from קָרָה; something met with, i.e. an accident or fortune; something befallen, befalleth, chance, event, hap(-peneth).
Transliteration:miqreh
Pronunciation:mik-reh'
Detailed Word Study
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### Core Meaning & Semantic Range
The Hebrew word מִקְרֶה (miqreh, `{{H4745}}`) is derived from the verbal root קָרָה (qarah, `{{H7136}}`), meaning "to meet," "to happen," or "to encounter." As a noun, מִקְרֶה therefore signifies "something met with" or "something that happens." Its semantic range is broad, encompassing various shades of occurrence:
* **An event or occurrence:** A neutral description of something that takes place.
* **An accident or chance:** Suggesting an unforeseen or random happening, without apparent human or divine causation from a human perspective.
* **Fortune or hap:** Referring to a turn of events, which can be positive or negative, highlighting the element of unpredictability in life.
The word touches upon the concept of contingency, acknowledging the unpredictable nature of circumstances that befall individuals. From a biblical viewpoint, its usage often prompts reflection on the interplay between human perception of randomness and the overarching reality of divine sovereignty.
### Biblical Occurrences & Contextual Analysis
The term מִקְרֶה (miqreh) appears primarily in the books of Ecclesiastes, 1 Samuel, and Ruth, each context offering distinct nuances:
* **Ecclesiastes:** This book frequently employs מִקְרֶה to underscore the shared fate of all humanity and the apparent lack of differentiation in outcomes "under the sun."
* In [[Ecclesiastes 2:14-15]], the Preacher laments that the same "event" (מִקְרֶה) happens to both the wise and the fool, namely death, leading to a conclusion of vanity.
* [[Ecclesiastes 3:19]] explicitly states that the same "event" (מִקְרֶה) happens to humans and beasts, as both die, further emphasizing the shared mortality and the seeming lack of human advantage in this life.
* The most striking uses are in [[Ecclesiastes 9:2-3]], where the "same event" (מִקְרֶה) is said to happen to the righteous and the wicked, the good and the evil, the clean and the unclean. This challenges conventional wisdom about immediate divine retribution in this life, highlighting the apparent randomness of earthly outcomes.
* **1 Samuel:** Here, מִקְרֶה is presented as a direct alternative to divine causation.
* In [[1 Samuel 6:9]], the Philistines, seeking to understand the cause of their plague, propose an experiment with the ark. They reason that if the cows carrying the ark go directly to Beth-shemesh, "then it is He who has done us this great harm, but if not, then we shall know that it was a chance event (מִקְרֶה) that happened to us." This passage clearly contrasts "miqreh" (a random occurrence) with the direct hand of God.
* **Ruth:** This book provides a crucial counterpoint to the more fatalistic uses in Ecclesiastes.
* In [[Ruth 2:3]], it is stated that Ruth "happened (וַיִּקֶר מִקְרֶהָּ)" to come to the field belonging to Boaz. While translated as "happened" or "chanced," the narrative of Ruth, when viewed holistically, is a testament to God's meticulous providence. What appears to be a mere coincidence from Ruth's perspective is revealed as a divinely orchestrated step in the unfolding of God's redemptive plan, leading to her marriage to Boaz and her place in the lineage of David.
### Related Words & Concepts
* **Root קָרָה (qarah, `{{H7136}}`):** As the verbal root, "qarah" means "to meet," "to happen," or "to encounter." Understanding this root clarifies that מִקְרֶה fundamentally refers to an event that "is met with" or "occurs."
* **Divine Providence vs. Chance:** The concept of מִקְרֶה directly engages with the theological tension between human perception of random events and the biblical affirmation of God's sovereignty over all things. While humans may perceive "chance," the biblical narrative often implies a deeper, divine purpose.
* **Ecclesiastes' Worldview:** The philosophical outlook of Ecclesiastes, which often emphasizes the limitations of human wisdom and the apparent futility of life "under the sun," finds a key expression in its repeated use of מִקְרֶה to describe the unpredictable and seemingly undifferentiated outcomes that befall all.
* **Luck or Fate:** While "miqreh" can be translated as "fortune" or "hap," it generally lacks the deterministic or impersonal connotations of "fate" found in some pagan philosophies. It describes an event's occurrence rather than an irresistible, predetermined destiny.
* **פֶּגַע (pegaʿ, `{{H6294}}`):** Another Hebrew word that can denote an "occurrence" or "mishap," often carrying a more negative connotation of "accident" or "calamity." While semantically related, מִקְרֶה appears to have a broader and sometimes more neutral application.
### Theological Significance
The theological significance of מִקְרֶה (miqreh) is rich and multifaceted, highlighting a profound tension in biblical thought:
1. **Acknowledging Human Perception of Contingency:** The word realistically portrays the human experience of life's unpredictability. Events occur that are unforeseen, beyond human control, and from a human perspective, sometimes without clear purpose. This validates the common experience of "things just happening."
2. **Challenging Simplistic Retributive Theology:** In Ecclesiastes, the repeated assertion that the "same event" (מִקְרֶה) befalls all—righteous and wicked, wise and foolish—serves as a powerful critique of a naive understanding of divine justice. It suggests that God's justice is not always immediately or visibly dispensed in this earthly life according to human expectations of cause and effect.
3. **The Interplay of Apparent Chance and Divine Sovereignty:** The most significant theological insight comes from contrasting its use in 1 Samuel and Ruth. In [[1 Samuel 6:9]], "miqreh" is presented as the *opposite* of God's direct action, reflecting a human (Philistine) attempt to distinguish between divine intervention and random occurrence. However, in [[Ruth 2:3]], Ruth's "happening" upon Boaz's field, though described by "miqreh," is profoundly understood within the larger narrative as divinely guided. This demonstrates that God can use what appears to be "chance" or "coincidence" from a human perspective as a means to accomplish His sovereign purposes. It speaks to God's "hidden hand" working behind the scenes of ordinary life.
4. **Limits of Human Understanding and Control:** The use of מִקְרֶה, particularly in Ecclesiastes, underscores the inherent limitations of human wisdom, planning, and control over life's events, pointing to a need for humility and dependence on God.
### Summary
The Hebrew word מִקְרֶה (miqreh, `{{H4745}}`), derived from the root meaning "to meet" or "to happen," signifies "an event," "occurrence," or "what happens," encompassing concepts like "accident" or "fortune." While it acknowledges the human perception of randomness and unpredictability in life's circumstances, particularly emphasized in Ecclesiastes where it highlights the shared, often seemingly arbitrary, fate of all humanity ([[Ecclesiastes 9:2-3]]), its theological depth is most profound when contrasted with divine action. In [[1 Samuel 6:9]], "miqreh" serves as the antithesis of God's direct intervention. Crucially, however, in [[Ruth 2:3]], Ruth's "happening" upon Boaz's field, though described by this term, is revealed by the broader narrative to be a divinely orchestrated event. This demonstrates that from a biblical perspective, what appears as "chance" to human eyes can be a purposeful instrument in the hand of a sovereign God, meticulously working out His will and guiding human affairs. Thus, מִקְרֶה reflects both the reality of human contingency and the pervasive, though sometimes veiled, reality of divine providence.
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