Proverbs 18:6 — Word Study
WLCשִׂפְתֵ֣י כְ֭סִיל יָבֹ֣אֽוּ בְרִ֑יב וּ֝פִ֗יו לְֽמַהֲלֻמ֥וֹת יִקְרָֽא׃
BSAA fool’skᵉçîyl [stupid, silly, or spiritually ignorant] lipssâphâh [language, words, or speech] bring himbôwʼ▸ striferîyb [contention, dispute, or quarrel] and his mouthpeh [words, language, or voice] invitesqârâʼ▸ [calls for, or provokes] a beatingmahălummâh [blows, strikes, or physical punishment]
| Greek | English | Parsing |
|---|---|---|
| שִׂפְתֵ֣י | [the] lips of | Noun common, feminine dual construct |
| כְ֭סִיל | a fool | Adj |
| יָבֹ֣אֽוּ | they go | Verb, Qal, imperfect third person masculine plural |
| בְרִ֑יב | in strife | Preposition, noun common masculine singular absolute |
| וּ֝פִ֗יו | and mouth his | Conjunction, noun common masculine singular construct, suffix |
| לְֽמַהֲלֻמ֥וֹת | for blows | Preposition, noun common feminine plural absolute |
| יִקְרָֽא׃ | it calls | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A fool’s lips bring him strife, and his mouth invites a beating. |
| KJV | A fool’s lips enter into contention, and his mouth calleth for strokes. |
| ASV | A fool’s lips enter into contention, And his mouth calleth for stripes. |
| YLT | The lips of a fool enter into strife, And his mouth for stripes calleth. |
| WEB | A fool’s lips come into strife, and his mouth invites beatings. |
| BBE | A foolish man's lips are a cause of fighting, and his mouth makes him open to blows. |
Where they part company is כְ֭סִיל — see How Translations Differ.
The sentence consists of two main clauses connected by 'and', emphasizing the relationship between foolish speech and its consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 18:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom and Folly in Proverbsgenerated
Proverbs 18:6 is situated within a series of proverbs that contrast wisdom and folly. The verses surrounding it emphasize the importance of wise speech and the consequences of foolishness. This particular verse illustrates how a fool's words can lead to conflict and punishment, reinforcing the theme of the dangers of foolish behavior.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 12:16 | A fool’s anger is known at once, but a prudent man overlooks an insult. |
| 2 | Proverbs 13:10 | Arrogance leads only to strife, but wisdom is with the well-advised. |
| 3 | Proverbs 14:16 | A wise man fears and turns from evil, but a fool is careless and reckless. |
| 4 | Proverbs 16:27–28 | A worthless man digs up evil, and his speech is like a scorching fire. |
| 5 | Proverbs 17:14 | To start a quarrel is to release a flood; so abandon the dispute before it breaks out. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — כְ֭סִיל, Khe.silgenerated
The Hebrew word כְּסִיל (*kciyl*) refers to a fool, someone who is spiritually ignorant or lacking in wisdom. It is derived from a root meaning 'fat', used figuratively to describe a person who is foolish or simple-minded. This word appears frequently in Proverbs, emphasizing the negative consequences of foolishness.
In this verse, the fool's lips are directly linked to strife, indicating that their speech is a source of conflict. The term captures the essence of someone who does not heed wisdom and thus invites trouble through their words.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses a fool for כְ֭סִיל, which is also the choice of the KJV, ASV, and others.
Where others part company with the BSB is in their rendering of כְ֭סִיל — stupid is chosen by the FBV. This highlights a difference in nuance, where the BSB maintains a broader view of foolishness.
Sentence Structuregenerated
The structure of the verse revolves around two main clauses, each containing a subject and a predicate. The first clause focuses on the fool's lips and the strife they bring, while the second clause addresses the fool's mouth and the punishment it invites.
The finite verbs יָבֹ֣אֽוּ and יִקְרָֽא anchor the clauses, indicating the actions associated with the fool's speech. The arrangement emphasizes the cause-and-effect relationship between foolish speech and its consequences.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word כְ֭סִיל is rendered as ἄφρονος (aphronos), which carries the connotation of being without understanding or sense. This choice reflects a narrowing of the term's meaning, focusing on the lack of wisdom rather than the broader implications of foolishness found in the Hebrew.
The translation of the entire verse maintains the core message of the Hebrew, emphasizing the consequences of foolish speech.
In plain words — the whole versegenerated
Proverbs 18:6 tells us that a fool's lips lead to arguments, and their mouth invites punishment. This verse warns about the dangers of foolish speech and how it can result in conflict and consequences.
Frequently Asked Questionsgenerated
It means that foolish speech often leads to arguments and conflicts, causing trouble for the speaker.
This indicates that foolish words can provoke others to react violently or punish the speaker for their words.
Being mindful of your words, seeking wisdom, and considering the consequences of what you say can help you avoid foolishness.
Foolish speech can lead to strife, conflict, and even physical punishment, as highlighted in this verse.
Reflection Questionsgenerated
- In what situations have I seen foolish speech lead to conflict?
- How can I practice speaking wisely in my daily interactions?
- What are some examples of foolishness I need to be aware of in my life?
- How can I encourage others to speak wisely and avoid foolishness?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 18:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA fool's lips enter into contention,.... That is, between others, when he has nothing to do with it; but he must be meddling, and make himself a party in the contention, which is an argument of his
Read John Gill on Proverbs 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA fool's lips enter into contention, and his mouth calleth for strokes. A fool's lips enter into contention, and his mouth calleth for strokes - by his contentiousness of mouth he brings "strokes" on himself.
Read Robert Jamieson on Proverbs 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA fool’ s lips enter into contention; a fool by his rash and wicked speeches provoketh others to quarrel with him, and, as it follows, to strike him. His mouth calleth for strokes; procureth strokes to himself.
Read Matthew Poole on Proverbs 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 18:6 A fool’ s lips enter into contention, and his mouth calleth for strokes. Ver. 6. A fool’ s lips enter into contention.] And his mouth calleth for strokes] By his desire upon others; but by desert and effect upon himself. Vehementer doleo, quia vehementer diligo. Atque sit cum maesto vultu, oculis demissis, cum quadam tarditate et vocis plangitu procedit maledictio. - Bernard.
Read John Trapp on Proverbs 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) His mouth calleth for strokes, which he provokes by his insolence and quarrelsomeness.
Read Charles John Ellicott on Proverbs 18 →CambridgeThe Cambridge Bible for Schools and Colleges6. enter into] The Heb. may mean either “come into,” or “come with,” “bring” (R.V. marg.). strokes] Or, stripes, R.V., as the same Heb. word is rendered in Proverbs 19:29, the only other place in which it occurs. Some, however, take “calleth for” to mean “provokes,” “causes.” “Os ejus jurgia provocat,” Vulg.; “In causa est ut a verbis ad verbera veniatur,” Maur., which accords with “bring” contention, if that be adopted in the first clause.
Read Cambridge on Proverbs 18 →Albert Barnes1798–1870Barnes' Notes on the BibleThe first verse speaks of the immediate, the others of the remote, results of the “fool’s” temper.
Read Albert Barnes on Proverbs 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Enter into contention — Engage in a quarrel; perhaps the quarrel of others may be intended. His mouth calleth for strokes — He provokes a blow on the mouth, and gets it for his intermeddling.
Read Daniel Denison Whedon on Proverbs 18 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
A fool’s lips bring him strife, and his mouth invites a beating.
A fool’s lips come into strife, and his mouth invites beatings.
A fool’s lips bring him strife, and his mouth invites a beating.
The lips of a fool enter into strife, and his mouth invites a flogging.
Tyndale line
A fool’s lips enter into contention, and his mouth calleth for strokes.
A fool’s lips enter into contention, And his mouth calleth for stripes.
A fool’s lips enter into contention, and his mouth calleth for stripes.
A fool's lips enter into contention, and his mouth calleth for strokes.
A fooles lips come with strife, and his mouth calleth for stripes.
Strictly literal
A fool's lips enter into contention, and his mouth calleth for stripes.
The lips of a fool enter into strife, And his mouth for stripes calleth.
The lips of a fool enter into strife, || And his mouth calls for stripes.
The lips of the fool come with contention, and his mouth calleth for blows.
A fool's lips bring him conflict and his mouth invites a beating.
From the Latin
The lips of a fool intermeddle with strife: and his mouth provoketh quarrels.
Simplified
What stupid people say gets them into fights, as if they're asking for a beating.
A foolish man's lips are a cause of fighting, and his mouth makes him open to blows.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for this verse, with six out of seven words matched. The differences in word order and articles in the Septuagint do not alter the overall message conveyed in the Hebrew text.
שִׂפְתֵ֣י כְ֭סִיל יָבֹ֣אֽוּ בְרִ֑יב וּ֝פִ֗יו לְֽמַהֲלֻמ֥וֹת יִקְרָֽא׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 18:6
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
N-fd — Noun common · feminine dual constructHNcfdc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כְּסִיל (kciyl) refers to a fool or a stupid person. It is derived from a root meaning 'fat' and is used figuratively to describe someone who is foolish, simple-minded, or arrogant. The term appears in various contexts in the Old Testament, emphasizing a lack of wisdom or understanding.
כְּסִיל 70 n.m. stupid fellow, dullard, fool
base
H3684 כְּסִיל
3684 kciyl kes-eel'
from 3688; properly, fat, i.e. (figuratively) stupid or
silly:--fool(-ish).
see HEBREW for 03688
כְּסִיל (ke.sil) — fool.
fool, stupid fellow, dullard, simpleton, arrogant one
Adj — AdjHAamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
רִיב (riyb) refers to strife or dispute, encompassing personal or legal contests. It can denote adversarial situations, chiding, or legal cases. The entries consistently highlight its meanings related to conflict, such as quarrels and controversies, without significant disagreement among the lexicons.
רִיב 62 n.m. strife, dispute
base
H7379 רִיב strife, dispute
7379 riyb reeb
or rib {reeb}; from 7378; a contest (personal or legal):--+
adversary, cause, chiding, contend(-tion), controversy,
multitude (from the margin), pleading, strife, strive(-ing),
suit.
see HEBREW for 07378
רִיב (riv) — strife.
1) strife, controversy, dispute
1a) strife, quarrel
1b) dispute, controversy, case at law
Prep | N-cs — Preposition · noun common masculine singular absoluteHR/Ncmsa
→ General scriptures concerning Ge 13:8; 45:24; De 1:12; Ps 31:20; 55:9; 80:6; Pr 3:20; 6:12-14,16-19; 10:12; 13:10; 15:18; 16:28; 17:1,14,19; 18:6,19; 19:13; 20:3; 21:19; 22:10; 23:29,30; 25:8,24; 26:17,20,21; 27:15; 28:25; 29:22; 30:33; Isa 41:11,12; 58:4; Hab 1:3; Mt 5:25,39-41; 10:34-36; 12:25; 18:15-17; Mr 3:24,25; Lu 11:17; 12:51-53,58,59; Ro 2:8…
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
מַהֲלֻמֿוֹת (mahalummah) refers to strokes or blows, indicating a physical impact. The term is derived from a root meaning 'to strike' and is used in the context of various forms of blows. The entries consistently emphasize its meaning related to physical strikes.
מַהֲלֻמֿוֹת n.f.pl. strokes, blows
base
H4112 מַהֲלֻמֿוֹת, מַהֲלֻמָּה
4112 mahalummah mah-hal-oom-maw'
from 1986; a blow:--stripe, stroke.
see HEBREW for 01986
מַהֲלֻמֿוֹת (ma.ha.lum.mah) — blow.
strokes, blows
Prep | N-fp — Preposition · noun common feminine plural absoluteHR/Ncfpa
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms