Psalms 22:27

Translation
King James Version
All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee.
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KJV (with Strong's)
All the ends H657 of the world H776 shall remember H2142 and turn H7725 unto the LORD H3068: and all the kindreds H4940 of the nations H1471 shall worship H7812 before H6440 thee.
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Complete Jewish Bible
All the ends of the earth will remember and turn to ADONAI; all the clans of the nations will worship in your presence.
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Berean Standard Bible
All the ends of the earth will remember and turn to the LORD. All the families of the nations will bow down before Him.
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American Standard Version
All the ends of the earth shall remember and turn unto Jehovah; And all the kindreds of the nations shall worship before thee.
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World English Bible Messianic
All the ends of the earth shall remember and turn to the LORD. All the relatives of the nations shall worship before you.
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Geneva Bible (1599)
All the endes of the worlde shall remember themselues, and turne to the Lord: and all the kinreds of the nations shall worship before thee.
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Young's Literal Translation
Remember and return unto Jehovah, Do all ends of the earth, And before Thee bow themselves, Do all families of the nations,
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See also
Psalms 86:9Isaiah 45:22Psalms 2:8Revelation 7:9Revelation 7:12Isaiah 49:6Revelation 15:4
In the KJVVerse 14,232 of 31,102

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SUMMARY

Psalms 22:27 marks a profound and glorious pivot in a psalm renowned for its prophetic depiction of intense suffering, transitioning from the psalmist's deep anguish to a sweeping vision of universal worship and recognition of God's sovereign reign. This verse declares a future reality where all peoples, from every corner of the earth and every family lineage, will remember the Lord, turn to Him in repentance and faith, and ultimately bow in adoration, signifying the global triumph of God's redemptive work and the ultimate vindication of the suffering Messiah.

CONTEXT

  • Literary Context: Psalms 22 opens with a harrowing cry of dereliction and profound suffering, famously echoed by Jesus on the cross in Matthew 27:46. The preceding verses (Psalms 22:1-21) detail an individual's intense physical and emotional anguish, ridicule, and a profound sense of abandonment. However, a significant and dramatic shift occurs around Psalms 22:22, where the psalmist begins to express praise, confidence in God's deliverance, and a commitment to declare God's faithfulness to the congregation. Verse 27, therefore, is not an isolated statement but the climactic culmination of this pivot, projecting the outcome of the psalmist's (or, prophetically, the Messiah's) suffering and vindication onto a global scale. It describes the ultimate, universal consequence of the deliverance celebrated in the preceding verses, expanding the scope of God's redemptive work from the individual to all humanity.
  • Historical & Cultural Context: While traditionally attributed to David, Psalms 22, like many psalms, reflects the ancient Israelite understanding of God's universal dominion, even amidst their particular covenant relationship with Him. The concept of God's fame extending "to the ends of the earth" was present in Israelite theology, often linked to the Abrahamic covenant's promise of blessing "all the families of the earth" (Genesis 12:3). The psalm's shift from individual suffering to universal praise aligns with the common pattern of lament psalms, which frequently begin with expressions of distress but conclude with declarations of trust, praise, or prophetic hope. The "nations" (Hebrew: goyim, H1471) typically referred to the Gentile peoples outside of Israel, and the idea of them turning to the God of Israel was a significant prophetic expectation throughout the Old Testament, underscoring God's ultimate plan for all humanity, not just a select nation. This universal vision is further developed in prophetic books like Isaiah 2:2-4.
  • Key Themes: This verse powerfully contributes to several key themes within Psalms 22 and the broader biblical narrative. Firstly, it underscores the theme of Messianic Prophecy, as the suffering described earlier in the psalm is widely understood to prefigure Christ, and thus the resulting global worship is a direct consequence of His redemptive work. Secondly, it highlights God's Universal Sovereignty and Redemptive Plan, demonstrating that His dominion is not limited to Israel but extends to all peoples. This theme is echoed throughout the Old Testament, for example, in Isaiah 49:6, which speaks of God's servant being a light to the Gentiles. Thirdly, it emphasizes Suffering Leading to Glory, illustrating that the deep anguish endured (as described in Psalms 22:1-21) is not an end in itself but a necessary prelude to a glorious, worldwide recognition of God. Finally, the verse articulates the theme of Global Worship and Ingathering, envisioning a future where all "kindreds of the nations" will worship the Lord, a vision that finds its ultimate fulfillment in the New Testament's portrayal of the Church and the heavenly multitude from every tribe and tongue (Revelation 7:9-10).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Remember (Hebrew, zâkar', H2142): This word, from a primitive root meaning "to mark (so as to be recognized), i.e. to remember," implies far more than mere cognitive recall. It denotes an active, mindful consideration and acknowledgment of God's works, character, and covenant faithfulness. In this context, it suggests a profound recognition of God's redemptive acts and His very being, leading to a transformative response.
  • Turn (Hebrew, shûwb', H7725): A foundational biblical term, this primitive root means "to turn back (hence, away) transitively or intransitively, literally or figuratively." It is the primary word for repentance in the Old Testament, signifying a radical change of direction, a turning away from sin, idolatry, and self-reliance, and a turning toward God in faith and obedience. The combination with "remember" suggests that a deep acknowledgment of God leads directly to a reorientation of life.
  • Worship (Hebrew, shâchâh', H7812): This primitive root means "to depress, i.e. prostrate (especially reflexive, in homage to royalty or God)." It describes an act of humble obeisance, bowing down or prostrating oneself in reverence, adoration, and submission. It signifies the ultimate expression of respect, honor, and devotion, acknowledging God's supreme authority and worthiness.

Verse Breakdown

  • "All the ends of the world shall remember and turn unto the LORD:" This initial clause declares a future global spiritual awakening. "All the ends of the world" (Hebrew: ʼepheç H657, ʼerets H776) is a hyperbole signifying the uttermost, farthest reaches of the globe, emphasizing geographical universality. It prophesies that humanity, from every conceivable region, will not merely acknowledge God's existence but will actively recall His mighty acts, His character, and His redemptive work. This remembrance will lead to a profound spiritual transformation, a corporate act of repentance where people turn away from their former ways, their idols, and their self-sufficiency, to embrace the one true God, the LORD (Yahweh, H3068), in faith and submission. This turning signifies a fundamental shift in allegiance and a reorientation of life toward divine truth.
  • "and all the kindreds of the nations shall worship before thee." This second clause expands upon and specifies the ultimate outcome of this global remembrance and turning: universal worship. "All the kindreds of the nations" (Hebrew: mishpâchâh H4940, gôwy H1471) emphasizes an ethnic, relational, and cultural universality, meaning that every distinct people group, every family lineage, regardless of their cultural or national identity, will participate. "Worship before thee" (Hebrew: pânîym H6440, referring to God) signifies acts of adoration, reverence, and humble homage. This is not a forced submission but a willing, heartfelt acknowledgment of God's supremacy and worthiness, indicating a future where God's glory is universally recognized and celebrated by all peoples.

Literary Devices

Psalms 22:27 employs several powerful Literary Devices to convey its profound message. The most prominent is Parallelism, specifically synonymous parallelism, where the two main clauses ("All the ends of the world shall remember and turn unto the LORD" and "all the kindreds of the nations shall worship before thee") express similar ideas using different but reinforcing imagery. "Ends of the world" parallels "kindreds of the nations," both emphasizing the comprehensive universality of the response, while "remember and turn unto the LORD" parallels "worship before thee," both describing a profound spiritual response to God. This repetition with variation intensifies the message of global reach and comprehensive spiritual transformation. The verse also utilizes Hyperbole with phrases like "all the ends of the world" and "all the kindreds of the nations," which are exaggerations for emphasis, underscoring the truly global and exhaustive nature of the prophecy. Furthermore, the entire verse functions as Prophecy, foretelling a future event of immense theological significance that transcends the immediate context of the psalmist's suffering. Finally, the verse marks a dramatic Shift in Tone within the psalm, moving from the depths of lament and suffering (in the earlier verses) to a triumphant declaration of God's universal reign and the resulting global worship, highlighting the redemptive arc of the psalm.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse stands as a powerful testament to God's ultimate redemptive purpose, transcending the boundaries of Israel to encompass all humanity. It underscores the biblical truth that God's plan of salvation is not limited to one nation but is designed to draw all peoples to Himself. The universal scope of this prophecy is a foundational element of biblical theology, demonstrating God's desire for all to know Him and worship Him. It connects the suffering of the righteous (often interpreted as the Messiah) directly to the expansion of God's kingdom and the ingathering of the nations, revealing that divine suffering is not an end but a means to universal glorification. This vision of global worship fuels the missionary impulse and reminds believers of the inevitable triumph of God's reign and the ultimate establishment of His kingdom.

REFLECTION AND APPLICATION

Psalms 22:27 offers profound hope and a compelling call to action for believers today. It reminds us that despite the brokenness, division, and spiritual darkness that often characterize our world, God's ultimate plan is for universal recognition and worship of His name. This grand vision should ignite within us a renewed passion for missions and evangelism, knowing that our efforts to share the Gospel contribute to this magnificent, divine purpose. It encourages us to pray fervently for the nations, for the "kindreds" who have yet to hear the Good News, and for a global turning to the Lord. Furthermore, it prompts personal reflection: Have I truly "remembered" God's character and mighty acts in a way that leads me to "turn unto the LORD" in every area of my life? Does my worship reflect the comprehensive sovereignty of God over all creation and over my own heart? This verse assures us that God's global reign is inevitable, and His glory will be known by all, providing immense encouragement to persevere in faith, witness, and prayer.

Questions for Reflection

  • How does the suffering described earlier in Psalms 22 inform your understanding of the universal worship prophesied in verse 27?
  • What does it mean for you personally to "remember and turn unto the LORD" in your daily life, beyond a one-time decision?
  • How does the vision of "all the kindreds of the nations" worshipping God impact your perspective on global missions and cultural diversity within the church?
  • In what ways can you actively participate in or support the fulfillment of this prophecy in your sphere of influence, whether locally or globally?

FAQ

How does this verse relate to the suffering described earlier in Psalms 22?

Answer: Psalms 22:27 is the glorious outcome and ultimate vindication of the intense suffering described in the psalm's opening verses (Psalms 22:1-21). The psalmist's (and prophetically, the Messiah's) anguish, abandonment, and humiliation are not in vain. Instead, they serve as the necessary prelude to a worldwide recognition of God's power and a universal turning to Him. The suffering is the means by which God's redemptive work is accomplished, leading to the expansion of His kingdom and the ingathering of all peoples to worship Him. It powerfully illustrates the biblical principle that through suffering comes ultimate glory and universal impact, as seen in the life of Christ.

What is the significance of "remembering" and "turning" unto the LORD?

Answer: "Remembering" (Hebrew: zâkar, H2142) is more than just recalling facts; it implies a deep, active acknowledgment of God's character, His covenant faithfulness, and His mighty deeds throughout history. It's a mindful recognition that leads to a profound response. "Turning" (Hebrew: shûwb, H7725) is a core biblical concept of repentance, signifying a complete reorientation of one's life. It means turning away from sin, idolatry, and self-reliance, and turning towards God in faith, obedience, and submission. Together, "remember and turn" signifies a profound spiritual transformation, a change of heart and direction that results in a restored relationship with God and leads to genuine worship. This is the essence of salvation, as seen in passages like Acts 3:19.

Does this verse imply universal salvation, where everyone will eventually be saved?

Answer: While Psalms 22:27 speaks of a universal turning and worship, it does not necessarily imply universal salvation in the sense that every single individual will be saved regardless of their personal faith. Instead, it prophesies that God's dominion will be universally acknowledged, and that people from all nations and ethnic groups will come to know and worship Him. This vision is fulfilled in the establishment of the Church, which comprises believers from every tribe, tongue, people, and nation (Revelation 7:9), and ultimately in the eschatological reality where every knee will bow and every tongue confess Jesus as Lord (Philippians 2:10-11). It emphasizes the scope of God's redemptive plan (all peoples) rather than suggesting that every single person will automatically be saved. The turning and worship are a result of a conscious choice to embrace God's truth.

CHRIST-CENTERED FULFILLMENT

Psalms 22:27 finds its profoundest Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The preceding verses of Psalms 22 vividly describe a suffering servant, whose cries of dereliction (Psalms 22:1) and physical torment (Psalms 22:14-17) are directly echoed in the crucifixion narrative of Jesus. It is precisely through this unparalleled suffering, culminating in His death, burial, and glorious resurrection, that the universal turning and worship prophesied in verse 27 become possible. The cross, initially a symbol of shame and defeat, is revealed as the means by which God draws all people to Himself, as Jesus Himself declared in John 12:32. His ultimate vindication through the resurrection and ascension established His universal Lordship, leading directly to the Great Commission to make disciples of "all nations" (Matthew 28:19). The global Church, comprising believers from every "kindred of the nations," stands as a living testament to this fulfillment, a foretaste of the day when every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:10-11). Thus, the suffering of the Messiah in Psalms 22 is not an end but the necessary means for the ultimate, global worship of God and the ingathering of His redeemed people from every corner of the earth.

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Commentary on Psalms 22 verses 22–31

I. II. Main points1. 2. Sub-points

The same that began the psalm complaining, who was no other than Christ in his humiliation, ends it here triumphing, and it can be no other than Christ in his exaltation. And, as the first words of the complaint were used by Christ himself upon the cross, so the first words of the triumph are expressly applied to him (Heb 2:12) and are made his own words: I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. The certain prospect which Christ had of the joy set before him not only gave him a satisfactory answer to his prayers, but turned his complaints into praises; he saw of the travail of his soul, and was well satisfied, witness that triumphant word wherewith he breathed his last: It is finished.

Five things are here spoken of, the view of which were the satisfaction and triumph of Christ in his sufferings: -

I. That he should have a church in the world, and that those that were given him from eternity should, in the fulness of time, be gathered in to him. This is implied here; that he should see his seed, Isa 53:10. It pleased him to think, 1. That by the declaring of God's name, by the preaching of the everlasting gospel in its plainness and purity, many should be effectually called to him and to God by him. And for this end ministers should be employed to publish this doctrine to the world, and they should be much his messengers and his voice that their doing it should be accounted his doing it; their word is his, and by them he declares God's name. 2. That those who are thus called in should be brought into a very near and dear relation to him as his brethren; for he is not only not ashamed, but greatly well pleased, to call them so; not the believing Jews only, his countrymen, but those of the Gentiles also who became fellow-heirs and of the same body, Heb 2:11. Christ is our elder brother, who takes care of us, and makes provision for us, and expects that our desire should be towards him and that we should be willing he should rule over us. 3. That these is brethren should be incorporated into a congregation, a great congregation; such is the universal church, the whole family that is named from him, unto which all the children of God that were scattered abroad are collected, and in which they are united (Joh 11:52, Eph 1:10), and that they should also be incorporated into smaller societies, members of that great body, many religious assemblies for divine worship, on which the face of Christianity should appear and in which the interests of it should be supported and advanced. 4. That these should be accounted the seed of Jacob and Israel (Psa 22:23), that on them, though Gentiles, the blessing of Abraham might come (Gal 3:14), and to them might pertain the adoption, the glory, the covenant, and the service of God, as much as ever they did to Israel according to the flesh, Rom 9:4, Heb 8:10. The gospel church is called the Israel of God, Gal 6:16.

II. That God should be greatly honoured and glorified in him by that church. His Father's glory was that which he had in his eye throughout his whole undertaking (Joh 17:4), particularly in his sufferings, which he entered upon with this solemn request, Father, glorify thy name, Joh 12:27, Joh 12:28. He foresees with pleasure, 1. That God would be glorified by the church that should be gathered to him, and that for this end they should be called and gathered in that they might be unto God for a name and a praise. Christ by his ministers will declare God's name to his brethren, as God's mouth to them, and then by them, as the mouth of the congregation to God, will God's name be praised. All that fear the Lord will praise him (Psa 22:23), even every Israelite indeed. See Psa 118:2-4; Psa 135:19, Psa 135:20. The business of Christians, particularly in their solemn religious assemblies, is to praise and glorify God with a holy awe and reverence of his majesty, and therefore those that are here called upon to praise God are called upon to fear him. 2. That God would be glorified in the Redeemer and in his undertaking. Therefore Christ is said to praise God in the church, not only because he is the Master of the assemblies in which God is praised, and the Mediator of all the praises that are offered up to God, but because he is the matter of the church's praise. See Eph 3:21. All our praises must centre in the work of redemption and a great deal of reason we have to be thankful, (1.) That Jesus Christ was owned by his Father in his undertaking, notwithstanding the apprehension he was sometimes under that his Father had forsaken him. (Psa 22:24): For he hath not despised nor abhorred the affliction of the afflicted one (that is, of the suffering Redeemer), but has graciously accepted it as a full satisfaction for sin, and a valuable consideration on which to ground the grant of eternal life to all believers. Though it was offered for us poor sinners, he did not despise nor abhor him that offered it for our sakes; no did he turn his face from him that offered it, as Saul was angry with his own son because he interceded for David, whom he looked upon as his enemy. But when he cried unto him, when his blood cried for peace and pardon for us, he heard him. This, as it is the matter of our rejoicing, ought to be the matter of our thanksgiving. Those who have thought their prayers slighted and unheard, if they continue to pray and wait, will find they have not sought in vain. (2.) That he himself will go on with his undertaking and complete it. Christ says, I will pay my vows, Psa 22:25. Having engaged to bring many sons to glory, he will perform his engagement to the utmost, and will lose none.

III. That all humble gracious souls should have a full satisfaction and happiness in him, Psa 22:26. It comforted the Lord Jesus in his sufferings that in and through him all true believers should have everlasting consolation. 1. The poor in spirit shall be rich in blessings, spiritual blessings; the hungry shall be filled with good things. Christ's sacrifice being accepted, the saints shall feast upon the sacrifice, as, under the law, upon the peace-offerings, and so partake of the altar: The meek shall eat and be satisfied, eat of the bread of life, feed with an appetite upon the doctrine of Christ's mediation, which is meat and drink to the soul that knows its own nature and case. Those that hunger and thirst after righteousness in Christ shall have all they can desire to satisfy them and make them easy, and shall not labour, as they have done, for that which satisfies not. 2. Those that are much in praying shall be much in thanksgiving: Those shall praise the Lord that seek him, because through Christ they are sure of finding him, in the hopes of which they have reason to praise him even while they are seeking him, and the more earnest they are in seeking him the more will their hearts be enlarged in his praises when they have found him. 3. The souls that are devoted to him shall be for ever happy with him: "Your heart shall live for ever. Yours that are meek, that are satisfied in Christ, that continue to seek God; what ever becomes of your bodies, your hearts shall live for ever; the graces and comforts you have shall be perfected in everlasting life. Christ has said, Because I live, you shall live also, (Joh 14:19); and therefore that life shall be as sure and as long as his."

IV. That the church of Christ, and with it the kingdom of God among men, should extend itself to all the corners of the earth and should take in all sorts of people.

1.That it should reach far (Psa 22:27, Psa 22:28), that, whereas the Jews had long been the only professing people of God, now all the ends of the world should come into the church, and, the partition-wall being taken down, the Gentiles should be taken in. It is here prophesied, (1.) That they should be converted: They shall remember, and turn to the Lord. Note, Serious reflection is the first step, and a good step it is towards true conversion. We must consider and turn. The prodigal came first to himself, and then to his father. (2.) That then they should be admitted into communion with God and with the assemblies that serve him; They shall worship before thee, for in every place incense shall be offered to God, Mal 1:11; Isa 66:23. Those that turn to God will make conscience of worshipping before him. And good reason there is why all the kindreds of nations should do homage to God, for (Psa 22:28) the kingdom is the Lord's; his, and his only, is the universal monarchy. [1.] The kingdom of nature is the Lord Jehovah's, and his providence rules among the nations, and upon that account we are bound to worship him; so that the design of the Christian religion is to revive natural religion and its principles and laws. Christ died to bring us to God, the God that made us, from whom we had revolted, and to reduce us to our native allegiance. [2.] The kingdom of grace is the Lord Christ's, and he, as Mediator, is appointed governor among the nations, head over all things to his church. Let every tongue therefore confess that he is Lord.

2.That it should include many of different ranks, Psa 22:29. High and low, rich and poor, bond and free, meet in Christ. (1.) Christ shall have the homage of many of the great ones. Those that are fat upon the earth, that live in pomp and power, shall eat and worship; even those that fare deliciously, when they have eaten and are full, shall bless the Lord their God for their plenty and prosperity. (2.) The poor also shall receive his gospel: Those that go down to the dust, that sit in the dust (Psa 113:7), that can scarcely keep life and soul together, shall bow before him, before the Lord Jesus, who reckons it his honour to be the poor man's King (Psa 72:12) and whose protection does, in a special manner, draw their allegiance. Or this may be understood in general of dying men, whether poor or rich. See then what is our condition - we are going down to the dust to which we are sentenced and where shortly we must make our bed. Nor can we keep alive our own souls; we cannot secure our own natural life long, nor can we be the authors of our own spiritual and eternal life. It is therefore our great interest, as well as duty, to bow before the Lord Jesus, to give up ourselves to him to be his subjects and worshippers; for this is the only way, and it is a sure way, to secure our happiness when we go down to the dust. Seeing we cannot keep alive our own souls, it is our wisdom, by an obedient faith, to commit our souls to Jesus Christ, who is able to save them and keep them alive for ever.

V. That the church of Christ, and with it the kingdom of God among men, should continue to the end, through all the ages of time. Mankind is kept up in a succession of generations; so that there is always a generation passing away and a generation coming up. Now, as Christ shall have honour from that which is passing away and leaving the world (Psa 22:29, those that go down to the dust shall bow before him, and it is good to die bowing before Christ; blessed are the dead who thus die in the Lord), so he shall have honour from that which is rising up, and setting out, in the world, Psa 22:30. Observe, 1. Their application to Christ: A seed shall serve him, shall keep up the solemn worship of him and profess and practice obedience to him as their Master and Lord. Note, God will have a church in the world to the end of time; and, in order to that, there shall be a succession of professing Christians and gospel ministers from generation to generation. A seed shall serve him; there shall be a remnant, more or less, to whom shall pertain the service of God and to whom God will give grace to serve him, - perhaps not the seed of the same persons, for grace does not run in a blood (he does not say their seed, but a seed), - perhaps but few, yet enough to preserve the entail. 2. Christ's acknowledgment of them: They shall be accounted to him for a generation; he will be the same to them that he was to those who went before them; his kindness to his friends shall not die with them, but shall be drawn out to their heirs and successors, and instead of the fathers shall be the children, whom all shall acknowledge to be a seed that the Lord hath blessed, Isa 61:9; Isa 65:23. The generation of the righteous God will graciously own as his treasure, his children. 3. Their agency for him (Psa 22:31): they shall come, shall rise up in their day, not only to keep up the virtue of the generation that is past, and to do the work of their own generation, but to serve the honour of Christ and the welfare of souls in the generations to come; they shall transmit to them the gospel of Christ (that sacred deposit) pure and entire, even to a people that shall be born hereafter; to them they shall declare two things: - (1.) That there is an everlasting righteousness, which Jesus Christ has brought in. This righteousness of his, and not any of our own, they shall declare to be the foundation of all our hopes and the fountain of all our joys. See Rom 1:16, Rom 1:17. (2.) That the work of our redemption by Christ is the Lord's own doing (Psa 118:23) and no contrivance of ours. We must declare to our children that God has done this; it is his wisdom in a mystery; it is his arm revealed.

In singing this we must triumph in the name of Christ as above every name, must give him honour ourselves, rejoice in the honours others do him, and in the assurance we have that there shall be a people praising him on earth when we are praising him in heaven.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–31. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 22
"All the borders of the earth shall remember themselves, and be turned to the Lord" [Psalm 22:27]. They shall remember themselves: for, by the Gentiles, born in death and bent on outward things, God had been forgotten; and then shall all the borders of the earth be turned to the Lord. "And all the kindreds of the nations shall worship in His sight." And all the kindreds of the nations shall worship in their own consciences.
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 22:16
Not one nation or even two, but countless numbers of all those in the world will run to him, and will enthusiastically receive the rays of the knowledge of God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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