《Meyer’s Critical and Exegetical Commentary – John (Vol. 1)》(Heinrich Meyer) Commentator

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Meyer’s Critical and Exegetical Commentary – John (Vol. 1)(Heinrich Meyer)

Heinrich August Wilhelm Meyer (10 January 1800 - 21 June 1873), was a German Protestant divine. He wrote commentaries on the New Testament and published an edition of that book.

Meyer was born in Gotha. He studied theology at Jena, was pastor at Harste, Hoye and Neustadt, and eventually became (1841) pastor, member of the consistory, and superintendent at Hanover.

He is chiefly noted for his valuable Kritischexegetischer Kommentar zum Neuen Testament (16 vols.), which began to appear in 1832, was completed in 1859 with the assistance of Johann Eduard Huther, Friedrich Düieck and Gottlieb Lün, and has been translated into English. New editions have been undertaken by such scholars as A. B. Ritschl, Bernhard Weiss, Hans Hinrich Wendt, Karl Friedrich, Georg Heinrici, Willibald Beyschlag and Friedrich A. E. Sieffert. The English translation in Clark's series is in 20 volumes (1873-82), and there is an American edition in 11 volumes (1884-88).

Meyer also published an edition of the New Testament, with a translation (1829) and a Latin version of the symbolical books of the Lutheran Church (1830).




















T HE translation of this first part of Dr. Meyer’s Commentary on John has been executed from the fifth edition of the original by the Rev. William Urwick, already known as the translator of several works published by the Messrs. Clark. It has, however, been revised and carried through the press by myself at the request of Dr. Dickson, who, with the assent of the publisher, had asked me to join him in the editorship of the series. In order to secure as great uniformity as possible between this volume and the two already edited by Dr. Dickson, that gentleman was kind enough to read the proofs of the first few sheets, and I also had the benefit of his judgment and experience upon some points of difficulty that occurred in the earlier pages. References have been made not only to Dr. Moulton’s translation of Winer’s Grammar of New Testament Greek (published by Messrs. Clark), but also to the translation of Alex. Buttmann’s Grammar (New Testament Greek), by Professor Thayer, of the Theological Seminary, Andover, which has recently appeared. These references, it is hoped, will be useful to students of the original. A list of exegetical works upon the Gospel of John will be prefixed to the second volume, which will complete the Commentary upon the Gospel.



ST. ANDREWS, 3d August 1874.


T HE Gospel of John, on which I have now for the fifth time to present the result of my labours, still at the present day continues to be the subject—recently, indeed, brought once more into the very foreground—of so much doubt and dissension, and to some extent, of such passionate party controversy, as to increase the grave sense of responsibility, which already attaches to the task of an unprejudiced and thorough exposition of so sublime a production. The strong tendency now prevalent towards explaining on natural grounds the history of our Lord, ever calling forth new efforts, and pressing into its service all the aids of modern erudition, with an analytic power as acute as it is bold in its free-thinking, meets with an impassable barrier in this Gospel, if it really proceeds from that disciple whom the Lord loved, and consequently is the only one that is entirely and fully apostolic. For it is now an admitted fact, and a significant proof of the advances which have been gradually achieved by exegesis, that the pervading supranaturalism—clearly stamped on it in all the simplicity of truth—cannot be set aside by any artifices of exposition. This, however, does not prevent the work of a criticism, which obeys the conviction that it is able, and that for the sake of the right knowledge of the Gospel history it ought, to establish the non-apostolic origin of the fourth Gospel. Accordingly, in pursuance of the programme which was traced for it fifty years ago by Bretschneider, and of the ampler investigations subsequently added by the criticism of Baur, unwearied efforts have been made with augmented and more penetrating powers, and to some extent also with a cordial appreciation of the lofty ideas which the Gospel presents, to carry out this project to completion. Such critical labour submits itself to be tried by the judgment of scholars, and has its scientific warrant. Nay, should it succeed in demonstrating that the declaration of the Gospel’s apostolic birth, as written by all the Christian centuries, is erroneous, we would have to do honour to the truth, which in this case also, though painful at first, could not fail to approve itself that which maketh free. There is, however, adequate reason to entertain very grave doubts of the attainment of this result, and to refuse assent to the prognostication of universal victory, which has been too hastily associated with these efforts of criticism. Whoever is acquainted with the most recent investigations, will, indeed, gladly leave to themselves the clumsy attempts to establish a parallelism between the Gospel of John and ancient fabrications concocted with a special aim, which carry their own impress on their face; but he will still be unable to avoid the immediate and general duty of considering whether those modern investigators who deny that it is the work of the apostle have at least discovered a time in which—putting aside in the meanwhile all the substantive elements of their proof—the origin of the writing would be historically conceivable. For it is a remarkable circumstance in itself, that of the two most recent controversialists, who have treated the subject with the greatest scientific independence, the one assumes the latest, the other the earliest possible, date. If now, with the first, I place its composition not sooner than from 150 to 160, I see myself driven to the bold assertion of Volkmar, who makes the evangelist sit at the feet of Justin—a piece of daring which lands me in a historical absurdity. If I rightly shrink from so preposterous a view, and prefer to follow the thoughtful Keim in his more judicious estimate of the ecclesiastical testimonies and the relations of the time, then I obtain the very beginning of the second century as the period in which the work sprang up on the fruitful soil of the church of Asia Minor, as a plant Johannine indeed in spirit, but post-Johannine in origin. But from this position also I feel myself at once irresistibly driven. For I am now brought into such immediate contact with the days in which the aged apostolic pillar was still amongst the living, and see myself transported so entirely into the living presence of his numerous Asiatic disciples and admirers, that it cannot but appear to me an absolutely insoluble enigma how precisely then and there a non-Johannine work—one, moreover, so great and so divergent from the older Gospels—could have been issued and have passed into circulation under the name of the highly honoured apostle. Those disciples and admirers, amongst whom he, as the high priest, had worn the πέταλον, could not but know whether he had written a Gospel, and if so, of what kind; and with the sure tact of sympathy and of knowledge, based upon experience, they could not but have rejected what was not a genuine legacy from their apostle. Keim, indeed, ventures upon the bold attempt of calling altogether in question the fact that John had his sphere of labour in Asia Minor; but is not this denial, in face of the traditions of the church, in fact an impossibility? It is, and must remain so, as long as the truth of historical facts is determined by the criterion of historical testimony. Turning, then, from Volkmar to Keim, I see before my eyes the fate indicated by the old proverb: τὸν καπνὸν φεύγοντα εἰς τὸ πῦρ ἐκπίπτειν.

The necessary references have been made in the Introduction to the substantive grounds on which in recent years the assaults have been renewed against the authenticity of the Gospel, and there also the most recent apologetic literature upon the subject has been noticed. After all that has been said for and against up to the present time, I can have no hesitation in once more expressing my delight in the testimony of Luther—quoted now and again with an ironical smile—that “John’s Gospel is the only tender, right, chief Gospel, and is to be far preferred before the other three, and to be more highly esteemed.”1(1) In order to make the confession one’s own, it is not necessary to be either a servile follower of Luther or a special adherent of the immortal Schleiermacher. I am neither the one nor the other, and in particular I do not share the individual, peculiar motive, as such, which underlies the judgment of the former.

Since the publication of the fourth edition of my Commentary (1862), many expository works upon John and his system of doctrine, and among these several of marked importance, have seen the light, along with many other writings and disquisitions,(2) which serve, directly or indirectly, the purpose of exposition. I may venture to hope that the consideration which I have bestowed throughout upon these literary accessions, in which the one aim is followed with very varying gifts and powers, has not been without profit for the further development of my work, probably more by way of antagonism (especially towards Hengstenberg and Godet) than of agreement of opinion. In our like conscientious efforts after truth we learn from each other, even when our ways diverge.

The statement of the readings of Tischendorf’s text I was obliged to borrow from the second edition of his Synopsis, for the reasons already mentioned in the preface to the fifth edition of my Commentary on Mark and Luke. The latest part of his editio octava, now in course of appearance, was published last September, and extends only to John 6:23, while the printing of my book had already advanced far beyond that point. I may add that the deviations in the text of this editio octava from that of the Synopsis in reference to the various readings noticed in my critical annotations down to John 6:23, are not numerous, and scarcely any of them are of importance exegetically. Of such a nature are those, in particular, in which this highly meritorious critic had in his Synopsis too hastily abandoned the Recepta,(3) and has now returned to it. I would fain think that this may also be the case in future with many other of the readings which he has now adopted, where apparently the Cod. Sinait. has possessed for him too great a power of attraction.(4)

In conclusion, I have to ask for this renewed labour of mine the goodwill of my readers,

I mean such a disposition and tone in judging of it as shall not prejudice the rights of critical truth, but shall yet with kind consideration weigh the difficulties which are connected with the solution of the task, either in itself, or amidst the rugged antagonisms of a time so vexed with controversy as the present. So long as God will preserve to me in my old age the necessary measure of strength, I shall continue my quiet co-operation, however small it may be, in the service of biblical exegesis. This science has in fact, amid the dark tempests of our theological and ecclesiastical crisis, in face of all the agitations and extravagances to the right and left, the clear and lofty vocation gradually, by means of its results,—which are only to be obtained with certainty through a purely historical method, and which are not to be settled by any human confession of faith,—to make such contributions to the tumult of strife as must determine the course of a sound development, and finally form the standard of its settlement and the regulative basis of peace. And what writing of the New Testament can in such a relation stand higher, or be destined to produce a more effective union of spirits, than the wondrous Gospel of John, with its fulness of grace, truth, peace, light, and life? Our Lutheran Church, which was born with a declaration of war and had its confession completed amid controversy from without and within, has raised itself far too little to the serene height and tranquil perfection of this Gospel.


HANOVER, 1st December 1868.





J OHN’S parents were Zebedee, a fisherman on the Sea of Galilee, probably not of the poorer class (Mark 1:20; Luke 5:10), and Salome (Mark 15:40; comp. Matthew 27:56). To his father the evangelists ascribe no special religious character or personal participation in the events of the Gospel history; but his mother was one of the women who followed Jesus even up to His crucifixion (comp. on John 19:25). To her piety, therefore, it is justly attributable that John’s deeply receptive spirit was early fostered and trained to surrender itself to the sacredly cherished, and at that time vividly excited expectation of the Messiah, with its moral claims, so far at least as such a result might be produced by a training which was certainly not of a learned character. (Acts 4:13.) If, too, as we may infer from John 19:25, Salome was a sister of the mother of Jesus, his near relationship to Jesus would enable us better to understand the close fellowship of spirit between them, though the evangelists are quite silent as to any early intimacy between the families; and in any case, higher inward sympathy was the essential source out of which that fellowship of spirit unfolded itself. The entrance of the Baptist on his public ministry—to whom John had attached himself, and whose prophetical character and labours he has described most clearly and fully—was the occasion of his becoming one of the followers of Jesus, of whom he and Andrew were the first disciples (John 1:35 f.). Among these, again, he and Peter, and his own brother James the elder, brought by himself to Jesus (see on John 1:42), formed the select company of the Lord’s more intimate friends; he himself being the most trusted of all,(5) the one whom Jesus pre-eminently loved, and to whose filial care He on the cross entrusted Mary (John 19:26). Hence the ardent, impetuous disposition, which led the Lord Himself to give to him and his brother the name Boanerges, and which he exhibited on more than one occasion (Mark 3:17; Mark 9:38 ff.; Luke 9:49 f., 54),—connected even though it was with an ambition which his mother had fostered by her sensuous Messianic notions, Matthew 20:20 ff.; Mark 10:35 ff.),—is by no means to be deemed of such a character as to be incapable of gradually subjecting itself to the mind of Jesus, and becoming serviceable to its highest aims. After the ascension he abode, save perhaps when engaged on some minor apostolical journey (such as that to Samaria, Acts 8:14), at Jerusalem, where Paul met with him as one of the three pillars of the Christian church (Galatians 2:1 ff.). How long he remained in this city cannot, amid the uncertainty of tradition, be determined; and, indeed, it is not even certain whether he had already left the city when Paul was last there. He is certainly not mentioned in Acts 21:18, but neither is he in Acts 15, though we know from Galatians 2:1 ff. that he nevertheless was present; and therefore, as on the occasion of Galatians 1:19, so on that of Acts 21, he may have been temporarily absent. In after years he took up his abode at Ephesus (Iren. Haer. iii. 3. 4; Euseb. iii. 1. 23),(6) probably only after the destruction of Jerusalem; not by any means, however, before Paul had laboured in Ephesus (Romans 15:20; 2 Corinthians 10:16; Galatians 2:7 f.), although it cannot be maintained with certainty that he had not even been there before Paul wrote his letter to the Ephesians: for, in the enigmatic silence of this epistle as to all personal references, such a conclusion from the non-mention of his name is doubtful.

The distinguished official authority with which he was invested at Ephesus, the spiritual elevation and sanctity ascribed to him, cannot be better indicated than by the fact that Polycrates (Euseb. iii. 31, v. 24) not only reckons him among the μεγάλα στοιχεῖα (great fundamental elements of the church; comp. Galatians 2:9), but also calls him ἱερεὺς τὸ πέταλον(7) πεφορηκώς. Of his subsequent fortunes we have only untrustworthy and sometimes manifestly false traditions, amongst the latter of which is one based on Revelation 1:9,(8) but unknown even to Hegesippus (ap. Euseb. iii. 20), of his banishment to Patmos under Domitian (first mentioned by Irenaeus and Clem. Alex.),—an event said to have been preceded by others of a marvellous kind, such as his drinking poison at Rome without injury (see especially the Acta Johannis in Tischendorf’s Acta Apocr. p. 266 ff.), and his being thrown into boiling oil, from which, however, he came out “nihil passus” (Tertullian), nay, even “purior et vegetior” (Jerome). The legend is also untrustworthy of his encounter with Cerinthus in a bath, the falling in of which he is said to have foreseen and avoided in time (Iren. Haer. iii. 3. 28; Euseb. iii. 28, iv. 14); it is only indirectly traceable to Polycarp, and betrays a purpose of glorifying the apostle at the expense of the heretic, although there may be little ground for the assertion that it is only what we should expect from the author of the Apocalypse (Baur, Kanon. Evang. p. 371). The great age to which John attained, which is variously stated,—according to Irenaeus, Eusebius, and others, about a hundred years, reaching down to Trajan’s time,—gave some countenance to the saying (John 21:23) that he should not see death; and this again led to the report that his death, which at last took place at Ephesus, was only a slumber, his breath still moving the earth on his grave (Augustine). In harmony, however, with a true idea of his character, though historically uncertain, and first vouched for by Jerome on Galatians 6:10,(9) is the statement that, in the weakness of old age, he used merely to say in the Christian assemblies, Filioli, diligite alterutrum. For love was the most potent element of his nature, which had been sustained by the truest, deepest, and most affectionate communion in heart and life with Christ. In this communion John, nurtured in the heart of Jesus, discloses, as no other evangelist, the Lord’s innermost life, in a contemplative but yet practical manner, with a profound idealizing mysticism, though far removed from all mere fiction and visionary enthusiasm; like a bright mirror, faithfully reflecting the most delicate features of the full glory of the Incarnate One (John 1:14; 1 John 1:1); tender and humble, yet without sentimentalism, and with the full and resolute earnestness of apostolical energy. In the centre of the church life of Asia he shone with the splendour of a spiritual high-priesthood, the representative of all true Christian Gnosis, and personally a very παρθένιος (“virgo mente et corpore,” Augustine) in all moral purity. From the startingpoint of an apostle of the Jews, on which he stands in contrast (Galatians 2:9) with the apostle of the Gentiles, he rose to the purest universalism, such as we meet with only in Paul, but with a clear, calm elevation above strife and conflict; as the last of the apostles, going beyond not only Judaism, but even Paul himself, and interpreting most completely out of his own lengthened, pure, and rich experience, the life and the light made manifest in Christ. He it is who connects Christianity in its fullest development with the person of Christ,—a legacy to the church for all time, of peace, union, and ever advancing moral perfection; among the apostles the true Gnostic, in opposition to all false Gnosticism of the age; the prophet among the evangelists, although not the seer of the Apocalypse. “The personality of John,” says Thiersch (die Kirche im apostol. Zeitalt. p. 273), “left far deeper traces of itself in the church than that of any other of Christ’s disciples. Paul laboured more than they all, but John stamped his image most profoundly upon her;” the former in the mighty struggle for the victory, which overcometh the world; the latter in the sublime and, for the whole future of the gospel, decisive celebration of the victory which has overcome it.


With regard to the external testimonies, we remark the following:—

1. Chap. 21 could only serve as a testimony, if it proceeded altogether from another hand, or if the obviously spurious conclusion should be made to include John 21:24. See, however, on John 21 – 2 Peter 1:14 also, and the Gospel of Mark, cannot be adduced as testimonies; since the former passage cannot be shown to refer to John 21:18 f., while the second Gospel was certainly written much earlier than the fourth.

2. In the apostolical Fathers(10) we meet with no express quotation from, or sure trace of any use of, the Gospel. Barnabas 5, 6, 12 (comp. John 3:14), and other echoes of John in this confused anti-Judaizing epistle, to which too great importance is attached by Keim, as well as Herm. Past. Simil. 9, 12 (comp. John 10:7; John 10:9; John 14:6), Ignat. ad Philad. (comp. John 3:8) 9 (comp. John 10:9), ad Trall. 8 (comp. John 6:51), ad Magnes. 8 (comp. John 10:30; John 12:49; John 14:11), ad Romans 7 (John 6:32 ff; John 7:38 f.), are so adequately explained by tradition, and the common types of view and terminology of the apostolical age, that it is very unsafe to attribute them to some definite written source. Nor does what is said in Ignat. ad Romans 7, and ad Trall. 8, of Christ’s flesh and blood, furnish any valid exception to this view, since the origin of the mystical conception of the σάρξ of Christ is not necessarily due to its dissemination through this Gospel, although it does not occur in the Synoptics (in opposition to Rothe, Anfänge d. Chr. Kirch. p. 715 ff.; Huther, in Illgen’s Zeitschr. 1841, iv. p. 1 ff.; Ebrard, Evang. Joh. p. 102; Kritik d. evang. Gesch. ed. 2, p. 840 ff.; Tischend. Ewald Jahrb. V. p. 188, etc.). Hence the question as to the genuineness of the several epistles of Ignatius, and their texts, may here be altogether left out of consideration. Just as little from the testimony of Irenaeus ad Florin. (ap. Eus. v. 20) to Polycarp, that in all the latter said of Christ he spoke σύμφωνα ταῖς γραφαῖς, may we infer any use of our Gospel on Polycarp’s part, considering the generality of this expression, which, moreover, merely sets forth Irenaeus’ opinion, and does not necessarily mean New Testament writings. When, again, Irenaeus (Hœr. v. 36. 1 f.) quotes an interpretation given by the “presbyteri apostolorum discipuli” of the saying in John 14:2 (“In my Father’s house,” etc.), it must remain doubtful whether these presbyteri knew that saying from our Gospel or from apostolical tradition, since Irenaeus quotes their opinion simply with the general words: καὶ διὰ τοῦτο εἰρηκέναι τὸν κύριον.

3. Of indirect but decided importance, on the other hand,—assuming, that is, what in spite of the doubts still raised by Scholten must be regarded as certain, that the Gospel and First Epistle of John are from one author,—is the use which, according to Euseb. iii. 39, Papias(11) made of the First Epistle. That in the fragment of Papias no mention is made of our Gospel, should not be still continually urged (Baur, Zeller, Hilgenf., Volkmar, Scholten) as a proof, either that he did not know it, or at least did not acknowledge its authority (see below, No. 8). Decisive stress may also be laid on Polycarp, ad Phil. 7 ( πᾶς γὰρ ὃς ἂν μὴ ὁμολογῇ ἰησοῦν χριστὸν ἐν σαρκὶ ἐληλυθέναι ἀντίχριστός ἐστι), as a quotation from 1 John 4:3; Polycarp’s chapter containing it being unquestionably genuine, and free from the interpolations occurring elsewhere in the Epistle. It is true that it may be said, “What can such general sentences, which may have circulated anonymously, prove?” (Baur, Kanon. Evangel. p. 350); but it may be answered that that characteristic type of this fundamental article of the Christian system, which in the above form is quite peculiar to the First Epistle of John, points to the evangelist in the case of no one more naturally than of Polycarp, who was for so many years his disciple (comp. Ewald, Johann. Schriften, II. p. 395). It is nothing less than an unhistorical inversion of the relations between them, when some (Bretschneider, and again Volkmar) represent John’s Epistle as dependent on Polycarp’s, while Scholten tries to make out a difference in the application and sense of the respective passages.

4. It is true that Justin Martyr, in his citations from the ἀπομνημονεύματα τῶν ἀποστόλων (“ ἃ καλεῖται εὐαγγέλια,” Apol. I. 66), which also served as church lessons,(12) has not used our canonical Gospels exclusively (the older view, and still substantially held by Bindemann in the Stud. u. Krit. 1842, p. 355 ff., and Semisch, d. apost. Denkw. Justins, 1848; also by Luthardt, Tischendorf, and Riggenbach); but neither has he used merely an “uncanonical” Gospel (Schwegler), or chiefly such a one (Credner, Volkmar, Hilgenfeld), as was “a special recension of that Gospel to the Hebrews which assumed so many forms” (Credner, Gesch. d. Kanon, p. 9). For he used not only our canonical Gospels, but also in addition other evangelic writings now lost, which—rightly or wrongly—he must have looked upon as proceeding from the apostles, or from disciples of theirs (comp. Tryph. 103: ἐν γὰρ τοῖς ἀπομνημονεύμασιν, ἅ φημι ὑπὸ τῶν ἀποστόλων αὐτοῦ καὶ τῶν ἐκείνοις παρακολουθησάντων συντετάχθαι); and hence his variations from our canonical Gospels hardly agree more than once or twice with the Clementines. His Apologies certainly belong (see Apol. i. 46) to somewhere about the middle of the second century.(13) His citations, even when they can be referred to our canonical Gospels, are generally free, so that it is often doubtful where he got them. (See Credner, Beitr. I. p. 151 ff.; Frank, in the Würtemb. Stud. XVIII. p. 61 ff.; Hilgenf. Krit. Untersuch. üb. die Evang. Justins, etc., 1850; Volkmar ueber Justin.) From Matthew and Luke only five are verbally exact. He has also borrowed from John,(14) and indeed so evidently, that those who would deny this are in consistency obliged, with Volkmar, to represent John as making use of Justin, which is an absurdity. See Keim, Gesch. J. I. p. 137 ff. It is true that some have found in too many passages references to this Gospel, or quotations from it (see against this, Zeller, Theol. Jahrb. 1845, p. 600 ff.); still we may assume it as certain, that as, in general, Justin’s whole style of thought and expression implies the existence of John’s writings (comp. Ewald, Jahrb. V. p. 186 f.), so, in the same way, must the mass of those passages in particular be estimated, which, in spite of all variations arising from his Alexandrine recasting of the dogma, correspond with John’s doctrine of the Logos.(15) For Justin was conscious that his doctrine, especially that of the Logos, which was the central point in his Christology, had an apostolic basis,(16) just as the ancient church in general, either expressly or as a matter of course, traced the origin of its doctrine of the Logos to John. It is therefore unhistorical, in the special case of Justin, merely to point to an acquaintance with Philo, and to the Logos-speculations and Gnostic ideas of the age generally (against Zeller, Baur, Hilgenf., Scholten, and many others), or to satisfy oneself possibly with the assumption that Paul furnished him with the premisses for his doctrine (Grimm in the Stud. u. Krit. 1851, p. 687 ff.), or even to make the fourth evangelist a pupil of Justin (Volkmar). It seems, moreover, certain that Apol. i. 61, καὶ γὰρ χριστὸς εἶπεν· ἄν μὴ ἀναγεννηθῆτε, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. ὅτι δὲ καὶ ἀδύνατον εἰς τὰς μήτρας τῶν τεκουσῶν τοὺς ἅπαξ γεννωμένους ἐμβῆναι, φανερὸν πᾶσίν ἐστι, is derived from John 3:3-5. See especially Semisch, p. 189 ff.; Luthardt, l.c. XXXII. p. 93 ff.; Riggenb. p. 166 ff. It is true, some have assigned this quotation, through the medium of Matthew 18:3, to the Gospel to the Hebrews, or some other uncanonical evangelic writing (Credner, Schwegler, Baur, Zeller, Hilgenfeld, Volkmar, Scholten), or have treated it as a more original form of the mere oral tradition (see Baur, against Luthardt, in the Theol. Jahrb. 1857, p. 232). But in the face of Justin’s free manner of quoting, to which we must attribute the ἀναγενν. instead of γενν

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