Acts 10:36
The word which God sent to the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)
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(36) The word which God sent . . .—The structure of the sentence, beginning with the object and carried on though a series of clauses, is both in the Greek and English somewhat complicated, but it is characteristically like that of St. Peter’s speech in Acts 2:22-24, whether the actual form in which both now appear is due to the speaker or the reporter. It is possible, though the construction is less natural, that “the word which God sent” may look backward to the verb “I perceive” and not to the “ye know” of Acts 10:37.

Preaching peace.—Better, as reproducing with the Greek the thought and language of Isaiah 52:7, preaching glad tidings of peace.

He is Lord of all.—The parenthesis is significant as guarding against the thought which Cornelius might have entertained, that the Jesus of whom he heard as the Christ was only a Prophet and a Teacher. Peter, still holding the truth which had been revealed to him, not by flesh and blood, but by his Father in heaven (Matthew 16:17), proclaims that He was none other than the “Lord of all,” of all men, and of all things.

Acts 10:36. The word — Message, or doctrine; which God sent unto the children of Israel — When he sent his Son into the world; preaching — Proclaiming by him, and his apostles and evangelists, peace — Between God and man, whether Jew or Gentile; by — Or through; Jesus Christ: he is Lord of all — Not of the Jews only, but of the Gentiles also, and under that character will manifest the riches of his mercy unto all that call upon him, Romans 3:29; Romans 10:12; That word you know — In some degree; you cannot be entirely ignorant of the facts attested by it, or of the doctrine built thereon; both which, however, I shall now more particularly explain and confirm to you: the facts and doctrine, I mean, published throughout all Judea, and begun from Galilee — Taking their first rise there; after the baptism which John preached — Who went before that extraordinary Person to prepare his way, by calling sinners to repentance and amendment of life, and admitting the penitent to the baptism of water; how God anointed Jesus — Particularly at his baptism, thereby inaugurating him into his office; with the Holy Ghost — With an extraordinary measure of his Holy Spirit; and with power — It is worthy of our remark, that frequently, when the Holy Ghost is mentioned, there is added a word particularly adapted to the present circumstance. So the deacons were to be persons full of the Holy Ghost and wisdom, Acts 6:3. Barnabas was full of the Holy Ghost and faith, Acts 11:24; the disciples were filled with joy and with the Holy Ghost, Acts 13:52. And here, where his mighty works are mentioned, Christ himself is said to be anointed with the Holy Ghost and with power; for God was with him — He speaks sparingly here of the majesty of Christ, as considering the state of his hearers.10:34-43 Acceptance cannot be obtained on any other ground than that of the covenant of mercy, through the atonement of Christ; but wherever true religion is found, God will accept it without regarding names or sects. The fear of God and works of righteousness are the substance of true religion, the effects of special grace. Though these are not the cause of a man's acceptance, yet they show it; and whatever may be wanting in knowledge or faith, will in due time be given by Him who has begun it. They knew in general the word, that is, the gospel, which God sent to the children of Israel. The purport of this word was, that God by it published the good tidings of peace by Jesus Christ. They knew the several matters of fact relating to the gospel. They knew the baptism of repentance which John preached. Let them know that this Jesus Christ, by whom peace is made between God and man, is Lord of all; not only as over all, God blessed for evermore, but as Mediator. All power, both in heaven and in earth, is put into his hand, and all judgment committed to him. God will go with those whom he anoints; he will be with those to whom he has given his Spirit. Peter then declares Christ's resurrection from the dead, and the proofs of it. Faith has reference to a testimony, and the Christian faith is built upon the foundation of the apostles and prophets, on the testimony given by them. See what must be believed concerning him. That we are all accountable to Christ as our Judge; so every one must seek his favour, and to have him as our Friend. And if we believe in him, we shall all be justified by him as our Righteousness. The remission of sins lays a foundation for all other favours and blessings, by taking that out of the way which hinders the bestowing of them. If sin be pardoned, all is well, and shall end well for ever.The word - That is, this is the Word, or "the doctrine." Few passages in the New Testament have perplexed critics more than this. It has been difficult to ascertain to what the term "word" in the accusative case τὸν λόγον ton logon here refers. Our translation would lead us to suppose that it is synonymous with what is said in the following verse. But it should be remarked that the term used there, and translated "word," as if it were a repetition of what is said here, is a different term. It is not λόγον logon, but ῥῆμα rēma - a word, a thing; not a doctrine. I understand the first term "word" to be an introduction of the doctrine which Peter set forth, and to be governed by a preposition understood. The whole passage may be thus expressed: Peter had been asked to teach Cornelius and his assembled friends. It was expected, of course, that he would instruct him in regard to the true doctrines of religion - the doctrine which had been communicated to the Jews. He commences, therefore, with a statement respecting the true doctrine of the Messiah, or the way of salvation which was now made known to the Jews. "In regard to the Word, or the doctrine which God sent to the children of Israel, proclaiming peace through Jesus Christ (who is Lord of all), you know already what was done, or the transactions which occurred throughout all Judea, from Galilee, where he commenced his ministry after John had preached, that this was by Jesus Christ, since God had anointed him," etc. Peter here assumes that Cornelius had some knowledge of the principal events of the life of the Saviour, though it was obscure and imperfect; and his discourse professes only to state this more fully and clearly.

Unto the children of Israel - To the Jews. The Messiah was promised to them, and spent his life among them.

Preaching - That is, proclaiming, or announcing. God did this by Jesus Christ.

Peace - This word sometimes refers to the peace or union which was made between Jews and Gentiles, by breaking down the wall of division between them. But it is used here in a wider sense, to denote "peace or reconciliation with God." He announced the way by which man might be reconciled to God, and might find peace.

He is Lord of all - That is, Jesus Christ. He is sovereign, or ruler of both Jews and Gentiles, and hence, Peter saw the propriety of preaching the gospel to one as to the other. See John 17:2; Matthew 28:18; Ephesians 1:20-22. The word "Lord" used here does not necessarily imply divinity, but only that the Lord Jesus, as Mediator, had been constituted or appointed Lord or Ruler over all nations. It is true, however, that this is a power which we cannot conceive to have been delegated to one that was not divine. Compare Romans 9:5.

36-38. the word … sent unto the children of Israel—for to them (he would have them distinctly know) the Gospel was first preached, even as the facts of it took place on the special theater of the ancient economy.

preaching peace by Jesus Christ—the glorious sum of all Gospel truth (1Co 1:20-22).

he is Lord of all—exalted to embrace under the canopy of His peace, Jew and Gentile alike, whom the blood of His Cross had cemented into one reconciled and accepted family of God (Eph 2:13-18).

The word; the word of reconciliation between God and man, not only between God and the Jews, but between him and the Gentiles also, he had

sent unto Israel by his prophets formerly. God is said to create peace to him that is afar off, the Gentile, as well as to him that is near, the Jew, Isaiah 57:19; and that salvation was not limited to the Jews only, Psalm 72:7,8 Isa 49:6, might be known unto them by the examples of Melchizedck, Job, and Naaman, who did no ways belong unto them; but this was now more manifest: God preaching this peace between himself and all nations indifferently:

1. By Christ in his own person preaching this, Matthew 8:11, and telling them that by his death he would draw all men unto him, John 12:32.

2. This peace is preached to be had by Christ, or only through Christ, by the angels themselves, Luke 2:14. And:

3. By all the apostles and ministers of the gospel. Speaking to the Gentiles, St. Paul says, Ye who were afar off are made nigh by the blood of Christ, Ephesians 2:13; and it was their constant doctrine, that there was no name under heaven by which men could be saved, but the name of Christ, Acts 4:12; and that it was all one whether they were Greeks or Jews, &c., but Christ is all, and in all, Colossians 3:11: so that in this doctrine there is an exact harmony between the Old and New Testaments, the prophets and the apostles.

He is Lord of all; Christ is Lord, not of the Jews, or one people, only; but of the Gentiles, all nations, also, as Matthew 28:19,20 Ro 3:29. The word which God sent unto the children of Israel,.... Now the apostle enters on his sermon or discourse, of which the above were only a preface, or an introduction; and his sense is, that the doctrine which he was now about to preach to them, was the doctrine of the Gospel; which it pleased God, of his infinite wisdom and rich grace, to send first to the people of the Jews, by the ministry of the apostles: this word is sometimes called the word of God, of which he is the author; and the word of Christ, of which he is the sum and substance; and the word of salvation, salvation by Christ alone being the principal part of it; and the word of righteousness, because therein is the righteousness of Christ revealed, from faith to faith; and the word of faith itself, because it is the means by which faith comes; and the word of truth, because it contains nothing but truth; and sometimes, the word of reconciliation, because it publishes peace and reconciliation by Christ, as is hereafter signified: this word God is said to send; which shows that it comes from him, and is of a divine original, and therefore ought to be received, not as the word of man, but as: the word of God; and it may be said to be "sent", because the apostles were sent with it by Christ; who ordained them, and sent them forth to preach it in the several cities of Judea; and which shows that Christ is God, who sent this word by them, and so the text is a proof of his deity; and this was sent to the children of Israel and to them only at first; the apostles were forbidden going in the way of the Gentiles, or entering into any of the cities of the Samaritans; and though their commission was now enlarged, and they might go to the Gentiles, as yet they had not done it, only published the Gospel to the Jews: the substance of which was,

preaching peace by Jesus Christ: that word preached, or the apostles in the ministry of it preached; or rather God, who sent the word by them, preached through them the doctrine of peace and reconciliation, by the blood of Christ; and this being so principal a doctrine of the Gospel, the whole is called from it, the Gospel of peace, and the word of reconciliation: by "peace" here is meant, not peace with the creatures of the earth, the beasts of the field, which, through the sin of men, are become troublesome to them; nor peace with men, which is desirable, and to be sought after, and to a good man the Lord makes his enemies to be at peace with him; nor peace with the saints, which ought by all means to be maintained, and which should rule in the hearts of God's people, and to which the Gospel calls them; but peace with God, which was broken by the sin of man, which filled his mind with enmity to God; and now he is incapable of restoring it, and reconciling himself to God; he has neither disposition, nor ability to perform it; but Christ is the sole author of it: a council of peace was held, in which the scheme of it was drawn; a covenant of peace was entered into, between the Father and the Son; Christ was provided, promised, and prophesied of, as the peace maker; he came into the world for this purpose; the chastisement of our peace was laid on him, and he procured it by his obedience, sufferings; and death: and this is what the Gospel publishes; not peace made by men, by their repentance, humiliation, and works of righteousness; but made by Christ, the Prince of peace, by his blood and sacrifice: and not as to be made by him, or any other, but as already made; being not only a plan drawn, but executed, a finished work; and that not conditionally, if men will repent, believe, and obey, but absolutely, as a thing done, and not dependent on any condition required of man; and a wonderful blessing this is, being made on honourable terms, and so lasting, and bringing with it a train of other blessings; and this being an article in the Gospel, makes that to be good news, and glad tidings indeed: and these doctrines of peace with God by the blood of Christ, and reconciliation for sin by his sacrifice, were to be preached to them that were afar off, and to them that are nigh, both to the Jews and Gentiles; to strengthen which observation, the following clause put into a parenthesis is added,

he is Lord of all: of the whole world, and all things in it; of all the nations of the world, Gentiles as well as Jews, and particularly of God's elect among them both; and therefore he will have the Gospel preached to one, as to another; Ephesians 2:17.

The {p} word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)

(p) God showed the Israelites that whoever lives godly is acceptable to God, no matter what nation he comes from, for he preached peace to men through Jesus Christ, who is Lord not only of one nation, that is, of the Jews, but of all.

Acts 10:36-38. The correct construction is, that we take the three accusatives: τὸν λόγον, Acts 10:36, τὸ γενόμ. ῥῆμα, Acts 10:37, and Ἰησοῦν τὸν ἀπὸ Ναζαρ., Acts 10:38, as dependent on ὑμεῖς οἴδατε, Acts 10:37, and treat οὗτός ἐστι πάντων κύριος as a parenthesis. Peter, namely, in the τὸν λόγον already has the ὑμεῖς οἴδατε in view; but he interrupts himself by the insertion οὗτόςκύριος, and now resumes the thought begun in Acts 10:36, in order to carry it out more amply, and that in such a way that he now puts ὑμεῖς οἴδατε first, and then attaches the continuation in its extended and amplified form by Ἰησοῦν τὸν ἀπὸ Ναζ. by way of apposition. The message, which He (God, Acts 10:35) sent to the Israelites (comp. Acts 13:26), when He made known salvation through Jesus Christ (He is Lord of all!)—ye know the word, which went forth through all Judaea, having begun from Galilee after the baptism which John preached

Jesus of Nazareth
(ye know), how God anointed Him (consecrated Him to be the Messianic King, see on Acts 4:27) with the Holy Spirit and with power, who went about doing good and healing, etc. This view is quite in keeping with the hurriedly aggregated and inartistic mode of expression of Peter, particularly at this urgent moment of extraordinary and profound emotion. Comp. on Ephesians 2:1; Winer, p. 525 [E. T. 706]. The most plausible objection to this construction is that of Bengel (comp. de Wette): “Noverant auditores historiam, de qua mox, non item rationes interiors, de quibus hoc versu.” But the contents of the λόγος is, in fact, stated by εἰρήνην διὰ Ἰ. Χ. so generally and, without its rationes interiors, so purely historically, that in that general shape it could not be anything strange to hearers, to whom that was known, which is said in Acts 10:37-38. Erasmus, Er. Schmid, Homberg, Wolf, Heumann, Beck (Obss. crit. exeg., I. p. 13), Heinrichs, Kuinoel make the connection almost as we have given it; but they attach ὑμεῖς οἴδατε to τὸν λόγον, and take to τὸ γενόμενον ῥῆμα as apposition to τὸν λόγον,—by which, however, οὗτός ἐστι πάντων κύριος makes its weight, in keeping with the connection, far less sensibly felt than according to our view, under which it by the very fact of its high significance as an element breaks off the construction. Others refer τὸν λόγον ὃν κ.τ.λ. to what precedes, in which case, however, it cannot be taken either as for ὃν λόγον (Beza, Grotius; comp. Bengel and others), or with Olshausen, after Calvin and others, for κατὰ τὸν λόγον ὃν κ.τ.λ.; but would have, with de Wette (comp. Baumgarten and Lange), to be made dependent on καταλαμβ., or to be regarded as an appositional addition (Buttm. neut. Gr. p. 134 [E. T. 153]), and consequently would be epexegetical of ὅτι οὐκ ἔστιδεκτὸς αὐτῷ ἐστι. In this case εἰρήνη would have to be understood of peace between Jews and Gentiles. But even apart from this inadmissible explanation of εἰρήνην (see below), the λόγος of Acts 10:36, so far as it proclaims this peace, is something very different from the doctrine indicated in Acts 10:35, in which there is expressed only the universally requisite first step towards Christianity. Moreover, Peter could not yet at this time say that God had caused that peace to be proclaimed through Christ (for this he required a further development starting from his present experience), for which a reference to Acts 1:8 and to the universalism of Luke’s Gospel by no means suffices. Pfeiffer in the Stud. u. Krit. 1850, p. 401 ff., likewise attaching it to what precedes, explains thus: he is in so far acceptable to him, as he has the destination of receiving the message of salvation in Christ; so that thus εὐαγγελιζ. would be passive (Luke 7:22; Hebrews 4:2; Hebrews 4:6), and τὸν λόγον, as also εἰρήνην, would be the object to it. But this is linguistically incorrect, inasmuch as it would require at least the infinitive instead of εὐαγγελιζόμενος; and besides, εὐαγγελίζομαί τι, there is something proclaimed to me, is foreign to the N. T. usage. Weiss, Petr. Lehrbegr. p. 151 f., gives the meaning: “Every one who fears God and does right, by him the gospel may be accepted;” so that τὸν λόγον would stand by attraction for ὁ λόγος, which is impossible (in 1 Peter 2:7 it is otherwise). According to Ewald, p. 248, τὸν λόγον κ.τ.λ. is intended to be nothing but an explanation to δικαιοσύνην. A view which is the more harsh, the further τ. λόγον stands removed from δικαιοσ., the less τὸν λόγον ὃν κ.τ.λ. coincides as regards the notion of it with δικαιοσ., and the more the expression ἐργάζεσθαι λόγον is foreign to the N. T.

εἰρήνην is explained by many (including Heinrichs, Seyler, de Wette) of peace between Jews and Gentiles (Ephesians 2:17), but very arbitrarily, since no more precise definition is annexed, although the Jews are just named as the receivers of the gospel. Nor is there in what follows any mention of that peace. Hence it is to be generally taken as = שָׁלוֹם, salvation, and the whole Messianic salvation is meant, which God has made known through Christ to the children of Israel; not specially peace with God (Romans 5:1, Calovius, and others), which yet is the basis of salvation. Comp. on Romans 10:15.

διὰ Ἰ. Χ. belongs to εὐαγγ., not to εἰρήνην (Bengel and others); for εὐαγγ. εἰρ. διὰ Ἰ. Χ. contains the more precise explanation of the τὸν λόγ. ὃν ἀπέστ., consequently must also designate Jesus as the sent of God, through whom the λόγος is brought.

πάντων] not neuter (Luther and others), but masculine. Christ is Lord of all, of Jews and Gentiles, like God Himself (Romans 3:29; Romans 10:12), whose σύνθρονος He is; comp. Romans 10:12; Romans 14:9; Ephesians 4:5 f. The aim of this emphatically added remark is to make the universal destination of the word primarily sent to the Jews to be felt by the Gentile hearers, who were not to regard themselves as excluded by ὃν ἀπέστ. τοῖς υἱοῖς Ἰσρ. Comp. Acts 10:43.

ῥῆμα] word, not the things (de Wette and older expositors), which it does not mean even in Acts 5:32; Luke 2:15. Comp. on Matthew 4:4. It resumes the preceding τὸν λόγον. On γενόμ., comp. Luke 3:2. Concerning the order of the words (instead of τὸ καθʼ ὁλ. τ. Ἰουδ. γενόμ. ῥῆμα), see Kühner, ad Xen. Anab. iv. 2. 18.

In Acts 10:38 the discourse now passes from the word, the announcement of which to the Jews was known to the hearers, to the announcer, of whose Messianic working they would likewise have knowledge.

ὡς ἔχρισεν αὐτόν] renders prominent the special divine Messianic element in the general Ἰησοῦν τὸν ἀπὸ Ναζ. (οἴδατε[259]). Comp. Luke 24:20. As to the idea of this ΧΡΊΕΙΝ, see on Acts 4:27.

Ὃς ΔΙῆΛΘΕΝ] him (ΑὐΤΌΝ), who (after receiving this anointing) went through (Galilee and Judaea, Acts 10:37) doing good, and in particular healing, etc.

In the compound verb καταδυναστ. is implied hostile domination, Jam 2:6; Wis 2:10; Wis 15:14; Sir 48:12; Xen. Symp. ii. 8; Strabo, vi. p. 270; Joseph. Antt. xii. 2. 3; Plut. de Is. et Osir. 41: καταδυναστεῦον ἢ καταβιαζόμενον. Comp. ΚΑΤΑΔΟΥΛΟῦΝ.

is not spoken according to a “lower view” (de Wette), against which, see on Acts 2:36; but the metaphysical relation of Christ to the Father is not excluded by this general expression (comp. John 16:32), although in this circle of hearers it did not yet demand a specific prominence. Comp. Bengel: “parcius loquitur pro auditorum captu de majestate Christi.”

[259] On πν. ἁγίῳ κ. δυνάμει, Bengel correctly remarks: “Spiritus sancti mentio saepe ita fit, ut addatur mentio ejus speciatim, quod convenit cum re praesenti.” Comp. Acts 10:36. For readings see critical notes; translate: “the word he sent unto” R.V., cf. Psalm 107:20.—λόγον, cf. for use of the word as a divine message Acts 4:31, Acts 8:14; Acts 8:25, Acts 13:26, Acts 14:3, Acts 16:32; here it may mean the Gospel message sent to Israel as distinct from the τὸ ῥῆμα, i.e., the previous teaching of John the Baptist (see Rendall); but R.V. like A.V. regards ῥῆμα and . τὸν ἀπὸ Ν. as in apposition to λόγον, but Rendall and Weiss place a full stop after Κύριος, and begin a new sentence with ὑμεῖς.—εὐαγγελ. εἰρήνην with the accusative as signifying the contents of the glad tidings, cf. Acts 5:42.—οὗτός ἐστι πάντων Κ.: the parenthetical turn given to the words seem to express the way in which the speaker would guard against the thought that Jesus of Nazareth was simply on a level with those who were spoken of as ἀπόστολοι, as the ἀπέστειλε might perhaps suggest to his hearers (see Nösgen). The words are simply the natural expression of the divine power and authority already assigned by St. Peter to our Lord, cf. Acts 2:33; Acts 2:36 (cf. Romans 10:12); on their explanation by St. Athanasius and their place in the Arian controversy, see Four Discourses against the Arians, iv., 30, E.T. (Schaff and Wace edition). On Blass’s “brilliant suggestion” to omit Κ., see Blass, in loco (he seems to think that κοινός is possible), and Page, Classical Review, p. 317, July, 1897.36. The word which God sent unto the children of Israel, preaching peace by Jesus Christ (he is Lord of all)] The construction and meaning of this and the two following verses are somewhat involved. The relative “which” is left out of this verse by the oldest MSS., and “God” is not represented in the Greek. So that the literal translation would be, “He (i.e. God, mentioned in the previous verse) sent the word unto the children of Israel, preaching the gospel of peace by Jesus Christ (he is Lord of all). The “word” in this verse is the message of the Messiah proclaimed by angels (Luke 2:14) as a message of glad tidings, and of peace on earth, through the birth of a Saviour which is Christ the Lord. This was first preached unto Israel as God’s chosen people, but now God is the giver of remission of sins to every one that believeth on Him (see Acts 10:43). The message of peace now was not only to be between God and the chosen race, but between God and the Jew and Gentile alike.Acts 10:36. Τὸν λόγον ὃν ἀπέστειλε) A Hebraism, in accordance with which it is equivalent to את, this is, as in Haggai 2:5 [“According to (understood) the word that I covenanted with you”], τὸν λόγον, ὃν διεθέμην ὑμῖν. Ed. Basil or Aldin. Ludovicus de Dieu adds the passages, Zechariah 7:7; Zechariah 8:17; 2 Kings 9:25. Others, however, formerly wrote in Acts τὸν λόγον ἀπέστειλε (with which comp. Psalm 107:20, LXX., ἀπέστειλε τὸν λόγον αὐτοῦ), so that τοῦτον should be understood[64]). Comp. Matthew 19:22 (ΤῸΝ ΛΌΓΟΝ, sub. ΤΟῦΤΟΝ); John 7:40, etc. At all events, Peter seems to have had in his mind that expression of Isaiah, ch. Acts 9:8, דבר שלח, “The Lord sent a word,” and to have referred it to what goes before in that passage, concerning the Prince of Peace and His government; so as to say, “That good thing which has been vouchsafed to Israel through the Messiah, that same I say is yours.” However, I understand both passages as to the word of doctrine. Comp. Acts 13:26. It is not to be construed, ΤῸΝ ΛΌΓΟΝ ΟἼΔΑΤΕ (Acts 10:37). These new hearers knew the history, concerning which presently he speaks: they did not as yet know also its inner bearings and principles (rationes), concerning which he treats in this verse.—ἈΠΈΣΤΕΙΛΕ, sent) God. The ellipsis confirms the connection of this verse with Acts 10:34, out of which it is to be filled up. Moreover God sent, when His Son came: and “preached the Gospel of peace,” speaking through Him.—εὐαγγελιζόμενος εἰρήνην, preaching the Gospel of peace) peace between God and men, between Jews and Gentiles: Isaiah 57:19, “Peace to him that is far off, and to him that is near, saith the Lord.” Ephesians 2:17.—ΔΙᾺ, by) Construe with peace: as appears from the fact that he forthwith calls Christ Lord of all, even of the Gentiles. Comp Acts 10:42-43. The one Lord comprehends all in peace.—πάντων, of all) Masculine. Christ is Lord of all: and God, in Christ, is God of all: Acts 10:34; Ephesians 4:5-6.

[64] The Vers. Germ. agrees with this: although the margin of both Greek Editions has pronounced the omission of the word ὃν as less established.—E. B.

The ὃν is read by CDEe and Loth Syr. Versions: and so Tisch. AB (and, according to Lachm., but erroneously, C) Vulg. Memph. Theb. omit ὃν: and so Lachm.—E. and T.Verse 36. - He for God, A.V.; preaching good tidings of peace for preaching peace, A.V. The word (τὸν λόγον)

The message.

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