Genesis 37:5 — Word Study
WLCוַיַּחֲלֹ֤ם יוֹסֵף֙ חֲל֔וֹם וַיַּגֵּ֖ד לְאֶחָ֑יו וַיּוֹסִ֥פוּ ע֖וֹד שְׂנֹ֥א אֹתֽוֹ׃
BSAThen JosephYôwçêph [the one Jehovah has added] had a dreamchâlam▸ [a prophetic vision] and when he toldnâgad▸ [declared openly] it to his brothersʼâch [male siblings] they hatedsânêʼ [felt intense dislike] himʼêth even moreyâçaph▸ [still, to a greater degree]
| Greek | English | Parsing |
|---|---|---|
| וַיַּחֲלֹ֤ם | and he dreamed | Verb, Qal, sequential imperfect third person masculine singular |
| יוֹסֵף֙ | Joseph | Noun proper masculine |
| חֲל֔וֹם | a dream | Noun common, masculine singular absolute |
| וַיַּגֵּ֖ד | and he told [it] | Verb, Hiphil, sequential imperfect third person masculine singular |
| לְאֶחָ֑יו | to brothers his | Preposition, noun common masculine plural construct, suffix |
| וַיּוֹסִ֥פוּ | and they increased | Verb, Hiphil, sequential imperfect third person masculine plural |
| ע֖וֹד | again | |
| שְׂנֹ֥א | to hate | Verb, Qal, infinitive construct common |
| אֹתֽוֹ׃ | the object marker him | Particle, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Joseph had a dream, and when he told it to his brothers, they hated him even more. |
| KJV | ¶ And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more. |
| ASV | And Joseph dreamed a dream, and he told it to his brethren: and they hated him yet the more. |
| YLT | And Joseph dreameth a dream, and declareth to his brethren, and they add still more to hate him. |
| WEB | Joseph dreamed a dream, and he told it to his brothers, and they hated him all the more. |
| BBE | Now Joseph had a dream, and he gave his brothers an account of it, which made their hate greater than ever. |
Where they part company is וַיּוֹסִ֥פוּ — see How Translations Differ.
The main clause is followed by a subordinate clause explaining the context of the telling, leading to the brothers' reaction.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיוֹסֵף
verbחָלַם
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 — Genesis 37:5
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 Story of Joseph's Dreamsgenerated
Genesis 37:5 recounts how Joseph had a significant dream that foretold his future, which he shared with his brothers. This act intensified their animosity towards him, as they were already jealous of their father's favoritism. The context of Joseph's dreams is crucial, as it leads to the unfolding narrative of his life and the eventual reconciliation with his family.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 28:12 | And Jacob had a dream about a ladder that rested on the earth with its top reaching up to heaven, and God’s angels were going up and down the ladder. |
| 2 | Genesis 40:5 | both of these men—the Egyptian king’s cupbearer and baker, who were being held in the prison—had a dream on the same night, and each dream had its own meaning. |
| 3 | Genesis 41:1 | After two full years had passed, Pharaoh had a dream: He was standing beside the Nile, |
| 4 | Genesis 42:9 | Joseph remembered his dreams about them and said, “You are spies! You have come to see if our land is vulnerable.” |
| 5 | Numbers 12:6 | He said, “Hear now My words: If there is a prophet among you, I, the LORD, will reveal Myself to him in a vision; I will speak to him in a dream. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — חָלַם, vai.ya.cha.Lomgenerated
The verb חָלַם (chalam) means 'to dream' and is used here in the Qal form, indicating a straightforward action. It can refer to both ordinary dreams and those with prophetic significance, as seen in Joseph's dreams that foreshadow his future status.
This word connects dreaming with health in some contexts, but here it emphasizes the prophetic nature of Joseph's vision. The act of dreaming is significant in the biblical narrative, often serving as a means of divine communication.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses had a dream for חָלַם.
Sentence Structuregenerated
The finite verb וַיַּחֲלֹ֤ם (and he dreamed) governs the main clause, with a subordinate clause describing the action of telling the dream. The structure emphasizes Joseph's dreaming as the primary action, followed by the reaction of his brothers.
The sentence is constructed with a clear sequence: Joseph dreams, tells his brothers, and their hatred increases. This order highlights the cause-and-effect relationship between Joseph's revelation and his brothers' response.
Septuagint Backgroundgenerated
The Septuagint translates חָלַם as ἐνυπνιασθεὶς, indicating a focus on the dream as a prophetic vision. This choice reflects the translators' understanding of dreams as significant messages from God.
The use of ἀπήγγειλεν for וַיַּגֵּ֖ד suggests a formal declaration, reinforcing the importance of Joseph's communication with his brothers.
In plain words — the whole versegenerated
Genesis 37:5 tells us that Joseph had a dream and shared it with his brothers, which made them hate him even more. This story sets the stage for the events that follow in Joseph's life.
Frequently Asked Questionsgenerated
Joseph's dream represents his future rise to power and the eventual bowing of his family before him, indicating a divine plan.
They hated him because their father favored him, and his dream suggested that he would one day rule over them.
Dreams often serve as a means of divine communication, revealing God's plans or warnings to individuals.
Joseph's experience teaches us about the complexities of family dynamics and the unfolding of God's purpose through difficult circumstances.
Reflection Questionsgenerated
- How do I respond when someone shares a dream or vision that challenges my understanding?
- In what ways can I recognize and support the dreams of others around me?
- What lessons can I learn from Joseph's relationship with his brothers?
- How can I apply the principle of perseverance in the face of adversity, as seen in Joseph's story?
The early church on this verse — how the Fathers read it
John Chrysostom comments on the blindness of Joseph's brothers in interpreting his dream, highlighting their animosity.
See the extraordinary degree of their blindness: they themselves interpreted the dream. In fact, it is not possible to claim that it was in ignorance of the future that they bore him ill will;Early Church Fathers on Genesis 37 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 37:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Joseph dreamed a dream, and he told [it] his brethren,.... As a dream, in the simplicity of his heart; not understanding it, or imagining there was any meaning in it; he told it not with any
Read John Gill on Genesis 37 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more. Dreamed a dream.
Read Robert Jamieson on Genesis 37 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe dream it is probable he did not understand, for then he would never have told it to them, who, as he knew very well, were likely to make an evil construction and use of it.
Read Matthew Poole on Genesis 37 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 37:5 And Joseph dreamed a dream, and he told [it] his brethren: and they hated him yet the more.Ver. 5. And Joseph dreamed.] Of divine dreams to be regarded as oracles, They hated him yet the more.] So the Jews did Jesus, for his parables; especially when he spake of his exaltation.
Read John Trapp on Genesis 37 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Joseph dreamed a dream.—Though dreams as a rule do but arise from the mind being wearied with overmuch business (Ecclesiastes 5:3), or other trivial causes; yet as being from time to time used by God for providential purposes, they are occasionally described as a lower kind of prophecy (Numbers 12:6-8; Deuteronomy 13:1; 1 Samuel 28:15). In the life of Joseph they form the turning point in his history, and it is to be noticed that while revelations were frequently made to Jacob, we have henceforward no record of any such direct communication from God to man until the time of Moses. The utmost granted to Joseph was to dream dreams; and after this the children of Israel in Egypt were left…
Read Charles John Ellicott on Genesis 37 →CambridgeThe Cambridge Bible for Schools and Colleges5–11 (E). Joseph’s Dreams 5. dreamed a dream] The influence of dreams in the E narrative is conspicuous; cf. Genesis 20:3. Dreams were regarded by the Oriental as intimations from another world, and were invested with the sanctity of a divine oracle. The dream and its significance entered deeply into the religious conceptions of the ancient races.
Read Cambridge on Genesis 37 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. And Joseph dreamed a dream, and he told it his brethren — “In normal sleep there is inactivity of the senses, and consequently of the powers of perception by the senses, (presentative powers,) as
Read Daniel Denison Whedon on Genesis 37 →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
Then Joseph had a dream, and when he told it to his brothers, they hated him even more.
Joseph dreamed a dream, and he told it to his brothers, and they hated him all the more.
Then Joseph had a dream, and when he told it to his brothers, they hated him even more.
Joseph had a dream, and when he told his brothers about it, they hated him even more.
Tyndale line
¶ And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more.
And Joseph dreamed a dream, and he told it to his brethren: and they hated him yet the more.
And Joseph dreamed a dream, and he told it to his brethren: and they hated him yet the more.
And Joseph dreamed a dream, and he told it to his brethren: and they hated him yet the more.
And Ioseph dreamed a dreame, and told his brethren, who hated him so much the more.
Strictly literal
And Joseph dreamed a dream, and told [it] to his brethren, and they hated him yet the more.
And Joseph dreameth a dream, and declareth to his brethren, and they add still more to hate him.
And Joseph dreams a dream, and declares to his brothers, and they add still more to hate him.
And Joseph dreamed a dream, and he told it to his brothers: and they hated him yet the more.
Joseph dreamed a dream, and he told his brothers about it. They hated him even more.
From the Latin
Now it fell out also that he told his brethren a dream, that he had dreamed: which occasioned them to hate him the more.
Simplified
Joseph had a dream, and when he told his brothers about it, they hated him even more.
Now Joseph had a dream, and he gave his brothers an account of it, which made their hate greater than ever.
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. The Samaritan Pentateuch differs slightly, using יוסיפו instead of the Masoretic וַיּוֹסִ֥פוּ, indicating a different nuance in the action of increasing hatred. The Dead Sea Scrolls show partial restoration, but the core wording aligns with the Masoretic Text.
וַיַּחֲלֹ֤ם יוֹסֵף֙ חֲל֔וֹם וַיַּגֵּ֖ד לְאֶחָ֑יו וַיּוֹסִ֥פוּ ע֖וֹד שְׂנֹ֥א אֹתֽוֹ׃
9 of the 9 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.
ויחלם יוסף חלום ויגד לאחיו ויוסיפו עוד שׂנא אתו
1 word differs from the Masoretic Text: יוסיפו (add)
ויחלם יוסף [חלום] [ויגד] [לאחי׳ו] [ויוספו] [עוד] [שנא] [את׳ו]
1 word on the leather — 1 partly restored, 7 supplied entire by an editor.
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 Genesis 37:5
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.
The Hebrew word חָלַם (chalam) has two primary meanings: to be healthy or strong, and to dream. It can refer to physical health or restoration in the Hiphil form, while the Qal form encompasses ordinary, prophetic, and false dreams. The entries indicate a connection between health and dreaming, but do not show any significant disagreement among the lexicons.
[חָלַם] vb. be healthy, strong
Qal their young are healthy
Hiph. and restore me to health
base
חָלַם vb. dream
Qal dream
Hiph. dream
base
H2492a חָלַם be healthy, strong .their young are healthy
. and restore me to health
H2492b חָלַם dream
2492 chalam khaw-lam'
a primitive root; properly, to bind firmly, i.e. (by
implication) to be (causatively to make) plump; also (through
the figurative sense of dumbness) to dream:--(cause to)
dream(-er), be in good liking, recover.
חָלַם (cha.lam) — be healthy.
1) to be healthy, be strong
1a) (Qal) to be healthy
1b) (Hiphil) to restore to health
חָלַם (cha.lam) — to dream.
1) to dream
1a) (Qal)
1a1) to dream (ordinary)
1a2) to dream (prophetic)
1a3) to dream (of false prophets)
1b) (Hiphil) to dream
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יוֹסֵף (Yowceph) means 'he adds' or 'increases' and refers primarily to Joseph, the eldest son of Jacob and Rachel. The name appears in various contexts, including other individuals named Joseph, such as a man of Issachar, a son of Asaph, and a priest. The entries highlight his familial relationships and roles during different periods, including the Exile and Return.
יוֹסֵף 212 and יְהוֹסֵף n.pr.m. (he adds, increases)
elder son of Jacob and Rachael
a man of Issachar
a son of Asaph
one of those who took strange wives
a priest
base
H3130 יוֹסֵף and יְהוֹסֵף (he adds, increases) . elder son of Jacob and Rachael
. a man of Issachar
. a son of Asaph
. one of those who took strange wives
. a priest
3130 Yowceph yo-safe'
future of 3254; let him add (or perhaps simply active
participle adding); Joseph, the name of seven
Israelites:--Joseph. Compare 3084.
see HEBREW for 03254
see HEBREW for 03084
יוֹסֵף (yo.seph) — Joseph.
A man living at the time of the Patriarchs, first mentioned at Gen.30.24;
son of: Israel (H3478) and Rachel (H7354);
brother of: Benjamin (H1144);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783); married to Asenath (H0621);
father of: Manasseh (H4519) and Ephraim (H0669); also called Zaphenath-paneah at Gen.41.45;
§ Joseph = "Jehovah has added"
1) the eldest son of Jacob by Rachel
2) father of Igal, who represented the tribe of Issachar among the spies
3) a son of Asaph
4) a man who took a foreign wife in the time of Ezra
5) a priest of the family of Shebaniah in the time of Nehemiah
יוֹסֵף (yo.seph) — Joseph.
A man living at the time of Egypt and Wilderness, only mentioned at Num.13.7;
father of: Igal (H3008)
N-proper — Noun proper masculineHNpm
Joseph
Remover or increaser. (1.) The elder of the two sons of Jacob by Rachel (Gen. 30:23, 24), who, on the occasion of his birth, said, “God hath taken away [Heb. ‘asaph] my reproach.” “The Lord shall add [Heb. yoseph] to me another son” (Gen. 30:24). He was a child of probably six years of age when his father returned from Haran to Canaan and took up his residence in the old patriarchal town of Hebron. “Now Israel loved Joseph more than all his children, because he was the son of his old age,” and he “made him a long garment with sleeves” (Gen. 37:3, R.V. marg.), i.e., a garment long and full, such as was worn by the children of nobles. This seems to be the correct rendering of the words. The phrase, however, may also be…
(increase). The elder of the two sons of Jacob by Rachel. He was born in Padan-aram (Mesopotamia), probably about B.C. 1746. He is first mentioned when a youth, seventeen years old. Joseph brought the evil report of his brethren to his father, and they hated him because his father loved him more than he did them, and had shown his preference by making a dress which appears to have been a long tunic with sleeves, worn by youths and maidens of the richer class. (Genesis 37:2) He dreamed a dream foreshadowing his future power, which increased the hatred of his brethren. (Genesis 37:5-7) He was sent by his father to visit his brothers, who were tending flocks in the fields of Dothan. They resolved to kill him, but he was saved by Reuben, who persuaded the brothers to cast Joseph into…
1. The son of Jacob and his beloved Rachel, born in Mesopotamia, Ge 30:22-24, B. C. 1747. He is memorable for the wonderful providence of God, which raised him from a prison to be the grandvizier of Egypt, and made him the honored means of saving countless human lives. His history is one of the most pleasing and instructive in the Bible; and is related in language inimitably natural, simple, and touching. It is too beautiful for abridgment, and too familiar to need rehearsal. It throws much light on the superintending providence of God, as embracing all things, great and small in the perpetual unfolding of his universal plan. No narrative in the Bible more strikingly illustrates the protective and elevating power of the fear of God, and its especial value for the young. To behold this lovely image of filial piety and unwavering…
increase; addition
The Hebrew word חֲלוֹם (chalowm) means 'dream' and can refer to both ordinary dreams and those with prophetic significance. It is derived from a root that suggests a connection to dreaming. The Aramaic equivalent is חֵ֫לֶם (chelem).
חֲלוֹם n.m. dream
ordinary dream of sleep
dreams with prophetic meaning
base
H2472 חֲלוֹם dream
2472 chalowm khal-ome'
or (shortened) chalom {khal-ome'}; from 2492; a
dream:--dream(-er).
see HEBREW for 02492
חֲלוֹם (cha.lom) — dream.
1) dream
1a) dream (ordinary)
1b) dream (with prophetic meaning)
Aramaic equivalent: che.lem (חֵ֫לֶם "dream" H2493)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
Dream
God has frequently made use of dreams in communicating his will to men. The most remarkable instances of this are recorded in the history of Jacob (Gen. 28:12; 31:10), Laban (31:24), Joseph (37:9-11), Gideon (Judg. 7), and Solomon (1 Kings 3:5). Other significant dreams are also recorded, such as those of Abimelech (Gen. 20:3-7), Pharaoh’s chief butler and baker (40:5), Pharaoh (41:1-8), the Midianites (Judg. 7:13), Nebuchadnezzar (Dan. 2:1; 4:10, 18), the wise men from the east (Matt. 2:12), and Pilate’s wife (27:19).
The orientals, and in particular the Jews, greatly regarded dreams, and applied for their interpretation to those who undertook to explain them. We see the antiquity of this custom in the history of Pharaoh’s butler and baker, Ge 40:1-23; and Pharaoh himself and Nebuchadnezzar are also instances. God expressly forbade his people to observe dreams, and to consult explainers of them. He condemned to death all who pretended to have prophetic dreams, even though what they foretold came to pass, if they had any tendency to promote idolatry, De 13:1-3. But they were not forbidden, when they thought they had a significant dream, to address the prophets of the Lord, or the high priest in his ephod, to have it explained. The Lord frequently made known his will in dreams, and enabled…
→ Evanescent Job 20:8
→ Vanity of Ec 5:3,7
→ INSTANCES OF
Of Abimelech,, concerning Sarah Ge 20:3
Of Jacob, concerning the ladder Ge 28:12
The ring-straked cattle Ge 31:10-13
Concerning his going down into Egypt Ge 46:2
Of Laban, concerning Jacob Ge 31:24
Of Joseph, concerning the sheaves Ge 37:5-10
Of Midianite concerning the cake of barley Jud 7:13
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
HAcmsa — HAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp3ms