Genesis 40:12 — Word Study
WLCוַיֹּ֤אמֶר לוֹ֙ יוֹסֵ֔ף זֶ֖ה פִּתְרֹנ֑וֹ שְׁלֹ֙שֶׁת֙ הַשָּׂ֣רִגִ֔ים שְׁלֹ֥שֶׁת יָמִ֖ים הֵֽם׃
BSAJosephYôwçêph [the son of Jacob, Jehovah has added] repliedʼâmar▸ This [is]zeh [the following explanation, this is the meaning] the interpretationpithrôwn [explanation, uncovering of the dream's meaning] The threeshâlôwsh [a quantity of three, thrice] branchessârîyg [tendrils, parts of a plant] are threeshâlôwsh [the same quantity, a period of three] daysyôwm [a period of twenty-four hours, a unit of time]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| לוֹ֙ | to him | Preposition, suffix |
| יוֹסֵ֔ף | Joseph | Noun proper masculine |
| זֶ֖ה | this | Particle |
| פִּתְרֹנ֑וֹ | [is] interpretation its | Noun common masculine singular construct, suffix |
| שְׁלֹ֙שֶׁת֙ | [the] three | Adj |
| הַשָּׂ֣רִגִ֔ים | the branches | Particle, noun common masculine plural absolute |
| שְׁלֹ֥שֶׁת | [are] three | Adj |
| יָמִ֖ים | days | Noun common, masculine plural absolute |
| הֵֽם׃ | they | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Joseph replied, “This is the interpretation: The three branches are three days. |
| KJV | And Joseph said unto him, This is the interpretation of it: The three branches are three days: |
| ASV | And Joseph said unto him, This is the interpretation of it: the three branches are three days; |
| YLT | And Joseph saith to him, 'This [is] its interpretation: the three branches are three days; |
| WEB | Joseph said to him, “This is its interpretation: the three branches are three days. |
| BBE | Then Joseph said, This is the sense of your dream: the three branches are three days; |
Where they part company is פִּתְרֹן — see How Translations Differ.
The sentence is structured around Joseph's reply, with the interpretation clearly stated as the main focus.
5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיוֹסֵף
verbאָמַר
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 40:12
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 — Joseph Interprets Dreams in Prisongenerated
Genesis 40:12 finds Joseph interpreting the dreams of Pharaoh's cupbearer while imprisoned. This moment is pivotal, as it showcases Joseph's ability to understand and explain dreams, a gift that would later lead to his rise in Egypt. The interpretation reveals a timeline that is significant for the cupbearer's future, emphasizing the connection between dreams and divine revelation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 40:18 | Joseph replied, “This is the interpretation: The three baskets are three days. |
| 2 | Genesis 41:12–25 | Now a young Hebrew was there with us, a servant of the captain of the guard. We told him our dreams and he interpreted them for us individually. |
| 3 | Judges 7:14 | His friend replied: “This is nothing less than the sword of Gideon son of Joash, the Israelite. God has delivered Midian and the whole camp into his hand.” |
| 4 | Daniel 2:36–45 | This was the dream; now we will tell the king its interpretation. |
| 5 | Daniel 4:19–33 | For a time, Daniel, who was also known as Belteshazzar, was perplexed, and his thoughts alarmed him. So the king said, “Belteshazzar, do not let the dream or its interpretation alarm you.” “My lord,” replied Belteshazzar, “may the dream apply to those who hate you, and its interpretation to your enemies! |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — פִּתְרֹן, pit.ro.Nogenerated
The noun פִּתְרֹן (pitrown) specifically means 'interpretation' and is often used in the context of dreams. It derives from the root that implies explaining or clarifying a message, particularly in a prophetic or visionary context.
In this verse, it serves the function of revealing the meaning behind the dream, indicating that Joseph is providing a crucial understanding of what the branches signify. The use of this term highlights Joseph's role as an interpreter of divine messages.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the interpretation aspect of the verse.
Sentence Structuregenerated
The finite verb וַיֹּ֤אמֶר (vai.Yo.mer), meaning 'and he said', governs the entire verse. It introduces Joseph's speech and is followed by a noun phrase that identifies the subject, יוֹסֵ֔ף (yo.Sef), and the predicate זֶ֖ה (zeh), which indicates what he is saying.
The structure emphasizes Joseph's role as the speaker and interpreter, with the main clause followed by a series of noun phrases that clarify the interpretation he is providing.
Septuagint Backgroundgenerated
The Septuagint translates פִּתְרֹן with the Greek word αὐτοῦ (autou), which means 'of it' or 'its interpretation.' This choice suggests a direct link to the meaning being explained, reinforcing the interpretative function of Joseph's statement.
This rendering shows continuity in the understanding of dream interpretation across both Hebrew and Greek texts, emphasizing the significance of Joseph's role.
In plain words — the whole versegenerated
Genesis 40:12 shows Joseph interpreting the dream of Pharaoh's cupbearer, explaining that the three branches represent three days. This interpretation is crucial for the cupbearer, as it foretells his future restoration.
Frequently Asked Questionsgenerated
Joseph indicates that the three branches symbolize three days, which is a direct revelation of the cupbearer's fate.
Dream interpretation is significant as it demonstrates Joseph's divinely given ability to understand and explain God's messages, which plays a key role in his eventual rise to power.
The interpretation provides hope for the cupbearer, as it foretells his restoration to his former position within three days.
Joseph serves as an interpreter of dreams, showcasing his unique ability to convey God's messages and ultimately leading to significant events in his life and the lives of others.
Reflection Questionsgenerated
- What can I learn from Joseph's ability to interpret dreams and apply it to my own understanding of God's messages?
- How can I be more attentive to the signs and messages in my life, similar to how Joseph was with dreams?
- In what ways can I support others who are seeking clarity in their own situations, as Joseph did for the cupbearer?
- What does this passage teach me about the importance of hope and restoration in difficult circumstances?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Genesis 40:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Joseph said unto him, this [is] the interpretation of it,.... Of the dream: the three branches [are] three days; signify three days, or, as Jarchi expresses it, are a sign of three days; which
Read John Gill on Genesis 40 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Joseph said unto him, This is the interpretation of it: The three branches are three days: Joseph said unto him, This is the interpretation.
Read Robert Jamieson on Genesis 40 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Signify three days. So that word is oft used, as 41:26,27 Daniel 2:38 4:22 ,38 26:26,28 Lu 8:11 . And indeed there is no proper Hebrew word which answers to signify.
Read Matthew Poole on Genesis 40 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 40:12 And Joseph said unto him, This [is] the interpretation of it: The three branches [are] three days:Ver. 12. The three branches are three days.] That is, They signify three days. So Genesis 41:26. "The seven kine are seven years." So, "this is my body": that is, This signifieth my body, saith Zuinglius, after Augustine and Ambrose. Or, This is the sign and figure of my body, saith Calvin, after Augustine and Tertullian; whatsoever Bellarmine and Hunnius prate to the contrary. It is an ordinary metonymy, whereby the name of a thing signified is given to the sign, for the analogy that is between them, and for the certainty of signification. Homer and Virgil have the like. As for…
Read John Trapp on Genesis 40 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. The three branches are three days] That is, The three branches signify three days; so, this IS my body, that is, this bread signifies or represents my body; this cup IS my blood, REPRESENTS my blood; a form of speech frequently used in the sacred writings, for the Hebrew has no proper word by which our terms signifies, represents, c., are expressed therefore it says such a thing IS, for represents, points out, &c. And because several of our ancestors would understand such words in their true, genuine, critical, and sole meaning, Queen Mary, Bishops Gardiner, Bonner, and the rest of that demoniacal crew, reduced them to ashes in Smithfield and elsewhere!
Read AdamClarke on Genesis 40 →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
Joseph replied, “This is the interpretation: The three branches are three days.
Joseph said to him, “This is its interpretation: the three branches are three days.
Joseph replied, “This is the interpretation: The three branches are three days.
“This is its meaning,” Joseph said to him. “The three branches represent three days.
Tyndale line
And Joseph said unto him, This is the interpretation of it: The three branches are three days:
And Joseph said unto him, This is the interpretation of it: the three branches are three days;
And Joseph said unto him, This is the interpretation of it: the three branches are three days;
And Joseph said to him, This is the interpretation of it: The three branches are three days;
Then Ioseph sayde vnto him, This is the interpretation of it: The three braunches are three dayes.
Strictly literal
And Joseph said to him, This is the interpretation of it: the three branches are three days.
And Joseph saith to him, 'This [is] its interpretation: the three branches are three days;
And Joseph says to him, “This [is] its interpretation: the three branches are three days;
And Joseph said unto him, This is its interpretation: The three branches are three days;
Joseph said to him, “This is the interpretation of it. The three branches are three days.
From the Latin
Joseph answered: This is the interpretation of the dream: The three branches are yet three days:
Simplified
“This is the meaning,” Joseph told him. “The three branches represent three days.
Then Joseph said, This is the sense of your dream: the three branches are three days;
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 aligns with the Septuagint in content, with all ten words matched. The Samaritan Pentateuch differs by using the word for 'tendril' instead of 'branches', while the Dead Sea Scrolls contain one word on the leather and nine supplied by an editor, indicating a degree of preservation despite editorial intervention.
וַיֹּ֤אמֶר לוֹ֙ יוֹסֵ֔ף זֶ֖ה פִּתְרֹנ֑וֹ שְׁלֹ֙שֶׁת֙ הַשָּׂ֣רִגִ֔ים שְׁלֹ֥שֶׁת יָמִ֖ים הֵֽם׃
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.
ויאמר לו יוסף זה פתרנו שׁלשׁת השׂרוגים שׁלשׁת ימים הם
1 word differs from the Masoretic Text: שׂרוגים (tendril)
[ויאמר] [ל׳ו] [יוסף] זה [פתרנ׳ו] [שלשת] [השרגים] [שלשת] [ימים] [הם]
1 word on the leather — 9 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 40:12
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
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
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
פִּתְרוֹן (pithrown) means 'interpretation,' specifically in the context of dreams. It is derived from the root word for 'to explain' and is mentioned in Genesis 40 and 41. The Aramaic equivalent is פְּשַׁר (pe.shar), which also means 'interpretation.'
פִּתְרוֹן n.m. interpretation (of a dream), only Gn 40, 41
base
H6623 פִּתְרוֹן interpretation
6623 pithrown pith-rone'
or pithron {pith-rone'}; from 6622; interpretation (of a
dream):--interpretation.
see HEBREW for 06622
פִּתְרוֹן (pit.ron) — interpretation.
interpretation
Aramaic equivalent: pe.shar (פְּשַׁר "interpretation" H6591)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word שָׁלֹשׁ (*shalosh*) means 'three' or 'triad.' It can also refer to the ordinal 'third' and is used in various contexts, including multiplication as 'thrice.' The entries consistently define it as a primitive number without significant disagreement.
שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה 430 n.m. et f. a three, triad
base
H7969 שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה a three, triad
7969 shalowsh shaw-loshe'
or shalosh {shaw-loshe'}; masculine shlowshah {shel-o-shaw'};
or shloshah {shel-o-shaw'}; a primitive number; three;
occasionally (ordinal) third, or (multipl.) thrice:--+ fork,
+ often(-times), third, thir(-teen, -teenth), three, + thrice.
Compare 7991.
see HEBREW for 07991
שָׁלֹשׁ (sha.losh) — three.
1) three, triad
1a) 3, 300, third
Aramaic equivalent: te.lat (תְּלָת "three" H8532)
Adj — AdjHAcbsc
(shalosh; treis).
See NUMBER.
The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.
שָׂרִיג (sariyg) refers to a tendril, twig, or branch, suggesting a form that entwines. It is derived from a root meaning to intertwine, and the entries consistently highlight its botanical connotations.
[שָׂרִיג] n.m. tendril, twig
base
H8299 [שָׂרִיג] tendril, twig
8299 sariyg saw-reeg'
from 8276; a tendril (as entwining):--branch.
see HEBREW for 08276
שָׂרִיג (sa.rig) — tendril.
tendril, twig, branch
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word שָׁלֹשׁ (*shalosh*) means 'three' or 'triad.' It can also refer to the ordinal 'third' and is used in various contexts, including multiplication as 'thrice.' The entries consistently define it as a primitive number without significant disagreement.
שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה 430 n.m. et f. a three, triad
base
H7969 שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה a three, triad
7969 shalowsh shaw-loshe'
or shalosh {shaw-loshe'}; masculine shlowshah {shel-o-shaw'};
or shloshah {shel-o-shaw'}; a primitive number; three;
occasionally (ordinal) third, or (multipl.) thrice:--+ fork,
+ often(-times), third, thir(-teen, -teenth), three, + thrice.
Compare 7991.
see HEBREW for 07991
שָׁלֹשׁ (sha.losh) — three.
1) three, triad
1a) 3, 300, third
Aramaic equivalent: te.lat (תְּלָת "three" H8532)
Adj — AdjHAcbsc
(shalosh; treis).
See NUMBER.
The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-mp — Noun common · masculine plural absoluteHNcmpa
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
HPp3mp — PronounHPp3mp