Tuesday, July 26, 2016

It is our defining moment - the world is aflame - and we must take a stand. Here is mine...

…Lessons from the Wilderness, Volume Eight…[1] [2] [3] [4]
…Time for Sorrow – Time to Stand - Time for War…

John 15:7-13
If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.  (8)  Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.  (9)  As the Father hath loved me, so have I loved you: continue ye in my love.  (10)  If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.  (11)  These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.  (12)  This is my commandment, That ye love one another, as I have loved you. 
(13)  Greater love hath no man than this, that a man lay down his life for his friends.

To the families of our brave Police in Dallas, Baton Rouge, and all across America;
…To all Officers on the Thin Blue Line,State Troopers, and men and women of
the FBI, ATF and Border Patrol, Customs, Home Land Security, the DEA…

 To you I have no words, none that may comfort, but rest assured, your loss is mine. Those who are sworn to protect and serve are under great duress – yet turn now to the One Who holds all time in His hands, raise up your voice and be heard. None of us are perfect – but now is not the time for finger pointing – but for healing. All will look upon and within themselves – only Father God knows the heart – let not your hearts be dismayed or allow doubt to cloud your minds. I feel your pain, and I pray for the safety of all. Turn and trust God…

I wanted to list all the names of the fallen – but I cannot find the bottom of the list. Those who have died in the Line of Duty breaks my heart. So many gave so much. I only have tears of gratitude for all who serve, and for all those left behind. You have served and you have held the line – you are black, white, Asian, Latino, Native American; your lives matter. There are others I have included though - not just the Police – because Law Enforcement is under siege: we as Americans must stand behind all our protectors. And I have a word for others, others around the world that are under assault ( I hope I got it right):

Pour le peuple de France:
Je suis désolé. Mon cœur est lourd, mes larmes ne peuvent pas arrêter. Quels mots puis-je dire? Quelle paix peut nous offrir cela guérir vos blessures? Mes prières semblent peu par rapport à votre douleur. Je suis désolé ... Mais les Français! Ce fut le chrétien, Charles de Herst, grand-père de Charlemagne qui a tourné la marée des Maures à la Bataille de Tours (ou Poitier) - vous êtes en guerre! Se soulever! Off vos genoux! Vos politiciens vous ont échoué, il est à vous avec Dieu pour activer cette marée une fois de plus ...

Zu meiner Brüder in Deutschland:
 Mein Herz weint für Sie heraus – and your Tränen sind meine. Kehrt um zu Gott! Kehrt um zu Gott! Möge er euch in den kommenden Tagen zu führen - aber Ihre Führer wissen, haben Sie es versäumt - sie die Barbaren in das Tor gelassen haben. Steh auf, zu Gott zurück - nur Er kann verteidigen Sie jetzt. Halten Sie Ihre Führer verantwortlich. Meine Gebete sind mit Ihnen ...

Till folket i Sverige och omgivande länder:
O ädla kulturer, från antiken - dina tårar är min. Vända sig till Gud! Vända sig till Gud! Sätt inte ditt förtroende man så på så många platser, har era ledare misslyckats - barbar är vid grinden. Stå upp, vända tillbaka till Gud - bara han kan försvara och guida dig nu med visdom. Håll era ledare till svars! Mina böner är med dig att du kan ta tillbaka ditt land, att era kvinnor kan vara säker gång, kommer att freden åter - men du måste ringa på Herren ...

I cannot address you all, but I have not forgotten any who face the challenges of the invasion of their country..

To any who disagree:
I do not discount your pain, or any other emotions you feel. But sin crouches at the door of those hearts who cannot let go of hate, bitterness or wrong. Hate destroys the vessel in which it is contained more than it can destroy that which it is directed toward. Only God can heal the hurt, right the wrong, and restore peace to a wounded soul.
If you give into hate, then the enemy of your soul has won – and you are lost.

To all of those in our Armed Services – Army, Navy, Marines, Air Force and Coast Guard:
You have given all since before this nation was a nation. And you continue to give. You have fought or deployed to places such as Afghanistan, Bahrain, Egypt, Iran, Iraq, Jordan, Kazakhstan, Kuwait, Kyrgyzstan, Lebanon, Oman, Pakistan, Qatar, Saudi Arabia, Syria, Tajikistan, Turkmenistan, U.A.E., Uzbekistan, and Yemen. Covert teams deploy to Iran, Georgia, Ukraine, Bolivia, Paraguay, Ecuador, Peru, Yemen, Pakistan (including in Baluchistan), the Philippines, Turkey, Belgium, France, Spain, Colombia and MexicoYou have died in places where no one remembers but those that were there: Bach Dang, Ia Drang, Hill 723, Khe Sanh; Belleau Wood, Meuse-Argonne, and Saint Mihiel; Oruzgan Province and Zabul Province, Dai Chopan, Bahgran Valley; Mosul, Fallujah, Anbar Province, Al Kut; Osan, Chosin, Bloody Ridge, Heartbreak Ridge (yes, it is real); Bataan, Wake, Peleliu, Kwajalein, Tarawa, Iwo, Kasserine Pass, Normandy, the  Hyères Islands, Port-Cros and Levant, the Bulge. I cannot name all the small spots, or the large battles – or the names of the dead and wounded. But you came in every race and color and you fought – my words cannot thank you enough.

To those first responders, the EMT and the Fire-Fighter:
You have gone where angels tread. You respond when bullets fly and buildings fall. You heal, you save, you have bled and died – yet when the call comes, you go. We remember you – you have pulled us from broken buildings, broken cars and raging fires; you have rushed up the sides of mountains to extinguish the blazes that threaten our homes. You have cried with us as our child has passed; you have saved our lives. How can we thank you?

Some mentioned above have stood and gave their lives for their friends – yet all have also stood for those they haven’t even known, and this occurs all around the world. Some are simply innocents, caught in a deadly web of hate and madness.
…But this I know…
Love has no borders.

I hope none are offended that I mention but a few civilians here, but make no mistake, the people of France, Germany, America and Sweden - in fact all of western civilization - are at war. I do not make light of the loss of anyone who has lost a loved one, be it from Islamic terrorism or be it due to other circumstances. Leave the discussion for what is occurring here and abroad for later. Today, I want to mourn and console those who serve, them and their families. I don’t know how to though. Saying “I’m sorry” is not enough. Saying “Thank you” seems to be – so empty. It is too easy to fall into platitudes – and come off sounding made-up and trite. Even though the sentiments are genuine – how can they convey the message? What do they, our protectors see all around them? Protests, anger, some cheer for the passing of their brothers – nations gloat over the deaths of soldier and innocents. The talking heads on the airwaves mock and ridicule – and this is the problem. This mockery – of a cry for justice, but it is blood they want; this cry for peace, yet they gear for war. This mocking outcry about only certain lives matter – yet daily unborn children are sacrificed to Moloch and young and old are shot down in the streets over drug profits and turf. We fight wars in faraway lands – wars that should have already been won – but were lost because of cowardly leaders, and gutless politicians. Now brave men and women must once more go into the fray, the dogs of war must once again howl, and the soldier goes to war with one hand tied. Criminals flood across our borders – yes they are all criminals because that is the definition of crime, breaking a law. So it is with most of us – we too are guilty of breaking the Law of G-d, yet we wonder why judgment has come. Because we mock.

We would do well to heed the words of Jude:

Jude (NET)
1:1 From Jude,1 a slave2 of Jesus Christ and brother of James,3 to those who are called, wrapped in the love of4 God the Father and kept for5 Jesus Christ.
1:2 May mercy, peace, and love be lavished on you!6
1:3 Dear friends, although I have been eager to write to you7 about our common salvation, I now feel compelled8 instead to write to encourage9 you to contend earnestly10 for the faith11 that was once for all12 entrusted to the saints.
13 1:4 For certain men14 have secretly slipped in among you15 – men who long ago16 were marked out17 for the condemnation I am about to describe18 – ungodly men who have turned the grace of our God into a license for evil19 and who deny our only Master20 and Lord,21 Jesus Christ.
1:5 Now I desire to remind you (even though you have been fully informed of these facts22 once for all23) that Jesus,24 having saved the25 people out of the land of Egypt, later26 destroyed those who did not believe.

1:6 You also know that27 the angels who did not keep within their proper domain28 but abandoned their own place of residence, he has kept29 in eternal chains30 in utter31 darkness, locked up32 for the judgment of the great Day.
1:7 So also33 Sodom and Gomorrah and the neighboring towns,34 since they indulged in sexual immorality and pursued unnatural desire35 in a way similar to36 these angels,37 are now displayed as an example by suffering the punishment of eternal fire.
1:8 Yet these men,38 as a result of their dreams,39 defile the flesh, reject authority,40 and insult41 the glorious ones.42

1:9 But even43 when Michael the archangel44 was arguing with the devil and debating with him45 concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”
 1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend.46
1:11 Woe to them! For they have traveled down Cain’s path,47 and because of greed48 have abandoned themselves49 to50 Balaam’s error; hence,51 they will certainly perish52 in Korah’s rebellion.

1:12 These men are53 dangerous reefs54 at your love feasts,55 feasting without reverence,56 feeding only themselves.57 They are58 waterless59 clouds, carried along by the winds; autumn trees without fruit60 – twice dead,61 uprooted;
1:13 wild sea waves,62 spewing out the foam of63 their shame;64 wayward stars65 for whom the utter depths of eternal darkness66 have been reserved.
1:14 Now Enoch, the seventh in descent beginning with Adam,67 even prophesied of them,68 saying,
“Look! The Lord is coming69 with thousands and thousands70 of his holy ones, 1:15 to execute judgment on71 all, and to convict every person72 of all their thoroughly ungodly deeds73 that they have committed,74 and of all the harsh words that ungodly sinners have spoken against him.”75 1:16 These people are grumblers and76 fault-finders who go77 wherever their desires lead them,78 and they give bombastic speeches,79 enchanting folks80 for their own gain.81
1:17 But you, dear friends – recall the predictions82 foretold by the apostles of our Lord Jesus Christ.83
1:18 For they said to you, “In the end time there will come84 scoffers, propelled by their own ungodly desires.”85 1:19 These people are divisive,86 worldly,87 devoid of the Spirit.88
1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit,89 1:21 maintain90 yourselves in the love of God, while anticipating91 the mercy of our Lord Jesus Christ that brings eternal life.92
 1:22 And have mercy on those who waver; 1:23 save93 others by snatching them out of the fire; have mercy94 on others, coupled with a fear of God,95 hating even the clothes stained96 by the flesh.97
1:24 Now to the one who is able to keep you from falling,98 and to cause you to stand, rejoicing,99 without blemish100 before his glorious presence,101
1:25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen. [5]

By our mockery of all things sacred, we have lifted up the profane and are reaping the curse. We are traveling down the path of Cain, sin is crouching at the door, ready to devour and broad is that path that is leading us to destruction… Lawlessness and chaos abound throughout America:

“…51 major cities’ police departments’, 29 reported increases in the number of homicides, including:
Arlington PD, Atlanta PD, Aurora PD, Austin PD, Baltimore County PD, Boston PD, Chicago PD, Dallas PD, Forth Worth PD, Jacksonville Sheriff’s Dept., Las Vegas Metropolitan PD, Long Beach PD, Los Angeles County Sheriff’s Dept., Los Angeles PD, Louisville Metro PD, Nashville PD, Newark PD, Oklahoma City PD, Orlando PD, Philadelphia PD, Phoenix PD, Pittsburgh PD, Prince George’s County PD, San Antonio PD, San Diego PD, San Jose PD, Seattle PD, Tulsa PD, Washington DC (Metro PD).

As Stephens noted, several cities experienced substantial increases in violent crime. In Chicago, for example, homicides grew from 211 in the first half of 2015 to 316 so far this year. Rape in Chicago was also up (677 compared to 643 last year) as was robbery (5,176 compared to 4,050 last year), aggravated assault (2,751 compared to 2,298 last year), and non-fatal shootings (1,321 compared to 875 last year).

Phoenix, Las Vegas, Dallas, Los Angeles County, Louisville, and San Antonio, as Stephens indicated, also saw markedly higher violent crime levels. Seventy-eight homicides were reported in Phoenix during the first half of this year, 26 more than were reported during the first half of 2015. Las Vegas reported 90 homicides so far this year, 34 more than last year. Dallas has seen an increase of 14 more homicides over last year, reaching 83. Los Angeles County reported 25 more homicides over last year with a total so far this year of 110. Louisville and San Antonio both reported 19 more homicides than the first half of 2015…” [6]

While not all crime is Jihadist related, the breakdown of civilized society is happening, and into this the Jihadists ply their trade of terror and barbarity. It is our lack of remorse for our sins that is haunting us today. We have given our freedoms to an elite class that only wants to enslave not only ourselves, but all generations that follow. We have fogotten our God, and He has withdrawn the hedge of protection over us. Our security services, here and abroad, do not seem to be able to predict, let alone, contain this assault on our borders and cultures. Add to that the growing dissatisfaction of an easily manipulated generation of young people, and the mix is deadly. But the problems do not end there.

The culture of death that is Islam, the culture of submission to a 7th century ideology that has been at war with the West for almost 1400 years, is leading the world head on to a confrontation unlike any we have ever seen. The mix of the “romancing” this culture with socialism, of declaring a “moral equivalency” or even superiority over the mores and ways of Western society has many looking like ostriches – their heads stuck in the ground…

A nation or nations on their knees only works when the act is one of humble reverence to the God of Abraham, Isaac and Jacob -  anything else is to ignore or hide from obvious signs of danger[7] or to refuse to think about an unpleasant situation, hoping that it will improve so that you will not have to deal with it. [8]

Without God, the other two solutions are a sure method toward suicide of a nation and/or its people. We cannot give way to hate - but we cannot pretend that hate is not out there. Love is our greatest weapon, but sadly, war has come to us, war has come to the world, and love may not be enough. Yeshua Ha'Machiach IS enough, but He told us that:

"...See, I send you out as sheep in the midst of wolves. Therefore be wise as serpents 
and innocent as doves..." 

 Pray that God will change hearts and minds, but I am afraid too many have their heads buried in the sand and the wolves are at the door.

I mean, truthfully? You can die on your knees with your head in the sand or stand and fight for what is right, fight for your homes, your children, your women, your nation, your culture, your God.

You need to stand and demand your government and its institutions protect you – the citizen. You need to stand for those legal immigrants who choose to assimilate and become part of your nation, and demand that those who are there simply to destroy your (and our) rule of law and order be sent away – they do not belong in a civilized society. Harsh words I know, especially from a believer in Messiah Yeshua. But we must take a stand as Charles did in the Battle of Tours – if you don’t know about him, look him up. We have to push back against the encroaching darkness. We have to push back against the seeds of anarchy and chaos in our own lands – against those who destroy and loot and burn. We have to push back against senseless and tragic assault on the blue line that protects us. We have to push back against the tide of political correctness that is killing our citizens. We have to stand for the Judeo-Christian values that made Western Civilization. I am not intolerant - but it is time we stand against those who no longer tolerate the God of Heaven and Earth - for their way has led us to this precipice; one more push and Western civilization may be lost. We have to stand:

Ephesians 6:10-20 (JNT)

10 Finally, grow powerful in union with the Lord, in union with his mighty strength! 11 Use all the armor and weaponry that God provides, so that you will be able to stand against the deceptive tactics of the Adversary.
 12 For we are not struggling against human beings, but against the rulers, authorities and cosmic powers governing this darkness, against the spiritual forces of evil in the heavenly realm.

13  So take up every piece of war equipment God provides; so that when the evil day comes, you will be able to resist; and when the battle is won, you will still be standing. 14 Therefore, stand! Have the belt of truth buckled around your waist,h put on righteousness for a breastplate,i15 and wear on your feet the readiness that comes from the Good News of shalom.j16 Always carry the shield of trust, with which you will be able to extinguish all the flaming arrows of the Evil One. 17 And take the helmet of deliverance; k along with the sword given by the Spirit, that is, the Word of God; 18 as you pray at all times, with all kinds of prayers and requests, in the Spirit, vigilantly and persistently, for all God’s people.

19 And pray for me, too, that whenever I open my mouth, the words will be given to me to be bold in making known the secret of the Good News, 20 for which I am an ambassador in chains.
Pray that I may speak boldly, the way I should. [9]

We wrestle not with flesh and blood – but our enemy uses flesh and blood against us – we cannot bury our heads in the sand. I am not calling for hate - I am not calling for us to be vigilantes, for then we are no better than the brutes who slew Father Jacques Hamel today. But it is a call to arms. We must push back, or all is lost. Due diligence is called for - and a return to the rule of law within all our nations: no longer should an snobbish, elite class of privileged ne'er-do-wells tell us what is right, when we can see that their way is what is wrong. It is time for our Battle of Tours – may we all prepare, may we pray for the warriors that shield us, and may we stand and yes, fight if we must – for unless Father Yahveh decrees it – I’ll not die on my knees brethren, begging for my life. I’ll be standing and pushing against the gates of hell – they cannot prevail.

May He bless you all, and keep you safe in the storm that is coming, Amein.

[1] Authors note: Use of information from Jewish-themed websites should not be construed as these sites endorsing or confirming any thesis introduced by the author of this epistle. I present the information from their respective sites for instructional purposes only and/or to aid in the readers understanding of the subjects discussed. The inverse is also true – by using these sites in no way confirms or denies that this author holds to all things found on these sites – but brethren, we all can learn from one another, Jew and Gentile; may it be so in shalom and love and respect.
[2]  Author’s note:  Throughout this study I’ll be using the Net® Bible and  the Net® Notes: within the notes you’ll see symbols like this: ( א B Ψ 892* 2427 sys). These are abbreviations used by the NetBible© for identifying the principal manuscript evidence that they (authors and translators of the NetBible©)  used in translating the New Testament. Please go to and see their section labeled “NET Bible Principals of Translation” for a more complete explanation on these symbols and other items pertinent to the way the NET Bible uses them.
[3] Author’s Note: In these studies I have used the notes that come along with the passages I cite from the sources that I cite: these need a bit of a disclaimer though. As in all things, not everything that is footnoted is something that I necessarily agree with, especially if it contradicts what I believe pertains to any matters of the Torah or the commandments of G-d. I give you the notes as they are written by the authors of the material I cite from, so that you can see the information contained within them. It truly is not my place to edit or correct them; if they state anything that is in opposition to what I teach, then so be it. I will address these issues if requested, but for the sake of brevity (as if any of these posts of mine are brief ) I insert them and let them stand as they are. If I don’t agree with them, why do I include them you might ask? I don’t believe in censuring anyone’s opinions or scholarship; as I would not want mine censured, so I will not do to that to another. As Rabbi Hillel once stated, “What is hateful to you, do not do to another. That is the whole Torah. Go and learn it.” Torah leads me to respect others, even if I disagree; it leads me to present both sides of the coin, even if it could mean I’d lose part of the argument. That is not to say I should not challenge something I believe contradicts the truth of G-d’s word; that I will do in the main body of my epistles; that is where my gentle dissent belongs. Most (but not all) of the differences will come when I quote from the NET® Bible (but not exclusively); it has a decidedly Western/Greek mindset to it, but as a wise man once said “How do you eat chicken? Swallow the meat and spit out the bones…” I do though want to present the NET® notes because there is a wealth of information and research contained within them that I hope you find helpful.
[4] One may wonder why I omit the “o” when I write the title “G-d”. While there are many who say that to leave out the “o” is a sign of being under the influence of the Rabbis who forbid saying the name of Yahveh, I say, one must come to a conclusion on their own, and do as their heart convicts them (within the bounds of G-d’s word of course). I believe in the power of the name of the Most High – the name of Yahveh – and in uttering it in awe and reverence, yet find no contradiction in my soul for the hyphenated title “G-d”. I have written it both ways – stopped doing it, and now I have returned to the practice – as I said, one must follow the conviction of their heart. I do not disrespect anyone else’s opinion on this matter, and regardless if you think it wrong or right, I ask for the same respect. Let each be fully persuaded in their own mind and heart – and let G-d sort it out with each believer. For now, this is right for me, till the Father corrects - or confirms; I am after all, a work in progress. Shalom. 
·         [The following notes are taken from the NET Bible® footnotes, copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All rights reserved. Used by permission from, n.d. Numbering system is unique to NET® Notes.  For more information, see footnote #2and 3.
1 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
2 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
3 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
4 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
5 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (tēreō) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
6 tn Grk “may mercy and peace and love be multiplied to you.”
7 tn Grk “while being quite diligent to write to you,” or “while making all haste to write to you.” Two issues are at stake: (1) whether σπουδή (spoudē) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumenos graphein) is to be taken conatively (“I was about to write”) or progressively (“I was writing”). Without knowing more of the background, it is difficult to tell which option is to be preferred.
8 tn Grk “I had the necessity.” The term ἀνάγκη (anankē, “necessity”) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.
9 tn Grk “encouraging.” Παρακαλῶν (parakalōn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.
10 tn the verb ἐπαγωνίζομαι (epagōnizomai) is an intensive form of ἀγωνίζομαι (agōnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.
11 tn Τῇ πίστει (tē pistei) here is taken as a dative of advantage (“on behalf of the faith”). Though rare (see BDAG 820 s.v. 3), it is not unexampled and must have this meaning here.
sn The term “faith” has a variety of meanings in the NT. Here, the faith refers to the doctrinal content embraced by believers rather than the act of believing. Rather than discuss the points of agreement that Jude would have with these believers, because of the urgency of the present situation he must assume that these believers were well grounded and press on to encourage them to fight for this common belief.
12 sn The adverb once for all (ἅπαξ, hapax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).
13 sn I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.
14 tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.
15 tn “Among you” is not in the Greek text, but is obviously implied.
sn The infiltration referred to by the phrase slipped in among you was predicted by Peter (2 Pet 2:1), Paul (e.g., Acts 20:29–30), and OT prophets.
16 tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.
17 tn Grk “written about.”
18  18 tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5–18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it
19 tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).
sn Turned the grace of our God into a license for evil. One of the implications that the gospel in the apostolic period was truly a gospel of grace was the fact that the enemies of the gospel could pervert it into license. If it were a gospel of works, no such abuse could be imagined. Along these lines, note Rom 6:1 - “Are we to remain in sin so that grace may increase?” This question could not have even been asked had the gospel been one of works. But grace is easily misunderstood by those who would abuse it.
20 tc Most later witnesses (P Ψ M sy) have θεόν (theon, “God”) after δεσπότην (despotēn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despotēs) was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (P72, 78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.
sn The Greek term for Master (δεσπότης, despotēs) is the same term the author of 2 Peter used (2 Pet 2:1) to describe his Lord when he prophesied about these false teachers. Since δεσπότης is used only ten times in the NT, the verbal connection between these two books at this juncture is striking. This is especially so since both Peter and Jude speak of these false teachers as denying the Master (both using the same verb). The basic difference is that Peter is looking to the future, while Jude is arguing that these false teachers are here now.
21 tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270–78. See also Titus 2:13 and 2 Pet 1:1
22 tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidotas) is an implied ὑμᾶς (humas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.
sn That Jude comments on his audience’s prior knowledge of what he is about to tell them (you have been fully informed of these facts) may imply that they were familiar with 2 Peter. In 2 Pet 2:4ff., the same illustrations from the OT are drawn. See the note on the following phrase once for all.
23 tc ‡ Some translations take ἅπαξ (hapax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (hoti) clause. The reading of NA27, πάντα ὅτι [] κύριος ἅπαξ (panta hoti [ho] kurios hapax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (P72 A B C2 33 81 623 2344 M vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, sōsas).
sn In this translation, Jude is stressing that the readers have been informed once for all of the OT illustrations he is about to mention. Where would they get this information? Most likely from having read 2 Peter. Earlier Jude used the same adverb to indicate that these believers had a written record of the faith. This seems to be his implication here, too. Thus, for the second time Jude is appealing to the written documents of the early church as authoritative as opposed to the messages of the false teachers. As the 1st century began to draw to a close, the early church found itself increasingly dependent on the letters and gospels of the apostles and their associates. Once those apostles died, false apostles and false teachers sprang up, like wolves in sheep’s clothing (cf. Acts 20:29–30). To combat this, some of the latest books of the NT stressed the authority of what had been written (so Hebrews, Jude, Ephesians, 1 John). Although these writers anticipated the return of the Lord, they also braced their audiences for a delay of the parousia (the second coming of Christ) by suggesting that when they were gone the NT documents should guide them.
24 tc ‡ The reading ᾿Ιησοῦς (Iēsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (theos, “God”) for ᾿Ιησοῦς (though P72 has the intriguing reading θεὸς Χριστός [theos Christos, “God Christ“] for ᾿Ιησοῦς). In addition to the evidence supplied in NA27 for this reading, note also {88 322 323 424c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.
sn The construction our Master and Lord, Jesus Christ in v. 4 follows Granville Sharp’s rule (see note on Lord). The construction strongly implies the deity of Christ. This is followed by a statement that Jesus was involved in the salvation (and later judgment) of the Hebrews. He is thus to be identified with the Lord God, Yahweh. Verse 5, then, simply fleshes out what is implicit in v. 4.
25 tn Or perhaps “a,” though this is less likely.
26 tn Grk “the second time.”
27 tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
28 tn Grk “who did not keep their own domain.”
sn The idea is that certain angels acted improperly, going outside the bounds prescribed by God (their proper domain).
29 sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.
30 sn In 2 Pet 2:4 a less common word for chains is used.
31 tn The word ζόφος (zophos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.
32 tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).
33 tn Grk “as.”
34 tn Grk “the towns [or cities] surrounding them.”
35  35 tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος (heteros; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelthousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.
36 tn Or “in the same way as.”
37 tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.
38 tn The reference is now to the false teachers.
39 tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (houtoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.
40 tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”
41 tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”
42 sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).
43 tn The word “even” is not in Greek; it is implied by the height of the contrast.
44 sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.
45 tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”
46 tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.
sn They instinctively comprehend. Like irrational animals, these false teachers do grasp one thing - the instinctive behavior of animals in heat. R. Bauckham (Jude, 2 Peter [WBC], 63) notes that “Though they claim to be guided by special spiritual insight gained in heavenly revelations, they are in fact following the sexual instincts which they share with the animals.” Jude’s focus is somewhat different from Peter’s: Peter argued that, like irrational animals who are born to be caught and killed, these men will be destroyed when destroying others (2 Pet 2:12). Jude, however, does not mention the destruction of animals, just that these false teachers will be destroyed for mimicking them.
47 tn Or “they have gone the way of Cain.”
48 tn Grk “for wages.”
49 tn The verb ἐκχέω (ekcheō) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).
50 tn Or “in.”
51 tn Grk “and.” See note on “perish” later in this verse.
52 tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).
53 tn Grk “these are the men who are.”
54 tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spilas] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” - as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.
55 tc Several witnesses (A Cvid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatais, “deceptions”) for ἀγάπαις (agapais, “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.
sn The danger of the false teachers at the love feasts would be especially pernicious, for the love feasts of the early church involved the Lord’s Supper, worship, and instruction.
56 tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17–22.
57 tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainō) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.
58 tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.
59 tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).
60 sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16–20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.
61 tn Grk “having died twice.”
sn Twice dead probably has no relevance to the tree metaphor, but has great applicability to these false teachers. As in Rev 20:6, those who die twice are those who die physically and spiritually. The aphorism is true: “born once, die twice; born twice, die once” (cf. Rev 20:5; John 3, 11).
62 tn Grk “wild waves of the sea.”
63 tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”
64 tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.
65 sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.
66 tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.
67 tn Grk “the seventh from Adam.”sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.
68 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).
69 tn Grk “has come,” a proleptic aorist.
70 tn Grk “ten thousands.” The word μυριάς (murias), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.
71 tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).
72 tn Or “soul.”
73 tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.
74 tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebeō) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.
75 sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.
76 tn “And” is not in Greek, but is supplied for the sake of English style.
77 tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.
78 tn Grk “(who go/going) according to their own lusts.”
79 tn Grk “and their mouth speaks bombastic things.”
sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5–6.
80 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.
81 tn Or “to their own advantage.”
82 tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.
83 sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.
84 tn Grk “be.”
85 tn Grk “going according to their own desires of ungodliness.”
sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.
86 tn Grk “these are the ones who cause divisions.”
87 tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).
88 tn Grk “not having [the] Spirit.”
sn The phrase devoid of the Spirit may well indicate Jude’s and Peter’s assessment of the spiritual status of the false teachers. Those who do not have the Spirit are clearly not saved.
89 tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.
90 tn Or “keep.”
91 tn Or “waiting for.”
92 tn Grk “unto eternal life.”

93 tn Grk “and save.”
94 tn Grk “and have mercy.”
95 tn Grk “with fear.” But as this contrasts with ἀφόβως (aphobōs) in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for Joining a fear of God to mercy is an important balance when involved in disciplinary action. On the one hand, being merciful without fear can turn to unwarranted sympathy for the individual, absolving him of personal responsibility; but fearing God without showing mercy can turn into personal judgment and condemnation.
96 sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.
97 tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.
98 tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.
99 tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”
100 tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.
101 tn Or “in the presence of his glory,” “before his glory.”
·         End NET® Bible Notes
[5]  Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

[7] McGraw-Hill Dictionary of American Idioms and Phrasal Verbs. © 2002 by The McGraw-Hill Companies, Inc.
[8] Cambridge Idioms Dictionary, 2nd ed. Copyright © Cambridge University Press 2006. Reproduced with permission.
Isaiah 11:5
Isaiah 59:17
Isaiah 52:7
[9]  Stern, D. H. (1989). Jewish New Testament: A translation of the New Testament that expresses its Jewishness (1st ed.). Jerusalem, Israel; Clarksville, Md., USA: Jewish New Testament Publications.

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