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The "Suffering Servant" in ch.53 of Y'shayahu
by Prof. Mordochai ben-Tziyyon, Universitah Ha'ivrit, Y'rushalayim

Chapter 53 of Y'shayahu's book, as it appears in "King James's Per-Version" and other christian "Per-Versions", certainly seems to be a clear and explicit prediction of the career, and most particularly the death, of the christian man-god. But of course it does: christians deliberately write their translations to make it look that way. Is this what the prophet was really talking about, though? Let's examine the chapter, translate it honestly, and find out.

The very first point to note is that the Hebrew prophet Y'shayahu − whose prophetic career spanned the reigns of four kings of Y'hudah: Azaryah-Uzziyahu (reigned 810-759BCE), Yotam (758-743BCE), Aḥaz (742-727BCE) and Ḥizkiyyahu (726-698BCE) − describes his book in its opening verse as "the Visions that he saw concerning Y'hudah and Y'rushalayim". He was not sent to speak to all the nations of the World, or even to all of Yisraél, although the Northern Kingdom was still in existence throughout most of his life − it was overthrown by the Assyrian king Sargon II (reigned 721-705BCE) in the 6th year of Ḥizkiyyahu's reign, i.e. 721BCE (M'lachim Beit 18:10).

By the way, there is no suggestion that Y'shayahu's prophetic career lasted from 810BCE (when Azaryah-Uzziyahu succeeded his father Amatz'yahu) until 698BCE (when Ḥizkiyyahu died), a period of 112 years; indeed, chapter 6 (which describes how he had volunteered himself to serve as God's Prophet and was first commissioned by God to bring His messages to the people of Y'hudah) begins "In the year of King Uzziyahu's death..." This begs the question: how, then, could he say in the opening verse of the book that he prophesied during Azaryah-Uzziyahu's reign? I have no idea how christians would respond to that (or if they would even care), but our understanding of it is that King Uzziyahu's "death" that Y'shayahu mentions in 6:1 refers not to the end of his life, but to the time when he was stricken with the "living death" of tzara'at (or Levitical "leprosy"), as described in Divrei Hayamim Beit 26:16-23. This is entirely consistent with Hebrew culture; compare Aharon's anguished plea to his brother Mosheh on behalf of their sister Miryam, who had just been stricken with the same affliction − "Please don't let her remain like a dead person..." (B'midbar 12:12). The passage in Divrei Hayamim gives no indication of when during Azaryah-Uzziyahu's 52-year reign this occurred, but M'lachim does−

"Azaryah son of Amatz'yahu, king of Y'hudah was [already] reigning in King Yarov'am [the Second] of Yisraél's 27th year... when Adonai struck the king with the 'Plague'..." (M'lachim Beit 15:1-5)

The Hebrew word נֶֽגַע nega' (a "plague") is often used in the T'nach as a synonym for the the contaminative disease properly called צָרַֽעַת tzara'at ("Levitical leprosy"), on account of D'varim 24:8 (הִשָּֽׁמֶר בְּנֶֽגַע הַצָּרַֽעַת "be careful about the plague of tzara'at...") and also because of the many instances where the two terms are used together in chapters 13 & 14 of Vayikra.

King Yarov'am II of Yisraél's 27th year (not counting the 3 years of his co-regency with his father Y'hoa'sh) was 783BCE, so that is when Y'shayahu's prophetic career actually started. According to Hebrew tradition, he was murdered by the wicked king M'nasheh, whose reign began in 697BCE − so his prophetic career lasted for at least 86 years.

The next point to be considered is where exactly the "Suffering Servant" passage begins. It does not start at the verse numbered 53:1. The illustration below shows chapter 53 as a scribe writes it in a scroll used for ceremonial readings on Shabbat and Holy Days; the "Suffering Servant" passage begins at the break in the third line of this extract (which is the verse numbered 52:13 in modern Bibles) and ends at the break in the last-but-one line (53:12):
The first verse of this passage starts Hinneh, yaskil avdi... or "See, My servant will succeed..." The speaker is clearly God Himself (nobody will argue about that), but whom is He referring to as His "servant"? Naturally, christians will always insist that the "servant" is their man-god Yéshu, but is that consistent with the way Y'shayahu uses the terminology "God's servant" elsewhere in his book? Clearly it is critically important that we identify correctly whom or what the prophet means when he speaks about God's "servant" if we are to discover what the "Suffering Servant" passage is really all about.

It is widely recognised that Y'shayahu's book is really two books in one (chapters 1-39 and chapters 40-66) − some christians even assert that it's actually the work of two different authors, and call the second half by the name "Deutero-Isaiah" − so I need not cover that topic at any length here. Suffice it to say that the whole tone and language of the book changes at the start of chapter 40.

Whether the two halves of Y'shayahu were written by the same author or by two different authors, the writer in the second half was very fond of the term "God's servant", which he uses many times as a metaphor for Yisraél − that is to say, the whole Hebrew nation, not the individual named Yisraél, i.e. the patriarch Ya'akov. Here are some examples:

"But you, Yisraél − My servant Ya'akov, whom I chose − My beloved Avraham's zera...." (41:8)

"You are My witnesses," says Adonai, "My servant whom I chose...." (43:10) [the whole of chapter 43 is addressed explicitly to Yisraél in its opening verse]

"And now, listen, Ya'akov My servant, and Yisraél whom I have chosen...." (44:1)

"....Don't be afraid, My servant Ya'akov, Y'shurun whom I have chosen...." (44:2)

"Remember these things Ya'akov, Yisraél : you are My servant − I made you to be a servant to Me, Yisraél...." (44:21)

"For the sake of My servant Ya'akovYisraél My chosen one...." (45:4)

"Adonai has redeemed His servant Ya'akov!" (48:20)

"You are My servant, Yisraél...." (49:3)

Having used the metaphor "God's servant" so many times in chapters 41-49, and made it so abundantly clear that by it he meant the nation of Yisraél every time he used it, I guess the writer didn't feel he needed to spell it out yet again when he reached chapter 53; but of course he didn't reckon with christianity coming along and twisting his words. Maybe, if he had realised what was going to happen, he would have spelt it out again, in words of one syllable, in the "Suffering Servant" chapter. But in any event, the evidence of his many previous usages of the metaphor is there for all to see, and there is no indication that the intended meaning in the "Suffering Servant" chapter is any different. Can anyone deny that Yisraél has suffered through the ages? The consequence is that whenever the writer refers to the "servant" using the pronouns he, him or his, we must take into account when translating his poetic metaphors that he is talking about an entire nation rather than an individual person, so that it is actually more appropriate in a translation to use the plural forms they, them and their. Verse 53:8 confirms that this is indeed the correct reading, because it uses the plural form לָֽמוֹ lamo (a poetic variant of לָהֶם lahem, "to them"), so it cannot be the author's intention for the "servant" to be understood as an individual.

Many christians claim that "the Rabbis of the Talmud" believed the "Suffering Servant" to be a reference to "the Messiah" − but that assertion is a gross misrepresentation. While it is certainly true that a few of the Talmudic authorities were of that opinion, they were very much in the minority. The 11th century French Bible commentator Rashi (who lived a mere 500 years after the completion of the Babylonian Talmud) drew the majority of his explanations of the Scriptures from the Talmud, and he definitely did not see the "Suffering Servant" as a reference to "the Messiah". The simple truth is that Y'shayahu 53 is a "messianic prophecy", but it's about what will happen in King-Messiah's time, not about King-Messiah himself.

The first three verses of the chapter (i.e. the three that are transplanted to the end of chapter 52 in modern printed Bibles), which segue seamlessly into the beginning of "chapter 53" in the original Hebrew text, read as follows:

My "servant" will succeed in becoming uplifted, and will become exalted and very powerful. Just as many used to marvel about you and say "Their appearance is too hideous to be human," so [in the future] many nations will exclaim the same thing − their kings will be speechless because [suddenly] they will see things that were never talked about and will realise things that were never heard of [before]! "Who would have believed our report?" [they will say.....]

The "kings of the gentile nations" continue speaking throughout most of "chapter 53" (apart from the last two verses where God Himself responds to them): looking back on the events of the past from their vantage-point in the distant future, they confess their own guilt for the part the gentile nations have played in the unjust persecution that we, Yisraél, have endured at their hands throughout history − how we, God's "servant", have suffered because of the "sins" that they committed against us. It is the several remarks of that nature in this passage which, because they are deliberately mis-translated in christian "Per-Versions" with the preposition for cunningly substituted in place of through or because of, are mistaken by naïve and unsuspecting christians for references to their man-god who (or so they are taught) suffered and died "for" their "sins".

Click here for a full translation (with optional commentary) of the whole passage.


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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
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
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≹
਩††††੻††††††⹥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
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☠…

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∮
੻†††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∮
੻†††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搼癩椠㵤愢彤潣瑮楡敮≲猠祴敬∽楤灳慬㩹汢捯Ⅻ浩潰瑲湡㭴映潬瑡氺晥㭴眠摩桴㜺㠲硰∠ਾ猼牣灩⁴祴数∽整瑸樯癡獡牣灩≴搾捯浵湥⹴牷瑩⡥祬潣彳摡❛敬摡牥潢牡❤⥝㰻猯牣灩㹴㰊搯癩ਾ⼼楤㹶㰊搯癩ਾ猼牣灩⁴祴数∽整瑸樯癡獡牣灩≴搾捯浵湥⹴牷瑩⡥祬潣彳摡❛汳摩牥崧㬩⼼捳楲瑰‾ℼⴭ愠摤摥㜠㈯′ⴭਾ搼癩椠㵤䘢潯整䅲≤猠祴敬∽慢正牧畯摮⌺䙄䍄䙃※潢摲牥琭灯ㄺ硰猠汯摩⌠㤳㤳㤳※汣慥㩲潢桴※楤灳慬㩹潮敮※楷瑤㩨〱┰椡灭牯慴瑮※潰楳楴湯爺汥瑡癩㭥稠椭摮硥㤺㤹㤹ℹ浩潰瑲湡㭴栠楥桧㩴〹硰椡灭牯慴瑮㸢ਠ搼癩挠慬獳∽摡敃瑮牥汃獡≳猠祴敬∽楤灳慬㩹汢捯Ⅻ浩潰瑲湡㭴漠敶晲潬㩷楨摤湥※楷瑤㩨ㄹ瀶㭸㸢㰊⁡牨晥∽瑨灴⼺愯瑤慲正洮湩獩整楲污⸵潣⽭汣捩湫睥㼯㵡㌶㌷㐹•楴汴㵥戢極摬礠畯⁲睯敷獢瑩⁥瑡吠楲潰⹤潣≭猠祴敬∽汦慯㩴敬瑦※楤灳慬㩹汢捯㭫眠摩桴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※楤灳慬㩹汢捯㭫∠⼠ਾ⼼㹡ਠ搼癩椠㵤昢潯整䅲彤潣瑮楡敮≲猠祴敬∽楤灳慬㩹汢捯Ⅻ浩潰瑲湡㭴映潬瑡氺晥㭴眠摩桴㜺㠲硰㸢㰊晩慲敭椠㵤氢捹獯潆瑯牥摁䙩慲敭•瑳汹㵥戢牯敤㩲㬰搠獩汰祡戺潬正※汦慯㩴敬瑦※敨杩瑨㤺瀶㭸漠敶晲潬㩷楨摤湥※慰摤湩㩧㬰眠摩桴㜺〵硰㸢⼼晩慲敭ਾ⼼楤㹶㰊搯癩ਾ⼼楤㹶ਊ