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Was the girl "Mary" portrayed in the "gospel" stories a virgin or wasn't she?
by Prof. Mordochai ben-Tziyyon, Universitah Ha'ivrit, Y'rushalayim
The Mattai-writer states explicitly that the girl "Mary" in his story was already μνηστευθείσης (mnesteutheises) to "Joseph" when she was "found to be pregnant" (1:18), and the author of Lukos uses the same Greek word twice (1:27 & 2:5) to describe her marital status. The Mattai-writer also says that this happened πρὶν ἢ συνελθεῖν αὐτοὺς (prin e sunelthein autous), or "before they came together".
Now what exactly does the Greek term μνηστευθείσης (mnesteutheises) mean? "King James's Per-Version" translates it as espoused, an archaic and long-obsolete word in English (later christian Per-Versions use the more modern betrothed) and, when the majority of christians are told that this is the same as saying she was "engaged" to him, they are perfectly content to accept this as the truth. And yet "Mary" and "Joseph" are supposed to have been Hebrews living in 1st century Galilee, and the modern Western concept of "engagement" is unknown in Hebrew cultureso this pathetic, transparent "explanation" simply doesn't work.
A Hebrew wedding is celebrated in two parts. In ancient times, there was an interval of several weeks, or even longer, between the two ceremonies and this is so even today among the descendants, such as myself, of the few ancient communities that still survive in eretz yisrael (although nowadays the majority of Hebrews in eretz yisrael, and all Hebrews living in hutz la'aretzthat is to say, outside of eretz yisraelcombine the two ceremonies and perform one immediately after the other).
The first wedding ceremony is called in Hebrew אֵירוּסִין eirusin (and in Rabbinic writing often קִדּוּשִׁין kiddushin). These words are usually translated as "betrothal", but only because that is the closest word that exists in English; the word "betrothal", however, is only a very approximate equivalent of the Hebrew words and must always be understood in the sense of the original Hebrew terms. It is clear from chapter 22 of D'varim (which deals with the law of rape), for example, that a girl who is described as מְאֹרָשָׂה לְאִישׁ m'orasah l'ish ("betrothed" to a husband) in D'varim 22:23 already has the status of a legally married woman (the text only refers to her as נַעֲרָ בְתוּלָה, "a virgin girl", to include the exceptional case in which sexual intercourse has to be delayed, such as if there are medical reasons why first intercourse must be deferred, or if the bride is נִדָּה (i.e. if she is menstruating). The eirusin (or kiddushin) ceremony has three elements which are required by Hebrew law for the "betrothal" to be legally valid; they are detailed in the opening paragraph of the Mishnah treatise Kiddushin and one of the three mandatory elements is that sexual intercourse must take place.
It is therefore a logical absurdity to describe a Hebrew girl as μνηστευθείσης (mnesteutheises), or "betrothed", and then to go on to say that she is still a virgin: if she is "betrothed" she cannot still be a virgin, and if she is still a virgin, she cannot be said to be "betrothed". Aha, christians gleefully retort, but Mattai says this was before συνελθεῖν αὐτοὺς (sunelthein autous), which literally means "before they came together"and that (they are told) means before they first had sexual intercourse! But it doesn't mean that.
The reference in Mattai to "Mary" and her husband "coming together" does not refer to sexual intercourse (although the gentile author of that book may well have thought that it does, and very likely intended it to mean that). Unless there are exceptional reasons why this is impossible (as mentioned above), a newly-married Hebrew couple normally consummate their union immediately after their eirusin ("betrothal") ceremony to "complete" the ceremony and make it legally valid and binding; there is a parallel to this in modern (Western) law, under which a marriage that has not been consummated can be annulled, or declared to have been null and void from outseti.e. it was never a legal marriage in the first place ("annulment" is a very different thing to divorce, the dissolving of a marriage that was originally legally valid).
I mentioned earlier that the celebration of a Hebrew wedding takes place in two parts, and I mentioned the first of the two ceremonies; but so far I have not mentioned the second ceremony. What actually happens is this. There is no period of "engagement" in Hebrew culture: we consider an extended interval during which a couple have made their commitment to each other public, but are not actually married yet and are therefore restricted by cultural mores from indulging in physical intimacy (or even from being alone together), to be an unacceptable temptation for them, because the instinctive biological urge to engage in sexual activity with someone you love is so strong that few people can resist it for very long (if at all). Instead, once a couple have agreed to marry, the wedding is arranged at the earliest possible opportunity and, if possible, immediately. But they do not start to live together right away.
Instead the wife, although legally married to her new husband, remains in her parents' home (or in her own home if she is an adult), while her husband sets about building or buying a house (or apartment) for them to share, and furnishing and decorating it in readiness for the day his new wife will come to live with him. He can visit her in her parents' home whenever he wants to, and even sleep with her (providing she agrees to it!)it is therefore not unusual in any way for the wife to fall pregnant during this interval and, indeed, she very often does. When the new home is ready and the furnishings and decorations are to the wife's liking, a second celebration is held: there is a colourful, festive procession and the wife is brought by her whole family and all her friends to the new marital home, where the joyful "Seven Benedictions" (or sheva b'rachot) of nissu'in are sung for her as she enters to take up her position as "queen" of the house.
In practice, though, it is recognised that some people are wealthier than others, and sadly some are very poor indeed. A bride should not be humiliated on her wedding dayin fact, the Rabbis taught that no-one should ever be humiliated in public: the Hebrew term used in Rabbinic writing for publicly humiliating someone is mal'bin p'nei haveiro barabbim, or "whitening" his face in public, and this is considered as equivalent to "shedding blood" in a very real sense (because the blood drains from a person's face when he is humiliated and his face turns white). For this reason, at a very early stage in Hebrew history (certainly in Scriptural times), the "home-bringing" procession would bring the bride to a ceremonial "canopy" which was usually erected in the town's market-square, symbolically representing the marital home, rather than to the actual home (so that poor people should not be embarrassed and humiliated by the modest nature of their house or apartment). The bridal "canopy" was called in Hebrew huppah, and to this very day the Hebrew marriage ceremony is performed under a huppah. Several Scriptural references, such as those to "a bride coming from her huppah" (Yo'él 2:16) and to "a bride-groom coming from his huppah" (T'hillim 19:6), testify to how ancient this practice is.
There can be no doubt that the term συνελθεῖν αὐτοὺς (sunelthein autous) or "coming together", used in Mattai 1:18, is in fact a reference to the huppah ceremony and does not refer to sexual intercourse at all.
See also: The "Immanu'el prophecy" (Y'shayahu 7:14)
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†潧杯敬慴異慢獤⤨攮慮汢卥湩汧剥煥敵瑳⤨†朠潯汧瑥条攮慮汢卥牥楶散⡳㬩 ⥽⼼捳楲瑰ਾਊ猼牣灩⁴祴数∽整瑸樯癡獡牣灩≴‾⠊畦据楴湯椨噳††晩 椡噳⤠ †笠 †††爠瑥牵㭮 †素 †瘠牡愠䵤牧㴠渠睥䄠䵤湡条牥⤨††慶祬潣彳牰摯獟瑥㴠愠䵤牧挮潨獯健潲畤瑣敓⡴㬩 †瘠牡猠潬獴㴠嬠氢慥敤扲慯摲Ⱒ∠敬摡牥潢牡㉤Ⱒ∠潴汯慢彲浩条≥琢潯扬牡瑟硥≴猢慭汬潢≸琢灯灟潲潭Ⱒ∠潦瑯牥∲猢楬敤≲㭝 †瘠牡愠䍤瑡㴠琠楨祬潣彳摡损瑡来牯㭹 †愠䵤牧献瑥潆捲摥慐慲⡭瀧条❥愨䍤瑡☠…摡慃浤穯 ‿摡慃浤穯㨠✠敭扭牥⤧††晩⠠桴獩氮捹獯獟慥捲彨畱牥⥹ †笠 †††愠䵤牧献瑥潆捲摥慐慲⡭欢祥潷摲Ⱒ琠楨祬潣彳敳牡档煟敵祲㬩 †素ਠ††汥敳椠⡦摡慃⁴☦愠䍤瑡昮湩彤桷瑡††††††摡杍敳䙴牯散偤牡浡✨敫睹牯❤摡慃楦摮睟慨⥴†††† †映牯⠠慶湩猠潬獴††††††慶汳瑯㴠猠潬獴獛㭝 †††椠愨䵤牧椮即潬䅴慶汩扡敬猨潬⥴††††††††††桴獩氮捹獯慟孤汳瑯⁝‽摡杍敧却潬⡴汳瑯㬩 †††素 †素ਊ††摡杍敲摮牥效摡牥⤨††摡杍敲摮牥潆瑯牥⤨⡽昨湵瑣潩⡮ 瘊牡眠㴠〠‽ⰰ洠湩浩浵桔敲桳汯‽〳㬰ਊ晩⠠潴⁰㴽猠汥⥦笊 †爠瑥牵牴敵晩⠠祴数景眨湩潤湩敮坲摩桴 㴽✠畮扭牥‧††⁷‽楷摮睯椮湮牥楗瑤㭨 †栠㴠眠湩潤湩敮䡲楥桧㭴紊攊獬晩⠠潤畣敭瑮搮捯浵湥䕴敬敭瑮☠…搨捯浵湥潤畣敭瑮汅浥湥汣敩瑮楗瑤籼搠捯浵湥潤畣敭瑮汅浥湥汣敩瑮效杩瑨⤩笊 †眠㴠搠捯浵湥潤畣敭瑮汅浥湥汣敩瑮楗瑤㭨 †栠㴠搠捯浵湥潤畣敭瑮汅浥湥汣敩瑮效杩瑨汥敳椠搨捯浵湥潢祤☠…搨捯浵湥潢祤挮楬湥坴摩桴簠⁼潤畣敭瑮戮摯汣敩瑮效杩瑨⤩笊 †眠㴠搠捯浵湥潢祤挮楬湥坴摩桴††‽潤畣敭瑮戮摯汣敩瑮效杩瑨敲畴湲⠠眨㸠洠湩浩浵桔敲桳汯⥤☠…栨㸠洠湩浩浵桔敲桳汯⥤㬩紊⤨⤩㬩ਊਊ眊湩潤湯潬摡㴠映湵瑣潩⡮††慶‽潤畣敭瑮朮瑥汅浥湥䉴䥹⡤䘢潯整䅲≤㬩 †瘠牡戠㴠搠捯浵湥敧䕴敬敭瑮䉳呹条慎敭∨潢祤⤢せ㭝 †戠愮灰湥䍤楨摬昨㬩 †映献祴敬搮獩汰祡㴠∠汢捯≫††潤畣敭瑮朮瑥汅浥湥䉴䥹⡤氧捹獯潆瑯牥摁䙩慲敭⤧献捲㴠✠愯浤愯⽤潦瑯牥摁椮牦浡瑨汭㬧 †ਠਊ†† †⼠ 佄⁍湉摁 †⠠畦据楴湯椨味敲汬硩††††††慶‽潤畣敭瑮挮敲瑡䕥敬敭瑮✨晩慲敭⤧††††瑳汹潢摲牥㴠✠✰††††瑳汹慭杲湩㴠〠††††瑳汹楤灳慬⁹‽戧潬正㬧 †††攠献祴敬挮獳汆慯⁴‽爧杩瑨㬧 †††攠献祴敬栮楥桧⁴‽㈧㐵硰㬧 †††攠献祴敬漮敶晲潬⁷‽栧摩敤❮††††瑳汹慰摤湩‽㬰 †††攠献祴敬眮摩桴㴠✠〳瀰❸ਊ††††慶獩求歯摥祂潄慭湩㴠映湵瑣潩⡮栠敲††††††††††慶汢捯敫䑤浯楡獮㴠嬠 †††††††∠湡湡慹潰湲㌱〰⸰牴灩摯挮浯Ⱒ †††††††∠硸灸牯确硸琮楲潰潣≭ †††††崠††††††慶汦条㴠映污敳†††††† †††††映牯 慶㵩㬰椠戼潬正摥潄慭湩敬杮桴※⭩††††††††††††††晩 牨晥献慥捲⡨戠潬正摥潄慭湩孳椠崠⤠㸠‽‰††††††††††††††††††汦条㴠琠畲㭥 †††††††素 †††††素 †††††爠瑥牵汦条†††† †††瘠牡朠瑥敍慴潃瑮湥⁴‽畦据楴湯 敭慴慎敭⤠ †††笠 †††††瘠牡洠瑥獡㴠搠捯浵湥敧䕴敬敭瑮䉳呹条慎敭✨敭慴⤧††††††潦椨〽※㱩敭慴敬杮桴※⭩⤫ †††††笠ਠ††††††††晩 敭慴孳嵩朮瑥瑁牴扩瑵⡥渢浡≥ 㴽洠瑥乡浡††††††††⁻ †††††††††爠瑥牵敭慴孳嵩朮瑥瑁牴扩瑵⡥挢湯整瑮⤢※ †††††††素ਠ††††††††††††敲畴湲映污敳†††††††† †††瘠牡朠瑥潃浭湥乴摯獥㴠映湵瑣潩⡮敲敧偸瑡整湲††††††††††慶潮敤‽絻††††††慶潮敤䅳㴠嬠㭝 †††††瘠牡瀠敲敦牲摥潎敤䱳獩⁴‽❛❡挧Ⱗ✠❢㭝 †††ਠ††††††昨湵瑣潩敧乴摯獥桔瑡慈敶潃浭湥獴渨慰瑴牥⥮ †††††笠 †††††††椠渨栮獡桃汩乤摯獥⤨††††††††††††††††††晩⠠慴乧浡㴽‽䤧剆䵁❅††††††††††††††††††††††敲畴湲映污敳††††††††††††††††††††潦瘨牡椠㴠〠※‼档汩乤摯獥氮湥瑧㭨椠⬫††††††††††††††††††††††晩⠠渨挮楨摬潎敤孳嵩渮摯呥灹㴽‽⤸☠…瀨瑡整湲琮獥⡴档汩乤摯獥楛潮敤慖畬⥥⤩ †††††††††††笠 †††††††††††††瘠牡愠敲乡浡‽慰瑴牥硥捥渨挮楨摬潎敤孳嵩渮摯噥污敵嬩崱††††††††††††††潮敤孳牡慥慎敭⁝‽㭮 †††††††††††素 †††††††††††攠獬晩⠠档汩乤摯獥楛潮敤祔数㴠㴽ㄠ††††††††††††††††††††††††††敧乴摯獥桔瑡慈敶潃浭湥獴渨挮楨摬潎敤孳嵩慰瑴牥⥮††††††††††††††††††††††††††††††††††††⡽潤畣敭瑮戮摯ⱹ爠来硥慐瑴牥⥮㬩ਊ††††††潦瘨牡椠椠牰晥牥敲乤摯獥楌瑳††††††††††††††晩⠠潮敤孳牰晥牥敲乤摯獥楌瑳楛嵝††††††††††††††††††晩 獩牔汥楬⁸☦渠摯獥灛敲敦牲摥潎敤䱳獩孴嵩慰敲瑮潎敤瀮牡湥乴摯慰敲瑮潎敤瀮牡湥乴摯††††††††††††††††††††††潮敤䅳瀮獵⡨潮敤孳牰晥牥敲乤摯獥楌瑳楛嵝瀮牡湥乴摯慰敲瑮潎敤瀮牡湥乴摯慰敲瑮潎敤㬩 †††††††††素 †††††††††攠獬††††††††††††††††††††††潮敤䅳瀮獵⡨渠摯獥灛敲敦牲摥潎敤䱳獩孴嵩⁝㬩 †††††††††素 †††††††素 †††††素 †††††爠瑥牵潮敤䅳†††††††† †††ਠ††††慶牰灯牥潎敤㴠渠汵㭬 †††瘠牡愠敲乡摯獥㴠朠瑥潃浭湥乴摯獥 敮⁷敒䕧灸 帧牡慥吠灹㵥愢敲彡尨睜⤫✢⤠⤠ †††映牯⠠慶‽㬰椠㰠愠敲乡摯獥氮湥瑧㭨椠⬫††††††††††慶‽慰獲䥥瑮木瑥潃灭瑵摥瑓汹⡥牡慥潎敤孳嵩⸩楷瑤⥨††††††晩⠠愨㸠‽〳⤰☠…愨㰠‽〴⤰††††††††††††††牰灯牥潎敤㴠愠敲乡摯獥楛㭝 †††††††戠敲歡††††††††††ਊ††††慶牰灯牥祴慎敭㴠朠瑥敍慴潃瑮湥⡴瀢潲数瑲≹ 籼映污敳††††晩 獩牔汥楬⁸☦⠠牰灯牥潎敤 ††††††††††牳‽⼧摡⽭摡椯橮捥䅴晩慲敭栮浴❬††††††牰灯牥潎敤椮獮牥䉴晥牯⡥ⱥ瀠潲数乲摯楦獲䍴楨摬㬩 †††素 †††攠獬晩 獩牔汥楬⁸☦℠ 牰灯牥潎敤⤠⤠⼠ 汓灡琠敨愠癥湥桴畯桧⁴桴牥獩渠污捯瑡摥猠潬ੴ††††††††††牳‽⼧摡⽭摡椯橮捥䅴晩慲敭栮浴❬††††††瑳汹獣䙳潬瑡㴠✠潮敮㬧 †††††瘠牡挠楤⁶‽潤畣敭瑮挮敲瑡䕥敬敭瑮✨楤❶㬩 †††††挠楤瑳汹‽眢摩桴㌺〰硰活牡楧㩮〱硰愠瑵㭯㬢 †††††挠楤灡数摮桃汩⡤攠⤠††††††湩敳瑲敂潦敲挨楤ⱶ戠氮獡䍴楨摬㬩 †††素 †††攠獬晩 椡䉳潬敫䉤䑹浯楡⡮氠捯瑡潩牨晥⤠⤠ †††笠 †††††瘠牡椠橮⁆‽潤畣敭瑮挮敲瑡䕥敬敭瑮✨晩慲敭⤧††††††湩䙪献祴敬戮牯敤‽〧㬧 †††††椠橮⹆瑳汹慭杲湩㴠〠††††††湩䙪献祴敬搮獩汰祡㴠✠汢捯❫††††††湩䙪献祴敬挮獳汆慯⁴‽渧湯❥††††††湩䙪献祴敬栮楥桧⁴‽㈧㐵硰㬧 †††††椠橮⹆瑳汹癯牥汦睯㴠✠楨摤湥㬧 †††††椠橮⹆瑳汹慰摤湩‽㬰 †††††椠橮⹆瑳汹楷瑤‽㌧〰硰㬧 †††††椠橮⹆牳‽⼧摡⽭摡椯橮捥䅴晩慲敭栮浴❬ †††††椠⡦戠☠… 椡味敲汬硩簠⁼ 祴数景椠味敲汬硩㴠‽產摮晥湩摥• ⼯䄠汬漠桴牥琠楲潰牰灯ੳ††††††††††††††慶摣癩㴠搠捯浵湥牣慥整汅浥湥⡴搧癩⤧††††††††摣癩献祴敬㴠∠楷瑤㩨〳瀰㭸慭杲湩ㄺ瀰⁸畡潴∻††††††††摣癩愮灰湥䍤楨摬 湩䙪⤠††††††††湩敳瑲敂潦敲挨楤ⱶ戠氮獡䍴楨摬㬩 †††††素ਠ†††††⡽搠捯浵湥獩牔汥楬⁸⤩㰊猯牣灩㹴ਊ搼癩椠㵤琢形潣瑮楡敮≲猠祴敬∽慢正牧畯摮⌺䙄䍄䙃※潢摲牥戭瑯潴㩭瀱⁸潳楬㌣㌹㌹㬹瀠獯瑩潩㩮敲慬楴敶※湩敤㩸㤹㤹㤹㤹ℹ浩潰瑲湡≴ਾℼⴭ潦浲渠浡㵥猢慥捲≨漠卮扵業㵴爢瑥牵敳牡档瑩⤨•摩✽敨摡牥獟慥捲❨㸠㰊湩異⁴祴数∽整瑸•汰捡桥汯敤㵲匢慥捲≨猠穩㵥〳渠浡㵥猢慥捲㉨•慶畬㵥∢ਾ椼灮瑵琠灹㵥戢瑵潴≮瘠污敵∽潇∡漠䍮楬正∽敳牡档瑩⤨㸢㰊是牯㹭㰊瑳汹㹥昊牯⍭敨摡牥獟慥捲††楷瑤㩨㤠㘱硰††慭杲湩›‰畡潴㠠硰††潰楳楴湯›敲慬楴敶ਊ潦浲栣慥敤彲敳牡档椠灮瑵笠 †栠楥桧㩴㐠瀰㭸 †映湯楳敺›㐱硰††楬敮栭楥桧㩴㐠瀰㭸 †瀠摡楤杮›‰瀸㭸 †戠硯猭穩湩㩧戠牯敤潢㭸 †戠捡杫潲湵㩤⌠㑆㉆㥅††潢摲牥›瀱⁸潳楬䈣䉂䈸㬸 †琠慲獮瑩潩㩮戠捡杫潲湵ⵤ潣潬〳洰慥敳漭瑵ਬ††††††††潣潬〳洰慥敳昊牯⍭敨摡牥獟慥捲湩異孴祴数∽整瑸崢笠 †眠摩桴›〱┰潦浲栣慥敤彲敳牡档椠灮瑵瑛灹㵥琢硥≴㩝潦畣††潢摲牥挭汯牯›䄣䐲㔰㬴 †戠捡杫潲湵ⵤ潣潬㩲⌠晦㭦 †戠硯猭慨潤㩷〠〠硰ㄠ瀲⁸㐭硰⌠㉁い㐵ਊ昊牯⍭敨摡牥獟慥捲湩異孴祴数∽畢瑴湯崢笠 †瀠獯瑩潩㩮愠獢汯瑵㭥 †琠灯›瀱㭸 †爠杩瑨›瀱㭸 †漠慰楣祴›㬱 †戠捡杫潲湵㩤⌠䙄䍄䙃††潣潬㩲⌠㘴㜳㐳††楷瑤㩨ㄠ㔲硰††畣獲牯›潰湩整㭲 †栠楥桧㩴㌠瀸㭸 †戠牯敤㩲渠湯㭥紊昊牯⍭敨摡牥獟慥捲湩異孴祴数∽整瑸崢昺捯獵縠椠灮瑵瑛灹㵥戧瑵潴❮㩝潨敶Ⱳ昊牯⍭敨摡牥獟慥捲湩異孴祴数✽畢瑴湯崧栺癯牥笠 †戠捡杫潲湵ⵤ潣潬㩲⌠㕁䕃㘵††潣潬㩲⌠晦㭦紊昊牯⍭敨摡牥獟慥捲湩異孴祴数∽整瑸崢昺捯獵縠椠灮瑵瑛灹㵥戧瑵潴❮⁝††慢正牧畯摮挭汯牯›㔣䄲䑅㭆 †挠汯牯›昣晦㰊猯祴敬ਾ㰊捳楲瑰ਾ畦据楴湯猠慥捲楨⡴笩 †ਠ††⼯搠瑥牥業敮攠癮物湯敭瑮ਠ††慶敳牡档敟癮ਠ††晩⠠祬潣彳摡睟睷獟牥敶湩敤佸⡦⸢摰∮ ‾ㄭ †††猠慥捲彨湥⁶‽栧瑴㩰⼯敳牡档ㄵ瀮祬潣潣⽭⽡㬧 †素攠獬晩⠠祬潣彳摡睟睷獟牥敶湩敤佸⡦⸢慱∮ ‾ㄭ †††猠慥捲彨湥⁶‽栧瑴㩰⼯敳牡档ㄵ焮祬潣潣⽭⽡㬧 †素攠獬†††猠慥捲彨湥⁶‽栧瑴㩰⼯敳牡档ㄵ氮捹獯挮浯愯✯††瘊牡猠慥捲彨整浲㴠攠据摯啥䥒潃灭湯湥⡴潤畣敭瑮献慥捲敳牡档⸲慶畬⥥瘊牡猠慥捲彨牵‽敳牡档敟癮猫慥捲彨整浲楷摮睯漮数⡮敳牡档畟汲㬩ਊ敲畴湲映污敳紊㰊猯牣灩㸭㰊瑳汹㹥 †⸠摡敃瑮牥汃獡筳慭杲湩〺愠瑵絯㰊猯祴敬ਾ搼癩椠㵤琢形摡•汣獡㵳愢䍤湥整䍲慬獳•瑳汹㵥搢獩汰祡戺潬正椡灭牯慴瑮※癯牥汦睯栺摩敤㭮眠摩桴㤺㘱硰∻ਾ愼栠敲㵦栢瑴㩰⼯摡牴捡業楮瑳牥慩㕬挮浯振楬正敮⽷愿㘽㜳㤳∴琠瑩敬∽畢汩潹牵漠湷眠扥楳整愠⁴牔灩摯挮浯•瑳汹㵥昢潬瑡氺晥㭴眠摩桴ㄺ㘸硰※潢摲牥〺㸢㰊浩牳㵣栢瑴㩰⼯祬氮杹潣⽭祬琯印瑩⽥浩条獥是敲䅥㉤樮杰•污㵴䴢歡潹牵漠湷映敲敷獢瑩湯吠楲潰潣≭猠祴敬∽潢摲牥〺※楤灳慬㩹汢捯≫⼠ਾ⼼㹡ਠ㰊楤⁶摩∽摡损湯慴湩牥•瑳汹㵥搢獩汰祡戺潬正椡灭牯慴瑮※汦慯㩴敬瑦※楷瑤㩨㈷瀸⁸㸢㰊捳楲瑰琠灹㵥琢硥⽴慪慶捳楲瑰㸢椊琨灹潥祬潣彳摡℠㴽∠湵敤楦敮≤☠…氢慥敤扲慯摲•湩氠捹獯慟⥤笠 搠捯浵湥牷瑩⡥祬潣彳摡❛敬摡牥潢牡❤⥝⼼捳楲瑰ਾ⼼楤㹶㰊搯癩ਾ⼼楤㹶㰊捳楲瑰琠灹㵥琢硥⽴慪慶捳楲瑰㸢椊琨灹潥祬潣彳摡℠㴽∠湵敤楦敮≤☠…猢楬敤≲椠祬潣彳摡 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