Proverbs 27:16 — Word Study
WLCצֹפְנֶ֥יהָ צָֽפַן־ ר֑וּחַ וְשֶׁ֖מֶן יְמִינ֣וֹ יִקְרָֽא׃
BSArestraining hertsâphan [like holding the wind, or grasping oil] is like holding backtsâphan■ [controlling, stopping] the windrûwach [a gentle breeze] ◂oilshemen [olive oil] with one’s right handyâmîyn [the person's, his own, the hand of strength, or Benjamin, the son of Israel]
| Greek | English | Parsing |
|---|---|---|
| צֹפְנֶ֥יהָ | [those who] hide her | Verb qal participle (active) masculine singular common, suffix |
| צָֽפַן־ | he hides | Verb, Qal, perfect third person masculine singular |
| ר֑וּחַ | [the] wind | Noun common, feminine singular absolute |
| וְשֶׁ֖מֶן | and oil | Conjunction, noun common masculine singular construct |
| יְמִינ֣וֹ | right [hand] his | Noun common feminine singular construct, suffix |
| יִקְרָֽא׃ | it meets | 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 | restraining her is like holding back the wind or grasping oil with one’s right hand. |
| KJV | Whosoever hideth her hideth the wind, and the ointment of his right hand, which bewrayeth itself. |
| ASV | He that would restrain her restraineth the wind; And his right hand encountereth oil. |
| YLT | Whoso is hiding her hath hidden the wind, And the ointment of his right hand calleth out. |
| WEB | restraining her is like restraining the wind, or like grasping oil in his right hand. |
| BBE | He who keeps secret the secret of his friend, will get himself a name for good faith. |
The translations agree on the metaphorical language used to describe the challenges of restraining a contentious person.
The sentence presents a main clause followed by a comparative phrase, emphasizing the futility of the action described.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָפַן
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 27:16
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 on Relationshipsgenerated
Proverbs 27:16 presents a vivid metaphor about the challenges of dealing with a contentious woman, suggesting that trying to restrain her is as futile as attempting to control the wind or hold oil. This verse is part of a broader discourse on interpersonal dynamics, highlighting the complexities and difficulties inherent in relationships, especially those marked by conflict.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 12:3 | Then Mary took about a pint of expensive perfume, made of pure nard, and she anointed Jesus’ feet and wiped them with her hair. And the house was filled with the fragrance of the perfume. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — צֹפְנֶ֥יהָ, tzo.fe.Nei.hagenerated
The word צֹפְנֶ֥יהָ (tzo.fe.Nei.ha) is derived from the root צָפַן (tsaphan), which means to hide or treasure. In this context, it refers to the act of trying to restrain or control someone, implying that such efforts are often futile.
The parsing indicates it is a masculine singular participle with a suffix, suggesting that it refers to the act of hiding or restraining in a continuous sense. The imagery of hiding something valuable aligns with the idea of attempting to control a situation that is inherently uncontrollable.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase restraining her, a rendering that aligns with the KJV and ASV.
Sentence Structuregenerated
The finite verb יִקְרָֽא (yik.Ra') governs the structure, with two noun phrases acting as objects: ר֑וּחַ (Ru.ach) and שֶׁ֖מֶן (ve.She.men). The sentence structure illustrates a comparison, emphasizing the futility of the action described.
The Hebrew word order places emphasis on the actions of restraining and the subsequent comparison, highlighting the impossibility of the task at hand.
Septuagint Backgroundgenerated
In the Septuagint, the word for רוּחַ is rendered as ἄνεμος (anemos), meaning 'wind.' This choice reflects a direct translation that maintains the original metaphor's essence.
The Greek rendering of שֶׁמֶן as ὀνόματι (onomati) indicates a different approach, focusing on the concept of 'name' rather than the physical substance of oil, which may suggest a broader interpretation of the metaphor.
In plain words — the whole versegenerated
Proverbs 27:16 compares trying to restrain a contentious woman to impossible tasks, like holding back the wind or grasping oil. The verse highlights the difficulties in managing certain relationships.
Frequently Asked Questionsgenerated
It suggests that attempting to control or manage someone who is argumentative or difficult is a challenging and often futile endeavor.
The wind represents something that is uncontrollable and elusive, emphasizing the difficulty in trying to restrain a contentious person.
Grasping oil symbolizes trying to hold onto something slippery and difficult to manage, further illustrating the challenges of dealing with contentious situations.
This verse reflects common themes in wisdom literature about the complexities of human relationships and the challenges of interpersonal dynamics.
Reflection Questionsgenerated
- What are some ways I can manage difficult relationships more effectively?
- How do I respond when I encounter conflict with others?
- In what situations have I felt like I was trying to grasp oil or hold back the wind?
- What wisdom can I apply from this verse to my interactions with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 27:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhosoever hideth her hideth the wind,.... Whoever attempts to stop her brawls and contentions, to repress and restrain them, and hinder her voice being heard in the streets, and endeavours to hide
Read John Gill on Proverbs 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhosoever hideth her hideth the wind, and the ointment of his right hand, which bewrayeth itself.
Read Robert Jamieson on Proverbs 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhosoever hideth her, i.e. attempts to smother or bridle her passion, that it may not break forth to her shame, and to his own discomfort and reproach, hideth the wind; undertakes that which is impossible. The ointment of his right hand; which being the great instrument of action, by its much stirring diffuseth the savour of it.
Read Matthew Poole on Proverbs 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 27:16 Whosoever hideth her hideth the wind, and the ointment of his right hand, [which] bewrayeth [itself].Ver. 16. Whosoever hideth her, hideth the wind,] i.e., One may as soon hide the wind, or hold it from blowing, as hide her shame, or hush her brawling. The wife should make her husband her covering, when she is abroad especially; but many wives are so intemperate and wilful, that a man may as well hide the wind in his fist, or oil in his clutch fist, as his wife’ s infirmities. Let this be marked by those that venture upon shrews, if rich, fair, well descended, in hope to tame them and make them better.
Read John Trapp on Proverbs 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Whosoever hideth her hideth the wind—i.e., you might as well try and stop the wind from blowing as seek to restrain her. And the ointment of his right hand, which bewrayeth itself.—Rather, perhaps, and oil meeteth his right hand—i.e., if he puts out his hand to stop her she slips through it like oil.
Read Charles John Ellicott on Proverbs 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Whosoever hideth her hideth the wind] You may as well attempt to repress the blowing of the wind, as the tongue of a scold; and to conceal this unfortunate propensity of a wife is as impossible as to hush the storm, and prevent its sound from being heard. The ointment of his right hand] You can no more conceal such a woman's conduct, than you can the smell of the aromatic oil with which your hand has been anointed. The Hebrew is very obscure, and is variously translated. Coverdale thus: "He that refrayneth her, refrayneth the wynde; and holdith oyle fast in his honde." That is, he attempts to do what is impossible to be done.
Read AdamClarke on Proverbs 27 →CambridgeThe Cambridge Bible for Schools and Colleges16. Whosoever hideth &c.] The verse is better rendered: He that would restrain her restraineth the wind, And his right hand meets with oil. “She is as subtle as wind, as slippery as oil,” Rel. Tr. Soc. Comm. The A.V. takes the second clause of the verse to mean, You might as well try to conceal ointment in your right hand, which would certainly betray its presence, either by its odour, or by trickling through your fingers. But the proverb is at once more forcible and more harmonious, when it speaks of restraining the wind and grasping the oil.
Read Cambridge on Proverbs 27 →Albert Barnes1798–1870Barnes' Notes on the BibleThe point is the impossibility of concealment or restraint. A person cannot hide the wind, or clasp it in his hands. If he takes an unguent in his right hand, the odor betrays him, or it slips out.
Read Albert Barnes on Proverbs 27 →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
restraining her is like holding back the wind or grasping oil with one’s right hand.
restraining her is like restraining the wind, or like grasping oil in his right hand.
restraining her is like holding back the wind or grasping oil with one’s right hand.
Whoever hides her hides the wind or grasps oil with his right hand.
Tyndale line
Whosoever hideth her hideth the wind, and the ointment of his right hand, which bewrayeth itself.
He that would restrain her restraineth the wind; And his right hand encountereth oil.
He that would restrain her restraineth the wind, and his right hand encountereth oil.
Whoever hideth her hideth the wind, and the ointment of his right hand which bewrayeth itself .
He that hideth her, hideth the winde, and she is as ye oyle in his right hand, that vttereth it selfe.
Strictly literal
whosoever will restrain her restraineth the wind, and his right hand encountereth oil.
Whoso is hiding her hath hidden the wind, And the ointment of his right hand calleth out.
Whoever is hiding her has hidden the wind, || And the ointment of his right hand calls out.
He that would conceal her might conceal the wind, and as [fragrant] oil on his right hand, which would betray itself.
restraining her is like restraining the wind, or trying to catch oil in your right hand.
From the Latin
He that retaineth her, is as he that would hold the wind, and shall call in the oil of his right hand.
Simplified
Trying to stop her is like trying to make the wind stop or trying to hold olive oil in your hand.
He who keeps secret the secret of his friend, will get himself a name for good faith.
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 of Proverbs 27:16 states, "צֹפְנֶ֥יהָ צָֽפַן־ ר֑וּחַ וְשֶׁ֖מֶן יְמִינ֣וֹ יִקְרָֽא׃" which translates to "restraining her is like holding back the wind or grasping oil with one’s right hand." The Septuagint, while not providing a direct translation, maintains a similar concept, with 4 of the 6 words matching the Hebrew text in meaning, though the exact phrasing and structure differ. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, thus aligning with the Masoretic Text in essence, confirming the core imagery of the original text regarding the futility of restraining her.
צֹפְנֶ֥יהָ צָֽפַן־ ר֑וּחַ וְשֶׁ֖מֶן יְמִינ֣וֹ יִקְרָֽא׃
4 of the 6 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 27:16
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.
צָפַן (tsaphan) is a Hebrew verb meaning to hide or treasure up. It can refer to hiding something by covering it, storing it, or keeping it secret. The word has various forms, including Qal (to hide), Niphal (to be hidden), and Hiphil (to hide from discovery). It conveys both protective and secretive connotations.
צָפַן vb. hide, treasure up
Qal
trans. hide
intrans. lie hid, lurk
Niph. be hidden from before
Hiph. hide
base
H6845 צָפַן hide, treasure up
6845 tsaphan tsaw-fan'
a primitive root; to hide (by covering over); by implication,
to hoard or reserve; figuratively to deny; specifically
(favorably) to protect, (unfavorably) to lurk:--esteem,
hide(-den one, self), lay up, lurk (be set) privily, (keep)
secret(-ly, place).
צָפַן (tsa.phan) — to treasure.
1) to hide, treasure, treasure or store up
1a)(Qal)
1a1) to hide, treasure, treasure up
1a2) to lie hidden, lurk
1b) (Niphal) to be hidden, be stored up
1c) (Hiphil) to hide, hide from discovery
V-Qal | Suff — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp3fs
צָפַן (tsaphan) is a Hebrew verb meaning to hide or treasure up. It can refer to hiding something by covering it, storing it, or keeping it secret. The word has various forms, including Qal (to hide), Niphal (to be hidden), and Hiphil (to hide from discovery). It conveys both protective and secretive connotations.
צָפַן vb. hide, treasure up
Qal
trans. hide
intrans. lie hid, lurk
Niph. be hidden from before
Hiph. hide
base
H6845 צָפַן hide, treasure up
6845 tsaphan tsaw-fan'
a primitive root; to hide (by covering over); by implication,
to hoard or reserve; figuratively to deny; specifically
(favorably) to protect, (unfavorably) to lurk:--esteem,
hide(-den one, self), lay up, lurk (be set) privily, (keep)
secret(-ly, place).
צָפַן (tsa.phan) — to treasure.
1) to hide, treasure, treasure or store up
1a)(Qal)
1a1) to hide, treasure, treasure up
1a2) to lie hidden, lurk
1b) (Niphal) to be hidden, be stored up
1c) (Hiphil) to hide, hide from discovery
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs — Noun common · feminine singular absoluteHNcfsa
wind (anemos:
1. Causes:
Unequal distribution of heat in the atmosphere causes currents of air or wind. The heated air rises and the air from around rushes in. The direction from which a current comes determines its name, as west wind coming from the West but blowing toward the East. When two currents of air of different directions meet, a spiral motion sometimes results.
See WHIRLWIND.
2. West Wind:
In Palestine the west wind is the most common. It comes from the sea and carries the moisture which condenses to form clouds, as it is turned upward by the mountains, to the cooler layers of the atmosphere. If the temperature reached is cool enough the cloud condenses and rain falls. Elijah looked toward the West for the "small cloud," and soon "the heavens grew black with clouds and wind" (1Ki 18:44 f). "When ye see a cloud rising in the…
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
The Hebrew word יָמִין (*yamiyn*) means 'right hand' or 'right side,' and it can also refer to the direction south, as the right hand points south when facing east. It is derived from the root word for 'to be strong' and covers various contexts, including body parts and directional references.
יָמִין 137 n.f. right hand
right hand
of situation on, or direction toward the right
of other parts of the body
= south, because when facing east the right hand is toward the south
base
H3225 יָמִין right hand . right hand
. of situation on, or direction toward the right
. of other parts of the body
. = south, because when facing east the right hand is toward the south
3225 yamiyn yaw-meen'
from 3231; the right hand or side (leg, eye) of a person or
other object (as the stronger and more dexterous); locally,
the south:--+ left-handed, right (hand, side), south.
see HEBREW for 03231
יָמִין (ya.min) — right.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
Also means: ya.min (יָמִין ": south" H3225H)
יָמִין (ya.min) — right: south.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
יָמִין (ya.min) — [Ben]jamin.
A man of the tribe of Benjamin living at the time of the Patriarchs, first mentioned at Gen.35.18;
son of: Israel (H3478) and Rachel (H7354);
brother of: Joseph (H3130);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
The Hebrew word קָרָא (*qara'*) is a primitive root meaning to encounter or meet, often unexpectedly. It encompasses various nuances, including to befall or happen by chance. The verb appears in different forms: Qal (to meet), Niphal (to meet unexpectedly), and Hiphil (to cause to meet). Brown-Driver-Briggs notes its use in a figurative sense as well.
[קָרָא] 137 vb. encounter, befall
Qal 131
meet, encounter
fig. befall
Niph. meet unexpectedly
Hiph. thou didst cause all this evil to befall them
base
H7122 קָרָא encounter, befall
7122 qara' kaw-raw'
a primitive root: to encounter, whether accidentally or in a
hostile manner:--befall, (by) chance, (cause to) come (upon),
fall out, happen, meet.
קָרָא (qa.ra) — to encounter: meet.
: meet
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: toward.
: toward/(come)against
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: chanced.
: happen[unexpectedly]
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms