Song of Solomon 7:13 — Word Study
WLCהַֽדּוּדָאִ֣ים נָֽתְנוּ־ רֵ֗יחַ וְעַל־ פְּתָחֵ֙ינוּ֙ כָּל־ מְגָדִ֔ים חֲדָשִׁ֖ים גַּם־ יְשָׁנִ֑ים דּוֹדִ֖י צָפַ֥נְתִּי לָֽךְ׃
BSAsend forthnâthan▸ my beloveddôwd [loved one, dear one]
| Greek | English | Parsing |
|---|---|---|
| הַֽדּוּדָאִ֣ים | the mandrakes | Particle, noun common masculine plural absolute |
| נָֽתְנוּ־ | they have given forth | Verb, Qal, perfect third person common plural |
| רֵ֗יחַ | an odor | Noun common, masculine singular absolute |
| וְעַל־ | and [will be] over | Conjunction, preposition |
| פְּתָחֵ֙ינוּ֙ | doorway our | Noun common masculine plural construct, suffix |
| כָּל־ | all | Noun common, masculine singular construct |
| מְגָדִ֔ים | choice things | Noun common, masculine plural absolute |
| חֲדָשִׁ֖ים | new | |
| גַּם־ | also | Adverb |
| יְשָׁנִ֑ים | old | |
| דּוֹדִ֖י | O lover my | Noun common masculine singular construct, suffix |
| צָפַ֥נְתִּי | [which] I have stored up | Verb, Qal, perfect first person common singular |
| לָֽךְ׃ | for you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The mandrakes send forth a fragrance, and at our door is every delicacy, new as well as old, that I have treasured up for you, my beloved. |
| KJV | The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved. |
| ASV | The mandrakes give forth fragrance; And at our doors are all manner of precious fruits, new and old, Which I have laid up for thee, O my beloved. |
| YLT | The mandrakes have given fragrance, And at our openings all pleasant things, New, yea, old, my beloved, I laid up for thee! |
| WEB | The mandrakes produce fragrance. At our doors are all kinds of precious fruits, new and old, which I have stored up for you, my beloved. |
| BBE | The mandrakes give out a sweet smell, and at our doors are all sorts of good fruits, new and old, which I have kept for my loved one. |
Where they part company is רֵ֗יחַ — see How Translations Differ.
The sentence presents a main clause followed by several descriptive phrases, emphasizing the offerings at the door.
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 — Song of Solomon 7:13
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 Celebration of Lovegenerated
Song of Solomon 7:13 presents a vivid imagery of love, where the speaker describes the mandrakes, known for their fragrance, and the various delicacies prepared for their beloved. This passage is part of a larger poetic celebration of romantic love, emphasizing intimacy and the joy of sharing precious moments together, as seen in the preceding verses that express affection and desire.
The Key Word — הַֽדּוּדָאִ֣ים, ha.du.da.'Imgenerated
The word הַֽדּוּדָאִ֣ים (ha.du.da.'Im) refers to mandrakes, a plant associated with stimulating desire and procreation. The lexicons highlight its role as an aphrodisiac, emphasizing its significance in love and intimacy.
Derived from the root word for 'boiler' or 'basket,' mandrakes are believed to have special properties, making them a fitting symbol in this romantic context. The word appears in various forms in the Hebrew Bible, often linked to themes of love and desire.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses mandrakes and delicacy consistently with other translations like the KJV and ASV.
Sentence Structuregenerated
The finite verb נָֽתְנוּ (they have given forth) governs the entire verse, with a noun phrase as the subject and a series of phrases describing what is presented at the door. The structure emphasizes the abundance of offerings prepared for the beloved.
The Hebrew word order places the subject first, followed by the predicate, which highlights the significance of the mandrakes and the delicacies as central elements of the speaker's affection.
Septuagint Backgroundgenerated
The Septuagint translates הַֽדּוּדָאִ֣ים as ἀμπελῶνας (ampelōnas), which refers to vineyards, suggesting a broader interpretation of the imagery related to fertility and abundance.
This choice may indicate a shift in focus from the specific plant to a more general representation of fruitful offerings, enhancing the romantic symbolism in the context of love.
In plain words — the whole versegenerated
Song of Solomon 7:13 describes how mandrakes send forth a fragrance, and at the doorway are various delicacies, both new and old, prepared for the beloved. This verse highlights the speaker's affection and the treasures they have stored up for their loved one.
Frequently Asked Questionsgenerated
Mandrakes are plants believed to stimulate desire and procreation, symbolizing fertility and love in this poetic context.
The verse highlights a collection of delicacies, both new and old, suggesting a rich variety of treasures that reflect the speaker's affection.
This verse contributes to the overarching theme of love and intimacy, celebrating the beauty of romantic relationships through vivid imagery and sensory language.
The fragrance symbolizes attraction and desire, enhancing the romantic atmosphere of the passage and representing the allure of the beloved.
Reflection Questionsgenerated
- How do the offerings described in this verse reflect the ways I express love to others?
- What are some 'delicacies' I can treasure and share with those I care about?
- In what ways can I cultivate a deeper appreciation for the beauty of love and relationships in my life?
- How does the imagery of fragrance enhance my understanding of attraction and desire in relationships?
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 mandrakes send forth a fragrance, and at our door is every delicacy, new as well as old, that I have treasured up for you, my beloved.
The mandrakes produce fragrance. At our doors are all kinds of precious fruits, new and old, which I have stored up for you, my beloved.
The mandrakes send forth a fragrance, and at our door is every delicacy, new as well as old, that I have treasured up for you, my beloved.
The mandrakes send out their fragrance; over our door is every delicacy, both new and old, which I have stored up for you, my lover.
Tyndale line
The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.
The mandrakes give forth fragrance; And at our doors are all manner of precious fruits, new and old, Which I have laid up for thee, O my beloved.
The mandrakes give forth fragrance, and at our doors are all manner of precious fruits, new and old, which I have laid up for thee, O my beloved.
The mandrakes give a smell, and at our gates are all manner of pleasant fruits , new and old, which I have laid up for thee, O my beloved.
The mandrakes haue giuen a smelll, and in our gates are all sweete things, new and olde: my welbeloued, I haue kept them for thee.
Strictly literal
The mandrakes yield fragrance; And at our gates are all choice fruits, new and old: I have laid them up for thee, my beloved.
The mandrakes have given fragrance, And at our openings all pleasant things, New, yea, old, my beloved, I laid up for thee!
The mandrakes have given fragrance, || And at our openings all pleasant things, || New, indeed, old, my beloved, I laid up for you!
(7:14) The mandrakes give forth [their] smell, and at our doors are all manner of precious fruits, new and also old: O my friend, these have I laid up for thee.
The mandrakes give off their fragrance; at the door where we are staying are all sorts of choice fruits, new and old, that I have stored up for you, my beloved.
From the Latin
The mandrakes give a smell. In our gates are all fruits: the new and the old, my beloved, I have kept for thee.
Simplified
The mandrakes give off their fragrant scent; we are surrounded by all kinds of delights, new as well as old, which I have saved up for you, my love.
The mandrakes give out a sweet smell, and at our doors are all sorts of good fruits, new and old, which I have kept for my loved one.
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 12 of the 13 words in this verse, maintaining a strong correspondence. The differences in word order reflect the distinct syntactical structures of Hebrew and Greek.
הַֽדּוּדָאִ֣ים נָֽתְנוּ־ רֵ֗יחַ וְעַל־ פְּתָחֵ֙ינוּ֙ כָּל־ מְגָדִ֔ים חֲדָשִׁ֖ים גַּם־ יְשָׁנִ֑ים דּוֹדִ֖י צָפַ֥נְתִּי לָֽךְ׃
12 of the 13 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 7:13
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.
דּוּדַי (duwdai) refers to the mandrake, a plant associated with stimulating sexual desire and procreation. It is derived from the root word for 'boiler' or 'basket.' The entries consistently highlight its role as an aphrodisiac, with no significant disagreement among the lexicons.
[דּוּדַי] n.m. mandrake—On דּוּדָאֵי vessels, baskets, v. דּוּד
base
H1736 [דּוּדַי] mandrake—On דּוּדָאֵי vessels, baskets, v. דּוּד
1736 duwday doo-dah'-ee
from 1731; a boiler or basket; also the mandrake (as an
aphrodisiac):--basket, mandrake.
see HEBREW for 01731
דּוּדַי (du.day) — mandrake.
1) mandrake, love-apple
1a) as exciting sexual desire, and favouring procreation
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
man'-draks (dudha'im; mandragoras (Ge 30:14 f; So 7:13); the marginal reading "love apples" is due to the supposed connection of dudha'im with dodhim, "love"): Mandrakes are the fruit of the Mandragora officinarum, a member of the Solanaceae or potato order, closely allied to the Atropa belladonna. It is a common plant all over Palestine, flourishing particularly in the spring and ripening about the time of the wheat harvest (Ge 30:14). The plant has a rosette of handsome dark leaves, dark purple flowers and orange, tomato-like fruit. The root is long and branched; to pull it up is still considered unlucky (compare Josephus, BJ, VII, vi, 3). The fruit is called in Arabic baid el-jinn, the "eggs of the jinn"; they have a…
Mandrakes
Hebrew dudaim; i.e., “love-plants”, occurs only in Gen. 30:14-16 and Cant. 7:13. Many interpretations have been given of this word dudaim. It has been rendered “violets,” “Lilies,” “jasmines,” “truffles or mushrooms,” “flowers,” the “citron,” etc. The weight of authority is in favour of its being regarded as the Mandragora officinalis of botanists, “a near relative of the night-shades, the ‘apple of Sodom’ and the potato plant.” It possesses stimulating and narcotic properties (Gen. 30:14-16). The fruit of this plant resembles the potato-apple in size, and is of a pale orange colour. It has been called the “love-apple.” The Arabs call it “Satan’s apple.” It still grows near Jerusalem, and in other parts of…
(Heb. dudraim) are mentioned in (Genesis 30:14,16) and in Song 7:13 The mandrake, Atropa mandragora , is closely allied to the well-known deadly nightshade, A. bellndonna , and to the tomato, and belongs to the order Solanaceae , or potato family. It grows in Palestine and Mesopotamia. (It grows low, like lettuce, which its leaves somewhat resemble, except that they are of a dark green. The flowers are purple,and the root is usually forked. Its fruit when ripe (early in May) is about the size of a small apple, 24 inches in diameter, ruddy or yellow and of a most agreeable odor (to Orientals more than to Europeans) and an equally agreeable taste. The Arabs call it "devil’s apple," from its power to excite voluptuousness. Dr. Richardson ("Lectures on Alcohol," 1881) tried some…
Hebrew Dudaim, Ge 30:14-16 So 7:13, a plant to which was attributed, probably without reason, the power of rendering barren women fruitful. According to most of the ancient versions, it was the Atropa Mandragora of Linnaeus, a plant of the genus Belladonna, with a root like a beet, white and reddish blossoms, and fragrant yellow apples, which ripen from May to July. But this opinion is uncertain.
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-1cs — Verb · Qal · perfect third person common pluralHVqp3cp
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
רֵיחַ (reyach) refers to scent or odor, derived from the root meaning breath. It encompasses general fragrances and specifically the odor associated with sacrifices to God. The term appears in various contexts, highlighting its significance in both everyday and ritualistic settings.
רֵיחַ 58 n.m. scent, odour (prop. breath)
base
H7381 רֵיחַ scent, odour (prop. breath)
7381 reyach ray'-akh
from 7306; odor (as if blown):--savour, scent, smell.
see HEBREW for 07306
רֵיחַ (re.ach) — aroma.
1) scent, fragrance, aroma, odour
1a) scent, odour
1b) odour of soothing (technical term for sacrifice to God)
Aramaic equivalent: re.ach (רֵיחַ "smell" H7382)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
o'-der: In the Old Testament the rendering of besem, "fragrance" (2Ch 16:14; Es 2:12; Jer 34:5, the Revised Version (British and American) "burnings"), and of one or two other words; in the New Testament of osme (Joh 12:3; Php 4:18; Eph 5:2 the Revised Version (British and American)); in Re 5:8; 18:13, of thumiama, where the Revised Version (British and American) (with the King James Version margin in former passage) has "incense."
See also SAVOR.
→ See INCENSE
→ See PERFUME
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HC/R — Conjunction · prepositionHC/R
פֶּ֫תַח (pethach) refers to an opening, such as a doorway or entrance. It is derived from a root meaning to open and encompasses terms like gate and entrance way. The entries consistently highlight its literal and figurative uses, but do not provide specific verse references.
פֶּ֫תַח 164 n.m. opening, doorway, entrance
base
H6607 פֶּ֫תַח opening, doorway, entrance
6607 pethach peh'-thakh
from 6605; an opening (literally), i.e. door (gate) or
entrance way:--door, entering (in), entrance (-ry), gate,
opening, place.
see HEBREW for 06605
פֶּ֫תַח (pe.tach) — entrance.
opening, doorway, entrance
HNcmpc/Sp1bp — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מֶ֫גֶד (meged) refers to excellence or something distinguished and valuable, likely derived from a root meaning to be eminent. The entries consistently highlight its association with precious or pleasant things.
מֶ֫גֶד n.m. excellence
base
H4022 מֶ֫גֶד excellence
4022 meged meh'-ghed
from an unused root probably meaning to be eminent; properly,
a distinguished thing; hence something valuable, as a product
or fruit:--pleasant, precious fruit (thing).
מֶ֫גֶד (me.ged) — excellence.
excellence
HNcmpa — Noun common · masculine plural absoluteHNcmpa
חָדָשׁ (chadash) means 'new' or 'fresh.' It is derived from the root word represented by Strong's H2318. The entries indicate that it covers meanings related to novelty and freshness, with an Aramaic equivalent noted as חֲדַ֑ת (cha.dat).
H2319 חָדָשׁ new
2319 chadash khaw-dawsh'
from 2318; new:--fresh, new thing.
see HEBREW for 02318
חָדָשׁ (cha.dash) — New (Gate).
§ new, new thing, fresh
חָדָשׁ (cha.dash) — new.
new, new thing, fresh
Aramaic equivalent: cha.dat (חֲדַ֑ת "new" H2323)
HAampa — HAampa
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
HD — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
יָשָׁן (yashan) means 'old,' with connotations of being withered or lifeless, similar to a drooping plant. It is derived from the root word for 'to be old' and can also refer to storage or something that is stored. The entries do not provide significant disagreement.
יָשָׁן adj. old (orig., as it seems, withered, flabby, like a lifeless plant with top hanging down, as if in sleep)
base
H3465 יָשָׁן old (orig., as it seems, withered, flabby, like a lifeless plant with top hanging down, as if in sleep)
3465 yashan yaw-shawn'
from 3462; old:--old.
see HEBREW for 03462
יָשָׁן (ya.shan) — (Gate of) Yeshanah.
old, store, storage
Also named: ye.sha.nah (יְשָׁנָה "(Gate of )Yeshanah" H3466H)
יָשָׁן (ya.shan) — old.
old, store, storage
HAampa — HAampa
old.
See AGE, OLD.
דּוֹד (dod) means 'beloved' and can refer to love in a general sense, as well as specifically to an uncle. It is derived from a root meaning 'to boil,' figuratively relating to love. The entries consistently emphasize its meanings related to affection and familial ties.
דּוֹד n.m. beloved, love (pl.), uncle
base
H1730 דּוֹד beloved, love (pl.), uncle
1730 dowd dode
or (shortened) dod {dode}; from an unused root meaning
properly, to boil, i.e. (figuratively) to love; by
implication, a love- token, lover, friend; specifically an
uncle:--(well-)beloved, father's brother, love, uncle.
דּוֹד (dod) — beloved.
: beloved
1) beloved, love, uncle
1a) loved one, beloved
1b) uncle
1c) love (pl. abstract)
דּוֹד (dod) — beloved: love.
: love
1) beloved, love, uncle
1a) loved one, beloved
1b) uncle
1c) love (pl. abstract)
דּוֹד (dod) — beloved: male relative.
: male_relative
1) beloved, love, uncle
1a) loved one, beloved
1b) uncle
1c) love (pl. abstract)
N-mp | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms