Acts 5:36

I. INNOCENCE AN OBJECT OF HATE TO THE UNJUST. No wound is more deadly than that inflicted by words of truth upon false hearts. If the heart will not receive the truth, the truth will pierce through it. And murderous counsels show that truth has been denied in the heart. Instead of answering the witnesses with reason for reason, the Sanhedrim seek to stop their mouth with earth and put them to death. A cause is lost when it can be no longer argued in the court of reason, when its only argument is the sword, or the stake, or the rod, or the prison-cell.

II. SUGGESTIONS OF NEUTRALITY. Gamaliel is the type of common sense undisturbed by zeal - of clear judgment unbiased by prejudice. It is pretty evident that he did not sympathize with the apostles; still less, probably, did he sympathize with the fears or the fanaticism of his colleagues. He is perhaps "old and cold." Seldom do men of strong reflective habit feel much interest in novelties in religion. Seldom do the observers of life, the students of human history, expect much from sudden popular movements or popular teaching. Such was Gamaliel's character. But where so little is said there is much room for difference of opinion as to what that character really was, how far really inclined to Christ's doctrine, possibly believing in his mission, or a disciple in secret. In the absence of further knowledge of the man, we may consider his counsel, and draw the following lesson : -

1. Prudence and caution are ever seasonable and especially so where there is a temptation to violence and repression of others' freedom. We should never act without a clear call to do so. The alternation of inaction is best in doubtful cases.

2. Experience shows that movements which have no vitality in them come to an end if left alone. They die for want of fuel, while persecution supplies that fuel on which they live. Such had been the case with the insurrection of Judas and that of Theudas.

3. Time is required that the true nature of a movement be clearly seen. Many a seed springs up that cannot live; many a threatened man lives long. A new force cannot be judged by the first appearances and manifestations.

4. There is always a danger in repression. The force you seem to have quelled for the moment only bursts forth in a new direction. You may, while you think to be putting down your enemy, be rousing up a more formidable one, or exposing yourself to attack in some unguarded quarter. Above all, you may be contending against Divine power and will, and inviting its vengeance.

5. Faith in truth, utter contempt for falsehood and imposture, is our safest temper. This gives calmness under every emergency. The truth can never harm us if we are on its side, nor can it be defeated by any power on the other side. After all, this true attitude was Gamaliel's. He was a man who understood and believed in the moral laws. Well would it have been had the Sanhedrim shared his intelligence and honesty. And had his advice been followed at similar crises of religious history, much bloodshed and retardation of the good cause would have been avoided. In private life, how many an occasion when there is a restless desire to act, to fetter the free action of others, to stop the course of moral laws, when the simple question is pertinent! - "Can you not - let it alone?"

III. WEAK VIOLENCE. Threats - prison - rods; to this the Sanhedrim in its might resorts against helpless and unarmed men. Rods are for the backs of those who are not amenable to reason. The chastisement which is appropriate to the fool is absurdly applied to the man who acts from deliberate counsel and proved determination. Blows are no match for prayers. The martyr is never in the tyrant's power. He clings to God's skirts, and malice cannot touch his soul.

IV. THE MARTYR'S JOY. Joy of the purest quality and most triumphal power starts from the very seed-bed of pain. Pain may be to the soul the expression of God's displeasure or of his love. If it is incurred in obedience to him, the soul wears it as a testimonial of his goodness. The honor of suffering for God's sake is one of peculiar worth. There is a natural feeling that any great suffering entitles the patient to some respect. The consciousness of being selected for suffering in the noblest cause ennobles the soul. It feels crowned and throned. Our capacity is enlarged both for thought and feeling and for joy by such an experience. It is strengthened, and every fresh trial, faithfully endured, prepares for new effort, goads to perseverance, and so defeats the persecutor by the very means of his own weapons. - J.

Before these days rose up Theudas.
Who Theudas was I do not know, and have carefully refrained from inquiring. Biographical details are of small importance when we are in search of substantial principles. The point of this passage lies in the fact that Theudas was a wholly insignificant person, just like a thousand other men who have made a noise in their day, drawn the gaze of the world for a few hours and then passed into silence and oblivion. The apostles are summoned before the council which has already resolved on their death. Then stands up Gamaliel — the teacher of Paul, a man "had in reputation among all the people" — and reads the excited Sanhedrin a lesson out of their own national history. He says in substance: "This alarm, this hurrying to and fro, this calling for the scourge and the dungeon, this breathless haste, is all the result of narrow vision and small outlook. Our own time is not the first to witness startling movements. 'Before these days rose up Theudas,' and drew four hundred men after him. Yet that uprising which seemed so terrible has been almost forgotten. Wider horizon would make us calm. Learn the lesson of your past. God's great plan moves through the ages to its sure accomplishment. If this new teaching be not of Him, it will be like all the rest — a mere noise followed by a great silence. But if God is behind this teaching — beware lest haply ye be found to fight against God." These words may imply that Gamaliel was almost ready to embrace Christianity, or they may indicate only that he was a broad and tolerant Jew. In either case the application to our restless, eager, disputatious age is very clear. Old formulae are recast, until many souls more timid than wise, loving quiet more than truth, cry, "Alas I what shall we do?" The true answer cannot be given either by intense partisanship or by cynical indifference. The true answer is to be found in the unfaltering faith which sees God behind the shifting panorama of human thought and action, and knows that whatever lights may cross our firmament — whether glowing planet, shooting meteor, or steady star — He calleth them all by name in the greatness of His power.

I. GOD'S KINGDOM ON EARTH IS NOT A NOVELTY. The first thing for us to remember is that the kingdom of God on earth is not a novelty, Christianity is not an experiment, and that "before these days" ten thousand similar dangers have been triumphantly surmounted. The man who is not in league with the past cannot face the future. We need to see things in large perspective, to stand off from our little immediate task, as the painter stands away from his canvas, that he may return to it with surer touch. Even in the common responsibilities of daily life some knowledge of history is quite as important as acquaintance with the multiplication table. Let the man who despairs of our political leaders to-day read the story of the attacks made on Washington in the darkest days of the Revolution. Let the man who is bewildered by the sudden influx of new knowledge, and cannot adjust himself at once to the fresh truth poured into his mind, remember the great shock given to humanity — a shock which seemed to dislocate all systems of science and all hymns of the faith — when Copernicus proclaimed that this earth, instead of being the centre of the universe, for the sake of which sun and stars were created, around which the ordered sky revolved, was but a mote floating in the boundless void, an insignificant star sending its tiny ray into the infinite darkness. The present generation is specially deficient in historical perspective. Our life has been so swift, so wholly modern, that we are intensely individual, delighting often in segregation from the past. Thus, having small background for present endeavour, we grow restless and are easily tossed by conflicting winds. History says, too, as Nature to Emerson: "Why so hot, my little man?" The history of the Christian Church is a splendid armoury for faith. The future of Christianity does not depend on what is won or lost this morning. The success of God's kingdom in the earth is not staked on the success of my little scheme any more than the coming of spring depends on the success of the pansy bed in my garden. That kingdom was before we came into being, it will endure when we are gone — it is the work of Him who was, and is, and is to be, the Almighty. Behind all the men that come and go, the theories that rise and fall, stands "God within the shadow, keeping watch above His own."

II. A BACKGROUND OF TRIUMPHANT HISTORY. We are writing now, but never before, "1892" on all our letters, notes, deeds. These figures are vastly more than a conventional argument. They are eloquent with strong assurance. They are like a flag brought home from battle, smoke-begrimed, blood-stained, bullet-torn, but bright with its original splendid colour, and vocal with great inspiring speech. We have no right to live as did the Church of the first century, when much was tentative and experimental. We have a background of triumphant history. Steadily is the kingdom of Christ spreading from the river unto the ends of the earth. Witty and keen have been the attacks on the faith — sometimes they have purged it from excrescences, oftener they have glanced off and rebounded. The opponents of Christianity are remembered because of the grandeur of what they attacked. In this Christian land we do not accept Christian faith to see whether it is true; we accept it as we accept the earth beneath our hurrying feet and the untroubled sky that overarches all. Hence we see the place and purpose of the Old Testament, whose peculiar function is to show us that God is behind and within human history, and that all history culminates in the revelation of Jesus Christ. God's primary revelation is not through the speech, but through events. The Old Testament precedes the New to show us God behind and within the nation's life, and when we once see and believe that, a historical Saviour becomes not only credible but inevitable.

III. USE OF THE HISTORICAL IN SCRIPTURE. A noble Christian man recently told me that in his private reading of the Psalms he always used an expurgated edition, from which all imprecatory and otherwise objectionable passages had been expunged. Surely this is the acme of religious prudery, and the fastidiousness of one who is totally devoid of the historical sense. If we expurgate the Songs of David, why not expurgate his life also? Surely his deeds of vengeance are worse than his revengeful prayers. Then having struck out from his life all that offends our purism, and having made him the man he ought to have been but was not, we shall be ready to remodel the entire history of Israel — very much as Cibber proposed to remodel Shakespeare, making King Lear to be at last rewarded for his suffering, and making the tragedy of Hamlet to end with the death of the king and queen and the happiness of Ophelia. When we have been through the Bible and struck out the great black record of human sin, we shall have banished the shining story of redemption also. The imprecatory Psalms are as truly the expression of a certain stage in Israel's life, and so part of the story of redemption, as the paintings of the early Byzantine school are part of the history of Christian art. What if the faces limned by those first Christian painters are hard and wooden? They are to us the priceless expression of a great endeavour which has made Iraphael and Da Vinci possible. To lift the Psalter to the level of the Sermon on the Mount is to spoil them both. But the most practical thing is still unsaid. When a man has attained the historical point of view, when his Bible is no longer a fiat surface like a Chinese picture, but a tong vista of historical persons and events, and the great story of God's love for man is seen slowly unfolding through the millenniums, when a man keeps himself familiar with God's working "before these days," he will possess a spiritual poise and central peace which nothing can disturb. It is a great thing to believe in a God who watches over my life and cares for me. It is a grander thing to rest in a God whose purposes are larger and longer than any concerns of mine possibly can be. I could not admire the Hudson River if I thought its only purpose was to fill my drinking cup. I could not wonder greatly at the sun if I thought its only purpose was to shine in at my window. I need a God greater than my need. I want a Saviour far beyond my private personal lack. If I do not believe in a God who has some grander work to do than to make me happy, I shall soon cease to believe at all. I shall soon find that God does not always make me happy, and then I shall lose faith. Through all ages runs His purpose. From everlasting to everlasting His great thoughts realise themselves in the ceaseless unfolding of creation, and our highest glory is not to bend His purpose but to bend our lives into harmony with it. Has any man come here in a state of tumult and alarm, perplexed by the problems of the time, and confronted by movements he cannot fathom? I bid you think of the God who before these days has guided His Church and ever will guide. Is any man here saying: "God has forgotten me; my plan does not prosper"? Is your plan, then, the first thing in your desire, or God's plan? Is it the building of your nest or the achievement of the world's redemption? He is the Alpha and Omega — we are to fit in somewhere in His Divine alphabet and spell out His eternal thought.

(W. H. P. Faunce, D. D.)


1. Rises up of his own accord as Theudas and Judas.

2. Boasts himself to be somebody.

3. Draws away the people after him.

4. Falls from heaven as a wandering star. Theudas and Judas perished, and their followers were dispersed.


1. Is raised up by God.

2. Does not boast of himself, but gives glory to God.

3. Leads souls to the Lord.

4. Will shine as stars for ever and ever.

(K. Gerok.)

Ananias, Gamaliel, Israelites, Judas, Peter, Sapphira, Solomon, Theudas
Jerusalem, Solomon's Portico
Ago, Alleging, Annihilated, Appeared, Band, Boasting, Body, Broken, Claiming, Death, Dispersed, Followed, Followers, Giving, Group, Hundred, Importance, Important, Join, Joined, Killed, Making, Naught, Nothing, Nought, Obeyed, Obeying, Professing, Rallied, Rose, Saying, Scattered, Slain, Somebody, Someone, Support, Themselves, Theudas, Theu'das
1. After that Ananias and Sapphira his wife,
3. at Peter's rebuke had fallen down dead;
12. and that the rest of the apostles had wrought many miracles;
14. to the increase of the faith;
17. the apostles are again imprisoned;
19. but delivered by an angel bidding them preach openly to all;
21. when, after their teaching accordingly in the temple,
29. and before the council,
33. they are in danger to be killed;
34. but through the advice of Gamaliel, they are kept alive, and are only beaten;
41. for which they glorify God, and cease no day from preaching.

Dictionary of Bible Themes
Acts 5:36

     8402   claims

Acts 5:17-41

     5919   popularity

Acts 5:27-40

     7757   preaching, effects

Acts 5:33-40

     5922   prudence

Acts 5:34-39

     5960   success

Acts 5:35-39

     8410   decision-making, examples

Acts 5:35-40

     5842   eloquence

Acts 5:36-38

     5864   futility

December 28. "The Holy Ghost, whom God Hath Given to them that Obey Him" (Acts v. 32).
"The Holy Ghost, whom God hath given to them that obey Him" (Acts v. 32). We can only know and prove the fulness of the Spirit as we step out into the larger purposes and plans of Christ for the world. Perhaps the chief reason why the Holy Spirit has been so limited in His work in the hearts of Christians, is the shameful neglect of the unsaved and unevangelized world by the great majority of the professed followers of Christ. There are millions of professing Christians--and, perhaps, real Christians--in
Rev. A. B. Simpson—Days of Heaven Upon Earth

Our Captain
'Him hath God exalted with His right hand to be a Prince.' --ACTS v. 31. The word rendered 'Prince' is a rather infrequent designation of our Lord in Scripture. It is only employed in all four times--twice in Peter's earlier sermons recorded in this Book of the Acts; and twice in the Epistle to the Hebrews. In a former discourse of the Apostle's he had spoken of the crime of the Jews in killing 'the Prince of life.' Here he uses the word without any appended epithet. In the Epistle to the Hebrews
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Whom to Obey, --Annas or Angel?
'Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, 18. And laid their hands on the apostles, and put them in the common prison. 19. But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 20. Go, stand and speak in the temple to the people all the words of this life. 21. And when they heard that, they entered into the temple early in the morning, and taught. But the high priest
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Gamaliel's Counsel
'Refrain from these men, and let them alone; for if this counsel or this work be of men, it will come to nought: 39. But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.'--ACTS v. 38, 39. The little that is known of Gamaliel seems to indicate just such a man as would be likely to have given the advice in the text. His was a character which, on its good side and by its admirers, would be described as prudent, wise, cautious and calm, tolerant, opposed to fanaticism
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Indwelling of the Spirit, the Common Privilege of all Believers
John 7:37-39 -- "In the last day, that great [day] of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive." Nothing has rendered the cross of Christ of less effect; nothing has been a greater stumbling-block and rock of offense to weak minds, that a supposition, now current
George Whitefield—Selected Sermons of George Whitefield

On Zeal
"It is good to be always zealously affected in a good thing." Gal. 4:18. 1. There are few subjects in the whole compass of religion, that are of greater importance than this. For without zeal it is impossible, either to make any considerable progress in religion ourselves, or to do any considerable service to our neighbour, whether in temporal or spiritual things. And yet nothing has done more disservice to religion, or more mischief to mankind, than a sort of zeal which has for several ages prevailed,
John Wesley—Sermons on Several Occasions

The First Sermon in the Tabernacle
This afternoon I will try to describe the subject, Christ Jesus; then, secondly, to speak for a little while upon its comprehensiveness; then to enlarge upon sundry of its excellencies; and conclude by testing its power. I. First, then, the SUBJECT. They continued both to teach and preach Jesus Christ. To preach Jesus Christ aright we must preach him in his infinite and indisputable Godhead. We may be attacked by philosophers, who will either make him no God at all, or one constituted temporarily
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

Of the Recollection of God's Manifold Benefits
Open, O Lord, my heart in Thy law, and teach me to walk in the way of Thy commandments. Grant me to understand Thy will and to be mindful of Thy benefits, both general and special, with great reverence and diligent meditation, that thus I may be able worthily to give Thee thanks. Yet I know and confess that I cannot render Thee due praises for the least of Thy mercies. I am less than the least of all the good things which Thou gavest me; and when I consider Thy majesty, my spirit faileth because
Thomas A Kempis—Imitation of Christ

The Reader Reminded How Much He Needs the Assistance of the Spirit of God to Form Him to the Temper Described Above, and what Encouragement He
1. Forward resolutions may prove ineffectual.--2. Yet religion is not to be given up in despair, but Divine grace to be sought.--3. A general view of its reality and necessity, from reason.--4. And Scripture.--5. The spirit to be sought as the spirit of Christ.--6. And in that view the great strength of the soul.--7. The encouragement there is to hope for the communication of it.--8. A concluding exhortation to pray for it. And an humble address to God pursuant to that exhortation. I HAVE now laid
Philip Doddridge—The Rise and Progress of Religion in the Soul

May one Lose the Blessing?
The question trembles from many a lip--If I get the blessing, may I lose it? Most certainly. But, glory be to God! He has made ample provision for failure. There is no reason why we should fail; God has made ample provision against failure; we must not expect to fail; but in case we do fail, provision has been made. The most prolific cause of loss is disobedience--disobedience either to one of God's written commands, or to the inward promptings of His Holy Spirit. "The Holy Ghost whom God hath
John MacNeil—The Spirit-Filled Life

Whether Fraud Pertains to Craftiness?
Objection 1: It would seem that fraud does not pertain to craftiness. For a man does not deserve praise if he allows himself to be deceived, which is the object of craftiness; and yet a man deserves praise for allowing himself to be defrauded, according to 1 Cor. 6:1, "Why do you not rather suffer yourselves to be defrauded?" Therefore fraud does not belong to craftiness. Objection 2: Further, fraud seems to consist in unlawfully taking or receiving external things, for it is written (Acts 5:1) that
Saint Thomas Aquinas—Summa Theologica

Whether Whatever God Does Outside the Natural Order is Miraculous?
Objection 1: It would seem that not everything which God does outside the natural order of things, is miraculous. For the creation of the world, and of souls, and the justification of the unrighteous, are done by God outside the natural order; as not being accomplished by the action of any natural cause. Yet these things are not called miracles. Therefore not everything that God does outside the natural order is a miracle. Objection 2: Further, a miracle is "something difficult, which seldom occurs,
Saint Thomas Aquinas—Summa Theologica

Whether Subjects are Bound to Obey their Superiors in all Things?
Objection 1: It seems that subjects are bound to obey their superiors in all things. For the Apostle says (Col. 3:20): "Children, obey your parents in all things," and farther on (Col. 3:22): "Servants, obey in all things your masters according to the flesh." Therefore in like manner other subjects are bound to obey their superiors in all things. Objection 2: Further, superiors stand between God and their subjects, according to Dt. 5:5, "I was the mediator and stood between the Lord and you at that
Saint Thomas Aquinas—Summa Theologica

Whether Shamefacedness is About a Disgraceful Action?
Objection 1: It would seem that shamefacedness is not about a disgraceful action. For the Philosopher says (Ethic. iv, 9) that "shamefacedness is fear of disgrace." Now sometimes those who do nothing wrong suffer ignominy, according to Ps. 67:8, "For thy sake I have borne reproach, shame hath covered my face." Therefore shamefacedness is not properly about a disgraceful action. Objection 2: Further, nothing apparently is disgraceful but what is sinful. Yet man is ashamed of things that are not sins,
Saint Thomas Aquinas—Summa Theologica

Whether Anyone Should be Excommunicated for Inflicting Temporal Harm?
Objection 1: It would seem that no man should be excommunicated for inflicting a temporal harm. For the punishment should not exceed the fault. But the punishment of excommunication is the privation of a spiritual good, which surpasses all temporal goods. Therefore no man should be excommunicated for temporal injuries. Objection 2: Further, we should render to no man evil for evil, according to the precept of the Apostle (Rom. 12:17). But this would be rendering evil for evil, if a man were to be
Saint Thomas Aquinas—Summa Theologica

Whether Human Law Binds a Man in Conscience?
Objection 1: It would seem that human law does not bind man in conscience. For an inferior power has no jurisdiction in a court of higher power. But the power of man, which frames human law, is beneath the Divine power. Therefore human law cannot impose its precept in a Divine court, such as is the court of conscience. Objection 2: Further, the judgment of conscience depends chiefly on the commandments of God. But sometimes God's commandments are made void by human laws, according to Mat. 15:6: "You
Saint Thomas Aquinas—Summa Theologica

Whether the Devil is Directly the Cause of Man's Sinning?
Objection 1: It would seem that the devil is directly the cause of man's sinning. For sin consists directly in an act of the appetite. Now Augustine says (De Trin. iv, 12) that "the devil inspires his friends with evil desires"; and Bede, commenting on Acts 5:3, says that the devil "draws the mind to evil desires"; and Isidore says (De Summo Bono ii, 41; iii, 5) that the devil "fills men's hearts with secret lusts." Therefore the devil is directly the cause of sin. Objection 2: Further, Jerome says
Saint Thomas Aquinas—Summa Theologica

Whether it is Praiseworthy to Enter Religion Without Taking Counsel of Many, and Previously Deliberating for a Long Time?
Objection 1: It would not seem praiseworthy to enter religion without taking counsel of many, and previously deliberating for a long time. For it is written (1 Jn. 4:1): "Believe not every spirit, but try the spirits if they be of God." Now sometimes a man's purpose of entering religion is not of God, since it often comes to naught through his leaving the religious life; for it is written (Acts 5:38,39): "If this counsel or this work be of God, you cannot overthrow it." Therefore it would seem that
Saint Thomas Aquinas—Summa Theologica

Whether the Precept of Fraternal Correction Demands that a Private Admonition Should Precede Denunciation?
Objection 1: It would seem that the precept of fraternal correction does not demand that a private admonition should precede denunciation. For, in works of charity, we should above all follow the example of God, according to Eph. 5:1,2: "Be ye followers of God, as most dear children, and walk in love." Now God sometimes punishes a man for a sin, without previously warning him in secret. Therefore it seems that there is no need for a private admonition to precede denunciation. Objection 2: Further,
Saint Thomas Aquinas—Summa Theologica

The Wheat and the Tares
'And the multitude of them that believed were of one heart and of one soul: neither said any of them that aught of the things which he possessed was his own; but they had all things common.' --ACTS iv. 32. 'And great fear came upon all the church, and upon as many as heard these things.'--ACTS v. 11. Once more Luke pauses and gives a general survey of the Church's condition. It comes in appropriately at the end of the account of the triumph over the first assault of civil authority, which assault
Alexander Maclaren—Expositions of Holy Scripture: The Acts

That the Christian Miracles are not Recited, or Appealed To, by Early Christian Writers Themselves So Fully or Frequently as Might have Been Expected.
I shall consider this objection, first, as it applies to the letters of the apostles preserved in the New Testament; and secondly, as it applies to the remaining writings of other early Christians. The epistles of the apostles are either hortatory or argumentative. So far as they were occupied in delivering lessons of duty, rules of public order, admonitions against certain prevailing corruptions, against vice, or any particular species of it, or in fortifying and encouraging the constancy of the
William Paley—Evidences of Christianity

The Birth of Jesus.
(at Bethlehem of Judæa, b.c. 5.) ^C Luke II. 1-7. ^c 1 Now it came to pass in those days [the days of the birth of John the Baptist], there went out a decree [a law] from Cæsar Augustus [Octavius, or Augustus, Cæsar was the nephew of and successor to Julius Cæsar. He took the name Augustus in compliment to his own greatness; and our month August is named for him; its old name being Sextilis], that all the world should be enrolled. [This enrollment or census was the first step
J. W. McGarvey—The Four-Fold Gospel

The Holy Spirit Bearing Witness to Jesus Christ.
When our Lord was talking to His disciples on the night before His crucifixion of the Comforter who after His departure was to come to take His place, He said, "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall bear witness of Me: and ye also bear witness, because ye have been with Me from the beginning" (John xv. 26, 27, R. V.), and the Apostle Peter and the other disciples when they were strictly commanded
R. A. Torrey—The Person and Work of The Holy Spirit

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