Nehemiah 3:26

Translation
King James Version
Moreover the Nethinims dwelt in Ophel, unto the place over against the water gate toward the east, and the tower that lieth out.
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KJV (with Strong's)
Moreover the Nethinims H5411 dwelt H3427 in Ophel H6077, unto the place over against the water H4325 gate H8179 toward the east H4217, and the tower H4026 that lieth out H3318.
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Complete Jewish Bible
(since the temple servants were living in the 'Ofel) as far as opposite the Water Gate to the east and the tower that projects out.
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Berean Standard Bible
and the temple servants living on the hill of Ophel made repairs opposite the Water Gate toward the east and the tower that juts out.
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American Standard Version
(Now the Nethinim dwelt in Ophel, unto the place over against the water gate toward the east, and the tower that standeth out.)
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World English Bible Messianic
(Now the Nethinim lived in Ophel, to the place over against the water gate toward the east, and the tower that stands out.)
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Geneva Bible (1599)
And the Nethinims they dwelt in ye fortresse vnto the place ouer against the water gate, Eastwarde, and to the tower that lyeth out.
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Young's Literal Translation
And the Nethinim have been dwelling in Ophel, unto over-against the water-gate at the east, and the tower that goeth out.
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See also
Nehemiah 11:21Nehemiah 8:1Nehemiah 8:3Nehemiah 12:372 Chronicles 27:32 Chronicles 33:141 Chronicles 9:2
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In the KJVVerse 12,354 of 31,102

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SUMMARY

Nehemiah 3:26 meticulously records the specific section of Jerusalem's wall rebuilt by the Nethinims, a dedicated class of temple servants, within the strategically vital area of Ophel. This verse underscores their indispensable contribution to the monumental post-exilic reconstruction effort, positioning their work adjacent to the critical Water Gate and an essential outlying tower. It powerfully illustrates the comprehensive and inclusive nature of the communal project, where every segment of society, irrespective of traditional status, played a crucial role in restoring the city's defenses, functionality, and sacred identity under Nehemiah's inspired leadership.

CONTEXT

  • Literary Context: Nehemiah chapter 3 serves as a remarkable and detailed register of the diverse individuals, families, and groups who collaboratively undertook the formidable task of rebuilding Jerusalem's dilapidated walls. This chapter follows Nehemiah's initial, poignant reconnaissance of the ruined city in Nehemiah 2 and his subsequent impassioned call to action that ignited the community's resolve. The chapter is meticulously structured as a systematic survey of the wall, progressing section by section, from gate to gate, precisely documenting who repaired each segment. Verse 26 is an integral part of this exhaustive inventory, specifically highlighting the Nethinims, a group traditionally associated with the more menial aspects of temple service, and their assigned portion of the wall. This particular verse, like the many others in the chapter, profoundly emphasizes the collective, organized, and pervasive nature of the rebuilding project, vividly demonstrating a unified community diligently working towards a singular, divinely inspired objective.
  • Historical & Cultural Context: The monumental rebuilding of Jerusalem's walls transpired during the critical post-exilic period, approximately in the mid-5th century BCE, under the overarching authority of the vast Persian Empire. The Jewish exiles, having returned from Babylon, faced immense challenges, including a city left in utter devastation, pervasive economic hardship, and persistent, often violent, opposition from hostile neighboring peoples. The Nethinims (Hebrew: Nethinim) constituted a distinct and essential class of temple servants. They were often descendants of non-Israelites (such as the Gibeonites, who were "given" to the service of the tabernacle in Joshua 9:27) who had been "given" (the root meaning of Nethinim) to the Levites to perform the more laborious and menial duties associated with the Temple. Their significant inclusion in the wall-building project, working alongside priests, nobles, merchants, and various professional guilds, profoundly signifies their full integration into the vibrant post-exilic community and their unwavering commitment to the city's comprehensive restoration. Ophel, a fortified hill situated immediately south of the Temple Mount, was a strategically vital elevated area, crucial for the city's defense and its direct connection to the sacred precincts. The Water Gate, likely positioned on the eastern side of the city near the life-giving Gihon Spring, was indispensable for the city's water supply and also served as a prominent public gathering place, as famously depicted later when Ezra read the Law to the assembled people in Nehemiah 8.
  • Key Themes: Nehemiah 3:26 powerfully contributes to several overarching and profound themes woven throughout the book of Nehemiah. Firstly, it vividly illustrates the theme of corporate effort and unity, demonstrating that the seemingly insurmountable task of rebuilding required the active and willing participation of every single segment of society, from the highest-ranking priests to the most humble temple servants. This radical inclusivity profoundly underscores the theological principle that every member of God's covenant people possesses a vital and indispensable role to play in the unfolding of His redemptive work. Secondly, the verse highlights the strategic importance of Jerusalem's restoration, not merely as a physical urban center but as the spiritual and national heart of the Jewish people. The specific focus on Ophel, the Water Gate, and the outlying tower emphasizes the critical defensive and logistical elements that were absolutely necessary for the city's security, functionality, and the re-establishment of its sacred life. Finally, it subtly yet powerfully reinforces the intertwined themes of divine providence and human faithfulness, revealing how God sovereignly orchestrates the hearts and hands of His people to accomplish a task that humanly seemed impossible, thereby demonstrating their deep dedication and unwavering trust in His leading, as famously articulated in Nehemiah 4:6.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Nethinims (Hebrew, Nâthîyn', H5411): Derived from the root meaning "to give" or "to dedicate," this term refers to "the given ones" or "those who are dedicated." The Nethinims were a distinct class of temple servants, separate from the Levites, often believed to be descendants of foreign captives or individuals dedicated to temple service from the earliest periods of Israelite history. Their primary function was to assist the Levites and priests in the more arduous and menial tasks associated with the Temple, such as fetching water, cutting wood, and general cleaning. Their prominent inclusion in the wall-building project, as detailed in Nehemiah, underscores their continued integration into the post-exilic community and highlights their vital contributions beyond their traditional sacred duties, emphasizing the principle that all members, regardless of their background or typical role, were essential to the communal restoration.
  • dwelt (Hebrew, yâshab', H3427): This primitive root primarily means "to sit down," but by strong implication, it extends to "to dwell," "to remain," or "to settle." In the context of Nehemiah 3:26, it signifies that the Nethinims had established their residence in Ophel. This indicates not merely a temporary presence but a settled existence within this strategically important area of Jerusalem. Their dwelling there implies a sense of belonging and a vested interest in the city's security and well-being, making their participation in the rebuilding effort a natural extension of their established communal life.
  • tower (Hebrew, migdâl', H4026): Derived from a root meaning "to be great" or "to grow," this noun denotes "a tower" (specifically from its size or height). In ancient city planning and defense, towers were crucial architectural elements, providing elevated vantage points for observation and defensive positions for archers or slingers. The mention of "the tower that lieth out" in Nehemiah 3:26 signifies a projecting or salient tower, designed to provide flanking fire along the wall's face, thereby enhancing its defensive capabilities. The Nethinims' responsibility for this specific defensive structure highlights the comprehensive and strategic nature of the rebuilding effort and their integral role in securing critical points of the city.

Verse Breakdown

  • "Moreover the Nethinims dwelt in Ophel,": This initial clause precisely identifies a specific demographic group, the Nethinims, and their established residential location within Jerusalem, namely Ophel. This detail is crucial, as it signifies their active and settled participation in the city's life and implicitly links their assigned responsibility for rebuilding the adjacent wall section to their immediate living area. Their presence in Ophel, a fortified and strategically vital district, underscores their recognized status and significant contribution to the community's collective well-being and security.
  • "unto [the place] over against the water gate toward the east,": This phrase meticulously delineates the precise geographical extent of the Nethinims' assigned portion of the wall. It specifies that their section stretched up to the area directly opposite the Water Gate, which was situated on the eastern side of the city. This geographical precision not only provides clear spatial orientation but also emphasizes the critical strategic importance of this particular section, given that the Water Gate was indispensable for the city's essential water supply and served as a major public thoroughfare and gathering point.
  • "and the tower that lieth out.": This concluding clause further refines the scope of the Nethinims' rebuilding responsibility, explicitly including a specific defensive structure: a projecting or salient tower. Such towers were architecturally designed to "lie out" or protrude from the main wall, providing crucial flanking fire and enhancing the overall defensive integrity of the city's fortifications. Its inclusion underscores the comprehensive and detailed nature of the rebuilding project, which encompassed not only the linear wall itself but also its integral defensive components, and highlights the Nethinims' vital role in securing these critical strategic points.

Literary Devices

Nehemiah 3:26, situated within the broader literary framework of Nehemiah 3, primarily employs Detailed Enumeration or Catalog. The entire chapter is a meticulous and exhaustive list of individuals, families, and occupational groups, precisely correlating them with the specific sections of the wall they diligently rebuilt. This pervasive literary device powerfully emphasizes the comprehensive nature of the reconstruction work and the widespread, inclusive participation of the entire community. The specific mention of the Nethinims and their precise geographical location contributes significantly to this detailed record, ensuring that no group's contribution, however seemingly humble, is overlooked or forgotten. Furthermore, there is an underlying element of Synecdoche, where the physical act of rebuilding the wall (a part) symbolically represents and stands for the holistic restoration of the entire city and the re-establishment of the Jewish community (the whole). The wall is not merely a defensive structure but a potent symbol of the community's renewed identity, security, and spiritual commitment to God. The precise geographical references and the naming of specific gates and towers also lend a strong sense of Verisimilitude to the account, imbuing it with historical accuracy and grounding the narrative firmly in the tangible reality of post-exilic Jerusalem.

THEOLOGICAL AND THEMATIC CONNECTIONS

Nehemiah 3:26 profoundly illustrates the enduring biblical principle that every single member of God's covenant community is indispensable to the successful accomplishment of His divine work. The deliberate inclusion of the Nethinims, a group often associated with the more menial or less prestigious tasks within the Temple, in the critical and highly visible work of rebuilding Jerusalem's formidable walls, powerfully highlights God's profound valuing of diverse gifts, roles, and contributions within His people. It teaches us that faithfulness and diligence in seemingly humble or behind-the-scenes tasks are just as vital and honored by God as leadership in grand and public endeavors. This verse, therefore, serves as an potent reminder that the true strength and effectiveness of God's kingdom lie not in the prominence of a few, but in the unified, diligent, and consecrated efforts of all its members, each contributing their unique part according to their God-given calling and capacity, ultimately for the glory of God and the flourishing of the common good.

REFLECTION AND APPLICATION

Nehemiah 3:26 challenges us to deeply examine our perspective on service, contribution, and value within the community of faith and beyond. It serves as a powerful reminder that God, in His infinite wisdom, sovereignly uses all kinds of people, with incredibly diverse backgrounds, skill sets, and social standings, to accomplish His grand redemptive purposes. There are no truly "insignificant" or "unimportant" roles in God's kingdom; every single contribution, no matter how small, how hidden, or how seemingly mundane, is absolutely vital for the overall health, strength, and progressive advancement of the body of Christ. Just as the Nethinims, despite their traditional role, were essential for securing Jerusalem's physical walls, so too are those who serve faithfully in less visible capacities within the church, in their families, in their workplaces, or in their broader communities. This verse calls us to humbly embrace our unique, God-given contributions, to genuinely value and affirm the contributions of others, especially those whose service might be considered "behind the scenes" or less prominent, and to work together in profound unity. It encourages us to be diligent, faithful, and excellent in the specific "section" God has called each of us to build, maintain, or restore, whether it's in our homes, our professional spheres, our local neighborhoods, or our churches, understanding that our individual faithfulness contributes to a larger, divinely orchestrated tapestry of God's unfolding plan.

Questions for Reflection

  • What "section of the wall" has God specifically called me to build or maintain in my life, my family, my church, or my community?
  • How can I more intentionally value, affirm, and celebrate the contributions of those whose service might be considered "behind the scenes" or less prominent?
  • In what tangible ways am I actively contributing to the unity, corporate effort, and spiritual growth of God's people today?
  • Does this verse challenge any preconceived notions or biases I might hold about who is "qualified," "important," or "worthy" in the context of God's work?

FAQ

Who were the Nethinims, and why is their mention in Nehemiah 3:26 particularly significant?

Answer: The Nethinims were a distinct class of temple servants in ancient Israel, whose name literally means "the given ones" or "those dedicated." They were often descendants of non-Israelites (such as the Gibeonites, who were assigned to serve the tabernacle in Joshua 9:27) who were devoted to assisting the Levites and priests with the more laborious and menial tasks associated with the Temple, such as carrying water, hewing wood, and general cleaning and maintenance. Their specific mention in Nehemiah 3:26 is profoundly significant because it vividly demonstrates the inclusive and comprehensive nature of the post-exilic rebuilding project in Jerusalem. It underscores that the monumental task of restoring the city's walls and its sacred spaces was not exclusively limited to the prominent leaders, the priestly class, or skilled craftsmen, but rather involved every single segment of the returning exiles. Their active participation highlights that all members of the community, regardless of their background, social standing, or traditional role, were considered vital and had a crucial, indispensable part to play in the collective effort to rebuild the city and secure its spiritual and physical integrity. This powerfully reinforces the biblical principle that every individual's contribution is valued and essential in God's work.

CHRIST-CENTERED FULFILLMENT

Nehemiah 3:26, with its profound emphasis on the Nethinims' diligent contribution to rebuilding the physical walls of Jerusalem, finds its ultimate and glorious fulfillment in the New Testament revelation of the church as the spiritual temple and the living body of Christ. Just as the Nethinims, though often perceived as "servants" performing humble tasks, were absolutely indispensable in the physical restoration of the city, so too in Christ, every single believer, irrespective of their earthly status, background, or perceived gifting, is a vital "living stone" in the spiritual house that God Himself is continually building (1 Peter 2:5). Jesus Christ Himself is the foundational, chief cornerstone upon whom the entire redemptive structure rests (Ephesians 2:20), and upon Him, the entire spiritual edifice of the church is being meticulously built, "being joined together, grows into a holy temple in the Lord" (Ephesians 2:21). The corporate, unified effort so vividly portrayed in Nehemiah's account powerfully foreshadows the beautiful unity in diversity of gifts within the body of Christ, where each member, supernaturally empowered by the indwelling Holy Spirit, contributes uniquely and indispensably to the building up of the church for the glory of God (1 Corinthians 12:4-7). The Nethinims' faithfulness in rebuilding a strategic section of the wall points prophetically to the believer's call to faithfully serve in their God-given sphere of influence, contributing diligently to the establishment, expansion, and sanctification of God's spiritual kingdom, which culminates in the glorious vision of the New Jerusalem, where God will dwell eternally with His redeemed people (Revelation 21:2-3).

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Commentary on Nehemiah 3 verses 1–32

The best way to know how to divide this chapter is to observe how the work was divided among the undertakers, that every one might know what he had to do, and mind it accordingly with a holy emulation, and desire to excel, yet without any contention, animosity, or separate interest. No strife appears among them but which should do most for the public good. Several things are observable in the account here given of the building of the wall about Jerusalem: -

I. That Eliashib the high priest, with his brethren the priests, led the van in this troop of builders, Neh 3:1. Ministers should be foremost in every good work; for their office obliges them to teach and quicken by their example, as well as by their doctrine. If there be labour in it, who so fit as they to work? if danger, who so fit as they to venture? The dignity of the high priest was very great, and obliged him to signalize himself in this service. The priests repaired the sheep-gate, so called because through it were brought the sheep that were to be sacrificed in the temple; and therefore the priests undertook the repair of it because the offerings of the Lord made by fire were their inheritance. And of this gate only it is said that they sanctified it with the word and prayer, and perhaps with sacrifices perhaps, 1. Because it led to the temple; or, 2. Because with this the building of the wall began, and it is probable (though they were at work in all parts of the wall at the same time) that this was first finished, and therefore at this gate they solemnly committed their city and the walls of it to the divine protection; or, 3. Because the priests were the builders of it; and it becomes ministers above others, being themselves in a peculiar manner sanctified to God, to sanctify to him all their performances, and to do even their common actions after a godly sort.

II. That the undertakers were very many, who each took his share, some more and some less, in this work, according as their ability was. Note, What is to be done for the public good every one should assist in, and further, to the utmost of his place and power. United force will conquer that which no individual dares venture on. Many hands will make light work.

III. That many were active in this work who were not themselves inhabitants of Jerusalem, and therefore consulted purely the public welfare and not any private interest or advantage of their own. Here are the men of Jericho with the first (Neh 3:2), the men of Gibeon and Mizpah (Neh 3:7), and Zanoah, Neh 3:13. Every Israelite should lend a hand towards the building up of Jerusalem.

IV. That several rulers, both of Jerusalem and of other cities, were active in this work, thinking themselves bound in honour to do the utmost that their wealth and power enabled them to do for the furtherance of this good work. But it is observable that they are called rulers of part, or the half part, of their respective cities. One was ruler of the half part of Jerusalem (Neh 3:12), another of part of Beth-haccerem (Neh 3:14), another of part of Mizpah (Neh 3:15), another of the half part of Beth-zur (Neh 3:16), one was ruler of one half part, and another of the other half part, of Keilah, Neh 3:17, Neh 3:18. Perhaps the Persian government would not entrust any one with a strong city, but appointed two to be a watch upon each other. Rome had two consuls.

V. Here is a just reproach fastened upon the nobles of Tekoa, that they put not their necks to the work of their Lord (Neh 3:5), that is, they would not come under the yoke of an obligation to this service; as if the dignity and liberty of their peerage were their discharge from serving God and doing good, which are indeed the highest honour and the truest freedom. Let not nobles think any thing below them by which they may advance the interests of their country; for what else is their nobility good for but that it puts them in a higher and larger sphere of usefulness than that in which inferior persons move?

VI. Two persons joined in repairing the old gate (Neh 3:6), and so were co-founders, and shared the honour of it between them. The good work which we cannot compass ourselves we must be thankful to those that will go partners with us in. Some think that this is called the old gate because it belonged to the ancient Salem, which was said to be first built by Melchizedek.

VII. Several good honest tradesmen, as well as priests and rulers, were active in this work - goldsmiths, apothecaries, merchants, Neh 3:8, Neh 3:32. They did not think their callings excused them, nor plead that they could not leave their shops to attend the public business, knowing that what they lost would certainly be made up to them by the blessing of God upon their callings.

VIII. Some ladies are spoken of as helping forward this work - Shallum and his daughters (Neh 3:12), who, though not capable of personal service, yet having their portions in their own hands, or being rich widows, contributed money for buying materials and paying workmen. St. Paul speaks of some good women that laboured with him in the gospel, Phi 4:3.

IX. Of some it is said that they repaired over against their houses (Neh 3:10, Neh 3:23, Neh 3:28, Neh 3:29), and of one (who, it is likely, was only a lodger) that he repaired over against his chamber, Neh 3:30. When a general good work is to be done each should apply himself to that part of it that falls nearest to him and is within his reach. If every one will sweep before his own door, the street will be clean; if every one will mend one, we shall be all mended. If he that has but a chamber will repair before that, he does his part.

X. Of one it is said that he earnestly repaired that which fell to his share (Neh 3:20) - he did it with an inflamed zeal; not that others were cold or indifferent, but he was the most vigorous of any of them and consequently made himself remarkable. It is good to be thus zealously affected in a good thin; and it is probable that this good man's zeal provoked very many to take the more pains and make the more haste.

XI. Of one of these builders it is observed that he was the sixth son of his father, Neh 3:30. His five elder brethren, it seems, laid not their hand to this work, but he did. In doing that which is good we need not stay to see our elders go before us; if they decline it, it does not therefore follow that we must. Thus the younger brother, if he be the better man, and does God and his generation better service, is indeed the better gentleman; those are most honourable that are most useful.

XII. Some of those that had first done helped their fellows, and undertook another share where they saw there was most need. Meremoth repaired, Neh 3:4. and again, Neh 3:21. And the Tekoites, besides the piece they repaired (Neh 3:5), undertook another piece (Neh 3:27), which is the more remarkable because their nobles set them a bad example by withdrawing from the service, which, instead of serving them for an excuse to sit still, perhaps made them the more forward to do double work, that by their zeal they might either shame or atone for the covetousness and carelessness of their nobles.

Lastly, Here is no mention of any particular share that Nehemiah himself had in this work. A name-sake of his is mentioned, Neh 3:16. But did he do nothing? Yes, though he undertook not any particular piece of the wall, yet he did more than any of them, for he had the oversight of them all; half of his servants worked where there was most need, and the other half stood sentinel, as we find afterwards (Neh 4:16), while he himself in his own person walked the rounds, directed and encouraged the builders, set his hand to the work where he saw occasion, and kept a watchful eye upon the motions of the enemy, as we shall find in the next chapter. The pilot needs not haul at a rope: it is enough for him to steer.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–32. Public domain.
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BedeAD 735
Commentary on Ezra and Nehemiah
The Nathinnei, however, dwelt in Ophel, etc. The Nathinnei are considered to be the Gibeonites, who served the house of the Lord with faithful devotion according to the arrangement of Joshua the son of Nun. Ophel, however, was a tower, not far from the temple, of enormous height. Hence, Ophel, that is, of darkness, or named after a cloud, because its head rose up to the clouds. Finally, where it is written in Micah: And the tower of the flock, the cloud of the daughter of Zion (Micah IV); in Hebrew, for the cloudy tower, it is written "the tower Ophel." This tower is mentioned, and its part within the city is indicated in the book of Chronicles, referring to King Manasseh, which we also previously noted, that he built a wall outside the city of David to the west of Gihon in the valley, from the entrance of the fish gate around up to Ophel (II Chron. XXXIII). Therefore, according to the location, it was fitting that the temple servants lived in the nearby temple tower. However, according to the mystical sense as well, Nathinnei dwell in Ophel, that is, in the cloudy tower, when those dedicated to God in the profession of a more perfect life, always live in the fortress and height of virtues and actions and thoughts. Saying with the Apostle, For our conversation is in heaven (Phil. III). Of whom the multitude of the people also testifies with admiration, saying: Who are these who fly like clouds? (Isa. LX). Similarly, Nathinnei dwell in Ophel, when those distinguished in the garb of religion have learned to penetrate the hidden things of Scripture, about which it is said, Dark water in the clouds of the sky; that is, the mystical knowledge in the prophets with an illuminated heart, and to meditate on these readings day and night. Regarding their habitation, it is aptly added: Up to the water gate towards the east and the tower that projected. For the gate of waters is the Lord, who daily waters us with the grace of his mercy lest we fail in the troubles of the present life. The Psalmist desired to enter this gate, when he said: As the deer pants for the fountains of water, so my soul desires you, God (Psalm XLI). This gate is fittingly mentioned as positioned towards the east; because indeed the same Lord, who, by the torrent of his pleasure, drenches us lest we thirst, also illuminates us with the gift of his visitation, lest we dwell in the darkness of errors. Accordingly, Zechariah says: The dawn from on high has visited us, to give light to those who sit in darkness and in the shadow of death (Luke I). He also defends us with the protection of his aid, lest we be touched by the enemy. Hence it aptly follows: And up to the tower that projected. Understanding this, the same Psalmist said: You led me, because you have been my hope, a tower of strength in the face of the enemy (Psalm LX). Therefore, the Nathinnei dwell in Ophel, up to the water gate towards the east, and the tower that projected; when faithful persons dedicated to sacred readings rejoice in being drenched and illuminated by divine mercy and grace, and in always being protected from the enemy. And because after the present gifts of virtues one ascends to see the clarity of the dominical man, it is rightly added:
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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