Song of Solomon 5:13 — Word Study
WLCלְחָיָו֙ כַּעֲרוּגַ֣ת הַבֹּ֔שֶׂם מִגְדְּל֖וֹת מֶרְקָחִ֑ים שִׂפְתוֹתָיו֙ שֽׁוֹשַׁנִּ֔ים נֹטְפ֖וֹת מ֥וֹר עֹבֵֽר׃
BSAHis cheekslᵉchîy [like a garden full of spice trees] are like bedsʻărûwgâh [or terraces] of spicebesem [fragrant herbs] towersmigdâl [elevated stages] of perfumemerqâch△ [sweet fragrance] His lipssâphâh [the edge of his mouth] are like liliesshûwshan drippingnâṭaph [or prophesying] with flowingʻâbar [liquid, choice] myrrhmôr [a bitter resin used in perfume]
| Greek | English | Parsing |
|---|---|---|
| לְחָיָו֙ | cheeks his | Noun common masculine dual construct, suffix |
| כַּעֲרוּגַ֣ת | [are] like [the] bed of | Preposition, noun common feminine singular construct |
| הַבֹּ֔שֶׂם | spice | Particle, noun common masculine singular absolute |
| מִגְדְּל֖וֹת | towers of | Noun common, feminine plural construct |
| מֶרְקָחִ֑ים | aromatic herbs | Noun common, masculine plural absolute |
| שִׂפְתוֹתָיו֙ | lips his | Noun common feminine plural construct, suffix |
| שֽׁוֹשַׁנִּ֔ים | [are] lilies | Noun common, masculine plural absolute |
| נֹטְפ֖וֹת | dripping | Verb, Qal, participle (active) feminine plural |
| מ֥וֹר | myrrh | Noun common, masculine singular absolute |
| עֹבֵֽר׃ | flowing | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | His cheeks are like beds of spice, towers of perfume. His lips are like lilies, dripping with flowing myrrh. |
| KJV | His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh. |
| ASV | His cheeks are as a bed of spices, As banks of sweet herbs: His lips are as lilies, dropping liquid myrrh. |
| YLT | His cheeks as a bed of the spice, towers of perfumes, His lips [are] lilies, dropping flowing myrrh, |
| WEB | His cheeks are like a bed of spices with towers of perfumes. His lips are like lilies, dropping liquid myrrh. |
| BBE | His face is as beds of spices, giving out perfumes of every sort; his lips like lilies, dropping liquid myrrh. |
Where they part company is עֲרוּגָה — see How Translations Differ.
The sentence structure emphasizes the comparisons, with the main clause supported by descriptive phrases that enhance the imagery.
1 of 10 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 — Song of Solomon 5:13
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 Beauty of the Belovedgenerated
Song of Solomon 5:13 is a poetic expression of admiration, where the beloved's physical attributes are compared to fragrant gardens and beautiful flowers. This imagery enhances the romantic and sensual nature of the text, celebrating love and beauty in a rich, metaphorical manner.
The Key Word — לְחָיָו֙, le.cha.Yavgenerated
The word לְחִי (lechi) refers to the jaw or cheek, derived from a root meaning to be soft, highlighting its fleshy nature. It encompasses both the jawbone of animals and the cheek of humans. This dual construct form indicates possession, suggesting that the cheeks belong to the beloved.
In this verse, the cheeks are compared to עֲרוּגָה (aruwgah), which means 'beds' or 'terraces' of spice, emphasizing their beauty and the pleasant aroma associated with them. The metaphor enhances the romantic imagery, portraying the beloved's cheeks as lush and fragrant.
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.
Sentence Structuregenerated
The main clause is centered around the subject לְחָיָו֙, His cheeks, which is described through a series of similes. The structure emphasizes the beauty and fragrance of the beloved's features, with multiple noun phrases elaborating on the subject.
The phrases following the main subject include comparisons to עֲרוּגָה and בֹּ֫שֶׂם, creating a rich tapestry of sensory imagery that enhances the romantic tone of the verse.
Septuagint Backgroundgenerated
The Septuagint translates לְחִי as αὐτοῦ, indicating possession. This choice aligns with the Hebrew meaning, maintaining the intimate connection between the beloved's features and their identity.
The translation of עֲרוּגָה as φιάλαι suggests a focus on the structure of the garden, emphasizing the beauty and cultivation of the beloved's attributes.
In plain words — the whole versegenerated
Song of Solomon 5:13 describes the beloved's cheeks as beautiful and fragrant, comparing them to spice beds and towers of perfume. Their lips are likened to lilies, dripping with myrrh, enhancing the romantic imagery of the passage.
Frequently Asked Questionsgenerated
The comparisons highlight the beauty and allure of the beloved, using nature to convey their attractiveness.
Spices and flowers symbolize beauty, fragrance, and love, enhancing the romantic tone of the poem.
Myrrh is associated with fragrance and value, suggesting that the beloved's lips are precious and desirable.
This verse exemplifies the celebration of love and beauty, central themes throughout the Song of Solomon.
Reflection Questionsgenerated
- What qualities do you find most appealing in someone you admire?
- How can nature serve as a metaphor for beauty in our lives?
- In what ways do you express admiration for those you love?
- How does the imagery in this verse enhance your understanding of romantic love?
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
His cheeks are like beds of spice, towers of perfume. His lips are like lilies, dripping with flowing myrrh.
His cheeks are like a bed of spices with towers of perfumes. His lips are like lilies, dropping liquid myrrh.
His cheeks are like beds of spice, towers of perfume. His lips are like lilies, dripping with flowing myrrh.
His cheeks are like garden beds full of balsam trees yielding perfume. His lips are like lilies dripping with drops of myrrh.
Tyndale line
His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh.
His cheeks are as a bed of spices, As banks of sweet herbs: His lips are as lilies, dropping liquid myrrh.
His cheeks are as a bed of spices, as banks of sweet herbs: his lips are as lilies, dropping liquid myrrh.
His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet-smelling myrrh.
His cheekes are as a bedde of spices, and as sweete flowres, and his lippes like lilies dropping downe pure myrrhe.
Strictly literal
His cheeks are as a bed of spices, raised beds of sweet plants; His lips lilies, dropping liquid myrrh.
His cheeks as a bed of the spice, towers of perfumes, His lips [are] lilies, dropping flowing myrrh,
His cheeks [are] as a bed of the spice, towers of perfumes, || His lips—lilies, dripping [and] flowing [with] myrrh,
His cheeks are as a bed of spices, as turrets of sweet perfumes: his lips, like lilies, dropping with fluid myrrh.
His cheeks are like beds of spices, yielding aromatic scents. His lips are lilies, dripping liquid myrrh.
From the Latin
His cheeks are as beds of aromatical spices set by the perfumers. His lips are as lilies dropping choice myrrh.
Simplified
His cheeks are like a flowerbed of spices that produces fragrance. His lips are like lilies, dripping with liquid myrrh.
His face is as beds of spices, giving out perfumes of every sort; his lips like lilies, dropping liquid myrrh.
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 describes the cheeks as "like beds of spice, towers of perfume" and the lips as "like lilies, dripping with flowing myrrh." The Septuagint agrees with the Masoretic Text in meaning, matching all ten words, although the word order and articles are adapted to Greek syntax. There are no significant differences in the content of this verse between the two witnesses, providing a consistent image of beauty and fragrance.
לְחָיָו֙ כַּעֲרוּגַ֣ת הַבֹּ֔שֶׂם מִגְדְּל֖וֹת מֶרְקָחִ֑ים שִׂפְתוֹתָיו֙ שֽׁוֹשַׁנִּ֔ים נֹטְפ֖וֹת מ֥וֹר עֹבֵֽר׃
10 of the 10 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 Song of Solomon 5:13
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.
לְחִי (lechi) refers to the jaw or cheek, derived from a root meaning to be soft, highlighting its fleshy nature. It encompasses both the jawbone of animals and the cheek of humans. The entries also note its connection to the name Lehi, which shares the same root.
לְחִי n.m. jaw, cheek
jaw, jawbone, of animal
cheek, of man
base
H3895 לְחִי jaw, cheek
3895 lchiy lekh-ee'
from an unused root meaning to be soft; the cheek (from its
fleshiness); hence, the jaw-bone:--cheek (bone), jaw (bone).
לְחִי (le.chi) — Lehi.
This name means jaw, cheek
Another name of le.chi (לֶחִי "Lehi" H3896)
לְחִי (le.chi) — jaw.
1) jaw, cheek
1a) jaw, jawbone (of animal)
1b) cheek (of man)
N-cd | Suff — Noun common masculine dual construct · suffixHNcmdc/Sp3ms
עֲרוּגָה (aruwgah) refers to a garden terrace or bed, derived from a term meaning something piled up. The entries suggest it can denote a physical structure like a bed or furrow, with a focus on its use in gardening contexts.
[עֲרוּגָה] n.f. garden terrace or bed
base
H6170 עֲרוּגָה
6170 `aruwgah ar-oo-gaw'
or iarugah {ar-oo-gaw'}; feminine passive participle of 6165;
something piled up (as if (figuratively) raised by mental
aspiration), i.e. a paterre:--bed, furrow.
see HEBREW for 06165
עֲרוּגָה (a.ru.gah) — bed.
garden terrace or bed
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
בֹּ֫שֶׂם (besem) refers to spice, specifically balsam and the balsam tree, with connotations of fragrance and sweet odor. The word is built from a root related to scent and encompasses meanings like perfume and spicery. It appears in contexts discussing pleasant aromas.
בֹּ֫שֶׂם n.m. spice, balsam, balsam-tree
base
H1314 בֹּ֫שֶׂם spice, balsam, balsam-tree
1314 besem beh'-sem
or bosem {bo'-sem}; from the same as 1313; fragrance; by
implication, spicery; also the balsam plant:--smell, spice,
sweet (odour).
see HEBREW for 01313
בֶּ֫שֶׂם (be.sem) — spice.
1) spice, balsam, balsam tree, perfume
2) (TWOT) sweet, sweet smell, sweet odour
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
מִגְדָּל (migdal) primarily means 'tower,' indicating a structure that is tall or elevated. It can also refer to an elevated stage or pulpit and, in a figurative sense, to a raised bed of flowers. The word is derived from a root meaning height, and its usage spans various contexts in the Old Testament.
מִגְדָּל n.m. tower
tower
elevated stage, pulpit of wood
raised bed
base
H4026 מִגְדָּל tower . tower
. elevated stage, pulpit of wood
. raised bed
4026 migdal mig-dawl'
also (in plural) feminine migdalah {mig-daw- law'}; from
1431; a tower (from its size or height); by analogy, a
rostrum; figuratively, a (pyramidal) bed of flowers:--castle,
flower, tower. Compare the names following.
see HEBREW for 01431
מִגְדָּל (mig.dal) — (Hananel) Tower.
Combined with cha.nan.el (חֲנַנְאֵל " of Hananel" H2606)
This name means tower
מִגְדָּל (mig.dal) — Tower (of the Hundred).
Combined with me.ah (מֵאָה "hundred" H3968)
This name means tower
מִגְדָּל (mig.dal) — Tower (Of the Ovens).
This name means tower, elevated stage
מִגְדָּל (mig.dal) — tower.
1) tower
1a) tower
1b) elevated stage, pulpit
1c) raised bed
N-cp — Noun common · feminine plural constructHNcfpc
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…
מֶרְקָח (merqach) refers to a spice or aromatic substance, often associated with perfume. It is derived from the root meaning to be sweet or pleasant, and is mentioned in the context of beauty in Song of Solomon 5:13. The entries consistently identify it as a type of spice or aromatic herb.
[מֶרְקָח] n.[m.] spice, perfume (of cheeks); pl. Ct 5:13
ref
H4840 מֶרְקָח
4840 merqach mer-kawkh'
from 7543; a spicy herb:--X sweet.
see HEBREW for 07543
מֶרְקָח (mer.qach) — spice.
spice, perfume, aromatic spices
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3ms
שׁוּשַׁן (shuwshan) refers primarily to a lily, likely encompassing any lily-like flower. It can also denote a type of trumpet due to its shape. The term appears in various forms, including שׁוֹשַׁנָּה (shoshanah) and is associated with the title of Psalm 45:1 as Shoshannim. The word is derived from a root meaning related to whiteness.
שׁוּשַׁן, שׁוֹשָׁ֑ן n.m. שׁוֹשַׁנָּה n.f. usually lily, prob. any lily-like flower
base
H7799 שׁוּשַׁן, שׁוֹשָׁ֑ן, שׁוֹשַׁנָּה, שׁוּשַׁן עֵדוּת, שֹׁשָׁן
7799 shuwshan shoo-shan'
or showshan {sho-shawn'}; or shoshan {sho- shawn'}; and
(feminine) showshannah {sho-shan-naw'}; from 7797; a lily
(from its whiteness), as a flower of arch. ornament; also a
(straight) trumpet (from the tubular shape): lily, Shoshannim.
see HEBREW for 07797
שׁוּשַׁן (shu.shan) — lily.
1) lily
1a) probably any lily-like flower
1b) Shoshannim, in title of Ps 45:1
N-cp — Noun common · masculine plural absoluteHNcmpa
נָטַף (nataph) is a Hebrew verb meaning to drip or drop, and it can also refer to prophesying or speaking by inspiration. The word is built from a primitive root and covers actions related to dripping or distilling gradually, as well as the act of delivering prophetic discourse. It appears in various forms, including Qal and Hiphil, indicating different nuances of the action.
[נָטַף] vb. drop, drip
Qal drop, drip
Hiph.
drip
of speech, esp. prophecy
base
H5197 נָטַף
5197 nataph naw-taf'
a primitive root; to ooze, i.e. distil gradually; by
implication, to fall in drops; figuratively, to speak by
inspiration:--drop(-ping), prophesy(-et).
נָטַף (na.taph) — to drip/prophesy.
1) to drop, drip, distil, prophesy, preach, discourse
1a) (Qal) to drop, drip
1b) (Hiphil)
1b1) to drip
1b2) to drop (prophecy)
V-Qal — Verb · Qal · participle (active) feminine pluralHVqrfpa
מֹר (mor) refers to myrrh, a gum from a tree's bark, known for its bitter taste and used in sacred oil and perfume. The entries indicate that it is associated with distillation and has a connection to the Hebrew root for bitterness. It appears in contexts such as Song of Solomon 6:5.
מֹר, מוֹר n.m. Ct 6:5 myrrh (fr. bitter taste)
base
H4753 מֹר, מוֹר
4753 more mor
or mowr {more}; from 4843; myrrh (as distilling in drops, and
also as bitter):--myrrh.
see HEBREW for 04843
מֹר (mor) — myrrh.
1) myrrh
1a) an Arabian gum from the bark of a tree, used in sacred oil and in perfume
N-ms — Noun common · masculine singular absoluteHNcmsa
mur:
(1) (mor or mowr; Arabic murr]): This substance is mentioned as valuable for its perfume (Ps 45:8; Pr 7:17; So 3:6; 4:14), and as one of the constituents of the holy incense (Ex 30:23; see also So 4:6; 5:1,5,13). Mor is generally identified with the "myrrh" of commerce, the dried gum of a species of balsam (Balsamodendron myrrha). This is a stunted tree growing in Arabia, having a light-gray bark; the gum resin exudes in small tear-like drops which dry to a rich brown or reddish-yellow, brittle substance, with a faint though agreeable smell and a warm, bitter taste. It is still used as medicine (
Myrrh
Heb. mor. (1.) First mentioned as a principal ingredient in the holy anointing oil (Ex. 30:23). It formed part of the gifts brought by the wise men from the east, who came to worship the infant Jesus (Matt. 2:11). It was used in embalming (John 19:39), also as a perfume (Esther 2:12; Ps. 45:8; Prov. 7:17). It was a custom of the Jews to give those who were condemned to death by crucifixion “wine mingled with myrrh” to produce insensibility. This drugged wine was probably partaken of by the two malefactors, but when the Roman soldiers pressed it upon Jesus “he…
This substance is mentioned in (Exodus 30:23) as one of the ingredients of the "oil of holy ointment:" in (Esther 2:12) as one of the substances used in the purification of women; in (Psalms 45:8; Proverbs 7:17) and in several passages in Canticles, as a perfume. The Greek occurs in (Matthew 2:11) among the gifts brought by the wise men to the infant Jesus and in (Mark 15:23) it is said that "wine mingled with myrrh" was offered to but refused by, our Lord on the cross. Myrrh was also used for embalming. See John 19;39 and Herod. ii. 86. The Balsamodendron myrrha…
A precious gum yielded by a tree common in Africa and Arabia, which is about eight or nine feet high; its wood hard, and its trunk thorny. It was of several kinds, and various degrees of excellence. The best was an ingredient in the holy ointment, Ex 30:23. It was also employed in perfumes, Es 2:12 Ps 45:8 So 4:6 5:5,13; and in embalming, to preserve the body from corruption, Joh 19:39. The magi, who came from the East to worship Christ, offered him myrrh, Mt 2:11.
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa