Proverbs 21:14 — Word Study
WLCמַתָּ֣ן בַּ֭סֵּתֶר יִכְפֶּה־ אָ֑ף וְשֹׁ֥חַד בַּ֝חֵ֗ק חֵמָ֥ה עַזָּֽה׃
BSAA giftmattân [present, offering] in secretçêther [hidden, concealed] sootheskâphâh△▸ [pacifies, calms] angerʼaph [strong displeasure] and a covertchêyq [hidden, secret] bribeshachad [reward, gift] [pacifies] greatʻaz [subdues, calms, strong, fierce] wrathchêmâh [intense anger, rage]
| Greek | English | Parsing |
|---|---|---|
| מַתָּ֣ן | a gift | Noun common, masculine singular absolute |
| בַּ֭סֵּתֶר | in secrecy | Preposition, noun common masculine singular absolute |
| יִכְפֶּה־ | it subdues | Verb, Qal, imperfect third person masculine singular |
| אָ֑ף | anger | Noun common, masculine singular absolute |
| וְשֹׁ֥חַד | and a bribe | Conjunction, noun common masculine singular absolute |
| בַּ֝חֵ֗ק | in the bosom | Preposition, noun common masculine singular absolute |
| חֵמָ֥ה | rage | Noun common, feminine singular absolute |
| עַזָּֽה׃ | strong | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A gift in secret soothes anger, and a covert bribe pacifies great wrath. |
| KJV | A gift in secret pacifieth anger: and a reward in the bosom strong wrath. |
| ASV | A gift in secret pacifieth anger; And a present in the bosom, strong wrath. |
| YLT | A gift in secret pacifieth anger, And a bribe in the bosom strong fury. |
| WEB | A gift in secret pacifies anger, and a bribe in the cloak, strong wrath. |
| BBE | By a secret offering wrath is turned away, and the heat of angry feelings by money in the folds of the robe. |
Where they part company is עַזָּֽה — see How Translations Differ.
The sentence consists of two main clauses connected by a conjunction, illustrating the parallel effects of a gift and a bribe.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּפָה
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 21:14
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 — Wisdom on Gifts and Bribesgenerated
Proverbs 21:14 presents a contrast between the effects of secret gifts and covert bribes on anger and wrath. This verse is part of a larger discourse on the nature of human interactions and the wisdom of using gifts to influence emotions positively. It highlights the subtleties of human relationships and the potential for gifts to both soothe and manipulate.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 17:8–23 | A bribe is a charm to its giver; wherever he turns, he succeeds. |
| 2 | Proverbs 18:16 | A man’s gift opens doors for him, and brings him before great men. |
| 3 | Proverbs 19:6 | Many seek the favor of the prince, and everyone is a friend of the gift giver. |
| 4 | Genesis 32:20 | You are also to say, ‘Look, your servant Jacob is right behind us.’” For he thought, “I will appease Esau with the gift that is going before me. After that I can face him, and perhaps he will accept me. ” |
| 5 | Genesis 43:11 | Then their father Israel said to them, “If it must be so, then do this: Put some of the best products of the land in your packs and carry them down as a gift for the man—a little balm and a little honey, spices and myrrh, pistachios and almonds. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — מַתָּן, ma.Tangenerated
The Hebrew word מַתָּן (*mattan*) means 'gift' or 'present.' It is derived from the root meaning 'to give' and encompasses various forms of gifts, offerings, and rewards. The parsing indicates it is a masculine singular noun, suggesting a specific instance of giving.
In this verse, it emphasizes the power of a gift to calm anger, showing that thoughtful giving can have a positive effect on relationships. The lexicons consistently define it as a collective noun for gifts, indicating no significant disagreement among them.
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 has gift and bribe, which aligns with the KJV and ASV in their renderings.
Where others part company with the BSB they part company over the word עַזָּֽה — strong (ASV, KJV) versus subdues (NETB) and calms (FBV). The variations reflect different nuances in the understanding of the emotional impact of the actions described.
Sentence Structuregenerated
The verse contains two main clauses connected by 'and', with the finite verb יִכְפֶּה governing the subject אָ֑ף. The structure emphasizes the relationship between the gift and the emotional response it elicits.
The first clause describes the calming effect of a secret gift, while the second clause describes the pacifying effect of a covert bribe. This parallel structure highlights the contrasting ways gifts and bribes can influence anger and wrath.
Septuagint Backgroundgenerated
The Septuagint translates מַתָּן as δόσις — meaning 'giving' — which aligns closely with the Hebrew meaning of a gift. This choice reflects a straightforward rendering of the Hebrew concept.
For שֹׁחַד, the Greek δώρων captures the idea of a gift intended to influence, maintaining the nuance of the original Hebrew while adapting it to the Greek audience.
In plain words — the whole versegenerated
Proverbs 21:14 teaches that a gift given in secret can calm someone's anger, while a hidden bribe can subdue intense rage. This shows how gifts can influence emotions and relationships.
Frequently Asked Questionsgenerated
It suggests that thoughtful giving, especially when done discreetly, can help ease tensions and resolve conflicts.
A bribe is included to illustrate how gifts can also be used manipulatively to influence someone's feelings or actions, often in a negative way.
It highlights the importance of generosity and the impact of our actions on others' emotions, encouraging thoughtful giving over manipulation.
Secrecy in giving can enhance the positive effects of the gift, as it may be perceived as more sincere and less self-serving.
Reflection Questionsgenerated
- How can I practice giving in a way that positively influences my relationships?
- What are some examples of gifts that can soothe anger in my life?
- In what situations might I be tempted to use a bribe instead of a genuine gift?
- How does this verse challenge my understanding of generosity and manipulation?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 21:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA gift in secret pacifieth anger,.... Appeases an angry man; humbles and "brings [his anger] down" (y), as Aben Ezra and Gersom observe the word signifies; which before rose very high, and showed
Read John Gill on Proverbs 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA gift in secret pacifieth anger: and a reward in the bosom strong wrath. A gift in secret pacifieth anger. Strong as is the passion of anger, it will yield to the stronger passion, cupidity.
Read Robert Jamieson on Proverbs 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA gift, to a person offended and angry with us, as the following words show. In secret; which makes it more acceptable; for gifts openly given savour of ostentation in the giver, and cause some shame or contempt to the receiver. In the bosom; secretly conveyed into his bosom. See Poole "", See Poole "".
Read Matthew Poole on Proverbs 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 21:14 A gift in secret pacifieth anger: and a reward in the bosom strong wrath.Ver. 14. A gift in secret pacifieth anger.] That is, say some, Alms rightly performed pacifieth God’ s displeasure - compare Daniel 4:27; and the Jews at this day write this sentence of Solomon (in an abbreviation) upon their alms box. This sense suits well with the previous verse; but I conceive the wise man’ s drift here is to show how prevalent gifts are, if closely conveyed especially - which takes away the shame of open receiving - and what a pave they have to an amicable reconciliation. Thus Jacob pacified Esau; Abigail, David; Hezekiah, the Assyrian that came up against him. Howbeit this doth not…
Read John Trapp on Proverbs 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) A gift in secret.—Comp. Abigail and David (1 Samuel 25:18).
Read Charles John Ellicott on Proverbs 21 →CambridgeThe Cambridge Bible for Schools and Colleges14. pacifieth] The Heb. word occurs only here, and scholars, both ancient and modern, are divided between pacifieth (A.V. and R.V. text), turneth away, or bendeth (ἀνατρέπει, LXX.; frangit, Syr.; bendeth, R.V. marg.), and extinguisheth (extinguit, Vulg.); the word in this last case being regarded as synonymous with the similar word rendered quenched (of God’s anger), Jeremiah 7:20. Both renderings are admissible, but the former is to be preferred. a reward] Rather, a present, R.V., as the same Heb. word is rendered in Proverbs 6:35, Proverbs 17:8, A.V. in the bosom] brought in the folds of the garment from which it is drawn out stealthily and presented, see Proverbs 17:23.
Read Cambridge on Proverbs 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. A gift… pacifieth — Subdues, allays, or diverts. The proverb only states a fact, without approving or condemning. It is presumed to refer to lawful presents, not to bribes.
Read Daniel Denison Whedon on Proverbs 21 →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 gift in secret soothes anger, and a covert bribe pacifies great wrath.
A gift in secret pacifies anger, and a bribe in the cloak, strong wrath.
A gift in secret soothes anger, and a covert bribe pacifies great wrath.
A gift given in secret subdues anger, and a bribe given secretly subdues strong wrath.
Tyndale line
A gift in secret pacifieth anger: and a reward in the bosom strong wrath.
A gift in secret pacifieth anger; And a present in the bosom, strong wrath.
A gift in secret pacifieth anger, and a present in the bosom strong wrath.
A gift in secret pacifieth anger: and a reward in the bosom, strong wrath.
A gift in secret pacifieth anger, and a gift in the bosome great wrath.
Strictly literal
A gift in secret pacifieth anger; and a present in the bosom, vehement fury.
A gift in secret pacifieth anger, And a bribe in the bosom strong fury.
A gift in secret pacifies anger, || And a bribe in the bosom—strong fury.
A gift in secret pacifieth anger, and a bribe in the bosom, strong fury.
A gift in secret appeases anger and a concealed gift appeases strong wrath.
From the Latin
A secret present quencheth anger: and a gift in the bosom the greatest wrath.
Simplified
A gift given in secret calms down anger, and a hidden bribe soothes furious rage.
By a secret offering wrath is turned away, and the heat of angry feelings by money in the folds of the robe.
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 agree on the wording of this verse, matching all eight words. This consistency indicates a strong preservation of the original text across these traditions.
מַתָּ֣ן בַּ֭סֵּתֶר יִכְפֶּה־ אָ֑ף וְשֹׁ֥חַד בַּ֝חֵ֗ק חֵמָ֥ה עַזָּֽה׃
8 of the 8 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 21:14
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 מַתָּן (*mattan*) means 'gift' or 'present.' It is derived from the root meaning 'to give' and encompasses various forms of gifts, offerings, and rewards. The entries consistently define it as a collective noun for gifts, with no significant disagreement among lexicons.
מַתָּן n.m. coll. gift(s)
base
H4976 מַתָּן gift(s)
4976 mattan mat-tawn'
from 5414; a present:--gift, to give, reward.
see HEBREW for 05414
מַתָּן (mat.tan) — gift.
gifts, offerings, presents
N-ms — Noun common · masculine singular absoluteHNcmsa
gift (mattanah, minchah, shochadh; doron, dorea, chairisma): In Ge 25:6; Ex 28:38; Nu 18:6,7,29; Eze 20:26, etc., mattanah, "a gift," is so rendered; minchah, an offering or present, used especially of the "meat offerings," is translated "gift" (2Sa 8:2,6 the King James Version; 2Ch 26:8), in which passages "tribute" is meant, as the Revised Version (British and American); 32:23; Ps 45:12. A few other words occur singly, e.g. 'eshkar, "a reward" (Ps 72:10)…
Gift
(1.) An gratuity (Prov. 19:6) to secure favour (18:16; 21:14), a thank-offering (Num. 18:11), or a dowry (Gen. 34:12).
(2.) An oblation or proppitatory gift (2Sa 8:2,6; 1Ch 18:2,6; 2Ch 26:8; Ps. 45:12; 72:10).
(3.) A bribe to a judge to obtain a favourable verdict (Ex. 23:8; Deut. 16:19).
The giving and receiving of presents has in all ages been not only a more frequent but also a more formal and significant proceeding in the East than among ourselves. We cannot adduce a more remarkable proof of the important part which presents play in the social life of the East than the fact that the Hebrew language possesses no less than fifteen different expressions for the one idea. The mode of presentation was with as much parade as possible. The refusal of a present was regarded us a high indignity. No less an insult was it not to bring a present when the position of the parties demanded it. (1 Samuel 10:27)
סֵ֫תֶר (se.ter) refers to concepts of covering, hiding, and secrecy, encompassing both literal and figurative meanings. It can denote a hiding place or shelter, as well as the idea of secrecy, including slanderous speech. The feminine form, סִתְרָה (sit.rah), specifically means shelter or protection, with a reference to Deuteronomy 32:38.
ref
H5643a סֵ֫תֶר covering, hiding-place, secrecy H5643b סִתְרָה shelter, protection
5643 cether say'-ther
or (feminine) cithrah (Deut. 32:38), {sith-raw'}; from 5641;
a cover (in a good or a bad, a literal or a figurative
sense):--backbiting, covering, covert, X disguise(-th),
hiding place, privily, protection, secret(-ly, place).
see HEBREW for 05641
סֵ֫תֶר (se.ter) — secrecy.
1) covering, shelter, hiding place, secrecy
1a) covering, cover
1b) hiding place, shelter, secret place
1c) secrecy
1c1) secrecy (of tongue being slanderous)
סִתְרָה (sit.rah) — shelter.
shelter, protection
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
כָּפָה (kaphah) is a Hebrew verb meaning to subdue or pacify. It is derived from a primitive root that conveys the idea of bending or taming. The term appears in the Qal form, specifically noted in Proverbs 21:14, where it relates to the act of soothing or calming.
[כָּפָה] vb. prob. subdue;—only Qal Pr 21:14
ref
H3711 כָּפָה
3711 kaphah kaw-faw'
a primitive root; properly, to bend, i.e. (figuratively) to
tame or subdue:--pacify.
כָּפָה (ka.phah) — to subdue.
(Qal) to sooth, subdue, pacify
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-ms — Noun common · masculine singular absoluteHNcmsa
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…
שֹׁ֫חַד (shachad) refers specifically to a bribe or present, often implying a venal or redemptive nature. The entries indicate it can mean a gift or reward, stemming from a root related to giving. There is no significant disagreement among the lexicons regarding its meaning.
שֹׁ֫חַד n.m. present, specif. bribe
base
H7810 שֹׁ֫חַד present, specif. bribe
7810 shachad shakh'-ad
from 7809; a donation (venal or redemptive):--bribe(-ry),
gift, present, reward.
see HEBREW for 07809
שֹׁ֫חַד (sha.chad) — bribe.
present, bribe
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Bribe
None to be taken; “for the gift maketh open eyes blind, and perverteth the cause of the righteous” (Ex. 23:8, literally rendered).
חֵיק (cheq) means 'bosom' and can refer to the literal or figurative sense of being enclosed, such as in the body or in garments. It encompasses meanings like embrace, lap, and secret, indicating a sense of intimacy or closeness. The entries suggest a range of uses, including physical and metaphorical contexts.
חֵיק, חֵק n.[m.] bosom
of fold of garment, at breast
carry in bosom
bosom as part of body
base
H2436 חֵיק, חֵק bosom
2436 cheyq khake
or cheq {khake}; and chowq {khoke}; from an unused root,
apparently meaning to inclose; the bosom (literally or
figuratively):--bosom, bottom, lap, midst, within.
חֵיק (cheq) — bosom: embrace.
: embrace/chest
bosom, hollow, bottom, midst
חֵיק (cheq) — bosom: garment.
: garment
bosom, hollow, bottom, midst
A sub-meaning of cheq (חֵיק ": embrace" H2436)
חֵיק (cheq) — bosom: lap.
: lap/base
bosom, hollow, bottom, midst
A sub-meaning of cheq (חֵיק ": embrace" H2436)
חֵיק (cheq) — bosom: secret.
: secret
bosom, hollow, bottom, midst
A sub-meaning of cheq (חֵיק ": embrace" H2436)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
booz'-um: In the ordinary signification of the anterior upper portion of the trunk of the body, choq or cheq, "inlet", "lap" (Ex 4:6,7; Nu 11:12; De 13:6; 28:54,56; Ru 4:16; Ps 74:11; Isa 65:6,7; La 2:12). "A present in the bosom" (Pr 21:14): bribes carried ready for use in the fold of the robe. chetsen = "bosom" (with special reference to that portion of the body which is between the arms), occurs in Ps…
Bosom
In the East objects are carried in the bosom which Europeans carry in the pocket. To have in one’s bosom indicates kindness, secrecy, or intimacy (Gen. 16:5; 2 Sam. 12:8). Christ is said to have been in “the bosom of the Father,” i.e., he had the most perfect knowledge of the Father, had the closest intimacy with him (John 1:18). John (13:23) was “leaning on Jesus’ bosom” at the last supper. Our Lord carries his lambs in his bosom, i.e., has a tender, watchful care over them (Isa. 40:11).
The front of the upper part of the body, the breast. The orientals generally wore long wide, and loose garments; and when about to carry any thing away that their hands would not contain, they used for the purpose a fold in the bosom of their robe above the girdle, Lu 6:38. Our Savior is said to carry his lambs in his bosom, which beautifully represents his tender care and watchfulness over them, Isa 40:11.
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
N-fs — Noun common · feminine singular absoluteHNcfsa
The Hebrew word עַז (az) is built from the root associated with strength. It covers meanings such as strong, mighty, and fierce, indicating power and intensity. The entries consistently highlight its connotations of strength and harshness.
עַז adj. strong, mighty, fierce
base
H5794 עַז strong, mighty, fierce
5794 `az az
from 5810; strong, vehement, harsh:--fierce, + greedy,
mighty, power, roughly, strong.
see HEBREW for 05810
עַז (az) — strong.
strong, mighty, fierce
Adj — AdjHAafsa