Parallel Bible VersionsGreek Bible Study Tools

Romans 10:12 [study!]

American Standard Version (ASV 1901) [2]
— For there is no distinction between Jew and Greek: for the same [Lord] is Lord of all, and is rich unto all that call upon him:
King James Version (KJV 1769)
— For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
New American Standard Bible (NASB ©1995)
— For there is no distinction between Jew and Greek; for the same [Lord] is Lord of all, abounding in riches for all who call on Him;
Webster's Revision of the KJB (WEB 1833)
— For there is no difference between the Jew and the Greek: for the same Lord over all, is rich to all that call upon him,
Darby's Translation (DBY 1890)
— For there is no difference of Jew and Greek; for the same Lord of all [is] rich towards all that call upon him.
Rotherham's Emphasized Bible (EBR 1902)
— For there is no distinction—of Jew or Greek,—for, the same [Lord], is Lord of all, being rich unto all who call upon him;
Young's Literal Translation (YLT 1898)
— for there is no difference between Jew and Greek, for the same Lord of all [is] rich to all those calling upon Him,
Douay-Rheims Challoner Revision (DR 1750)
— For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
Original King James Bible (AV 1611) [2]
— For there is no difference betweene the Iew and the Greeke: for the same Lord ouer all, is rich vnto all, that call vpon him.
John Etheridge Peshitta-Aramaic NT (1849)
— And in this he hath not distinguished nor the Jihudoya nor the Aramoya; for one is the Lord of them all, who is rich toward every one who calleth on him.
James Murdock Peshitta-Aramaic NT (1852)
— And in this, it discriminateth neither Jews nor Gentiles. For there is one Lord over them all, who is rich, towards every one that calleth on him.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
For 1063
{1063} Prime
γάρ
gar
{gar}
A primary particle; properly assigning a reason (used in argument, explanation or intensification; often with other particles).
there is 2076
{2076} Prime
ἐστί
esti
{es-tee'}
Third person singular present indicative of G1510; he (she or it) is; also (with neuter plural) they are.
z5748
<5748> Grammar
Tense - Present (See G5774)
Voice - No Voice Stated (See G5799)
Mood - Indicative (See G5791)
Count - 1612
no 3756
{3756} Prime
οὐ
ou
{oo}
A primary word; the absolutely negative (compare G3361) adverb; no or not.
difference 1293
{1293} Prime
διαστολή
diastole
{dee-as-tol-ay'}
From G1291; a variation.
between 5037
{5037} Prime
τέ
te
{teh}
A primary particle (enclitic) of connection or addition; both or also (properly as a correlation of G2532).
the Jew 2453
{2453} Prime
Ἰουδαῖος
Ioudaios
{ee-oo-dah'-yos}
From G2448 (in the sense of G2455 as a country); Judaean, that is, belonging to Jehudah.
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
the Greek: 1672
{1672} Prime
Ἕλλην
Hellen
{hel'-lane}
From G1671; a Hellen (Grecian) or inhabitant of Hellas; by extension a Greek speaking person, especially a non-Jew.
for 1063
{1063} Prime
γάρ
gar
{gar}
A primary particle; properly assigning a reason (used in argument, explanation or intensification; often with other particles).
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
same 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
Lord 2962
{2962} Prime
κύριος
kurios
{koo'-ree-os}
From κῦρος [[kuros]] (supremacy); supreme in authority, that is, (as noun) controller; by implication Mr. (as a respectful title).
over all 3956
{3956} Prime
πᾶς
pas
{pas}
Including all the forms of declension; apparently a primary word; all, any, every, the whole.
is rich 4147
{4147} Prime
πλουτέω
plouteo
{ploo-teh'-o}
From G4148; to be (or become) wealthy (literally or figuratively).
z5723
<5723> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 2549
unto 1519
{1519} Prime
εἰς
eis
{ice}
A primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases.
all 3956
{3956} Prime
πᾶς
pas
{pas}
Including all the forms of declension; apparently a primary word; all, any, every, the whole.
that call upon 1941
{1941} Prime
ἐπικαλέομαι
epikaleomai
{ep-ee-kal-eh'-om-ahee}
Middle voice from G1909 and G2564; to entitle; by implication to invoke (for aid, worship, testimony, decision, etc.).
z5734
<5734> Grammar
Tense - Present (See G5774)
Voice - Middle (See G5785)
Mood - Participle (See G5796)
Count - 111
him. 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
Jamieson-Fausset-Brown Commentary

See commentary on Romans 10:11-13.


Romans 10:12

_ _ For there is no difference — or “distinction”

_ _ between Jew and Greek; for the same Lord over all — that is, not God (as Calvin, Grotius, Olshausen, Hodge), but Christ, as will be seen, we think, by comparing Romans 10:9, Romans 10:12, Romans 10:13 and observing the apostle’s usual style on such subjects. (So Chrysostom, Melville, Bengel, Meyer, De Wette, Fritzsche, Tholuck, Stuart, Alford, Philippi).

_ _ is rich — a favorite Pauline term to express the exuberance of that saving grace which is in Christ Jesus.

_ _ unto all that call upon him — This confirms the application of the preceding words to Christ; since to call upon the name of the Lord Jesus is a customary expression. (See Acts 7:59, Acts 7:60; Acts 9:14, Acts 9:21; Acts 22:16; 1 Corinthians 1:2; 2 Timothy 2:22).

Matthew Henry's Commentary

Romans 10:12-21

_ _ The first words express the design of the apostle through these verses, that there is no difference between Jews and Gentiles, but they stand upon the same level in point of acceptance with God. In Jesus Christ there is neither Greek nor Jews, Colossians 3:11. God doth not save any nor reject any because they are Jews, nor because they are Greeks, but doth equally accept both upon gospel terms: There is no difference. For the proof of this he urges two arguments: —

_ _ I. That God is the same to all: The same Lord over all is rich unto all. There is not one God to the Jews who is more kind, and another to the Gentiles who is less kind; but he is the same to all, a common father to all mankind. When he proclaimed his name, The Lord, the Lord god, gracious and merciful, he thereby signified not only what he was to the Jews, but what he is and will be to all his creatures that seek unto him: not only good, but rich, plenteous in goodness: he hath wherewith to supply them all, and he is free and ready to give out to them; he is both able and willing: not only rich, but rich unto us, liberal and bountiful in dispensing his favours to all that call upon him. Something must be done by us, that we may reap of this bounty; and it is as little as can be, we must call upon him. He will for this be enquired of (Ezekiel 36:37), and surely that which is not worth the asking is not worth the having. We have nothing to do but to draw out by prayer, as there is occasion.

_ _ II. That the promise is the same to all (Romans 10:13): Whoever shall call — one as well as another, without exception. This extent, this undifferencing extent, of the promise both to Jews and Gentiles he thinks should not be surprising, for it was foretold by the prophet, Joel 2:32. Calling upon the name of the Lord is here put for all practical religion. What is the life of a Christian but a life of prayer? It implies a sense of our dependence on him, an entire dedication of ourselves to him, and a believing expectation of our all from him. He that thus calls upon him shall be saved. It is but ask and have; what would we have more? for the further illustration of this he observes,

_ _ 1. How necessary it was that the gospel should be preached to the Gentiles, Romans 10:14, Romans 10:15. This was what the Jews were so angry with Paul for, that he was the apostle of the Gentiles, and preached the gospel to them. Now he shows how needful it was to bring them within the reach of the forementioned promise, an interest in which they should not envy to any of their fellow-creatures. (1.) They cannot call on him in whom they have not believed. Except they believe that he is God, they will not call upon him by prayer; to what purpose should they? The grace of faith is absolutely necessary to the duty of prayer; we cannot pray aright, nor pray to acceptation, without it. He that comes to God by prayer must believe, Hebrews 11:6. Till they believed the true God, they were calling upon idols, O Baal, hear us. (2.) They cannot believe in him of whom they have not heard. some way or other the divine revelation must be made known to us, before we can receive it and assent to it; it is not born with us. In hearing is included reading, which is tantamount, and by which many are brought to believe (John 20:31): These things are written that you may believe. But hearing only is mentioned, as the more ordinary and natural way of receiving information. (3.) They cannot hear without a preacher; how should they? Somebody must tell them what they are to believe. Preachers and hearers are correlates; it is a blessed thing when they mutually rejoice in each other — the hearers in the skill and faithfulness of the preacher, and the preacher in the willingness and obedience of the hearers. (4.) They cannot preach except they be sent, except they be both commissioned and in some measure qualified for their preaching work. How shall a man act as an ambassador, unless he have both his credentials and his instructions from the prince that sends him? This proves that to the regular ministry there must be a regular mission and ordination. It is God's prerogative to send ministers; he is the Lord of the harvest, and therefore to him we must pray that he would send forth labourers, Matthew 9:38. He only can qualify men for, and incline them to, the work of the ministry. But the competency of that qualification, and the sincerity of that inclination, must not be left to the judgment of every man for himself: the nature of the thing will by no means admit this; but, for the preservation of due order in the church, this must needs be referred and submitted to the judgment of a competent number of those who are themselves in that office and of approved wisdom and experience in it, who, as in all other callings, are presumed the most able judges, and who are empowered to set apart such as they find so qualified and inclined to this work of the ministry, that by this preservation of the succession the name of Christ may endure for ever and his throne as the days of heaven. And those that are thus set apart, not only may, but must preach, as those that are sent.

_ _ 2. How welcome the gospel ought to be to those to whom it was preached, because it showed the way to salvation, Romans 10:15. For this he quotes Isaiah 52:7. The like passage we have, Nahum 1:15, which, if it point at the glad tidings of the deliverance of Israel out of Babylon in the type, yet looks further to the gospel, the good news of our salvation by Jesus Christ. Observe, (1.) What the gospel is: It is the gospel of peace; it is the word of reconciliation between God and man. On earth peace, Luke 2:14. Or, peace is put in general for all good; so it is explained here; it is glad tidings of good things. The things of the gospel are good things indeed, the best things; tidings concerning them are the most joyful tidings, the best news that ever came from heaven to earth. (2.) What the work of ministers is: To preach this gospel, to bring these glad tidings; to evangelize peace (so the original is), to evangelize good things. Every good preacher is in this sense an evangelist: he is not only a messenger to carry the news, but an ambassador to treat; and the first gospel preachers were angels, Luke 2:13, etc. (3.) How acceptable they should therefore be to the children of men for their work's sake: How beautiful are the feet, that is, how welcome are they! Mary Magdalene expressed her love to Christ by kissing his feet, and afterwards by holding him by the feet, Matthew 28:9. And, when Christ was sending forth his disciples, he washed their feet. Those that preach the gospel of peace should see to it that their feet (their life and conversation) be beautiful: the holiness of ministers' lives is the beauty of their feet. How beautiful! namely, in the eyes of those that hear them. Those that welcome the message cannot but love the messengers. See 1 Thessalonians 5:12, 1 Thessalonians 5:13.

_ _ 3. He answers an objection against all this, which might be taken from the little success which the gospel had in many places (Romans 10:16): But they have not all obeyed the gospel. All the Jews have not, all the Gentiles have not; far the greater part of both remain in unbelief and disobedience. Observe, The gospel is given us not only to be known and believed, but to be obeyed. It is not a system of notions, but a rule of practice. This little success of the word was likewise foretold by the prophet (Isaiah 53:1): Who hath believed our report? Very few have, few to what one would think should have believed it, considering how faithful a report it is and how well worthy of all acceptation, — very few to the many that persist in unbelief. It is no strange thing, but it is a very sad and uncomfortable thing, for the ministers of Christ to bring the report of the gospel, and not to be believed in it. Under such a melancholy consideration it is good for us to go to God and make our complaint to him. Lord, who hath believed, etc. In answer to this,

_ _ (1.) He shows that the word preached is the ordinary means of working faith (Romans 10:17): So then, arahowever; though many that hear do not believe, yet those that believe have first heard. Faith cometh by hearing. It is the summary of what he had said before, Romans 10:14. The beginning, progress, and strength of faith, are by hearing. The word of God is therefore called the word of faith: it begets and nourishes faith. God gives faith, but it is by the word as the instrument. Hearing (that hearing which works faith) is by the word of God. It is not hearing the enticing words of man's wisdom, but hearing the word of God, that will befriend faith, and hearing it as the word of God. See 1 Thessalonians 2:13.

_ _ (2.) That those who would not believe the report of the gospel, yet, having heard it, were thereby left inexcusable, and may thank themselves for their own ruin, Romans 10:18, to the end.

_ _ [1.] The Gentiles have heard it (Romans 10:18): Have they not heard? Yes, more or less, they have either heard the gospel, or at least heard of it. Their sound went into all the earth; not only a confused sound, but their words (more distinct and intelligible notices of these things) are gone unto the ends of the world. The commission which the apostles received runs thus: Go you into all the world — preach to every creature — disciple all nations; and they did with indefatigable industry and wonderful success pursue that commission. See the extent of Paul's province, Romans 15:19. To this remote island of Britain, one of the utmost corners of the world, not only the sound, but the words, of the gospel came within a few years after Christ's ascension. It was in order to this that the gift of tongues was at the very first poured so plentifully upon the apostles, Acts 2. In the expression here he plainly alludes to Psalms 19:4, which speaks of the notices which the visible works of God in the creation give to all the world of the power and Godhead of the Creator. As under the Old Testament God provided for the publishing of the work of creation by the sun, moon, and stars, so now for the publishing of the work of redemption to all the world by the preaching of gospel ministers, who are therefore called stars.

_ _ [2.] The Jews have heard it too, Romans 10:19-21. For this he appeals to two passages of the Old Testament, to show how inexcusable they are too. Did not Israel know that the Gentiles were to be called in? They might have known it from Moses and Isaiah.

_ _ First, One is taken from Deuteronomy 32:21, I will provoke you to jealousy. The Jews not only had the offer, but saw the Gentiles accepting it and benefitted by that acceptance, witness their vexation at the event. They had the refusal: To you first, Acts 3:26. In all places where the apostles came still the Jews had the first offer, and the Gentiles had but their leavings. If one would not, another would. Now this provoked them to jealousy. They, as the elder brother in the parable (Lu. 15) envied the reception and entertainment of the prodigal Gentiles upon their repentance. The Gentiles are here called no people, and a foolish nation, that is, not the professing people of God. How much soever there be of the wit and wisdom of the world, those that are not the people of God are, and in the end will be found to be, a foolish people. Such was the state of the Gentile world, who yet were made the people of God, and Christ to them the wisdom of God. What a provocation it was to the Jews to see the Gentiles taken into favour we may see, Acts 13:45; Acts 17:5, Acts 17:13, and especially Acts 22:22. It was an instance of the great wickedness of the Jews that they were thus enraged; and this in Deuteronomy is the matter of a threatening. God often makes people's sin their punishment. A man needs no greater plague than to be left to the impetuous rage of his own lusts.

_ _ Secondly, Another is taken from Isaiah 65:1, Isaiah 65:2, which is very full, and in it Esaias is very bold — bold indeed, to speak so plainly of the rejection of his own countrymen. Those that will be found faithful have need to be very bold. Those that are resolved to please God must not be afraid to displease any man. Now Esaias speaks boldly and plainly,

_ _ a. Of the preventing grace and favour of God in the reception and entertainment of the Gentiles (Romans 10:20): I was found of those that sought me not. The prescribed method is, Seek and find; this is a rule for us, not a rule for God, who is often found of those that do not seek. His grace is his own, distinguishing grace his own, and he dispenses it in a way of sovereignty, gives of withholds it at pleasure — anticipates us with the blessings, the riches choicest blessings, of his goodness. Thus he manifested himself to the Gentiles, by sending the light of the gospel among them, when they were so far from seeking him and asking after him that they were following after lying vanities, and serving dumb idols. Was not this our own particular case? Did not God begin in love, and manifest himself to us when we did not ask after him? And was not that a time of love indeed, to be often remembered with a great deal of thankfulness?

_ _ b. Of the obstinacy and perverseness of Israel, notwithstanding the fair offers and affectionate invitations they had, Romans 10:21. Observe,

_ _ (a.) God's great goodness to them: All day long I have stretched forth my hands. [a.] His offers: I have stretched forth my hands, offering them life and salvation with the greatest sincerity and seriousness that can be, with all possible expressions of earnestness and importunity, showing them the happiness tendered, setting it before them with the greatest evidence, reasoning the case with them. Stretching forth the hands is the gesture of those that require audience (Acts 26:1), or desire acceptance, Proverbs 1:24. Christ was crucified with his hands stretched out. Stretched forth my hands as offering reconciliation — come let us shake hands and be friends; and our duty is to give the hand to him, 2 Chronicles 30:8. [b.] His patience in making these offers: All day long. The patience of God towards provoking sinners is admirable. He waits to be gracious. The time of God's patience is here called a day, lightsome as a day and fit for work and business, but limited as a day, and a night at the end of it. he bears long, but he will not bear always.

_ _ (b.) Their great badness to him. They were a disobedient gainsaying people. One word in the Hebrew, in Isaiah, is here well explained by two; not only disobedient to the call, not yielding to it, but gainsaying, and quarrelling with it, which is much worse. Many that will not accept of a good proposal will yet acknowledge that they have nothing to say against it: but the Jews who believed not rested not there, but contradicted and blasphemed. God's patience with them was a very great aggravation of their disobedience, and rendered it the more exceedingly sinful; as their disobedience advanced the honour of God's patience and rendered it the more exceedingly gracious. It is a wonder of mercy in God that his goodness is not overcome by man's badness; and it is a wonder of wickedness in man that his badness is not overcome by God's goodness.

John Wesley's Explanatory Notes

Romans 10:12

The same Lord of all is rich — So that his blessings are never to be exhausted, nor is he ever constrained to hold his hand. The great truth proposed in Romans 10:11 is so repeated here, and in Romans 10:13, and farther confirmed, Romans 10:14-15, as not only to imply, that "whosoever calleth upon him shall be saved;" but also that the will of God is, that all should savingly call upon him.

Geneva Bible Translation Notes

[[no comment]]

Cross-Reference Topical ResearchStrong's Concordance
there is no:

Romans 3:22 Even the righteousness of God [which is] by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
Romans 3:29-30 [Is he] the God of the Jews only? [is he] not also of the Gentiles? Yes, of the Gentiles also: ... Seeing [it is] one God, which shall justify the circumcision by faith, and uncircumcision through faith.
Romans 4:11-12 And he received the sign of circumcision, a seal of the righteousness of the faith which [he had yet] being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: ... And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which [he had] being [yet] uncircumcised.
Romans 9:24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
Acts 10:34-35 Then Peter opened [his] mouth, and said, Of a truth I perceive that God is no respecter of persons: ... But in every nation he that feareth him, and worketh righteousness, is accepted with him.
Acts 15:8-9 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as [he did] unto us; ... And put no difference between us and them, purifying their hearts by faith.
Galatians 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
Ephesians 2:18-22 For through him we both have access by one Spirit unto the Father. ... In whom ye also are builded together for an habitation of God through the Spirit.
Ephesians 3:6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
Colossians 3:11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all.

Lord:

Romans 14:9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.
Romans 15:12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
Acts 10:36 The word which [God] sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)
1 Corinthians 15:47 The first man [is] of the earth, earthy: the second man [is] the Lord from heaven.
Philippians 2:11 And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father.
1 Timothy 2:5 For [there is] one God, and one mediator between God and men, the man Christ Jesus;
Revelation 17:14 These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him [are] called, and chosen, and faithful.
Revelation 19:16 And he hath on [his] vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
,

rich:

Romans 2:4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
Romans 9:23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
2 Corinthians 8:9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
Ephesians 1:7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
Ephesians 2:4 But God, who is rich in mercy, for his great love wherewith he loved us,
Ephesians 2:7 That in the ages to come he might shew the exceeding riches of his grace in [his] kindness toward us through Christ Jesus.
Ephesians 3:8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
Ephesians 3:16 That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;
Philippians 4:19 But my God shall supply all your need according to his riches in glory by Christ Jesus.
Colossians 1:27 To whom God would make known what [is] the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:
Colossians 2:2-3 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; ... In whom are hid all the treasures of wisdom and knowledge.

call upon him:

Psalms 86:5 For thou, Lord, [art] good, and ready to forgive; and plenteous in mercy unto all them that call upon thee.
Psalms 145:18 The LORD [is] nigh unto all them that call upon him, to all that call upon him in truth.
Isaiah 55:6 Seek ye the LORD while he may be found, call ye upon him while he is near:
Acts 9:14 And here he hath authority from the chief priests to bind all that call on thy name.
1 Corinthians 1:2 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called [to be] saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:
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Ps 86:5; 145:18. Is 55:6. Ac 9:14; 10:34, 36; 15:8. Ro 2:4; 3:22, 29; 4:11; 9:23, 24; 14:9; 15:12. 1Co 1:2; 15:47. 2Co 8:9. Ga 3:28. Ep 1:7; 2:4, 7, 18; 3:6, 8, 16. Php 2:11; 4:19. Col 1:27; 2:2; 3:11. 1Ti 2:5. Rv 17:14; 19:16.

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