Isaiah 14
14
Restoration of Judah
1The Lord Yahweh will most certainly
show tender mercy to the Israelites. # 14:1 Or “to Jacob.” See Rom. 9–11.
He will choose them again and settle them in their own land. # 14:1 See 1 Kings 8:56; Isa. 32:18.
Even foreigners will accompany them
and join with the Jewish people. # 14:1 Or “house of Jacob.” “Foreigners” (gentiles) and Jews make up “the one new race of humanity.” See Eph. 2:11–22.
2Nations will take them back to their own place, # 14:2 See Isa. 49:22; 60:9; 66:20. They will bring them to their own place; that is, into the body of Christ (see John 14:1–3; 1 Cor. 12:18; Eph. 4:16).
and the Jews # 14:2 Or “house of Israel.” will own their enemies # 14:2 Or “possess them as menservants and maidservants.” as their inheritance
in the land Yahweh gave them. # 14:2 See Ps. 126.
They will take their captors captive
and rule over those who once oppressed them. # 14:2 See Isa. 60:14. The oppressors today are Satan (see Rom. 16:20) and the mind of man (see 2 Cor. 10:3–5).
Downfall of the King of Babylon
3In that day, when the Lord Yahweh has given you rest from your pain, trouble, and cruel bondage, # 14:3 See Matt. 11:28–30; Rom. 6:1–14; Heb. 3–4. 4you will jeer at the king of Babylon and recite this proverb: # 14:4 “Proverb” is the Hebrew word mashal, a homonym for both “proverb” (Prov. 1:1) and “to rule [as king],” “to triumph,” or “to take dominion.” The life and power of “Babylon” (confusion) is conquered by the indwelling life of Christ.
“Your oppressor has been stilled and your onslaught is over! # 14:4 Or “the golden city has ceased.”
5The Lord Yahweh has shattered the staff of the wicked,
the brutal rod # 14:5 A “brutal rod,” a metonymy, represents the authority of wicked rulers. of the rulers.
6With their unceasing blows they used it cruelly
to strike down nations.
They subdued nations in anger with unrelenting persecution.
7But now the whole earth rests and is at peace.
It bursts out with singing; # 14:7 With the oppressive tyranny of the systems of Babylon destroyed, the prophet now saw the people break out with rejoicing and singing. See Isa. 44:23; 49:13; 52:9; 54:1; 55:12.
8even the cypresses and cedars of Lebanon # 14:8 In the Christian tradition, the cypress is a symbol of death, life, and resurrection. The cypress supplied boards and timber for doors (see 1 Kings 6:15, 33) and beams for roofing the temple (see 2 Chron. 3:5). The towering cedars of Lebanon speak of God’s anointed servants standing tall and upright, bringing favor to the world (see footnote on Ps. 92:12). join in,
rejoicing over your demise, saying,
‘Now that you were laid low,
no woodsman comes to cut us down.’ ”
The Underworld
9The underworld # 14:9 Or “Sheol,” which represents both the underworld and the personification of the evil it represents. is all astir in preparation,
ready to meet you when you show up.
It rouses the spirits of the dead to greet you!
All the former tyrants # 14:9 Or “great goats,” a likely symbol of tyrants, or “It roused all the giants that ruled the earth” (LXX). and despots # 14:9 Or “kings.” These former rulers are depicted in the underworld (Sheol) as sitting on thrones of darkness.
rise from their thrones!
10One and all will say to you:
“Look at you! You’ve become as weak as we are.
Now you’re just like us!
11Your pompous pride brought you down to the underworld
with the hum of harps. # 14:11 Or “the sound of your harps.” The Hebrew word for “harp” can also be translated “jars” or “pitchers,” with an implication of the noise of clashing jars being broken.
But you will lie on a bed of maggots,
and a blanket of worms will cover you!”
The Son of the Dawn
12“Look how you have fallen from your heavenly place,
O shining one, # 14:12 Or “daystar” or “morning star.” Many scholars and expositors view this passage (vv. 12–21) as not only the fall of Babylon under Nebuchadnezzar but also the fall of Satan from heaven (see Luke 10:18). Lucifer, a name for Satan, is the Latin word for “the morning star” or “Venus.” Some view this passage as referring to Adam and the sin of man (see 2 Thess. 2:3–8). son of the dawn!
You have been cut down to the ground,
you who conquered nations. # 14:12 Or “laid low the people.”
13You said in your heart,
‘I will ascend into heaven
and exalt my throne above the stars of God. # 14:13 Lucifer wanted to mount up to the heavens. He desired to occupy the highest heavens, to probe the kingdom of the infinite God. His position of favor before God’s throne was not enough. He wanted a throne from which he could exercise final authority and make decisions pertaining to the angelic host (“the stars of God”). He wanted to rule over all the angels.
I will rule on the mountain of the congregation,
on the highest place of the sacred mountain. # 14:13 Or “the summit of Zaphon” or “the farthest reaches of the north” (Ps. 48:1–2). Lucifer desired to be enthroned in the highest place, having all the angelic assemblies in submission to him. He wanted to be the center of attention.
14I will rise past the tops of the clouds
and rival the Most High God!’
15Yet down to the underworld you go—
into the depths of the pit! # 14:15 Or “cistern,” a metaphor for the underworld.
16Everyone will stare at you and ponder your fate, # 14:16 Or “peer at you closely.” saying,
‘Is this the man who shook the earth
and made the kingdoms tremble?
17Is this the man who made the world a desert
and overthrew its cities and refused to free his prisoners
and let them return home?’
18Every king at death lies in state,
each in his crypt of splendor,
19but you are an unburied, trampled corpse,
thrown out of your grave like a rotten stick
and wrapped in the bloody clothing
of those slain by the sword.
20You will not have a burial like them,
because you destroyed both your land and your people.
May your wicked descendants never be mentioned again!
21Prepare to execute his sons because of the sins of their father. # 14:21 As translated from the Syriac and the Septuagint. Hebrew is “fathers [ancestors].” See Ezek. 18:20.
May they never rise to conquer the earth
and cover the world with their cities.”
Utter Extermination of Babylon
22“I will rise up against them,”
declares the Lord Yahweh, Commander of Angel Armies.
“I will blot out the name Babylon and her survivors,
her offspring and descendants,” declares the Lord Yahweh.
23“I will turn it into a swampland and a place for wild animals. # 14:23 The meaning of the Hebrew word qippod is uncertain. Some translate it as “hedgehog,” “porcupine,” or “owl.”
Like dirt on the floor I will sweep it away
with the broom of destruction,”
declares the Lord Yahweh, Commander of Angel Armies.
The Lord’s Plan for Assyria
24The Lord Yahweh, Commander of Angel Armies,
makes this solemn decree:
“Be sure of this: Just as I have planned, # 14:24 Or “imagined it.” so it will be.
Every purpose of my heart will surely come to pass.
25I will crush the Assyrians who invade my land.
I will trample them on my mountains.
Their yoke of slavery will be removed from my people
and their heavy burden from their shoulders.
26This is the plan that I have determined for the entire world.
I will accomplish it by the demonstration of my mighty power # 14:26 Or “the hand stretched out,” a metaphor for God accomplishing by his power.
throughout the earth!”
27For the Lord Yahweh, the Commander of Angel Armies,
has an amazing strategy, and who can thwart him?
When he moves in power, who can stop him? # 14:27 Or “When his hand is stretched out, who will turn it back?”
God’s Judgment of the Philistines
28This prophecy came to Isaiah in the year King Ahaz died: # 14:28 This prophecy is one of three that are dated in the book. See Isa. 6; 20:1–2.
Don’t rejoice too soon, you Philistines, # 14:28 The Hebrew meaning of Philistines is “those who roll in the dust.” They become a picture of believers who are walking in the flesh (see Gal. 5:16) and not living by the dynamic power of the Holy Spirit (see Rom. 8:4).
just because the rod # 14:28 The “rod” is a likely figure of speech for Ahaz, although some see it as a reference to Uzziah, the demise of the Davidic monarchy, or an Assyrian king. that beat you is broken!
29A snake # 14:29 The “snake” is possibly Ahaz’s son, Hezekiah, who would have been like a snake to the Philistines, ready to strike them. will sprout from the root of that serpent,
and his descendant # 14:29 Or “firstfruit.” The oldest commentaries and the Jewish Targums interpret this last clause as a prophecy of the Messiah, who would be “like a flying, fiery, burning one.” The Targum states, “For from the sons of the son of Jesse shall the Messiah come forth and his deeds shall be among you as a deadly serpent” (John Frederick Stenning, The Targum of Isaiah [Oxford: Clarendon Press, 1949], pp. 50–51). He would be more dangerous to the Philistines (a metaphor for the flesh) than any other king. will be like a flying, fiery, burning one. # 14:29 Or “seraph [burning one].” Some see the seraph as a type of fiery serpent, but the meaning of the Hebrew word seraph is clearly “a burning one.” See Isa. 6:6.
30And through him the poorest of the poor will find pasture # 14:30 Or “the firstborn [or firstfruits] of the poor will graze [in my pastures].” The “firstborn of the poor” is likely a figure of speech for “the poorest of the poor.”
and the needy will lie down in peace.
The Lord will starve the root of the Philistines with a famine
that will annihilate your survivors.
31Wail, O gate! Cry out, O city! Melt with fear, Philistia!
For a cloud of smoke # 14:31 The Syriac is “a stout [brave, valiant] one.” comes out of the north,
and there is no straggler among them. # 14:31 The meaning of this Hebrew clause is uncertain. This seems to be a picture of an invading army; however, the Septuagint is “and there is nothing more they need to live.”
32And what will be the answer of the messengers of the nations?
That the Lord has laid the foundation of Zion, # 14:32 See Ps. 118:22; Isa. 28:16; Matt. 21:42; Eph. 2:20; 1 Peter 2:6–7.
and in her his needy ones will find shelter. # 14:32 Or “through him the humble will be saved” (LXX).
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Isaiah 14: TPT
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Learn More About The Passion TranslationIsaiah 14
14
1 The Lord will certainly have compassion on Jacob;#tn The sentence begins with כִּי (ki), which is understood as asseverative (“certainly”) in the translation. Another option is to translate, “For the Lord will have compassion.” In this case one of the reasons for Babylon’s coming demise (13:22b) is the Lord’s desire to restore his people. he will again choose Israel as his special people#tn The words “as his special people” are supplied in the translation for clarification. and restore#tn Or “settle” (NASB, NIV, NCV, NLT). them to their land. Resident foreigners will join them and unite with the family#tn Heb “house.” of Jacob. 2 Nations will take them and bring them back to their own place. Then the family of Jacob will make foreigners their servants as they settle in the Lord’s land.#tn Heb “and the house of Jacob will take possession of them [i.e., the nations], on the land of the Lord, as male servants and female servants.” They will make their captors captives and rule over the ones who oppressed them. 3 When the Lord gives you relief from your suffering and anxiety,#tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2. and from the hard labor which you were made to perform, 4 you will taunt the king of Babylon with these words:#tn Heb “you will lift up this taunt over the king of Babylon, saying.”
“Look how the oppressor has met his end!
Hostility#tc The word in the Hebrew text (מַדְהֵבָה, madhevah) is unattested elsewhere and of uncertain meaning. Many (following the Qumran scroll 1QIsaa) assume a dalet-resh (ד-ר) confusion and emend the form to מַרְהֵבָה (marhevah, “onslaught”). See HALOT 548 s.v. II *מִדָּה and HALOT 633 s.v. *מַרְהֵבָה. has ceased!
5 The Lord has broken the club of the wicked,
the scepter of rulers.
6 It#tn Or perhaps, “he” (cf. KJV; NCV “the king of Babylon”). The present translation understands the referent of the pronoun (“it”) to be the “club/scepter” of the preceding line. furiously struck down nations
with unceasing blows.#tn Heb “it was striking down nations in fury [with] a blow without ceasing.” The participle (“striking down”) suggests repeated or continuous action in past time.
It angrily ruled over nations,
oppressing them without restraint.#tn Heb “it was ruling in anger nations [with] oppression without restraint.” The participle (“ruling”) suggests repeated or continuous action in past time.
7 The whole earth rests and is quiet;
they break into song.
8 The evergreens also rejoice over your demise,#tn Heb “concerning you.”
as do the cedars of Lebanon, singing,#tn The word “singing” is supplied in the translation for stylistic reasons. Note that the personified trees speak in the second half of the verse.
‘Since you fell asleep,#tn Heb “lay down” (in death); cf. NAB “laid to rest.”
no woodsman comes up to chop us down!’#tn Heb “the [wood]cutter does not come up against us.”
9 Sheol#sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead. below is stirred up about you,
ready to meet you when you arrive.
It rouses#tn Heb “arousing.” The form is probably a Polel infinitive absolute, rather than a third masculine singular perfect, for Sheol is grammatically feminine (note “stirred up”). See GKC 466 §145.t. the spirits of the dead for you,
all the former leaders of the earth;#tn Heb “all the rams of the earth.” The animal epithet is used metaphorically here for leaders. See HALOT 903 s.v. *עַתּוּד.
it makes all the former kings of the nations
rise from their thrones.#tn Heb “lifting from their thrones all the kings of the nations.” הֵקִים (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (הָקֵים, haqem). See the note on “rouses” earlier in the verse.
10 All of them respond to you, saying:
‘You too have become weak like us!
You have become just like us!
11 Your splendor#tn Or “pride” (NCV, CEV); KJV, NIV, NRSV “pomp.” has been brought down to Sheol,
as well as the sound of your stringed instruments.#tn Or “harps” (NAB, NIV, NRSV).
You lie on a bed of maggots,
with a blanket of worms over you.#tn Heb “under you maggots are spread out, and worms are your cover.”
12 Look how you have fallen from the sky,
O shining one, son of the dawn!#tn The Hebrew text has הֵילֵל בֶּן־שָׁחַר (helel ben-shakhar, “Helel son of Shachar”), which is probably a name for the morning star (Venus) or the crescent moon. See HALOT 245 s.v. הֵילֵל. sn What is the background for the imagery in vv. 12-15? This whole section (vv. 4b-21) is directed to the king of Babylon, who is clearly depicted as a human ruler. Other kings of the earth address him in vv. 9ff., he is called “the man” in v. 16, and, according to vv. 19-20, he possesses a physical body. Nevertheless the language of vv. 12-15 has led some to see a dual referent in the taunt song. These verses, which appear to be spoken by other pagan kings to a pagan king (cf. vv. 9-11), contain several titles and motifs that resemble those of Canaanite mythology, including references to Helel son of Shachar, the stars of El, the mountain of assembly, the recesses of Zaphon, and the divine title Most High. Apparently these verses allude to a mythological story about a minor god (Helel son of Shachar) who tried to take over Zaphon, the mountain of the gods. His attempted coup failed and he was hurled down to the underworld. The king of Babylon is taunted for having similar unrealized delusions of grandeur. Some Christians have seen an allusion to the fall of Satan here, but this seems contextually unwarranted (see J. Martin, “Isaiah,” BKCOT, 1061).
You have been cut down to the ground,
O conqueror#tn Some understand the verb to from חָלַשׁ (khalash, “to weaken”), but HALOT 324 s.v. II חלשׁ proposes a homonym here, meaning “to defeat.” of the nations!#sn In this line the taunting kings hint at the literal identity of the king, after likening him to the god Helel and a tree. The verb גָדַע (gada’, “cut down”) is used of chopping down trees in 9:10 and 10:33.
13 You said to yourself,#tn Heb “you, you said in your heart.”
“I will climb up to the sky.
Above the stars of El#sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.
I will set up my throne.
I will rule on the mountain of assembly
on the remote slopes of Zaphon.#sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.
14 I will climb up to the tops#tn Heb “the high places.” This word often refers to the high places where pagan worship was conducted, but here it probably refers to the “backs” or tops of the clouds. See HALOT 136 s.v. בָּמָה. of the clouds;
I will make myself like the Most High!”#sn Normally in the OT the title “Most High” belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El.
15 But you were brought down#tn The prefixed verb form is taken as a preterite. Note the use of perfects in v. 12 to describe the king’s downfall. to Sheol,
to the remote slopes of the pit.#tn The Hebrew term בּוּר (bor, “cistern”) is sometimes used metaphorically to refer to the place of the dead or the entrance to the underworld.
16 Those who see you stare at you,
they look at you carefully, thinking:#tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.
“Is this the man who shook the earth,
the one who made kingdoms tremble?
17 Is this the one who made the world like a desert,
who ruined its#tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (’arayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (’areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun. cities,
and refused to free his prisoners so they could return home?”’#tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.’ On the elliptical style, see GKC 366 §117.o.
18#sn It is unclear where the quotation of the kings, begun in v. 10b, ends. However, the reference to the “kings of the nations” in v. 18 (see also v. 9) seems to indicate that the quotation has ended at this point and that Israel’s direct taunt (cf. vv. 4b-10a) has resumed. In fact the references to the “kings of the nations” may form a stylistic inclusio or frame around the quotation.As for all the kings of the nations,
all of them#tc The phrase “all of them” does not appear in the Qumran scroll 1QIsaa. lie down in splendor,#sn This refers to the typically extravagant burial of kings.
each in his own tomb.#tn Heb “house” (so KJV, ASV), but in this context a tomb is in view. Note the verb “lie down” in the preceding line and the reference to a “grave” in the next line.
19 But you have been thrown out of your grave
like a shoot that is thrown away.#tn Heb “like a shoot that is abhorred.” The simile seems a bit odd; apparently it refers to a small shoot that is trimmed from a plant and tossed away. Some prefer to emend נֵצֶר (netser, “shoot”); some propose נֵפֶל (nefel, “miscarriage”). In this case one might paraphrase: “like a horrible-looking fetus that is delivered when a woman miscarries.”
You lie among#tn Heb “are clothed with.” the slain,
among those who have been slashed by the sword,
among those headed for#tn Heb “those going down to.” the stones of the pit,#tn בּוֹר (bor) literally means “cistern”; cisterns were constructed from stones. On the metaphorical use of “cistern” for the underworld, see the note at v. 15.
as if you were a mangled corpse.#tn Heb “like a trampled corpse.” Some take this line with what follows.
20 You will not be buried with them,#tn Heb “you will not be united with them in burial” (so NASB).
because you destroyed your land
and killed your people.
The offspring of the wicked
will never be mentioned again.
21 Prepare to execute#tn Or “the place of slaughter for.” his sons
for the sins their ancestors have committed.#tn Heb “for the sin of their fathers.”
They must not rise up and take possession of the earth,
or fill the surface of the world with cities.”#sn J. N. Oswalt (Isaiah [NICOT], 1:320, n. 10) suggests that the garrison cities of the mighty empire are in view here.
22 “I will rise up against them,”
says the Lord who commands armies.
“I will blot out all remembrance of Babylon and destroy all her people,#tn Heb “I will cut off from Babylon name and remnant” (ASV, NAB, and NRSV all similar).
including the offspring she produces,”#tn Heb “descendant and child.”
says the Lord.
23 “I will turn her into a place that is overrun with wild animals#tn Heb “I will make her into a possession of wild animals.” It is uncertain what type of animal קִפֹּד (qippod) refers to. Some suggest a rodent (cf. NASB, NRSV “hedgehog”), others an owl (cf, NAB, NIV, TEV).
and covered with pools of stagnant water.
I will get rid of her, just as one sweeps away dirt with a broom,”#tn Heb “I will sweep her away with the broom of destruction.”
says the Lord who commands armies.
24#sn Having announced the downfall of the Chaldean empire, the Lord appends to this prophecy a solemn reminder that the Assyrians, the major Mesopotamian power of Isaiah’s day, would be annihilated, foreshadowing what would subsequently happen to Babylon and the other hostile nations. The Lord who commands armies makes this solemn vow:
“Be sure of this:
Just as I have intended, so it will be;
just as I have planned, it will happen.
25 I will break Assyria#tn Heb “to break Assyria.” in my land,
I will trample them#tn Heb “him.” This is a collective singular referring to the nation, or a reference to the king of Assyria who by metonymy stands for the entire nation. underfoot on my hills.
Their yoke will be removed from my people,
the burden will be lifted from their shoulders.#tn Heb “and his [i.e., Assyria’s] yoke will be removed from them [the people?], and his [Assyria’s] burden from his [the nation’s?] shoulder will be removed.” There are no antecedents in this oracle for the suffixes in the phrases “from them” and “from his shoulder.” Since the Lord’s land and hills are referred to in the preceding line and the statement seems to echo 10:27, it is likely that God’s people are the referents of the suffixes; the translation uses “my people” to indicate this.
26 This is the plan I have devised for the whole earth;
my hand is ready to strike all the nations.”#tn Heb “and this is the hand that is outstretched over all the nations.”
27 Indeed,#tn Or “For” (KJV, NASB, NIV, NRSV). the Lord who commands armies has a plan,
and who can possibly frustrate it?
His hand is ready to strike,
and who can possibly stop it?#tn Heb “His hand is outstretched and who will turn it back?”
The Lord Will Judge the Philistines
28 In the year King Ahaz died,#sn Perhaps 715 b.c., but the precise date is uncertain. this message was revealed:#tn Heb “this oracle came.”
29 Don’t be so happy, all you Philistines,
just because the club that beat you has been broken!#sn The identity of this “club” (also referred to as a “serpent” in the next line) is uncertain. It may refer to an Assyrian king, or to Ahaz. For discussion see J. N. Oswalt, Isaiah (NICOT), 1:331-32. The viper/adder referred to in the second half of the verse is his successor.
For a viper will grow out of the serpent’s root,
and its fruit will be a darting adder.#tn Heb “flying burning one.” The designation “burning one” may allude to the serpent’s appearance or the effect of its poisonous bite. (See the note at 6:2.) The qualifier “flying” probably refers to the serpent’s quick, darting movements, though one might propose a homonym here, meaning “biting.” (See J. N. Oswalt, Isaiah [NICOT], 1:332, n. 18.) Some might think in terms of a mythological flying, fire breathing dragon (cf. NAB “a flying saraph”; CEV “a flying fiery dragon”), but this proposal does not make good sense in 30:6, where the phrase “flying burning one” appears again in a list of desert animals.
30 The poor will graze in my pastures;#tc The Hebrew text has, “the firstborn of the poor will graze.” “Firstborn” may be used here in an idiomatic sense to indicate the very poorest of the poor. See BDB 114 s.v. בְּכוֹר. The translation above assumes an emendation of בְּכוֹרֵי (bÿkhorey, “firstborn of”) to בְּכָרַי (bekharay, “in my pastures”).
the needy will rest securely.
But I will kill your root by famine;
it will put to death all your survivors.#tn Heb “your remnant” (so NAB, NRSV).
31 Wail, O city gate!
Cry out, O city!
Melt with fear,#tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v. all you Philistines!
For out of the north comes a cloud of smoke,
and there are no stragglers in its ranks.#tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (mo’ad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.
32 How will they respond to the messengers of this nation?#sn The question forces the Philistines to consider the dilemma they will face – surrender and oppression, or battle and death.
Indeed, the Lord has made Zion secure;
the oppressed among his people will find safety in her.
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