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“Sanctuary Cleansed” – a Deeper Look (qodesh nisdaq)
When the Bible uses a Hebrew word only once, it creates challenges when studying its meaning. There aren’t other authors or texts to compare its setting. This is especially true for the passive verb nisdaq in Daniel 8:14, which is interpreted in the KJV as “cleansed.” There are four key ways one might ascertain clues as to its meaning.
1. See how ancient Biblical manuscripts translated it. 2. Study extra-Biblical literature where the word is used. 3. Study the root words and how they are used elsewhere. 4. Evaluate in depth the context of its use.
The Greek LXX Septuagint (250+ B.C.) and the Theodotion (167 A.D.) translate nisdaq as katharisthesetai or “shall be cleansed.” Concern over these translations relates to the Maccabean influence on the rededication or cleansing of the temple previously desecrated by Antiochus Epiphanes IV. This was extensively portrayed in First Maccabees (174-134 B.C.). It appears that Jewish thinking was deeply influenced by the tragedy of Antiochus, suggesting to many scholars that he was the Daniel 8 fulfillment of the little horn. Thus, reconsecration of their temple would be the fulfillment of “sanctuary be cleansed.” Biblical “translations”, as the result, have often be influenced by “interpretation”. Various Bible translators have tried to bring a corrected viewpoint to nisdaq. Thus, we see many variations of thought:1
“be restored” (TEV) “be properly restored” (NASB) “have its rights restored” (SB) “emerging victorious” (NEB) “be reconsecrated” (NIV) “be cleansed” (KJV)
Between 500-1000 A.D. a group of Hebrew scholars called Massoretes operated schools and worked to safeguard the original consonantal text. Vowel markings were added underneath the consonants, which were called “matres lections.”2 The first complete handwritten work was finished between 600-700 A.D. (some historical records suggest perhaps as late as 900 A.D.) – ie “The Massoretic Text”. Daniel 8:14 is not translated as “be cleansed” in that translation (as is the LXX and the later Vulgate). It is justified or vindicated from a direct transliteration. The weight of evidence suggests the LXX and later the Vulgate were influenced by ritual cleansing of the earthly sanctuary of Leviticus 16 and the history of the defilement from Antiochus. In Leviticus the word for cleansing is taher, referring to ritual cleansing, not moral cleansing. The latter is the issue that distinctly unfolds in the prophetic continuation from Daniel 8 through 9. That represents the mareh portion of his prophetic vision. There are no known extrabiblical literary records that have been presented that use the word nisdaq. Thus, it stands alone. Opinion flourishes and reflects the interpretive bias the expositor thinks it should have. Let’s begin de novo to see what we might discover. Analysis must begin with the root words and then the special context it is in.
The Root Words The root word for nisdaq is the verb sadeq or tsadeq. This word basically notes “conformity to an ethical or moral standard.” Quoting N. Snaith in Distinctive Ideas of the Old Testament, Schocken, 1964, p. 64, Harris states that Snaith observed “the original significance of the root sdq [without vowels] is to have been ‘to be straight’.”3 Sedeq, the parent noun, refers then to “an ethical, moral standard” and the verb the achievement of that standard. All instances of the Biblical use of the noun (except Genesis 15:6, 18:19, 30:33) refer to decisions made without prejudice and in accordance with truth (i.e., Leviticus 19:15). It describes standards within a “perfect” setting in three areas: ethical, forensic and theocratic. Let’s look at each of these:
1. Ethical: These are standards relative to relationships in dealing with man or God. They have their basis in God’s Word. The “righteous” or ethical man is one who serves God (Malachi 3:18). That service is described in numerous areas in the Old Testament suggesting a relationship that is not only righteous but lawful. It matches God’s moral norms. Abraham believed that Isaac was his promised heir because he trusted in God’s promises and it was accounted as righteousness (Romans 4:3). This portrays being ethically or morally right with God. 2. Legal: The forensic issues of sedeq (which predominates) – are illustrated when a judge considers a man’s innocence or guilt. He does this relative to God’s law, the “measure” or “standard”. Today a man might be guilty of breaking a secular law but innocent before God. But in Old Testament law, innocence and righteous were the same. A just or true decision then, is righteousness (Psalm 17:1, 18:20). To be free from guilt in any possible infraction of the law means righteousness (Genesis 30:33). 3. Sedeq is applied to God Himself, reflecting the beauty and quality of His character. § As judge (II Chronicles 12:6, Psalm 11:7, Jeremiah 12:1, Lamentations 1:18) § Judge of all the earth (Deuteronomy 32:4, Psalm 119:137, Isaiah 5:16) § His judgments and standards are § God hating sin and loving righteousness (Psalm 45:7) expresses His justice and mercy. § Therefore, righteousness and judgment are the habitation (foundation) of His throne (Psalm 97:2). That characterizes His very nature. § Everything He does is right-correct.
Salvation or restoration of His people vindicates this righteousness (Isaiah 1:27, 46:13; cf. Isaiah 51:1, Psalm 85:9-11, 97:2). Cyrus is summoned to deliver God’s people and is called righteous (Isaiah 42:6, 45:13). God is righteous when, under the covenant, He delivers or restores His people (Psalm 31:1 5:8, 37:6). In Israel’s victory over her foes, the Lord is both righteous and the Savior (Isaiah 54:14-17, 45:21).
All these concepts portray: righteousness, innocence, perfection, fairness, excellence, justice and goodness.
These words elevate our understanding and even the very essence of “right” and in turn God. They are all linked to His covenant promises. Since there are legal implications tied to these descriptions, the verb embodies a legal process with the conclusion or end of a matter. The outcome or conclusion of salvation results in goodness being established. This can be seen when in covenant obedience man is delivered from his sin and his enemies. Restoration of moral, legal and righteousness characteristics and peace come in. Sedeq, the noun, defines in its highest meaning God’s character as a pattern for what man will become like when delivered or restored. In this context, God’s covenant promise can only be fulfilled when there is final victory over sin. That is depicted in Isaiah 54:14-17: “In righteousness [sedeq] shalt thou be established.” Victory is assured (vss 14-17) over all foes. It is the conclusion of redemption. “Righteousness (sedeq) is of me, saith the Lord” (vs 17; cf. Psalm 31:1, 5:8, Proverbs 37:6, Jeremiah 11:20, Isaiah 46:13). In the legal or forensic context of salvation, it is given in an imagery of triumph, exoneration, victory, acquittal or vindication. This is seen repeatedly in the Old Testament as a byproduct of God’s goodness, rightness, justice and judgments, acting on behalf of His people.4
Background: The meaning of 8:14, “sanctuary cleansed,” is enriched by viewing carefully the previous verses (9-13).
· The little horn is harming God’s people (heavenly host) and their leaders (stars). The imagery is one of persecution and even martyrdom (vs 10). · The little horn next moves against the Prince of the host – the Messiah – and lifts away His Sabbath and casts down the place where God dwells (false system of worship). · Finally, the little horn’s vile act is getting his followers to fight against the true Sabbath (daily) and set up a false Sabbath (transgression-sin against the truth) (vss 11-12).
Thus, two types of beings are harmed: God’s people and Christ. In addition, something this Prince had was removed. It is in that context that Gabriel asks his timing questions of verse 13. “Then I heard one saint speaking, and another saint said unto that certain [saint] which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” (Daniel 8:13). The question relates to “when” – this is important – all three of those things--would happen. The issue is “heavenly host” persecution, removal of the Sabbath and blasphemy against the sovereign Lord – Prince of the host. Contextually, the sanctuary is not the immediate issue. It is “when” will this epitome of rebellion against God, His people and truth reach its pinnacle as prophetically described. Christ’s answer is only partial in verse 14. That is vital to understand:
1. Something generally will occur on or after (ad mate’) 2300 atonement years (the specifics of that timing “feast” is another discussion). 2. The specific timing when the little horn challenge occurs is outlined later, again, by Christ in Daniel 12.
Instead of now describing the details which He will later unfold in Daniel 12 regarding that apostate power, Christ clearly wanted to reveal a more important covenant issue. Righteousness or holiness was on His mind – and “when” that would come. When THAT would arrive, it would be the conclusion of all heartaches, persecution and opposition. That is WHAT Jesus initially draws our attention to. Gabriel began to answer his own question in 8:17 and 19 when he described that time in two ways: “time of the end” es qets [es qes] and “appointed time” mowed [moed] vision of the ram, he-goat and little horn would occur. Thus there are two timing issues which have been introduced: one, when righteousness will come in (and all sin ends) and when the vision occurs. The nature of Christ’s response elevates all the issues into a deeply spiritual aura. The root word/noun sedeq is expressed here by Christ in the passive verb tense (niphil) nisdaq. Something causes this righteousness, holiness, legal end to occur. On or sometime after 2300 years, nisdaq will occur. What is this legal process of righteousness? It represents acquittal, adjudication or exoneration. This occurs by a process yet to be introduced to Daniel outlined in Daniel 9:24. When God’s people address transgression, sin and iniquity [man’s part], everlasting righteousness (sedeq) comes in automatically. How? It is built into God’s covenant promise. There, the mareh vision continues which was started in 8:14. Does the verb nisdaq then relate to the process of bringing in righteousness? Absolutely. But to express it in those terms could be confusing and not linguistically proper. A legal setting is present. Something forensically good, righteous or just occurs as the result of obedience by God’s people. A case against sin, rebellion, iniquity (as noted by Gabriel) through obedience of God’s people brings the legal conclusion to an end. A summary word for all of the issues of sadaq is legal closure – adjudication. Sedeq comes in when God’s people obey by resolving the sin issue, then nisdaq occurs. It embodies vindication, justification, acquittal or exculpation. Even more, it is a declaration that the case is closed – settled. Obedience as a requirement of covenant fulfillment has been a repetitive theme throughout the Old Testament (Psalm 1:1-6, Deut.
What is the subject to the verb nisdaq? The word that the KJV interprets as “sanctuary” is the noun qodesh. It stands alone without an article. This is the subject to the passive verb nisdaq. Qodesh reflects the concept of holiness in the sphere of the sacred. In Leviticus Man was made in God’s image and capable of reflecting Divine likeness. In the deliverance or restoration of man, the recreation of a new heart brings that back once more (Romans 8:18-23, Leviticus 19:2, I Peter 1:15). Only those who are holy will dwell in God’s holy hill (Psalm 15:1). Though most translations translate qodesh as “sanctuary”, without the article it reflects the ethical sacredness of complete restoration. It depicts the moment in time during the ancient Day of Atonement when everything has been atoned for and the sins removed from the camp by the burdened scapegoat. That moment was also when, in the seventh Shemita or Sabbatical year (the 49th year), the shofar could be blown announcing the Jubilee. That year was the ultimate symbol of total deliverance (from slavery) and restoration (of the land), representing when everything is adjudicated – all cases are closed. Thus, on or after 2300 evenings and mornings (annual symbol of the Day of Atonement, which became the “ninth day of the month at even” (Leviticus The “cleansing of the sanctuary” is simply not in the Hebrew text. Christ draws our thoughts to a higher understanding than the blood of animals and the geography of a sanctuary. That is why in verse 11 it is not the sanctuary that is cast down but the place (mekoen) of the sanctuary. The status of holiness is marred by apostasy and sin. Truth is cast down through rebellion against the Sabbath (transgression – pesha). Daniel 8:14 elevates our thoughts in a great contrast with the immediate story of terror against God and His people to that moment when holiness has returned and all rebellion gone! Couched within the immediate context of this ultimate restoration is the story of preparation, judgment and vindication. But, we must be careful not to read into the text what is simply not expressed or recorded. Some of the most awesome warning to man to uphold his covenantal part in the whole Bible comes in this mareh vision and in context of Daniel 8–12.
Adventists and “sancturary cleansed” After the great disappointment, the “sanctuary message” came to light, and a new understanding of Christ’s ministry began to unfold. Yet, there has come serious misunderstandings of this. Confusion exists relative to the geography of the sanctuary and when His role commenced before the throne. The earthly sanctuary was a “type,” a great metaphor related to the “functional activity” of heaven. Our pioneers and E. G. White used the inaccurate translation of the KJV to convey a unique truth relative to sin. They used and appealed to the “cleansing of the sanctuary” as a heavenly process. This was described as this: “I was shown the grievous disappointment of the people of God that they did not see Jesus at the expected time. They knew not why their Saviour did not come; for they could see no evidence that prophetic time had not ended. Said the angel, ‘Has God's word failed? Has God failed to fulfill His promises? No; He has fulfilled all that He promised. Jesus has risen up and shut the door of the holy place of the heavenly sanctuary and has opened a door into the most holy place and entered in to cleanse the sanctuary. All who wait patiently shall understand the mystery. Man has erred; but there has been no failure on the part of God. All was accomplished that God promised; but man erroneously believed the earth to be the sanctuary to be cleansed at the end of the prophetic periods. It is man’s expectation, not the promise of God, that has failed.’”6 This was justified by Paul’s note regarding the heavenly needing to be purified: “And almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these” (Hebrews Perhaps the first question to be addressed is simply, “What is the heavenly sanctuary?” “Where is the ‘Most Holy’?” When Jesus appeared to John, He noted that the overcomers will be granted a place on the Father’s throne (Revelation 3:21). Hebrews notes that Christ entered upon that privilege “after he had offered one sacrifice for sins” (Hebrews This second view of heaven/throne/Christ and the Father is noted in these verses: “But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us…. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us” (Hebrews 9:11-12, 24). This makes it clear that the “holy places” of the earthly tabernacle is antitypically “heaven itself.” In mediation, legal language before the throne symbolizes before the Shekina above the ark of the covenant. Both pleaded blood. He “ever liveth to make intercession” for us (Hebrews “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Ephesians 1:7). “And from Jesus Christ, [who is] the faithful witness, [and] the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood” (Revelation 1:5). If heaven represents the heavenly tabernacle or sanctuary, what would/could be “cleansed?” In John 2:19, Jesus referred to Himself as “this temple” (cf. Matthew 27:63). On the Day of Atonement the High Priest “confessed all the iniquities of the children of “Important truths concerning the atonement were taught the people by this yearly service. In the sin offerings presented during the year, a substitute had been accepted in the sinner's stead; but the blood of the victim had not made full atonement for the sin. It had only provided a means by which the sin was transferred to the sanctuary. By the offering of blood, the sinner acknowledged the authority of the law, confessed the guilt of his transgression, and expressed his faith in Him who was to take away the sin of the world; but he was not entirely released from the condemnation of the law. On the Day of Atonement the high priest, having taken an offering for the congregation, went into the most holy place with the blood and sprinkled it upon the mercy seat, above the tables of the law. Thus the claims of the law, which demanded the life of the sinner, were satisfied. Then in his character of mediator the priest took the sins upon himself, and, leaving the sanctuary, he bore with him the burden of Israel’s guilt. At the door of the tabernacle he laid his hands upon the head of the scapegoat and confessed over him ‘all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat.’ And as the goat bearing these sins was sent away, they were, with him, regarded as forever separated from the people. Such was the service performed ‘into the example and shadow of heavenly things.’ Hebrews 8:5.”7 “Since Satan is the originator of sin, the direct instigator of all the sins that caused the death of the Son of God, justice demands that Satan shall suffer the final punishment. Christ's work for the redemption of men and the purification of the universe from sin will be closed by the removal of sin from the heavenly sanctuary and the placing of these sins upon Satan, who will bear the final penalty. So in the typical service, the yearly round of ministration closed with the purification of the sanctuary, and the confessing of the sins on the head of the scapegoat.”8 “When the times of refreshing shall come from the presence of the Lord, then the sins of the repentant soul who received the grace of Christ and has overcome through the blood of the Lamb, will be removed from the records of heaven, and will be placed upon Satan, the scapegoat, the originator of sin, and be remembered no more against him forever. The sins of the overcomers will be blotted out of the books of record, but their names will be retained on the book of life. The True Witness says, ‘He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.’”9 The removal of sins represented therefore:
1. The High Priest (Jesus) taking the sins, transgressions and iniquities upon Himself, then putting them on the scapegoat (Satan) (type and antitype). 2. Purification to the universe from sin comes when sin is removed from “the heavenly sanctuary” and they are placed on Satan. 3. Cleansing comes when the sins are “removed from the records of heaven.”
Christ bore our sins. He has the wrongs of every sinner who confesses and submits to Him. That is why He can transfer them to Satan. The Bible notes that “If we confess our sins, He is faithful and just to forgive us our sins and cleanse us from all unrighteousness” (I John 1:9). The covenant promise of cleansing comes ultimately to man. When those sins are taken by Jesus, we become righteous. But – man has a part. “Christ as the head of humanity was to take the same steps that we are required to take. Although sinless, He was our example in fulfilling all the requirements for the redemption of the sinful race. He bore the sins of the whole world. His baptism was to embrace the whole sinful world who by repentance and faith would be pardoned. ‘After that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Saviour; that being justified by his grace, we should be made heirs according to the hope of eternal life. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.’ Titus 3:4-8. Man was brought again into favor with God by the washing of regeneration. The washing was the burial with Christ in the water in the likeness of His death, representing that all who repent of the transgression of the law of God receive purification, cleansing, through the work of the Holy Spirit. Baptism represents true conversion by the renewing of the Holy Spirit.”10 Once again, man has a part. It is crucial to note that in Daniel 9:24 Gabriel tells Daniel for God’s people to see everlasting righteousness and the “anointing of the Most Holy” they must reject transgression, put away sin and make right for all their iniquity – the very same Hebrew words used by Leviticus 16 for what is transferred to the scapegoat! That is amazing. Christ is our “sanctuary” holding our sins until Atonement and the transference to Satan.
Daniel 8:14 is the final outcome of the Feast of Trumpets and the Day of Atonement – the two Fall Feasts; one
The Response The Outcome
Daniel 9:24 – Mankind is to confess and remove all sin,
Daniel 9:24: God responds Forgiveness comes
Sanctuary anointed (cleansed) Righteousness comes in Sins transferred to Satan Goat goes into wilderness Chazown vision of goat ends
What is unfolding is stunning: Daniel has a sanctuary cleansing message, but it is found through the collective union of all the mareh vision messages:
First Christ proves He is pure – now our High Priest. Second Man is forgiven, then cleansed, made pure. Third Christ takes those sins (from man, from the record, from Himself, from heaven). Fourth Places the sins on Satan.
The temple of man is cleansed (I Corinthians The sanctuary of heaven is cleansed (records, Christ, heaven itself). This imagery and message is eloquent, elevated and goes far beyond the geography, the battle of the text and what E. G. White “said.” We see high and lifted up man’s place on the very throne of God next to Christ – because sin has been removed. Then the declaration can be made that in heaven “no temple therein” exists (Revelation The saints will be cleansed by washing their robes in the blood of the Lamb (Revelation 7:14). This is the gentle unfolding of the mystery of Godliness. If the early understanding of
Restoration of Man: “Let us apply the figure, ‘Ye are God's building’–a temple prepared to be a home where God shall preside, a home where God's attributes shall be constantly shining forth in our characters, showing that we are living with God's presence. The inner sanctuary of the soul is consecrated to God and we are to keep the soul dedicated, cleansed, purified for the sacred repository of truth.”11 One of the keys to cleansing of the heart in the new covenant experience is the promise that our sins will be remembered no more (Hebrews “Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more” (Jeremiah 31:31-34). The case is closed (Daniel What about the judgment? I would suggest that this issue is marginally understood. It is not an issue in A new and distinct approach needs to be made as to what the judgment means. I would suggest that we begin with the elevated theme of Daniel 8:14 – holiness is adjudicated. Then work backwards – and that is entirely possible in Daniel – to discover how that point was attained. It will be then that we will see the precise higher meaning of Daniel 8–12 and the general brush strokes of sanctuary teaching of E. G. White all to be in harmony. It is time to be very careful in protecting past understanding but not to the exclusion of a higher and richer view of holiness, deliverance, moral perfection with total restoration. Both appear compatible, both elevating. Both beckoning to be understood. “But the truth of God is infinite. With painstaking effort, we should work in the mines of truth, discovering the precious jewels that have been hidden. It is the laborer's privilege to have a constant supply of fresh truth for the people. He should be in such a position that he can bring from the treasure house of God, not the same thing over and over, but new beauty and new truth.”12 “We must not for a moment think that there is no more light, no more truth to be given us. We are in danger of becoming careless, by our indifference losing the sanctifying power of truth, and composing ourselves with the thought, "I am rich and increased with goods, and have need of nothing." [Rev. 3:17.]”13 “There is no excuse for any one in taking the position that there is no more truth to be revealed, and that all our expositions of Scripture are without an error. The fact that certain doctrines have been held as truth for many years by our people, is not a proof that our ideas are infallible.”14 “New light will ever be revealed on the word of God to him who is in living connection with the Sun of Righteousness. Let no one come to the conclusion that there is no more truth to be revealed. The diligent, prayerful seeker for truth will find precious rays of light yet to shine forth from the word of God. Many gems are yet scattered that are to be gathered together to become the property of the remnant people of God.”15 All evidence suggests that Jesus begins the prophetic discourse of the mareh vision with its conclusion: “This is what will happen after the 2300 years ends.” What a promise! Daniel had just been given a gruesome prophecy of hatred, persecution and rebellion by the antichrist – the little horn – and against Jesus and His people. Gabriel questions the “when” it would all happen. Jesus first gave Daniel, and all for the rest of time, the assurance that right, holiness and sacred honor would triumph. The case against sin would be closed. All issues against God’s character would be adjudicated. That is why sin and sinners will never rise the second time. God permitted Himself to go on trial that the universe would see arguments on all sides. Then, in a glorious preface to the book of Revelation, God outlines in the rest of Daniel’s manuscript how the final struggle between good and evil will occur. Precise understanding of those verses and chapters equip the student to understand the end-time message unfolded in the end-time book of Revelation. It is not a divided book – historical and future. It is all apocalyptic, end-time. Understanding Daniel 8–12 helps to grasp that stunning truth.
Reference:
1 Daniel and Revelation Committee, Series on Daniel, vol. 2, p. 477. 2 http://www.lightforisrael.org/historyhistTnach.htm 3 Harris, R. Laird; Theological Wordbook of the Old Testament, vol II, p. 752. 4 Ibid., p. 754. 5 Harris, Op cit., p. 787. 6 White, Ellen G.; Early Writings, pp. 250-251. 7 White, Ellen G.; Patriarchs and Prophets, pp. 355-356. 8 Ibid., p. 358. 9 White, Ellen G.; The Signs of the Times, 10 White, Ellen G.; The Faith I Live By, p. 143. 11 White, Ellen G.; Manuscript Releases, vol. 11, p. 38. 12 White, Ellen G.; Gospel Workers, pp. 389-390. 13 Ibid., p. 310 (The Review and Herald, August 7, 1894). 14 White, Ellen G.; The Review and Herald, December 20, 1892. 15 White, Ellen G.; Counsels on
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