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THE RE-TRANSLATION OR REVISION OF
THE BIBLE. *- No. II.

In our last number we considered the subject of a new
version of the Bible, and came to the conclusion that
our present authorized version, as it is called, is not
likely to be easily replaced by another which should
differ from it essentially either in style or in accuracy.
In referring to the five rules cited from the Rev. Arthur
Stanley's work, it was remarked that the first and last
were the only rules of importance. We come now to
consider the last, namely, the emendations of the
English version of the Bible, by means of the accuracy
of translation. That the translators devoted their
utmost attention to this rule is manifest from two im-
portant facts which should never be lost sight of: first,
that this translation has superseded every other that has
been made either before or since; and, second, that the
most learned men, whom this country has ever produced,
have always quoted this translation, in all their con-
troversies on religious subjects, as well as in all their
works written either for the edification of the church,
or for the instruction of the world. Had not the
religious community of this country been satisfied that
the common version was the best extant, it is evident
that proposals would have been made and carried into
effect, both by churchmen and dissenters, long before
this, to introduce some other version, either old or new,
into public use both in churches and chapels. This has
never yet been done; and to the praise of dissenters let
it be said, that however they may have differed with
their brethren of the church, on certain points of faith
and practice, especially in the matter of church govern-
ment, they have never thrown aside that invaluable
boon which they owe to the labours of learned and
pious men, principally belonging to the established
church; but have rejoiced in its possession as much as
if it had been the work of the most rigid adherents of
their own particular sect.

It is said by the author referred to in our first article, that "the popular belief" in the perfection of our common version "must gradually fade away" before the cheap dissemination of the Annotated Paragraph Bible, in every page of which some error of the translation is exposed, and an amendment suggested." Let us hear what the editor of this edition of the Bible says for it himself:

the remainder being introduced among the references and notes at the foot of the page."

From the words of the writer above cited, the reader might be led to suppose that the "error of the translation" which "is exposed," or the "amendment" which is "suggested" in every page of the Annotated Paragraph Bible, was something very recent, and due to the labours of learned critics who have sprung up since the period when the translators lived; whereas, from the extract which we have quoted from the preface to that Bible, it appears that the exposure of these errors and the suggestion of these amendments were due to the translators themselves! But to call the introduction of these "marginal readings," the exposure of errors, and the suggestion of amendments, is to accuse the translators of a literary felo-de-se; and the only way in which this statement can be accounted for, is to suppose that the writer had either not seen the words of the preface, or had forgotten them, when he penned the objectionable sentence. All that can be said therefore, on this point, amounts to this, that at the end of nearly two centuries and a half, some variations in the rendering of particular passages of Scripture suggested and recorded in the margin by the translators of the Bible themselves, have in some cases been discovered to be better adapted to convey the meaning of the original, than the rendering adopted by them in the text, and have accordingly been inserted in brackets in the text, alongside of the said rendering. Surely there appears to be nothing wonderful in this; it is the work of the same pious and learned men after all; and to them we are still indebted for the improved rendering, as well as for that inserted in the text.

Lest, however, it should be said that we have not stated the whole case, we must make another extract from the preface to the Annotated Bible.

occupying no very considerable bulk, have not been compiled

"The short notes interspersed throughout the volume, though without great care and labour. Their general object has been, so far as the space would allow, to give improved renderings in many instances where the authorized version is conceived to be defective, to elucidate difficult passages, and in other ways, to afford explanation and illustration. They will be found to be more numerous and extensive upon the New Testament, especially the epistles, than upon the Old." From these remarks, it would appear that in addition to the important renderings originally furnished by our translators themselves, the editor of the Annotated Bible has introduced short notes, compiled from various other sources, giving improved renderings, which were probably unknown to the translators; or if known, rejected by them as not conveying the true sense of the text. Of these short notes, two things are said which it will be well for the advocates of a new or even a revised version to carefully consider: first, that they occupy no very considerable bulk,-an elegant way of saying that they are exceedingly small, and perhaps this of the English Version of the Holy Bible. By A. W. M'Clure. New is the case in more senses than one; and secondly, that 4. Romish Versions of the Bible. Facts and Arguments for the Con- they are given only in places where the authorized sideration of Bible Societies. By the Rev. J. D. Hales, M.A. Incumbent version is conceived to be defective,—another elegant way of St. John's Church, Richmond, &c. London: Wertheim and Macintosh, 5. The Versions of Holy Scripture for Roman Catholic Countries. An Appeal to the British and Foreign Bible Society. By 8. P. Tregelles,

"The marginal readings and translations of many of the Hebrew names, which formed part of the original work of our English translators, have been inserted:-such of them as appear to convey a materially improved rendering, or to illustrate the passage, being incorporated within brackets in the text, so as to meet the reader's eye in the most convenient form; and *1. The State of the English Bible. Reprinted from the Edinburgh Review, October, 1855. By the Rev. William Harness, A.M., Perpetual 2. The Annotated Paragraph Bible. Religious Tract Society, London,

Curate of All Saints, Knightsbridge. London: Longman and Co., 1856.

1853.

3. The Translators Revived; a Biographical Memoir of the Authors

York: Charles Scribner.

1856.

LL.D. London: Wertheim and Macintosh 1856.

of saying that the authors of these improved renderings only thought that they were improvements. The want of authority, we mean critical authority, with which these

"Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made: and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it; because that in it he had rested from all

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improved renderings are introduced, suggests to our to weariness but to action; as the Divine Being can mind a saying of Bancroft, the bishop of London, when neither know fatigue nor stand in need of rest.' Dr. Rainolds, the celebrated Puritan, proposed a new Hebrew word according to Gesenius, the acknowledged translation of the Bible to king James-that very trans- great authority in the Hebrew language, does mean rested. lation which we now enjoy-"that if every man's In his lexicon, he gives the following meanings in their humour should be followed, there would be no end of order: " (1) TO REST, TO KEEP AS A DAY OF REST. (To translating." This saying is truly applicable to the take rest. The primary idea appears to be that of to sit present case; for the short notes have no doubt been down, to sit still). It is used of men (opposition to gathered from a numerous host of commentators and labour), Ex. xxiii. 12; xxxiv. 21. Followed by [the writers on the Holy Scriptures; and unless the public preposition] min, TO REST FROM LABOUR, Gen. ii. 2, 3. knew upon what clerical or critical authority they have (2) To cease, desist, leave off. (3) To celebrate the been introduced as foot notes to the Annotated Bible, it Sabbath." Here, the first and most natural meaning cannot place that confidence in the new and improved of the word is to rest; and Gesenius declares that, in renderings, which might otherwise be done, were their the very passage under consideration, it means to authors well known and recognized as able and pious rest from labour. Besides, every one will admit that men, either in the church, or in the republic of letters. the citation of this passage in the New Testament, It is impossible, of course, in our limited space, to where the word is translated into Greek, ought to be notice all the new improvements which are recommended decisive of the question. Let us then turn to Paul's in the foot notes; but we may very properly notice citation in Heb. iv. 4: "For he spake in a certain place some at the very commencement of this edition, which of the seventh day on this wise, And God did rest the have no small influence on important questions now in seventh day from all his works." Here the Greek word agitation between the church and the world. At the for did rest, means, according to Liddell and Scott's conclusion of that wonderful summary of creation, given lexicon, "to put or lay to rest, to calm, to assuage;” it by Moses, the common version has these remarkable is the intensive of another verb which signifies to make words: :to end or cease, to allay, to soothe, to calm, &c. noun derived from this verb is repeatedly used by the apostle in the chapter cited, as the exact translation of the Hebrew word Sabbath, and means a putting to rest, a resting, a calm. From these quotations, it is quite evident that the mere signification of ceasing from work, is not that of the original Hebrew word employed in the Divine institution of the Sabbath or day of rest; but that it means actual rest from labour of every description both of body and mind, a total cessation from all worldly employments WHETHER OF BUSINESS OR OF PLEASURE. The plain and evident object of this divine institution was that in the calm rest of the seventh day, the soul of man might contemplate not only the works of the Creator, but make preparation for a coming eternity, by the calm and serious consideration of a future state. The beautiful application which the apostle makes of this glorious institution is enough to soothe and calm the agitated breast of the most alarmed and anxious sinner, while it affords the sweetest consolation to the heart of the sincere believer: "He that is entered into his rest, he also hath ceased from his own works as God did from his." The sinner has only to cease from his own works as the means of acceptance with God, and to rest on Christ's finished work, and he is safe; safe in time, safe in eternity; for heaven is begun below. We know that God did not need rest, but God says by the Holy Spirit that he did rest; and in this, he speaks to men after the manner of men, in order that they may understand his words and his institutions. The Bible is full of this mode of speaking; were it not so, the Bible would be a sealed book. Oh, the grace and condescension of our Father who is in heaven.

his work which God created and made."

We say these are remarkable words; for it is evident that here God taught Adam, who was a full made man, and the representative of the human race, by example rather than precept, that his day of rest was to be observed by all mankind, by men of every nation and tribe under the sun-the descendants of Adam-long before the Jews existed as a separate nation. In reference to this passage, however, the Annotated Bible has the foot note on the word rested, say "rather ceased." Now this is manifestly a gloss on the text, or rather a departure from the literal rendering, a commentary such as the Earl of Shaftesbury remarked in his speech before the Bible Society, was manifested in the samples which have been given of what the advocates of change call a new translation. This is just the sort of alteration which the Anti-sabbatarians desire, as an excuse for their infringement on the sanctity of the Sabbath of God. They will very naturally say, "well, even according to the original institution of the Sabbath, we are only to cease from working; and, therefore, we may indulge in as much innocent amusement as we please. Who does not see that this will be the plea set up for the neglect of the Sabbath, as a day holy to the Lord, and for its devotion to all manner of unsanctified pleasures? And this plea would be founded on the adoption of the word ceased, instead of rested in the proposed new translation of the Bible.

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wife, which he did.

All names in Scripture are signi- are addressed. See Rev. xxii. 20." The glorious and ficant, and were they all translated into corresponding crowning doctrine of the whole book of God's revelaEnglish words, they would throw much light on the tion, the Bible, is here set forth in imperishable words; text. But we consider that such notes as these really viz., that the Lord Jesus Christ, the Saviour of men, is form part of our authorized version as it came from the one with the eternal God, equal with him in power and hands of the translators, and that they ought to be in-glory, and equally entitled to adoration and praise; that serted in every edition of the Bible as a matter of it was HE, who made the world; HE, who is Lord of course. The word living here, is evidently taken as a all; HE, to whom, as mediator between God and man, noun; a use which is made of it still, as when we say all power is given in heaven and in earth; HE, whom that " a man must make his living" of such or such a all men are to honour, even as they honour the Father; trade. It would have been better, however, in this and HE, who is to be the JUDGE of the living and the case, to have employed the more abstract term life; dead, at his appearing and his kingdom. We object, and then the sentence would read more clearly thus: however, to the term invoking, used in the note instead "and Adam called his wife's name life; because she of calling upon, because it is not so plain to the English was the mother of all life." Glorious prospect, blessed reader; the former is of Latin origin, the later of Saxon anticipation! Eve was to be the mother not only of all origin. We would, therefore, simply omit the word that were to live on earth, but of all that were to live God, which is a supplement of the translators', and in heaven; not only of all men, but of the Son of man, simply read the passage, in accordance with the actual who was to destroy the works of the devil; not only of Greek, thus: "And they stoned Stephen, calling upon temporal life, but of eternal life; for, speaking of Jesus and saying, 'Lord Jesus, receive my spirit."" The Christ, the apostle John says, "This is the true God, doctrine of the divinity of Christ is so distinctly and and eternal life." But we must not omit an important clearly shown forth in this passage, (for Stephen was point which our translators, with all their accuracy, as full of the Holy Spirit,) that the Unitarian who would well as commentators and annotators in general, appear deny it, must at once give up all belief in the inspirato have overlooked. In the passage, where the tempter tion of the Bible; and not only so, but he must give up says, "For God doth know that in the day ye eat thereof, all idea of the authenticity of the New Testament, as a then your eyes shall be opened, and ye shall be as gods, true history, and a plain unvarnished narrative of facts. knowing good and evil," the word translated gods, is It must be with him, aut Cæsar aut nullus. The Unithe very same as the word translated God; and there is tarians, therefore, would gain nothing by a New Transno reason whatever, either from the context, or from lation, or a careful revision of the authorized version, any other consideration of a religious or critical nature, if it were committed to the hands of faithful men, perwhy the same word should not be translated God in sons endued with a reverence and love of the truth, and both cases. This would, in fact, add peculiar emphasis firm believers in the inspiration and authenticity of and accuracy to the passage, by shewing the heinous- the sacred Scriptures. On the other hand, were the ness of the crime for which our first parents were driven government or the church, to commit the work into any from Paradise; the devil tempted them to aspire to an other hands than these, the consequences would be of equality with God, his own crime which cast him out of the most dangerous kind to the progress of true religion, heaven, and they, like him, yielded to the temptation. to the prosperity of the church of Christ, and to the Eve, and Adam too, wished to be like God in wisdom, to well-being of society at large. know both good and evil; but such knowledge is destruc- We cannot close this paper, however, without adverttive to those who possess not the power to choose the ing to another important note in the Annotated Bible, good and to shun the evil. Their only salvation, there- with which we can by no means agree; and which therefore, as finite creatures, was obedience to the Divine fore, we consider it the more necessary to elucidate, in command; this they transgressed and justly fell. Awful connection with the question of revision. In the note was the fall; they lost the communion of God, and this to the following passage: "And I say also unto thee, could not be restored to them without a complete atone-that thou art Peter, and upon this rock I will build ment. Hopes to this effect were held out to them in the my church; and the gates of hell shall not prevail sentence pronounced on the tempter; these hopes were like life from the dead; and, as it was the seed of the woman which was to bruise the serpent's head, she might well be looked upon as the mother of life.

Let us now, for another example, turn to the New Testament. In the Annotated Bible, an important note is introduced, not from the original translators, on the serious and affecting passage relating to the death of Stephen. In our common version, it reads thus "And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit." Here the note very properly says: "The word 'God' is not in the original; we may therefore read thus, 'invoking and saying, Lord Jesus,' &c., which is plainly an act of worship; and in terms ascribing divine power to him, to whom they

against it. And I will give unto thee, the keys of the kingdom of heaven, &c." The editor of that Bible says, "The word translated 'rock' (Petra,) is not the same word as Peter, (Petros,) but is of a similar meaning. The words of our Lord evidently have direct reference to the confession of Peter, in verse 16. The name of Peter agrees with his character." The whole of this note is untrue, and quite a mistake, both in criticism and in fact, except where it says that the word translated rock is not the same word as PETER. wonder that an editor could say, in this connection, that they were words of "similar meaning," for they are evidently meant to be placed in direct contrast to each other. If not so, the passage is jejune and useless; or else it is employed by anticipation to confirm the

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Romanists in their cardinal error. But the truth is, the church, not Peter. This commission from the head that the editor might as well have denied the truth of the church was given to all the disciples, not to of the 9th axiom of the first book of Euclid, that Peter alone; he was not, therefore, the chief of the "the whole is greater than its part,' as to have apostles, but stood only on the same level with them. made the assertion that Petros and Petra are words Christ is with his church, his true disciples, always, of similar meaning. This is the error of the church even to the end of the world, not Peter. Christ has a calling itself Roman Catholic, and it is the source successor and a delegate in the church, to comfort, of all its other errors; for upon it is founded the direct, and assist it, not Peter. This delegate is the dogma of the Pope's supremacy. Not without a Holy Spirit, the Comforter. He that hath an ear, let cogent reason, did the Holy Spirit employ the him hear what the Spirit saith unto the churches. If Greek language to convey the important truths of the churches will not hear what the Spirit saith unto salvation to man. In Greek, the two words in them, he leaves them. The Spirit hath left some churches; let serious inquiry be made, where?

question, have very separate and distinct meanings. Instead of giving our own dicta, we shall here again cite the best Greek lexicon extant, that of Liddell and Scott. "PETROS, a piece of rock, a stone, and thus distinguished from PETRA." Again, "PETRA, a rock. There is no example in good authors of Petra in the signification of Petros, for a single stone." Unless, therefore, as we have said, an editor is prepared to say that a part is equal to the whole, he cannot assert that Petros has the same as or even a similar meaning to Petra. The disciple is not equal to his master, nor the servant to his Lord. The meaning of the passage is now sufficiently obvious; and not only obvious, but full of emphasis and beauty. It ought to be translated thus: "And also I say unto thee, that thou art a piece of the rock; and upon this very rock, I will build my church; and the gates of hell shall not prevail against it." Here the Lord Jesus evidently contrasts the weakness and instability of the disciple, apart from his master, a stone separated from the rock, with the strength and stability of THE master, the rock itself, the rock of It could not be otherwise; for as the Lord himself said to his disciples, on another occasion," without me, ye can do nothing.' If the Unitarians would gain nothing by a new or revised version committed to the hands of faithful men in Christ Jesus, as little would the adherents of the Church of Rome. The correct rendering of this passage cuts up the dogma of the Pope's supremacy, root and branch, and shews that Christ alone is the true rock upon which the church is built. To build upon a stone like Peter, is no better than building upon the sand.

ages.

We are, however, greatly astonished at the assertion of the editor that these "words of our Lord evidently have direct reference to the confession of Peter." Does this mean that the confession is to be considered as the rock? How can this be? How can any man's confession be a rock? What is implied in the figure of a rock? Continual support and defence in all trials, and difficulties, and dangers. This support and defence was promised to the church by her Lord himself, and not by the apostle Peter. His ever memorable words are these: "All power is given UNTO ME, in heaven and in earth. Go YE, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things which I have commanded you; and lo, I AM WITH YOU ALWAY, even unto the end of the world." The power in the church was given unto Christ, not unto Peter; Christ is the head of

Lastly, the editor, believing that Peter's name signifies a rock, or something very like it, says, "The name of Peter agrees with his character." Unless the Roman doctrine be entertained concerning Peter, that he was the rock of the church, and the prince of the apostles, we can see nothing in Peter's character that at all cor responds to the idea of a rock. For he is remarkable for instability and the denial of his master. Satan desired him that he might sift him as wheat, and he would assuredly have fallen, had not Christ prayed for him, that his faith should not fail. If, however, it be understood that Peter was not a rock, but a stone, a moveable stone, detached from the rock, and liable to be tossed about from one hand to another, then indeed his name agrees with his character. But this is no more than the character of all the stones of the temple which is to be built of the living stones, who belong to the church above. Detached from the rock, they are mutable and unsteady, liable to be tossed about with every wind of doctrine; attached to the rock, and making one with him, they are firm and safe. "As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me." Such were the words of Christ to his chosen disciples; and what he said to them, he saith to all.

The "appeal" of Dr. Tregelles to the Bible Society, on its circulation of Romish versions of the Scriptures in Popish countries is opportune and just, and we can honestly indorse his sentiments on the subject. We are indeed astonished that the committee of the Society would hesitate for one moment to adopt his recommendation,-"the substitution henceforth of an honestly made Protestant version for each of those which is now Romish." The Doctor has laboured for eighteen years, apparently in vain, to call the attention of the Society to this matter, and did we not know the nature of committees, we should have expressed our surprise at the coolness with which the Secretary is instructed to answer the respectful letter contained in this appeal. The fundamental principle of the Society is violated by the circulation of these Romish versions, viz. the circulation of the Bible without note or comment; and we entirely agree with the remark of a Regius Professor of Divinity, cited by Mr. Hales in his Facts and Arguments,' 99 that a false translation is the most dangerous of comments; "because the ordinary reader regards it as the word of God, who cannot lie." In proof that the Romish version of Martini, which is one issued by the Bible Society, contains numerous

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false translations, he cites among others, more than fifty passages, mostly from the New Testament, in which the words meaning repentance and to repent, arc translated by words meaning penance and to do penance; and, it is well known that these words at once convey to the mind of a Romanist the idea of undergoing painful satisfaction for sin! In this way, the all-atoning sacrifice of Christ is rendered of none effect by their traditions. Again it appears that errors more glaring even than these, are promulgated by means of the Romish versions in question. Thus, in Luke i. 28, for highly favoured is put full of grace; in Acts xiv. 22, and elsewhere, for elders, is put sacrificing priests; in 1 Cor. x. 18, for the sacrifices, is put the host; in Ephes. v. 32, for this is a great mystery, is put this sacrament is great; in Heb. xiii. 4, for with such sacrifices God is well pleased, is put with such victims one gains God; but it is needless to multiply examples of this kind. Yet of such versions, the indiscriminate assertion is made in the Bible Society's report for 1855, Martini and Diodati " W. are BOTH faithful translations."

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There is a deep lesson for this day in all this. The source of all true prosperity, of all spiritual prosperity, is here unfolded:

"His delight is in the law of the Lord, and in his law doth he meditate day and night."

This is the true place of never-failing fruitfulness and prosperity. This is the sure fountain of blessedness indeed. May it be ours to discern this fountain and ever to abide closely thereby.

Prophetic testimony immediately follows this introductory Psalm:

"I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee.

Ask of me, and I shall give thee the heathen for thine inheritance,

In the previous part of this psalm, the potentates of the earth become confederates in revolt against Jehovah. "The kings of the earth set themselves, and the rulers take counsel together,

Against the Lord, and against his anointed (or, his Christ), saying,

Let us break their bands assunder, and cast away their cords from us."

But,

"He that sitteth in the heavens shall laugh; the Lord shall have them in derision."

And

"Then shall he speak unto them in his wrath, and vex them in his sore displeasure."

But when shall this take place? The prophetic announcement already quoted informs us.

Zion": in purpose this is already done. Jehovah hath "set his king upon his holy hill of "Yet have I set my king"; notwithstanding all the heathen rage, and vain imaginings of these confederates:

"Yet have I set my king upon my holy hill of Zion."

I have surely exalted him to Israel's throne. A certain "anointed one" must reign in Zion. But who is he? Hear ye Jehovah's king.

"I will declare the decree;-the Lord hath said unto me, Thou art my Son; this day have I begotten thee." Wonderful progress of the dawning light! This Christ -this "anointed one"-of Jehovah, is also JEHOVAH'S SoN. And here is the foundation of his sovereignty. He is the heir of Jehovah. Who then shall dispute his claim to the dominion of the earth? The potentates of earth issue their proclamations and manifestoes; this is the sovereign proclamation of Jehovah's Son and King. "I will declare the decree, the Lord hath said unto me, Thou art my Son; this day have I begotten thee.

Ask of me, and I shall give thee the heathen for thine inheritance,

And the uttermost parts of the earth for thy possession."

But how will the actual possession of this promised sway over the wide realms of earth be obtained? The kings and rulers set themselves in opposition to this transfer of their power. How shall it be effected? Hearken to the answer afforded in this Scripture, ye who speak and think only of peaceful, quiet progress of the truth:

"Thou shalt break them with a rod of iron;

Thou shalt dash them in pieces like a potter's vessel." It is judgment-a crisis of sudden, destructive judgment, which must introduce the reign of Jehovah's Son and King. Surely there will be conversion too; and that by the gospel. This we shall see, even in the book before us. But this dread crisis also must surely come and pass by, before the "uttermost parts of the earth become the possession of Messiah.

How does the light of prophecy, even as the pathway the woman shall inflict stern retribution on the serpent. of the just, "shine more and more." The "seed of The "seed" of Abraham shall restore happiness to fallen man. There shall come out of Jacob, a star" and a "sceptre," who shall have dominion-one who Such is the announcement which introduces us to the shall exccute such judgment as to cause the exclamation,

And the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron,

Thou shalt dash them in pieces like a potter's vessel."

great prophetic field of the Book of Psalms.

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"Who shall live when God doeth this"! A prophet,

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