| 2429 Pss. So1. 17.21; 4Q252 1 5.1–4; b. Sanh. 97b-98a; p. Sukkah 5:1, §7; Gen. Rab. 88:7; Song Rab. 2:13, §4; Pesiq. Rab. 15:14/15; Tg. Jer 30:9 . See Fitzmyer, Essays, 113–26; Longenecker, Christology, 109–10; Kee, Community, 126, esp. on the DSS. Daly-Denton, «Shades of David,» sees David echoes in John " s Gospel, even though it mentions David only once (7:42; the case may be more persuasive in the Passion Narrative, recalling 2Sam 15–18 ). 2430 Cf., e.g., Witherington, Christology, 83. 2431 Cf. Feldman, «David.» 2432 Kraeling, John, 52. Some professed signs-prophets also sought kingship in broader Mediterranean culture (Diodorus Siculus 34/35.2.5–6,22–23). 2433 See Freyne, Galilee, 194–95, on Ant. 18.85–87; 20.97–98,169–171; War 2.261–266; Acts 5:36; 21:38; cf. also Crossan, Jesus, 158–68. Horsley and Hanson, Bandits, 110–31, do, however, point out that popular attempts to rule often focused on commoners rather than a revived Davidic dynasty. 2434 Cf. Moore, Judaism, 2:346. Rivkin, «Messiah,» 65, contrasts the set belief in the world to come and the resurrection with the greater flexibility on messianic belief after the revolt. 2435 " Abot R. Nat. 31, §67 B. 2436 Sipre Deut. 34.4.3 (resurrection in the messianic era); Ketub. 12:3, §13 (R. Meir); speculation flourished again in the Amoraic period (e.g., b. Meg. 12a). Aberbach, «Hzqyhw,» thinks that «Hezekiah» was sometimes a code-name for R. Judah when some still considered him the messiah. 2437 For groups that emphasized biblical messianic hopes, see Horsley and Hanson, Bandits, 102–10. 4Q521 2,4 1.1, suggests a global or even cosmic (though this may be hyperbole) role for the messiah. 2438 Horsley and Hanson, Bandits, 109. In a later period redemptive work suggested genealogical correctness rather than Davidic descent being primary; cf. Kaufmann, «Idea.» 2439 OTP 2:667. «Lord» is κριος, but the messiah " s king is the «Lord himself» (17:34), who is also Israel " s eternal king (17:46); cf. the distinction also in J En. 48(Sim.) |
| 5806 The priestly Sadducean aristocracy appears to have clashed with both Essenes (lQpHab 8.8–12; 9.4–7; 12.5; 4QpNah 1.11) and Pharisees (Josephus Ant. 18.17; m. Yad. 4:7; t. Hag. 3:35; Nid. 5:3; " Abot R. Nat. 5A; 10B; b. Nid. 33b; Sukkah 48b). 5807 See Keener, Matthew, 351–54; cf. also Borg, Conflict, 139–43. 5808 Josephus Life 302; but this provoked a backlash of the common people in Josephus " s defense (Life 303). 5809 See Borg, Conflict, 145–62. Lightfoot, Gospel, 149, suggests that the imperfect verbs of 5and 5make this episode «representative of various conflicts» between Jesus and the authorities. 5810 Here, too, various views obtained (see the section on Christ " s deity in the introduction, ch. 7); but divergent views were usually expressed esoterically and cautiously lest they lend themselves to misinterpretation. Segal, «Ruler,» 253, thinks the debate about Jesus» deity argues against the narrativés historicity; again our introduction, ch. 7. 5811 Schnackenburg, John, 2:101. Contrast Pancaro, Law, 499–500. The righteous Messiah was expected to keep the law (4Q252 frg. 1, 5.3–5). 5812 Cf. Daube, Judaism, 60; Dalman, Jesus-Jeshua, 57; Flusser, Judaism, 495. 5813 On this misunderstanding as part of the larger pattern in the Gospel, see Lee, Narratives, 12–13, 113. 5814 Despite the term " s broad semantic range, the Gospel employs it only six times, so the three times it appears in conjunction with the law are most significant. The LXX is not helpful here; «loosed the law» in 1 Esd 9means «opened the [book of] the law.» 5815 Exegetes have long noted this Jewish teaching; see, e.g., Robinson, Historical Character, 38–39. 5816 E.g., Pesiq. Rab. 23:8; 41:3; see further Odeberg, Gospel, 202, listing and adding to Billerbeck " s references. 5817 Bonsirven, Judaism, 12, citing the popular morning Shemás first benediction. 5818 E.g., a third-century Palestinian Amora in Gen. Rab. 63:5. Some Amoraim claimed to study and emulate God " s creative activity (b. Sanh. 67b and comments in Neusner, Sat, 80). |
| 7808 Pope, «Hosanna,» suggests a Hebrew original addressed to the son of David in the vocative. The vocative does not seem clear, but its point (that Jesus is son of David) seems implied in any case. 7809 Stendahl, Matthew, 65, thinks early Christian liturgy adapted the language of the Hallel here; in any case, its paschal context suggests that such words were uttered in some form. The Hallel was even more dominant at Tabernacles (m. Sukkah 3:9–10; 4:1, 8) but used at Passover as well (m. Pesah. 5:7; 9:3; 10:7). 7810 Michaels, John, 207. Because the disciples misunderstand (12:16), Painter, «Church,» 362, thinks that for John Jesus is not «King of Israel,» for his kingdom is not from this world (18:36); but the issue here is what kind of king (as Painter agrees), not whose king (1:49–50). 7811 One might expect the eschatological king instead to ride a splendid throne-chariot (cf., e.g., Pesiq. Rab. 36:1). 7812 See Borg, Vision, 174; Sanders, Jesus and Judaism, 308. Asses were of lower status than horses (Babrius 76.18–19). 7813 E.g., Herodian 4.1.3; for governors, see Menander Rhetor 2.3, 381.7–17. Van den Heever, «Socio-rhetorical Reading,» plausibly suggests a challenge to the imperial cult here. 7814 As is regularly noted (Westcott, John, 179; Hoskyns, Gospels, 421; Meeks, Prophet-King, 86; Bruce, «Trial,» 8; Bruce, John, 259; Stauffer, Jesus, 110; Witherington, Christology, 106 n. 279; Moloney, Signs, 184; see esp. Schnackenburg, John, 2:374). Hill, «Βαα,» interestingly but improbably suggests that φοινκων alludes to the Phoenix myth associated with resurrection. 7815 E.g., Herodian 8.6.5; 8.7.2; suppliants to deities also might hold fresh branches (Aeschylus Supp1. 333–334); or one might carry a branch simply for festivity (p. Péah 1:1, §15). Some cultures used branches as symbols of alliance (Polybius 3.52). Inviting the treading on garments ( Mark 11:8 ) indicated great honor (Aeschylus Agamemnon 906–913, 925, 946–949). 7817 Sanders, John, 287; cf. Pope, «Hosanna.» Gemünden, «Palmensymbolik,» suggests associations with Sukkoth and triumph over death. |
| 1090 With Caird, Revelation, 63–64; Beasley-Murray, Revelation, 113. Cf. 1:6; they probably represent the 24 priestly watches of 1 Chr 24:1–6 (1QM 2.2 seems to have 26), courses still observed in later times (e.g., Luke 1:5; t. Sukkah 4:26; Ta c an. 2:1; Stern, «Aspects,» 587–95). Heavenly priests would fit the image of a heavenly temple (for heavenly service, apparently angelic, cf. 2 En. 22:3A). White garments, characteristic of worshipers in temples (SEG 11.923 [in Sherk, Empire, 58]; Acts John 38; Safrai, «Temple,» 877; cf. Diogenes Laertius 8.1.33), naturally especially characterized priests (e.g., Exod 39:27; 2 Chr 5:12; Pesiq. Rab. 33:10; Apuleius Metam. 11.10; cf. also Stambaugh and Balch, Environment, 135). In Asiatic art each priest may have represented many more worshipers (Ramsay, Letters, 62–63). 1091 See also Caird, Revelation, 94–95; Rissi, Time, 89; Ladd, Last Things, 71–72. Others see them as an eschatological remnant for ethnic Israel (Tenney, Revelation, 78); although this may not fit Rev 2:9,3:9, it would not be incompatible with the Johannine community " s self-perception as ethnically still a Jewish entity. 1093 Most Jewish evidence cited as precedent for Dan " s particular apostasy ( Gen 49:16–17 ; Judg 18:30; 1 Kgs 12:29; T. Dan 5:6; t. Šabb. 7:3; Gen. Rab. 43:2; Pesiq. Rab. 12:13; Beasley-Murray, Revelation, 143–44; Caird, Revelation, 99; Russell, Apocalyptic, 279; cf. Jub. 44:28–29, 33) is too general (in the earliest sources, other tribes were equally criticized) or too late. Evidence for the antichrist " s origin from that tribe (Milligan, Thessalonians, 167), is too late. While some of the former may have influenced the particular selection of Dan for the dubious distinction of omission in Rev 7:4–8, the omission of one of the tribes (indeed, the first in Ezek 48:1–7, 23–27 ) may simply be intended to make the point that even the apparent elect were susceptible to apostasy. 1095 Whereas 1 John speaks of the present, Revelation again addresses the future; the Targumim apply the «second death» to eschatological annihilation (Abrahams, Studies, 2:44; McNamara, Targum, 123). |
| 5724 Manns, «Fête.» 5725 Bruce, Documents, 49; cf. Fenton, John, 67. On rabbinic development of that feast, see, e.g., Adler, «Rosh Hashanah.» 5726 Jub. 16:27; m. Git. 3:8; b. B. Mesi c a 28a (Tannaitic attribution); Sukkah 33b; Pesah. 34b (in 36a it is Pesach, but this is clear from the context); p. Git. 3:8, §4; Gen. Rab. 6:5, 35:3; Safrai, «Temple,» 894. Tabernacles was one of the most prominent feasts (Josephus Ant. 8.100). 5727 Brown, John, 1:206; cf. Yee, «Sabbath.» If John added the Sabbath to the original story (Meier, Marginal Jew, 2:681), the emphasis becomes all the clearer. 5728 See Yee, Feasts, 46–47. 5729 On John " s topographic accuracy, see, e.g., Hunter, «Trends»; Dunn, «John,» 299. 5730 Perkins, «John,» 959. 5731 βραστ is a typically Johannine way of citing Hebrew (5:2; 19:13,17,20; 20:16; Rev 9:11; 16:16; cf. John 1:38 ); Luke and Paul prefer βρας (Acts 6:1; 21:40; 22:2; 26:14; 2Cor 11:22 ; Phil 3:5 ; cf. also 4 Macc 12:7; 16:15). 5732 On the probability of this reading, see Wieand, «Bethesda,» 394–95; Vardaman, «Bethesda,» 29; Cullmann, Worship, 84–85 n. 2; Finegan, Archeology, 143; Wolters, «Copper Scroll» (citing 3Q15 11.12). Cf. the site near the temple in Josephus War 2.328. For the meaning, related to «pools,» see Görg, «Beckenhausen.» 5733 Cf. similarly Selkin, «Exegesis,» 188–89. 5734 For problems with the St. Annés site (as well as other proposed sites), see Selkin, «Exegesis,» 175–79. 5735 Wieand, «Bethesda,» 396–97; Vardaman, «Bethesda,» 28; Cornfeld, Josephus, 338,364; Finegan, Archeology, 145. An allegorical connection between the sheep pool and Jesus» «sheep» (10:1) is unlikely, given the proximity of the pool to Bethesda; on the sheep pool, Finegan, Archeology, 142–43. 5736 Yamauchi, Stones, 104. The term κολυμβθρα suggests a deep pool (Bernard, John, 1:226). 5737 Vardaman, «Bethesda,» 28. The view of some (e.g., Bruns, Art, 65; Ellis, Genius, 88; more skillfully, Selkin, «Exegesis,» 196) that they symbolize the five books of the Law seems to allegorize unnecessarily, despite references to the Law later in the chapter. |
| 7001 Given the narrative genre, the most likely direct allusion is to the book of Jeremiah, where God hid Jeremiah in the temple and so protected him from harm ( Jer 36:26 ); 7002 here, however, Jesus as God " s agent hides himself. Yet because Jesus is the «I am» (8:58), on a theological level, Jesus withdrawing from the temple may also evoke a state of Ichabod–God " s glory withdrawing from a polluted and rebellious sanctuary ( Ezek 5:11; 8:4; 9:3; 10:4, 18 ). 7003 Jewish teachers spoke of the withdrawal of God " s presence from the earth or from among groups of people (3 En. 5.14) 7004 and particularly from the temple (2 Bar. 8:1–2; 64:6) 7005 because of peoplés sins. 7006 Jewish people prayed for the return of God " s presence to Zion. 7007 One recalls accounts of divine Wisdom rejected on the earth, hence wandering and departing ( Sir 24:6–22 ; cf. comment on John 1:10–11 ). 7008 6302 Cf. Attridge, «Development,» on 7:1–36. 6303 Meeks, Prophet-King, 59, follows Dodd (Interpretation, 345–54) in arguing that the discourses of chs. 7–8 in John «form one cycle whose central theme is Jesus» open manifestation»; cf. Pancaro, Law, 57. 6304 Stauffer, Jesus, 174, connects the revelation of Jesus in the narrative with God " s manifestation of himself during the biblical feasts. 6305 See Meeks, Prophet-King, 42–43. Rochais, «Scénario,» argues that 7:1–52 is a unity with the sort of divided scenes and dialogues one expects in a Greek drama. 6306 E.g., Menander Rhetor 1.3, 365.27–29; for festivals as subjects of these speeches, 1.3, 365.30–366.10, 22–28. 6307 E.g., m. Ker. 1:7; " Abot R. Nat. 38A; 41, §114B. Greeks and Romans often taught outside temples (see Watson, «Education,» 310; cf. Iamblichus V.P. 9.50; 21.96), but the location did not constitute these lectures a distinctive genre (Siegert, «Homily,» 421 n. 1). 6308 Michaels, «Discourse.» 6309 M. Sukkah 5:1; see further the comment on 7:37–39. 6310 Later rabbis also emphasized (and probably exaggerated) the dutiful attendance (e.g., Ecc1. Rab. 1:7, §8); Diaspora pilgrims certainly could not attend all the pilgrimage festivals (Safrai, «Relations,» 191). In biblical times, see Josephus Ant. 8.225. 6311 Deissmann, Light, 115–16, noting the pagan association of the Jewish festival with Dionysus. |
| 7509 E.g., Brown, John, 1:403; Dahl, «History,» 133; Pancaro, Law, 184; in greater detail, Ackerman, « Psalm 82 ,» 186–87 (citing b. c Abod. Zar. 5a), who also connects this with Jesus as the Word in flesh (1:14); Mielcarek, «Interpretacja» (after surveying various options). 7510 Cf. Neyrey, «Gods.» Greeks also freely reapplied older lines to different, contemporary characters (e.g., Euripides Medea 332, in Appian C.W. 4.17.130). 7511 E.g., Albright, Yahweh, 191–92; Gordon, « Psalm 82 ,» 130. Some commentators see here gods of other nations demoted to mortal status for misbehavior (Bright, History, 158). Salters, « Psalm 82 ,» suggests that the LXX preserves the original picture of God with his divine court but other Greek versions modified it to avoid polytheistic readings. 7513 Stauffer, Jesus, 97, thinks the psalm addressed the religious authorities and Jesus thus contrasts himself with Israel " s current rulers; but this interpretation may demand too much of John " s audience. 7514 On this passage, e.g., Hunter, John, 108; Cadman, Heaven, 120; Longenecker, Christology, 99; Longenecker, Exegesis, 69; Ellis, Genius, 174; Homey, «Gods.» 7524 See comment on the introduction to 10:22. See also Davies, Land, 295–96; Tobit 1:4. Naturally, no text presents Jesus needing to be «purified» before a feast (11:55). 7527 Often in blessings, e.g., t. Ber. 5:22; 6:9–10, 13–14; p. Sukkah 3:4, §3. They were sanctified through having been separated from idolatry (Sipra Qed. pq. 10.208.1.2). 7528 Sipre Deut. 25.6.1. The reverse argument appears in Sipre Deut. 309.2.1: if Israel forgot his works in Egypt, they should at least remember his promises for the coming world. Greeks could also speak of God " s character revealed through his works (Heraclitus Ep. 4). 7530 See comment on 8:59. One would expect a claim of invisibility rather than escape to be more explicit because more dramatic; hence it is not likely in view here (pace Smith, Magician, 120). Читать далее Источник: The Gospel of John : a commentary : Volumes 1-2/Craig S. Keener – Massachusetts : Baker Academic, 2003. – 1636 pages. |
| 6486 Jub. 16:27, 29; 18:19; 2Macc 10:6–7; cf. Deut 16:14, 15 ; Lev 23:40 . 6487 E.g., Apol1. Κ. Tyre 39 (which suggests that people also visited strangers during the festival, 39–40); Diogenes Laertius 2.68; Willis, Meat, 61. 6488 Cf.Dihle, «Fête.» 6489 E.g., m. Sukkah 5(given its most likely sense); b. Sukkah 51ab, 53a. 6490 See Moore, Judaism, 2:44–45 (comparing the functions of libations among pagans); Ringgren, Religion, 190; Harrelson, Cult, 69; Uval, «Streams»; cf. Zech 14:16–19. 6491 On winter rains, see comment on John 10:23 . 6492 E.g., 1 En. 76:4–13; 2 Bar. 10:11. 6493 Often compared with the eschatological resurrection because rain also brings life, e.g., b. Ber. 29a; 33a; Šabb. 88b; Ta c an. 2ab; 7a; p. Ber. 5:2; Ta c an. 1:1, §2; Gen. Rab. 13:6; 73:4; Deut. Rab. 7:6; Pesiq. Rab. 42:7. 6494 See further Sipre Deut. 41.6.4; thus, in later sources, repentance (Gen. Rab. 13:14), obeying Torah (Num. Rab. 3:12), the temple service ( " Abot R. Nat. 4A), tithing (Pesiq. Rab Kah. 1:4), Sabbath observance (Song Rab. 7:2, §2), or charity (Lev. Rab. 34:14) brings rains. 6495 E.g., 1 En. 101:2; Pss. So1. 17:18; Josephus Ant. 8.318–319; Lev. Rab. 35:10. 6496 Jdt 8:31; Josephus Ant. 14.22; m. Ta c an. 3:8; t. Ta c an. 2:13; " Abot R. Nat. 6A; b. Ta c an. 8a; 19b-20a; 23a-26a; p. Ta c an. 1:4, §1; 3:9, §§6–7; 3:11, §4; cf. 1 Kgs 17:1; 18:41–46; Jas 5:17–18. Among Greeks, e.g., Diogenes Laertius 8.2.59; Iamblichus Bab. St. 10 (Photius Bibliotheca 94.75b); on rainmakers in some traditional societies, see, e.g., Mbiti, Religions, 234–36. 6497 " Abot R. Nat. 4A; b. Ta c an. 19b, bar.; Pesiq. Rab. 52:3; see comment on obedience and rain, above. Greeks might also undergo rituals (cf. Iamblichus V.P. 10.51) or require sacrifice to propitiate a deity who sent drought (Pausanias 2.29.8; Alciphron Farmers 33 [Thalliscus to Petraeus], 3.35, par. 1–2; rejected by Seneca Nat. 4.7.3). 6498 E.g., t. Sukkah 3:18; Ecc1. Rab. 7:14, §3; Song Rab. 7:2, §2. 6499 M. Ta c an. 1:1; b. B. Mesfa 28a (R. Gamaliel); p. Ta c an. 1:1, §§1–10. Prayers for rain appear in the OT (1 Kgs 8:36; cf. Jer 14:22 ); twice in the Amidah (second and ninth benedictions); and in Jdt 8(Johnson, Prayer, 13–14). |
| 6107 Also Hooker, Message, 109; see further Keener, Matthew, 420–22. The Qur " an (7.203) later echoes this refusal (Wansbrough, Studies, 7). 6108 Michaels, John, 102, regards this clause as a probable aside, suggesting others in 6:33, 46, 50, 58. 6109 Strachan, Gospel, 120. Rabbis could also tell a parable about a king setting his seal on some-one, representing God " s special protection for Noah (Gen. Rab. 32:8). 6114 Scholars have often cited 1QS 4.4 to parallel John " s phrase (Albright, «Discoveries,» 169; Driver, Scrolls, 520; Charlesworth, «Comparison,» 415). Cf. also 4Q491, MS A, frg. 10, co1. 2, line 14 (for the eschatological battle; cf. 4Q491 MS C, frg. 11, co1. 1); for the conjunction of verb and noun, as here and in 9:4, see Philostratus Hrk. 17.6. 6116 Freed, Quotations, 15. Schuchard, Scripture, 33–46, prefers Ps 78 (77LXX) with its context in the old Greek version. Greeks also conflated texts (e.g., Maximus of Tyre Or. 41.3, probably blending Homer II. 14.80 and 12.327). 6117 Swancutt, «Bread from Heaven,» also contends that John reads Ps 78 in John 6in the context of Isa 54–55 (Smith, John 153), from which John explicitly quotes in 6:45; «seek» (6:26) could also allude to Isa 55:6; and Isa 55may have echoes. 6119 E.g., 2Chron 23:18 ; CD 1.13; 5.1; 7.10–11; 11.18, 20; 1QS 8.14–17; 4Q266 frg. 11, 2.4–5; cf. m. Git. 9:10; Sanh. 10:1; Mek. Pisha 1.76–77; Sipre Deut. 56.1.2b; p. Meg. 1:5, §1; Sukkah 2:10, §1; 3:5, §1; Ta c an. 3:11, §5; 3 En. 5:14; 18:7, 18, 24; 28:4, 9, 10; 31:2; cf. Fitzmyer, «Quotations» (who rightly argues that Qumran formulas are closer to those in the NT than rabbinic ones are); cf. Deissmann, Studies, 249–50, for the legal use of such a phrase in Hellenistic papyri, but Greek forms are not close (Alexander, «Ipse Dixit,» 119–20). For «said» instead of «written,» see, e.g., CD 4.19–20; CD-B 19.15; lQpHab 6.2; m. «Abot 1:18; 2:13; Mek. Pisha 1.70–71; »Abot R. Nat. 36A (and normally the rabbis); cf. related formulas in 1QM 11.5–6; CD 4.13; 5.8; 6.7–8,13; 7.8,14; 8.9, 14; 9.7–9; 10.16. |
| Rab Kah. 11:22; he conversed with rabbis about unspecified or nonhalakic issues in b. B. Mesi c a 85b; Sanh. 113b; Yoma 19b-20a. Cf. his settling of questions pertaining to himself in b. Ketub. 106a (instructing R. Anan as he wrote Seder Eliyyahu Rabba and Seder Eliyyahu Zuta); Gen. Rab. 71:9. Elijah already appears as «greatly zealous for the law» (ν τω ζηλσαι ζλον νμου) in 1Macc 2:58. 3838 E.g., b. Ber. 4b; he appears as an executor of judgment against a sacrilegious man in b. Ber. 6b; as a bearer of news to a rabbi in b. Šabb. 33b (Simeon ben Yohai); Deut. Rab. 5(Meir); Targum Rishon to Esth 4(to Mordecai). For his knowledge of what God does, cf. b. B. Mesi c a 59b; he wakes the deceased patriarchs for prayers in b. B. Mesi c a 85b. 3839 E.g., b. c Abod. Zar. 17b; Ta c an. 21a; p. Ketub. 12:3, §6; Kil 9:3, §4; Pesiq. Rab Kah. 18:5; Gen. Rab. 33:3. Other miracle-workers may have been associated with Elijah (cf. Vermes, Jesus the Jew, 72, 76–77, whose case is probable though not certain). His appearances to Jewish teachers seem to begin in the second-century sources (Bamberger, «Prophet,» 308). 3840 Sipre Deut. 41.4.3; 342.5.2; b. Menah. 63a; at the redemption of the new exodus in Exod. Rab. 3:4; he would punish the Gentiles in Gen. Rab. 71:9; involved in the resurrection in m. Sotah 9:15; p. Seqa1. 3:3. Ford, Revelation, 179, cites also Pirqe R. E1. 43,47; Seder Eliyyahu Rabba 25ff. 3841 E.g., the four craftsmen and comments on the seven shepherds of Mic 5in b. Sukkah 52b; Pesiq. Rab Kah. 5:9; Song Rab. 8:9, §3; Pesiq. Rab. 15:14/15 (one may compare the priest anointed for war–and perhaps the two messiahs–in these texts with earlier Qumran expectation (see above on Christology, pp. 286–88 of our introduction). In late texts of varying date and opinion, he is associated with the Messiah (Lev. Rab. 34:8; Deut. Rab. 6:7; Song Rab. 2:13, §4), preceding him (b. c Erub. 43b; Pesiq. Rab. 35:4); coming with him (Exod. Rab. 18:12); knowing something about the time of his coming (b. |
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