{"id":64396,"date":"2021-07-22T12:05:52","date_gmt":"2021-07-22T16:05:52","guid":{"rendered":"https:\/\/www.biblicalarchaeology.org\/?p=64396"},"modified":"2022-01-31T11:00:40","modified_gmt":"2022-01-31T16:00:40","slug":"wordplay-in-genesis","status":"publish","type":"post","link":"https:\/\/www.biblicalarchaeology.org\/scholars-study\/wordplay-in-genesis\/","title":{"rendered":"Wordplay in Genesis"},"content":{"rendered":"<div id=\"attachment_64397\" style=\"width: 317px\" class=\"wp-caption alignright\"><a href=\"https:\/\/www.biblicalarchaeology.org\/uncategorized\/wordplay-in-genesis\/attachment\/genesis\/\" rel=\"attachment wp-att-64397\"><img decoding=\"async\" aria-describedby=\"caption-attachment-64397\" class=\"wp-image-64397 lazyload\" data-src=\"https:\/\/www.biblicalarchaeology.org\/wp-content\/smush-avif\/2020\/07\/Genesis-244x300.jpg.avif\" alt=\"Abraham's Angels\" width=\"307\" height=\"377\" data-srcset=\"https:\/\/www.biblicalarchaeology.org\/wp-content\/smush-avif\/2020\/07\/Genesis-244x300.jpg.avif 244w, https:\/\/www.biblicalarchaeology.org\/wp-content\/uploads\/2020\/07\/Genesis.jpg 487w\" data-sizes=\"auto\" src=\"data:image\/svg+xml;base64,PHN2ZyB3aWR0aD0iMSIgaGVpZ2h0PSIxIiB4bWxucz0iaHR0cDovL3d3dy53My5vcmcvMjAwMC9zdmciPjwvc3ZnPg==\" style=\"--smush-placeholder-width: 307px; --smush-placeholder-aspect-ratio: 307\/377;\" data-original-sizes=\"(max-width: 307px) 100vw, 307px\" data-smush-avif-fallback=\"{&quot;data-src&quot;:&quot;https:\\\/\\\/www.biblicalarchaeology.org\\\/wp-content\\\/uploads\\\/2020\\\/07\\\/Genesis-244x300.jpg&quot;,&quot;data-srcset&quot;:&quot;https:\\\/\\\/www.biblicalarchaeology.org\\\/wp-content\\\/uploads\\\/2020\\\/07\\\/Genesis-244x300.jpg 244w, https:\\\/\\\/www.biblicalarchaeology.org\\\/wp-content\\\/uploads\\\/2020\\\/07\\\/Genesis.jpg 487w&quot;}\" \/><\/a><p id=\"caption-attachment-64397\" class=\"wp-caption-text\">ABRAHAM\u2019S ANGELS. <em>The Promise of the Three Angels to Abraham<\/em> by Lodovico Buti.<\/p><\/div>\n<p>It is no secret to students of the Bible that the ancient Hebrews loved plays on words. And nowhere in the Hebrew Bible are there more plays on words in relation to names than in the Book of Genesis.<\/p>\n<p>Let\u2019s start with the name Abraham. Abraham starts life as Abram, a name with parallels in ancient sources. Abram\u2019s name means \u201chigh father\u201d or more probably \u201cexalted Ab,\u201d where Ab (meaning \u201cfather\u201d) is a deity\u2019s name or an epithet of a deity such as El, the Canaanite father of the gods.<\/p>\n<p>Yet there is no name like Abraham. Why precisely did God change Abram\u2019s name to Abraham, a name that has no discernible meaning in Hebrew? Abraham means father <em>(ab)<\/em> of <em>r-h-m<\/em>, but there is no word with the root <em>r-h-m<\/em> attested anywhere in the Bible or in the known Ugaritic or Phoenician language texts. Hebrew (and other Semitic languages) consists of mostly three-letter roots, such as <em>z-k-r<\/em>, which means \u201cto remember.\u201d As a noun, the word <em>zeker<\/em> means \u201cmemory.\u201d<\/p>\n<p>However, the root <em>r-h-m<\/em> does exist in Classical Arabic, a dialect of Arabic attested about a thousand years later than Hebrew. In Arabic, <em>r-h-m<\/em> usually pertains to a particular kind of rain. \u2018Arhamu, one form of this root, means \u201cmore (and most) fruitful or plentiful, or abundant in herbage or in the goods or comforts of life.<a href=\"#section1\"><sup>1<\/sup><\/a> It is tempting to conclude that there is an otherwise unattested Arabic root <em>r-h-m<\/em> meaning \u201cto be plentiful,\u201d but this is admittedly speculative. Because we can\u2019t be sure that such a root existed in Arabic, it is even a bigger leap to understand the <em>r-h-m<\/em> of Abraham\u2019s name as meaning \u201cto be plentiful\u201d in Hebrew, even though it would fit well with a presumed meaning, \u201cfather of a multitude (of nations).\u201d<\/p>\n\n\t\t<div id=\"mailing_list_ebook_page\">\n\n\t\t\t<div class='gravity_form_mailing_list'>\n\t\t\t\n\t\t\t\t<div class=\"downloadFormSec esolshortwrap\">\t\n\n\t\t\t\t\t<div class=\"row\">\n\n\t\t\t\t\t\t<div class=\"col-md-3 col-sm-3 mb-4 mb-md-0\">\n\n\t\t\t\t\t\t\t\n\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t\t<div class=\"col-md-9 col-sm-9\">\n\n\t\t\t\t\t\t\t<div class=\"row\">\n\n\t\t\t\t\t\t\t\t<div class=\"col-sm-12\">\n\n\t\t\t\t\t\t\t\t\t\n\n\t\t\t\t\t\t\t\t\t<script type=\"text\/javascript\">\n\/* <![CDATA[ *\/\nvar 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\"gform_visibility_test_3\" );        let postRenderFired = false;        function triggerPostRender() {            if ( postRenderFired ) {                return;            }            postRenderFired = true;            gform.core.triggerPostRenderEvents( 3, current_page );            if ( visibilityTestDiv ) {                visibilityTestDiv.parentNode.removeChild( visibilityTestDiv );            }        }        function debounce( func, wait, immediate ) {            var timeout;            return function() {                var context = this, args = arguments;                var later = function() {                    timeout = null;                    if ( !immediate ) func.apply( context, args );                };                var callNow = immediate && !timeout;                clearTimeout( timeout );                timeout = setTimeout( later, wait );                if ( callNow ) func.apply( context, args );            };        }        const debouncedTriggerPostRender = debounce( function() {            triggerPostRender();        }, 200 );        if ( visibilityTestDiv && visibilityTestDiv.offsetParent === null ) {            const observer = new MutationObserver( ( mutations ) => {                mutations.forEach( ( mutation ) => {                    if ( mutation.type === 'attributes' && visibilityTestDiv.offsetParent !== null ) {                        debouncedTriggerPostRender();                        observer.disconnect();                    }                });            });            observer.observe( document.body, {                attributes: true,                childList: false,                subtree: true,                attributeFilter: [ 'style', 'class' ],            });        } else {            triggerPostRender();        }    } );} ); \n\/* ]]> *\/\n<\/script>\n\n\n\t\t\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<\/div>\n\n\t\t\t\t<\/div>\n\t\t\t\t\n\t\t\t<\/div>\n\n\t\t<\/div>\n\n\n\t\t<!-- download link -->\n\t\t\n\t\t<div id=\"eBook_download_link\" name=\"eBook_download_link\">\n\n\t\t\t<button onclick=\"location.href=''\">DOWNLOAD EBOOK<\/button>\n\n\t\t<\/div>\n\n<p>And yet, the Hebrew text in <a class=\"NETBibleTagged\">Genesis 17:4-5<\/a> seems to suggest a wordplay on the theme of a multitude. In the text, God says, \u201cI hereby [make] a covenant with you, and you shall be father to a multitude of nations. No longer shall your name be called Abram, but your name shall be Abraham, for I have made you father to a multitude of peoples\u201d (author\u2019s translation).<\/p>\n<p>On one level the pun seems to be simple; in expanding Abram to Abraham, God is punning on the first syllable, <em>\u201cab,\u201d<\/em> and the final syllable, <em>\u201cham,\u201d<\/em> which is the root of a Hebrew phrase for \u201cfather of a multitude\u201d (<em>ab ham\u014dn<\/em>), rendering Abraham the \u201cfather of a multitude.\u201d Yet the brilliance of the wordplay goes beyond this, for the name Abraham sounds very much like the Hebrew phrase <em>\u201cab rab \u2018am.\u201d<\/em> Because <em>\u2018am<\/em> is the Hebrew word for \u201cpeople,\u201d and <em>rab<\/em> is another Hebrew word for \u201cmultitude,\u201d the name Abraham could also be another way of saying, \u201cfather of a multitude of peoples.\u201d This double play on words explains why the Bible chose the phrase, \u201cFather of a multitude of peoples,\u201d in relation to Abraham\u2019s name change.<\/p>\n<p>Let\u2019s now consider the names Adam and Eve. In the case of Adam, there is an obvious pun between Adam and the Hebrew word <em>\u2019adamah<\/em>, meaning \u201cearth.\u201d Adam as the name of the first man is fitting, too, because in Hebrew <em>\u2019adam<\/em> means \u201cman.\u201d Thus, we have in the chapter that introduces the first man such verses as, \u201cThere was no man [\u2019adam] to work the earth [<em>\u2019adamah<\/em>]\u201d (<a class=\"NETBibleTagged\">Genesis 2:5<\/a>). Here the pun is implied for Adam proper. It culminates in <a class=\"NETBibleTagged\">Genesis 3:19<\/a>, in which God says to Adam, \u201cBy the sweat of your brow, you shall eat your bread, until you return to the earth [<em>\u2019adamah<\/em>], from which you were taken.\u201d<\/p>\n<p>The name Eve is actually pronounced <em>\u1e25awwa<\/em> in Hebrew. <a class=\"NETBibleTagged\">Genesis 3:20<\/a> puns that the name means \u201cmother of all the living,\u201d although the direct derivation of this definition from the Hebrew is difficult to find. However, Eve\u2019s name may have a possible ancient Sumerian antecedent. The name of the Sumerian goddess of healing, Ninti, can mean \u201clady of life\u201d or \u201clady of the rib\u201d because the Sumerian word <em>ti<\/em> means both \u201clife\u201d and \u201crib.\u201d In one Sumerian myth, it was Ninti\u2019s role to heal the accursed deity Enki\u2019s rib, which returned him to life.<\/p>\n<p>It is possible that this Sumerian myth inspired a bilingual play on words in <a class=\"NETBibleTagged\">Genesis 3:20<\/a>. Eve, which the Hebrew text calls life-giving \u201cmother of all the living,\u201d was formed from Adam\u2019s rib (<a class=\"NETBibleTagged\">Genesis 2:21<\/a>), and not from some other, perhaps seemingly more appropriate, body part.<a href=\"#sectiona\"><sup>a<\/sup><\/a> So while the Hebrew does not convey the pun, the Hebrew scribes, who were very learned and likely knew the Sumerian myth, understood the pun and may have retained a modified version of it, although it is doubtful if the average Israelite would have gotten the pun.<\/p>\n<p>Another name in the Book of Genesis given special treatment is Noah. A parallel for the figure of Noah is Utnapishtim in the Gilgamesh Epic from Mesopotamia. Like Noah, Utnapishtim builds an elaborate ark, which saves life. Unlike Noah, Utnapishtim is rewarded with eternal life, and his name means, \u201csoul of Utu [the sun god],\u201d possibly an allusion to Utnapishtim\u2019s immortality.<\/p>\n<p>We will return to the meaning of Noah\u2019s name after we explain the quadruple play on Noah\u2019s name in <a class=\"NETBibleTagged\">Genesis 5:29<\/a> and <a class=\"NETBibleTagged\">Genesis 6:6-8<\/a>, saving the first for last. <a class=\"NETBibleTagged\">Genesis 6:6<\/a> says, \u201cYHWH felt remorse that he had made human beings on the earth and was saddened in his heart.\u201d The words \u201cfelt remorse\u201d translate the Hebrew verb <em>n-\u1e25-m<\/em>, which contains the consonants of Noah\u2019s name <em>n-\u1e25<\/em>. This is an anticipation of Noah and a wordplay on Noah\u2019s name as it appears a couple of verses later, just as the puns on \u201cman\u201d and \u201cearth\u201d anticipated the introduction of Adam.<\/p>\n<p>One might not be sure that this is a purposeful wordplay, except for the fact that the same root <em>n-\u1e25-m<\/em> reappears immediately in the following verse of <a class=\"NETBibleTagged\">Genesis 6:7<\/a>, \u201cAnd YHWH remarked, \u201cI shall wipe out the human race that I created from the face of the earth, from humans to beasts to creeping things, to the birds of the sky, for <em>I greatly regret<\/em> [Hebrew root <em>n-\u1e25-m<\/em>] that I have made them.\u201d The last clause is a repetition of verse 6, except that it uses a different conjugation of the root <em>n-\u1e25-m<\/em>. The wordplay sets the stage for the next verse, \u201cAnd Noah found favor in the eyes of YHWH.\u201d<\/p>\n<p>The words \u201cNoah\u201d and \u201cfavor\u201d are an anagram: In consonants, Noah is written <em>n-\u1e25<\/em>, while the word \u201cfavor\u201d is written <em>\u1e25-n<\/em>.<a href=\"#section2\"><sup>2<\/sup><\/a> That this is purposeful wordplay cannot be doubted. Yet the wordplay does not end here, since the word \u201cgreatly regret\u201d (root <em>n-\u1e25-m<\/em>) also contains the letters of Noah\u2019s name <em>(n-\u1e25)<\/em> in another wordplay. The author seems to have added the clause, \u201cfor I greatly regret that I made them\u201d\u2014something that is already clear from the fact that he is wiping out all living things\u2014simply to play on the name Noah.<\/p>\n<p>As a kind of rule of biblical wordplay, at least two out of the three root letters must be the same.<\/p>\n<p>What then does Noah\u2019s name mean? Again, the biblical writer provides an explanation. In <a class=\"NETBibleTagged\">Genesis 5:29<\/a>, the text clearly puns on the verb <em>n-\u1e25-m<\/em>, setting the stage for the plays on words I have already pointed out. Here, Lamech, Noah\u2019s father, names him Noah, saying, \u201cHe [literally, \u201cthis one\u201d] will provide relief [root <em>n-\u1e25-m<\/em>] from our work and from our hardships on the soil that YHWH has cursed.\u201d<\/p>\n<p>Incidentally, Noah\u2019s father, Lamech, is singled out as the only person in the Bible graced to live 777 years. Seven is a special or holy number in the Bible: On the seventh day of Creation, God rested (using the root for the Sabbath and, thereby, punning on the noun \u201cSabbath\u201d) and sanctified the work he had done (<a class=\"NETBibleTagged\">Genesis 2:1-3<\/a>). The 777 years comes to show that he was a good seed and worthy to father Noah, who was righteous and blameless in his time. Like his great-grandfather Enoch, who walked with God after the birth of his son Methusaleh, Noah walked with God (<a class=\"NETBibleTagged\">Genesis 5:22<\/a>, <a class=\"NETBibleTagged\">Genesis 5:24<\/a>; <a class=\"NETBibleTagged\">Genesis 6:9<\/a>).<\/p>\n<p>It has been suggested that Noah\u2019s name is related to the Hebrew word <em>nua\u1e25<\/em> <em>(n-w-\u1e25)<\/em>, meaning \u201cto rest,\u201d but I want to posit another meaning for the root <em>n-w-\u1e25<\/em>\u2014one based on comparative Semitics, specifically drawing on Akkadian, the ancient language of Assyria and Babylonia. Because of the large overlap between Hebrew and Akkadian vocabulary and grammar, I believe the root of the Akkadian cognate <em>n\u00e2\u1e2bu<\/em> meaning (among other things) \u201cto relent, to be pacified, to abate (of storms, waves, fire, fighting)\u201d provides a better understanding of Noah\u2019s name.<a class=\"colorbox-node endnote init-colorbox-node-processed-processed\" href=\"#section3\"><sup>3<\/sup><\/a><\/p>\n<p>If this is the case, then the question becomes exactly <em>who<\/em> is doing the relenting and the abating? It is possible that the name Noah <em>(n-w-\u1e25)<\/em> does not simply apply to the character of the ark builder, but is also a pun on the action of God himself, who ultimately relents from destroying the human race in the flood story of Genesis and, just as apropos, allows the flood waters to abate. Given the plays I\u2019ve already shown above, these two meanings of Noah, \u201crelent\u201d and \u201cabate,\u201d appear to be in line with the wordplay theme pervasive throughout the flood story!<\/p>\n<p>It is important to see that the Hebrews adopted the ancient flood story that originated in Mesopotamia. It is a story far more ancient than the Hebrew Bible and perhaps even older than the people Israel, who would retell it over time and put their own stamp on it, starting with Noah being righteous and blameless in his time. Like Enoch, Noah walked with God, and unlike the corrupt and sinful people of his time, Noah found favor in God\u2019s sight. Therefore, God relented by letting the flood waters abate.<\/p>\n<p>Either way, we see that the name Noah had relevance to the flood story\u2014it was chosen for a reason! In the Mesopotamian Atrahasis Epic, which recounts another flood story, people were simply too numerous and noisy for the gods to tolerate. The unethical behavior of the people of Noah\u2019s time is different\u2014and is the unique \u201cspin\u201d of the Hebrew Bible.<\/p>\n<p>I would like to conclude with an example of another type of wordplay altogether: alliteration. Alliteration is the use of the same letters or sounds in adjacent or closely connected words that make them stand out in the ears of the hearer when read aloud. However, more than biblical wordplay, this is a device in the composition of the Bible that completely escapes the attention of those who read the Bible in translation.<\/p>\n<p>For our final example, we return to Abraham. <a class=\"NETBibleTagged\">Genesis 21:4<\/a>, <a class=\"NETBibleTagged\">Genesis 21:7-8<\/a> details the circumcision of Isaac:<\/p>\n<blockquote><p>[Abraham] circumcised his son Isaac at the age of eight days as God had commanded him \u2026 And [Sarah] said, \u201cWho would recount to Abraham that Sarah would nurse sons, that I gave birth to a son in his time of old age?\u201d Then the boy-child grew and was weaned, and Abraham made a big feast on the occasion of Isaac\u2019s weaning.<\/p><\/blockquote>\n<p>My English translation shows no sign of alliteration, yet it appears in the Hebrew original. The Hebrew verb I translate as \u201crecount\u201d is a rare word that one would not expect Sarah to use, but it was likely chosen for purposes of alliteration centered on the <em>\u201cm\u201d<\/em> and <em>\u201cl\u201d<\/em> sounds.<a href=\"#section4\"><sup>4<\/sup><\/a>As the passage stands, the Hebrew reads <em>mi millel l\u2019<\/em> (\u201cwho would recount to\u201d), which is alliterative in itself. When you add <em>wayyamol<\/em> (\u201che circumcised\u201d) from verse 4, plus <em>wayiggamal<\/em> (\u201cand he was weaned\u201d) and <em>higgamel<\/em> (\u201cweaning\u201d) from verse 8, all with the \u201cm-l\u201d combination found in <em>mi millel l\u2019<\/em>, you get an excellent example of the Hebrew writer shaping his text for purposes of alliteration.<\/p>\n<p>These examples show that the biblical writers engaged in wordplay at every opportunity in shaping the biblical narrative. I believe that in Genesis (among other places in the Hebrew Bible, such as the literary prophets) plays on words are a way of showing the divine at work in the world, involving what they believed to be the very words of God.<\/p>\n<p>Endnotes:<\/p>\n<p id=\"section1\">[1] Edward William Lane, An Arabic-English Lexicon, (New York: Frederick Ungar Publishing Co., 1995\u20131956).<\/p>\n<p id=\"sectiona\">[a] Ziony Zevit translates tsela\u2018 as \u201cbaculum\u201d in his article \u201c<a href=\"https:\/\/www.baslibrary.org\/biblical-archaeology-review\/41\/5\/2\">Was Eve Made from Adam\u2019s Rib\u2014or His Baculum?<\/a>\u201d <a href=\"https:\/\/www.baslibrary.org\/biblical-archaeology-review\/41\/5\">BAR, September\/October 2015<\/a>.<\/p>\n<p id=\"section2\">[2] Nahum Sarna, Genesis: The Traditional Hebrew Text with the new JPS Translation, JPS Torah Commentary (Philadelphia: Jewish Publication Society, 1989), p. 47.<\/p>\n<p id=\"section3\">[3] The Chicago Assyrian Dictionary, vol. 11.1 (1980).<\/p>\n<p id=\"section4\">[4] Gary A. Rendsburg, \u201cAlliteration in the Book of Genesis,\u201d in Elizabeth R. Hayes Karolien Vermeulen, eds., Doubling and Duplicating in the Book of Genesis: Literary and Stylistic Approaches to the Text (Winona Lake, IN: Eisenbrauns, 2016), p. 85.<\/p>\n<p>&nbsp;<\/p>\n<hr \/>\n<p>This post originally appeared in Bible History Daily in July, 2020<\/p>\n<hr \/>\n<h3>Read more in the <em>BAS<\/em> Library<\/h3>\n<p><strong>Not a <em>BAS<\/em> Library or All-Access Member yet? <a href=\"https:\/\/www.biblicalarchaeology.org\/subscribe-new\/?utm_term=W26009B0\">Join today.<\/a><\/strong><\/p>\n<p>&nbsp;<\/p>\n<p><a href=\"https:\/\/www.baslibrary.org\/bible-review\/13\/2\/11\" target=\"_blank\" rel=\"noopener noreferrer\"><strong>As Simple as ABC: What acrostics in the Bible can demonstrate<\/strong><\/a><br \/>\nAcrostics are alphabetical texts.<br \/>\nBible scholars disagree on their purpose.<br \/>\nConsequently, translations differ.<br \/>\nDespite differences in emphasis,<br \/>\nEvery translator acknowledges that<br \/>\nForm and meaning are connected.<br \/>\nGiven the strictures of acrostics, however,<br \/>\nHolding on to both is impossible&#8230;.<\/p>\n<p><a href=\"https:\/\/www.baslibrary.org\/bible-review\/6\/1\/9\" target=\"_blank\" rel=\"noopener noreferrer\"><strong>Sacred Sex, Sacrifice and Death: Understanding a prophetic poem<\/strong><\/a> Sacred sex, child sacrifice, the cult of the dead\u2014these are the subjects of a powerful, 11-verse poem in Isaiah 57:3\u201313. Our task will be to understand how the poet makes his points, why he juxtaposes these three seemingly different subjects and what they tell us about the times in which the poet wrote.<\/p>\n<p><a href=\"https:\/\/www.baslibrary.org\/bible-review\/13\/6\/8\"><strong>Getting Personal: What names in the Bible teach us<\/strong><\/a> In the Bible\u2019s beginning, in the story of creation, names provide literary analogies or connections. For example, \u201cAdam\u201d in Hebrew means both \u201cperson\u201d (Genesis 1:26\u201328) and \u201cman\u201d (Genesis 2:5\u20134:1). As the name of the first man, it suggests a generic person, or everyman. It\u2019s not until Genesis 4:25 that Adam is used as the name of a particular human being.<\/p>\n<hr \/>\n\n\t\t<div id=\"mailing_list_ebook_page\">\n\n\t\t\t<div class='gravity_form_mailing_list'>\n\t\t\t\n\t\t\t\t<div class=\"downloadFormSec esolshortwrap\">\t\n\n\t\t\t\t\t<div class=\"row\">\n\n\t\t\t\t\t\t<div class=\"col-md-3 col-sm-3 mb-4 mb-md-0\">\n\n\t\t\t\t\t\t\t\n\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t\t<div class=\"col-md-9 col-sm-9\">\n\n\t\t\t\t\t\t\t<div class=\"row\">\n\n\t\t\t\t\t\t\t\t<div class=\"col-sm-12\">\n\n\t\t\t\t\t\t\t\t\t\n\n\t\t\t\t\t\t\t\t\t\n                <div class='gf_browser_unknown gform_wrapper gform-theme gform-theme--foundation gform-theme--framework gform-theme--orbital' data-form-theme='orbital' data-form-index='0' id='gform_wrapper_3' ><style>#gform_wrapper_3[data-form-index=\"0\"].gform-theme,[data-parent-form=\"3_0\"]{--gf-color-primary: #204ce5;--gf-color-primary-rgb: 32, 76, 229;--gf-color-primary-contrast: 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