently to the eye is founded on the earth; but a band or troop has been its most common acceptation. <\/p>\n It must be borne in mind, that it must be something on earth that corresponds or forms a contrast with ascents in the heavens. God has his ascendings, or as it were, his steps or stairs in the heavens, along which, speaking after the manner of men, he ascends: then what has he on earth? It seems to me that something firm, solid, compacted, is intended; and the earth is said to be his footstool. Hence a firm footing, standing, or station, appears to be the meaning of the word. The French translation is — <\/p>\n Qui fonde son batiment sur la terre — “Who founds his building on the earth.” <\/p>\n —<\/p>\n Ed. <\/p>\n Amo 9:6<\/span><\/em><\/strong>. <\/strong>It is he that buildeth, <\/em><\/strong>&c.<\/strong> See the note on Jer 22:13-14<\/span> where it is remarked, from the Observations, <\/em>that the chief rooms of the houses in the East are those above. Perhaps our prophet refers to this circumstance, when he speaks of the heavens as God’s stories <\/em>or chambers; <\/em>the most noble and splendid apartments of the palace of God, and where his presence is chiefly manifested; and the bundle <\/em>or collection <\/em>(the troop<\/em>) of its offices, <\/em>its numerous little mean apartments, the divisions of this earth. Capellus observes, that the word aguddah, <\/em>rendered troop, <\/em>signifies those store-houses <\/em>and cellars <\/em>which are usual in great palaces: thus, says he, the heaven <\/em>is, as it were, God’s place of dwelling, his principal apartment; the earth <\/em>is that to him which the cellars are in a large house. <\/p>\n Amo 9:6<\/span> [It is] he that buildeth his stories in the heaven, and hath founded his troop in the earth; he that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD [is] his name.<\/p>\n Ver. 6. It is he that buildeth his stories (or spheres) in the heaven] Surgit hic oratio.<\/em> The prophet here riseth in his discourse; and as Chrysostom said of St Paul, Tricubitalis est, et coelos transcendit; <\/em> Low though he were, and little, yet he got up into the third heaven; so may we of Amos, though but a plain spoken and illiterate herdsman, yet, in setting forth the power of God, he mounts from earth to heaven, and shows himself to be Virum bonum, dicendi peritum,<\/em> an exquisite orator, according to Quintilian’s character. God, this great architect and public workman, (as the apostle after Plato, whom he seemeth to have read, calleth him, Heb 11:10 ), hath, without tool or toil, Isa 40:28<\/span> , builded his stories in the heaven, which is three stories high, 2Co 12:2<\/span> , wherein, as in a theatre, or molten looking glass, Job 37:18<\/span> , his majesty most clearly shineth, Amo 4:13<\/span> ; Amo 5:8 Psa 104:3<\/span> ; every sphere and star twinkling at us, and as it were, beckoning to us, to remember his omnipotence (whereof that rare fabric is a notable work and witness), and not to think to escape his judgments if we go on in sin. For although he be higher than the heavens, Job 35:5<\/span> , yet “his eyes behold, his eyelids try, the children of men,” Psa 11:4<\/span> ; Psa 11:6<\/span> , “Upon the wicked he shall rain down snares, fire and brimstone,” &c. <\/p>\n<\/p>\n And hath founded his troop (or bundle) in the earth] That is, the other three elements, say some: the sea, which, together with the earth, maketh one globe, say others: the universe (saith Mr Diodati), which is like the fabric of a building; of which the earth, being the lower part, and only unmoveable, hath some resemblance of a foundation. <\/p>\n <\/p>\n He that calleth for the waters of the sea, and poureth them out, &c.<\/strong> ] See Trapp on “<\/em> Amo 5:8 “<\/em> <\/p>\n stories = chambers above. Compare Psa 104:3, Psa 104:13, <\/p>\n troop = band: i.e. the blue vault. <\/p>\n in = over. <\/p>\n calleth. Compare Amo 5:8. The LORD. Hebrew. Jehovah. App-4. It. <\/p>\n is His name. Ref: to Pentateuch (Exo 15:3). App-92. <\/p>\n buildeth: Psa 104:3, Psa 104:13 <\/p>\n stories: or, spheres, Heb. ascensions, Maaloth “upper chambers,” which in eastern houses are the principal apartments. Perhaps there is a reference here to the various systems which God has created in illimitable space, transcending each other as the planets do in our system. <\/p>\n troop: or, bundle, Gen 2:1, Aguddah probably is the same as the Arabic ijad “an arch, vault,” and may here denote the vault of heaven, or atmosphere, which God “hath founded, or established, upon, or over, al the earth,” and into which “he calleth the waters of the sea, and poureth them out upon the face of the earth.” <\/p>\n calleth: Amo 5:8, Gen 7:11-19, Jer 5:22 <\/p>\n The Lord: Amo 4:13, Exo 3:14, Exo 3:15 <\/p>\n Reciprocal: Gen 6:17 – bring Job 37:6 – great Psa 135:6 – Whatsoever Psa 148:5 – for he Isa 42:5 – he that created Isa 51:15 – that divided Jer 33:2 – the Lord Jer 47:2 – waters Nah 1:8 – with Hag 1:11 – I called<\/p>\n Amo 9:6. The leading term in the lexicon definition of stories is, superiority of station, and the statement of the verse means that God is the high and exalted One. Troop is a strained rendering of the original which simply means to bind together as a man would a group of articles that he wanted to handle. The entire first sentence of this verse means that God is as exalted as the highest heaven, and also is strong enough to take possession of all things on the earth. As a specific example of this power, mention is made of the waters of the sea which have been made subject to Him more than once (Exo 14:16-31; Jon 1:4; Jon 1:15 : Mat 8:26-27).<\/p>\n 9:6 [It is] he that buildeth his {d} stories in the heaven, and hath founded his troop in the earth; he that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD [is] his name.<\/p>\n (d) He declares by the wonderful power of God, by the making of the heavens and the elements, that it is not possible for man to escape his judgments when he punishes.<\/p>\n He built His dwelling place in the heavens as a vaulted dome over the earth. He calls for the waters to leave the seas, rise up and form clouds, and pour down on the land. Since He exercises this control over the whole planet it is impossible to hide from Him or to escape His powerful hand. His name is Yahweh, the covenant keeping God whose sovereignty spans the universe (cf. Amo 5:8).<\/p>\n [It is] he that buildeth his stories in the heaven, and hath founded his troop in the earth; he that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD [is] his name. 6. That buildeth his upper chambers in the heaven, and hath founded his … Continue reading “Exegetical and Hermeneutical Commentary of Amos 9:6”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22512","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22512","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22512"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22512\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22512"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22512"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22512"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"