The Advent of the Covenant upon King David, Part 9

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Prophecies concerning the Second Coming of the Christ

In His address to the angel of the church in Philadelphia Yesu (Iēsoûs1) said unto John concerning those who conquer the egoistic-self:

“ … I will write on him the name of My God, and the name of the city of My God, the new Jerusalem which comes down from My God out of heaven, and My own new name.” Revelation 3:12

When the Christ returns in a different name will avowed Christians recognize him or will they reject him? If they reject him the question must arise: Why? Did they worship the One God, or did they – as if unbeknownst to their own selves – worship an idol? Yesu warned of those who would idolize his name:

“Not every one that saith unto me ‘Lord, Lord’ shall enter into the kingdom of heaven; but he that does the will of my Father who is in heaven. Many will say to me on that day: ‘Lord, Lord did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works?’ And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.” Matthew 7:21-23

The verse is clear. Many who ardently believe in the name Jesus are strangers to him. How can this be?: They disobey the will of the Father in heaven because they don’t know Him or want Him. They worship someone other than the One God, He Who said to Moses “I am יהוה thy God” and further: “Thou shalt have no other gods beside Me …”2

Careful investigation reveals that many commonly held beliefs concerning Jesus are actually discordant with Paul’s confession of faith:

“… concerning His Son, the one born from the seed of David according to the flesh, who was appointed ‘Son of God’ in power according to the Holy Spirit at the time of resurrection out of the dead,3 IÄ“soûs, Christ our Lord …” Romans 1:3-4

In his book, Against Heresies, the Ante-Nicene bishop Irenaeus (late 100s C.E.) warned of discordant and strange beliefs which were creeping into the church. In this regard he found it necessary to affirm that:

“ … the Father Himself is alone called God … the Scriptures acknowledge Him alone as God …”4

And also that:

“ … neither the prophets, nor the apostles, nor the Lord Christ in his own person, did acknowledge any other Lord or God, but the God and Lord Supreme: the prophets and the apostles confessing the Father and the Son; but naming no other as God, and confessing no other as Lord: and the Lord himself handing down to his disciples, that He, the Father, is the only God and Lord, Who alone is God and Ruler of all; – it is incumbent on us to follow, if we are their disciples indeed, their testimonies to this effect.”5

As the people abandoned these testimonies they were increasingly estranged from Yesu’s God, the same God that Moses worshipped, the same God to Whom Paul bore witness as The Invisible One, He Who resides in unapproachable light:

“… the Blessed and Only Sovereign, the King of kings and Lord of lords, Who alone has immortality and dwells in unapproachable light, Whom no man has ever seen or can see.” 1st Timothy 6:15-16

Yesu’s Way leads to the God Whom no man has ever seen or can see. Idolatry treads a different path. Its strange discordant beliefs obstruct the truth of verses in which Yesu distinguished between God and himself.6 The belief of the strangers is the divergent path of Trinitarian Christianism7 which promotes a Jesus which Paul warned against in 2nd Corinthians 11:4.

In light of all this, please reconsider a prophecy from the Old Testament which the followers of Christianism believe to be fulfilled in him who was appointed as the Son of God even though not one gospel claimed Yesu fulfilled this:

“For unto us a child is born, unto us a son is given; and the government will be upon His shoulder, and His name will be called ‘Messenger of the Great Will’, ‘Astonishing Counselor’, ‘Mighty God’, ‘Most Powerful’, ‘Ruler of Peace’, ‘Father of the Future Age’. Of the increase of His government and of peace there will be no end, upon the throne of David, and over His kingdom, to establish it, and to uphold it with Justice and with Righteousness from this time forth and for evermore. The zeal of the Lord of Hosts will do this.” Isaiah 9:6-7 (Septuagint Version)

The verse reads “unto us a son” that is, it doesn’t say unto God a son is born but “unto us”. Who is this “us” if not his own people, especially his human parents? This establishes that this prophesied Messenger is different from him who was appointed to be the “Son of God”. While this one holds much in common with Yesu, the first Christ, there are distinguishing features that don’t apply to Yesu.

So for instance this is confirmed by the fact of this man being called The Father – an identity completely unique from that of The Son. Not only that but he is called the ‘Father of the Future Age’ placing his advent at that future time which Yesu called ‘the Age to Come’.8 This is to be an age of peace and thus he is called ‘Ruler of Peace’. Yesu did not claim to be this one, no, he disavowed it saying “I come not to bring peace but a sword.”9

Furthermore, the verse states that the government will be upon his shoulder, but when they came to make him king Yesu hid10 and again, in his trial before Pilate, he disavowed claim to this saying “My kingdom is not of this world.”11 Also we find that in the Septuagint Greek of this verse in Isaiah the word βουλῆς may also be translated ‘Parliament’ thus yielding the title: ‘Messenger of the Great Parliament’. Yesu said little of government and said nothing about a future Parliament. Yesu did not come to establish a government, his special task was different having different requirements.

From all of this we know that these verses must apply to the Second Coming of the Christ. Christians expect that this man will be named Jesus, however, Yesu himself indicated that we are not to believe anyone coming in his name claiming to be that Christ.12 This indicates that the personal name of the second coming of Christ will not be ‘Yesu’ or ‘Jesus’, nor will he come “in the name of Jesus”, ie, as a Christian.

In regard to the manner of the Second Coming the verse “for unto us a child is born” indicates, not a grown man descending from the sky in accord with superstitious interpretations of scripture but a man coming into the world in the natural way of God’s Law, beginning first as an infant born from the womb of his mother.

These verses indicate that the human individuality of the 2nd Christ will be different from the human individuality of the 1st Christ. Who then is this second Christ? To understand, it will help to identify ‘Christ’ itself, that is, firstly, what does the word or title signify?

The Gospel of John 1:41 states that the word Messiah means Christ. That is, the Hebrew word מָשִׁיח (Māšîaḥ/Messiah)13 has the same meaning as the title “Christ”. Further investigation reveals that in rabbinical Judaism this title designated men whose fathers were descended from David thus giving them a potential right to the throne of David.

David’s throne signified the institution of a hereditary Kingship. That institution was a historical fact – King David’s government. Even though of heaven – it was also on earth. It was a foreshadow of that kingdom earnestly sought in The Lord’s Prayer:

“Thy Kingdom come, Thy Will be done, on earth as it is in heaven…”.

The religious elite in that day mistakenly rejected Yesu’s claim to Messiah not only because it was plain that He didn’t rule upon an earthly throne of David but also because they failed to see that He had any right to it in a scriptural sense, and so they crucified him. In order to avoid a similar mistake in regard to the Second Coming we must consider the prophecies dispassionately, that is, in order to recognize it the fair seeker may need to detach from previous opinions.

To further identify the 2nd Christ it is necessary to explore the prophecies concerning that Second Coming. One of these, Isaiah 9:6 has already been presented. Next let’s consider the prophecy in the fourth chapter of Zechariah in which he sees a lampstand with seven lamps. This lampstand was like unto that Menorah constructed for Moses’ tabernacle. In his vision, the prophet Zechariah saw the Menorah with two olive branches to either side. When he asked what those two olive branches were he was told:

“These are the two anointed who stand by the Lord of the whole earth.” Zechariah 4:14

The question – Who are these two anointed ones? – brings us again to the meaning of the words Christ and Messiah.

Our English word “christ” comes from the Greek word xριστός (khristós) which means “the anointed one”. In English translation the Greek title Χριστός is written “Christ”. Similarly our English word “messiah” comes from the Hebrew word משיח (mashiach) which means “the anointed one”.14

In Old Testament history this title was principally used to designate the kings of Judah. In Old Testament prophecy it signifies not just any descendant of King David but a God-sent Savior descended from King David. Thus John 1:41 states:

“‘We have found the Messiah’ (which is translated as Christ).”

They found him because they were looking for him and they were looking for him because of the prophecies which promised that a Christ would come to save his people.

In prophetic vision Zechariah saw that there would be, not one, but two of these prophesied descendants of King David. That is, two Christs were prophesied to be sent by God. The first one – Yesu the Christ – may be called the Suffering Messiah. The 22nd Psalm which Yesu referred to when he said “My God, my God why hast thou forsaken me?” is a prophecy of his own suffering on the cross. There are many verses which clearly prophesy this event, for instance the sixteenth states “they have pierced my hands and feet”.

The second Christ may be called the Reigning Messiah. This is the one bestowed with the title ‘Father of the Future Age’ in the Septuagint version of Isaiah 9:6-7.

There has been a great deal of confusion concerning these titles of Father and Son. At one time the Hebrews referred to Abraham as “Father Abraham” because they were all descended from him but in prophetic scripture the titles Father and Son have a different meaning. The meaning of these designations is not that one is the son of the other, nor that one is the father of the other. Paul’s confession of faith in his Epistle to the Romans and his explanations in the Epistle to the Hebrews show that these titles are not intended to designate biological ancestry or descent.

Undoubtedly the followers of Christianism will object to this. They prefer to believe in a Jesus who is the biological son of God and also to regard their Jesus as a god, the Creator – equal to his Father.15 Consider: Whereas the existence of a biological son is necessarily dependent upon the existence of his biological father, the existence of that father is not dependent upon the existence of his son. In this regard they can never be equal for one is dependent and the other independent, one is the creator and the other the created.16

No, these prophetic titles of Father and Son have nothing to do with ancestry or descent. They are designations of dutiful authority relative to the Kingdom of God on Earth. In this regard the first Messiah is appointed to a role like unto that of a son and the second is appointed to a role like unto that of a father. Personally they are equal, but the “Son” is tasked by God to fulfill a certain purpose and the “Father” to serve another certain purpose. Nevertheless, spiritually, they are of equal rank in the sight of God. Either person could have fulfilled the role of the other but it was a matter of timing. Yesu’s mission as the Son had to come first to prepare the way for the mission of the Father which is another reason17 why Yesu said,

“I am the way, and the truth, and the life; no one comes to the Father, but by me.” John 14:6

Each mission was designed to fulfill the needs of its analogous Age, and each Age is a phase in the cycle of human progress. Service as a child must needs precede service as a parent. It is an issue of development towards maturity. During the phase of sonship the workers in the vineyard serve as sons waiting to receive their inheritance. Yesu brought that Age of Sonship. The Second Messiah brings the “Coming of Age”.

This coming of age is when the people are to receive the promised heritage. This is preceded by the Day of Judgement. In Revelation a great white throne of judgement is depicted in the 20th chapter verse 11. Ezekiel received a vision of the Second Messiah seated on this throne. This vision also revealed his name as כבוד יהוה.

“And above the firmament … in appearance like sapphire, there was the likeness of a throne … and upon the likeness of the throne was a figure with the visage of a man upon it. … Such was the vision of the likeness of כבוד יהוה.” Ezekiel 1:26-28

We know that this wasn’t a vision of God Himself for the Gospels testify that no one has ever seen God and they didn’t make an exception for the prophets of the past such as Ezekiel. So we know that this vision of a man on a throne is not a vision of God Himself. No, it is a vision of that Messiah who was to be appointed with the mission ‘Father of the Future Age’. Furthermore, Ezekiel does not give this Messiah’s name as יהוה Himself, but rather as כבוד יהוה. This name was translated into English as ‘The Glory of God’ or ‘The Glory of the Lord’.

In Acts 7:55 it records that Stephen “… full of the Holy Spirit, gazed into heaven and saw the Glory of God and IÄ“soû standing at the right hand of God …”

From this depiction we know it would be blasphemous to consider either of these two Messiahs as being a god for there is only one God and He declared:

“I am יהוה – thy God … Thou shalt have no other gods beside Me …”

It is sad that those who idolize the name “Jesus” are unwilling to accept that the Glory of God is the Christ come in his new name. They seem not to have eyes to see or ears to hear. Therefore the Messiah addresses the peoples of Christendom in his Most Holy Tablet, saying:

“O followers of the Son! Have ye shut yourselves out from Me by reason of My Name?”

If one were to translate18 the name of the Messiah (revealed in the visions of Ezekiel and Stephen) into Arabic it would be spelled بَهَاء اَللّٰه (Glory of God).19

This name is dependent upon The Name prophesied in the Bible but the casual glance doesn’t discern that a name was being revealed. Nevertheless some translators have discerned it. So for instance, in the Septuagint text we read (τὸ ὄνομα Κυρίου ἔνδοξον ἔσται):

“The name of the Lord shall be ‘Glorious’.” Isaiah 24:15 (LXX Version)

Verses such as this are essential to discerning the Name. It is tragic that blind scribes and presumptuous clergy obscure them. Such afflictions test the seekers, separating pure gold from dross!

God is the All-Merciful and He assists our search for Him by sending His prophesied Messenger. Thus the Glory of God (بَهَاء اَللّٰه) explained Biblical prophecies concerning his Advent including this verse from Isaiah 35:

“The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the splendor of Carmel and Sharon, they shall see the Glory of the Lord, and the splendor of our God.”20

Mt. Carmel and the Plain of Sharon “saw” the Glory of God (بَهَاء اَللّٰه) because he was physically at that place and on that Mountain. His own statement regarding this verse is that:

“These passages stand in need of no commentary. They are shining and manifest as the sun, and glowing and luminous as light itself. Every fair-minded person is led, by the fragrance of these words, unto the garden of understanding, and attains unto that from which most men are veiled and debarred.”21

Those with open spiritual eyes can see the true meaning of these prophecies and they understand the warning given by Yesu when the disciples asked about the Second Coming:

“Take heed that no one leads you astray. For many will come in my name, saying, `I am the Christ,’ and they will lead many astray.” Matthew 24:4-5

Following this Yesu revealed the prophetic signs of his immanent return in spirit22 and the signs by which they could recognize the second coming of the Christ and the close of the age. Yesu’s intention was not that we should reject everyone who claims to be Christ, but rather that we should reject every claimant except the True One. The Messiah named بَهَاء اَللّٰه doesn’t come in the name of Jesus claiming to be Christ. No! He comes with His own new name in fulfillment of prophecy which proves Him to be the return of the Christ.

Not only was he prophesied by name in the Bible and to be on Mt. Carmel, he was also prophesied to be at a certain town: ‘Akka across the bay from Haifa which is at the base of Mt. Carmel on the shore of the Mediterranean Sea. The name ‘Akka is not of Hebrew derivation but Greek, having the variant spellings: Akka, Akko, ‘Acco, Accho, Ake, ÁkÄ“, ‘Akre, ‘Acre. The Greek word Ékhō (ἔχω) meaning “to hold”, is likely the origination of the ancient name of the city of ‘Akre/’Akka because it is the root of the word Ὀχύρω (Okhuró) which means to fortify.23 ‘Akka was a fortress for thousands of years and in the modern era it was used by the Ottoman Empire as a prison.

The Messiah بَهَاء اَللّٰه was originally from Persia and his forerunner – like unto John the Baptist – had been martyred by the state causing a great uproar in the populace and to avoid more of that they decided rather than kill him they would merely banish him from the country. Thus he was sent to Baghdad under house-arrest as a prisoner of state. However, as towns in the vicinity were major places of pilgrimage, this put him in contact with multitudes of seekers who accepted his teachings. Ten years passed and seeing that this situation did not satisfy their intent to suppress the Message, the authorities decided to banish him again. Thus over the course of another five years he was under a type of house-arrest first in Constantinople, then Adrianople, but each time it was as it had been before.

While in Adrianople he declared in regard to those in authority:

“If the laws and regulations to which you cleave be of your own making, we will, in no wise, follow them. Thus have I been instructed by Him Who is the All-Wise, the All-Informed. Such hath been my way in the past, and such will it remain in the future, through the power of God and His might. This, indeed, is the true and right way. If they be ordained by God, bring forth, then, your proofs, if you be of them that speak the truth.”

Finally, they banished24 him to a prison in what they considered the ugliest most desolate town in the world, ‘Akka in Palestine, hoping that he would die from its pestilential conditions as it was thought to have adverse climate and filthy water.

To reach the fortress-prison of ‘Akka he and his companions were sent by ship across the Aegean Sea, passing islands off the shore of Asia Minor but stopping in Mytilene and Smyrna, from thence going on to Alexandria, Egypt. At that point they embarked to another ship and as it lingered in the port, a Christian convert in Alexandria named Fáris Effendi sent a letter to the Messiah on the ship declaring his acceptance of the Message. In it Faris Effendi wrote of the voyage:

“O, the surging sea! is thy restlessness because of the fear of the glorious Lord?”

This was in acknowledgment of the fulfillment of this prophecy:

“All this shall be in the land in the midst of the nations, just as when someone gleans an olive tree, so shall they glean them, but when the harvest is complete, these will shout aloud with their voice, and they that are left on the land shall rejoice together in the Glory of the Lord. The water of the sea shall be restless25 because the Glory of the Lord will be among the islands of the sea. The name of the Lord shall be: Glorious.” Isaiah 24:13-15 (LXX Version)

The ‘land in the midst of the nations’ may well signify the nation of Turkey as it sits astride two continents and its capitol, the city of Constantinople/Istanbul sits right at that middle point where the continents join hands. Also, in order to banish him to ‘Akka, the Ottoman authorities sent the Glory of the Lord by ship passing among the islands of the Aegean sea.

From Alexandria, Egypt the ship sailed to Jaffa and up the coast along the plain of Sharon to Haifa where they disembarked onto a small boat for the journey across the bay to ‘Akka.

Some years later, the Messiah بَهَاء اَللّٰه declared these words about his presence in ‘Akka :

“Lend an ear unto the song of David. He saith: ‘Who will bring me into the Strong City?’ The Strong City is ‘Akka, which hath been named the Most Great Prison, and which possesses a fortress and mighty ramparts.”26

The cited verse is from the 60th and 108th Psalms. In the King James it reads “Who will bring me into the strong city?” and in the Revised Standard, “Who will bring me to the fortified city?”

In the Psalms the name is given through translation of its meaning because the place-name “Akka” signifies a fortress in Greek. Investigating this same verse in the Septuagint we find it translated from the Hebrew back into the Greek with the word περιοχῆς from peri + ékhō, which brings us again to the Greek word Ékhō.

This verse prophetically indicates the city of ‘Akka and thus that the Messiah, descended from David, would be brought into it.


1 The spoken language of Yesu and his apostles was Aramaic. In Aramaic his name was YeÅ¡Å«’. However, the gospels weren’t written in this language but in Greek. When we investigate the Greek text we can find that the Aramaic name YeÅ¡Å« was translitered as Ἰησοῦ or Ἰησοῦs. Whether one prefers the Aramaic or the Greek, it is certain that the name Ἰησοῦs/IÄ“soûs (i – ɛː – sôsː) was never pronounced with either the sounds or the letters J or Z (ˈdÊ’iːzÉ™s/jeezuz) by his own disciples, nor by early Christians. It’s pronunciation in Greek is a matter of conjecture but it was perhaps: Ee-É›-sooce. For pronunciation of the -É›- see:

2 Exodus 20:3, Septuagint Version “οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ.”

3 Concerning “ἐξ ἀναστάσεως νεκρῶν” (ex anastáseos nekrôn) Biblical Greek scholar John D. Harvey writes: “Ἐκ + genitive marks temporal sequence (Schreiner 44; cf. BDAG 297d) and may be translated “at the time of.” Even without the article, ἀναστάσεως (gen. sg. fem. of ἀναστάσις, -εως, ἡ, ‘resurrection’) is definite (cf. Longenecker 76). The genitive νεκρῶν indicates separation – ‘out of, from among dead ones’ – and is comparable to the more common ἐκ νεκρῶν …” (Exegetical Guide to the Greek New Testament, Vol. Romans) For the timing of the νεκρῶν see Hebrews 5:5 in conjunction with the footnote at Luke 3:22 in the RSV

4 Irenaeus (Against Heresies, Book 2, Chapter 28, #4)

5 ibid (Book 3, Chapter 9, #1)

6 For instance: Luke 18:18, John 5:37, 5:44, 6:38, 17:3 and Matthew 24:36. Please consider these verses also: John 1:18, 6:63 / Romans 16:27 / 1st Corinthians 8:6 / Galatians 3:20 / Ephesians 4:6 / Colossians 1:15 / 1st Timothy 1:17, 2:5 / Hebrews 8:1 / James 2:19 / 1st John 2:1, 4:12 / Deuteronomy 4:35, 32:39 / 1st Chronicles 17:20 and Isaiah 43:10, 45:5.

7 For evidence concerning the falsehood of the Trinity, consult “The Two Babylons” by Alexander Hislop, a Reverend-Scholar in the native church of President Trump’s mother.

8 Matthew 12:32, Mark 10:30, Luke 18:30

9 Matthew 10:34

10 John 6:15

11 John 18:36

12 Matthew 24:5

13 See also מלך משיח and משיח בן־יוסף.

14 The Hebrew: מָשִׁיחַ (mashiach) from מָשַׁח (mashach) – to anoint, is translated into English: Messiah. The Greek: Xristós (christos) from xríō (chrio) – to anoint, is translated into English: Christ.

15 Yesu said: “… the Father is greater than I.” John 14:28

16 Tertullian said as much in his Against Praxeas (9, ANF 3: 604)

17 Mainly, the meaning is that there is no access to God, the Heavenly Father, except through The Spirit who was speaking at that time through Yesu. This same Spirit had spoken previously through Noah, Abraham, Moses and others.

18 Note that there are several potential translations. Every language has synonyms thus any foreign word may be translated with one of many optional synonyms by a translator while another translator may choose a different synonym. Thus the Hebrewכבוד can be translated glory, splendor, honor, etc. Similarly the Arabic بَهَاء can be translated glory, splendor, brilliance, etc.

19 As with Hebrew, Arabic is read from right-to-left. Those familiar with the Arabic word for God will note its inclusion in this name. When the Arabic word for god is written as اللَّه (Allah) it means not “a god” ( إِلَٰهَ – ʾilāh) but rather al-Lah ie “The God” indicating the Singular One Who Alone is God. In the Qur’an we find both forms in the verse which was adopted as the first part of the Shahada, the Muslim confession of faith: “There is no إِلَٰهَ (ʾilāh – deity) except اللَّهُ (Allāh – The God).” Qur’an 37:35

20 There are various translations but in the Hebrew text the end of the verse reads: הכרמל והשרון המה יראו כבוד יהוה הדר אלהינו

21 The verse from Isaiah was explained near the end of a long epistle to the son of an evil cleric dubbed The Wolf.

22 Yesu promised that “this generation will not pass away” before the fulfillment of the signs. Thus in 70ad Jerusalem was surrounded by armies and the temple completely destroyed. Twenty-six years later while on the island of Patmos, John, the youngest apostle, received the spiritual return when Yesu gave him the visions recorded in the Book of Revelation. See also the 21st chapter of John’s Gospel, verses 22-23.

23 Ékhō is also the root of ἐχυρός (ekhurós) meaning firm, strong, secure. Ekhurós may also be spelled Ὀχυρός (ochurós). The Greek words ὀχύρωμα (okhuróma, which may be tranlated fortress, fort, stronghold, and fortification – the meaning including that of a prison) and ὀχυρὰν (ochurán, used in Jeremiah 1:18 LXX to indicate a fortress) are both derived from Ekhurós.

24 Sometime after the arrival of the Messiah and his companions in ‘Akka, Jakob Schumacher, the American consular agent for Haifa and ‘Akka clarified that they had been banished to ‘Akka “on account of their beliefs”.

25 tαραχ-θήσεται: caused to be: troubled, turbulent, disturbed, restless, in tumult

26 Also from the Messiah’s epistle to the son of The Wolf.


Draft of future section:

Upon considering how the “pursuit of happiness” is intrinsically interwoven with justice we find in scripture:

“The practice of Justice is happiness for the righteous, but terror to the workers of iniquity.” Proverbs 21:15

Lord Yesu distilled the principle of Justice into this statement:

“As ye would that men should do unto you, do ye also unto them likewise, for this is the law and the prophets.”

“The Lord our God, the Lord is One ….” Mark 12:29-31

“Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the great and first commandment. And a second like unto it is this, Thou shalt love thy neighbor as thyself. On these two commandments depends the whole law and the prophets.” Matthew 22:37-40

Lord Yesu’s meaning was further clarified by Saint Paul:

“If there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbor as thyself. Love works no ill to his neighbor: love therefore is the fulfillment of the law.” Romans 13:9-10


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