Acts / Chapter 14

Acts 14

28 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

Acts 14 continues the first missionary journey as Paul and Barnabas preach in Iconium, where both Jews and Gentiles respond but opposition forces them to flee. They move to Lystra, where Paul heals a man lame from birth. The astonished crowds assume Paul and Barnabas are the Greek gods Hermes and Zeus and attempt to offer sacrifices to them. Paul and Barnabas rush to stop the worship, declaring themselves mere mortals and preaching the living God who made heaven and earth. Jews from Antioch and Iconium arrive and turn the crowd against them; Paul is stoned and dragged outside the city, left for dead. He survives, and they move on to Derbe. After making disciples there, they retrace their route, strengthening the new churches and appointing elders, before returning to Antioch in Syria.

What Makes This Chapter Remarkable

The Lystra episode reveals the volatile religious landscape of rural Asia Minor — the same crowd that tries to worship Paul as a god quickly turns to stoning him. The attempted sacrifice to 'Zeus and Hermes' reflects a local legend recorded by Ovid (Metamorphoses 8.611-724) about these gods visiting the region in human disguise. Paul's speech at Lystra (vv. 15-17) is the first recorded address to a purely pagan audience with no Jewish biblical framework, and it accordingly argues from creation and providence rather than from Scripture. The pattern of appointing elders (presbyterous) in every church (v. 23) shows rapid institutional development.

Translation Friction

The identification of Barnabas as 'Zeus' and Paul as 'Hermes' (v. 12) is explained by the fact that Paul was the chief speaker (ho hegoumenos tou logou), and Hermes was the messenger god. Luke uses the Greek names Zeus and Hermes rather than the local Lycaonian equivalents. The Lycaonian language (v. 11) was a local Anatolian dialect distinct from Greek, which explains why Paul and Barnabas did not immediately understand what the crowd intended. Paul's survival of stoning (v. 20) is remarkable — whether by miracle or natural resilience, Luke does not specify.

Connections

The healing at Lystra parallels Peter's healing of the lame man at the temple gate (Acts 3:1-10). Paul's natural theology speech anticipates his fuller treatment on Mars Hill (Acts 17:22-31). The stoning at Lystra is likely the event Paul references in 2 Corinthians 11:25. The appointment of elders connects to Paul's later instructions to Timothy and Titus about church leadership. The return journey through hostile territory demonstrates the principle stated in verse 22: 'through many tribulations we must enter the kingdom of God.'

Acts 14:1

Ἐγένετο δὲ ἐν Ἰκονίῳ κατὰ τὸ αὐτὸ εἰσελθεῖν αὐτοὺς εἰς τὴν συναγωγὴν τῶν Ἰουδαίων καὶ λαλῆσαι οὕτως ὥστε πιστεῦσαι Ἰουδαίων τε καὶ Ἑλλήνων πολὺ πλῆθος.

Now in Iconium they entered the Jewish synagogue together and spoke in such a way that a great number of both Jews and Greeks believed.

KJV And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.

Notes & Key Terms

Translator Notes

  1. Iconium (modern Konya, Turkey) was a significant city in the region of Phrygia/Galatia. The pattern continues: synagogue first, then broader response. The phrase 'spoke in such a way' (lalēsai houtōs hōste) credits the manner of their preaching, not merely its content, for the large response.
Acts 14:2

οἱ δὲ ἀπειθήσαντες Ἰουδαῖοι ἐπήγειραν καὶ ἐκάκωσαν τὰς ψυχὰς τῶν ἐθνῶν κατὰ τῶν ἀδελφῶν.

But the Jews who refused to believe stirred up the Gentiles and poisoned their minds against the brothers.

KJV But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.

Notes & Key Terms

Translator Notes

  1. The verb apeithesantes ('who refused to believe, who were disobedient') combines unbelief with active resistance. The verb ekakosan ('poisoned, made evil, embittered') describes a deliberate campaign to turn Gentile opinion against the new believers.
Acts 14:3

ἱκανὸν μὲν οὖν χρόνον διέτριψαν παρρησιαζόμενοι ἐπὶ τῷ κυρίῳ τῷ μαρτυροῦντι τῷ λόγῳ τῆς χάριτος αὐτοῦ, διδόντι σημεῖα καὶ τέρατα γίνεσθαι διὰ τῶν χειρῶν αὐτῶν.

So they remained for a long time, speaking boldly for the Lord, who bore witness to the word of his grace, granting signs and wonders to be done through their hands.

KJV Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands.

Notes & Key Terms

Translator Notes

  1. Despite the opposition, they do not flee immediately but stay 'a long time' (hikanon chronon). The Lord himself is the active agent — he 'bore witness' (martyrounti) to the gospel message through signs and wonders. The missionaries are instruments ('through their hands'), not the source of miraculous power.
Acts 14:4

ἐσχίσθη δὲ τὸ πλῆθος τῆς πόλεως, καὶ οἱ μὲν ἦσαν σὺν τοῖς Ἰουδαίοις, οἱ δὲ σὺν τοῖς ἀποστόλοις.

But the people of the city were divided; some sided with the Jews and some with the apostles.

KJV But the multitude of the city was divided: and part held with the Jews, and part with the apostles.

Notes & Key Terms

Translator Notes

  1. The verb eschisthe ('was divided, was split') is the root of 'schism.' Notably, Luke here calls Barnabas and Paul 'apostles' (apostolois) — one of only two places in Acts where this title extends beyond the Twelve (cf. v. 14). The city is literally torn between two allegiances.
Acts 14:5

ὡς δὲ ἐγένετο ὁρμὴ τῶν ἐθνῶν τε καὶ Ἰουδαίων σὺν τοῖς ἄρχουσιν αὐτῶν ὑβρίσαι καὶ λιθοβολῆσαι αὐτούς,

When an attempt was made by both Gentiles and Jews, with their rulers, to mistreat and stone them,

KJV And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them,

Notes & Key Terms

Translator Notes

  1. The word horme ('attempt, rush, impulse') suggests a mob action rather than a legal proceeding. The coalition of Gentiles and Jews acting together is notable — opposition to the gospel unites otherwise divided groups.
Acts 14:6

συνιδόντες κατέφυγον εἰς τὰς πόλεις τῆς Λυκαονίας Λύστραν καὶ Δέρβην καὶ τὴν περίχωρον,

Indeed, they were ware of it, and fled to Lystra and Derbe, cities of Lycaonia, and to the region that lieth round concerning:.

KJV They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:

Notes & Key Terms

Translator Notes

  1. Lystra was about 18 miles south-southwest of Iconium; Derbe about 60 miles southeast. Luke notes that these cities belong to Lycaonia, a distinct cultural region where the local language (v. 11) differed from Greek. Flight is strategic retreat, not cowardice — they continue preaching in the new location.
Acts 14:7

κἀκεῖ εὐαγγελιζόμενοι ἦσαν.

Indeed, there they preached the gospel.

KJV And there they preached the gospel.

Notes & Key Terms

Translator Notes

  1. The periphrastic construction euangelizomenoi esan ('they were proclaiming the good news') emphasizes ongoing, continuous activity. Fleeing persecution does not interrupt the mission.
Acts 14:8

Καί τις ἀνὴρ ἀδύνατος ἐν Λύστροις τοῖς ποσὶν ἐκάθητο, χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ, ὃς οὐδέποτε περιεπάτησεν.

Now at Lystra there was a man sitting who could not use his feet. He was lame from birth and had never walked.

KJV And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked:

Notes & Key Terms

Translator Notes

  1. The threefold description — unable to use his feet, lame from birth, never walked — establishes the severity and permanence of the condition beyond any doubt, paralleling the description of the lame man at the temple gate (Acts 3:2). The healing that follows will be unmistakably miraculous.
Acts 14:9

οὗτος ἤκουσεν τοῦ Παύλου λαλοῦντος· ὃς ἀτενίσας αὐτῷ καὶ ἰδὼν ὅτι ἔχει πίστιν τοῦ σωθῆναι,

He listened to Paul speaking. And Paul, looking intently at him and seeing that he had faith to be made well,

KJV The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed,

Notes & Key Terms

Translator Notes

  1. Paul perceives the man's faith (pistin tou sothenai, literally 'faith to be saved/healed' — the verb sozo carries both meanings) through careful observation (atenisas, 'looking intently'). The connection between faith and healing echoes Jesus's own practice (cf. Mark 5:34, 10:52).
Acts 14:10

εἶπεν μεγάλῃ φωνῇ· ἀνάστηθι ἐπὶ τοὺς πόδας σου ὀρθός. καὶ ἥλατο καὶ περιεπάτει.

Stated with a loud voice, Stand upright on your feet. Then he leaped and walked.

KJV Said with a loud voice, Stand upright on thy feet. And he leaped and walked.

Notes & Key Terms

Translator Notes

  1. The loud voice (megale phone) makes the command public — this is no private healing but a demonstration before witnesses. The man's response — springing up (helato) and walking (periepatei) — is immediate and complete, echoing the healed man of Acts 3:8 who went 'walking and leaping and praising God.'
Acts 14:11

οἵ τε ὄχλοι ἰδόντες ὃ ἐποίησεν Παῦλος ἐπῆραν τὴν φωνὴν αὐτῶν Λυκαονιστὶ λέγοντες· οἱ θεοὶ ὁμοιωθέντες ἀνθρώποις κατέβησαν πρὸς ἡμᾶς.

When the crowds saw what Paul had done, they lifted up their voices, saying in the Lycaonian language, "The gods have come down to us in human form!"

KJV And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.

Notes & Key Terms

Translator Notes

  1. The crowds speak in Lycaonian (Lykaonisti), a local Anatolian language distinct from Greek, which is why Paul and Barnabas do not immediately understand what is being planned. Their interpretation — gods visiting in human form — reflects the local legend about Zeus and Hermes visiting the region, as recorded by the Roman poet Ovid.
Acts 14:12

ἐκάλουν τε τὸν Βαρναβᾶν Δία, τὸν δὲ Παῦλον Ἑρμῆν, ἐπειδὴ αὐτὸς ἦν ὁ ἡγούμενος τοῦ λόγου.

They called Barnabas Zeus and Paul Hermes, because Paul was the chief speaker.

KJV And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.

Notes & Key Terms

Translator Notes

  1. The identification of Barnabas as Zeus (the chief god) may suggest that Barnabas had a more imposing physical presence. Paul is called Hermes because he was 'the chief speaker' (ho hegoumenos tou logou, literally 'the leader of the word'), and Hermes was the divine messenger and patron of speech. The KJV uses the Latin names Jupiter and Mercury.
Acts 14:13

ὅ τε ἱερεὺς τοῦ Διὸς τοῦ ὄντος πρὸ τῆς πόλεως ταύρους καὶ στέμματα ἐπὶ τοὺς πυλῶνας ἐνέγκας σὺν τοῖς ὄχλοις ἤθελεν θύειν.

The priest of Zeus, whose temple was at the entrance to the city, brought oxen and garlands to the gates and wanted to offer sacrifice with the crowds.

KJV Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.

Notes & Key Terms

Translator Notes

  1. The temple of Zeus 'at the entrance to the city' (tou ontos pro tes poleos) was a civic shrine guarding the city gates — a common feature of Greco-Roman cities. The priest brings oxen (taurous) for sacrifice and garlands (stemmata) of flowers for decorating the sacrificial animals and the honorees. This was a formal religious act, not merely spontaneous enthusiasm.
Acts 14:14

ἀκούσαντες δὲ οἱ ἀπόστολοι Βαρναβᾶς καὶ Παῦλος, διαρρήξαντες τὰ ἱμάτια αὐτῶν ἐξεπήδησαν εἰς τὸν ὄχλον κράζοντες

But when the apostles Barnabas and Paul heard of it, they tore their garments and rushed out into the crowd, crying out,

KJV Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out,

Notes & Key Terms

Translator Notes

  1. Tearing garments (diarrexantes ta himatia) is the traditional Jewish response to blasphemy (cf. Matthew 26:65). The urgency of their reaction — rushing (exepedesan) into the crowd, crying out (krazontes) — shows they understood the gravity of what was about to happen. Again Luke calls them 'apostles' (apostoloi), extending the title beyond the Twelve.
Acts 14:15

καὶ λέγοντες· ἄνδρες, τί ταῦτα ποιεῖτε; καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμεν ὑμῖν ἄνθρωποι, εὐαγγελιζόμενοι ὑμᾶς ἀπὸ τούτων τῶν ματαίων ἐπιστρέφειν ἐπὶ θεὸν ζῶντα, ὃς ἐποίησεν τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς·

"Men, why are you doing these things? We too are men with the same nature as you, and we bring you good news, that you should turn from these worthless things to the living God, who made the heaven and the earth and the sea and everything in them.

KJV And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:

Notes & Key Terms

Translator Notes

  1. The word homoiopatheis ('of the same nature, with the same feelings') emphasizes shared humanity — we are not gods but people just like you. The term mataia ('worthless things, vain things, futilities') is the standard Septuagint designation for idols (cf. 1 Samuel 12:21, Jeremiah 2:5). Paul's appeal is to 'the living God' (theon zonta) who made everything — a creation-based argument for an audience without Jewish scriptural knowledge.
  2. [TCR Cross-Reference] This verse quotes 1 Samuel 12:21 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
  3. [TCR Cross-Reference] This verse quotes Jeremiah 2:5 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Acts 14:16

ὃς ἐν ταῖς παρῳχημέναις γενεαῖς εἴασεν πάντα τὰ ἔθνη πορεύεσθαι ταῖς ὁδοῖς αὐτῶν·

In past generations he allowed all the nations to walk in their own ways.

KJV Who in times past suffered all nations to walk in their own ways.

Notes & Key Terms

Translator Notes

  1. Paul acknowledges a period of divine forbearance — God 'allowed' (eiasen) the nations to follow their own paths without direct intervention. This does not mean God approved of idolatry but that he did not immediately judge it. The same idea appears in Romans 3:25 and Acts 17:30.
Acts 14:17

καίτοι οὐκ ἀμάρτυρον αὐτὸν ἀφῆκεν ἀγαθουργῶν, οὐρανόθεν ὑμῖν ὑετοὺς διδοὺς καὶ καιροὺς καρποφόρους, ἐμπιπλῶν τροφῆς καὶ εὐφροσύνης τὰς καρδίας ὑμῶν.

Yet he did not leave himself without witness, for he did good by giving you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness."

KJV Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.

Notes & Key Terms

Translator Notes

  1. God's 'witness' (amartyron) to himself is not Scripture (unknown to this audience) but creation's provision: rain, seasons, food, and joy. This is natural theology — the argument from creation and providence to the Creator. The agricultural imagery is especially appropriate for a rural Lycaonian audience dependent on seasonal rains for their crops.
Acts 14:18

καὶ ταῦτα λέγοντες μόλις κατέπαυσαν τοὺς ὄχλους τοῦ μὴ θύειν αὐτοῖς.

Even with these words they scarcely restrained the crowds from offering sacrifice to them.

KJV And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.

Notes & Key Terms

Translator Notes

  1. The adverb molis ('scarcely, with difficulty') reveals how close they came to having sacrifices offered to them. The crowds' religious enthusiasm is so strong that even direct denial of divinity barely stops them. The cultural conditioning to honor visiting deities was deeply ingrained.
Acts 14:19

Ἐπῆλθαν δὲ ἀπὸ Ἀντιοχείας καὶ Ἰκονίου Ἰουδαῖοι, καὶ πείσαντες τοὺς ὄχλους καὶ λιθάσαντες τὸν Παῦλον ἔσυρον ἔξω τῆς πόλεως, νομίζοντες αὐτὸν τεθνηκέναι.

But Jews came from Antioch and Iconium, and having won over the crowds, they stoned Paul and dragged him out of the city, supposing him to be dead.

KJV And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead.

Notes & Key Terms

Translator Notes

  1. The volatility of the crowd is extreme: they shift from worshiping Paul as a god to stoning him at the instigation of visiting opponents. Jews traveled from Antioch (about 100 miles) and Iconium (about 18 miles) specifically to pursue and undermine Paul — their opposition was persistent and organized. Paul likely references this stoning in 2 Corinthians 11:25.
Acts 14:20

κυκλωσάντων δὲ τῶν μαθητῶν αὐτὸν ἀναστὰς εἰσῆλθεν εἰς τὴν πόλιν. καὶ τῇ ἐπαύριον ἐξῆλθεν σὺν τῷ Βαρναβᾷ εἰς Δέρβην.

But when the disciples gathered around him, he got up and entered the city, and on the next day he went on with Barnabas to Derbe.

KJV Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe.

Notes & Key Terms

Translator Notes

  1. The scene is remarkable: Paul, left for dead after stoning, rises and walks back into the city. Luke does not call this a miracle, but the natural reading suggests something extraordinary. The 'disciples' (matheton) who gather around him are the new Lystran believers — the persecution has not prevented a community from forming. The very next day, Paul resumes the journey.
Acts 14:21

εὐαγγελισάμενοί τε τὴν πόλιν ἐκείνην καὶ μαθητεύσαντες ἱκανοὺς ὑπέστρεψαν εἰς τὴν Λύστραν καὶ εἰς Ἰκόνιον καὶ εἰς Ἀντιόχειαν,

After they had proclaimed the good news to that city and made many disciples, they returned to Lystra, then to Iconium, and then to Antioch.

KJV And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch,

Notes & Key Terms

Translator Notes

  1. The verb mathetheusantes ('made disciples') goes beyond mere conversion — it implies instruction and formation. Remarkably, they retrace their route through the very cities from which they were expelled, risking renewed persecution in order to strengthen the fledgling churches.
Acts 14:22

ἐπιστηρίζοντες τὰς ψυχὰς τῶν μαθητῶν, παρακαλοῦντες ἐμμένειν τῇ πίστει, καὶ ὅτι διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ.

Confirming the souls of the followers, and exhorting them to continue in the faith, and that we must by way of much tribulation enter into God's kingdom.

KJV Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.

Notes & Key Terms

Translator Notes

  1. The message is honest rather than triumphalist: 'through many tribulations' (dia pollon thlipseon) is presented not as a possibility but as a necessity (dei, 'it is necessary, one must'). Paul and Barnabas prepare the new believers for suffering, not from it. The phrase 'the kingdom of God' (ten basileian tou theou) is the eschatological goal that makes the tribulations bearable.
Acts 14:23

χειροτονήσαντες δὲ αὐτοῖς κατ' ἐκκλησίαν πρεσβυτέρους, προσευξάμενοι μετὰ νηστειῶν παρέθεντο αὐτοὺς τῷ κυρίῳ εἰς ὃν πεπιστεύκεισαν.

And when they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they had believed.

KJV And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.

Notes & Key Terms

Translator Notes

  1. The verb cheirotonestantes ('having appointed, having chosen by raising hands') may indicate either appointment by the missionaries or election by the congregations with apostolic confirmation. The term presbyterous ('elders') follows the Jewish synagogue model of governance. These churches are mere weeks or months old, yet they receive formal leadership. The committing (parethento, 'entrusted') to the Lord acknowledges that the missionaries must leave and the Lord himself must sustain these communities.
Acts 14:24

καὶ διελθόντες τὴν Πισιδίαν ἦλθον εἰς τὴν Παμφυλίαν,

Then they passed through Pisidia and came to Pamphylia.

KJV And after they had passed throughout Pisidia, they came to Pamphylia.

Notes & Key Terms

Translator Notes

  1. The return journey moves south through the mountainous region of Pisidia to the coastal plain of Pamphylia, retracing their northward route.
Acts 14:25

καὶ λαλήσαντες ἐν Πέργῃ τὸν λόγον κατέβησαν εἰς Ἀττάλειαν,

And after speaking the word in Perga, they went down to Attalia.

KJV And when they had preached the word in Perga, they went down into Attalia:

Notes & Key Terms

Translator Notes

  1. On their initial passage through Perga (13:13-14), no preaching was recorded. Now, on the return, they preach there before descending to Attalia (modern Antalya), a port city on the Pamphylian coast from which they can sail back to Syria.
Acts 14:26

κἀκεῖθεν ἀπέπλευσαν εἰς Ἀντιόχειαν, ὅθεν ἦσαν παραδεδομένοι τῇ χάριτι τοῦ θεοῦ εἰς τὸ ἔργον ὃ ἐπλήρωσαν.

From there they sailed to Antioch, where they had been commended to the grace of God for the work that they had now completed.

KJV And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.

Notes & Key Terms

Translator Notes

  1. They return to their sending church — Syrian Antioch — completing a geographic and spiritual circle. The phrase 'commended to the grace of God' (paradedomenoi te chariti tou theou) recalls the commissioning in 13:1-3. The work (ergon) that the Spirit assigned (13:2) has been 'completed' (eplerosn) — the first missionary journey is finished.
Acts 14:27

παραγενόμενοι δὲ καὶ συναγαγόντες τὴν ἐκκλησίαν ἀνήγγελλον ὅσα ἐποίησεν ὁ θεὸς μετ' αὐτῶν, καὶ ὅτι ἤνοιξεν τοῖς ἔθνεσιν θύραν πίστεως.

When they arrived, they gathered the church together and reported all that God had done with them, and how he had opened a door of faith to the Gentiles.

KJV And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.

Notes & Key Terms

Translator Notes

  1. The report emphasizes what 'God had done with them' (ho theos epoiesen met auton) — not their own accomplishments but God's work through them. The metaphor of an 'opened door of faith' (enoixen thyran pisteos) for the Gentiles becomes a recurring Pauline image (1 Corinthians 16:9, 2 Corinthians 2:12, Colossians 4:3).
Acts 14:28

διέτριβον δὲ χρόνον οὐκ ὀλίγον σὺν τοῖς μαθηταῖς.

And they remained no small time with the disciples.

KJV And there they abode long time with the disciples.

Notes & Key Terms

Translator Notes

  1. Luke's litotes — 'no small time' (chronon ouk oligon) — means a considerable period. This interval in Antioch provides rest, reflection, and consolidation before the events of chapter 15 bring the question of Gentile inclusion to a head in Jerusalem.
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