Psalms 90:5 — Word Study
WLCזְ֭רַמְתָּם שֵׁנָ֣ה יִהְי֑וּ בַּ֝בֹּ֗קֶר כֶּחָצִ֥יר יַחֲלֹֽף׃
BSAYou sweep them awayzâram■ ◂in their sleepshênâh [a state of unconsciousness, like a dream] they arehâyâh▸ like the new grasschâtsîyr [fresh, green vegetation] of the morningbôqer [at dawn, a time of new beginnings]
| Greek | English | Parsing |
|---|---|---|
| זְ֭רַמְתָּם | you flood them | Verb qal perfect second person masculine singular, suffix |
| שֵׁנָ֣ה | sleep | Noun common, feminine singular absolute |
| יִהְי֑וּ | they are | Verb, Qal, imperfect third person masculine plural |
| בַּ֝בֹּ֗קֶר | in the morning | Preposition, noun common masculine singular absolute |
| כֶּחָצִ֥יר | like grass | Preposition, noun common masculine singular absolute |
| יַחֲלֹֽף׃ | [which] it sprouts up | 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 | You whisk them away in their sleep; they are like the new grass of the morning— |
| KJV | Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up. |
| ASV | Thou carriest them away as with a flood; they are as a sleep: In the morning they are like grass which groweth up. |
| YLT | Thou hast inundated them, they are asleep, In the morning as grass he changeth. |
| WEB | You sweep them away as they sleep. In the morning they sprout like new grass. |
| BBE | ... |
All translations agree on the concept of life being whisked away, with no significant variations noted.
The main clause is followed by a prepositional phrase and two additional phrases that provide comparison and description, creating a layered understanding of the verse.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 — Psalms 90:5
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 Brevity of Lifegenerated
Psalm 90:5 reflects on the ephemeral nature of human existence, emphasizing how quickly life can be taken away, likening it to grass that flourishes in the morning but withers by evening. This meditation is part of a larger theme in the psalm, where Moses contemplates God's eternal nature in contrast to human frailty, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 9:26 | They sweep by like boats of papyrus, like an eagle swooping down on its prey. |
| 2 | Job 22:16 | They were snatched away before their time, and their foundations were swept away by a flood. |
| 3 | Job 27:20–21 | Terrors overtake him like a flood; a tempest sweeps him away in the night. |
| 4 | Isaiah 8:7–8 | the Lord will surely bring against them the mighty floodwaters of the Euphrates — the king of Assyria and all his pomp. It will overflow its channels and overrun its banks. |
| 5 | Jeremiah 46:7–8 | Who is this, rising like the Nile, like rivers whose waters churn? |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — זְ֭רַמְתָּם, Ze.ram.tomgenerated
The verb זָרַם (zaram) means to flood or gush, often used to depict God's overwhelming power. This form indicates a completed action directed at the subject, suggesting a sudden and complete removal from existence.
The parsing as a perfect verb indicates that the action has been completed in the past, emphasizing the finality of life being whisked away, reinforcing the imagery of fleeting moments.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses whisk to convey the swift removal of life, a choice echoed by the KJV and ASV.
Sentence Structuregenerated
The structure of this verse is governed by the finite verb זְ֭רַמְתָּם, you whisk, which is followed by a noun phrase for the object and additional phrases that describe the state of being and the comparison to grass.
The Hebrew word order emphasizes the action of whisking away, with the subjects and comparisons arranged to highlight the fleeting nature of life.
Septuagint Backgroundgenerated
The Septuagint translates זְ֭רַמְתָּם with a Greek term that conveys a similar sense of removal or passing away, reflecting the same imagery of life's brevity.
This choice in translation indicates a consistent understanding of the Hebrew text's intent, emphasizing the swift nature of life's transience.
In plain words — the whole versegenerated
Psalm 90:5 shows how quickly life can be taken away, comparing it to grass that grows in the morning and fades by evening. This verse highlights the temporary nature of human existence in contrast to God's eternal nature.
Frequently Asked Questionsgenerated
The comparison to grass emphasizes the fleeting nature of life, suggesting that just as grass quickly grows and withers, so too does human life.
The mention of sleep symbolizes a state of unconsciousness and the suddenness with which life can end, reinforcing the theme of mortality.
This verse is part of a broader meditation on human frailty and God's eternal nature, contrasting the permanence of God with the temporary state of human life.
Morning represents new beginnings, but in this context, it also highlights the briefness of life, as the grass that sprouts in the morning quickly fades.
Reflection Questionsgenerated
- How can I reflect on the brevity of life in my daily actions?
- What does it mean to me that God is eternal while my life is temporary?
- In what ways can I appreciate the moments I have, knowing they are fleeting?
- How does understanding the transience of life influence my relationships with others?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine, reflect on this verse to discuss the fleeting nature of life and the wisdom of God in determining human mortality.
Next, the man of God, or rather the Prophetic spirit, seems to be reciting some law written in the secret wisdom of God, in which He has fixed a limit to the sinful life of mortals, and determined the troubles of mortality,Early Church Fathers on Psalms 90 →
Whatever there is in the world, it fades away, it passes. As for this life, what is it but what the psalmist said: "In the morning it will pass like the grass; in the morning it will flower and pass away;Early Church Fathers on Psalms 90 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 90:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou carriest them away as with a flood,.... As the whole world of the ungodly were with the deluge, to which perhaps the allusion is; the phrase is expressive of death; so the Targum, "if they are
Read John Gill on Psalms 90 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up.
Read Robert Jamieson on Psalms 90 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThem, i.e. mankind, of whom he spake, . As with a flood; unexpectedly, violently and irresistibly, universally, without exception or distinction. As a sleep; short and vain, as sleep is, and not minded till it be past. Or like a dream, when a man sleepeth, wherein there may be some real pleasure, but never any satisfaction; or some real trouble, but very inconsiderable, and seldom or never pernicious. Even such an idle and insignificant thing is human life considered in itself, without respect to a future state, in which there is but a mere shadow or dream of felicity, only the calamities attending upon it are more real and weighty. Which groweth up, Heb. which is changed, either, first…
Read Matthew Poole on Psalms 90 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 90:5 Thou carriest them away as with a flood; they are [as] a sleep: in the morning [they are] like grass [which] groweth up.Ver. 5. Thou carriest them away as with a flood] Suddenly, violently, irresistibly, by particular judgments, besides that general necessity of dying once, Hebrews 9:27. This is set forth by a treble comparison, of floods, sleep, and flowers here; and indeed the vanity and misery of man’ s life is such, as cannot sufficiently be set forth by any similitudes. See Psalms 90:9-10. They are as a sleep] Or dream; the dream of a shadow (σκιαςοναρ), saith Pindarus, the shadow of smoke, saith another. They are like grass] An ordinary comparison, Isaiah 40:6 James 1:10-11
Read John Trapp on Psalms 90 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5, 6) The following is suggested as the most satisfactory rendering of these verses: Time (literally, a year; but the root-idea is the repetition or change of the seasons) carries them away with its flood; they are in the morning like grass sprouting; in the morning it flourishes and sprouts, in the evening it is cut down and withered.This is obtained by taking the verb as third feminine instead of second masculine, and slightly changing the vowels of the noun rendered in Authorised Version sleep. The confusion of the metaphor is thus avoided, and immediately on the mention of the stream of time is suggested the image of the vegetation springing into life at the first touch of rain, and…
Read Charles John Ellicott on Psalms 90 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Thou carriest them away as with a flood] Life is compared to a stream, ever gliding away; but sometimes it is as a mighty torrent, when by reason of plague, famine, or war, thousands are swept away daily. In particular cases it is a rapid stream, when the young are suddenly carried off by consumptions, fevers, c. this is the flower that flourisheth in the morning, and in the evening is cut down and withered. The whole of life is like a sleep or as a dream. The eternal world is real; all here is either shadowy or representative. On the whole, life is represented as a stream; youth, as morning; decline of life, or old age, as evening; death, as sleep; and the resurrection as the…
Read AdamClarke on Psalms 90 →CambridgeThe Cambridge Bible for Schools and Colleges5. Thou carriest them away as with a flood] A single word in the Heb. suffices to draw the picture. Man is compared to a building swept away by a sudden burst of rain such as is common in the East. Cp. Isaiah 28:2; Isaiah 30:30; Matthew 7:25; Matthew 7:27. they are as a sleep] As those who are asleep. Or, they fall asleep, in the sleep of death. Cp. Psalms 76:6; Jeremiah 51:39; Jeremiah 51:57; Nahum 3:18. in the morning &c.] Another figure for the transitoriness of human life, developed in Psalms 90:6. Cp. Psalms 103:15-16; Job 14:2; Isaiah 40:6 ff. Its significance depends on the peculiar character of some of the grasses in Palestine. “The grasses of the Jordan valley and the Dead Sea…
Read Cambridge on Psalms 90 →Albert Barnes1798–1870Barnes' Notes on the BibleThou carriest them away as with a flood - The original here is a single verb with the suffix - זרמתם zerametâm. The verb - זרם zâram - means, to flow, to pour; then, to pour upon, to overwhelm, to wash away.
Read Albert Barnes on Psalms 90 →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
You whisk them away in their sleep; they are like the new grass of the morning—
You sweep them away as they sleep. In the morning they sprout like new grass.
You sweep them away in their sleep; they are like the new grass of the morning—
You bring their lives to an end and they “fall asleep.” In the morning they are like the grass that sprouts up;
Tyndale line
Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up.
Thou carriest them away as with a flood; they are as a sleep: In the morning they are like grass which groweth up.
Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up.
Thou carriest them away as with a flood; they are as a sleep; in the morning they are like grass which groweth.
Thou hast ouerflowed them: they are as a sleepe: in the morning he groweth like the grasse:
Strictly literal
Thou carriest them away as with a flood; they are [as] a sleep: in the morning they are like grass [that] groweth up:
Thou hast inundated them, they are asleep, In the morning as grass he changeth.
You have inundated them, they are asleep, || In the morning he changes as grass.
Thou carriest them away as with a flood; they are as a sleep: in the morning [they grow] like the grass which changeth.
You sweep them away as with a flood and they sleep; in the morning they are like the grass that sprouts up.
From the Latin
His truth shall compass thee with a shield: thou shalt not be afraid of the terror of the night.
Simplified
You bring people's lives to a sudden end, like dreams that vanish. They are like grass that grows up in the morning—
...
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 five out of six words matching, indicating a strong consistency in the understanding of the text across these traditions.
זְ֭רַמְתָּם שֵׁנָ֣ה יִהְי֑וּ בַּ֝בֹּ֗קֶר כֶּחָצִ֥יר יַחֲלֹֽף׃
5 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 Psalms 90:5
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.
זָרַם (zaram) is a Hebrew verb meaning to pour forth or flood away, often associated with water. It can describe the act of gushing or carrying away in a flood, and is used in various forms, including Qal and Poal, to indicate both literal and figurative pouring out, such as God's power. The entries suggest a strong emphasis on the imagery of flooding.
[זָרַם] vb. pour forth in floods, flood away
Qal thou floodest them with rain, sweepest them (men) away.
Po. the cloud masses (Che) poured forth water.
base
H2229 [זָרַם] pour forth in floods, flood away
2229 zaram zaw-ram'
a primitive root; to gush (as water):--carry away as with a
flood, pour out.
זָרַם (za.ram) — to flood.
1) to pour out, pour forth in floods, flood away
1a) (Qal) to pour out, flood away
1b) (Poal) to pour forth, pour out
1b1) of God's power (fig.)
V-Qal-Perf-2ms | Suff — Verb qal perfect second person masculine singular · suffixHVqp2ms/Sp3mp
The Hebrew word שֵׁנָה, transliterated as she.nah, means 'sleep.' It is derived from a root that suggests a state of rest. The word appears in contexts related to sleep, such as in Psalm 127:2. There is an Aramaic equivalent, also meaning 'sleep,' noted in the entries.
שֵׁנָה, שֵׁנָא, שֵׁנָת n.f. sleep
base
H8142 שֵׁנָה, שֵׁנָא, שֵׁנָת sleep
8142 shehah shay-naw'
or shena (Psa. 127:2) {shay-naw'}; from 3462;
sleep:--sleep.
see HEBREW for 03462
שֵׁנָה (she.nah) — sleep.
sleep
Aramaic equivalent: she.nah (שְׁנָה "sleep" H8139)
N-fs — Noun common · feminine singular absoluteHNcfsa
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
חָצִיר (chatsiyr) refers to green grass or herbage, and can also denote leeks. The entries highlight its association with the greenness of a courtyard and its use as food for animals. Additionally, it is noted as a symbol of things that perish quickly.
חָצִיר n.m. green grass, herbage
grass, as food for animals;spec. of leeks
as type of what is quickly perishing
base
H2682a חָצִיר green grass, herbage H2682b חָצִיר green grass, herbage
2682 chatsiyr khaw-tseer'
perhaps originally the same as 2681, from the greenness of a
courtyard; grass; also a leek (collectively):--grass, hay,
herb, leek.
see HEBREW for 02681
חָצִיר (cha.tsir) — grass.
1a) grass
1b) of the quickly perishing (fig.)
חָצִיר (cha.tsir) — leek.
grass, leek, green grass, herbage
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
gras:
(1) chatsir, from a root meaning "greenness"; compare Arabic Khudra, which includes grasses and green vegetables (1Ki 18:5; 2Ki 19:26; Job 40:15; Ps 104:14, etc.). Isa 15:6 is translated in the King James Version "have," the Revised Version (British and American) "grass"; Pr 27:25, English Versions of the Bible "hay," margin "Hebrew grass"; Nu 11:5 English Versions of the Bible translates "leeks." It is a term for herbage in general.
Grass
(1.) Heb. hatsir, ripe grass fit for mowing (1 Kings 18:5; Job 40:15; Ps. 104:14). As the herbage rapidly fades under the scorching sun, it is used as an image of the brevity of human life (Isa. 40:6, 7; Ps. 90:5). In Num. 11:5 this word is rendered “leeks.”
(2.) Heb. deshe’, green grass (Gen. 1:11, 12; Isa. 66:14; Deut. 32:2). “The sickly and forced blades of grass which spring up on the flat…
Sometimes means any green herbage, Isa 15:6, and sometimes the usual food of cattle, Ps 104:14. The quick growth of grass, its tenderness, and its rapid combustion when dry, have furnished the sacred writers with some of their most appropriate illustrations, Ps 90:5,6 92:7 103:15,16 Isa 40:6-8 51:12 Jas 1:10 1Pe 1:24. All sorts of grass and small shrubs are still used in Syria for fuel, on account of the scarcity of wood, Mt 6:28-30. Travelers in that country often see grass growing on the housetops, the roofs…
חָלַף (chalaph) is a Hebrew verb meaning to pass on or away, with various nuances including to hasten, sprout anew, or change. It can refer to physical movement, such as passing through, as well as metaphorical changes like transgression or renewal. The word appears in poetic contexts and has different forms indicating causation or transformation.
חָלַף vb. pass on or away, pass through (mostly poet.)
Qal
pass on quickly
pass away, vanish
of grass, come on anew, i.e. sprout again
trans.
pass through, i.e. pierce
overstep, transgress
Pi. (cause to pass) change
Hiph.
change (trans.)
shew newness
base
H2498 חָלַף pass on or away, pass through (mostly poet.) .. . pass on quickly
. pass away, vanish
. of grass, come on anew, i.e. sprout again
. trans. . pass through, i.e. pierce
. overstep, transgress
. (cause to pass) change
. . change (trans.)
. shew newness
2498 chalaph khaw-laf'
a primitive root; properly, to slide by, i.e. (by
implication) to hasten away, pass on, spring up, pierce or
change:--abolish, alter, change, cut off, go on forward, grow
up, be over, pass (away, on, through), renew, sprout, strike
through.
חָלַף (cha.laph) — to pass.
1) to pass on or away, pass through, pass by, go through, grow up, change, to go on from
1a) (Qal)
1a1) to pass on quickly
1a2) to pass away (vanish)
1a3) to come on anew, sprout again (of grass)
1a4) to pass through
1a5) to overstep, transgress
1b) (Piel) to cause to pass, change
1c) (Hiph)
1c1) to change, substitute, alter, change for better, renew
1c2) to show newness (of tree)
Aramaic equivalent: cha.laph (חֲלַף "to pass" H2499)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms