Genesis 40:5 — Word Study
WLCוַיַּֽחַלְמוּ֩ חֲל֨וֹם שְׁנֵיהֶ֜ם אִ֤ישׁ חֲלֹמוֹ֙ בְּלַ֣יְלָה אֶחָ֔ד אִ֖ישׁ כְּפִתְר֣וֹן חֲלֹמ֑וֹ הַמַּשְׁקֶ֣ה וְהָאֹפֶ֗ה אֲשֶׁר֙ לְמֶ֣לֶךְ מִצְרַ֔יִם אֲשֶׁ֥ר אֲסוּרִ֖ים בְּבֵ֥ית הַסֹּֽהַר׃
BSAbothshᵉnayim of these menʼîysh the EgyptianMitsrayim [ruler of a powerful nation] king’smelek cupbearermashqeh [one who serves drink, a butler] and bakerʼâphâh [one who prepares bread, a cook] whoʼăsher were being heldʼâçar [bound, imprisoned] in the prisonbayith [a place of confinement, a dungeon] had a dreamchâlam▸ [a vision, a prophetic message] on the sameʼechâd nightlayil [a period of darkness, a time of rest] and each dreamchălôwm [a unique vision, a personal message] had its own meaningpithrôwn [interpretation, significance]
| Greek | English | Parsing |
|---|---|---|
| וַיַּֽחַלְמוּ֩ | and they dreamed | Verb, Qal, sequential imperfect third person masculine plural |
| חֲל֨וֹם | a dream | Noun common, masculine singular absolute |
| שְׁנֵיהֶ֜ם | both of them | Suffix |
| אִ֤ישׁ | each | Noun common, masculine singular absolute |
| חֲלֹמוֹ֙ | own dream his | Noun common masculine singular construct, suffix |
| בְּלַ֣יְלָה | in a night | Preposition, noun common masculine singular absolute |
| אֶחָ֔ד | one | Adj |
| אִ֖ישׁ | each | Noun common, masculine singular absolute |
| כְּפִתְר֣וֹן | according to [the] interpretation of | Preposition, noun common masculine singular construct |
| חֲלֹמ֑וֹ | dream his | Noun common masculine singular construct, suffix |
| הַמַּשְׁקֶ֣ה | the cup bearer | Particle, verb hiphil participle (active) masculine singular |
| וְהָאֹפֶ֗ה | and the baker | Conjunction, particle, noun common masculine singular absolute |
| אֲשֶׁר֙ | who | Particle |
| לְמֶ֣לֶךְ | [belonged] to [the] king of | Preposition, noun common masculine singular construct |
| מִצְרַ֔יִם | Egypt | Noun proper |
| אֲשֶׁ֥ר | who | Particle |
| אֲסוּרִ֖ים | [were] imprisoned | Verb, Qal, participle (passive) masculine plural |
| בְּבֵ֥ית | in [the] house of | Preposition, noun common masculine singular construct |
| הַסֹּֽהַר׃ | the prison | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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. |
| KJV | ¶ And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison. |
| ASV | And they dreamed a dream both of them, each man his dream, in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, who were bound in the prison. |
| YLT | And they dream a dream both of them, each his dream in one night, each according to the interpretation of his dream, the butler and the baker whom the king of Egypt hath, who [are] prisoners in the round-house. |
| WEB | They both dreamed a dream, each man his dream, in one night, each man according to the interpretation of his dream, the cup bearer and the baker of the king of Egypt, who were bound in the prison. |
| BBE | And these two had a dream on the same night; the chief wine-servant and the chief bread-maker of the king of Egypt, who were in prison, the two of them had dreams with a special sense. |
The translations agree on the rendering of חֲלֹם as dream.
The sentence consists of a main clause followed by descriptive and action clauses, emphasizing the simultaneous experiences of the two men.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 40:5
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 — Joseph and the Dreams of the Cupbearer and Bakergenerated
Genesis 40:5 describes how the cupbearer and baker of the Egyptian king, while imprisoned, both experienced dreams on the same night. These dreams would later require interpretation, highlighting Joseph's role in understanding and explaining their meanings. This moment is pivotal in the unfolding story of Joseph, as it sets the stage for his eventual rise to power in Egypt.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 40:8 | “We both had dreams,” they replied, “but there is no one to interpret them.” Then Joseph said to them, “Don’t interpretations belong to God? Tell me your dreams.” |
| 2 | Genesis 12:1–7 | Then the LORD said to Abram, “Leave your country, your kindred, and your father’s household, and go to the land I will show you. |
| 3 | Genesis 20:3 | One night, however, God came to Abimelech in a dream and told him, “You are as good as dead because of the woman you have taken, for she is a married woman.” |
| 4 | Genesis 37:5–10 | Then Joseph had a dream, and when he told it to his brothers, they hated him even more. |
| 5 | Genesis 41:1–7 | After two full years had passed, Pharaoh had a dream: He was standing beside the Nile, |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — חֲלֹם, cha.Lomgenerated
The Hebrew word חָלַם (chalam) means to dream, encompassing various types of dreams, including ordinary and prophetic ones. It appears frequently in the context of divine communication, as seen in the dreams of Joseph in Genesis 37.
The Qal form of this verb indicates the act of dreaming itself, while the root also connects to health, suggesting a deeper significance in the relationship between dreams and well-being.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, consistently rendering חֲלֹם as dream across versions such as the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main verb וַיַּֽחַלְמוּ֩ (vai.ya.chal.Mu), and they dreamed, governs the sentence, with several phrases providing additional details. The structure emphasizes the simultaneous action of both men dreaming.
The phrase שְׁנֵיהֶ֜ם (she.nei.Hem), meaning both of them, highlights the duality of the subjects, while the prepositional phrase בְּלַ֣יְלָה (be.Lay.lah) situates the action in time.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חֲלֹם is rendered as ἐνύπνιον (enupnion), which also means 'dream.' This choice aligns closely with the original meaning but may carry a slightly different connotation in the Greek context.
The use of ἀμφότεροι (amphoteroi) for 'both' underscores the inclusion of both individuals in the narrative.
In plain words — the whole versegenerated
Genesis 40:5 tells us that both the cupbearer and baker of the Egyptian king, while imprisoned, had dreams on the same night. Each dream had its own meaning, which would later be revealed through Joseph's interpretation.
Frequently Asked Questionsgenerated
In this context, 'dream' refers to a vision or message that may carry prophetic significance, as seen in the story of Joseph.
Both men are significant to the narrative as they share a common experience that leads to Joseph's interpretation of their dreams.
Joseph is later called upon to interpret the dreams, showcasing his God-given ability to understand and explain their meanings.
Dreams often serve as a means of divine communication, revealing important messages or future events, as demonstrated in the lives of figures like Joseph.
Reflection Questionsgenerated
- What can I learn from the dreams of the cupbearer and baker about the significance of dreams in my own life?
- How does Joseph's ability to interpret dreams reflect God's purpose in his life?
- In what ways can I seek understanding and guidance in my own dreams or visions?
- How do the events of this passage illustrate the theme of divine providence in the lives of individuals?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Genesis 40:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they dreamed a dream both of them,.... Not one and the same dream: each man his dream in one night; which made it the more remarkable, and the more impressed their minds, concluding from hence
Read John Gill on Genesis 40 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison. They dreamed a dream.
Read Robert Jamieson on Genesis 40 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible1718 i.e. Not a vain and idle dream, but one that had in it a signification of future things, and needed interpretation; and the several dreams were proper and agreeable to the several events which befell them, and to the several interpretations which Joseph put upon them: the dream and interpretation did fitly answer one to the other.
Read Matthew Poole on Genesis 40 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 40:5 And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which [were] bound in the prison.Ver. 5. And they dreamed, &c.] Of dreams natural and supernatural.
Read John Trapp on Genesis 40 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Each man according to the interpretation] Not like dreams in general, the disordered workings of the mind, the consequence of disease or repletion; these were dreams that had an interpretation, that is, that were prophetic.
Read AdamClarke on Genesis 40 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Each man… according to the interpretation — That is, each man’s dream, as the sequel shows, corresponded with its particular significance.
Read Daniel Denison Whedon 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
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.
They both dreamed a dream, each man his dream, in one night, each man according to the interpretation of his dream, the cup bearer and the baker of the king of Egypt, who were bound in the prison.
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.
Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream the same night. Each man’s dream had its own meaning.
Tyndale line
¶ And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison.
And they dreamed a dream both of them, each man his dream, in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, who were bound in the prison.
And they dreamed a dream both of them, each man his dream, in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison.
And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream; the butler and the baker of the king of Egypt, who were bound in the prison.
And they both dreamed a dreame, eyther of them his dreame in one night, eche one according to the interpretation of his dreame, both the butler and the baker of the King of Egypt, which were bounde in the prison.
Strictly literal
And they dreamed a dream, both of them in one night, each his dream, each according to the interpretation of his dream, the cup-bearer and the baker of the king of Egypt, who were imprisoned in the tower-house.
And they dream a dream both of them, each his dream in one night, each according to the interpretation of his dream, the butler and the baker whom the king of Egypt hath, who [are] prisoners in the round-house.
And they dream a dream both of them, each his dream in one night, each according to the interpretation of his dream, the butler and the baker whom the king of Egypt has, who [are] prisoners in the round-house.
And they dreamed a dream, both of them, each his dream in one night, each in accordance with the interpretation of his dream, the butler and the baker of the king of Egypt, who were confined in the prison.
Both of them dreamed a dream—the cupbearer and the baker of the king of Egypt who were confined in the prison—each man had his own dream in the same night, and each dream had its own interpretation.
From the Latin
And they both dreamed a dream the same night, according to the interpretation agreeing to themselves:
Simplified
One night while they were in prison the cupbearer and the baker for the king of Egypt each had a dream. They were different dreams, each with its own meaning.
And these two had a dream on the same night; the chief wine-servant and the chief bread-maker of the king of Egypt, who were in prison, the two of them had dreams with a special sense.
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 is supported by the Septuagint, which matches 18 of the 19 words. The Samaritan Pentateuch differs slightly, using the word סחר for 'prison' instead of the Masoretic סֹ֫הַר.
וַיַּֽחַלְמוּ֩ חֲל֨וֹם שְׁנֵיהֶ֜ם אִ֤ישׁ חֲלֹמוֹ֙ בְּלַ֣יְלָה אֶחָ֔ד אִ֖ישׁ כְּפִתְר֣וֹן חֲלֹמ֑וֹ הַמַּשְׁקֶ֣ה וְהָאֹפֶ֗ה אֲשֶׁר֙ לְמֶ֣לֶךְ מִצְרַ֔יִם אֲשֶׁ֥ר אֲסוּרִ֖ים בְּבֵ֥ית הַסֹּֽהַר׃
18 of the 19 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.
ויחלמו חלום שׁניהם אישׁ חלמו בלילה אחד אישׁ כפתרון חלמו המשׁקה והאפה אשׁר למלך מצרים אשׁר אסורים בבית הסחר
1 word differs from the Masoretic Text: סחר (prison)
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 40:5
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-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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)
N-ms | Suff — 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
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj | Suff — SuffixHAcbdc/Sp3mp
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
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)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsa
wun.
See NUMBER.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word מַשְׁקֶה (*mashqeh*) primarily refers to a butler or cup-bearer, as well as concepts related to irrigation and drinking. It is derived from a root meaning to cause to drink and can also imply a well-watered region. The entries emphasize its roles in both service and agriculture.
מַשְׁקֶה n.m. butler, cup-bearer
base
מַשְׁקֶה n.m. irrigation, drink—
irrigation
drink; drinking-vessels
= office of butler, butlership
base
H4945a מַשְׁקֶה butler, cup-bearer H4945b מַשְׁקֶה irrigation, drink— . irrigation
. drink; drinking-vessels
. = office of butler, butlership
4945 mashqeh mash-keh'
from 8248; properly, causing to drink, i.e. a butler; by
implication (intransitively), drink (itself); figuratively, a
well-watered region:--butler(-ship), cupbearer, drink(-ing),
fat pasture, watered.
see HEBREW for 08248
מַשְׁקֶה (mash.qeh) — cupbearer.
butler, cup-bearer
מַשְׁקֶה (mash.qeh) — irrigation.
1) irrigation, drink
1a) irrigation
1b) drink, drinking vessels
1c) butlership (office of butler)
Art | N-ms — Particle · verb hiphil participle (active) masculine singularHTd/Vhrmsa
Cup-bearer
An officer of high rank with Egyptian, Persian, Assyrian, and Jewish monarchs. The cup-bearer of the king of Egypt is mentioned in connection with Joseph’s history (Gen. 40:1-21; 41:9). Rabshakeh (q.v.) was cup-bearer in the Assyrian court (2 Kings 18:17). Nehemiah filled this office to the king of Persia (Neh. 1:11). We read also of Solomon’s cup-bearers (1 Kings 10:5; 2 Chr. 9:4).
אָפָה (aphah) is a Hebrew verb meaning 'to bake.' It is a primitive root that specifically refers to cooking, particularly baking. The entries indicate its use in various forms, such as a noun for 'baker' and a passive form meaning 'to be baked.' There are no noted disagreements among the lexicons.
H644 אָפָה bake
644 'aphah aw-faw'
a primitive root; to cook, especially to bake:--bake(-r,
(-meats)).
אָפָה (a.phah) — to bake.
1) to bake
1a) (Qal)
1a1) to bake
1a2) (subst) baker
1b) (Niphal) to be baked, baked
Conj | Art | V-Qal — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מִצְרַ֫יִם (mitsrayim) refers to Egypt, a country in northeastern Africa known for the Nile River. The term can denote both the land and its inhabitants, the Egyptians. It is derived from a dual form suggesting Upper and Lower Egypt, and is linked to the biblical figure Mizraim, a son of Ham. The lexicons note its significance in the context of the table of nations.
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
of land, Egypt
combinations
of people:
in table of nations, personif. as second son of Ham
= Egypt (as a people), Egyptians
base
H4714 מִצְרַ֫יִם Egypt, Egyptians . . of land, Egypt
. combinations
. of people: . in table of nations, personif. as second son of Ham
. = Egypt (as a people), Egyptians
4714 Mitsrayim mits-rah'-yim
dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt,
Egyptians, Mizraim.
see HEBREW for 04693
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
§ Egypt = "land of the Copts"
a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Cush (H3568) and Put (H6316);
father of: Ludim (H3866), Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)
§ Egypt = "land of the Copts"
1) a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
adj
2) the inhabitants or natives of Egypt
מִצְרַ֫יִם (mits.ra.yim) — (Sea of) Egypt.
§ Egypt = "land of the Copts"
N-proper — Noun properHNpl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
אָסַר (asar) is a Hebrew verb meaning to tie or bind, with a range of applications including imprisonment and the figurative sense of obligation, such as oaths. It can also refer to preparing for battle or being taken prisoner. The entries indicate that it can be used in various forms, including Qal, Niphal, and Pual, each with slightly different nuances.
[אָסַר] vb. tie, bind, imprison
Qal
tie, bind, for security
tie, harness
bind, with cords
gird (rare & late)
begin the battle, make the attack
fig. of obligation of oath or vow
Niph. be bound, imprisoned
Pu. be taken prisoner
base
H631 [אָסַר] tie, bind, imprison .. tie, bind, for security
. tie, harness
. bind, with cords
. gird (rare & late)
. begin the battle, make the attack
. fig. of obligation of oath or vow
. be bound, imprisoned
. be taken prisoner
631 'acar aw-sar'
a primitive root; to yoke or hitch; by analogy, to fasten in
any sense, to join battle:--bind, fast, gird, harness, hold,
keep, make ready, order, prepare, prison(-er), put in bonds,
set in array, tie.
אָסַר (a.sar) — to bind.
1) to tie, bind, imprison
1a) (Qal)
1a1) to tie, bind
1a2) to tie, harness
1a3) to bind (with cords)
1a4) to gird (rare and late)
1a5) to begin the battle, make the attack
1a6) of obligation of oath (figurative)
1b) (Niphal) to be imprisoned, bound
1c) (Pual) to be taken prisoner
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine pluralHVqsmpa
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
סֹ֫הַר (sohar) primarily refers to a prison, described as a 'house of roundness' or 'roundhouse.' It is derived from a root that suggests a dungeon surrounded by walls. The entries suggest a singular focus on its meaning related to confinement, without significant variation in interpretation.
סֹ֫הַר n.[m.] roundness (?)
base
H5470 סֹ֫הַר roundness (?)
5470 cohar so'-har
from the same as 5469; a dungeon (as surrounded by
walls):--prison.
see HEBREW for 05469
סֹ֫הַר (so.har) — prison.
1) house of roundness, roundhouse, prison
1a) name of a prison
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
Prison
The first occasion on which we read of a prison is in the history of Joseph in Egypt. Then Potiphar, “Joseph’s master, took him, and put him into the prison, a place where the king’s prisoners were bound” (Gen. 39:20-23). The Heb. word here used (sohar) means properly a round tower or fortress. It seems to have been a part of Potiphar’s house, a place in which state prisoners were kept.
The Mosaic law made no provision for imprisonment as a punishment. In the wilderness two persons were “put in ward” (Lev. 24:12; Num. 15:34), but it was only till the mind of God concerning them should be ascertained. Prisons and prisoners are mentioned in the book of Psalms (69:33; 79:11; 142:7). Samson was confined in a…
[For imprisonment as a punishment, see PUNISHMENTS] It is plain that in Egypt special places were used as prisons, and that they were under the custody of a military officer. (Genesis 40:3; 42:17) During the wandering in the desert we read on two occasions of confinement "in ward" -- (Leviticus 24:12; Numbers 15:34) but as imprisonment was not directed by the law, so we hear of none till the time of the kings, when the prison appears as an appendage to the palace, or a special part of it. (1 Kings 22:27) Private houses were sometimes used as places of confinement. By the Romans the tower of Antoni, was used as a prison at Jerusalem, (