Lexical Summary
abur: For the sake of, because of, in order to, on account of
Original Word:עָבוּר
Part of Speech:Adverb
Transliteration:`abuwr
Pronunciation:ah-BOOR
Phonetic Spelling:(aw-boor')
KJV: because of, for ('s sake), (intent) that, to
NASB:sake, account, because, so, order, reason, while
Word Origin:[passive participle ofH5674 (עָבַר - To pass over)]
1. (properly) crossed
2. (abstractly) transit
3. (preposition) because of
4. (conjunction) because, that, in order that
Strong's Exhaustive Concordance
because of, for
Or rabur {aw-boor'}; passive participle ofabar; properly, crossed, i.e. (abstractly) transit; used only adverbially, on account of, in order that -- because of, for (...'s sake), (intent) that, to.
see HEBREWabar
NAS Exhaustive Concordance
Word Originfrom
abarDefinitionfor the sake of, on account of, so that
NASB Translationaccount (9), because (8), order (5), reason (1), sake (10), so (7), while (1).
Topical Lexicon
Overviewעָבוּר functions in Scripture as a purpose-oriented preposition/conjunction that ties an action to its motive or goal. Across roughly forty-nine occurrences, it keeps the reader asking, “For what purpose?” or “Because of whom?” By yoking divine and human actions to stated reasons, the term highlights God’s intentionality, covenant faithfulness, and the moral causality that undergirds biblical history.
Root Concept and Range of Use
1. Positive causation: “because of,” “for the sake of,” introducing a motive for blessing, deliverance, or guidance.
2. Preventive purpose: “in order that … not,” marking actions taken to avert judgment or sin.
3. Substitutionary or representative benefit: blessing or protection extended to a third party on account of another.
Occurrences Across the Canon
• Patriarchal narratives:Genesis 18:26; 26:24; 30:27; 39:5.
• Exodus legislation and liturgy:Exodus 13:8; 20:20.
• Historical books:1 Samuel 12:22;2 Samuel 6:12;2 Kings 19:34;2 Chronicles 32:6.
• Wisdom and poetry: Psalms 23:3; 25:11; 31:3; 79:9; 143:11;Proverbs 13:6.
• Major prophets:Isaiah 37:35; 48:9;Jeremiah 14:7;Ezekiel 20:9, 14, 22, 44.
• Minor prophets:Zechariah 9:11;Malachi 2:9.
The distribution spans Torah, Prophets, and Writings, underscoring a consistent theological thread.
Purpose, Reason, and Motivation in Covenant Theology
At the heart of every covenant stands a declared purpose. עָבוּר frequently introduces that purpose. When the Lord says to Isaac, “I will bless you and multiply your descendants for the sake of My servant Abraham” (Genesis 26:24), covenant blessing is explicitly anchored in a prior relationship. The same dynamic resurfaces when Hezekiah receives assurance: “I will defend this city, to save it for My own sake and for the sake of My servant David” (2 Kings 19:34).
Intercession and Mediation
Abraham pleads for Sodom: “I will spare the whole place for their sake” (Genesis 18:26). Centuries later Moses intercedes: “But I acted for the sake of My name, that it should not be profaned among the nations” (Ezekiel 20:9). In both cases עָבוּר links the mediator’s plea with God’s merciful response, displaying a pattern of righteous representatives securing grace for others.
Divine Reputation: “For My Name’s Sake”
Nothing motivates God’s redemptive acts more strongly than His own glory. “For the sake of Your name, O LORD, forgive my iniquity” (Psalm 25:11). “For My name’s sake, I defer My anger” (Isaiah 48:9). The phrase magnifies the self-consistency of God: He acts in harmony with His revealed character and thus can be trusted.
Benefit on Account of the Righteous
Joseph in Egypt exemplifies vicarious blessing: “The LORD blessed the Egyptian’s house for Joseph’s sake” (Genesis 39:5). Laban confesses, “The LORD has blessed me because of you” (Genesis 30:27). Through עָבוּר Scripture teaches the social reach of covenant fidelity: those near the righteous partake in overflow grace.
Causal Relationship in Redemptive History
Zechariah 9:11 ties future restoration to past atonement: “Because of the blood of your covenant, I will release your prisoners from the waterless pit.” The term looks back to the decisive cause—the covenant in blood—and ahead to its promised effects. Thus עָבוּר creates a narrative hinge between accomplished redemption and its unfolding benefits.
Messianic Echoes
Isaiah’s Servant Songs anticipate a salvation enacted “for Jacob My servant’s sake” (Isaiah 45:4), and ultimately “for the sake of righteousness” (Isaiah 42:21). The New Testament writers will later announce Jesus Christ as the One who dies “for our sins” and rises “for our justification,” echoing the same logic of purposeful action first framed by עָבוּר.
Practical Ministry Implications
1. Intercessory prayer should claim God’s promises by appealing to His name and covenant, following the pattern of Moses, David, and the prophets.
2. Believers may expect collateral blessing to families, workplaces, and nations when they walk in covenant faithfulness, just as Potiphar’s household prospered for Joseph’s sake.
3. Teaching and preaching gain force when they move beyond bare commands to articulate the God-centered reasons behind obedience—mirroring Scripture’s own causal vocabulary.
4. In counseling, reminding believers that God acts “for His name’s sake” grounds assurance not in fluctuating feelings but in the unchanging character of God.
Conclusion
עָבוּר stitches motive to action, honor to obedience, covenant to history. Every time Scripture deploys the word, readers are invited to look upstream to the reason God acts and downstream to the results He secures. In doing so, God’s people learn to order their own lives around the same question: “For whose sake am I living, working, and praying?” The biblical answer is clear: for His name’s sake, and therefore for the ultimate good of all who belong to Him.
Forms and Transliterations
בַּ֠עֲבוּר בַּ֭עֲבוּר בַּֽעֲבוּר֙ בַּֽעֲבוּרֶ֔ךָ בַּעֲב֖וּר בַּעֲב֗וּר בַּעֲב֛וּר בַּעֲב֞וּר בַּעֲב֣וּר בַּעֲב֤וּר בַּעֲב֤וּר ׀ בַּעֲב֥וּר בַּעֲבֻ֛ר בַּעֲבוּר֙ בַּעֲבוּרִֽי׃ בַּעֲבוּרָ֑הּ בַּעֲבוּרָֽם׃ בַעֲבוּרֵ֔ךְ בעבור בעבורה בעבורי׃ בעבורך בעבורם׃ בעבר וּ֝בַעֲב֗וּר וּבַעֲב֗וּר ובעבור לְבַֽעֲבוּר֙ לְבַעֲב֗וּר לְבַעֲב֤וּר לבעבור ba‘ăḇur ba‘ăḇūr ba‘ăḇūrāh ba‘ăḇūrām ḇa‘ăḇūrêḵ ba‘ăḇūreḵā ba‘ăḇūrî ba·‘ă·ḇū·rāh ba·‘ă·ḇū·rām ba·‘ă·ḇū·re·ḵā ḇa·‘ă·ḇū·rêḵ ba·‘ă·ḇū·rî ba·‘ă·ḇur ba·‘ă·ḇūr baaVur baavuRah baavuRam baavuRecha baavuRi lə·ḇa·‘ă·ḇūr ləḇa‘ăḇūr levaaVur ū·ḇa·‘ă·ḇūr ūḇa‘ăḇūr uvaaVur vaavuRech
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