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in the Acts, yet the statement here by Paul has every degree of probability. We know that he often preached in their synagogues; (Acts ix. 20; xiii. 5, 14, 15; xiv. 1; xvii. 17; xviii. 4 ;) and nothing is more probable than that they would be enraged against him, and would vent their malice in every way possible. They regarded

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zarenes, and they would not fail to inflict on him the severest punishment which they were permitted to. Forty stripes save one.— -The word 'stripes" does not occur in the original, but is necessarily understood. The law of Moses (Deut. xxv. 3) expressly limited the number of stripes that might be inflicted to forty. In no case might this number be exceeded. This was a humane provision, and one that was not found among the heathen, who inflicted any number of blows at discretion. Unhappily it is not observed among professedly Christian nations where the practice of whipping prevails, and particularly in slave countries, where the master inflicts any number of blows at his pleasure. In practice among the Hebrews, the number of blows inflicted was in fact limited to thirty-nine, lest by any accident in counting the criminal should receive more than the number prescribed in the law. There was another reason still for limiting it to thirty-nine. They usually made use of a scourge with three thongs, and this was struck thirteen times. That it was usual to inflict but thirty-nine lashes is apparent from Josephus, Ant. book iv. chap. viii. § 21.

b

left space enough to suppose that they may have occurred. (a) There is no contradiction between the accounts. Where it is said by Paul that he was thrice beaten with rods, though in the Acts but one beating is mentioned, yet there is no contradiction. It is only the omission to record all that occurred to Paul. But had the history, says Paley, contained an account of four beat-him as an apostate, and a ringleader of the Naings with rods, while Paul mentions here but three, there would have been a contradiction. And so of the other particulars. (b) Though the Acts of the Apostles be silent concerning many of the instances referred to, yet that silence may be accounted for on the plan and design of the history. The date of the epistle synchronizes with the beginning of the twentieth chapter of the Acts. The part, therefore, which precedes the twentieth chapter is the only place in which can be found any notice of the transactions to which Paul here refers. And it is evident from the Acts that the author of that history was not with Paul until his departure from Troas, as related in chap. xvi. 10. See Note on that place. From that time Luke attended Paul in his travels. From that period to the time when this epistle was written occupies but four chapters of the history; and it is here, if any where, that we are to look for the minute account of the life of Paul. But here much may have occurred to Paul before Luke joined him. And as it was the design of Luke to give an account of Paul mainly after he joined him, it is not to be wondered at that many things may have been omitted of his previous life. (c) The period of time after the conversion of Paul to the time when Luke joined him at Troas is very succinctly given. That period embraced sixteen years, and is comprised in a few chapters. Yet in that time Paul was constantly travelling. He went to Arabia, returned to Damascus, went to Jerusalem, and then to Tarsus, and from Tarsus to Antioch, and thence to Cyprus, and then through Asia Minor, &c. In this time he must have made many voyages, and been exposed to many perils. Yet all this is comprised in a few chapters, and a considerable portion of them is occupied with an account of public discourses. In that period of sixteen years, therefore, there was ample opportunity for all the occurrences which are here referred to by Paul. See Paley's Hora Pauline on 2 Cor. No. ix. (d) I may add, that from the account which follows the time when Luke joined him at Troas, (from Acts xvi. 10,) it is altogether probable that he had endured much before. After that time there is mention of just such transactions of scourging, stoning, &c., as are here specified; and it is altogether probable that he had been called to suffer them before. When Paul says, "Of the Jews," &c., he refers to this because this was a Jewish mode of punishment. It was usual with them to inflict but thirty-nine blows. The Gentiles were not limited by law in the number which they inflicted. Five times. -This was doubtless in their synagogues and before their courts of justice. They had not the power of capital punishment, but they had the power of inflicting minor punishments. And though the instances are not specified by Luke

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VER. 25. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep;

b Acts xvi. 22.

c Acts xiv. 19.

d Acts xxvii.

Thrice was 1 beaten with rods.-In the Acts of the Apostles there is mention made of his being beaten in this manner but once before the time when this epistle was written. That occurred at Philippi. (Acts xvi. 22, 23.) But there is no reason to doubt that it was more frequently done. This was a frequent mode of punishment among the ancient nations, and as Paul was often persecuted, he would be naturally subjected to this shameful punishment. Once was I stoned.This was the usual mode of punishment among the Jews for blasphemy. The instance referred to here occurred at Lystra. (Acts xiv. 19.) Paley (Hora Paulina) has remarked that this, when confronted with the history, furnished the nearest approach to a contradiction without a contradiction being actually incurred, that he ever had met with. The history (Acts xiv. 19) contains but one account of his being actually stoned. But prior to this (Acts xiv. 5), it mentions that" an assault was made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully and to stone them, but they were aware of it, and fled to Lystra and Derbe." "Now," Paley remarks, "had the assault been completed; had the history related that a stone was thrown, as it relates that preparations were made both by Jews and Gentiles to stone Paul and his companions; or even had the account of

this transaction stopped without going on to in form us that Paul and his companions were aware of their danger and fled, a contradiction between the history and the epistle would have ensued. Truth is necessarily consistent; but it is scarcely possible that independent accounts, not having truth to guide them, should thus advance to the very brink of contradiction without falling into it." Thrice I suffered shipwreck. -On what occasions, or where, is now unknown, as these instances are not referred to in the Acts of the Apostles. The instance of shipwreck recorded there (chap. xxvii.), which occurred when on his way to Rome, happened after this epistle was written, and should not be supposed to be one of the instances referred to here. Paul made many voyages in going from Jerusalem to Tarsus, and to Antioch, and to various parts of Asia Minor, and to Cyprus; and shipwrecks in those seas were by no means such unusual occurrences as to render this account improbable. A night and a day, &c.-The word here used (vvxnuspor) denotes a complete natural day, or twenty-four hours. In the deep.-To what this refers we do not now certainly know. It is probable, however, that Paul refers to some period when, having been shipwrecked, he was saved by supporting himself on a plank or fragment of the vessel until he obtained relief. Such a situation is one of great peril, and he mentions it, therefore, among the trials which he had endured. The supposition of some commentators that he spent his time on some rock in the deep; or of others that this means some deep dungeon; or of others that he was swallowed by a whale, like Jonah, shows the extent to which the fancy is often indulged in interpreting the Bible.

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In journeyings often. Of course subject to the fatigue, toil, and danger which such a mode of life involves. In perils of waters.-In danger of losing my life at sea, or by floods, or by crossing streams. Of robbers.-Many of the countries, especially Arabia, through which he travelled, were then infested, as they are now, with robbers. It is not impossible or improbable that he was often attacked and his life endangered. It is still unsafe to travel in many of the places through which he travelled. By mine own countrymen. The Jews. They often scourged him; laid wait for him; and were ready to put him to death. They had deep enmity against him as an apostate, and he was in constant danger of being put to death by them. By the heathen. -By those who had not the true religion. Several instances of his danger from this quarter are mentioned in the Acts. In the city.-In cities, as in Derbe, Lystra, Philippi, Jerusalem, Ephesus, &c. In the wilderness.--In the desert, where he would be exposed to ambushes, or to wild beasts,

or to hunger and want. Instances of this are not recorded in the Acts, but no one can doubt that they occurred. The idea here is, that he had met with constant danger wherever he was, whether in the busy haunts of men or in the solitude and loneliness of the desert. In the sea. -See ver. 25. Among false brethren.-This was the crowning danger and trial to Paul, as it is to all others. A man can better bear danger by land and water, among robbers and in deserts, than he can bear to have his confidence abused, and to be subjected to the action and the arts of spies upon his conduct. Who these were he has not informed us. He mentions it as the chief trial to which he had been exposed, that he had met those who pretended to be his friends, and who yet had sought every possible opportunity to expose and destroy him. Perhaps he has here a delicate reference to the danger which he apprehended from the false brethren in the church at Corinth.

VER. 27. In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.

g 1 Cor. iv. 11.

f Acts xx. 31. In weariness.-Resulting from travelling, exposure, labour, and want. The word koog (from ków, to beat, to cut) means, properly, wailing and grief, accompanied with beating the breast. Hence the word means toil, labour, wearisome effort. And painfulness.-This word (póybos) is a stronger term than the former. It implies painful effort; labour producing sorrow, and in the New Testament is uniformly connected with the word rendered "weariness;" in 1 Thess. ii. 9, and 2 Thess. iii. 8, it is rendered “travail. In watchings often.-In loss of sleep, arising from abundant toils and from danger. See Note on chap. vi. 5. In hunger and thirst.-From travelling among strangers, and being dependent on them and on his own personal labours. Note, 1 Cor. iv. 11. In fastings often.-Either voluntary or involuntary. See Note on chap. vi. 5. In cold and nakedness.-See Note, 1 Cor. iv. 11.

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VER. 28. Beside those things that are without, that which cometh upon me daily, the care of all the churches.

h Acts xv. 36-40.

Beside those things that are without.—In addition to these external trials, these trials pertaining to the body, I have mental trials and anxieties resulting from the necessary care of all the churches. But on the meaning of these words commentators are not agreed. Rosenmüller supposes that the phrase means "besides those things that come from other sources,' ..that I may omit other things." Beza, Erasmus, Bloomfield, and some others suppose that the passage means those things out of the regular routine of his office. Doddridge, “beside foreign affairs." Probably the sense is, Apart from the things beside," (Xwpic Tov #apekrog;) not to

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mention other matters, or if other matters should be laid aside, there is this continually rushing anxiety arising from the care of all the churches." That is, this would be enough in itself. Laying aside all that arises from hunger, thirst, cold, &c., this continual care occupies my mind and weighs upon my heart. That which cometh upon me daily.There is great force in the original here. The phrase rendered, " that which cometh upon me" means properly, "that which rushes upon me. The word (iovoraoic) means properly a concourse, a crowd, hence a tumult; and the idea here is, that these cares rushed upon him, or pressed upon him like a crowd of men or a mob that bore all before it. This is one of Paul's most energetic expressions, and denotes the incessant anxiety of mind to which he was subject. The care of all the churches.The care of the numerous churches which he had established, and which needed his constant supervision. They were young; many of them were feeble; many were made up of heterogeneous materials; many composed of Jews and Gentiles mingled together, with conflicting prejudices, habits, preferences; many of them were composed of those who had been gathered from the lowest ranks of life; and questions would be constantly occurring relating to their order and discipline in which Paul would feel a deep interest, and which would naturally be referred to him for decision. Besides this, they had many trials. They were persecuted, and would suffer much. In their sufferings Paul would feel deep sympathy, and would desire, as far as possible, to afford them relief. In addition to the churches which he had planted, he would feel an interest in all others, and doubtless many cases would be referred to him as an eminent apostle for counsel and advice. No wonder that all this came rushing on him like a tumultuous assembly ready to overpower him.

VER. 29. Who is weak, and I am not weak? who is offended, and I burn not?

i1 Cor. ix. 22.

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Note on 1 Cor. ix. 22. bable that he uses the phrase here in a more general sense, as denoting that he sympathized with those who were weak and feeble in all their circumstances. Who is offended, (oкavdalizerai.) -Who is scandalized. The word means properly to cause to stumble and fall; hence to be a stumbling-block to any one; to give or cause offence to any one. The idea here seems to be, "who is liable to be led astray; who has temptations and trials that are likely to lead him to sin or to cause him to fall, and I do not burn with impatience to restore him, or with indignation against the tempter ?" In all such cases Paul deeply sympathized with them, and was prompt to aid them. And I burn not?-That is, with anger or with great agitation of mind, at learning that any one had fallen into sin. This may either mean that he would burn with indignation against those who had led them into sin, or be deeply excited in view of the disgrace which would be thus brought on the Christian cause. In either case it means that his mind would be in a glow of emotion; he would feel deeply; he could not look upon such things with indifference or without being deeply agitated. With all he sympathized; and the condition of all, whether in a state of feeble faith, or feeble body, or falling into sin, excited the deepest emotions in his mind. The truth here taught is, that Paul felt a deep sympathy for all others who bore the Christian name, and this sympathy for others greatly increased the cares and toils of the apostolic office which he sustained. But having given this exposition, candour compels me to acknowledge that the whole verse may mean, "Who is feeble in the faith in regard to certain observances and rites and customs, (1 Cor. ix. 22,) and I do not also evince the same? I do not rouse their prejudices, or wound their feelings, or alarm them, On the other hand, who is scandalized, or led into sin by the example of others in regard to such custom; who is led by the example of others into transgression, and I do not burn with indignation?" In either case, however, the general sense is, that he sympathized with all others.

VER. 30. If I must needs glory, I will glory of the things which concern mine infirmities.

Who is weak, &c.-I sympathize with all. feel where others feel, and their sorrows excite deep sympathetic emotions in my bosom. Like a tender and compassionate friend, I am affected when I see others in circumstances of distress. The word weak here may refer to any want of strength, any infirmity or feebleness arising either from body or mind. It may include all who were feeble by persecution or by disease; or it may refer to the weak in faith and doubtful about their duty, (see 1 Cor. ix. 22;) and to those who were burdened with mental sorrows. The idea-Greek, is, that Paul had a deep sympathy in all who needed such sympathy from any cause. And the statement here shows the depth of feeling of this great apostle; and shows what should be the feeling of every pastor. See Note on Rom. xii. 15. And I am not weak?-I share his feelings and sympathize with him. If he suffers, I suffer. Bloomfield supposes that Paul means, that in the case of those who were weak in the faith be accommodated himself to their weakness, and thus became all things to all men.

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k Chap. xii. 5, 9, 10.

If I must needs glory.-It is unpleasant for me to boast, but circumstances have compelled me. But since I am compelled, I will not boast of my rank, or talents, but of that which is regarded by some as an infirmity. Mine infirmities. The things of my weakness." The word here used is derived from the same word which is rendered "weak," in ver. 29. He intends doubtless to refer here to what had preceded in his enumeration of the trials which he had endared. He had spoken of sufferings. He had endured much. He had also spoken of that tenderness of feeling which prompted him to sympathize so deeply when others suffered. He admitted that he often wept, and trembled, and glowed with strong feelings on occasions which perhaps to many would not seem to call for such

strong emotions, and which they might be disposed to set down as a weakness or infirmity. This might especially be the case among the Greeks, where many philosophers, as the Stoics, were disposed to regard all sympathetic feeling, and all sensitiveness to suffering, as an infirmity. But Paul admitted that he was disposed to glory in this alone. He gloried that he had suffered so much; that he had endured so many trials on account of Christianity, and that he had a mind that was capable of feeling for others, and of entering into their sorrows and trials. Well might he do this, for there is no more lovely feature in the mind of a virtuous man, and there is no more lovely influence of Christianity than this, that it teaches us to "bear a brother's woes," and to sympathize in all the sorrows and joys of others. Philosophy and infidelity may be dissocial, cheerless, cold; but it is not so with Christianity. Philosophy may snap asunder all the cords which bind us to the living world, but Christianity strengthens these cords; cold and cheerless atheism and scepticism may teach us to look with unconcern on a suffering world, but it is the glory of Christianity that it teaches us to feel an interest in the weal or woe of the obscurest man that lives, to rejoice in his joy and to weep in his sorrows.

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7 Gal. i. 3. The God and Father, &c.-Paul was accustomed to make solemn appeals to God for the truth of what he said, especially when it was likely to be called in question. See ver. 10. Comp. Rom. ix. 1. The solemn appeal which he here makes to God is made in view of what he had just said of his sufferings, not of what follows; for there was nothing in the occurrence at Damascus that demanded so solemn an appeal to God. The reason of this asseveration is probably that the transactions to which he had referred were known to but few, and perhaps not all of them to even his best friends; that his trials and calamities had been so numerous and extra

m Rom. ix. 5. n 1 Thess. ii. 2.

ordinary, that his enemies would say that they were improbable, and that all this had been the mere fruit of exaggeration; and as he had no witnesses to appeal to for the truth of what he said, he makes a solemn appeal to the everblessed God. This appeal is made with great reverence. It is not rash or bold, and is by no means irreverent or profane. He appeals to God as the Father of the Redeemer whom he so much venerated and loved, and as himself blessed for evermore. If all appeals to God were made on as important occasions as this, and with the same profound veneration and reverence, such appeals would never be improper, and we should never be shocked, as we are often now, when men appeal to God. This passage proves that an appeal to God on great occasions is not improper; it proves also that it should be done with profound veneration.

VER. 32. In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me:

o Acts ix. 24, 25.

At Damascus.-This circumstance is mentioned as an additional trial. It is evidently mentioned as an instance of peril which had escaped his recollection in the rapid account of his dangers enumerated in the previous verses. It is designed to show what imminent danger he was in, and how narrowly he escaped with his life. On the situation of Damascus, see Note, Acts ix. 2. The transaction here referred to is also related by Luke, (Acts ix. 24, 25,) though without mentioning the name of the king, or referring to the fact that the governor kept the city without a garrison. The governor.-Greek, ò

vápng, "the ethnarch;" properly a ruler of the people, a prefect, a ruler, a chief. Who he was is unknown, though he was evidently some officer under the king. It is not improbable that he was a Jew, or at any rate he was one who could be influenced by the Jews, and who was doubtless excited by the Jews to guard the city, and if possible to take Paul as a malefactor. Luke informs us (Acts ix. 23, 24) that the Jews took counsel against Paul to kill him, and that they watched the gates night and day to effect their object. They doubtless represented Paul as an apostate, and as aiming to overthrow their religion. He had come with an important commission to Damascus, and had failed to execute it; he had become the open friend of those whom he came to destroy; and they doubtless claimed of the civil authorities of Damascus that he should be given up, and taken to Jerusalem for trial. · It was not difficult, therefore, to secure the cooperation of the governor of the city in the case, and there is no improbability in the statement. Under Aretas the king.-There were three kings of this name who are particularly mentioned by ancient writers. The first is mentioned in 2 Mac. v. 8, as the "king of the Arabians." He lived about 170 years before Christ, and of course could not be the one referred to here. The se- | cond is mentioned in Josephus, Ant. b. xiii. ch. xv. § 2. He is first mentioned as having reigned | in Colo-Syria, but as being called to the government of Damascus by those who dwelt there, on account of the hatred which they bore to Ptolemy Meneus. Whiston remarks, in a note on Josephus, that this was the first king of the Arabians who took Damascus and reigned there, and that this name afterwards became common to such Arabian kings as reigned at Damascus and at Petra. See Josephus, Ant. b. xvi. ch. ix. § 4. Of course this king reigned some time before the transaction here referred to by Paul. A third king of this name, says Rosenmüller, is the one mentioned here. He was the father-inlaw of Herod Antipas. He made war with his sonin-law Herod, because he had repudiated his daughter, the wife of Herod. This he had done in order to marry his brother Philip's wife. See Note, Matt. xiv. 3. On this account Aretas made war with Herod, and in order to resist him,

him.

Herod applied to Tiberius, the Roman emperor, for aid. Vitellius was sent by Tiberius to subdue Aretas, and to bring him dead or alive to Rome. But before Vitellius had embarked in the enterprise, Tiberius died, and thus Aretas was saved from ruin. It is supposed that in this state of things, when thus waging war with Herod, he made an incursion to Syria, and seized upon Damascus, where he was reigning when Paul went there; or if not reigning there personally, he had appointed an ethnarch or governor, who administered the affairs of the city in his place. Kept the city, &c.-Luke (Acts ix. 24) says that they watched the gates day and night to kill This was probably the Jews. Meantime the ethnarch guarded the city, to prevent his escape. The Jews would have killed him at once; the ethnarch wished to apprehend him and bring him to trial. In either case Paul had much to fear, and he, therefore, embraced the only way of escape. With a garrison. The word which is used here in the original, (ppovpέw,) means simply to watch; to guard; to keep. Our translation would seem to imply that there was a body of men stationed in order to guard the city. The true idea is, that there were men who were appointed to guard the gates of the city, and to keep watch lest he should escape them. Damascus was surrounded, as all ancient cities were, with high walls, and it did not occur to them that he could escape in any other way than by the gates.

VER. 33. And through a window in a basket was I let down by the wall, and escaped his hands. And through a window.-That is, through a little door or aperture in the wall; perhaps something like an embrasure, that might have been large enough to allow a man to pass through it. Luke says (Acts ix. 25) that they let him down "by the wall." But there is no inconsistency. They doubtless first passed him through the embrasure or loop-hole in the wall, and then let him down gently by the side of it. Luke does not say it was over the top of the wall, but merely that he descended by the wall. It is not probable that an embrasure or opening would be near the bottom, and consequently there would be a considerable distance for him to descend by the side of the wall after he had passed through the window. Bloomfield, however, supposes that the phrase employed by Luke, and rendered by the wall," means properly, “through the wall." But I prefer the former interpretation. In a basket.-The word here used (apyávn) means any thing braided or twisted; hence a rope-basket, a network of cords, or a wicker hamper. It might have been such an one as was used for catching fish, or it might have been made for the occasion. The word used by Luke (Acts ix. 25) is onvpic -a word usually meaning a basket for storing grain, provisions, &c. Where Paul went immediately after he had escaped them, he does not here say. From Gal. i. 17, it appears that he went into Arabia, where he spent some time, and then returned to Damascus, and after three years he went up to Jerusalem. It would not have been safe to have gone to Jerusalem at once, and

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he therefore waited for the passions of the Jews to have time to cool, before he ventured himself again in their hands.

REMARKS.

1. There may be circumstances, but they are rare, in which it may be proper to speak of our own attainments, and of our own doings. (Ver. 1.) Boasting is in general nothing but folly-— the fruit of pride-but there may be situations when to state what we have done may be necessary to the vindication of our own character, and may tend to honour God. Then we should do it; not to trumpet forth our own fame, but to glorify God and to advance his cause. Occasions occur, however, but rarely, in which it is proper to speak in this manner of ourselves..

2. The church should be pure. It is the bride of the Redeemer; the "Lamb's wife." (Ver. 2.) It is soon to be presented to Christ, soon to be admitted to his presence. How holy should be that church which sustains such a relation! How anxious to be worthy to appear before the Son of God!

3. All the individual members of that church should be holy. (Ver. 2.) They, as individuals, are soon to be presented in heaven, as the fruit of the labours of the Son of God, and as entitled to his eternal love. How pure should be the lips that are soon to speak his praise in heaven! how pure the eyes that are soon to behold his glory! how holy the feet that are soon to tread his courts in the heavenly world!

4. There is great danger of being corrupted from the simplicity that is in Christ. (Ver. 3.) Satan desires to destroy us, and his great object is readily accomplished if he can seduce Christians from simple devotedness to the Redeemer; if he can secure corruption in doctrine, or in the manner of worship, and can produce conformity in dress and in the style of living to this world. Formerly he excited persecution, but in that he was foiled. The more the church was persecuted, the more it grew. Then he changed his ground. What he could not do by persecution, he sought to do by corrupting the church; and in this he has been by far more successful. This can be done slowly but certainly; effectually, but without exciting suspicion. And it matters not to Satan whether the church is crippled by persecution, or its zeal destroyed by false doctrine and by conformity to the world. His aim is secured, and the power of the church destroyed. The form in which he now assails the church is by attempting to seduce it from simple and hearty attachment to the Saviour; and, oh! in how many instances is he successful.

We

5. Our religion has cost much suffering. have in this chapter a detail of extraordinary trials and sorrows in establishing it; and we have reason to be thankful, in some degree, that the enemies of Paul made it necessary for him to boast in this manner. We have thus some most interesting details of facts of which otherwise we should have been ignorant; and we see that the life of Paul was a life of continual self-denial and toil. By sea and land; at home and abroad; among his own countrymen and strangers, he was subjected to continued privations and perse

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