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Easton's Bible Dictionary

A B C D E F G H I J K L M N O P Q R S T U V W X Y Z

Two Pages of letter "T"

1 2

Taanach - a sandy place, an ancient royal city of the Canaanites, on the south-western border of the plain of Esdraelon, 4 miles south of Megiddo. Its king was conquered by Joshua (12:21). It was assigned to the Levites of the family of Kohath (17:11-18; 21:25). It is mentioned in the song of Deborah (Judg. 5:19). It is identified with the small modern village of Ta'annuk.

Taanath-shiloh - approach to Shī´-lōh, a place on the border of Ephraim (Josh. 16:6), probably the modern T'ana, a ruin 7 miles south-east of Shechem, on the ridge east of the Mukhnah plain.

Tabbaoth - impressions; rings, "the children of," returned from the Captivity (Ezra 2:43).

Tabbath - famous, a town in the tribe of Ephraim (Judg. 7:22), to the south of Bethshean, near the Jordan.

Tabeal - goodness of God, the father of one whom the kings of Syria and Samaria in vain attempted to place on the throne of Ahaz (Isa. 7:6).

Tabeel - a Persian governor of Samaria, who joined others in the attempt to prevent the rebuilding of Jerusalem (Ezra 4:7).

Taberah - burning, a place in the wilderness of Pâr´-ăn, where the "fire of the Lord" consumed the murmuring Israelites (Num. 11:3; Deut. 9:22). It was also called Kibroth-hattaavah (q.v.).

Tabering - playing on a small drum or tabret. In Nahum 2:7, where alone it occurs, it means beating on the breast, as players beat on the tabret.

Tabernacle - (1.) A house or dwelling-place (Job 5:24; 18:6, etc.).

(2.) A portable shrine (comp. Acts 19:24) containing the image of Moloch (Amos 5:26; marg. and R.V., "Siccuth").

(3.) The human body (2 Cor. 5:1, 4); a tent, as opposed to a permanent dwelling.

(4.) The sacred tent (Heb. mishkan, "the dwelling-place"); the movable tent-temple which Moses erected for the service of God, according to the "pattern" which God himself showed to him on the mount (Ex. 25:9; Heb. 8:5). It is called "the tabernacle of the congregation," rather "of meeting", i.e., where God promised to meet with Israel (Ex. 29:42); the "tabernacle of the testimony" (Ex. 38:21; Num. 1:50), which does not, however, designate the whole structure, but only the enclosure which contained the "ark of the testimony" (Ex. 25:16, 22; Num. 9:15); the "tabernacle of witness" (Num. 17:8); the "house of the Lord" (Deut. 23:18); the "temple of the Lord" (Josh. 6:24); a "sanctuary" (Ex. 25:8).

A particular account of the materials which the people provided for the erection and of the building itself is recorded in Ex. 25-40. The execution of the plan mysteriously given to Moses was intrusted to Bezaleel and Aholiab, who were specially endowed with wisdom and artistic skill, probably gained in Egypt, for this purpose (Ex. 35:30-35). The people provided materials for the tabernacle so abundantly that Moses was under the necessity of restraining them (36:6). These stores, from which they so liberally contributed for this purpose, must have consisted in a great part of the gifts which the Egyptians so readily bestowed on them on the eve of the Exodus (12:35, 36).

The tabernacle was a rectangular enclosure, in length about 45 feet (i.e., reckoning a cubit at 18 inches) and in breadth and height about 15. Its two sides and its western end were made of boards of acacia wood, placed on end, resting in sockets of brass, the eastern end being left open (Ex. 26:22). This framework was covered with four coverings, the first of linen, in which figures of the symbolic cherubim were wrought with needlework in blue and purple and scarlet threads, and probably also with threads of gold (Ex. 26:1-6; 36:8-13). Above this was a second covering of twelve curtains of black goats'-hair cloth, reaching down on the outside almost to the ground (Ex. 26:7-11). The third covering was of rams' skins dyed red, and the fourth was of badgers' skins (Heb. tahash, i.e., the dugong, a species of seal), Ex. 25:5; 26:14; 35:7, 23; 36:19; 39:34.

Internally it was divided by a veil into two chambers, the exterior of which was called the holy place, also "the sanctuary" (Heb. 9:2) and the "first tabernacle" (6); and the interior, the holy of holies, "the holy place," "the Holiest," the "second tabernacle" (Ex. 28:29; Heb. 9:3, 7). The veil separating these two chambers was a double curtain of the finest workmanship, which was never passed except by the high priest once a year, on the great Day of Atonement. The holy place was separated from the outer court which enclosed the tabernacle by a curtain, which hung over the six pillars which stood at the east end of the tabernacle, and by which it was entered.

The order as well as the typical character of the services of the tabernacle are recorded in Heb. 9; 10:19-22.

The holy of holies, a cube of 10 cubits, contained the "ark of the testimony", i.e., the oblong chest containing the two tables of stone, the pot of manna, and Aaron's rod that budded.

The holy place was the western and larger chamber of the tabernacle. Here were placed the table for the shewbread, the golden candlestick, and the golden altar of incense.

Round about the tabernacle was a court, enclosed by curtains hung upon sixty pillars (Ex. 27:9-18). This court was 150 feet long and 75 feet broad. Within it were placed the altar of burnt offering, which measured 7 1/2 feet in length and breadth and 4 1/2 feet high, with horns at the four corners, and the laver of brass (Ex. 30:18), which stood between the altar and the tabernacle.

The whole tabernacle was completed in seven months. On the first day of the first month of the second year after the Exodus, it was formally set up, and the cloud of the divine presence descended on it (Ex. 39:22-43; 40:1-38). It cost 29 talents 730 shekels of gold, 100 talents 1,775 shekels of silver, 70 talents 2,400 shekels of brass (Ex. 38:24-31).

The tabernacle was so constructed that it could easily be taken down and conveyed from place to place during the wanderings in the wilderness. The first encampment of the Israelites after crossing the Jordan was at Gilgal, and there the tabernacle remained for seven years (Josh. 4:19). It was afterwards removed to Shī´-lōh (Josh. 18:1), where it remained during the time of the Judges, till the days of Ē´-lī, when the ark, having been carried out into the camp when the Israelites were at war with the Philistines, was taken by the enemy (1 Sam. 4), and was never afterwards restored to its place in the tabernacle. The old tabernacle erected by Moses in the wilderness was transferred to Nob (1 Sam. 21:1), and after the destruction of that city by Saul (22:9; 1 Chr. 16:39, 40), to Gibeon. It is mentioned for the last time in 1 Chr. 21:29. A new tabernacle was erected by David at Jerusalem (2 Sam. 6:17; 1 Chr. 16:1), and the ark was brought from Perez-uzzah and deposited in it (2 Sam. 6:8-17; 2 Chr. 1:4).

The word thus rendered ('ohel) in Ex. 33:7 denotes simply a tent, probably Moses' own tent, for the tabernacle was not yet erected.

Tabernacles, Feast of - the third of the great annual festivals of the Jews (Lev. 23:33-43). It is also called the "feast of ingathering" (Ex. 23:16; Deut. 16:13). It was celebrated immediately after the harvest, in the month Tisri, and the celebration lasted for eight days (Lev. 23:33-43). During that period the people left their homes and lived in booths formed of the branches of trees. The sacrifices offered at this time are mentioned in Num. 29:13-38. It was at the time of this feast that Solomon's temple was dedicated (1 Kings 8:2). Mention is made of it after the return from the Captivity. This feast was designed (1) to be a memorial of the wilderness wanderings, when the people dwelt in booths (Lev. 23:43), and (2) to be a harvest thanksgiving (Neh. 8:9-18). The Jews, at a later time, introduced two appendages to the original festival, viz., (1) that of drawing water from the Pool of Siloam, and pouring it upon the altar (John 7:2, 37), as a memorial of the water from the rock in Horeb; and (2) of lighting the lamps at night, a memorial of the pillar of fire by night during their wanderings.

"The feast of Tabernacles, the harvest festival of the Jewish Church, was the most popular and important festival after the Captivity. At Jerusalem it was a gala day. It was to the autumn pilgrims, who arrived on the 14th (of the month Tisri, the feast beginning on the 15th) day, like entrance into a silvan city. Roofs and courtyards, streets and squares, roads and gardens, were green with boughs of citron and myrtle, palm and willow. The booths recalled the pilgrimage through the wilderness. The ingathering of fruits prophesied of the spiritual harvest.", Valling's Jesus Christ, p. 133.

Tabitha - (in Greek called Dorcas), gazelle, a disciple at Joppa. She was distinguished for her alms-deeds and good works. Peter, who was sent for from Lydda on the occasion of her death, prayed over the dead body, and said, "Tabitha, arise." And she opened her eyes and sat up; and Peter "gave her his hand, and raised her up; and calling the saints and widows, he presented her alive" (Acts 9:36-43).

Tables - (Mark 7:4) means banqueting-couches or benches, on which the Jews reclined when at meals. This custom, along with the use of raised tables like ours, was introduced among the Jews after the Captivity. Before this they had, properly speaking, no table. That which served the purpose was a skin or piece of leather spread out on the carpeted floor. Sometimes a stool was placed

Tablet - probably a string of beads worn round the neck (Ex. 35:22; Num. 31:50). In Isa. 3:20 the Hebrew word means a perfume-box, as it is rendered in the Revised Version.

Tabor - a height. (1.) Now Jebel et-Tur, a cone-like prominent mountain, 11 miles west of the Sea of Galilee. It is about 1,843 feet high. The view from the summit of it is said to be singularly extensive and grand. This is alluded to in Ps. 89:12; Jer. 46:18. It was here that Barak encamped before the battle with Sisera (q.v.) Judg. 4:6-14. There is an old tradition, which, however, is unfounded, that it was the scene of the prominence and isolation of Tabor, standing, as it does, on the border-land between the northern and southern tribes, between the mountains and the central plain, made it a place of note in all ages, and evidently led the psalmist to associate it with Hermon, the one emblematic of the south, the other of the north." There are some who still hold that this was the scene of the transfiguration (q.v.).

(2.) A town of Zebulum (1 Chr. 6:77).

(3.) The "plain of Tabor" (1 Sam. 10:3) should be, as in the Revised Version, "the oak of Tabor." This was probably the Allon-bachuth of Gen. 35:8.

Tabret - (Heb. toph), a timbrel (q.v.) or tambourine, generally played by women (Gen. 31:27; 1 Sam. 10:5; 18:6). In Job 17:6 the word (Heb. topheth) "tabret" should be, as in the Revised Version, "an open abhorring" (marg., "one in whose face they spit;" lit., "a spitting in the face").

Tabrimon - good is Rimmon, the father of Benhadad, king of Syria (1 Kings 15:18).

Taches - hooks or clasps by which the tabernacle curtains were connected (Ex. 26:6, 11, 33; 35:11).

Tachmonite - =Hach'monite, a name given to Jashobeam (2 Sam. 23:8; comp. 1 Chr. 11:11).

Tackling - (Isa. 33:23), the ropes attached to the mast of a ship. In Acts 27:19 this word means generally the furniture of the ship or the "gear" (27:17), all that could be removed from the ship.

Tadmor - palm, a city built by Solomon "in the wilderness" (2 Chr. 8:4). In 1 Kings 9:18, where the word occurs in the Authorized Version, the Hebrew text and the Revised Version read "Tā´-mär," which is properly a city on the southern border of Palestine and toward the wilderness (comp. Ezek. 47:19; 48:28). In 2 Chr. 8:14 Tadmor is mentioned in connection with Hamath-zobah. It is called Palmyra by the Greeks and Romans. It stood in the great Syrian wilderness, 176 miles from Damascus and 130 from the Mediterranean and was the centre of a vast commercial traffic with Western Asia. It was also an important military station. palaces, surrounded by splendid colonnades of white marble, many of which are yet standing, and thousands of prostrate pillars, scattered over a large extent of space, attest the ancient magnificence of this city of palms, surpassing that of the renowned cities of Greece and Rome."

Tahapanes - =Tahpanhes=Tehaphnehes, (called "Daphne" by the Greeks, now Tell Defenneh), an ancient Egyptian city, on the Tanitic branch of the Nile, about 16 miles from Pelusium. The Jews from Jerusalem fled to this place after the death of Gĕd-ă-lī´-ăh (q.v.), and settled there for a time (Jer. 2:16; 43:7; 44:1; 46:14). A platform of brick-work, which there is every reason to believe was the pavement at the entry of Pharaoh's palace, has been discovered at this place. "Here," says the discoverer, Mr. Petrie, "the ceremony described by Jeremiah [43:8-10; "brick-kiln", i.e., pavement of brick] took place before the chiefs of the fugitives assembled on the platform, and here Nĕb-ū-chăd-nĕz´-zär spread his royal pavilion" (R.V., "brickwork").

Tahpenes - the wife of Pharaoh, who gave her sister in marriage to Pâr´-ăn the Edomite (1 Kings 11:19, 20).

Tahtim-hodshi - the land of the newly inhabited, (2 Sam. 24:6). It is conjectured that, instead of this word, the reading should be, "the Hittites of Kadesh," the Hittite capital, on the Orontes. It was apparently some region east of the Jordan and north of Gilead.

Tale - (1.) Heb. tokhen, "a task," as weighed and measured out = tally, i.e., the number told off; the full number (Ex. 5:18; see 1 Sam. 18:27; 1 Chr. 9:28). In Ezek. 45:11 rendered "measure."

(2.) Heb. hegeh, "a thought;" "meditation" (Ps. 90:9); meaning properly "as a whisper of sadness," which is soon over, or "as a thought." The LXX. and Vulgate render it "spider;" the Authorized Version and Revised Version, "as a tale" that is told. In Job 37:2 this word is rendered "sound;" Revised Version margin, "muttering;" and in Ezek. 2:10, "mourning."

Talent - of silver contained 3,000 shekels (Ex. 38:25, 26), and was equal to 94 3/7 lbs. avoirdupois. The Greek talent, however, as in the LXX., was only 82 1/4 lbs. It was in the form of a circular mass, as the Hebrew name kikkar denotes. A talent of gold was double the weight of a talent of silver (2 Sam. 12:30). Parable of the talents (Matt. 18:24; 25:15).

Talitha cumi - (Mark 5:41), a Syriac or Aramaic expression, meaning, "Little maid, arise." Peter, who was present when the miracle was wrought, recalled the actual words used by our Lord, and told them to Mark.

Talmai - abounding in furrows. (1.) One of the Anakim of Hē´-brŏn, who were slain by the men of Judah under Caleb (Num. 13:22; Josh. 15:14; Judg. 1:10).

(2.) A king of Geshur, to whom Absalom fled after he had put Amnon to death (2 Sam. 3:3; 13:37). His daughter, Maachah, was one of David's wives, and the mother of Absalom (1 Chr. 3:2).

Talmon - oppressed. (1.) A Levite porter (1 Chr. 9:17; Neh. 11:19).

(2.) One whose descendants returned with Zerubbabel to Jerusalem (Ezra 2:42; Neh. 7:45); probably the same as (1).

Tā´-mär - palm. (1.) A place mentioned by Ē-zēk´-ịĕl (47:19; 48:28), on the southeastern border of Palestine. Some suppose this was "Tadmor" (q.v.).

(2.) The daughter-in-law of Judah, to whose eldest son, Er, she was married (Gen. 38:6). After her husband's death, she was married to Onan, his brother (8), and on his death, Judah promised to her that his third son, Shelah, would become her husband. This promise was not fulfilled, and hence Tamar's revenge and Judah's great guilt (38:12-30).

(3.) A daughter of David (2 Sam. 13:1-32; 1 Chr. 3:9), whom Amnon shamefully outraged and afterwards "hated exceedingly," thereby illustrating the law of human nature noticed even by the heathen, "Proprium humani ingenii est odisse quem laeseris", i.e., "It is the property of human nature to hate one whom you have injured."

(4.) A daughter of Absalom (2 Sam. 14:27).

Tamarisk - Heb. 'eshel (Gen. 21:33; 1 Sam. 22:6; 31:13, in the R.V.; but in A.V., "grove," "tree"); Arab. asal. Seven species of this tree are found in Palestine. It is a "very graceful tree, with long feathery branches and tufts closely clad with the minutest of leaves, and surmounted in spring with spikes of beautiful pink blosoms, which seem to envelop the whole tree in one gauzy sheet of colour" (Tristram's Nat. Hist.).

Tammuz - a corruption of Dumuzi, the Accadian sun-god (the Adonis of the Greeks), the husband of the goddess Ishtar. In the Chăl-dē´-ăn calendar there was a month set apart in honour of this god, the month of June to July, the beginning of the summer solstice. At this festival, which lasted six days, the worshippers, with loud lamentations, bewailed the funeral of the god, they sat "weeping for Tammuz" (Ezek. 8:14).

The name, also borrowed from Chaldea, of one of the months of the Hebrew calendar.

Tanhumeth - consolation, a Netophathite; one of the captains who supported Gĕd-ă-lī´-ăh (2 Kings 25:23; Jer. 40:8).

Tanis -

Tappuah - apple-region. (1.) A town in the valley or lowland of Judah; formerly a royal city of the Canaanites (Josh. 12:17; 15:34). It is now called Tuffuh, about 12 miles west of Jerusalem.

(2.) A town on the border of Ephraim (Josh. 16:8). The "land" of Tappuah fell to Manasseh, but the "city" to Ephraim (17:8).

(3.) En-tappuah, the well of the apple, probably one of the springs near Yassuf (Josh. 17:7).

Tarah - stopping; station, an encampment of the Hebrews in the wilderness (Num. 33:27, 28).

Tares - the bearded darnel, mentioned only in Matt. 13:25-30. It is the Lolium temulentum, a species of rye-grass, the seeds of which are a strong soporific poison. It bears the closest resemblance to wheat till the ear appears, and only then the difference is discovered. It grows plentifully in Syria and Palestine.

Target - (1 Sam. 17:6, A.V., after the LXX. and Vulg.), a kind of small shield. The margin has "gorget," a piece of armour for the throat. The Revised Version more correctly renders the Hebrew word (kidon) by "javelin." The same Hebrew word is used in Josh. 8:18 (A.V., "spear;" R.V., "javelin"); Job 39:23 (A.V., "shield;" R.V., "javelin"); 41:29 (A.V., "spear;" R.V., "javelin").

Tarshish - a Sanscrit or Aryan word, meaning "the sea coast." (1.) One of the "sons" of Javan (Gen. 10:4; 1 Chr. 1:7).

(2.) The name of a place which first comes into notice in the days of Solomon. The question as to the locality of Tarshish has given rise to not a little discussion. Some think there was a Tarshish in the East, on the Indian coast, seeing that "ships of Tarshish" sailed from Eziongeber, on the Red Sea (1 Kings 9:26; 22:48; 2 Chr. 9:21). Some, again, argue that Carthage was the place so named. There can be little doubt, however, that this is the name of a Phoenician port in Spain, between the two mouths of the Guadalquivir (the name given to the river by the Arabs, and meaning "the great wady" or water-course). It was founded by a Carthaginian colony, and was the farthest western harbour of Tyrian sailors. It was to this port Jonah's ship was about to sail from Joppa. It has well been styled "the Peru of Tyrian adventure;" it abounded in gold and silver mines.

It appears that this name also is used without reference to any locality. "Ships of Tarshish" is an expression sometimes denoting simply ships intended for a long voyage (Isa. 23:1, 14), ships of a large size (sea-going ships), whatever might be the port to which they sailed. Solomon's ships were so styled (1 Kings 10:22; 22:49).

Tarsus - the chief city of Cilicia. It was distinguished for its wealth and for its schools of learning, in which it rivalled, nay, excelled even Athens and Alexandria, and hence was spoken of as "no mean city." It was the native place of the Apostle Paul (Acts 21:39). It stood on the banks of the river Cydnus, about 12 miles north of the Mediterranean. It is said to have been founded by Sardanapalus, king of Assyria. It is now a filthy, ruinous Turkish town, called Tersous.

Tartak - prince of darkness, one of the gods of the Arvites, who colonized part of Samaria after the deportation of Israel by Shalmaneser (2 Kings 17:31).

Tartan - an Assyrian word, meaning "the commander-in-chief." (1.) One of Sennacherib's messengers to Hezekiah (2 Kings 18:17). (2.) One of Sargon's generals (Isa. 20:1).

Tatnai - gift, a Persian governor (Heb. pehah, i.e., "satrap;" modern "pasha") "on this side the river", i.e., of the whole tract on the west of the Euphrates. This Hebrew title pehah is given to governors of provinces generally. It is given to Nehemiah (5:14) and to Zerubbabel (Hag. 1:1). It is sometimes translated "captain" (1 Kings 20:24; Dan. 3:2, 3), sometimes also "deputy" (Esther 8:9; 9:3). With others, Tatnai opposed the rebuilding of the temple (Ezra 5:6); but at the command of Dă-rī´-ŭs, he assisted the Jews (6:1-13).

Taverns, The three - a place on the great "Appian Way," about 11 miles from Rome, designed for the reception of travellers, as the name indicates. Here Paul, on his way to Rome, was met by a band of Roman Christians (Acts 28:15). The "Tres Tabernae was the first mansio or mutatio, that is, halting-place for relays, from Rome, or the last on the way to the city. At this point three roads run into the Via Appia, that from Tusculum, that from Alba Longa, and that from Antium; so necessarily here would be a halting-place, which took its name from the three shops there, the general store, the blacksmith's, and the refreshment-house...Tres Tabernae is translated as Three Taverns, but it more correctly means three shops" (Forbes's Footsteps of St. Paul, p.20).

Taxes - first mentioned in the command (Ex. 30:11-16) that every Jew from twenty years and upward should pay an annual tax of "half a shekel for an offering to the Lord." This enactment was faithfully observed for many generations (2 Chr. 24:6; Matt. 17:24).

Afterwards, when the people had kings to reign over them, they began, as Samuel had warned them (1 Sam. 8:10-18), to pay taxes for civil purposes (1 Kings 4:7; 9:15; 12:4). Such taxes, in increased amount, were afterwards paid to the foreign princes that ruled over them.

In the New Testament the payment of taxes, imposed by lawful rulers, is enjoined as a duty (Rom. 13:1-7; 1 Pet. 2:13, 14). Mention is made of the tax (telos) on merchandise and travellers (Matt. 17:25); the annual tax (phoros) on property (Luke 20:22; 23:2); the poll-tax (kensos, "tribute," Matt. 17:25; 22:17; Mark 12:14); and the temple-tax ("tribute money" = two drachmas = half shekel, Matt. 17:24-27; comp. Ex. 30:13).

Taxing - (Luke 2:2; R.V., "enrolment"), "when Cyrenius was governor of Syria," is simply a census of the people, or an enrolment of them with a view to their taxation. The decree for the enrolment was the occasion of Joseph and Mary's going up to Beth–lehem. It has been argued by some that Cyrenius (q.v.) was governor of Cilicia and Syria both at the time of our Lord's birth and some years afterwards. This decree for the taxing referred to the whole Roman world, and not to Judea alone.

Tebeth - (Esther 2:16), a word probably of Persian origin, denoting the cold time of the year; used by the later Jews as denoting the tenth month of the year. Assyrian tebituv, "rain."

Teil tree - (an old name for the lime-tree, the tilia), Isa. 6:13, the terebinth, or turpentine-tree, the Pistacia terebinthus of botanists. The Hebrew word here used (elah) is rendered oak (q.v.) in Gen. 35:4; Judg. 6:11, 19; Isa. 1:29, etc. In Isa. 61:3 it is rendered in the plural "trees;" Hos. 4:13, "elm" (R.V., "terebinth"). Hos. 4:13, "elm" (R.V., "terebinth"). In 1 Sam. 17:2, 19 it is taken as a proper name, "Elah" (R.V. marg., "terebinth").

"The terebinth of Mamre, or its lineal successor, remained from the days of Abraham till the fourth century of the Christian era, and on its site Constantine erected a Christian church, the ruins of which still remain."

This tree "is seldom seen in clumps or groves, never in forests, but stands isolated and weird-like in some bare ravine or on a hill-side where nothing else towers above the low brushwood" (Tristram).

Tekel - weighed (Dan. 5:27).

Tekoa, Tekoah - pitching of tents; fastening down, a town of Judah, about 12 miles south of Jerusalem, and visible from the city. From this place Jō´-ăb procured a "wise woman," who pretended to be in great affliction, and skilfully made her case known to David. Her address to the king was in the form of an apologue, similar to that of Nathan (2 Sam. 12:1-6). The object of Jō´-ăb was, by the intervention of this woman, to induce David to bring back Absalom to Jerusalem (2 Sam. 14:2, 4, 9).

This was also the birth-place of the prophet Amos (1:1).

It is now the village of Teku'a, on the top of a hill among ruins, 5 miles south of Beth–lehem, and close to Beth-haccerem ("Herod's mountain").

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