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Genesis 40:8 — Word Study

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WLCוַיֹּאמְר֣וּ אֵלָ֔יו חֲל֣וֹם חָלַ֔מְנוּ וּפֹתֵ֖ר אֵ֣ין אֹת֑וֹ וַיֹּ֨אמֶר אֲלֵהֶ֜ם יוֹסֵ֗ף הֲל֤וֹא לֵֽאלֹהִים֙ פִּתְרֹנִ֔ים סַפְּרוּ־ נָ֖א לִֽי׃

BSAWe both had dreamschălôwm [experienced visions in our sleep] they repliedʼâmar but there is no oneʼayin [no interpreter, no explainer] to interpret thempâthar [to explain, to uncover the meaning of] Then JosephYôwçêph saidʼâmar to themʼêl Don’tlôʼ interpretationspithrôwn [explanations, understandings] belong to Godʼĕlôhîym [Elohim, the all-knowing One] Tell me your dreamsçâphar [share with me your visions, your nighttime experiences]

Word
Listen & take awayGenesis 40
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 8 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (Li) — no per-word recordings of the Hebrew exist to link to.
Take it away
Genesis 40:8quick helps
In a sentenceJoseph engages with the Egyptian officials about their dreams, pointing to God as the source of interpretation.
Who is speakingJoseph, addressing the officials in Pharaoh's custody.
Where we areIn the context of Joseph's time in prison, interpreting dreams becomes a significant theme.
The hard wordפִּתְרֹנִ֔ים
Take awayInterpretations belong to God; Joseph seeks to reveal their dreams' meanings.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectיוֹסֵף verbאָמַר The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 40:8

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 Dreamsgenerated

7So he asked the officials of Pharaoh who were in custody with him in his master’s house, “Why are your faces so downcast today?”
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.”
9So the chief cupbearer told Joseph his dream: “In my dream there was a vine before me,
10and on the vine were three branches. As it budded, its blossoms opened and its clusters ripened into grapes.

Genesis 40:8 shows Joseph conversing with Pharaoh's officials who are troubled by their dreams. Joseph, recognizing their distress, offers to help them by pointing out that interpretations belong to God. This interaction highlights Joseph's role as a dream interpreter and sets the stage for his eventual rise to power in Egypt, as seen in Genesis 41:14.


Cross References

ReferenceText (BSB)
1Genesis 41:15–16Pharaoh said to Joseph, “I had a dream, and no one can interpret it. But I have heard it said of you that when you hear a dream you can interpret it.”
2Job 33:15–16In a dream, in a vision in the night, when deep sleep falls upon men as they slumber on their beds,
3Psalm 25:14The LORD confides in those who fear Him, and reveals His covenant to them.
4Isaiah 8:19When men tell you to consult the spirits of the dead and the spiritists who whisper and mutter, shouldn’t a people consult their God instead? Why consult the dead on behalf of the living?
5Daniel 2:11–28What the king requests is so difficult that no one can tell it to him except the gods, whose dwelling is not with mortals.”

The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to


The Key Word פִּתְרֹנִ֔ים, pit.ro.Nimgenerated

The noun פִּתְרֹן (pitron) refers to an interpretation or explanation, particularly of dreams. It is derived from the root that conveys the idea of opening up or clarifying something, which is essential in the context of dreams where meanings are often hidden.

In this verse, Joseph emphasizes that interpretations are not merely human endeavors but belong to God, highlighting the divine aspect of understanding dreams.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.


Sentence Structuregenerated

The main verb is יֹּאמְר֣וּ (they said), which governs the entire sentence. It introduces the dialogue of the officials and Joseph's response.

The structure includes several clauses: the officials' statement about their dreams, Joseph's question about interpretations, and the imperative for them to recount their dreams, emphasizing the flow of conversation.


Septuagint Backgroundgenerated

The Septuagint translates יֹּאמְר֣וּ as εἶπαν (eipan), meaning 'they said,' which aligns with the Hebrew meaning.

The choice of διηγήσασθε for סַפְּרוּ indicates a broader interpretation, suggesting a recounting or telling, which may imply a more detailed narrative than simply stating.


In plain words — the whole versegenerated

Genesis 40:8 shows Joseph talking to Pharaoh's officials about their dreams. They express their worry because no one can explain their dreams. Joseph tells them that interpretations belong to God and asks them to share their dreams with him.


Frequently Asked Questionsgenerated

What does Joseph mean by saying interpretations belong to God?

Joseph is indicating that only God can reveal the true meaning of dreams, emphasizing the divine source of understanding.

Why are the officials troubled by their dreams?

They are likely confused or scared by the dreams and feel they lack someone who can explain their significance.

What role does Joseph play in this narrative?

Joseph acts as a mediator between the officials and God, offering to interpret their dreams through divine insight.

How does this interaction set the stage for Joseph's future?

This moment highlights Joseph's gift of interpretation, which eventually leads to his rise in Pharaoh's court, as he becomes known for his ability to understand dreams.


Reflection Questionsgenerated

  1. What dreams have I experienced that I feel need interpretation, and how might I seek understanding?
  2. How can I recognize God's hand in my life when faced with uncertainty or confusion?
  3. In what ways can I share my experiences with others to help them find clarity, as Joseph did?
  4. How does Joseph's reliance on God for interpretations inspire me in my own challenges?

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Genesis 40:8 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

And they said unto him, we have dreamed a dream,.... Each of them: and [there is] no interpreter of it; in that place in which they were, the prison; otherwise there were persons enough in the land

Read John Gill on Genesis 40 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

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. They dreamed a dream.

Read Robert Jamieson on Genesis 40 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

There is no interpreter of it, to wit, with us, or to whom we can now resort; for otherwise there were many in Egypt of that profession, . Do not interpretations belong to God? In vain do you expect such things from your wise men, for it is only that God who sends these dreams that can interpret them, and to him you should seek for it. Tell me, who am the servant of the true God, who useth to communicate his secrets to his people, and who, I doubt not, will hear my prayers for this mercy. This he spoke by special direction and instinct from God, who had given this gift to him.

Read Matthew Poole on Genesis 40 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Genesis 40:8 And they said unto him, We have dreamed a dream, and [there is] no interpreter of it. And Joseph said unto them, [Do] not interpretations [belong] to God? tell me [them], I pray you.Ver. 8. And there is no interpreter.] The superstitious Egyptians did curiously observe their dreams; and commonly repaired to the soothsayers for an interpretation. Joseph calls these idolaters from their superstitions vanities to the living God; as Isaiah did those of his time, and Daniel those of his. He had consulted with God by prayer, and with the Scripture, which revealed sufficient direction to him, and so soon despatched the interpretation of Nebuchadnezzar’ s dream. So Joseph here; he…

Read John Trapp on Genesis 40 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(8) There is no interpreter.—In Egypt it was the business of men trained for the purpose, called in Genesis 41:8, magicians and wise men, to interpret dreams, and to such the butler and baker could have no access from their prison. But Joseph denies that art and training can really avail, and claims that the interpretation belongs to God.

Read Charles John Ellicott on Genesis 40 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 8. There is no interpreter] They either had access to none, or those to whom they applied could give them no consistent, satisfactory meaning. Do not interpretations belong to God?] God alone, the Supreme Being, knows what is in futurity; and if he have sent a significant dream, he alone can give the solution.

Read AdamClarke on Genesis 40 →
CambridgeThe Cambridge Bible for Schools and Colleges

8. none that can interpret it] The Egyptians regarded the interpretation of dreams as a science requiring special study; or as a department of magic needing special initiation. Had the two officials been at liberty, they would have each repaired to their special soothsayer or dream-interpreter for an explanation of the dream that had so greatly disturbed them. belong to God] Joseph claims that the interpretation of dreams is neither science nor magic. The man, to whom God reveals His secrets, alone can interpret them. He himself does not pretend to interpret. But, possibly, God may make use of His servant to make known His mind, cf. Genesis 41:16; Genesis 41:38-39 and Daniel 2:19; Daniel…

Read Cambridge on Genesis 40 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

8. Do not interpretations belong to God — He who had been visited with prophetic dreams in childhood, (Genesis 37:5; Genesis 37:9,) believed that God alone could interpret them. Comp. Genesis 41:16; Genesis 41:25; Genesis 41:32.

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

BSBBerean Standard Bible2020

“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.”

WEBWorld English Bible2000

They said to him, “We have dreamed a dream, and there is no one who can interpret it.” Joseph said to them, “Don’t interpretations belong to God? Please tell it to me.”

MSBMajority Standard Bible2022

“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.”

NETBNew English Translation2006

They told him, “We both had dreams, but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them to me.”

Tyndale line

KJVKing James Version1611

And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? tell me them, I pray you.

ASVAmerican Standard Version1901

And they said unto him, We have dreamed a dream, and there is none that can interpret it. And Joseph said unto them, Do not interpretations belong to God? tell it me, I pray you.

RVARevised Version, American1894

And they said unto him, We have dreamed a dream, and there is none that can interpret it. And Joseph said unto them, Do not interpretations belong to God? tell it me, I pray you.

NWBWebster's Bible1833

And they said to him, We have dreamed a dream, and there is no interpreter of it. And Joseph said to them, Do not interpretations belong to God? tell me them, I pray you.

GNVGeneva Bible1599

Who answered him, We haue dreamed, eche one a dreame, and there is none to interprete the same. Then Ioseph saide vnto them, Are not interpretations of God? tell them me nowe.

Strictly literal

DBYDarby Translation1890

And they said to him, We have dreamt a dream, and there is no interpreter of it. And Joseph said to them, [Do] not interpretations [belong] to God? tell me [your dreams], I pray you.

YLTYoung's Literal Translation1862

And they say unto him, 'A dream we have dreamed, and there is no interpreter of it;' and Joseph saith unto them, 'Are not interpretations with God? recount, I pray you, to me.'

LSVLiteral Standard Version2020

And they say to him, “We have dreamed a dream, and there is no interpreter of it”; and Joseph says to them, “Are interpretations not with God? Please recount to me.”

ILTInterlinear Literal Translation2000

And they said unto him, We have dreamed a dream, and there is none to interpret it. And Joseph said unto them, Do not interpretations belong to God? tell it to me, I pray you.

ULBUnlocked Literal Bible2017

They said to him, “We have both dreamed a dream and no one can interpret it.” Joseph said to them, “Do not interpretations belong to God? Tell me, please.”

From the Latin

DRADouay-Rheims (Challoner)1899

They answered: We have dreamed a dream, and there is nobody to interpret it to us. And Joseph said to them: Doth not interpretation belong to God? Tell me what you have dreamed.

Simplified

FBVFree Bible Version2020

“We've both had dreams but can't find anyone to explain what they mean,” they said. So Joseph told them, “Isn't God the one who can interpret the meaning of dreams? Tell me your dreams.”

BBEBible in Basic English1949

Then they said to him, We have had a dream, and no one is able to give us the sense. And Joseph said, Does not the sense of dreams come from God? what was your dream?

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.

וַandclauseverbיֹּאמְר֣וּthey.saidprepositional phrase · prepositionalאֵלָ֔יtoוhimclauseclauseobjectחֲל֣וֹםa.dreamverbחָלַ֔מְנוּwe.dreamedוּandclausepredicateאֵ֣יןthere.[is].notnoun phrase · subjectclauseverbפֹתֵ֖ר[one.who].interpretsnoun phrase · objectאֹת֑וֹitוַandclauseverbיֹּ֨אמֶרhe.saidprepositional phrase · prepositionalאֲלֵtoהֶ֜םthemsubjectיוֹסֵ֗ףJosephclauseclauseהֲ?clauseadverbialל֤וֹאnotprepositional phrase · predicateלֵֽ[belong].toאלֹהִים֙Godsubjectפִּתְרֹנִ֔ים[do].interpretationsclauseverbסַפְּרוּrecount.[it]adverbialנָ֖אpleaseprepositional phrase · prepositionalלִֽtoיme

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text presents the verse as Joseph responding to the dreams of the prisoners, stating that interpretations belong to God and asking them to tell their dreams. The Septuagint largely agrees with the Masoretic Text, with a high correspondence of 14 out of 16 words, though it has its own word order and articles. The Samaritan Pentateuch differs slightly by using the word 'אליהם' (to them) instead of the Masoretic 'אֵלָיו' (to him), but the overall message remains consistent across the witnesses.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַיֹּאמְר֣וּ אֵלָ֔יו חֲל֣וֹם חָלַ֔מְנוּ וּפֹתֵ֖ר אֵ֣ין אֹת֑וֹ וַיֹּ֨אמֶר אֲלֵהֶ֜ם יוֹסֵ֗ף הֲל֤וֹא לֵֽאלֹהִים֙ פִּתְרֹנִ֔ים סַפְּרוּ־ נָ֖א לִֽי׃

Septuagintthe Greek the translators chose, word by word
וַיֹּאמְר֣וּεἶπανאֵלָ֔יוαὐτῷחֲל֣וֹםἐνύπνιονחָלַ֔מְנוּεἴδομενוּפֹתֵ֖רοὐκאֹת֑וֹαὐτόוַיֹּ֨אמֶרεἶπενאֲלֵהֶ֜םαὐτοῖςיוֹסֵ֗ףιωσηφהֲל֤וֹאοὐξὶלֵֽאלֹהִים֙θεοῦסַפְּרוּ־διηγήσασθεנָ֖אοὖνלִֽי׃μοι

14 of the 16 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.

Samaritan Pentateuchthe Torah as the Samaritan community kept it

ויאמרו אליו חלום חלמנו ופתר אין אתו ויאמר אליהם יוסף הלוא לאלהים פתרנים ספרו נא לי

1 word differs from the Masoretic Text: אליהם (to)

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.

Genesis 40:8אָמַרand they saand they saidאָמַראֶלto himto himאֶלחֲלוֹםa dreama dreamחֲלוֹםחָלַםwe dreamedwe dreamedחָלַםפָּתַרand [is oneand [is one whoפָּתַראַ֫יִןthere notthere notאַ֫יִןאֵתthe object the object markאֵתאָמַרand he saidand he saidאָמַראֶלto themto themאֶליוֹסֵףJosephJosephיוֹסֵףלֹא¿ not¿ notלֹאאֱלֹהִים[belong] to[belong] to Godאֱלֹהִיםפִּתְרוֹן[do] interp[do] interpretaפִּתְרוֹןסָפַרrecount [itrecount [it]סָפַרנָאpleasepleaseנָאנִיto meto meנִיחָלַםbe healthybe healthyחָלַםאוֹתsign: mirasign: miraculouאוֹתפָּתַרto interprto interpretפָּתַראַ֫יִןwhere?where?אַ֫יִןיָסַףto addto addיָסַףיוֹסֵףJosephJosephיוֹסֵףאֱלֹהַּgodgodאֱלֹהַּחֲלוֹםdreamdreamחֲלוֹםכֹּהthusthusכֹּהיהוהYHWH/GodYHWH/Godיהוהפָּלַלto prayto prayפָּלַליִרְמְיָ֫הJeremiahJeremiahיִרְמְיָ֫האָפָהto baketo bakeאָפָהכְּמוֹlikelikeכְּמוֹמִגְרָשׁpasturepastureמִגְרָשׁמְנַשֶּׁהMosesMosesמְנַשֶּׁהיָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹד
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Genesis 40:8

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.

and they said to him a dream we dreamed and [is one who] interprets there not the object marker it and he said to them Joseph ¿ not [belong] to God [do] interpretations recount [it] please to me
וַיֹּאמְר֣וּvai.yo.me.Ru and they said H559 Verb · Qal · sequential imperfect third person masculine plural
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine plural
Hc/Vqw3mp
The company it keepswords that stand beside it more often than chance
and they said to him a dream we dreamed and [is one who] interprets there not the object marker it and he said to them Joseph ¿ not [belong] to God [do] interpretations recount [it] please to me
אֵלָ֔יו'e.Lav to him H413 Preposition · suffix
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶל (nearly always followed by Makkeph),

prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place

Where the limit is actually entered, into

Of direction towards anything

Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

Unto sometimes acquires from the context the sense of in addition to

Metaph. in regard to, concerning, on account of

Of rule or standard according to (rare)

Expressing presence at a spot, against, at, by, not merely after verbs implying motion

Prefixed to other preps. it combines with them the idea of motion or direction to

base

Brown-Driver-Briggs glosses

H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place

. Where the limit is actually entered, into

. Of direction towards anything

. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

. Unto sometimes acquires from the context the sense of in addition to

. Metaph. in regard to, concerning, on account of

. Of rule or standard according to (rare)

. Expressing presence at a spot, against, at, by, not merely after verbs implying motion

. Prefixed to other preps. it combines with them the idea of motion or direction to

Strong's Hebrew Dictionary

413 'el ale

(but only used in the shortened constructive form sel {el});

a primitive particle; properly, denoting motion towards, but

occasionally used of a quiescent position, i.e. near, with or

among; often in general, to:--about, according to ,after,

against, among, as for, at, because(-fore, -side), both...and,

by, concerning, for, from, X hath, in(- to), near, (out) of,

over, through, to(-ward), under, unto, upon, whether,

with(-in).

Translators Brief Hebrew Lexicon

אֶל (el) — to(wards).

1) to, toward, unto (of motion)

2) into (limit is actually entered)

2a) in among

3) toward (of direction, not necessarily physical motion)

4) against (motion or direction of a hostile character)

5) in addition to, to

6) concerning, in regard to, in reference to, on account of

7) according to (rule or standard)

8) at, by, against (of one's presence)

9) in between, in within, to within, unto (idea of motion to)

Morphologythe parsing behind the code
Berean parsing
Prep | Suff — Preposition · suffix
HRd/Sp3ms
and they said to him a dream we dreamed and [is one who] interprets there not the object marker it and he said to them Joseph ¿ not [belong] to God [do] interpretations recount [it] please to me
חֲל֣וֹםcha.Lom a dream H2472 Noun common · masculine singular absolute
65× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means a dream, which can be ordinary or have a prophetic meaning, as seen in the Bible where God communicates through dreams. It appears in the story of Joseph in Genesis. The word is also used in Joel 2:28.
Amplified meaning
experienced visions in our sleep
Tyndale gloss
dream
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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).

Brown-Driver-Briggs Hebrew Lexicon (full)

חֲלוֹם n.m. dream

ordinary dream of sleep

dreams with prophetic meaning

base

Brown-Driver-Briggs glosses

H2472 חֲלוֹם dream

Strong's Hebrew Dictionary

2472 chalowm khal-ome'

or (shortened) chalom {khal-ome'}; from 2492; a

dream:--dream(-er).

see HEBREW for 02492

Translators Brief Hebrew Lexicon

חֲלוֹם (cha.lom) — dream.

1) dream

1a) dream (ordinary)

1b) dream (with prophetic meaning)

Aramaic equivalent: che.lem (חֵ֫לֶם "dream" H2493)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

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).

American Tract Society Bible Dictionary

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…

Nave's Topical Bible

→ 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

and they said to him a dream we dreamed and [is one who] interprets there not the object marker it and he said to them Joseph ¿ not [belong] to God [do] interpretations recount [it] please to me
חָלַ֔מְנוּcha.Lam.nu we dreamed H2492 Verb · Qal · perfect first person common plural
29× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to dream, like in Genesis 37:5-10 where Joseph dreams about his future. It can also mean to recover or be in good health, as in Psalm 73:4.
Tyndale gloss
be healthy
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[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

Brown-Driver-Briggs glosses

H2492a חָלַם be healthy, strong .their young are healthy

. and restore me to health

H2492b חָלַם dream

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
HVqp1cp — Verb · Qal · perfect first person common plural
HVqp1cp
and they said to him a dream we dreamed and [is one who] interprets there not the object marker it and he said to them Joseph ¿ not [belong] to God [do] interpretations recount [it] please to me
וּפֹתֵ֖רu.fo.Ter and [is one who] interprets H6622 Conjunction · verb qal participle (active) masculine singular
9× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to interpret or explain something, like a dream. It is used in the Bible to describe understanding the meaning of a vision or message. In the KJV, it is translated as 'interpret'.
Amplified meaning
to explain, to uncover the meaning of
Tyndale gloss
to interpret
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

פָּתַר (pathar) is a Hebrew verb meaning to interpret, specifically in the context of dreams. It is a primitive root that conveys the idea of opening up or explaining something. The primary references for this word are found in Genesis 40 and 41, where it is used to describe the interpretation of dreams.

Brown-Driver-Briggs Hebrew Lexicon (full)

פָּתַר vb. interpret (dream), only Gn 40, 41

base

Brown-Driver-Briggs glosses

H6622 פָּתַר interpret (dream)

Strong's Hebrew Dictionary

6622 pathar paw-thar'

a primitive root; to open up, i.e. (figuratively) interpret

(a dream):--interpret(-ation, -er).

Translators Brief Hebrew Lexicon

פָּתַר (pa.tar) — to interpret.

(Qal) to interpret (dreams)

Aramaic equivalent: pe.shar (פְּשַׁר "to interpret" H6590)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singular
HC/Vqrmsa
and they said to him a dream we dreamed and [is one who] interprets there not the object marker it and he said to them Joseph ¿ not [belong] to God [do] interpretations recount [it] please to me
אֵ֣ין'ein there not H369 Noun common · masculine singular construct
789× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.
Amplified meaning
no interpreter, no explainer
Tyndale gloss
nothing
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought

to nothing, as nothing

cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not

אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not

in circumst. clauses

with inf. and ל׳, it is not to …

with prefixes

base

Brown-Driver-Briggs glosses

H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing

. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not

. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not

. in circumst. clauses

. with inf. and ל׳, it is not to …

. with prefixes

Strong's Hebrew Dictionary

369 'ayin ah'-yin

as if from a primitive root meaning to be nothing or not

exist; a non-entity; generally used as a negative

particle:--else, except, fail, (father-)less, be gone,

in(-curable), neither, never, no (where), none, nor, (any,

thing), not, nothing, to nought, past, un(-searchable),

well-nigh, without. Compare 370.

see HEBREW for 0370

Translators Brief Hebrew Lexicon

אַ֫יִן (a.yin) — nothing.

1) nothing, not, nought n

1a) nothing, nought neg

1b) not

1c) to have not (of possession) adv

1d) without w/prep

1e) for lack of

Morphologythe parsing behind the code
Berean parsing
Part — Noun common · masculine singular construct
HNcmsc
and they said to him a dream we dreamed and [is one who] interprets there not the object marker it and he said to them Joseph ¿ not [belong] to God [do] interpretations recount [it] please to me
אֹת֑וֹ'o.To the object marker it H853 Particle · suffix
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HTo/Sp3ms — Particle · suffix
HTo/Sp3ms
The company it keepswords that stand beside it more often than chance
and they said to him a dream we dreamed and [is one who] interprets there not the object marker it and he said to them Joseph ¿ not [belong] to God [do] interpretations recount [it] please to me
וַיֹּ֨אמֶרvai.Yo.mer and he said H559 Verb · Qal · sequential imperfect third person masculine singular
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
The company it keepswords that stand beside it more often than chance
and they said to him a dream we dreamed and [is one who] interprets there not the object marker it and he said to them Joseph ¿ not [belong] to God [do] interpretations recount [it] please to me
אֲלֵהֶ֜ם'a.le.Hem to them H413 Preposition · suffix
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶל (nearly always followed by Makkeph),

prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place

Where the limit is actually entered, into

Of direction towards anything

Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

Unto sometimes acquires from the context the sense of in addition to

Metaph. in regard to, concerning, on account of

Of rule or standard according to (rare)

Expressing presence at a spot, against, at, by, not merely after verbs implying motion

Prefixed to other preps. it combines with them the idea of motion or direction to

base

Brown-Driver-Briggs glosses

H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place

. Where the limit is actually entered, into

. Of direction towards anything

. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

. Unto sometimes acquires from the context the sense of in addition to

. Metaph. in regard to, concerning, on account of

. Of rule or standard according to (rare)

. Expressing presence at a spot, against, at, by, not merely after verbs implying motion

. Prefixed to other preps. it combines with them the idea of motion or direction to

Strong's Hebrew Dictionary

413 'el ale

(but only used in the shortened constructive form sel {el});

a primitive particle; properly, denoting motion towards, but

occasionally used of a quiescent position, i.e. near, with or

among; often in general, to:--about, according to ,after,

against, among, as for, at, because(-fore, -side), both...and,

by, concerning, for, from, X hath, in(- to), near, (out) of,

over, through, to(-ward), under, unto, upon, whether,

with(-in).

Translators Brief Hebrew Lexicon

אֶל (el) — to(wards).

1) to, toward, unto (of motion)

2) into (limit is actually entered)

2a) in among

3) toward (of direction, not necessarily physical motion)

4) against (motion or direction of a hostile character)

5) in addition to, to

6) concerning, in regard to, in reference to, on account of

7) according to (rule or standard)

8) at, by, against (of one's presence)

9) in between, in within, to within, unto (idea of motion to)

Morphologythe parsing behind the code
Berean parsing
HRd/Sp3mp — Preposition · suffix
HRd/Sp3mp
and they said to him a dream we dreamed and [is one who] interprets there not the object marker it and he said to them Joseph ¿ not [belong] to God [do] interpretations recount [it] please to me
יוֹסֵ֗ףyo.Sef Joseph H3130 Noun proper masculine
213× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Joseph means Jehovah has added, a name given to several Israelites, including the son of Jacob and Rachel. Joseph was a significant figure in the book of Genesis and the story of his brothers. He became a leader in Egypt.
Tyndale gloss
Joseph
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
Easton's Bible Dictionary

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…

Smith's Bible Dictionary

(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…

American Tract Society Bible Dictionary

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…

Hitchcock's Bible Names Dictionary

increase; addition

and they said to him a dream we dreamed and [is one who] interprets there not the object marker it and he said to them Joseph ¿ not [belong] to God [do] interpretations recount [it] please to me
הֲל֤וֹאha.Lo' ¿ not H3808 Particle · particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Part | Part — Particle · particle
HTi/Tn
The company it keepswords that stand beside it more often than chance
and they said to him a dream we dreamed and [is one who] interprets there not the object marker it and he said to them Joseph ¿ not [belong] to God [do] interpretations recount [it] please to me
לֵֽאלֹהִים֙le.lo.Him [belong] to God H430 Preposition · noun common masculine plural absolute
2,603× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Amplified meaning
Elohim, the all-knowing One
Tyndale gloss
God
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֱלֹהִים 2570 n.m.pl.

pl. in number.

rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power

divine ones, superhuman beings including God and angels

angels

gods

pl. intensive

god or goddess

godlike one

works of God, or things belongng to him

God

הָאֱלֹהִים the (true) God

אֱלֹהִים = God

base

Brown-Driver-Briggs glosses

H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power

. divine ones, superhuman beings including God and angels

. angels

. gods

. pl. intensive . god or goddess

. godlike one

. works of God, or things belongng to him

. God

. הָאֱלֹהִים the (true) God

. אֱלֹהִים = God

Strong's Hebrew Dictionary

430 'elohiym el-o-heem'

plural of 433; gods in the ordinary sense; but specifically

used (in the plural thus, especially with the article) of the

supreme God; occasionally applied by way of deference to

magistrates; and sometimes as a superlative:--angels, X

exceeding, God (gods)(-dess, -ly), X (very) great, judges, X

mighty.

see HEBREW for 0433

Translators Brief Hebrew Lexicon

אֱלֹהִים (e.lo.him) — God.

This name means "gods" (plural intensive-singular meaning), "God"

Another name of ye.ho.vah (יהוה "LORD" H3068G)

אֱלֹהִים (e.lo.him) — (LORD)-Elohe.

Combined with ye.ho.vah (יהוה "LORD" H3068)

אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.

Combined with giv.ah (גִּבְעָה "Gibeath" H1389)

Morphologythe parsing behind the code
Berean parsing
Prep | N-mp — Preposition · noun common masculine plural absolute
HR/Ncmpa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):

I. INTRODUCTION TO THE GENERAL IDEA

1. The Idea in Experience and in Thought

2. Definition of the Idea

3. The Knowledge of God

4. Ethnic Ideas of God

(1) Animism

(2) Fetishism

(3) Idolatry

(4) Polytheism

(5) Henotheism

(6) Pantheism

(7) Deism

(8) Semitic Monolatry

(9) Monotheism

II. THE IDEA OF GOD IN THE OLD TESTAMENT

1. The Course of Its Development

2. Forms of Its Manifestation

(1) The Face or Countenance of God

(2) The Voice and Word of God

(3) The Glory of God

(4) The Angel of God

(5) The Spirit of God

(6) The Name of God

(7) Occasional Forms

3. The Names of God

(1) Generic

(2) Attributive

(3) Yahweh

4. Pre-prophetic Conceptions of God

(1) Yahweh Alone Is the God of Israel

(a) His Early Worship

(b) Popular Religion

(c) Polytheistic Tendencies

(i) Coordination

(ii) Assimilation

(iii) Disintegration

(d) No Hebrew Goddesses

(e) Human Sacrifices

Easton's Bible Dictionary

God

(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).

The arguments generally adduced by theologians in proof of the being of God are:

(1.) The a priori argument, which is the testimony afforded by reason.

Smith's Bible Dictionary

(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…

American Tract Society Bible Dictionary

This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…

and they said to him a dream we dreamed and [is one who] interprets there not the object marker it and he said to them Joseph ¿ not [belong] to God [do] interpretations recount [it] please to me
פִּתְרֹנִ֔יםpit.ro.Nim [do] interpretations H6623 Noun common · masculine plural absolute
5× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This noun refers to the interpretation or explanation of something, often a dream. It is used in the Bible to describe understanding the meaning of a vision or message. In the KJV, it is translated as 'interpretation'.
Amplified meaning
explanations, understandings
Tyndale gloss
interpretation
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

פִּתְרוֹן n.m. interpretation (of a dream), only Gn 40, 41

base

Brown-Driver-Briggs glosses

H6623 פִּתְרוֹן interpretation

Strong's Hebrew Dictionary

6623 pithrown pith-rone'

or pithron {pith-rone'}; from 6622; interpretation (of a

dream):--interpretation.

see HEBREW for 06622

Translators Brief Hebrew Lexicon

פִּתְרוֹן (pit.ron) — interpretation.

interpretation

Aramaic equivalent: pe.shar (פְּשַׁר "interpretation" H6591)

Morphologythe parsing behind the code
Berean parsing
N-mp — Noun common · masculine plural absolute
HNcmpa
The company it keepswords that stand beside it more often than chance
and they said to him a dream we dreamed and [is one who] interprets there not the object marker it and he said to them Joseph ¿ not [belong] to God [do] interpretations recount [it] please to me
סַפְּרוּ־sa.pe.ru- recount [it] H5608 Verb · Piel · imperative second person masculine plural
159× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a scribe or secretary who records or inscribes information. It is used in the Bible to describe someone who counts or enumerates things. The KJV translates it as 'scribe, tell, writer'.
Amplified meaning
share with me your visions, your nighttime experiences
Tyndale gloss
to recount
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

סָפַר (safar) is a Hebrew verb meaning to count or recount, with various forms indicating actions like declaring or rehearsing. The noun form סֹפֵר (sofer) refers to a scribe or secretary. The entries highlight its use in contexts of enumeration and record-keeping, but do not present significant disagreement among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

סָפַר 107 vb. count, Pi. recount, relate

Qal 27

count things, to learn their number

number = take account of, carefully observe and consider, reckon

Niph. be counted, numbered

Pi. 67 recount, rehearse, declare

Pu. be recounted, related, rehearsed

base

סֹפֵר, סוֹפֵר n.m. enumerator, muster-officer, secretary, scribe

base

Brown-Driver-Briggs glosses

H5608a סָפַר count, Pi. recount, relate .. count things, to learn their number

. number = take account of, carefully observe and consider, reckon

. be counted, numbered

. recount, rehearse, declare

. be recounted, related, rehearsed

H5608b סֹפֵר, סוֹפֵר enumerator, muster-officer, secretary, scribe

Strong's Hebrew Dictionary

5608 caphar saw-far'

a primitive root; properly, to score with a mark as a tally

or record, i.e. (by implication) to inscribe, and also to

enumerate; intensively, to recount, i.e. celebrate:--commune,

(ac-)count; declare, number, + penknife, reckon, scribe, shew

forth, speak, talk, tell (out), writer.

Translators Brief Hebrew Lexicon

סָפַר (sa.phar) — to recount.

v

1) to count, recount, relate

1a) (Qal)

1a1) to count (things)

1a2) to number, take account of, reckon

1b) (Niphal) to be counted, be numbered

1c) (Piel) to recount, rehearse, declare

1c1) to recount (something), rehearse

1c2) to talk

1c3) to count exactly or accurately

1d) (Pual) to be recounted, be rehearsed, be related

סֹפֵר (so.pher) — secretary.

1) enumerator, muster-officer, secretary, scribe

1a) enumerator, muster-officer, secretary

1b) learned man, scribe

Aramaic equivalent: sa.pher (סָפִר "scribe" H5613)

Morphologythe parsing behind the code
Berean parsing
V-Piel-Impv-2mp — Verb · Piel · imperative second person masculine plural
HVpv2mp
and they said to him a dream we dreamed and [is one who] interprets there not the object marker it and he said to them Joseph ¿ not [belong] to God [do] interpretations recount [it] please to me
נָ֖אna' please H4994 Particle
404× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word 'nâ'' is used to express a polite request, like 'please' or 'I pray', and is often added to verbs to make them more polite. In the Bible, it appears in passages like Ezra's reading of the law to the people.
Tyndale gloss
please
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)

base

Brown-Driver-Briggs glosses

H4994 נָא I (we) pray, now (enclitic)

Strong's Hebrew Dictionary

4994 na' naw

a primitive particle of incitement and entreaty, which may

usually be rendered: "I pray," "now," or "then"; added mostly

to verbs (in the Imperative or Future), or to interjections,

occasionally to an adverb or conjunction:--I beseech (pray)

thee (you), go to, now, oh.

Translators Brief Hebrew Lexicon

נָא (na) — please.

1) I (we) pray, now, please

1a) used in entreaty or exhortation

Morphologythe parsing behind the code
Berean parsing
HTj — Particle
HTj
and they said to him a dream we dreamed and [is one who] interprets there not the object marker it and he said to them Joseph ¿ not [belong] to God [do] interpretations recount [it] please to me
לִֽי׃Li to me H9030 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

נִי (ni) — me.

Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular

Morphologythe parsing behind the code
Berean parsing
HRd/Sp1bs — Preposition · suffix
HRd/Sp1bs
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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