The Meaning of Romans 1:29 Explained

Romans 1:29

KJV: Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

YLT: having been filled with all unrighteousness, whoredom, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil dispositions; whisperers,

Darby: being filled with all unrighteousness, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil dispositions; whisperers,

ASV: being filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers,

KJV Reverse Interlinear

Being filled with  all  unrighteousness,  fornication,  wickedness,  covetousness,  maliciousness;  full  of envy,  murder,  debate,  deceit,  malignity;  whisperers, 

What does Romans 1:29 Mean?

Context Summary

Romans 1:24-32 - From Gross Sins Of The Flesh
Few men knew as much as did Paul of the unutterableness of human need. In terrible words he enumerates its various aspects. Truth would enter human hearts from God's work in nature and from conscience, yet men pull down the blind and close the curtain. It is not that they do not know, but that they refuse to have God in their knowledge. They shun the thought of God, Psalms 10:4. They will not lift their happy faces toward Him with filial confidence. Thus a heavy darkness steals over them and veils His presence.
The next downward step is uncleanness; and when once men have deliberately chosen the downward path, there is nothing to stop them. They go headlong from one point to another in their descent into darkness. When our hearts turn from the purifying presence of God, they become the haunt of every foul bird and noisome reptile. What a marvel it is that out of such material God can even create saints! [source]

Chapter Summary: Romans 1

1  Paul commends his calling to the Romans;
9  and his desire to come to them
16  What his gospel is
18  God is angry with sin
21  What were the sins of mankind

Greek Commentary for Romans 1:29

Being called with [πεπληρωμενους]
Perfect passive participle of the common verb πληροω — plēroō state of completion, “filled to the brim with” four vices in the associative instrumental case Note asyndeton, no connective in the lists in Romans 1:29-31. Dramatic effect. The order of these words varies in the MSS. and πορνειαι — porneiāi fornication, is not genuine here (absent in Aleph A B C). [source]
Full of [μεστους]
Paul changes from participle to adjective. Old adjective, rare in the N.T., like μεστοω — mestoō to fill full (only in Acts 2:13 in N.T.), stuffed full of (with genitive). Five substantives in the genitive (πτονου — phthonou envy, as in Galatians 5:21, πονου — phonou murder, and so a paronomasia or combination with πτονου — phthonou of like sounding words, εριδος — eridos strife, as in 2 Corinthians 12:16, κακοητιας — kakoēthias malignity, and here only in N.T. though old word from κακοητης — kakoēthēs and that from κακος — kakos and ητος — ēthos a tendency to put a bad construction on things, depravity of heart and malicious disposition. [source]
Maliciousness [κακίᾳ]
See on naughtiness, James 1:21. [source]
Filled []
The retribution was in full measure. Compare Proverbs 1:31; Revelation 18:6. [source]
Wickedness [πονηρίᾳ]
See on Mark 7:22. [source]
Covetousness [πλεονεξίᾳ]
Lit., the desire of having more. It is to be distinguished from φιλαργυρία , rendered love of money, 1 Timothy 6:10, and its kindred adjective φιλάργυρος , which A.V. renders covetous Luke 16:14; 2 Timothy 3:2; properly changed by Rev. into lovers of money. The distinction is expressed by covetousness and avarice. The one is the desire of getting, the other of keeping. Covetousness has a wider and deeper sense, as designating the sinful desire which goes out after things of time and sense of every form and kind. Hence it is defined by Paul (Colossians 3:5) as idolatry, the worship of another object than God, and is so often associated with fleshly sins, as 1 Corinthians 5:11; Ephesians 5:3, Ephesians 5:5; Colossians 3:5. Lightfoot says: “Impurity and covetousness may be said to divide between them nearly the whole domain of selfishness and vice.” Socrates quotes an anonymous author who compares the region of the desires in the wicked to a vessel full of holes, and says that, of all the souls in Hades, these uninitiated or leaky persons are the most miserable, and that they carry water to a vessel which is full of holes in a similarly holey colander. The colander is the soul of the ignorant (Plato, “Gorgias,” 493). Compare, also, the description of covetousness and avarice by Chaucer, “Romaunt of the Rose,” 183-246.“CovetiseThat eggeth folk in many a guise To take and yeve (give) right nought again,-DIVIDER-
And great treasoures up to laine (lay). -DIVIDER-
-DIVIDER-
… .. -DIVIDER-
-DIVIDER-
And that is she that maketh treachours,-DIVIDER-
And she maketh false pleadours. -DIVIDER-
-DIVIDER-
… .. -DIVIDER-
-DIVIDER-
Full crooked were her hondes (hands) two,-DIVIDER-
For Covetise is ever woode (violent)-DIVIDER-
To grippen other folkes goode.”“AvariceFull foul in painting was that vice. … .. -DIVIDER-
-DIVIDER-
She was like thing for hunger dead,-DIVIDER-
That lad (led) her life onely by bread. -DIVIDER-
-DIVIDER-
… .. -DIVIDER-
-DIVIDER-
This Avarice had in her hand-DIVIDER-
A purse that honge by a band,-DIVIDER-
And that she hid and bond so strong,-DIVIDER-
Men must abide wonder long,-DIVIDER-
Out of the purse er (ere) there come aught,-DIVIDER-
For that ne commeth in her thought,-DIVIDER-
It was not certaine her ententThat fro that purse a peny went.” [source]

Full [μεστοὺς]
Properly, stuffed. [source]
Envy, murder [φθόνου , φόνου]
Phthonou phonou A paronomasia or combination of like-sounding words. Compare Galatians 5:21. Murder is conceived as a thought which has filled the man. See 1 John 3:15. [source]
Debate [ἔριδος]
In the earlier sense of the word (French, debattre, to beat down, contend ) including the element of strife. So Chaucer:“Tales both of peace and of debates.”“Man of Law's Tale,” 4550.Later usage has eliminated this element. Dr. Eadie (“English Bible”) relates that a member of a Scottish Church-court once warned its members not to call their deliberations “a debate,” since debate was one of the sins condemned by Paul in this passage. Rev., correctly, strife. [source]
Deceit [δόλου]
See on John 1:47. [source]
Malignity [κακοηθείας]
Malicious disposition. [source]

Reverse Greek Commentary Search for Romans 1:29

Romans 1:29 Being called with [πεπληρωμενους]
Perfect passive participle of the common verb πληροω — plēroō state of completion, “filled to the brim with” four vices in the associative instrumental case Note asyndeton, no connective in the lists in Romans 1:29-31. Dramatic effect. The order of these words varies in the MSS. and πορνειαι — porneiāi fornication, is not genuine here (absent in Aleph A B C). [source]
Romans 15:14 Full of goodness [μεστοι αγατοσυνης]
See note on 2 Thessalonians 1:11; Galatians 5:22 for this lxx and Pauline word (in ecclesiastical writers also) made from the adjective αγατος — agathos good, by adding -συνη — sunē (common ending for words like δικαιοσυνη — dikaiosunē). See Romans 1:29 for μεστος — mestos with genitive and πεπληρωμενοι — peplērōmenoi (perfect passive participle of πληροω — plēroō as here), but there with instrumental case after it instead of the genitive. Paul gives the Roman Christians (chiefly Gentiles) high praise. The “all knowledge” is not to be pressed too literally, “our Christian knowledge in its entirety” (Sanday and Headlam). To admonish (νουτετειν — nouthetein). To put in mind (from νουτετης — nouthetēs and this from νους — nous and τιτημι — tithēmi). See note on 1 Thessalonians 5:12, 1 Thessalonians 5:14. “Is it laying too much stress on the language of compliment to suggest that these words give a hint of St. Paul‘s aim in this Epistle?” (Sanday and Headlam). The strategic position of the church in Rome made it a great centre for radiating and echoing the gospel over the world as Thessalonica did for Macedonia (1 Thessalonians 1:8). [source]
1 Corinthians 2:13 Comparing spiritual things with spiritual [πνευματικοῖς πνευματικὰ συγκρίνοντες]
Notice the paronomasia. See on Romans 1:29, Romans 1:31. The dispute on this verse arises over the meanings of συγκρίνοντες , A.V., comparing, and πνευματικοῖς spiritualAs to the latter, whether the reference is to spiritual men, things, or words; as to the former, whether the meaning is adapting, interpreting, proving, or comparing. The principal interpretations are: adapting spiritual words to spiritual things; adapting spiritual things to spiritual men; interpreting spiritual things to spiritual men; interpreting spiritual things by spiritual words. Συγκρίνοντες occurs only here and 2 Corinthians 10:12, where the meaning is clearly compare. In classical Greek the original meaning is to compound, and later, to compare, as in Aristotle and Plutarch, and to interpret, used of dreams, and mainly in Septuagint. See Genesis 40:8. The most satisfactory interpretation is combining spiritual things with spiritual words. After speaking of spiritual things (1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:13), Paul now speaks of the forms in which they are conveyed - spiritual forms or words answering to spiritual matters, and says, we combine spiritual things with spiritual forms of expression. This would not be the case if we uttered the revelations of the Spirit in the speech of human wisdom. [source]
2 Corinthians 2:11 Are ignorant - devices [ἀγνοοῦμεν - νοήματα]
A paronomasia (see on Romans 1:29-31). As nearly as possible, “not know his knowing plots.” [source]
2 Corinthians 2:11 Lest Satan should get an advantage of us [ἵνα μὴ πλεονεκτηθῶμεν ὑπὸ τοῦ Σατανᾶ]
Lit., in order that we be not made gain of, or overreached, by Satan. Rev., that no advantage may be gained over us. The verb, from πλέον moreand ἔχω tohave, appears in the noun πλεονεξία greedof gain, covetousness. See on Romans 1:29. [source]
2 Corinthians 12:20 Whisperings [ψιθυρισμοί]
Psithurismoi the sound adapted to the sense. Only here in the New Testament. Secret slanders. In Sept., Ecclesiastes 10:11, it is used of the murmuring of a snake-charmer. Ψιθυριστής whispereroccurs Romans 1:29. [source]
Colossians 3:5 And covetousness [καὶ πλεονεξίαν]
And has a climactic force; and especially; see on Romans 1:29. [source]
1 Thessalonians 4:6 Defraud [πλεονεκτεῖν]
PoSee on 2 Corinthians 2:11, and see on covetousness, Romans 1:29. It emphasizes gain as the motive of fraud. Three times in lxx, Judges 4:11; Habakkuk 2:9; Ezekiel 22:27. Often in Class. [source]
2 Thessalonians 1:11 That [ινα]
Common after προσευχομαι — proseuchomai (Colossians 4:3; Ephesians 1:17; Philemon 1:9) when the content of the prayer blends with the purpose (purport and purpose). Count you worthy (υμας αχιωσηι — humas axiōsēi). Causative verb (aorist active subjunctive) like καταχιοω — kataxioō in 2 Thessalonians 1:5 with genitive. Of your calling Κλησις — Klēsis can apply to the beginning as in 1 Corinthians 1:26; Romans 11:29, but it can also apply to the final issue as in Philemon 3:14; Hebrews 3:1. Both ideas may be here. It is God‘s calling of the Thessalonians. And fulfil every desire of goodness (και πληρωσηι πασαν ευδοκιαν αγατωσυνης — kai plērōsēi pasan eudokian agathōsunēs). “Whom he counts worthy he first makes worthy” (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans 8:29.). But God will see it through and so Paul prays to God. Ευδοκια — Eudokia (cf. Luke 2:14) is more than mere desire, rather good pleasure, God‘s purpose of goodness, not in ancient Greek, only in lxx and N.T. Αγατωσυνη — Agathōsunē like a dozen other words in συνη — ̇sunē occurs only in late Greek. This word occurs only in lxx, N.T., writings based on them. It is made from αγατος — agathos good, akin to αγαμαι — agamai to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. Work of faith The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμει — en dunamei). In power. Connect with πληρωσηι — plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
2 Thessalonians 1:11 Work of faith [εργον πιστεως]
The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμει — en dunamei). In power. Connect with πληρωσηι — plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
2 Thessalonians 1:11 With power [εν δυναμει]
In power. Connect with πληρωσηι — plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
2 Thessalonians 1:11 Of your calling [της κλησεως]
Κλησις — Klēsis can apply to the beginning as in 1 Corinthians 1:26; Romans 11:29, but it can also apply to the final issue as in Philemon 3:14; Hebrews 3:1. Both ideas may be here. It is God‘s calling of the Thessalonians. And fulfil every desire of goodness (και πληρωσηι πασαν ευδοκιαν αγατωσυνης — kai plērōsēi pasan eudokian agathōsunēs). “Whom he counts worthy he first makes worthy” (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans 8:29.). But God will see it through and so Paul prays to God. Ευδοκια — Eudokia (cf. Luke 2:14) is more than mere desire, rather good pleasure, God‘s purpose of goodness, not in ancient Greek, only in lxx and N.T. Αγατωσυνη — Agathōsunē like a dozen other words in συνη — ̇sunē occurs only in late Greek. This word occurs only in lxx, N.T., writings based on them. It is made from αγατος — agathos good, akin to αγαμαι — agamai to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. Work of faith The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμει — en dunamei). In power. Connect with πληρωσηι — plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
1 Timothy 3:3 Not covetous [ἀφιλάργυρον]
Only here and Hebrews 13:5. olxx, oClass. Φιλάργυρος money-loving Luke 16:14; 2 Timothy 3:2. Rend. not a money-lover. The word for covetous is πλεονέκτης. For the distinction see on Romans 1:29. This admonition is cited by some writers in support of the view that the original ἐπίσκοπος was simply a financial officer. It is assumed that it was prompted by the special temptations which attached to the financial function. Admitting that the episcopal function may have included the financial interests of the church, it could not have been confined to these. It can hardly be supposed that, in associations distinctively moral and religious, one who bore the title of overseer should have been concerned only with the material side of church life. -DIVIDER-
-DIVIDER-
[source]

2 Timothy 3:5 The power [τὴν δύναμιν]
The practical virtue. Comp. 1 Corinthians 4:20. It is impossible to overlook the influence of Romans 1:29-31in shaping this catalogue. [source]
2 Timothy 3:2 Covetous [φιλάργυροι]
Better, lovers of money. Only here and Luke 16:14. For the noun φιλαργυρία loveof money, see on 1 Timothy 6:10. Love of money and covetousness are not synonymous. Covetous is πλεονέκτης ; see 1 Corinthians 5:10, 1 Corinthians 5:11; Ephesians 5:6. See on Romans 1:29. [source]
2 Timothy 3:5 Having denied [ηρνημενοι]
Perfect middle participle of αρνεομαι — arneomai (see note on Romans 2:11.). Power (δυναμιν — dunamin). See 1 Corinthians 4:20. See Romans 1:29-31 for similar description. Turn away Present middle (direct) imperative of αποτρεπω — apotrepō “turn thyself away from.” Old verb, only here in N.T. See 4 Maccabees 1:33. [source]
2 Timothy 3:5 Power [δυναμιν]
See 1 Corinthians 4:20. See Romans 1:29-31 for similar description. [source]
Titus 3:3 Living [διαγοντες]
See note on 1 Timothy 3:6 (supply βιον — bion). In malice (εν κακιαι — en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι — stugētoi). Late passive verbal from στυγεω — stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
Titus 3:3 In malice [εν κακιαι]
See note on Romans 1:29. [source]
Titus 3:3 Envy [πτονωι]
See note on Romans 1:29. Hateful (στυγητοι — stugētoi). Late passive verbal from στυγεω — stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
Titus 3:3 Foolish [ανοητοι]
See Romans 1:14, Romans 1:21. Disobedient (απειτεις — apeitheis). See note on Romans 1:30. Deceived Present passive participle of πλαναω — planaō though the middle is possible. Divers lusts (ηδοναις ποικιλαις — hēdonais poikilais). “Pleasures” (ηδοναις — hēdonais from ηδομαι — hēdomai old word, in N.T. only here, Luke 8:14; James 4:1, James 4:3; 2 Peter 2:13). Ποικιλαις — Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. Living See note on 1 Timothy 3:6 (supply βιον — bion). In malice (εν κακιαι — en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι — stugētoi). Late passive verbal from στυγεω — stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
Titus 3:3 Deceived [πλανωμενοι]
Present passive participle of πλαναω — planaō though the middle is possible. Divers lusts (ηδοναις ποικιλαις — hēdonais poikilais). “Pleasures” (ηδοναις — hēdonais from ηδομαι — hēdomai old word, in N.T. only here, Luke 8:14; James 4:1, James 4:3; 2 Peter 2:13). Ποικιλαις — Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. Living See note on 1 Timothy 3:6 (supply βιον — bion). In malice (εν κακιαι — en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι — stugētoi). Late passive verbal from στυγεω — stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
Revelation 21:8 For the fearful [τοις δειλοις]
Old word (from δειδω — deidō to fear) for the cowardly, who recanted under persecution, in N.T. only here, Matthew 8:26; Mark 4:40.Unbelieving (απιστοις — apistois). “Faithless,” “untrustworthy,” in contrast with Christ “ο πιστος — ho pistos ” (Revelation 1:5). Cf. Revelation 2:10, Revelation 2:13; Revelation 3:14; Revelation 17:14. Disloyalty is close kin to cowardice.Abominable Perfect passive participle of βδελυσσω — bdelussō old verb, in N.T. only here and Romans 2:22, common in lxx, to pollute (Exod 5:21). Those who have become defiled by the impurities of emperor-worship (Revelation 7:4.; Revelation 21:27; Romans 2:22; Titus 1:16).Murderers (πονευσιν — phoneusin). As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21).Fornicators Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις — pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν — pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]
Revelation 21:8 Abominable [εβδελυγμενοις]
Perfect passive participle of βδελυσσω — bdelussō old verb, in N.T. only here and Romans 2:22, common in lxx, to pollute (Exod 5:21). Those who have become defiled by the impurities of emperor-worship (Revelation 7:4.; Revelation 21:27; Romans 2:22; Titus 1:16).Murderers (πονευσιν — phoneusin). As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21).Fornicators Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις — pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν — pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]
Revelation 21:8 Murderers [πονευσιν]
As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21). [source]

What do the individual words in Romans 1:29 mean?

being filled with all unrighteousness wickedness covetousness malice full of envy murder strife deceit maliciousness gossips
πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθείας ψιθυριστάς

πεπληρωμένους  being  filled  with 
Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Plural
Root: πληρόω  
Sense: to make full, to fill up, i.e. to fill to the full.
ἀδικίᾳ  unrighteousness 
Parse: Noun, Dative Feminine Singular
Root: ἀδικία  
Sense: injustice, of a judge.
πονηρίᾳ  wickedness 
Parse: Noun, Dative Feminine Singular
Root: πονηρία  
Sense: depravity, iniquity, wickedness.
πλεονεξίᾳ  covetousness 
Parse: Noun, Dative Feminine Singular
Root: πλεονεξία  
Sense: greedy desire to have more, covetousness, avarice.
κακίᾳ  malice 
Parse: Noun, Dative Feminine Singular
Root: κακία  
Sense: malignity, malice, ill-will, desire to injure.
μεστοὺς  full 
Parse: Adjective, Accusative Masculine Plural
Root: μεστός  
Sense: full.
φθόνου  of  envy 
Parse: Noun, Genitive Masculine Singular
Root: φθόνος  
Sense: envy.
φόνου  murder 
Parse: Noun, Genitive Masculine Singular
Root: φόνος  
Sense: murder, slaughter.
ἔριδος  strife 
Parse: Noun, Genitive Feminine Singular
Root: ἔρις  
Sense: contention, strife, wrangling.
δόλου  deceit 
Parse: Noun, Genitive Masculine Singular
Root: δόλος  
Sense: craft, deceit, guile.
κακοηθείας  maliciousness 
Parse: Noun, Genitive Feminine Singular
Root: κακοήθεια  
Sense: bad character, depravity of heart and life.
ψιθυριστάς  gossips 
Parse: Noun, Accusative Masculine Plural
Root: ψιθυριστής  
Sense: a whisperer, secret slanderer, detractor.

What are the major concepts related to Romans 1:29?

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