Exegetical and Hermeneutical Commentary of Judges 14:12
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:
12. a riddle ] This is the only specimen in the O.T. of a riddle in our sense (1Ki 10:1); elsewhere the word means a sententious maxim Pro 1:6, or a parable Eze 17:2.
the seven days ] Cf. Gen 29:22; Gen 29:27, Tob 8:19 f., Jdg 11:19. Similarly among the early Arabs (Benzinger, Hebr. Arch. 2 , p. 109 n.).
linen garments ] The garment referred to (Hebr. sdn, Isa 3:23, Pro 31:24, perhaps of foreign origin, cf. Assyr. sudinnu) was of fine material, and seems to have been worn sometimes outside the other clothes, sometimes next the skin. The Talmud implies that it was a linen sheet or wrapper of considerable size, and put to various uses. The LXX render by sindn, cf. Mar 14:51 f., Mar 15:46.
changes of raiment ] Hebr. alfth begdm, generally explained as clothes which might be exchanged for ordinary raiment on festal occasions, gala dresses; Gen 45:22, 2Ki 5:5; 2Ki 5:22-23. But alfth may be a loan-word from the Babylonian ( alpu = ‘clothe’) with the sense of clothings; if this is the case, the two words alfth begdm will each mean the same thing (like our ‘dress-clothes’), the foreign word being explained by the native one. It is worth noticing that LXX here render , and that in Jdg 14:19 alfth occurs alone, robes.
Fuente: The Cambridge Bible for Schools and Colleges
See the marginal references. Riddles formed one of the amusements of these protracted feasts.
Sheets – Rather linen shirts; the garments which follow are the outward garments worn by the Orientals.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. I will now put forth a riddle] Probably this was one part of the amusements at a marriage-feast; each in his turn proposing a riddle, to be solved by any of the rest on a particular forfeit; the proposer forfeiting, if solved, the same which the company must forfeit if they could not solve it.
Thirty sheets] I have no doubt that the Arab hayk, or hake, is here meant; a dress in which the natives of the East wrap themselves, as a Scottish Highlander does in his plaid. In Asiatic countries the dress scarcely ever changes; being nearly the same now that it was 2000 years ago. Mr. Jackson, in his account of the Empire of Morocco, thus mentions the Moorish dress: “It resembles,” says he, “that of the ancient patriarchs, as represented in paintings; (but the paintings are taken from Asiatic models😉 that of the men consists of a red cap and turban, a (kumja) shirt, which hangs outside of the drawers, and comes down below the knee; a (caftan) coat, which buttons close before, and down to the bottom, with large open sleeves; over which, when they go out of doors, they throw carelessly, and sometimes elegantly, a hayk, or garment of white cotton, silk, or wool, five or six yards long, and five feet wide. The Arabs often dispense with the caftan, and even with the shirt, wearing nothing but the hayk.” When an Arab does not choose to wrap himself in the hayk, he throws it over his left shoulder, where it hangs till the weather, c., obliges him to wrap it round him. The hayk is either mean or elegant, according to the quality of the cloth, and of the person who wears it. I have myself seen the natives of Fez, with hayks, or hykes, both elegant and costly. By the changes of garments, it is very likely that the kumja and caftan are meant, or at least the caftan but most likely both: for the Hebrew has chaliphoth begadim, changes or succession of garments. Samson, therefore, engaged to give or receive thirty hayks, and thirty kumjas and caftans, on the issue of the interpretation or non-interpretation of his riddle: these were complete suits.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A riddle, i.e. an obscure sentence for you to resolve and explain.
The seven days of the feast; for so long marriage-feasts lasted. See Gen 29:27.
Thirty sheets; fine linen clothes, which were used for many purposes in those parts. See Mat 27:59; Mar 14:51.
Thirty change of garments, i.e. changeable suits of apparel, as below, Jdg 14:19; Gen 45:22.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12-18. I will now put forth ariddleRiddles are a favorite Oriental amusement at festiveentertainments of this nature, and rewards are offered to those whogive the solution. Samson’s riddle related to honey in the lion’scarcass. The prize he offered was thirty sindinim, or shirts,and thirty changes of garments, probably woolen. Three days werepassed in vain attempts to unravel the enigma. The festive week wasfast drawing to a close when they secretly enlisted the services ofthe newly married wife, who having got the secret, revealed it to herfriends.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Samson said unto them,…. His thirty companions, very likely on the first day of the feast:
I will now put forth a riddle to you: a secret, hidden, abstruse thing, not easy to be understood; a dark saying, wrapped up in figurative terms; and this he proposed as an amusement to them, to exercise their wits, which it seems was usual to entertain guests with, and might be both pleasing and profitable:
if you can certainly declare it unto me within the seven days of the feast; for so long the nuptial feast was usually kept, see
Ge 29:27. If they could find it out; and with clearness and certainty explain the riddle to him within that period of time, which was giving them time enough to do it in:
then I will give you thirty sheets, and thirty change of garments: that is, every man one of each. By “sheets” he means, as Kimchi and Ben Melech interpret it, a covering of the body in the night next to the flesh, in which a man lies, and was made of linen; meaning either what we call shirts, or bed sheet, and by change of raiment, a suit of clothes worn in the daytime.
Fuente: John Gill’s Exposition of the Entire Bible
(12) I will now put forth a riddle unto you.Chidah, a riddle, comes from chud, to knot. The use of riddles at feasts is of great antiquity both among the Jews (1Ki. 10:1, &c.) and Greeks (Athen. x. 457; Pollux, vi. 107, &c.). Jewish legends have much to tell us of the riddles which passed between Solomon and the Queen of Sheba, and between Solomon and Hiram (Dius ap. Jos., Antt. viii. 5, 3); and as large sums often depended on the discovery of the answer, they were very much of the nature of wagers. A sharp boy named Abdemon helped Hiram, just as the Greek sage Bias is said to have helped Amasis to solve the riddles of the Ethiopian king, which would otherwise have caused heavy losses. The Sphinx of Theban legend devoured those who could not solve her riddle. Mirth and riddles are also connected with the rites of Hercules (Mller, Dorians, ii. 12).
Sheets.Rather, as in the margin, shirts; but it means shirts of fine linen (sedinim; LXX. Vulg., sin-dones), such as are only won by the wealthy (Isa. 3:23; Mar. 14:51). Samsons offer was fair enough, for if defeated, each paranymph would only have to provide one sindon and one robe, whereas Samson, if they guessed his riddle, would have to provide thirty.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. I will now put forth a riddle unto you Literally, I will twist you a knot. The custom of telling riddles at banquets for the purpose of entertainment was an ancient custom, and is often mentioned or alluded to by Greek writers.
Within the seven days That is, within the rest of the seven days which now remained of the feast. See notes on Jdg 14:14; Jdg 14:17. Probably the amusement of telling and guessing riddles had been going on for several days of the feast before Samson proposed this one.
Thirty sheets One for each guest. Sheets is not a proper rendering of the Hebrew word, but shirts, as in the margin. They were under-garments woven of fine linen, and probably very costly.
Change of garments Costly dresses, which were frequently changed on festal occasions. Compare Gen 45:22; 2Ki 5:5. The prize of such inner and outer garments was therefore worth contending for.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jdg 14:12-13 a
‘And Samson said to them, “Let me now propound a riddle to you. If you can declare its solution to me within the seven days of the feast, and discover its meaning, then I will give you thirty linen cloths and thirty changes of clothes, but if you cannot declare it then you will give me thirty linen cloths and thirty changes of clothes.” ’
The pre-feast being in process, and some already being somewhat tipsy, Samson propounded a riddle. This was quite a common feature of such feasts in order to pass the time, especially once the drink had flowed. Whether Samson broke his Nazirite vow by drinking wine and strong drink we are not told. It is not being reasonable to suggest that because he was at a wedding feast he necessarily did so. Many a godly person has been at such a celebration without breaking vows about drinking. He may well have explained it along with his long hair, which no doubt also caused comment. There is no suggestion that he did wrong at the feast. His real problem was with women, not with strong drink.
The “linen cloths” would be large rectangular pieces of fine linen which were worn next to the body by day or night, while the “clothes” would be festal garments which would be very expensive (see Isa 3:22-23; Pro 31:24). Perhaps he hoped by this to finally arouse the antagonism of the young men so that he had an excuse for fighting them.
Jdg 14:13 b
‘And they said to him, “Propound your riddle that we may hear it.”
It sounded a good bargain to them. They had fourteen days in which to find the answer to the question, which had to be answered at the end of the wedding feast proper, and they were confident that someone would know it.
Fuente: Commentary Series on the Bible by Peter Pett
Jdg 14:12. Samson said,I will now put forth a riddle unto you It was a very ancient custom, as we learn from this, to propose at feasts, enigmas to their guests, in order to exercise their wit, and enliven conversation, instead of passing the whole time in downright eating and drinking. The Greeks derived this custom from the Orientals, and they generally proposed a reward to those who solved the riddle.
Bp. Warburton observes, that as symbolick writing, the more it receded from the proper hieroglyphick, became the more obscure; so it was with the parable, which grew the more mysterious, till it became a riddle, which exactly corresponded with the enigmatical hieroglyphick. This in sacred scripture is called a dark saying, by way of eminence. In the interpretation of these riddles consisted much of the old eastern wisdom, according to the observation of the wise man, Pro 1:5-6. It was the custom too, as we learn from this passage, and it lasted long, as we are informed by Josephus, for the sages of those times to send or offer riddles to each other, as a trial of sagacity, to the exposition of which rewards and penalties were annexed; so that the present of a riddle was only the stratagem for a booty. Hence the understanding of dark sentences became proverbial among the Hebrews, to signify the arts of fraud and deceit, as may be collected from the character frequently given by Daniel of Antiochus Epiphanes; Dan 8:23. The mysterious cover to this kind of wisdom made it, as such a cover always will, the most high prized accomplishment: So when the psalmist would raise and enlarge the attention of his audience, he begins his song in this manner: I will incline mine ear to a parable; I will open my dark saying upon the harp. Psa 49:4. For, a great critic in sacred and prophane learning rightly observes upon the place, “The Psalmist, in order to engage the attention of his auditors, promises to treat of such things as were esteemed the highest reach of wisdom; and in composing this Psalm, he made use of all the art that he was master of, to render it worthy of his subject.” Div. Leg. vol. 3: p. 155. See Boch. Hieroz. pars 2: lib. 4 cap. 12. & Egid. Strauchii Dissert. de Enigm. Sams.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 274
SAMSONS RIDDLE
Jdg 14:12-14. 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: 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. And he said unto them, Out of the eater came forth meat, and out of the strong came forth sweetness.
OF all the Judges that were in Israel, there was not one who committed so many faults, or by whom God wrought so many miracles, as Samson. His character is dark and inexplicable; insomuch that, if he had not been celebrated in the New Testament as an eminent Believer, we might reasonably have doubted whether he was possessed of any true piety. It must be recollected however, that his history is very short, and that the peculiarity of the dispensation under which he lived may account for many things, which, if done at this time and without the special appointment of Heaven, would be highly criminal. Besides, there might be in him many exercises of true piety, which, if they had been recorded, would have reflected a different light upon his character. The circumstances of his birth we have noticed: those of his marriage are next to be considered.
We cannot approve his conduct in connecting himself with a Philistine woman, though we commend it highly in not forming that connexion without having first obtained the consent of his parents. It should seem as if his choice was sanctioned by God, because we are told, that it was of the Lord that he sought an occasion against the Philistines [Note: ver. 4.]. But this circumstance does not necessarily make the action good: it may be that God only overruled the evil propensities of Samson, to accomplish his own purposes against the oppressors of his people [Note: See Jos 11:20; 1Ki 12:15.]. However, in going down with his parents to Timnath, where the woman lived, he turned aside from them into a vineyard, and, when separated from them, was attacked by a young lion; whom, though unarmed, he rent, as easily as he would have rent a kid [Note: ver. 6.]. This he did through the mighty power of God: yet though the exploit was so astonishing, he concealed it utterly from his parents, and proceeded with them as though nothing particular had happened unto him [Note: ver. 6.]. What a rare instance of modesty was this! How few people are there in the world, who, if they had performed such an act, could have suffered it to remain hid from their dearest friends!
Having obtained the consent of the woman, he returned home, and, after a time, went to Timnath with his parents again, in order to take her for his wife and complete the nuptials. In his way, he turned aside again, to view the lion, whom he had slain. His intention probably was, to revive in his soul a sense of the divine goodness to him, in having vouchsafed him so signal a deliverance: but behold, to his utter astonishment, he found a swarm of bees and honey in the carcase of the lion [Note: ver. 8, 9.]. Upon this he took of the honey, and ate it, and gave it to his parents; but still concealed the miracle which had been wrought in his favour.
Every thing being prepared for the nuptials, he, according to the custom of the country, made a feast of seven days continuance, at which thirty young men of the Philistines attended as his friends and companions. On this occasion he proposed to them a riddle, which will be profitable for our present consideration.
We will consider it,
I.
As proposed on that occasion
In the proposing of it we see no evil whatever
[There was nothing improper in the riddle itself; it had nothing of an unbecoming nature couched under it; and it served as a trial of their ingenuity, and as an occasion of innocent mirth. Indeed its ultimate design was good, inasmuch us it would of necessity lead to a disclosure of the miracle that had been wrought, and consequently to a display of the power and goodness of Israels God.]
But the manner of proposing it was replete with evil
[A wager was laid with all the thirty companions respecting it: and that wager was in itself evil, as being both the root and fruit of covetousness. But, if any one be disposed to deny that the laying of wagers is evil in its nature, no one, after reading this history, can doubt whether it be evil in its tendency. After three days fruitless inquiry, the pride of these thirty companions was greatly mortified, and their covetousness excited to a most fearful degree. Not being able to bear the thought of losing their wager, they were filled with indignation, and threatened to burn the bride, together with her fathers house, if she did not get the secret from her husband, and reveal it unto them. She, partly through fear, and partly from a partiality for them, laboured incessantly to gain from her husband the solution of the riddle. With this view, she wept before him during the remaining days of the feast, pretending that his reserve was a proof of his want of affection for her: and at last, having quite wearied him with her importunity, she obtained from him the secret, and then revealed it to them, and enabled them to gain the wager. He might justly have disputed the point with them, because they did not find out the riddle themselves, but obtained the knowledge of it by treachery. But, though he told them, If ye had not plowed with my heifer, ye had not found out my riddle, yet he determined to pay the wager. But what a terrible resolution did he adopt! He determined to kill thirty men of the Philistines, and with their garments to pay the wager that he had lost. It is said indeed that the Spirit of the Lord came upon him, and he went down to Askelon and slew them: nor can we presume to question for a moment the justice of God in inflicting such judgments on the enemies of his people: He may take them off when he will, and by whom he will. But viewing the action by itself, we see in it altogether a most dreadful exhibition of the effects of gaming: in his friends, pride, covetousness, wrath, cruelty, and a confederacy to gain by fraud what they could not obtain in any other way: in his wife, hypocrisy, deceit, and treachery: in Samson, revenge, robbery, and murder. Perhaps in the annals of the whole world we shall not find a more striking display of the manner in which debts of honour, as they are called, are contracted, acknowledged, and discharged. They are contracted at friendly and convivial meetings; they are acknowledged as of greater obligation than all the common duties of justice and charity; and the peace of whole families, that were wholly unconnected with the transactions, is invaded, yea, many are reduced to poverty, to prison, and to death, in order to discharge the debts contracted by the cast of a die, or by the turning up of a card. I may go further still, and say, that of all the sources of suicide, this is by far the most fruitful. As to the endearments of friendship, or the sweets of conjugal affection, gaming almost invariably produces the same result as in Samsons case, who left the place in disgust, deserted his treacherous wife, and had the mortification to find her afterwards in the embraces of one, who had just before professed himself his greatest friend. Would to God that every gambler in the universe would duly consider this history!]
We will now proceed to consider the riddle,
II.
As applicable to other subjects
We mean not to assert that it was intended to be applied to other subjects; though, considering the nature of that dispensation, and the peculiar circumstances of his history, it seems highly probable that every thing related of him had either a typical aspect or a mysterious import. We wish, however, always to lean to the safer side, and to suggest only in an accommodated sense any observations, which would admit of doubt, if applied to the Scripture as expressive of its real import.
With this caution we think the riddle may be applied,
1.
To the Lord Jesus Christ himself
[We know that he came down from the bosom of his Father, assumed our nature, sojourned many years upon the earth, and was at last put to death, even the accursed death of the cross. Now what good could we expect to result from this? Must we not rather suppose that the greatest possible evil must accrue from it, even the more aggravated condemnation of the whole world? Yet behold, out of the eater came forth meat; out of that, which we should have imagined would prove the destruction of the whole human race, has proceeded the salvation of ruined man! In this light was this mystery announced to Adam in Paradise; I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel [Note: Gen 3:15.]. Here the very wounds which Satan should inflict on the Lord Jesus, are spoken of as the means of effecting his own destruction. Isaiah speaks to the same effect, that the Messiah, by making his own soul an offering for sin, should secure to himself a seed who should live for ever [Note: Isa 53:10; Isa 53:12.]. In the New Testament, the same mysterious representations are given us of Christ: He was made in the likeness of sinful flesh, that he might condemn sin in the flesh [Note: Rom 8:3.]; and that through death he might destroy him that had the power of death, that is the devil, and deliver those who through fear of death were all their lifetime subject to bondage [Note: Heb 2:14-15. See also 2Co 5:21; 2Co 8:9 and 1Pe 2:24.] Amazing! that his death should be our life; his sufferings, our happiness; his humiliation, our glory! Yet so it is; for when he appeared to have been utterly vanquished, he rescued us from the hand of his great adversary, and spoiled all the principalities and powers of hell, and triumphed over them openly on his cross.]
2.
To every member of his mystical body
[Great and multiplied are the trials of the Lords people; yet the very billows that threaten to overwhelm them, bear them forward to their desired haven. View the trials which they have in common with the rest of mankind; these are sent them by God for their good [Note: Heb 12:10-11.], to improve their graces [Note: Rom 5:3-5.], and eventually to augment the eternal weight of glory that shall be given them at their departure hence [Note: 2Co 4:17.] View the trials which they meet with on account of their Christian profession; these are rather a ground of joy than of sorrow [Note: Mat 5:10-12.], and are occasions of holy glorying, inasmuch as they are the means of bringing to us much richer communications of divine aid [Note: 2Co 12:9-10.], and of advancing that very cause which they are intended to repress [Note: Php 1:12.].
Whether therefore the riddle was intended to comprehend these things or not, sure we are that it was not more applicable to the occasion on which it was used, than it is to the trials and deliverances of the Lords people. But, in order to unravel this mystery, we must plough with the Lords heifer, and seek the teachings of his Spirit [Note: 1Co 2:11; Mat 13:11.].]
Two words of advice I would suggest as arising out of this subject
1.
Be frequent in reviewing the mercies of your God
[There is no one who has not met with mercies and deliverances, on account of which he has reason to bless his God. And if we took frequent occasions of reviewing these mercies, what sweetness might we not extract from them; and that not for our own refreshment only, but for the comfort and refreshment of all connected with us! Though, as must frequently be the case, there may be things in our private experience which we cannot communicate even to our dearest friends, yet it would be impossible but that they must derive benefit from converse with us, after we ourselves have extracted the honey which Gods dispensations towards us are calculated to afford. Let us then frequently turn aside even from our dearest friends, or in the midst of the most important business, to contemplate the mercies we have received; and we shall often be surprised at the rich stores of wisdom and consolation which we shall derive from them.]
2.
Be not hasty to complain of his judgments
[The troubles which we may be called to endure, may appear insupportable; and we may be ready to say, like Jacob, All these things are against me. But, if we wait, we shall find, that they are all working for our good; and that though clouds and darkness may be round about the Lord, righteousness and judgment are the basis of his throne. How many thousands after a time have been constrained to say with David, It is good for me that I have been afflicted! Know ye, Beloved, that there is no trial so heavy, but, if you acknowledge God in it, it shall yield you a rich supply of heavenly consolations. The most striking illustration of this truth will be found in Jehoshaphats victory over three confederate armies: he was no less than three days in gathering the spoil [Note: 2Ch 20:2; 2Ch 20:25.] Even that last of enemies, death itself, however formidable he may appear, shall yield sweets to the believing soul: the conflict with him may be severe; but the triumph over him shall be complete, and the fruits of victory eternal.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
I include the whole relation of this event within the compass of one view. No doubt, there is a spiritual instruction contained in it, otherwise the Holy Ghost would not have been pleased that it should have formed a part of the inspired volume. But we have to lament our blindness of discernment upon this, and many other instances, in the holy word. Evidently, however, we observe one thing in it, that the quarrel occasioned by it laid the foundation for Samson’s deliverance of Israel, and the destruction of the Philistines. And did not the very temptation of Satan on our first parents in the garden, give birth to all the glorious consequences of our redemption by the Lord Jesus Christ?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jdg 14:12 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:
Ver. 12. I will now put forth a riddle unto you. ] He prudently took no notice of the guard set upon him; but set them an exercise of wit, as at feasts was usual. Plato and Xenophon thought it fit and profitable that men’s speeches at meals should be written. But if Christians should do so, what manner of books would they be? Luther’s “Convivula” or table talk is printed to very good purpose: but there are not many Luthers.
Then I will give you thirty sheets.
a Speed’s description of that island abridged.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
I will = Let me.
sheets = linen wraps, or shirts.
Fuente: Companion Bible Notes, Appendices and Graphics
a riddle: 1Ki 10:1, Psa 49:4, Pro 1:6, Eze 17:2, Eze 20:49, Mat 13:13, Mat 13:34, Luk 14:7, Joh 16:29, 1Co 13:12, *marg.
the seven: Gen 29:27, Gen 29:28, 2Ch 7:8
sheets: or, shirts. This will receive illustration from Mr. Jackson’s description of the Moorish dress: It resembles that of the ancient patriarchs as represented in paintings – but the paintings are taken from Asiatic models that of the men consists of a red cap and turban, a (kumja) shirt, which hangs outside of the drawers, and comes below the knee; a (caftan) coat, which buttons close before, and down to the bottom with large open sleeves; over which, when they go out of doors, they throw carelessly, and sometimes elegantly, a hayk, or garment of white cotton, silk, or wool, five or six yards long, and five feet wide. The Arabs often dispense with the caftan, and even with the shirt, wearing nothing but the hayk.” Mat 27:28, Mar 14:51, Mar 14:52
change: Gen 45:22, 2Ki 5:5, 2Ki 5:22, Mat 6:19, Jam 5:2
Reciprocal: Gen 21:8 – feast Mat 13:24 – put
Fuente: The Treasury of Scripture Knowledge
Jdg 14:12. I will now put forth a riddle unto you The custom of those times, and which was transmitted to succeeding ages, was to propose some enigmatical questions to the guests, in order to render the feast more agreeable. Within the seven days of the feast For so long marriage-feasts lasted. Sheets Vestments of linen, which were worn next the skin, (Mar 14:51,) or fine linen clothes, which were used for divers purposes, Mat 27:59. Thirty changes of raiment Suits of clothes, which consisted of an upper and under garment.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
14:12 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 {f} change of garments:
(f) To wear at feasts, or solemn days.