When modern readers think about a “gate” of an ancient city, the mental image is often simply: an opening in a thick wall, perhaps with a wooden or metal door, allowing traffic to pass through.
This naïve notion captures part of the truth — gates were entry points in city walls — but it misses how central, complex, and multifunctional those gates were in the life of the city.
In biblical and ancient Near Eastern cities, the “gate” was not merely a passageway; it was a civic hub, a judicial court, a marketplace, a political theater, a place of social intercourse, and a symbolic frontier between inside and outside, purity and impurity, sacred and profane.
For Jerusalem (or any Israelite city), the gate structure often included multiple stages (outer gate, inner gate, an intervening courtyard or plaza), defensive elements (towers, barbicans, flanking walls), and an open space before and within the gate complex.
Archaeological and textual studies show that ancient gates were built not only for defense but for managing commerce, justice, social interaction, control of movement, and public order.
We will discuss (1) the physical architecture, (2) the social-legal functions, (3) the theological and symbolic dimensions (with biblical references), (4) particular personalities tied to gates, and (5) correct common misunderstandings modern readers tend to hold.
Architecture and Physical Layout of a Gate Complex
Basic Defensive Layout
A gate in the ancient world was a weak point in the city’s wall — the most tempting place for an enemy to attack — so gate design was more than decorative; it was a key element of the city’s fortification. You saw various protective strategies:
- Double gates or gate pairs: Many cities used an outer gate and inner gate, with a courtyard or open intervening space between them. A hostile force might breach one gate but still have to contend with the second. This “gate-within-a-gate” design also created a controlled zone for checking goods and people.
- L-shaped entry passages: Instead of making the road straight through, often the approach wound or bent (e.g. L-shaped) so that attackers couldn’t surge straight in with force. This bent entry gave defenders lateral advantage and prevented direct momentum. (Many of the medieval and later Jerusalem gates reflect this approach.)
- Flanking towers and guardrooms: On either side of the gate were towers, guardrooms, and sometimes machicolations (openings to drop things on attackers). These allowed defenders to cover the gate passage from above and from the sides.
- Courtyard or plaza area: The space between the outer and inner gate (or immediately inside) often became a plaza, courtyard, or open area. That plaza could serve as a marketplace, gathering area, or venue for public business and justice.
- Gate chambers: Some gates had side chambers or “wings” (rooms) on either side, useful for storage, guard quarters, administrative functions, or keeping detained persons. These chambers also buttressed the walls and reinforced the gate structure.
- Threshold, door leaves, portcullises: The gate would have massive doors (wood, often reinforced with metal) and sometimes portcullises or barriers to drop or slide into place in times of emergency. The threshold itself might be raised or stepped to slow traffic.
- Paved approaches and drainage: The plazas and approaches were often paved or at least leveled, to manage traffic, water drainage, and cleanliness.
Thus, the gate complex was something like a fortress in miniature, but with a twist: it was meant to be open much of the time for commerce, legal business, and public life. It walked a tension between openness and control.
In Jerusalem, we have evidence of multiple gate structures over different periods — the Middle Gate in the northern wall, the Golden (Eastern) Gate, the Lions’ Gate, the Dung Gate, Zion Gate, Herod’s Gate, and Damascus Gate, among others.
As an example: the Jaffa Gate (rebuilt under Ottoman rule) has an L-shaped entry and two sequential doors (outer and inner) to slow movement.
Also, note: the “Golden Gate” (Eastern Gate) is sealed in relatively recent centuries, but its original design is believed to be a double gate and a significant portal.
Gate, Plaza, and Street Continuity
Let me emphasize: the gate was not the only locus of action. The plaza in front of the gate (outside) and the street immediately inside were part of the stage. Markets would form, crowds gather, merchants would line booths, processions would pass, and public announcements would be made from or near the gate. The gate plaza functioned as the busy “town square” of that era.
Between the two gate thresholds, merchants, travelers, and people entering or leaving would pass through a kind of transitional zone, which could be regulated, taxed, searched, or supervised — a buffer between the outside world and the secured interior. (In some cases, the intervening courtyard between gate pairs served exactly this purpose.)
Streets radiating from gates were often major arteries of the city. In many cities, the main thoroughfare (e.g. the cardo in Greco-Roman cities) connected to major gates. In Jerusalem, for instance, Damascus Gate leads into the main northern thoroughfare.
Social, Economic, Judicial, and Political Functions of Gates
The gate was literally the forum of the city. It was where life’s business (and politics) got done.
Let’s categorize the principal roles:
Legal and Judicial Center (“Sitting in the Gate”)
One of the best-known functions of a city gate in biblical times was as the place where elders or judges sat to hear disputes and render judgments. This practice appears again and again in the Old Testament.
Example: Ruth 4:1–11
Then went Boaz up to the gate and sat him down there: and, behold, the kinsman of whom Boaz spake came by. And Boaz said, ‘Ho, such a one! turn aside, sit down here.’ … And he said, ‘What day’s today?’ They said, ‘Even the day that the kinsman must redeem.’ Then said he, ‘I cannot redeem it for myself, lest I impair my own inheritance: take thou my right to redeem for thyself.’ … Then the kinsmen said, ‘I cannot redeem it for myself.’
In this narrative, the legal transaction (the redemption of land, and Ruth’s position as the next-of-kin) is formally transacted in the presence of the city elders at the gate. The gate is the public courtroom, witnesses present, legal status declared.
Example: Deuteronomy 21:18–21
And if a man have a stubborn and rebellious son, which will not obey the voice of his father or the voice of his mother, and that, when they have chastened him, will not hearken unto them: then shall his father and his mother lay hold on him, and bring him out unto the elders of his city (to the gate). … And all the men of his city shall stone him with stones, that he die.
That shows that the process of judgment — even capital punishment — would be done at the gate, before the elders of the city, in public view.
Example: Job 29:7–10
When I went out to the gate of the city, when I prepared my seat in the street; The young men saw me, and hid themselves; and the aged arose, and stood up. The princes refrained talking, and laid their hand on their mouth. The noble men held their peace, and their tongue cleaved to the roof of their mouth.
Job says that he used to go to the city gate and occupy a seat there, hearing the people and judging in the open. The scene implies he held a public judicial role, and his decisions commanded respect. (Many commentaries affirm that “the gate” means the judicial seat in the city’s public space.)
Example: 2 Samuel 15:2
And Absalom would rise early, and stand beside the way of the gate: and when any man had a dispute to come before the king for judgment, Absalom would call to him … and Absalom said, ‘See, your matters are good and right; but there is no deputy of the king to hear you.’ So Absalom stole the hearts of the men of Israel.
Here Absalom sits beside the gate to intercept appeals or petitions to the king. He deliberately placed himself in that high-traffic judicial spot to gain influence.
Hence in Israelite cities, the gate was not marginal to justice — it was the seat of justice.
Thus “sitting in the gate” is shorthand in the Hebrew Bible for being a judge, an elder, or a person of authority in the city. (See also Proverbs 31:23)
This arrangement makes sense: the gate was a public space, seen by everyone; accessible; already a place of congregation. Holding court there made justice visible, transparent, and socially grounded.
Commercial and Market Activity
Because the gate was a concentration point of traffic, trade, and travelers, it naturally became a hub for commercial exchange.
- Travellers arriving from outside would bring goods, cattle, grain, spices, etc. These goods would often be offered, stored temporarily, or sold near the gate. The plaza would host stalls or markets.
- The gate allowed tolling, inspection, and taxation. Officials might inspect goods for quality, weigh them, collect customs or import taxes or tariffs before letting through. This allowed the city to control what entered, check for contraband, and raise revenue.
- Because the gate plaza was a focal point, local artisans, merchants, peddlers, and hawkers would set up shops or booths nearby. Over time, the area inside the walls nearest the gate often became densely commercial.
- Gate chambers or side rooms might serve as offices for those who recorded transactions, stored goods, or held customs offices.
In short: the gate was the marketplace in practice. That is why when the Bible sometimes talks about “the gate,” the meaning is occasionally “the commercial center / marketplace of the city” (or overlaps with it).
Public Announcements, Heralding, and Communal Assemblies
The gate was a natural stage. Leaders, prophets, or city officials could stand at the gate and proclaim decrees, judgments, or religious exhortations. Because of its visibility and centrality, any statement made there would reach many people.
For example:
- Wisdom is personified in Proverbs 1:20–21: “Wisdom crieth without; she uttereth her voice in the streets: She crieth in the chief place of concourse; she uttereth her words in the gates of the city.” (Prov. 1:20–21).
The imagery suggests the gate is a place of maximum exposure for moral teaching. - In Nehemiah’s reforms, crowds gather at the gates for reading of the law (Nehemiah 8). The people assemble in open public places, including the street at the gate.
- Kings or governors might make proclamations, summon honor guards, or dispatch messengers from the gate.
Thus the gate functioned as a platform for speech, governance, and symbolic rulership.
Control of Movement, Security, and Screening
Because the gate was a checkpoint for people and goods crossing from outside to inside (and vice versa), it was a natural site for control:
- The gate’s structure allowed officials to inspect, screen, or even block entry for undesired persons or goods.
- In times of war or crisis, gates could be closed, barred, or defended vigorously. The dual gate design allowed partial closure while still permitting limited traffic.
- The gate could be sealed or blocked (as in times of siege or during divine judgment).
- Gates were pivotal in defense: if the gate fell, the wall’s integrity was compromised.
- The concept of the “outer boundary” is captured in biblical theology: e.g. the Eastern Gate in Ezekiel is “shut” because the Lord has entered by it. (Ezek. 44:1–3).
- The Dung Gate in Jerusalem is ironically named because refuse and waste (filth) was carried out via that gate (so as to maintain inside cleanliness) — a kind of regulated exit point for the unwanted.
Thus gates were not just open portals; they were nodes of control and regulation.
Symbolic, Political, and Social Identity
Beyond their pragmatic roles, gates carried heavy symbolic weight:
- The gate represented public authority, royal sovereignty, and communal identity. A city’s prestige was partly measured by how imposing and well-built its gates were.
- The gate delineated inside vs. outside, insider vs. foreigner, allowed vs. forbidden. Symbolically, it was a threshold of holiness or separation.
- In prophetic and poetic texts, gates become metaphors of access to God, of spiritual openness or closure (e.g., “open to me the gates of righteousness” in Psalm 118).
- The attaching of royalty or princes to the gate (e.g. Absalom sitting by the gate) is a political claim to legitimacy.
- The sealing of the Eastern Gate in later Jerusalem tradition is interpreted by some as prophetic (awaiting the Messiah) — though historically that sealing is complicated by later political and architectural modifications.
In summary, the gate was not a utilitarian afterthought—it was central to how a city defined itself, governed, and projected authority.
Biblical Examples—Patriarchs, Kings, Prophets, and the Gate
Let’s journey through Scripture and highlight several personalities who “tied themselves to the gate,” either literally or symbolically, and draw out what that tells us about gate life.
Abraham, Lot, and Sodom: Early Gate Scenes
Though not much detail is given about the physical architecture, Genesis introduces us to a key gate scene (Gen. 19:1):
And there came two angels to Sodom in the evening; and Lot sat in the gate of Sodom.
Lot sat in the gate, meeting visitors (the angels in disguise). He was among the “leading men” of the city — presumably, in the public domain. The gate is the place of reception, encounter, and civic business.
Later, Lot appeals to the city’s inhabitants to spare his guests, bargaining with them from his position in the gate (Genesis 19). That shows the gate as the platform for negotiation, debate, and petition.
While we don’t know exactly what his seat looked like, the fact that a private individual could use the gate as his locus of authority suggests the gate was a public arena open to civic actors, not just official judges.
Moses, Israelites, and the Wilderness Law (Deuteronomy)
As earlier noted, Deuteronomy 21:18–21 prescribes that the rebellious son be brought to the elders at the gate for judgment. That embeds the principle that the gate is the communal tribunal.
Other legal and covenantal instructions involve gate functions (e.g. boundaries of the city, building, and access regulations). While not always naming a gate, the underlying assumption is that the city’s governance is mediated through its gates.
David, Solomon, and Royal Gate Appearances
While the Old Testament does not explicitly narrate David or Solomon sitting in the gate in the same way as Job or Boaz, the concept of royal authority passing through gates is implied (e.g. processions, entries, and enthronements). The king would enter the city through gates in triumph; the gate was part of his ceremonial domain.
Also, when Absalom (David’s son) sets himself beside the gate to hear appeals, he is usurping judicial authority, essentially appropriating the royal prerogative in a public space. (2 Samuel 15:2) That shows the gate as recognized as a locus of legitimacy.
Job: The Judge in the Gate
Job’s self-recollection is vivid (Job 29:7–10):
When I went out to the gate of the city … when I prepared my seat in the street … The young men saw me … the noble men held their peace …
He describes walking to the gate, setting up his seat (probably a raised chair or bench), and presiding over the people. The “street” is equivalent to the public area by the gate. He recalls how people respectfully awaited his words, how rulers paused to listen, which indicates the gate was socially recognized as a dignified public courtroom.
Commentators note that Job was likely a local magistrate. His gate seat functioned akin to a city judge’s bench. (Jamieson-Fausset-Brown, Matthew Poole, etc.)
This underscores that gate courts were not accidental but institutional.
Ruth and Boaz: Redemption in the Gate
As we saw above, the transaction by which Boaz becomes kinsman-redeemer for Ruth (and thus legally binding to marry and maintain the property of her deceased husband) is carried out in the gate, before the elders, with witnesses. That anchors the gate as the site of lawful contract, agreement, and public ratification.
It also highlights the social dimensions: Ruth was a Moabite widow, Boaz a prominent man, and the gate was the place where legal, social, and covenantal concerns met.
Prophets, Preachers, and Gate Oracles
Prophets often used gates to deliver oracles or exhort people:
- In many prophetic texts, the prophet walks to the gate and proclaims a word from the Lord (i.e. Jeremiah, Amos, etc.). The gate as a public pulpit gives audience.
- The imagery of “opening the gates so that righteous people may enter” or “closing gates in judgment” occurs in poetic texts (e.g. Psalm 24, Psalm 118).
- Ezekiel’s vision of the Eastern Gate (which is closed) in Ezekiel 44:1–3 is a striking case: “Then he brought me back the way of the gate of the outward sanctuary which looks toward the east; and it was shut. … Because the Lord, the God of Israel, has entered in by it, therefore it shall be shut. It shall not be opened . . . it is for the prince.” (Ezek. 44:1–3) This prophecy indicates that gate has spiritual meaning: it is shut because God Himself has passed through. The prince (a messianic figure) may use it, but others may not. The closing is theological, prophetic, and symbolic.
- In Lamentations 2:9 the poet laments: “Her gates have sunk into the ground; and her bars are destroyed. Her king and her princes are among the nations.” (Lam. 2:9) The image of gates “sinking” is metaphorical, but the gate is central to the lament over Jerusalem’s ruin.
- In Psalm 118:19–20: “Open to me the gates of righteousness: I will go into them, and I will praise the Lord: This gate of the Lord, into which the righteous shall enter.” Here the gate is spiritual metaphor: entering God’s ways, righteousness, etc.
Absalom and Power at the Gate
Absalom’s gambit is instructive (2 Sam. 15:2):
Absalom would rise early, and stand beside the way of the gate: and when any man had a dispute … Absalom would say, ‘See, your matters are good and right; but there is no deputy of the king to hear you.’ … So Absalom stole the hearts of the men of Israel.
Absalom physically positions himself at the gate, tampering with the judicial route to King David. By intercepting ears, gaining trust, and presenting himself as a more accessible judge, he draws people to him. He doesn’t simply “take over the throne” by force — he begins by appropriating the accepted venue of civic justice. That shows how politically potent “the gate” was.
Common Modern Misunderstandings
Modern readers often misinterpret “gate” in biblical texts because they superimpose our present notions of gates (small, ornamental, static) onto the ancient context. Here are several misunderstandings and corrections:
Misunderstanding 1: A gate is just a doorway; nothing more
Correction: As we have seen, a gate was a complex architectural and social construct. It was the city’s public square, courthouse, marketplace, checkpoint, and symbolic portal. It was a venue, not just a door.
Misunderstanding 2: Gate judgments were informal or secondary
Correction: On the contrary, gate judgments were formal, with elders, witnesses, public accountability. They were central to the city’s legal system, not marginal or ad hoc.
Misunderstanding 3: Only kings or priests sat at gates
Correction: While kings or governors might appear at gates, many local elders, judges, chiefs, or respected citizens likewise presided over gate courts. The gate was not reserved exclusively for monarchs. Even an “average” man (like Job, or Boaz in his city) might “sit in the gate.” The gate seat was a public office, not merely royal.
Misunderstanding 4: Gate activity was purely secular
Correction: Many gate actions carried religious weight, especially in Israel, where civil, ritual, and theological life were intertwined. Prophets used gates to preach; judgments were done under covenant law; gates were treated in prophetic symbolism (openings, closings, the “Gate of the Lord”)—so the sacred and civic overlapped.
Misunderstanding 5: Gate life ended with the ancient period
Correction: To some extent, yes, modern fortification and administration have changed, but even in later Judeo-Christian tradition, gates retained ceremonial roles (e.g. processions, liturgy, pilgrim entries). And in medieval and early Renaissance cities globally, gates remained civic hubs. But biblical gates had a richness that modern city planning doesn’t replicate.
Misunderstanding 6: The “gate” in Scripture always refers to a physical gate
Correction: Sometimes “gate” is metaphorical: “gates of righteousness,” “gates shut,” “open the gates,” etc. One must pay attention to the context, whether it is a literal city gate or a symbolic/theological gate.
Reconstructing a Gate Complex of Jerusalem in Its Prime
Let us imagine a plausible gate complex around ancient Jerusalem (say, during the Late Bronze / Iron Age or the time of the monarchy). This is speculative, but informed by archaeology and biblical descriptions.
Exterior Approach
From the valley or road approaching the city, travelers, caravans, pilgrims, and merchants would arrive at a gentle slope up to the outer gate. They would first pass through an outer gatehouse—a sturdy door with guardroom towers. Approaching animals would be slowed, animals and goods inspected.
Gate Plaza (Outer Courtyard)
After passing the outer gate, one enters a paved plaza or forecourt. This space is open, broad, possibly lined with booths or stalls for merchants, with benches or seating, shade trees, and perhaps small water troughs or fountains. In the plaza, public announcements might be made; people would gather for worship, hearing a prophet, or communal meeting.
Inner Gate / Main Gate
Beyond the plaza is the inner gate—the gateway into the city proper. It too is fortified, with flanking towers and rooms above/beside it. People would approach it from the plaza and pass through into the city’s main street. This inner gate might have doors or a portcullis.
Gate Chambers and Offices
Flanking the gate and built into the adjacent walls are several chambers or rooms. Those might house:
- Gate guards, city watch, security personnel
- Offices for customs and taxation
- Storage rooms for goods temporarily held
- Detention cells (for people held overnight or awaiting judgment)
- A register or clerk’s room for recording legal decisions
Judicial Seat and Bench
Near or inside the inner gate, possibly facing into the plaza, there is a raised seat or bench for elders or judges. From that seat, they would hear cases, settle disputes, and give verdicts. Witnesses could be summoned to stand, and parties remain before the public. The judge’s elevated place would allow visibility, authority, and fairness.
Commercial Nodes
Adjoining the gate plaza and the street inside, shops, stalls, and vendors cluster. The first block inside the gate becomes prime commercial real estate: merchants, traders, and artisans want proximity to coming and going traffic.
Flow of People and Goods
People entering Jerusalem bring goods, animals, money, and offerings. These are inspected, taxed, or perhaps stored temporarily. Trade flows inward; travelers register or check in; city officials control who enters, ensure no contraband or security risk slips in.
At night or under threat, the gate doors would be shut and barred, defenders posted on towers. In a siege, the outer and inner gates would slow attackers, forcing them to confront successive chokepoints.
Symbolic Features
Given Jerusalem’s status as the religious capital, the gate might be more monumental: decorated lintels, inscriptions, stone carving, symbol stones proclaiming the king’s name, or referencing God. The gate would be built of large cut stones, reinforced, with careful masonry. Its visibility would show the city’s dignity.
Theological & Symbolic Significance of Gates in Biblical Thought
Beyond function, gates appear repeatedly in scriptural and theological imagery. Understanding how Israel saw gates helps us read passages more richly.
Gates as Divine Access & Righteous Entry
Psalm 118:19–20:
Open to me the gates of righteousness: I will go into them, and I will praise the Lord. This is the gate of the Lord: the righteous shall enter into it.
Here the gate is spiritual. The psalmist asks the Lord to open the gate so that he (the righteous) may enter God’s presence or realm. The gate is not physical but stands for entry into divine fellowship.
Similarly, Jesus in the Gospels refers to Himself as a gate or door (e.g. John 10:7, 9). While not identical to city gates, the metaphor draws on the deep association between gate, access, boundary, and community.
Gates of Israel, Gates Closed, Gates Opened
Prophecies often speak of gates being shut or opened in judgment or restoration. Lamentations 2:9’s lament that “her gates have sunk into the ground” is a poetic way of saying Jerusalem’s walls and gates have been overthrown, its public life is destroyed.
Ezekiel’s vision of the Eastern Gate being shut (Ezek 44:1–3) is theological: because God has entered, the gate must remain shut, reserved for the prince — implying exclusivity of access. That gate is symbolic of the divine presence.
In the New Testament, when Jesus enters Jerusalem, the act of passing through gates is symbolic (e.g. triumphal entry). Gate imagery also features in Revelation (the “gates of the New Jerusalem”).
Threshold, Boundary, and Purity
The gate marks a boundary: who belongs, who is excluded; it is a point of transition. In Israel’s theology, holiness is about boundaries (clean/unclean, inside/outside). Thus the gate, as a threshold, is symbolically charged. To pass the gate is to enter a community of covenant. To be barred is to be excluded.
The fact that the Dung Gate existed as the exit for refuse is symbolic too: the city must remain undefiled; its waste is sent outward. (Nehemiah’s rebuilding of the Dung Gate shows attention to purity in the city’s layout.)
The gate is also the meeting point between sacred inside and profane outside. In temple gate imagery (e.g. the 12 gates of New Jerusalem in Revelation), gates become the structured access points into sacred space.
Mystical and Eschatological Gate Visions
In prophetic and apocalyptic literature, gates often represent eschatological access — the final opening of God’s realm to the redeemed, or the closing of gates in wrath — and the transformation or rebuilding of gates is part of the restoration narrative.
In Ezekiel’s temple visions, many gates are described (east gate, north gate, south gate) with precise rules about who may pass. The sealing, opening, or closing of these gates is part of the divine plan. (Ezek 40–48). The gate becomes a theological prism through which holiness, access, inclusion, purity, leadership, and covenant are refracted.
Why Study Gates (and Why It Matters to Christians)
You might ask: Why fuss over these gates? What relevance do they have for modern believers or for biblical theology? I suggest several reasons:
- Better Biblical Interpretation
Misunderstanding what the “gate” was leads to flat readings of many Bible passages. When we realize gates were civic forums, we appreciate that legal, prophetic, and royal acts at the gate were public, communal, socially embedded. - Theology of Access and Covenant
Gate metaphors in Scripture about access to God, “entering in,” “opening gates,” “gates of righteousness” all build on the lived reality of gates as boundary, opening, exclusion, and communal membership. Understanding the physical gate grounds the spiritual metaphor. - Church as Community, not Fortress
The gate model invites us to think of the Christian community not as an isolated fortress behind walls but as a public place of justice, conversation, hospitality, and order. The gate is neither mere defense nor hermitage — it is a public boundary with conversation, accountability, commerce, and judgment. - Social Order and Public Justice
The gate shows how justice was public, transparent, and communal. If Christians believe in justice, community, and the common good, the gate paradigm (justice done in public, disputes adjudicated visibly) is a model to recover. - Symbolism and Eschatology
Gate imagery is foundational to Christian eschatology (e.g. Revelation’s city gates, Christ as gate, entry into God’s kingdom). Knowing the gate’s role in Israel enhances reading those images more richly.
Conclusion
When we pull back our modern mental lens and reconstruct the city gate of ancient Jerusalem, we see that it was not a passive doorway but a vibrant, contested, multi-functional space. It was the hub of commerce, the seat of justice, the stage for power plays, the platform for prophets, and the threshold of the sacred and the secular. Men like Boaz, Job, Absalom, or Lot used the gate as their arena of authority, negotiation, judgment, or welcome. The Hebrew Bible anchors many social, legal, and theological dynamics at that threshold.
Modern readers must resist the temptation to shrink the gate into a symbol only, or to reduce it to a mere architectural feature. The biblical gate was the beating heart of urban life, the public interface of the city, and the intersection of justice, economy, politics, and worship. Appreciating it helps us read Scripture more faithfully, with more sense for how the public square and divine sovereignty intersect.
S.D.G.,
Robert Sparkman
MMXXV
rob@basedchristianity.org
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