TRV
Translation
King James Version
And the men of the city said unto him on the seventh day before the sun went down, What is sweeter than honey? and what is stronger than a lion? And he said unto them, If ye had not plowed with my heifer, ye had not found out my riddle.
KJV (with Strong's)
And the men H582 of the city H5892 said H559 unto him on the seventh H7637 day H3117 before the sun H2775 went down H935, What is sweeter H4966 than honey H1706? and what is stronger H5794 than a lion H738? And he said H559 unto them, If H3884 ye had not plowed H2790 with my heifer H5697, ye had not found out H4672 my riddle H2420.
Complete Jewish Bible
Then, before sundown on the seventh day, the men of the city said to him, "What is sweeter than honey? and what is stronger than a lion?" Shimshon answered, "If you hadn't plowed with my young cow, you wouldn't have solved my riddle now."
Berean Standard Bible
Before sunset on the seventh day, the men of the city said to Samson: “What is sweeter than honey? And what is stronger than a lion?” So he said to them: “If you had not plowed with my heifer, you would not have solved my riddle!”
American Standard Version
And the men of the city said unto him on the seventh day before the sun went down, What is sweeter than honey? and what is stronger than a lion? And he said unto them, If ye had not plowed with my heifer, Ye had not found out my riddle.
World English Bible Messianic
The men of the city said to him on the seventh day before the sun went down, “What is sweeter than honey? What is stronger than a lion?” He said to them, “If you hadn’t plowed with my heifer, you wouldn’t have found out my riddle.”
Geneva Bible (1599)
And the men of ye citie sayde vnto him the seuenth day before the Sunne went downe, What is sweeter then honie? and what is stronger then a lyon? Then sayd hee vnto them, If yee had not plowed with my heiffer, yee had not found out my riddle.
Young's Literal Translation
And the men of the city say to him on the seventh day, before the sun goeth in: --`What is sweeter than honey? And what stronger than a lion?' And he saith to them: `Unless ye had ploughed with my heifer, Ye had not found out my riddle.'
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Commentary on Judges 14 verses 10–20
10 ¶ So his father went down unto the woman: and Samson made there a feast; for so used the young men to do.
11 And it came to pass, when they saw him, that they brought thirty companions to be with him.
12 And Samson said unto them, I will now put forth a riddle unto you: if ye can certainly declare it me within the seven days of the feast, and find it out, then I will give you thirty sheets and thirty change of garments:
13 But if ye cannot declare it me, then shall ye give me thirty sheets and thirty change of garments. And they said unto him, Put forth thy riddle, that we may hear it.
14 And he said unto them, Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not in three days expound the riddle.
15 And it came to pass on the seventh day, that they said unto Samson's wife, Entice thy husband, that he may declare unto us the riddle, lest we burn thee and thy father's house with fire: have ye called us to take that we have? is it not so?
16 And Samson's wife wept before him, and said, Thou dost but hate me, and lovest me not: thou hast put forth a riddle unto the children of my people, and hast not told it me. And he said unto her, Behold, I have not told it my father nor my mother, and shall I tell it thee?
17 And she wept before him the seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she lay sore upon him: and she told the riddle to the children of her people.
18 And the men of the city said unto him on the seventh day before the sun went down, What is sweeter than honey? and what is stronger than a lion? And he said unto them, If ye had not plowed with my heifer, ye had not found out my riddle.
19 And the Spirit of the LORD came upon him, and he went down to Ashkelon, and slew thirty men of them, and took their spoil, and gave change of garments unto them which expounded the riddle. And his anger was kindled, and he went up to his father's house.
20 But Samson's wife was given to his companion, whom he had used as his friend.
We have here an account of Samson's wedding feast and the occasion it gave him to fall foul upon the Philistines.
I. Samson conformed to the custom of the country in making a festival of his nuptial solemnities, which continued seven days, Jdg 14:10. Though he was a Nazarite, he did not affect, in a thing of this nature, to be singular, but did as the young men used to do upon such occasions. It is no part of religion to go contrary to the innocent usages of the places where we live: nay, it is a reproach to religion when those who profess it give just occasion to others to call them covetous, sneaking, and morose. A good man should strive to make himself, in the best sense, a good companion.
II. His wife's relations paid him the accustomed respect of the place upon that occasion, and brought him thirty young men to keep him company during the solemnity, and to attend him as his grooms-men (Jdg 14:11): When they saw him, what a comely man he was, and what an ingenuous graceful look he had, they brought him these to do him honour, and to improve by his conversation while he staid among them. Or, rather, when they saw him, what a strong stout man he was, they brought these, seemingly to be his companions, but really to be a guard upon him, or spies to observe him. Jealous enough they were of him, but would have been more so had they known of his victory over the lion, which therefore he had industriously concealed. The favours of Philistines have often some mischief or other designed in them.
III. Samson, to entertain the company, propounds a riddle to them, and lays a wager with them that they cannot find it out in seven days, Jdg 14:12-14. The usage, it seems, was very ancient upon such occasions, when friends were together, to be innocently merry, not to spend all the time in dull eating and drinking, as bishop Patrick expresses it, or in other gratifications of sense, as music, dancing, or shows, but to propose questions, by which their learning and ingenuity might be tried and improved. This becomes men, wise men, that value themselves by their reason; but very unlike to it are the infamous and worse than brutish entertainments of this degenerate age, which send nothing round but the glass and the health, till reason is drowned, and wisdom sunk. Now, 1. Samson's riddle was his own invention, for it was his own achievement that gave occasion for it: Out of the eater came forth meat, and out of the strong came forth sweetness. Read my riddle, what is this? Beasts of prey do not yield meat for man, yet food came from the devourer; and those creatures that are strong when they are alive commonly smell strong and are every way offensive when they are dead, as horses, and yet out of the strong, or out of the bitter, so the Syriac and Arabic read it, came sweetness. If they had but so much sense as to consider what eater is most strong, and what meat is most sweet, they would have found out the riddle, and neither lions nor honey were such strangers to their country that the thoughts of them needed to be out of the way; and the solving of the riddle would have given him occasion to tell them the entertaining story on which it was founded. This riddle is applicable to many of the methods of divine providence and grace. When God, by an over-ruling providence, brings good out of evil to his church and people, - when that which threatened their ruin turns to their advantage, - when their enemies are made serviceable to them, and the wrath of men turns to God's praise, - then comes meat out of the eater and sweetness out of the strong. See Phi 1:12. 2. His water was more considerable to him than to them, because he was one against thirty partners. It was not a wager laid upon God's providence, or upon the chance of a die or a card, but upon their ingenuity, and amounted to no more than an honorary recompence of wit and a disgrace upon stupidity.
IV. His companions, when they could not expound the riddle themselves, obliged his wife to get from him the exposition of it, Jdg 14:15. Whether they were really of a dull capacity, or whether under a particular infatuation at this time, it was strange that none of the thirty could in all this time stumble upon so plain a thing as that, What is sweeter than honey and what stronger than a lion? It should seem that in wit, as well as manners, they were barbarous - barbarous indeed to threaten the bride that, if she would not use means with the bridegroom to let them into the meaning of it, they would burn her and her father's house with fire. Could any thing be more brutish? It was base enough to turn a jest into earnest, and those were unworthy of conversation that would grow so outrageous rather than confess their ignorance and lose so small a wager; nor would it save their credit at all to tell the riddle when they were told it. It was yet more villainous to engage Samson's wife to be a traitor to her own husband, and to pretend a greater interest in her than he had. Now that she was married she must forget her own people. Yet most inhuman of all was it to threaten, if she could not prevail, to burn her and all her relations with fire, and all for fear of losing each of them the value of a shirt and a coat: Have you called us to take what we have? Those must never lay wagers that cannot lose more tamely and easily than thus.
V. His wife, by unreasonable importunity, obtains from him a key to his riddle. It was on the seventh day, that is, the seventh day of the week (as Dr. Lightfoot conjectures), but the fourth day of the feast, that they solicited her to entice her husband (Jdg 14:15), and she did it, 1. With great art and management (Jdg 14:16), resolving not to believe he loved her, unless he would gratify her in this thing. She knew he could not bear to have his love questioned, and therefore, if any thing would work upon him, that would: "Thou dost but hate me, and lovest me not, if thou deniest me;" whereas he had much more reason to say, "Thou dost but hate me, and lovest me not, if thou insistest on it." And, that she might not make this the test of his affection, he assures her he had not told his own parents, notwithstanding the confidence he reposed in them. If this prevail not, she will try the powerful eloquence of tears: she wept before him the rest of the days of the feast, choosing rather to mar the mirth, as the bride's tears must needs do, than not gain her point, and oblige her countrymen, Jdg 14:17. 2. With great success. At last, being quite wearied with her importunity, he told her what was the meaning of his riddle, and though we may suppose she promised secresy, and that if he would but let her know she would tell nobody, she immediately told it to the children of her people; nor could he expect better from a Philistine, especially when the interests of her country were ever so little concerned. See Mic 7:5, Mic 7:6. The riddle is at length unriddled (Jdg 14:18): What is sweeter than honey, or a better meat? Pro 24:13. What is stronger than a lion, or a greater devourer? Samson generously owns they had won the wager, though he had good reason to dispute it, because they had not declared the riddle, as the bargain was (Jdg 14:12), but it had been declared to them. But he only thought fit to tell them of it: If you had not ploughed with my heifer, made use of your interest with my wife, you would not have found out my riddle. Satan, in his temptations, could not do us the mischief he does if he did not plough with the heifer of our own corrupt nature.
VI. Samson pays his wager to these Philistines with the spoils of others of their countrymen, Jdg 14:19. He took this occasion to quarrel with the Philistines, went down to Ashkelon, one of their cities, where probably he knew there was some great festival observed at this time, to which many flocked, out of whom he picked out thirty, slew them, and took their clothes, and gave them to those that had expounded the riddle; so that, in balancing the account, it appeared that the Philistines were the losers, for one of the lives they lost was worth all the suits of clothes they won: the body is more than raiment. The Spirit of the Lord came upon him, both to authorize and to enable him to do this.
VII. This proves a good occasion of weaning Samson from his new relations. He found how his companions had abused him and how his wife had betrayed him, and therefore his anger was kindled, Jdg 14:19. Better be angry with Philistines than in love with them, because, when we join ourselves to them, we are most in danger of being ensnared by them. And, meeting with this ill usage among them, he went up to his father's house. It were well for us if the unkindnesses we meet with from the world, and our disappointments in it, had but this good effect upon us, to oblige us by faith and prayer to return to our heavenly Father's house and rest there. The inconveniences that occur in our way should make us love home and long to be there. No sooner had he gone than his wife was disposed of to another, Jdg 14:20. Instead of begging his pardon for the wrong she had done him, when he justly signified his resentment of it only by withdrawing in displeasure for a time, she immediately marries him that was the chief of the guests, the friend of the bridegroom, whom perhaps she loved too well, and was too willing to oblige, when she got her husband to tell her the riddle. See how little confidence is to be put in man, when those may prove our enemies whom we have used as our friends.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–20. Public domain.
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Ambrose of MilanAD 397
On the Holy Spirit 2, Introduction, 8-10
"What," answer they, "is sweeter than honey, and what is stronger than a lion?" To which he replied: "If ye had not farmed with my heifer, you would not have found out my riddle." O divine mystery! O manifest sacrament! we have escaped from the slayer, we have overcome the strong one. The food of life is now there, where before was the hunger of a miserable death. Dangers are changed into safety, bitterness into sweetness. Grace came forth from the offence, power from weakness, and life from death.
There are, however, who think on the other hand that the wedlock could not have been established unless the lion of the tribe of Judah had been slain; and so in His body, that is, the Church, bees were found who store up the honey of wisdom, because after the Passion of the Lord the apostles believed more fully. This lion, then, Samson as a Jew slew, but in it he found honey, as in the figure of the heritage which was to be redeemed, that the remnant might be saved according to the election of grace.
"And the Spirit of the Lord," it is said, "came upon him, and he went down to Ascalon, and smote thirty men of them." For he could not fail to carry off the victory who saw the mysteries. And so in the garments they receive the reward of wisdom, the badge of intercourse, who resolve and answer the riddle.
Ambrose of MilanAD 397
Letter 19.8,15-17
Who ever was mightier or more richly endowed from his very cradle with God's Spirit than Samson the Nazarite? Yet was he betrayed by a woman, and by her means failed to retain God's favour...
But it happened on a certain day that a nuptial feast was held, and that the young men inspirited by the banquet provoked each other to sport by question and answer, and as they assailed each other with wanton jests, as is the wont on such occasions, the contest of pleasure waxed hot. And then Samson put forth this riddle to his comrades, "Out of the eater came forth meat, and out of the strong came forth sweetness," promising them as a reward of their sagacity if they guessed it, thirty sheets and as many changes of garments according to the number of the company, while they on their part, if they could not solve the riddle, were to pay a like penalty.
But they, unable to untie the knot and to expound the riddle, induced his wife, partly by intimidation, partly by importunate entreaties, to require from her husband the solution of the riddle to be a token of conjugal affection in return for her love. And she, either terrified, and won over as women are wont to be, as if complaining tenderly of her husband's aversion, began to profess grief that she, the consort and intimate of his whole life, had not learnt this, but that she was treated like the others as one to whom her own husband's secret should not be confided. "Thou dost but hate me," she said, "and lovest me not, thou hast put forth a riddle unto the children of my people and hast not told it me."
Samson's mind, otherwise inflexible, was softened by these and the like blandishments of his wife, and discovered to her his riddle, and she told it to her countrymen. And they, having thus but just learned it on the seventh day, which was the term prescribed for its solution, answered after this manner, "What is sweeter than honey, or what is stronger than a lion?" To which he replied, Nor is ought more treacherous than a woman; "If ye had not ploughed with my heifer, ye had not found out my riddle," and he straightway went down to Ascalon, and slew thirty men, and taking their spoils, bestowed on the men who had expounded the riddle their promised reward.
Caesarius of ArlesAD 542
SERMON 118.3
As to the question implied in the words “Out of the eater came forth food, and out of the strong came forth sweetness,” what else does it signify but Christ rising from the dead? Truly, out of the eater, that is, from death which devours and consumes all things, came forth that food which said, “I am the bread that has come down from heaven.” The Gentiles were converted and received the sweetness of life from him whom human iniquity loaded with bitterness and offered bitter vinegar and gall as a drink. Thus, from the mouth of the dead lion, that is, from the death of Christ who lay down and slept like the lion, there proceeded a swarm of bees, that is, of Christians. When Samson said, “If you had not ploughed with my heifer, you would not have solved my riddle,” this heifer is the church which had the secrets of our faith revealed to her by her husband. By the teaching and preaching of the apostles and saints, she spread to the ends of the earth the mysteries of the Trinity, the resurrection, judgment and the kingdom of heaven, promising the rewards of eternal life to all who understand and know them.
Caesarius of ArlesAD 542
SERMON 118.2
Let us see further what kind of a parable Samson proposed to the strangers. “Out of the eater came forth food,” he said, “and out of the strong came forth sweetness.” This parable was revealed, carried to friends and solved. Samson was defeated. If he was a just man, the fact is well hidden and the justice of the man is deep down. For since he is read to have been overcome by the flattery of a woman and went in to a harlot, his merits seem to totter in the eyes of those who do not understand so well the secrets of truth. Indeed, he is commanded by a precept of the Lord to take the harlot as his wife. Perhaps we can say that in the Old Testament this was not blameworthy or disgraceful, seeing that whatever was said or done was a matter of prophecy.
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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SUMMARY
Judges 14:18 captures the dramatic climax of Samson's wedding feast riddle, revealing the Philistines' treacherous discovery of its solution through the coercion of his wife. This pivotal verse records Samson's immediate, bitter retort, exposing the profound betrayal and setting the stage for his subsequent acts of vengeance against the Philistines, thereby underscoring the themes of violated trust, the consequences of compromise, and divine sovereignty working through human sin and flawed choices.
CONTEXT
Literary Context: This verse is central to the narrative arc of Judges 14, which details Samson's initial interactions with the Philistines and his impulsive choices. Samson, empowered by the Spirit of the Lord, chose a Philistine woman from Timnath as his wife, a decision noted as being "of the LORD" to seek an occasion against the Philistines Judges 14:4. During his seven-day wedding feast, a common cultural practice, Samson posed a riddle to thirty Philistine companions: "Out of the eater came forth meat, and out of the strong came forth sweetness" Judges 14:14. The solution, known only to Samson, involved the honey he had taken from the carcass of a lion he had previously killed Judges 14:8-9. Unable to solve the riddle themselves, the Philistine men resorted to threatening Samson's wife and her father's household, compelling her to persistently "weep before him seven days" Judges 14:17 until he relented and revealed the secret. Judges 14:18 captures the precise moment just before sunset on the final day of the feast, when the Philistines triumphantly present the answer, directly leading to Samson's furious realization of their deceit and the escalation of conflict.
Historical & Cultural Context: The events of Judges 14 unfold during a period marked by significant Philistine oppression over Israel Judges 13:1. Samson's choice to marry a Philistine woman from Timnath, a border town, was culturally and religiously problematic for an Israelite, as the Mosaic Law explicitly forbade intermarriage with foreign nations to preserve Israel's distinct identity and prevent assimilation into pagan practices Deuteronomy 7:3-4. Wedding feasts in this era were elaborate social events, often lasting seven days, providing a customary setting for intellectual challenges like riddles, which served as a test of wit and wisdom. The Philistines' use of threats against Samson's wife and her family reflects the harsh realities of power dynamics prevalent in the ancient Near East, where individuals and families were vulnerable to coercion by dominant powers. Samson's cutting retort, "plowed with my heifer," employs an agricultural metaphor, deeply rooted in the agrarian society of the time, vividly illustrating his sense of exploitation and betrayal.
Key Themes: Judges 14:18 powerfully articulates several recurring themes prominent in the book of Judges and within Samson's personal narrative. Betrayal and Deception are paramount, as Samson's intimate secret is divulged by his own wife under duress, highlighting the dangers of unequal yokes and compromise with those who do not share one's spiritual or national allegiances. This specific incident serves as a significant foreshadowing of Samson's later, more devastating betrayal by Delilah in Judges 16, which ultimately leads to his capture and downfall. Despite his extraordinary physical strength, Samson consistently demonstrates profound emotional vulnerability and impulsiveness, particularly in his relationships with women, which repeatedly lead him into compromising and perilous situations. Ultimately, the narrative underscores Divine Sovereignty, as God masterfully uses Samson's flawed choices, personal vendettas, and even the Philistines' treachery to further His overarching purpose of beginning to deliver Israel from Philistine oppression, as divinely prophesied at Samson's birth Judges 13:5.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 14:18 is rich with Metaphor, most notably in Samson's cutting retort, "If ye had not plowed with my heifer, ye had not found out my riddle." The "heifer" serves as a direct metaphorical reference to his wife, while "plowed" signifies the exploitation, manipulation, and illicit labor employed by the Philistines to extract the riddle's solution. This agricultural imagery powerfully conveys Samson's feeling of being used and betrayed, reducing his intimate marital relationship to a mere tool for others' gain. The Philistines' questions, "What [is] sweeter than honey? and what [is] stronger than a lion?", function as Rhetorical Questions that, while serving as the answer, also heighten the dramatic tension of the scene and underscore their cunning. Furthermore, significant Irony is present: Samson, the physically strongest man, is shown to be emotionally vulnerable and easily manipulated through his affections, leading to the revelation of his secret. This particular betrayal also serves as powerful Foreshadowing, hinting at the greater and more devastating betrayal by Delilah in a later chapter, where Samson's deepest secret (his Nazarite vow) will be revealed, leading to his capture and blinding.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 14:18 serves as a poignant illustration of the destructive power of betrayal and the profound consequences of spiritual compromise. Samson's choice to marry outside the covenant community, though divinely purposed for a larger conflict, inherently opens him to vulnerability and exploitation. The Philistines' manipulative tactics, exploiting an intimate relationship for their own gain, highlight the insidious nature of deceit and the critical importance of guarding one's trust. The verse powerfully underscores that even amidst human sin, weakness, and flawed choices, God's sovereign plan continues to unfold, masterfully using these very circumstances to advance His overarching purposes for Israel's deliverance. It stands as a stark reminder that spiritual compromise can lead to painful personal consequences, even as God works through imperfect vessels to accomplish His divine will.
REFLECTION AND APPLICATION
Samson's bitter experience in Judges 14:18 offers profound and enduring lessons for contemporary believers regarding the sanctity of trust, the insidious dangers of manipulation, and the often-painful consequences of spiritual compromise. We are called to exercise profound discernment in our relationships, recognizing that not everyone has our genuine best interests at heart. Just as Samson's deepest secret was exploited through coercion, we must be exceedingly wise about whom we confide in, especially concerning matters of spiritual vulnerability, personal struggles, or divine calling. The Philistines' coercion of Samson's wife serves as a stark warning against allowing external pressures or worldly influences to compromise our integrity or to exploit those we love and are called to protect. Furthermore, Samson's initial decision to marry a Philistine woman, despite the clear biblical injunctions against intermarriage, set the tragic stage for this painful betrayal. This powerfully reminds us of the paramount importance of maintaining clear spiritual boundaries and diligently seeking relationships that are "equally yoked" in faith, values, and commitment to God's Word, lest we open ourselves to unnecessary heartache, spiritual compromise, and hindrances to our walk with God.
Questions for Reflection
FAQ
Why did Samson marry a Philistine woman despite the law?
Answer: While the Mosaic Law clearly forbade intermarriage with foreign nations to preserve Israel's distinct identity and prevent assimilation into idolatrous practices Deuteronomy 7:3-4, Judges 14:4 explicitly states that Samson's desire for a Philistine wife was "of the LORD" because He was seeking an occasion against the Philistines. This highlights a complex tension between human choice and divine sovereignty. Samson's personal desires and impulsive nature led him to this marriage, but God, in His infinite wisdom, used his flawed choices to initiate the deliverance of Israel from Philistine oppression, thereby fulfilling the prophecy given at his birth Judges 13:5.
What does "plowed with my heifer" mean?
Answer: This is an ancient agricultural idiom used by Samson to accuse the Philistines of exploiting his wife to gain information. The "heifer" (a young cow) metaphorically refers to his wife, and "plowing" refers to the act of working, tilling, or exploiting her for a desired outcome. Essentially, Samson is saying, "If you hadn't used my wife to coerce the answer from me, you never would have solved my riddle." It conveys a deep sense of personal violation, profound betrayal, and the underhanded nature of their actions, reducing his wife to a tool.
How does this event fit into God's larger plan for Samson and Israel?
Answer: This incident, born of Samson's personal desires and the Philistines' treachery, is a pivotal moment in God's overarching plan for Israel's deliverance. It directly provokes Samson's wrath, leading to his first major act of judgment against the Philistines—killing thirty men to pay for the riddle's wager Judges 14:19. This act marks the beginning of Samson's role as a divinely appointed deliverer, fulfilling the very purpose for which he was born Judges 13:5. God sovereignly uses even the sin, conflict, and flawed humanity to advance His redemptive purposes, demonstrating His ultimate control over all circumstances.
CHRIST-CENTERED FULFILLMENT
Samson's story, particularly the profound betrayal he experiences in Judges 14:18, serves as a poignant type and shadow, pointing forward to the ultimate betrayal and redemptive work of Jesus Christ. Samson, the divinely appointed deliverer of Israel, is characterized by immense physical strength yet profound personal weakness and vulnerability to betrayal, especially from those closest to him. His "secret" is extracted through coercion and leads to his violent retribution. In stark contrast, Jesus, the true and ultimate Deliverer, was not only betrayed, but this betrayal came from one of His own chosen disciples, Judas Iscariot Matthew 26:47-50. Yet, unlike Samson, whose strength was physical and whose response was vengeful, Christ's strength was spiritual, perfected in weakness, and His response to betrayal was not retribution but willing submission to the cross. His "secret"—the mystery of God's redemptive plan and His divine identity—was not extracted through manipulation but freely revealed through His life, teachings, and ultimately, His sacrificial death and glorious resurrection Colossians 1:26-27. Where Samson's betrayal led to further conflict and personal vendetta, Christ's betrayal led to the ultimate victory over sin and death, offering reconciliation and salvation to all who believe Romans 5:8. Thus, Samson's flawed and tragic experience of betrayal powerfully foreshadows the perfect, redemptive betrayal of the Lamb of God, who takes away the sin of the world John 1:29.