Proverbs 10:14 — Word Study
WLCחֲכָמִ֥ים יִצְפְּנוּ־ דָ֑עַת וּפִֽי־ אֱ֝וִיל מְחִתָּ֥ה קְרֹבָֽה׃
BSA◂The wisechâkâm [cunning, prudent leaders] store uptsâphan▸ [treasure, lay up] knowledgedaʻath [understanding, wisdom] but the mouthpeh [lips, edge] of the foolʼĕvîyl [foolish, despising wisdom] invitesqârôwb [is near, a prelude to] destructionmᵉchittâh [terror, ruin]
| Greek | English | Parsing |
|---|---|---|
| חֲכָמִ֥ים | wise [people] | Adj |
| יִצְפְּנוּ־ | they store up | Verb, Qal, imperfect third person masculine plural |
| דָ֑עַת | knowledge | Noun common, feminine singular absolute |
| וּפִֽי־ | and [the] mouth of | Conjunction, noun common masculine singular construct |
| אֱ֝וִיל | a fool | Adj |
| מְחִתָּ֥ה | [is] destruction | Noun common, feminine singular absolute |
| קְרֹבָֽה׃ | near | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The wise store up knowledge, but the mouth of the fool invites destruction. |
| KJV | Wise men lay up knowledge: but the mouth of the foolish is near destruction. |
| ASV | Wise men lay up knowledge; But the mouth of the foolish is a present destruction. |
| YLT | The wise lay up knowledge, and the mouth of a fool [is] near ruin. |
| WEB | Wise men lay up knowledge, but the mouth of the foolish is near ruin. |
| BBE | Knowledge is stored up by the wise, but the mouth of the foolish man is a destruction which is near. |
Where they part company is אֱוִיל and קְרֹבָֽה — see How Translations Differ.
The sentence has a main clause followed by a contrasting clause, creating a clear distinction between the actions of the wise and the fool.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחָכָם
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 10:14
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 — The Contrast of Wisdom and Follygenerated
Proverbs 10:14 presents a clear distinction between the wise and the foolish. The wise are characterized by their ability to gather and store knowledge, while the fool's speech is portrayed as a precursor to destruction. This theme of wisdom versus folly is prevalent throughout Proverbs, emphasizing the importance of discernment and understanding in life decisions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 1:5 | let the wise listen and gain instruction, and the discerning acquire wise counsel |
| 2 | Proverbs 9:9 | Instruct a wise man, and he will be wiser still; teach a righteous man, and he will increase his learning. |
| 3 | Proverbs 18:1–15 | He who isolates himself pursues selfish desires; he rebels against all sound judgment. |
| 4 | Proverbs 19:8 | He who acquires wisdom loves himself; one who safeguards understanding will find success. |
| 5 | Matthew 12:35 | The good man brings good things out of his good store of treasure, and the evil man brings evil things out of his evil store of treasure. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — חָכָם, cha.kha.Mimgenerated
The word חָכָם (*chakam*) is an adjective meaning wise, often describing individuals who are skilled or prudent. It suggests not just intelligence but also a depth of understanding and ethical insight. The parsing as an adjective indicates that it is describing a characteristic of a group — the wise people.
This term encompasses various dimensions of wisdom, including practical skill and moral discernment. In this verse, it highlights the positive trait of storing up knowledge, which is a proactive and wise approach to life.
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 invites destruction, which is echoed in the KJV and ASV.
Where the translations differ is in the rendering of אֱוִיל — foolish (ASV, KJV) versus a fool (LSV, ULB), and קְרֹבָֽה — is near (BBE, KJV) versus near (LSV, ULB) and a prelude to (FBV).
Sentence Structuregenerated
The verse consists of two clauses: the first describes the wise storing knowledge, while the second contrasts this with the foolish mouth inviting destruction. The finite verb יִצְפְּנוּ (*yitzpe'nu*) governs the action of the wise.
The structure emphasizes the contrast between the wise and the foolish by placing their actions in parallel. The first clause is a straightforward statement about the wise, while the second clause introduces the fool's destructive speech.
Septuagint Backgroundgenerated
The Septuagint translates חָכָם as σοφοὶ (*sophoi*), which also means wise, indicating a direct alignment in meaning. This choice reflects a consistent understanding of wisdom across both texts.
The translation of מְחִתָּה as ἐγγίζει (*engizei*) suggests a focus on the nearness of destruction, which may imply an interpretation of the fool's speech as not just inviting but actively drawing destruction closer.
In plain words — the whole versegenerated
Proverbs 10:14 teaches that wise people gather knowledge, while foolish people speak in ways that lead to their own destruction. This verse highlights the importance of wisdom and the consequences of foolish speech.
Frequently Asked Questionsgenerated
Storing up knowledge refers to the practice of gathering and preserving understanding and wisdom for future use.
The mouth of a fool often speaks without thought, leading to harmful consequences for themselves and others.
Wisdom is valued because it provides guidance and understanding, helping individuals make better decisions.
Foolish speech can include gossip, insults, or reckless comments that can harm relationships and lead to conflict.
Reflection Questionsgenerated
- In what areas of my life can I seek to store up more knowledge and understanding?
- How can I be more mindful of my speech to avoid foolishness?
- What are some practical ways to demonstrate wisdom in my daily decisions?
- How do I discern between wise counsel and foolish advice?
The early church on this verse — how the Fathers read it
Early commentators like Bede discuss the implications of wisdom and folly in this verse, highlighting the importance of silence and the dangers of foolish speech.
The wise hide knowledge. Knowing indeed, that there is a time to be silent and a time to speak (Eccl. III). Hence the prophet says, "While the sinner stood against me, I was mute and humbled and silent from good things" (Psal. XXXVIII).Early Church Fathers on Proverbs 10 →
But the mouth of the fool is near to confusion. Because either he will speak good things inordinately, or openly speak evil things.Early Church Fathers on Proverbs 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 10:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWise [men] lay up knowledge,.... Which they get by reading, prayer, meditation, hearing the word of God, and conversation with good men: this they lay up in their hearts, minds, and memories, that
Read John Gill on Proverbs 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWise men lay up knowledge: but the mouth of the foolish is near destruction. Wise men lay up knowledge: but the mouth of the foolish is near destruction.
Read Robert Jamieson on Proverbs 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWise men lay up, to wit, in their minds and memories, to be brought forth thence upon fit occasions, knowledge; whereby they may be enabled to speak both what and when it is seasonable, for their own or others’ good. The mouth of the foolish is near destruction; fools are more forward to lay out than to lay up, and for want of knowledge speak much and foolishly, whereby they frequently bring destruction upon themselves
Read Matthew Poole on Proverbs 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 10:14 Wise [men] lay up knowledge: but the mouth of the foolish [is] near destruction.Ver. 14. Wise men lay up knowledge.] To know when to speak, and when to be silent. It is a great skill to be able "to time a word," to set it upon the wheels. "How forcible are right words!" But the mouth of the foolish.] An open mouth is a purgatory to the master. Nemo stultus tacere potest, saith Solon. A fool tells all, saith Solomon. And Ut quisque est dissolutissimae vitae, ita est solutissimae linguae, saith Seneca. A fool’ s bolt is soon shot, and as soon retorted ofttimes upon himself.
Read John Trapp on Proverbs 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) The mouth of the foolish is near destruction—i.e., is a near, ever-threatening calamity; one never knows what awkward or dangerous thing he will not say next: whereas wise men store up knowledge, and bring it forth as it is wanted (Matthew 13:52).
Read Charles John Ellicott on Proverbs 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Wise men lay up knowledge] They keep secret every thing that has a tendency to disturb domestic or public peace; but the foolish man blabs all out, and produces much mischief. Think much, speak little, and always think before you speak. This will promote your own peace and that of your neighbour.
Read AdamClarke on Proverbs 10 →CambridgeThe Cambridge Bible for Schools and Colleges14. near destruction] Rather, is a near, or imminent (R.V. a present) destruction: “it is like a house ready to fall at any moment.” The antithesis is between wise men who treasure their wisdom to be used as occasion serves, and a fool who blurts out his folly, and may at any moment bring upon himself and others its disastrous consequences. Comp. Proverbs 12:23. The A.V. follows LXX., ἐγγίζεισυντριβῇ; and Vulg., confusioni proximum est.
Read Cambridge on Proverbs 10 →Albert Barnes1798–1870Barnes' Notes on the BibleLay up - The point of the maxim is that the wise man reserves what he has to say for the right time, place, and persons (compare Matthew 7:6), as contrasted with the foolish, ever giving immediate
Read Albert Barnes on Proverbs 10 →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
The wise store up knowledge, but the mouth of the fool invites destruction.
Wise men lay up knowledge, but the mouth of the foolish is near ruin.
The wise store up knowledge, but the mouth of the fool invites destruction.
Those who are wise store up knowledge, but foolish speech leads to imminent destruction.
Tyndale line
Wise men lay up knowledge: but the mouth of the foolish is near destruction.
Wise men lay up knowledge; But the mouth of the foolish is a present destruction.
Wise men lay up knowledge: but the mouth of the foolish is a present destruction.
Wise men lay up knowledge: but the mouth of the foolish is near destruction.
Wise men lay vp knowledge: but ye mouth of the foole is a present destruction.
Strictly literal
The wise lay up knowledge; but the mouth of the fool is near destruction.
The wise lay up knowledge, and the mouth of a fool [is] near ruin.
The wise lay up knowledge, and the mouth of a fool [is] near ruin.
Wise men treasure up knowledge; but the mouth of the foolish is an approaching terror.
Wise men store up knowledge, but the mouth of a fool brings destruction near.
From the Latin
Wise men lay up knowledge: but the mouth of the fool is next to confusion.
Simplified
Wise people accumulate knowledge, but the chattering of stupid people is a prelude to disaster.
Knowledge is stored up by the wise, but the mouth of the foolish man is a destruction which is near.
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, with six out of seven words matching. The Septuagint's word order and articles differ, but the core message remains consistent across both texts.
חֲכָמִ֥ים יִצְפְּנוּ־ דָ֑עַת וּפִֽי־ אֱ֝וִיל מְחִתָּ֥ה קְרֹבָֽה׃
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 10:14
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 חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
N-fs — Noun common · feminine singular absoluteHNcfsa
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 — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
אֱוִיל (eviyl) means 'foolish' and describes someone who despises wisdom, mocks when guilty, is quarrelsome, or licentious. It is derived from an unused root suggesting perversion. The word is used in various contexts in the Old Testament, primarily to denote a person lacking wisdom.
אֱוִיל 26 adj. foolish
base
H191 אֱוִיל foolish
191 'eviyl ev-eel'
from an unused root (meaning to be perverse); (figuratively)
silly:--fool(-ish) (man).
אֱוִיל (e.vil) — fool(ish).
1) be foolish, foolish
1a) (subst)
1a1) of one who despises wisdom
1a2) of one who mocks when guilty
1a3) of one who is quarrelsome
1a4) of one who is licentious
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.
מְחִתָּה (mchittah) refers to concepts of terror, destruction, and ruin. It is derived from a root meaning dissolution, indicating both physical ruin and emotional dismay. The entries consistently highlight its association with fear and devastation.
מְחִתָּה n.f. terror, destruction, ruin
base
H4288 מְחִתָּה terror, destruction, ruin
4288 mchittah mekh-it-taw'
from 2846; properly, a dissolution; concretely, a ruin, or
(abstractly) consternation:--destruction, dismaying, ruin,
terror.
see HEBREW for 02846
מְחִתָּה (me.chit.tah) — terror.
1) destruction, ruin, terror, a breaking
1a) terror, dismay, object of terror
1b) ruin
N-fs — Noun common · feminine singular absoluteHNcfsa
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
קָרֹב (qarowb) means 'near' and can refer to proximity in place, time, or personal relationships, including kinship. It is derived from the root meaning to approach or be allied. The term appears in various contexts, such as describing the nearest city or a neighbor, as well as in relation to God.
קָרֹב, קָרוֹב 78 adj. near;—
of city, the nearest
of pers.:
the nearest to; his neighbour.
abs.
of near relationship
near to י׳
near to י׳ in ceremon. function
of God (י׳)
of word
of time
base
H7138 קָרֹב, קָרוֹב near
7138 qarowb kaw-robe'
or qarob {kaw-robe'}; from 7126; near (in place, kindred or
time):--allied, approach, at hand, + any of kin,
kinsfold(-sman), (that is) near (of kin), neighbour, (that is)
next, (them that come) nigh (at hand), more ready, short(-ly).
see HEBREW for 07126
קָרֹב (qa.rov) — near.
1) near
1a) of place
1b) of time
1c) of personal relationship
1c1) kinship
Adj — AdjHAafsa