Below are questions and my answers concerning the Old Testament Scriptures: explanations of the meanings of various passages or contemplation on various events portrayed in the Old Testament. For questions and answers on the New Testament, click here.
Q: Why would one who believes the Biblical text to be inspired by God might not view Genesis 1 as a literal account of how the world was created?
A: Your question is a good one, and it is difficult for one who does not hold to such a position to "get into the mind" of one who does. I would offer, however, the following possibilities:
- Many are confronted by the claims of science regarding billions of years of history and then look into their Bibles and find the history of the world from the beginning to the end of creation to be six days long. They have difficulties agreeing with science perhaps when it comes to the existence of God, but cannot bring themselves to accept six literal days, so they interpret the day as figurative, kind of like in 2 Peter 3:8, where Peter calls one day as a thousand years to God, and vice versa.
- Some have difficulties believing that all of the events between the creation of man and woman in Genesis 2 to be longer than one literal day, and therefore interpret according to that idea.
- Some look to the apparent discrepancy between the talk of mornings and evenings throughout Genesis 1 and yet the sun and moon and stars and all indicators which govern the passing of a day are created on the fourth day (Genesis 1:14-19), and therefore believe that it is unlikely that a 24-hour period existed before the fourth "day."
- Ever since the second century CE in Christian thought, and in Jewish thought even earlier, there have been many who have taken the Scriptures in Genesis and have allegorized them, removing them from the realm of literal truth and interpreting them in terms of stories that provide moral truths and explain natural phonomena and human relationships. This school of thought has constantly re-interpeted the seven days of Genesis to refer either to longer periods of time or are allegories to explain creation.
I, of course, do not believe in any of these four points, and affirm the creation as expressed in Genesis 1 and 2. These are some ways, however, in which people may think that Genesis is inspired but not speaking of literal days.
Q: What did God create on the second day?
A: We are told of the second day's creation in Genesis 1:6-8:
And God said, "Let there be a firmament in the midst of the waters, and let it divide the waters from the waters."
And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And there was evening and there was morning, a second day.
On the second day, therefore, God created the heavens-- what we call the sky and the universe-- and these separated the waters of the Earth from the waters above the heavens. In the Biblical cosmogony, the universe itself is surrounded by water.
Q: How is it that the two flesh become one?
A: We first see this idea in Genesis 2:24:
Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.
We get further commentary on "two becoming one flesh" in 1 Corinthians 6:15-16:
Know ye not that your bodies are members of Christ? shall I then take away the members of Christ, and make them members of a harlot? God forbid. Or know ye not that he that is joined to a harlot is one body? for, "The twain," saith he, "shall become one flesh."
It is plain, then, that the primary meaning of the "two becoming one flesh" refers to the sexual relationship. This is the most literal reading of the phrase, and the most consistent perspective on it considering how it is used to describe not only a man with his wife but also a man with a prostitute.
Q: If Adam and Eve were the first of man, how did Cain have children and the human population grow?
The book of Genesis, especially in the first eleven chapters, is notorious for its lack of detail. The author is telling a story, and the only details provided are those relevant within his story. Other details are not as important to him and thus left not revealed.
We know that Cain has a wife from Genesis 4:17:
And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.
How that wife came to exist is not specifically revealed to us. Some believe that God created other human beings Himself; it is also possible, and perhaps more probable, that Cain's wife was one of the daughters of Adam mentioned in Genesis 5:3-4:
And Adam lived a hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth: and the days of Adam after he begat Seth were eight hundred years: and he begat sons and daughters.
Q: Where did Adam and Eve's son Cain's wife come from?
A: We have to remember that the records in Genesis, especially in chapters 4 and 5, are not chronological. The events of 4:13-24 overlap the events of 4:25-5:4. The author seems to digress a bit and give the genealogy of Cain, and then he returns to the subject of the line of Adam through Seth.
Regardless, we are told in Genesis 5:4 that Adam "had other sons and daughters" beyond Abel, Cain, and Seth. Therefore, we must conclude that Cain had married one of these "other" daughters.
Q: What is the meaning of Genesis 5:29?
And he called his name Noah, saying, "This one will comfort us concerning our work and the toil of our hands, because of the ground which the LORD has cursed."
A: Genesis 5:29 is a name description; we have many such events throughout the Old Testament where a character is named at birth for a certain attribute or as a foreshadowing of what he will accomplish in life. "Noah" is similar to the Hebrew word meaning, "rest."
It was the belief of his parents that Noah would in some way comfort mankind concerning working it and the toil of man's hands; we do know, of course, that Noah and his family were the only ones saved in the Flood, but if we are to find in the Bible a fulfillment of these words, it would probably be Genesis 9:1-3:
And God blessed Noah and his sons, and said unto them, "Be fruitful, and multiply, and replenish the earth. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every bird of the heavens; With all wherewith the ground teemeth, and all the fishes of the sea, into your hand are they delivered. Every moving thing that liveth shall be food for you; As the green herb have I given you all."
We see here that before Noah man was only to eat vegetables, i.e., whatever he could grow in the ground and eat. Now God has given man the ability to eat the flesh of animals; it still requires work to do this, either in hunting or raising livestock, but it is not work tilling the ground or other such things. It is more comfortable to have a diet where vegetables and herbs are supported with meat. This is the only indication from the Bible that would illustrate the fulfillment of the predictions of the parents of Noah.
Q: Do you think the "sons of God" in Genesis chapter 6 are angels or godly men?
A: The identity of the "sons of God" is assuredly a contentious matter. As we read in Genesis 6:4:
The Nephilim were in the earth in those days, and also after that, when the sons of God came unto the daughters of men, and they bare children to them: the same were the mighty men that were of old, the men of renown.
We seem to see a time of great men and giants ("Nephilim"). They existed before these "sons of God" came to the "daughters of men," so the argument that the "sons of God" are the only ones fathering the Nephilim is not accurate.
Regardless, it is my belief that the "sons of God" are some form of angelic beings who fell and not, as some consider, the descendants of Seth vs. the daughters of the descendants of Cain. My reasons are as follows:
- The discussion in Job 1:6 of the "sons of God" standing before the LORD, and Satan coming among them; Satan has just come from walking around the earth (Job 1:7). This demonstrates that the scene is in Heaven, not on earth, and therefore those before God are probably not humans.
- Why would men and women coming together and having children in Genesis 6 be any different from the events before and after?
I find the arguments supporting the idea of the "sons of God" being a certain group of men lacking for the following reasons:
- The terminology is obscure; we do not see anywhere in the Bible where the male descendants of Seth are specifically called the "sons of God" while the female descendants of Cain are called the "daughters of men."
- While Adam is called the "son of God" in many places, this refers to the simple fact that he was made by God and was the first human and there was no earthly father for him. Cain is just as much a son of God as Seth is according to this standard.
- We do find the idea of Christians being the sons of God throughout the New Testament; the point of the reference, however, is completely different, since the NT is speaking in terms of spiritual relations.
- Jesus does say the following about angels and marriage in a question asked of Him in Matthew 22:23-32:
On that day there came to him Sadducees, they that say that there is no resurrection: and they asked him, saying,
"Teacher, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brethren: and the first married and deceased, and having no seed left his wife unto his brother; in like manner the second also, and the third, unto the seventh. And after them all, the woman died. In the resurrection therefore whose wife shall she be of the seven? for they all had her."
But Jesus answered and said unto them, "Ye do err, not knowing the scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as angels in heaven. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, 'I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.'"That this passage establishes that in Heaven the angels are not married and are not given in marriage; to take this passage, however, and attempt to apply it to the situation in Genesis 6 is unfounded. It is manifestly evident in Genesis 6 that these "sons of God," if they were angelic beings, must have descended from Heaven. We are told the following in 2 Peter 2:4:
For if God spared not angels when they sinned, but cast them down to hell, and committed them to pits of darkness, to be reserved unto judgment.
We see, then, that angels can sin and be cast down into Hell; this would explain how these "sons of God" as some form of angelic beings could have fallen from the grace of the Lord and bore children with the "daughters of men," and for their sins they were cast into hell until the Judgment.
Q: I can not remember which section of the Bible has the story of the tower and the dividing of the people to make the different races. Can you tell me?
A: You seek the narrative of the Tower of Babel in Genesis 11:1-9:
And the whole earth was of one language and of one speech. And it came to pass, as they journeyed east, that they found a plain in the land of Shinar; and they dwelt there.
And they said one to another, "Come, let us make brick, and burn them thoroughly."
And they had brick for stone, and slime had they for mortar.
And they said, "Come, let us build us a city, and a tower, whose top may reach unto heaven, and let us make us a name; lest we be scattered abroad upon the face of the whole earth."
And the LORD came down to see the city and the tower, which the children of men builded.
And the LORD said, "Behold, they are one people, and they have all one language; and this is what they begin to do: and now nothing will be withholden from them, which they purpose to do. Come, let us go down, and there confound their language, that they may not understand one another's speech."
So the LORD scattered them abroad from thence upon the face of all the earth: and they left off building the city. Therefore was the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.
Q: What happened when Joseph's brothers came to buy grain?
A: The narrative, in Genesis 42-45, demonstrates the following:
1. They, save Benjamin came to him: he knew them, they did not know him.
2. They were sent back, minus Simeon, with grain; told to return with Benjamin.
3. They eventually return with Benjamin.
4. Benjamin is set up with Joseph's cup as a ruse to bring them back.
5. Joseph reveals himself to his brothers.
Q: How old was Moses when he left Egypt? and Why did God want to kill Moses when Moses was going back to Egypt (Exodus 4:24)?
A: Stephen, full of the Holy Spirit, says the following regarding Moses in Acts 7:23:
"But when he was well-nigh forty years old, it came into his heart to visit his brethren the children of Israel."
Stephen continues to record the incident also recorded in Exodus 2:11-15, that Moses kills an Egyptian, the matter is made known, Pharaoh seeks his life, and he flees to Midian. All of these events would not have required a year to transpire, so unless his birthday fell within the period of these events, Moses was 40 years old when he left Egypt.
The matter of God seeking Moses' life in Exodus 4:24-26 raises many questions and provides few answers. The text:
And it came to pass on the way at the lodging-place, that the LORD met him, and sought to kill him.
Then Zipporah took a flint, and cut off the foreskin of her son, and cast it at his feet; and she said, "Surely a bridegroom of blood art thou to me."
So He let him alone.
Then she said, "A bridegroom of blood art thou, because of the circumcision."
This event is recorded without much context and no explanation is given. There are many theories, some of them rather strange; I feel, however, that the action Zipporah takes to preserve Moses must provide the explanation for the event. Circumcision was proscribed for God's people after Abraham in Genesis 17; circumcision was also practiced by the Egyptians, so it is feasible to consider that all those after Abraham to the time of Moses were circumcised, but evidently Moses had not circumcised his children with Zipporah in Midian before this time. For that covenant violation, then, God sought to kill him, and Zipporah spared him through circumcising their children.
Q: What is another name for the feast of the Passover?
A: The Passover is called just that-- the Passover. Many times it also tends to refer to the Feast of the Unleavened Bread which begins on the day of the Passover observance and continues for a week (cf. Exodus 12). The Passover itself was designed to commemorate how the LORD passed over the Israelites but struck the firstborn of the Egyptians (Exodus 12:12); the Feast of the Unleavened Bread was designed to commemorate the exodus from Egypt proper (Exodus 12:17).
Q: Why is it that God allowed the children of Israel to become slaves and stay in bondage for over 400 years?
A: You ask a good question and one concerning which the Scriptures give no definite answer.
It would seem from passages like Exodus 3-6, 10-12, and Deuteronomy 8, 11, among others, that the period of slavery and bondage existed to provide an opportunity for God to show His power, that He was God and there was no other like Him, to strike fear in all the nations, and to teach Israel herself to fear her God. It also humbled Israel and was designed to teach Israel to depend on God and not on her own power or strength; unfortunately, the lesson was not heeded.
Q: Where was Mount Sinai, discussed in Exodus, located?
A: Mount Sinai (also called Mount Horeb) is traditionally reckoned to be a mountain in the modern-day Sinai Peninsula in the south central portion of that peninsula. I, however, believe that Mount Sinai is best found to the east, in the northwestern portion of what is now Saudi Arabia, opposite of the Sinai Peninsula. I base this in part from Paul's statement in Galatians 4:25:
Now this Hagar is mount Sinai in Arabia and answereth to the Jerusalem that now is: for she is in bondage with her children.
Paul's use of the term Arabia is probably best understood in terms of the Roman province/non-Roman territory of Arabia located to the east of Egypt and south of Judea. The Sinai Peninsula, while near Arabia, was always identified as part of Egypt and not Midian or Arabia.
Q: Why did God keep hardening the king's heart if he wanted the Israelites to leave Egypt?
A: God desired to bring the Israelites out of Egypt, but desired to do so in a way that would prove to the Israelites that He alone was God and that they should worship no other (Exodus 10:2), to prove to the Egyptians that the Lord alone is God, and not their idols (Exodus 7:5), and to provoke fear of God in all the nations. Many of the Egyptians recognized the power of God (cf. Exodus 9:27, etc.), the Israelites, of course, for the most part neglected this truth, and the effect on the nations was so significant that the event was still a by-word among the Philistines (who were not even in Philistia when the Exodus occurred) 350 to 400 years later (cf. 1 Samuel 4:8).
Q: How long did it take the Israelites to get from Egypt to Mount Sinai?
A: The traditional answer is 50 days: the LORD brought Israel out of Egypt beginning at the Feast of Unleavened Bread (Exodus 12), and in later times the feast of Pentecost, 50 days after the beginning of the Feast of Unleavened Bread, was celebrated as the day upon which the Israelites reached Sinai. This has a deep resonance in the origins of Christianity: Christ our Passover was sacrificed at the beginning of the Feast of Unleavened Bread, and on the day of Pentecost the kingdom came to earth and the church began with the preaching of the new message from Jerusalem-- the same day, supposedly, when the Israelites came to the place they would hear their law.
The text itself provides the following information in Exodus 19:1:
In the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai.
When we see "third month," we think of three months after the event. If today were January 1, the third month would be April 1-- the conclusion of three months. In Hebrew reckoning, however, it would be a month shorter-- 60 days [January 1- March 1, for example].
The ancients held this same text yet celebrated the event as 50 days later, and this has great significance in the beginnings of Christianity. The way we read the text would lead us to a conclusion of more like 60 days. Perhaps there is a way to reconcile these two numbers; regardless, the record shows that the Israelites took about two months to get from Egypt to Sinai.
Q: Where in the Bible do you find the verse concerning not putting any permanent markings on your body?
A: The verse in question is Leviticus 19:28:
Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD.
The verse in context is really speaking about not engaging in rituals for the dead as the nations around them were doing, one of which was making marks on the body as a memorial for the dead.
Q: In which two places did Joshua and the Israelites renew their covenant with God?
A: We are told that the covenant was renewed first between Mount Gerizim and Mount Ebal in Joshua 8:32-34:
And he wrote there upon the stones a copy of the law of Moses, which he wrote, in the presence of the children of Israel. And all Israel, and their elders and officers, and their judges, stood on this side of the ark and on that side before the priests the Levites, that bare the ark of the covenant of Jehovah, as well the sojourner as the homeborn; half of them in front of mount Gerizim, and half of them in front of mount Ebal; as Moses the servant of Jehovah had commanded at the first, that they should bless the people of Israel. And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law.
Another time the covenant is renewed is in Joshua 24:15-28 when Joshua gathered all Israel at Shechem:
"And if it seem evil unto you to serve Jehovah, choose you this day whom ye will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve Jehovah."
And the people answered and said, "Far be it from us that we should forsake Jehovah, to serve other gods; for Jehovah our God, he it is that brought us and our fathers up out of the land of Egypt, from the house of bondage, and that did those great signs in our sight, and preserved us in all the way wherein we went, and among all the peoples through the midst of whom we passed; and Jehovah drove out from before us all the peoples, even the Amorites that dwelt in the land: therefore we also will serve Jehovah; for he is our God."
And Joshua said unto the people, "Ye cannot serve Jehovah; for he is a holy God; he is a jealous God; he will not forgive your transgression nor your sins. If ye forsake Jehovah, and serve foreign gods, then he will turn and do you evil, and consume you, after that he hath done you good."
And the people said unto Joshua, "Nay; but we will serve Jehovah."
And Joshua said unto the people, "Ye are witnesses against yourselves that ye have chosen you Jehovah, to serve him."
And they said, "We are witnesses."
"Now therefore put away," said he, "the foreign gods which are among you, and incline your heart unto Jehovah, the God of Israel."
And the people said unto Joshua, "Jehovah our God will we serve, and unto his voice will we hearken."
So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem. And Joshua wrote these words in the book of the law of God; and he took a great stone, and set it up there under the oak that was by the sanctuary of Jehovah. And Joshua said unto all the people, "Behold, this stone shall be a witness against us; for it hath heard all the words of Jehovah which he spake unto us: it shall be therefore a witness against you, lest ye deny your God."
So Joshua sent the people away, every man unto his inheritance.
So therefore the covenant was renewed first between Mount Gerizim and Mount Ebal and then again at Shechem.
Q: Why do you think that Ruth gets a Biblical book named after her and dedicated to her? What sort of model does she offer to the reader?
A: It is interesting to note first that in many of the Hebrew texts we have the book of Ruth is placed immediately after the book of Proverbs; from this we can perhaps conclude that Ruth was seen by many as the prime example of the "virtuous woman" of Proverbs 31.
We can gain some understanding about the purpose of the book of Ruth from its conclusion. We are told the following in Ruth 4:17-22:
And the women her neighbors gave it a name, saying, "There is a son born to Naomi;" and they called his name Obed: he is the father of Jesse, the father of David. Now these are the generations of Perez: Perez begat Hezron, and Hezron begat Ram, and Ram begat Amminadab, and Amminadab begat Nahshon, and Nahshon begat Salmon, and Salmon begat Boaz, and Boaz begat Obed, and Obed begat Jesse, and Jesse begat David.
From this we understand that the narrative was written during or after the reign of David over Israel and we can see that at least in some way the book of Ruth explains and/or glorifies an ancestor of David for her strength and piety. She forsakes her land and people for her mother-in-law's land and people despite her poverty, and the Lord rewards her for her strength in character. This would answer the criticism that could possibly be raised against David that his great-grandmother was a foreigner and also gives us insight into David's spiritual heritage.
There is much that we can learn from Ruth, notably, that if we leave the world and trust in the Lord that He will reward us, as we have been told in Hebrews 11:6:
And without faith it is impossible to be well-pleasing unto him; for he that cometh to God must believe that he is, and that he is a rewarder of them that seek after him.
Although Ruth is not explicitly mentioned in Hebrews 11 I am convinced that she certainly is within the "cloud of witnesses" spoken of in Hebrews 12:1-2:
Therefore let us also, seeing we are compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and perfecter of our faith, who for the joy that was set before him endured the cross, despising shame, and hath sat down at the right hand of the throne of God.
Ruth is a shining example of faith for the Christian today and especially women of the faith.
Q: Who was Goliath's brother?
A: Lahmi. 1 Chronicles 20:5:
And there was again war with the Philistines; and Elhanan the son of Jair slew Lahmi the brother of Goliath the Gittite, the staff of whose spear was like a weaver's beam.
Q: What was the southern kingdom known as?
A: It is known as the Kingdom of Judah (cf. Hosea 5:12, etc.).
Q: I was wondering what your thoughts are concerning the Seraphim. They are mentioned by name in Isaiah 6:3 and Isaiah 6:6. and I believe there is a reference to them in Revelation 4:8.
I have been told that they are sepents, but the references to flying serpents that were given me do not add up with their description in Isaiah, so it is my opinion that they are not serpents.
A: The seraphim are mysterious creatures concerning which little is said in the Scriptures. The root from which the Hebrew derives (and the English is the transliteration of the Hebrew-- seraph, seraphim) would provide a meaning of "burning ones." The same word is used to refer to serpents in Numbers 21:6,8, and Deuteronomy 8:15, and these are serpents equipped to fly. The corollation between the serpents in Numbers and the seraphim in Isaiah is made since no evidence exists for the seraphim to be anything else. So little about them is mentioned in Isaiah 6 that it does not really give much room to understand their true nature.
Q: Where is the Bible does someone say, "here I am Lord; use me"?
A: Isaiah expresses a similar concept in Isaiah 6:8:
And I heard the voice of the Lord, saying, "Whom shall I send, and who will go for us?" Then I said, "Here am I; send me."
Q: What prophet talks about nine precious stones adorning the King of Tyre?
A: Ezekiel does in Ezekiel 28:13:
You were in Eden, the garden of God;
every precious stone was your covering:
the ruby, the topaz, and the diamond;
the beryl, the onyx, and the jasper;
the lapis lazuli, the turquoise, and the emerald;
and the gold, the workmanship
of your settings and sockets, was in you.
On the day that you were created they were prepared.
Q: What about the people who were not Jews, for they were not given the Law-- so what were they to do to get to Heaven?
A: We have not been told specifically from the Old Testament what the Gentiles could do to be justified by the Law, if anything; we do have examples from the New Testament (see Matthew 23:15, Acts 6:5) that a Gentile could become a proselyte, or a convert, to the Jewish system of Law. The process normally required about eight years of study and training in the Jewish ritual, and would allow individuals to join the Jewish faith.
We are further told in Acts 17:30 that God overlooked the time of ignorance of the Gentiles; what this means specifically we do not know. We can know, however, that the Gentiles of these time periods lived in very great sin and did not regard the Lord God in any way.
Q: Where does the greeting "Peace be with you" come from and who said it first?
A: The greeting "peace be with you" most probably originates in just that: an expression made by one person to another that is a wish of peace upon them, so that they may not be plagued with troubles.
The earliest mentions of the phrase "Peace be with you" may be found in Genesis 43:23 and Daniel 10:19:
And he said," Peace be to you, fear not: your God, and the God of your father, has given you treasure in your sacks; your money came to me. And he brought Simeon out to them." (Darby)
And he said, "O man greatly beloved, fear not, peace be with you; be strong and of good courage." And when he spoke to me, I was strengthened and said, "Let my lord speak, for you have strengthened me." (RSV)
Since we see the phrase being used ca. 1800 BCE and ca. 500 BCE, we may conclude the phrase is used through the whole period of the Old and New Testaments as a message of greetings and of good will.
Q: Where is it in the Bible that men wore skirts?
There are a multitude of passages in the Old Testament that refer to the "skirt" of a man's clothing, including Deuteronomy 22:30, Deuteronomy 27:20, 1 Samuel 15:27, 1 Samuel 24:4, 5, 11, Psalm 133:2, Jeremiah 2:34, Jeremiah 13:22, 26, and Haggai 2:12. It should be noted, however, that it is unlikely that such refers to a "skirt" as we are familiar with the idea, but refers more to the end part of the garment that was standard for men to wear at the time.
Q: What musical instruments are in the Bible, and where?
A: Instruments are seen mostly in the Old Testament. A tambourine-type instrument was used by Miriam in Exodus 15. Instruments were often used in psalms around the Ark, as seen in 1 Chronicles 15:16:
And David spake to the chief of the Levites to appoint their brethren the singers, with instruments of music, psalteries and harps and cymbals, sounding aloud and lifting up the voice with joy.
We see here harps, lyres (or psalteries), and cymbals being used by Levites around the Ark.
In Revelation, harps and trumpets are mentioned in the vision of John.
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