Matthew 24:33

Having unfolded to the disciples the manner and circumstances of the two great events respecting which they had inquired, our Lord now proceeds to speak more particularly of their certainty and of the time of their occurrence.


1. This is asserted under a simile. (Vers. 32-35.)

(1) The fig tree was a symbol of the Jewish nation (cf. Joel 1:7; Matthew 22:19). To the literal Israel these things were primarily spoken. They have relevance also to the spiritual Israel, viz. in a future fulfilment. The outside world give no heed to sacred signs. "None of the wicked shall understand" (see Daniel 12:10).

(2) The teaching is that as the budding of the fig tree, then probably visible before them (cf. Matthew 21:19; Luke 21:29), was a sure presage of summer, so must the signs indicated in the preceding discourse be taken to pledge the near approach of the sequel, glorious to the righteous, disastrous to the wicked (cf. Matthew 16:3; Luke 21:31; Revelation 1:1).

(3) "The summer is nigh." When the trees of righteousness put forth the leaf of faithful promise, it is a happy presage of good times. But that which to the good is an enlivening light is to the wicked a scorching and consuming fire.

2. The assertion is repeated in the comment.

(1) The generation that witnesses the signs will also witness the sequel. This was literally so in regard to the destruction of Jerusalem (cf. Matthew 16:28; Matthew 23:36). There is a distinction between "these things," which refer to the events of the destruction of Jerusalem, and "that day" (ver. 36), which indicates the season of the final judgment. Yet was the judgment upon Jerusalem a type of the judgment of the last day.

(2) The "generation" destined to see the end of "all things" in the wider sense, is the Jewish race (see A. Clarke, Steir, and Alford). Therefore the preservation of that race amidst untoward circumstances pledges the certainty of the sequel.

(3) It is easier for the heavens and the earth to pass away than for the word of Christ to fail (see Luke 16:17). The creation had a beginning, so may have an end; but Christ's truth is from eternity, and cannot but abide. The failure of the truth of God would be, in other words, the failure of his existence, which is a supposition superlatively absurd.


1. It is particularly known to God alone.

(1) To him it is known. It is therefore distinguished as "the day of the Lord." Christ, as God, therefore, knew it. "It is necessary to distinguish between the knowledge of Christ as a Divine Person and that which he possesses as the Prophet of his Church. As Divine he knows all things; but as a Prophet he receives his messages from the Father, and makes them known to us. In this sense he knew not the day of judgment; that is, it was no part of the revelation which God gave to him to make known to men" (A. Fuller). "To know" has the idiomatic sense of "make known" (cf. 1 Corinthians 2:2; Acts 1:6, 7; 1 Timothy 6:15).

(2) As it was not given to the Son to make it known, so neither was it given to the angels. They have great capacities for knowledge, and, dwelling at the fountain of light, have also great opportunities; but their prescience is limited, or at least it is not given to them to make it known.

(3) The day on which Titus was to invest Jerusalem was not known to the disciples when our Lord advised them to pray that their flight might not be on the sabbath. The hour or season was not known to them when he advised them to pray that it might not be in winter (ver. 20). So are we without knowledge of the day and season of the great event of which the judgment upon the Jews was but a figure. Wisdom withholds particular revelations of the future to encourage prayer.

2. Yet is it generally made known to the wise.

(1) Many ancient prophecies contain approximate anticipations of the time. Light upon this subject was progressively increasing. Daniel gave intimation of the destruction of Jerusalem to the year in his period of four hundred and ninety years, though not the day or season.

(2) Our Lord himself speaks of great political revolutions that should happen before his return; and his language plainly implies that the event was then remote (see ver. 48; Matthew 25:5, 19).

(3) Paul declares that before that great event there should occur a gradual development and subsequent gradual wasting of a great apostasy, the germs of which were already working in his day (see 2 Thessalonians 2.).

(4) Proceeding further, we find Peter using language evidently designed to prepare the Church for a long delay (see 2 Peter 3.).

(5) The series of intervening events is wonderfully disclosed in the course of the revelations given to John. The wise who study this series cannot be ignorant as to the approaching time.

3. But to the wicked it will come as a surprise.

(1) So the Flood came upon the men of that generation. "They knew not." They were warned, but did not heed. "Death never comes without a warrant, but often without a warning (Anon.). Not knowing, i.e. acknowledging, is joined with eating and drinking and marrying. They were sensual because secure; but the ignorance of wickedness is an imaginary security. The flood came." Those who will not know by faith shall be made to know by feeling. The evil day is never further off for men's putting it off. Judgments are most terrible to those who make a jest of them.

(2) "As in the days of Noah." The design here is to show that the desolation will be as general as it will be unexpected. The miserable Jews neglected the advice of Jesus to watch, and were destroyed, it is for us to learn wisdom by the things which they have suffered. The general neglect of religion is a more dangerous symptom to a people than particular instances of irreligion.

(3) The siege of Jerusalem surprised the Jews in the midst of their festivity at the Passover (cf. Judges 18:7, 27; 1 Thessalonians 5:3). Man's unbelief shall not make the truth of God's threatenings of none effect (cf. Isaiah 47:7-9; Revelation 18:7). "The uncertainty of the time of Christ's coming is to those who are watchful a savour of life unto life, and makes them more watchful; but to those who are careless it is a savour of death unto death, and makes them more careless" (Henry).

4. It will be a time of separation.

(1) "Then shall two men be in the field," etc. (ver. 40). Many who have been united in the closest earthly relations will then be found separated in their spiritual condition and eternal allotment.

(2) Those "taken" correspond to Noah and his family, who were taken into the ark, and to the disciples of Jesus, who removed to Pella. Those "left" correspond to the people shut out of the ark, and those shut into Jerusalem when it was devoted to destruction. In the last day the elect will be gathered out of the devoted world into the cloud of Christ's protecting presence.

(3) Here our Lord enjoins upon his disciples to watch, and that too in reference to his coming - an event so far remote that when it occurs they will be found among the dead. In like manner, we find the apostles exhorting their brethren to watchfulness, and urging the same reason, while they certainly knew that event to be remote. The lesson, then, is that it is manifestly the Divine purpose that the thoughts of the people of God should be carried forward to and fixed upon that momentous time when Christ shall come to judge the world. Observe, then:

1. That to live in a state of preparation for this event is also to live prepared for death.

2. That every exhortation of Scripture to watch for the former is alike applicable to the latter.

3. That in a most important respect the hour of death is to every man the hour of judgment. - J.A.M.

Immediately after the tribulation of these days shall the sun be darkened.
I. There will be a manifestation of Christ in truth and UNMISTAKABLE REALITY. Till the moment of His coming, it will be possible to deceive. False prophets were the bane of the old dispensation; false Christs are the bane of the new. Then He will stand before men as the true Messiah. "I am the truth" will be condemnation for millions in that day.

II. Christ will be manifested in UNIVERSALITY. At present He is here and there as men carry the message. His coming then shall be like the lightning flash, which penetrates everywhere, awfully beautiful, irresistibly destructive, and fearfully silent.

III. The AWFUL, MAJESTY in which He will appear. This is set forth in the appalling changes that will come over the material heavens.

IV. Christ will be manifested as IN SEARCH OF HIS OWN. "The Son of Man is come to seek and to save that which was lost," not secretly as before; but His angels shall conspicuously gather together the dead.

(E. T. Marshall.)

The Jews, with carnal spirit, were continually saying to Jesus, "Master, we would see a sign from Thee." They were refused. But to His people He does give signs — distinct, striking, and unmistakable — signs which constitute at once the seal and epitome of the truths for which they stand.

I. THE SIGN OF CHRIST'S HUMILIATION. "This shall be a sign unto you" etc. (Luke 2:12). A most disappointing sign this must have been to the shepherds, if they shared the current expectation of a regal and triumphant Messiah. A sign of exquisite tenderness and attractiveness to us.

II. The sign of Christ's GLORY. Our Lord, in answer to the question of the disciples, "What shall be the sign of Thy coming," etc., sketches a solemn prophetic picture of the events that are to precede it — the apostasies, and wars, and famines, and tribulations — and then finishes with this as the final omen, "And then shall appear the sign of the Son of Man in the heavens." Vast conjecture and speculation have been awakened as to the nature of this sign. The many descriptions of Christ's coming given in Scripture agree in one particular, that He comes in clouds. Examine this sign, and seek to interpret it .... As in the sign of Christ's first coming there were marks of glory accompanying the marks of humiliation, so in the sign of His second coming there will be marks of His humiliation accompanying the marks of His glory. Both signs are true, they shine on the pages of prophecy as we read, like the dazzling lenses of a revolving lighthouse, first one and then the other; now the glory and now the humiliation; now the suffering and now the conquest. The one has been fulfilled. Glory, then, in the accomplishment of the one. Watch for the appearing of the other. "What I say-unto you I say unto all — Watch."

(A. J. Gordon.)

I. The persons of whom that assembly will be composed.

II. The process by which that assembly will be collected.

III. The manner in which that assembly will be arranged. Only two classes will be recognized. The last division of the assembly will be public and visible. How momentous the events which that division has created and displayed!

IV. The decision which on it will be pronounced. The principles by which the decision will be guided. The consequences which the decision will involve.

(J. Parsons.)

I. Vicious habits.

II. A resort to infidelity or universalism to relieve the mind from presentiments of a judgment to come.

III. A false hope and a false profession.

IV. The approach of age without religion.

V. Carnal security.

VI. Satisfaction with worldly good.

VII. A loose and presumptuous confidence in God's mercy.

VIII. Increasing hardness of heart.

IX. Neglect of prayer and the means of grace.

X. The rejection of many calls. How many of these marks of death do you find upon yourself?

(E. Griffin, D. D.)

The kingdom of God is within you, but the crises of judgment are periodical and outward. The kingdom is within the individual the kingdom of habit, which eludes observation; silently formed day by day, growing as seed grows in the earth, full of slow, secret developments; the kingdom of impressions received — no change on the face showing the inner working; the kingdom of life discipline — lessons quietly, privately learned — experiences which only you know of laid to heart — memories hoarded; the kingdom of prayer, aspiration, spiritual communion, into which you can enter alone, none knowing how or when you pray — the Divine Host coming in silently, "without observation." It comes also, this spiritual kingdom, to nations, "without observation;" slowly beneath its invisible sway slavery disappears; the place of woman is secured; human law brought into nearer affinity with Divine law; the brotherhood of man gradually acknowledged, in theory, at least; even the horror of war alleviated. Thus slowly, without observation, do the kingdoms of the world tend to become the kingdoms of our God and of His Christ. But, oh, how much remains to be done! Philosophers talk of the military barbarous phase giving place to the industrial phase in civilization, and we enter the Inventions Exhibition, 1885 — that late product of the nineteenth century — and the first things which meet our gaze are certain awful cannons and war implements for the destruction of human life, and the unfaternal torture of human beings. Cold steel, gunpowder, and the big battalions have it all their own way in a world which laughs at arbitration, sneers at right, and still swears by Christ. And now see how the judgment crises of this kingdom within work themselves out, and are as startling and as terrible as any appearance of the Son of Man in the clouds, surrounded by His angelic heralds of judgment. Every time the measure of a nation's iniquity is full, there comes such a judgment crisis. It came to Jerusalem when the armies of Vespasian, in the year 70, trampled out the heartless and effete ecclesiastical system of the old Judaism. It came to Rome when the unparalleled corruption of the Caesars had spread to the provinces, and in due time the empire went to pieces, under the weakness of its head, and was broken up to be re-constituted in the Christian nations of modern Europe. It came to England when the Reformation stamped the authority of the Pope out of the kingdom. It came again when huge popular oppression and political wrong nerved the people to strike for justice in the execution of an English king. It came to France after centuries of organized selfishness and robbery of the poor by the rich, in the French Revolution and Reign of Terror, 1793. It came again with the overthrow of an adventurer, who in our time rose to power by treachery and massacre, and wielded the sceptre of France for more than twenty years until the judgment fell upon him at Sedan and hurled him from the throne. People were taken in by Napoleon III. and the glitter of his empire. They thought that he at all events had outdone Providence. But neither he nor any one else can do that. One Frenchman at least saw clear — stood firm for the permanence of spiritual principle, and waited for the kingdom of God which cometh not with observation. That was Victor Hugo. Nothing could induce him to enter France whilst Antichrist was on the throne. The day after Sedan he presented himself at the ticket-office in Brussels, and left that night for Paris.

(H. R. Haweis, M. A.)

Daniel, Jesus, Noah, Noe
Jerusalem, Judea, Mount of Olives
Door, Doors, Gates, Likewise, Nigh, Recognize, Signs, Sure, Thus
1. Jesus foretells the destruction of the temple;
3. what and how great calamities shall be before it;
29. the signs of his coming to judgment.
36. And because that day and hour are unknown,
42. we ought to watch like good servants, expecting our Master's coming.

Dictionary of Bible Themes
Matthew 24:33

     5299   door
     9220   day of the LORD

Matthew 24:29-34

     2565   Christ, second coming

Matthew 24:32-33

     5335   herald
     8227   discernment, nature of

Matthew 24:32-34

     5694   generation
     5946   sensitivity

Matthew 24:32-35

     1431   prophecy, OT methods

The Carrion and the Vultures
'Wheresoever the carcase is, there will the eagles be gathered together.'--MATT. xxiv. 28. This grim parable has, of course, a strong Eastern colouring. It is best appreciated by dwellers in those lands. They tell us that no sooner is some sickly animal dead, or some piece of carrion thrown out by the way, than the vultures--for the eagle does not prey upon carrion--appear. There may not have been one visible a moment before in the hot blue sky, but, taught by scent or by sight that their banquet
Alexander Maclaren—Expositions of Holy Scripture

Two Forms of one Saying
'He that endureth to the end, the same shall be saved.' --Matt. xxiv. 13, R.V. 'In your patience possess ye your souls.'--Luke xxi. 19. These two sayings, different as they sound in our Version, are probably divergent representations of one original. The reasons for so supposing are manifold and obvious on a little consideration. In the first place, the two sayings occur in the Evangelists' reports of the same prophecy and at the same point therein. In the second place, the verbal resemblance is
Alexander Maclaren—Expositions of Holy Scripture

Watching for the King
'Watch therefore: for ye know not what hour your Lord doth come. 43. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44. Therefore be ye also ready: for in such an hour as ye think not the Son of Man cometh. 45. Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season! 46. Blessed is that servant, whom his lord
Alexander Maclaren—Expositions of Holy Scripture

March the Twentieth the Lord is at Hand!
"Ye know not what hour your Lord doth come." --MATTHEW xxiv. 42-51. Then let me always live as though my Lord were at the gate! Let me arrange my affairs on the assumption that the next to lift the latch will be the King. When I am out with my friend, walking and talking, let me assume that just round the corner I may meet the Lord. And so let me practise meeting Him! Said a mother to me one day concerning her long-absent boy: "I lay a place for him at every meal! His seat is always ready!" May
John Henry Jowett—My Daily Meditation for the Circling Year

What Lasts, and what Passes Away.
25th Sunday after Trinity. S. Matthew xxiv., 35. "Heaven and earth shall pass away, but My word shall not pass away." INTRODUCTION.--Yes! all will pass away! This beautiful world and all that is on it. Our houses, our churches, our cities, will crumble away; the very earth with its mountains and rivers, and plains, and seas, will pass away. The stars will fall from heaven, the sun will have exhausted its fires, the moon will sink into night. But the words of Christ will last. SUBJECT.--Incessant
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

"And Watch unto Prayer. "
1 Pet. iv. 7.--"And watch unto prayer." "Watch." A Christian should watch. A Christian is a watchman by office. This duty of watchfulness is frequently commanded and commended in scripture, Matt. xxiv. 42, Mark xiii. 33, 1 Cor. xvi. 13, Eph. vi. 18, 1 Pet. v. 8, Col. iv. 2; Luke xii. 37. David did wait as they that did watch for the morning light. The ministers of the gospel are styled watchmen in scripture and every Christian should be to himself as a minister is to his flock, he should watch over
Hugh Binning—The Works of the Rev. Hugh Binning

Of Meditation Upon Death
Very quickly will there be an end of thee here; take heed therefore how it will be with thee in another world. To-day man is, and to-morrow he will be seen no more. And being removed out of sight, quickly also he is out of mind. O the dulness and hardness of man's heart, which thinketh only of the present, and looketh not forward to the future. Thou oughtest in every deed and thought so to order thyself, as if thou wert to die this day. If thou hadst a good conscience thou wouldst not greatly
Thomas A Kempis—Imitation of Christ

"Take heed that no man deceive you."--Matt. xxiv: 4. "Christ in you, the hope of glory, whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus."--Col. i: 27, 28. To give a warning is a sign of love. Who warns like a mother, and who loves like a mother? Your mother, perhaps, is gone, and your father is gone. Let me take the place of those who have departed, and lift up a warning voice. With Paul I would say: "I write not these
Dwight L. Moody—Sowing and Reaping

Destruction of Jerusalem Foretold.
^A Matt. XXIV. 1-28; ^B Mark XIII. 1-23; ^C Luke XXI. 5-24. ^a 1 And Jesus went out from the temple [leaving it to return no more], and was going on his way; and his disciples came to him ^b as he went forth ^a to show him the buildings of the temple. ^b one of his disciples saith unto him, Teacher, behold, what manner of stones and what manner of buildings! ^c 5 And as some spake of the temple, how it was adorned with goodly stones and offerings, he said [The strength and wealth of the temple roused
J. W. McGarvey—The Four-Fold Gospel

The Second Coming of Christ.
^A Matt. XXIV. 29-51; ^B Mark XIII. 24-37; ^C Luke XXI. 25-36. ^b 24 But in those days, ^a immediately after the { ^b that} ^a tribulation of those days. [Since the coming of Christ did not follow close upon the destruction of Jerusalem, the word "immediately" used by Matthew is somewhat puzzling. There are, however, three ways in which it may be explained: 1. That Jesus reckons the time after his own divine, and not after our human, fashion. Viewing the word in this light, the passage at II. Pet.
J. W. McGarvey—The Four-Fold Gospel

The Christian Conception of Life Has Already Arisen in Our Society, and Will Infallibly Put an End to the Present Organization of Our Life Based On
The Condition and Organization of our Society are Terrible, but they Rest only on Public Opinion, and can be Destroyed by it-- Already Violence is Regarded from a Different Point of View; the Number of those who are Ready to Serve the Government is Diminishing; and even the Servants of Government are Ashamed of their Position, and so often Do Not Perform their Duties--These Facts are all Signs of the Rise of a Public Opinion, which Continually Growing will Lead to No One being Willing to Enter Government
Leo Tolstoy—The Kingdom of God is within you

The Evening of the Third Day in Passion-Week - on the Mount of Olives: Discoures to the Disciples Concerning the Last Things.
THE last and most solemn denunciation of Jerusalem had been uttered, the last and most terrible prediction of judgment upon the Temple spoken, and Jesus was suiting the action to the word. It was as if He had cast the dust of His Shoes against the House' that was to be left desolate.' And so He quitted for ever the Temple and them that held office in it. They had left the Sanctuary and the City, had crossed black Kidron, and were slowly climbing the Mount of Olives. A sudden turn in the road, and
Alfred Edersheim—The Life and Times of Jesus the Messiah

A Key to the Knowledge of Church History
A KEY TO THE KNOWLEDGE OF CHURCH HISTORY [Ancient] Edited by JOHN HENRY BLUNT, M.A. Editor of "The Dictionary of Theology," "The Annotated Book of Common Prayer;" Author of "Household Theology," Etc. Etc. "This Gospel of the Kingdom shall be preached in all the world for a witness unto all nations."--St. Matt. xxiv. 14 Rivingtons Waterloo Place, London Oxford, and Cambridge MDCCCLXXVII [New Edition]
John Henry Blunt—A Key to the Knowledge of Church History

Our Lord's Olivet Discourse Shows that There is no Universal Triumph of the Gospel Before his Second Advent.
The Olivet Discourse of our Lord is recorded in Matthew 24, Mark 13, and Luke 21. We cannot now attempt a detailed exposition of these highly interesting and important chapters, but would simply single our from them a few things which throw light upon our present inquiry. At the beginning of Matt. 24 we find that three of His disciples asked our Lord, "Tell us, when shall these things be? and what shall be the sign of Thy coming, and of the end of the age?" (vs. 3). What then was the answer which
Arthur W. Pink—The Redeemer's Return

Third Sunday Before Lent
Text: First Corinthians 9, 24-27; 10, 1-5. 24 Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain. 25 And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible. 26 I therefore so run, as not uncertainly; so fight I, as not beating the air: 27 but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others,
Martin Luther—Epistle Sermons, Vol. II

The vineyard and Its Keepers
'Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: 34. And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35. And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36. Again, he sent other servants more than the first: and they
Alexander Maclaren—Expositions of Holy Scripture

Watching the Horizon
"Thy Kingdom Come." "Thou art coming! We are waiting With a hope that cannot fail; Asking not the day or hour, Resting on Thy word of power, Anchored safe within the veil. Time appointed may be long, But the vision must be sure: Certainty shall make us strong, Joyful patience must endure. "O the joy to see Thee reigning, Thee, my own beloved Lord! Every tongue Thy name confessing, Worship, honour, glory, blessing, Brought to Thee with glad accord! Thee, my Master and my Friend, Vindicated and enthroned!
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

Another Shorter Evening Prayer.
O eternal God and heavenly Father, if I were not taught and assured by the promises of thy gospel, and the examples of Peter, Mary Magdalene, the publican, the prodigal child, and many other penitent sinners, that thou art so full of compassion, and so ready to forgive the greatest sinners, who are heaviest laden with sin, at what time soever they return unto thee with penitent hearts, lamenting their sins, and imploring thy grace, I should despair for mine own sins, and be utterly discouraged from
Lewis Bayly—The Practice of Piety

There is a Blessedness in Reversion
Blessed are the poor in spirit. Matthew 5:3 Having done with the occasion, I come now to the sermon itself. Blessed are the poor in spirit'. Christ does not begin his Sermon on the Mount as the Law was delivered on the mount, with commands and threatenings, the trumpet sounding, the fire flaming, the earth quaking, and the hearts of the Israelites too for fear; but our Saviour (whose lips dropped as the honeycomb') begins with promises and blessings. So sweet and ravishing was the doctrine of this
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

An Analysis of Augustin's Writings against the Donatists.
The object of this chapter is to present a rudimentary outline and summary of all that Augustin penned or spoke against those traditional North African Christians whom he was pleased to regard as schismatics. It will be arranged, so far as may be, in chronological order, following the dates suggested by the Benedictine edition. The necessary brevity precludes anything but a very meagre treatment of so considerable a theme. The writer takes no responsibility for the ecclesiological tenets of the
St. Augustine—writings in connection with the donatist controversy.

The Completion of Our Saviour's Prophecies Confirmed Pagans in their Belief of the Gospel.
I. The completion of our Saviour's Prophecies confirmed Pagans in their belief of the gospel. II. Origen's observation on our Saviour's disciples being brought before kings and governors; III. On their being persecuted for their religion; IV. On their preaching the gospel to all nations. V. On the destruction of Jerusalem, and ruin of the Jewish oeconomy. VI. These arguments strengthened by what has happened since Origen's time. I. THE second of these extraordinary means, of great use to the learned
Joseph Addison—The Evidences of the Christian Religion, with Additional Discourses

I. (i) Against Eunomius. The work under this title comprises five books, the first three generally accepted as genuine, the last two sometimes regarded as doubtful. Gregory of Nazianzus, [303] Jerome, [304] and Theodoret [305] all testify to Basil's having written against Eunomius, but do not specify the number of books. Books IV. and V. are accepted by Bellarmine, Du Pin, Tillemont, and Ceillier, mainly on the authority of the edict of Justinian against the Three Chapters (Mansi ix., 552),
Basil—Basil: Letters and Select Works

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