Genesis 41:5 — Word Study
WLCוַיִּישָׁ֕ן וַֽיַּחֲלֹ֖ם שֵׁנִ֑ית וְהִנֵּ֣ה׀ שֶׁ֣בַע שִׁבֳּלִ֗ים עֹל֛וֹת בְּקָנֶ֥ה אֶחָ֖ד בְּרִיא֥וֹת וְטֹבֽוֹת׃
BSAbut he fell back asleepyâshên▸ [to sleep again] and dreamedchâlam▸ [had a vision, to recover] a second timeshênîy [again, another] Sevenshebaʻ heads of grainshibbôl [ears of corn, Shibboleth] plumpbârîyʼ [fat, well-fed] and ripeṭôwb [healthy, good] came upʻâlâh [to ascend, grow] on oneʼechâd [united, single] stalkqâneh [branch, reed]
| Greek | English | Parsing |
|---|---|---|
| וַיִּישָׁ֕ן | and he slept | Verb, Qal, sequential imperfect third person masculine singular |
| וַֽיַּחֲלֹ֖ם | and he dreamed | Verb, Qal, sequential imperfect third person masculine singular |
| שֵׁנִ֑ית | a second [time] | Adj |
| וְהִנֵּ֣ה׀ | and there! | Conjunction, particle |
| שֶׁ֣בַע | seven | Adj |
| שִׁבֳּלִ֗ים | ears of grain | Noun common, masculine plural absolute |
| עֹל֛וֹת | [were] coming up | Verb, Qal, participle (active) feminine plural |
| בְּקָנֶ֥ה | on a stalk | Preposition, noun common masculine singular absolute |
| אֶחָ֖ד | one | Adj |
| בְּרִיא֥וֹת | fat | Adj |
| וְטֹבֽוֹת׃ | and good | Conjunction |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | but he fell back asleep and dreamed a second time: Seven heads of grain, plump and ripe, came up on one stalk. |
| KJV | And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good. |
| ASV | And he slept and dreamed a second time: and, behold, seven ears of grain came up upon one stalk, rank and good. |
| YLT | And he sleepeth, and dreameth a second time, and lo, seven ears are coming up on one stalk, fat and good, |
| WEB | He slept and dreamed a second time; and behold, seven heads of grain came up on one stalk, healthy and good. |
| BBE | But he went to sleep again and had a second dream, in which he saw seven heads of grain, full and good, all on one stem. |
Where they part company is שִׁבֳּלִ֗ים — see How Translations Differ.
The sentence has a main clause followed by two phrases that elaborate on the action and its content.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָשֵׁן
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 41:5
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 — Pharaoh's Dreamsgenerated
Genesis 41:5 describes Pharaoh's second dream, where he envisions seven healthy ears of grain growing on a single stalk. This dream is significant as it precedes the interpretation by Joseph, which reveals God's plan for Egypt during a time of famine. The imagery of grain is crucial, symbolizing abundance and sustenance, which is further developed in the subsequent verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:14 | with curds from the herd and milk from the flock, with the fat of lambs, with rams from Bashan, and goats, with the choicest grains of wheat. From the juice of the finest grapes you drank the wine. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — שִׁבֳּלִ֗ים, shi.bo.Limgenerated
The Hebrew word שִׁבֹּ֫לֶת (shibbolet) refers to 'ears of grain' and can also mean 'flowing stream.' It is derived from a root that suggests both agricultural growth and the idea of distinguishing features, as seen in its use as a password in biblical narratives.
In this context, the ears of grain symbolize prosperity and abundance, which are central themes in Pharaoh's dreams. The plural form indicates multiple instances, reinforcing the idea of a bountiful harvest.
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. The BSB uses heads of grain, which aligns with the KJV and ASV, both of which also emphasize the agricultural imagery.
Where others part company with the BSB is in the rendering of שִׁבֳּלִ֗ים. The YLT translates it as ears of corn, while the WEB opts for heads of grain. This variation highlights different interpretations of the agricultural term.
Sentence Structuregenerated
The verse consists of one main clause and several phrases describing the action and the dream's content. The finite verb וַיִּישָׁ֕ן (and he slept) initiates the sequence, with the subsequent verb וַֽיַּחֲלֹ֖ם (and he dreamed) describing the action taken during that sleep.
The structure emphasizes the sequence of events: first, Pharaoh sleeps, then he dreams. The noun phrase שִׁבֳּלִ֗ים (ears of grain) serves as the subject of the dream, highlighting the focus on the agricultural imagery.
Septuagint Backgroundgenerated
The Septuagint translates שִׁבֳּלִ֗ים as στάξυες, indicating a choice that emphasizes the physical aspect of grain. This translation aligns with the agricultural context of the dreams, focusing on the visual and tangible elements of Pharaoh's vision.
The choice of this Greek term suggests a narrowing of the Hebrew's broader implications, focusing on the grain's role in the dream rather than its symbolic meanings.
In plain words — the whole versegenerated
Genesis 41:5 tells us that Pharaoh fell asleep again and dreamed a second time about seven heads of grain that were plump and ripe, growing on a single stalk. This dream is part of a series of visions that would later be interpreted by Joseph, revealing important information about the future of Egypt.
Frequently Asked Questionsgenerated
The heads of grain in Pharaoh's dream symbolize abundance and prosperity, indicating a time of plenty before a coming famine, which Joseph later interprets.
The emphasis on the second dream highlights the importance of the message being conveyed, suggesting that it is a confirmation of the first dream's significance.
Joseph, who is known for his ability to interpret dreams, is called upon to explain the meaning of Pharaoh's dreams, which ultimately leads to his rise in power.
Pharaoh's dreams set the stage for Joseph's rise to prominence and the eventual migration of Jacob's family to Egypt, which is a pivotal moment in the Genesis narrative.
Reflection Questionsgenerated
- What do the heads of grain in Pharaoh's dream reveal about God's plans for Egypt?
- How can we understand the significance of dreams in our own lives?
- In what ways does Joseph's interpretation of dreams reflect his faith and wisdom?
- How does the theme of abundance versus scarcity play out in the story of Joseph?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Genesis 41:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he slept, and dreamed the second time,.... He fell asleep again quickly, and dreamed another dream the same night, and to the same purpose, being much of the like kind with the former: and,
Read John Gill on Genesis 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow. No JFB commentary on these verses.
Read Robert Jamieson on Genesis 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEars of corn are fit and proper resemblances of the thing here intended, both because the fertility of a land doth mainly consist in the abundance and goodness of these; and because ears of corn appearing to any in a dream, did, in the judgment of the Egyptian wise men, signify years, as Josephus notes.
Read Matthew Poole on Genesis 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 41:5 And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good.Ver. 5. And dreamed the second time.] Divine dreams use to be repeated, and to take deep impression, as this did. "Pharaoh’ s spirit was troubled"; Heb., behammered.
Read John Trapp on Genesis 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Seven ears . . . upon one stalk.—The wheat cultivated in Egypt is called triticum compositum, because it produces several ears upon the same stalk. The statement of Herodotus (ii. 36), that the Egyptians regarded it as disgraceful to feed upon wheat or barley, is disproved by the paintings in the temples, especially in the district of Thebes, which show that it was the main crop there, and its cultivation held in high honour. Maspero, Hist. Ancienne, p. 9, says, “In spite of Herodotus, the usual food of the people was wheat and other cereals, which the soil of Egypt produces in abundance.”
Read Charles John Ellicott on Genesis 41 →CambridgeThe Cambridge Bible for Schools and Colleges5. a second time] Here, as in Genesis 37:9 and Genesis 40:16, the duplication of the dream seems to place its significance beyond dispute. The resemblance of the dreams is found in (1) the number “seven”; (2) in the good products being consumed by the bad. The first dream was concerned with the sacred animal of Egypt; the second with Egypt’s chief source of wealth. rank] Heb. fat, i.e. rich and good.
Read Cambridge on Genesis 41 →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
but he fell back asleep and dreamed a second time: Seven heads of grain, plump and ripe, came up on one stalk.
He slept and dreamed a second time; and behold, seven heads of grain came up on one stalk, healthy and good.
but he fell back asleep and dreamed a second time: Seven heads of grain, plump and ripe, came up on one stalk.
Then he fell asleep again and had a second dream: There were seven heads of grain growing on one stalk, healthy and good.
Tyndale line
And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good.
And he slept and dreamed a second time: and, behold, seven ears of grain came up upon one stalk, rank and good.
And he slept and dreamed a second time: and, behold, seven ears of corn came up upon one stalk, rank and good.
And he slept and dreamed the second time: and behold, seven ears of corn came up upon one stalk, rank and good.
Againe he slept, and dreamed the second time: and beholde, seuen eares of corne grewe vpon one stalke, ranke and goodly.
Strictly literal
And he slept and dreamed the second time; and behold, seven ears of corn grew up on one stalk, fat and good.
And he sleepeth, and dreameth a second time, and lo, seven ears are coming up on one stalk, fat and good,
And he sleeps, and dreams a second time, and behold, seven ears are coming up on one stalk, fat and good,
And he slept and dreamed a second time: and, behold, seven ears of corn came up on one stalk, rank and good.
Then he slept and dreamed a second time. Behold, seven heads of grain came up on one stalk, wholesome and good.
From the Latin
He slept again, and dreamed another dream: Seven ears of corn came up upon one stalk full and fair:
Simplified
Pharaoh fell asleep again and had a second dream. Seven heads of grain were growing on one stalk, ripe and healthy.
But he went to sleep again and had a second dream, in which he saw seven heads of grain, full and good, all on one stem.
Word by word, the decisions they made
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 most of the words. However, the Samaritan Pentateuch differs in two words: it uses בריות (fat) and טובות (good) instead of the corresponding terms in the MT. The Dead Sea Scrolls show variations as well, with some words supplied by editors, indicating damage or loss in the original manuscripts.
וַיִּישָׁ֕ן וַֽיַּחֲלֹ֖ם שֵׁנִ֑ית וְהִנֵּ֣ה׀ שֶׁ֣בַע שִׁבֳּלִ֗ים עֹל֛וֹת בְּקָנֶ֥ה אֶחָ֖ד בְּרִיא֥וֹת וְטֹבֽוֹת׃
10 of the 11 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.
ויישׁן ויחלם שׁנית והנה שׁבע שׁבלים עלות בקנה אחד בריות וטובות
2 words differ from the Masoretic Text: בריות (fat), טובות (good)
[ויישן] [ויחלם] [שנית] [והנה] [שבע] שבלים עלות בקנה אחד בריאות [וטבות]
5 words on the leather — 6 supplied entire by an editor.
[ויישן] ויחלם שנית והנה [שבע] [שבלים] [עלות] [בקנה] [אחד] [בריאות] [וטבות]
3 words on the leather — 8 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 41:5
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.
יָשֵׁן (yashen) means to sleep or to go to sleep, with implications of becoming inactive or stationary. It can also refer to causing someone to sleep or enticing them to sleep. The word may suggest growing old or becoming stale, and it is associated with remaining long or being stored up.
[יָשֵׁן] vb. sleep
Qal sleep, go to sleep, and be sleep
Niph. only in deriv. sense of become inactive or stationary
Pi. causat. she made him sleep
base
H3462 יָשֵׁן sleep .sleep, go to sleep, and be sleep
. only in deriv. sense of become inactive or stationary
. causat. she made him sleep
3462 yashen yaw-shane'
a primitive root; properly, to be slack or languid, i.e. (by
implication) sleep (figuratively, to die); also to grow old,
stale or inveterate: -old (store), remain long, (make to)
sleep.
יָשֵׁן (ya.shen) — to sleep.
1) to sleep, be asleep
1a) (Qal) to sleep, go to sleep, be asleep
1b) (Niphal)
1b1) to remain a long time, be stored up
1b2) to be festering (of leprosy)
1c) (Piel) to cause to sleep, entice to sleep
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word חָלַם (chalam) has two primary meanings: to be healthy or strong, and to dream. It can refer to physical health or restoration in the Hiphil form, while the Qal form encompasses ordinary, prophetic, and false dreams. The entries indicate a connection between health and dreaming, but do not show any significant disagreement among the lexicons.
[חָלַם] vb. be healthy, strong
Qal their young are healthy
Hiph. and restore me to health
base
חָלַם vb. dream
Qal dream
Hiph. dream
base
H2492a חָלַם be healthy, strong .their young are healthy
. and restore me to health
H2492b חָלַם dream
2492 chalam khaw-lam'
a primitive root; properly, to bind firmly, i.e. (by
implication) to be (causatively to make) plump; also (through
the figurative sense of dumbness) to dream:--(cause to)
dream(-er), be in good liking, recover.
חָלַם (cha.lam) — be healthy.
1) to be healthy, be strong
1a) (Qal) to be healthy
1b) (Hiphil) to restore to health
חָלַם (cha.lam) — to dream.
1) to dream
1a) (Qal)
1a1) to dream (ordinary)
1a2) to dream (prophetic)
1a3) to dream (of false prophets)
1b) (Hiphil) to dream
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שֵׁנִי (sheniy) means 'second' and can also imply 'again' or 'another.' It is an ordinal number used to denote position or sequence, as well as to indicate repetition. The word is derived from a root meaning 'double' and appears in various contexts in the Old Testament.
שֵׁנִי m. שֵׁנִית f. 157 adj.num.ord. second
base
H8145 שֵׁנִי m. שֵׁנִית f. adj. num. ord. second
8145 sheniy shay-nee'
from 8138; properly, double, i.e. second; also adverbially,
again:--again, either (of them), (an-)other, second (time).
see HEBREW for 08138
שֵׁנִי (she.ni) — second.
1) second
1a) second (the ordinal number)
1b) again (a second time)
1c) another, other (something as distinct from something else)
Adj — AdjHAofsc
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HC/Tj — Conjunction · particleHC/Tj
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Adj — AdjHAcbsa
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
The Hebrew word שִׁבֹּ֫לֶת (*shibbolet*) has two primary meanings: 'flowing stream' and 'ear of grain.' It is derived from a root that suggests both water and growth. The term is also noted for its use as a password in biblical contexts. There is no significant disagreement among the lexicons regarding its meanings.
שִׁבֹּ֫לֶת n.f. flowing stream
base
שִׁבֹּ֫לֶת n.f. ear of grain
base
H7641a שִׁבֹּ֫לֶת flowing stream H7641b שִׁבֹּ֫לֶת ear of grain
7641 shibbol shib-bole
or (feminine) shibboleth {shib-bo'-leth}; from the same as
7640; a stream (as flowing); also an ear of grain (as growing
out); by analogy, a branch:--branch, channel, ear (of corn),
((water-))flood, Shibboleth. Compare 5451.
see HEBREW for 07640
see HEBREW for 05451
שִׁבֹּ֫לֶת (shib.bol) — stream.
flowing stream
שִׁבֹּ֫לֶת (shib.bol) — ear.
1) ear (of grain), head of grain
1a) as growing
1b) cluster
שִׁבֹּ֫לֶת (shib.bol) — Euphrates.
This name means ear (of grain), cluster
Another name of pe.rat (פְּרָת "Euphrates" H6578)
שִׁבֹּ֫לֶת (shib.bol) — Shibboleth.
means: growing ear (of grain), flowing stream
used as a password
N-fp — Noun common · masculine plural absoluteHNcmpa
gran.
See AGRICULTURE; GARNER.
Grain
Used, in Amos 9:9, of a small stone or kernel; in Matt. 13:31, of an individual seed of mustard; in John 12:24, 1 Cor. 15:37, of wheat. The Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture.
See CORN.
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Qal — Verb · Qal · participle (active) feminine pluralHVqrfpa
The Hebrew word קָנֶה (*qaneh*) refers to a stalk or reed, often associated with plants like calamus. It has various derived meanings, including measuring-rod and unit of measure (6 cubits), as well as applications in scales and lampstands. The word is built from a root that implies an erect structure, covering a range of uses from botanical to functional.
קָנֶה 62 n.m. stalk, reed
stalk of grain
water-plant, reed
calamus, aromatic reed
derived meanings:
measuring-rod
unit of measure, reed (of 6 cubits)
beam of scales, for scales themselves
shaft of lamp-stand
branches thereof
shoulder-joint
base
H7070 קָנֶה stalk, reed . stalk of grain
. water-plant, reed
. calamus, aromatic reed
. derived meanings: . measuring-rod
. unit of measure, reed (of 6 cubits)
. beam of scales, for scales themselves
. shaft of lamp-stand
. branches thereof
. shoulder-joint
7070 qaneh kaw-neh'
from 7069; a reed (as erect); by resemblance a rod
(especially for measuring), shaft, tube, stem, the radius (of
the arm), beam (of a steelyard):--balance, bone, branch,
calamus, cane, reed, X spearman, stalk.
see HEBREW for 07069
קָנֶה (qa.neh) — branch.
: branch
1) reed, stalk, bone, balances
1a) stalk
1b) water-plant, reed
1c) calamus (aromatic reed)
1d) derived meanings
1d1) measuring-rod
1d2) reed (as unit of measure-6 cubits)
1d3) beam (of scales-for scales themselves)
1d4) shaft (of lampstand)
1d5) branches (of lampstand)
1d6) shoulder-joint
קָנֶה (qa.neh) — branch: stem.
: stem/reed
1) reed, stalk, bone, balances
1a) stalk
1b) water-plant, reed
1c) calamus (aromatic reed)
1d) derived meanings
1d1) measuring-rod
1d2) reed (as unit of measure-6 cubits)
1d3) beam (of scales-for scales themselves)
1d4) shaft (of lampstand)
1d5) branches (of lampstand)
1d6) shoulder-joint
קָנֶה (qa.neh) — branch: measuring rod.
: measuring_rod
1) reed, stalk, bone, balances
1a) stalk
1b) water-plant, reed
1c) calamus (aromatic reed)
1d) derived meanings
1d1) measuring-rod
1d2) reed (as unit of measure-6 cubits)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
stok: In Ge 41:5,22 is for qaneh, "cane"; in Jos 2:6 for ets, "wood." In Ho 8:7, the Revised Version margin has "stalk" for qamah, "that which stands." The Revised Version's "standing grain" is due to this meaning of qamah in Ex 22:6, etc., but this translation spoils the figure. The meaning is, "They sow the wind, a worthless sowing, for such seed produces no stalk, it yields no grain."
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.
בָּרִיא (bariy') means 'fat' and can also imply being fatted, plump, firm, or plenteous. It is derived from related roots that suggest a sense of abundance or richness. The entries consistently emphasize its meaning related to fatness without significant disagreement.
בָּרִיא adj. fat
base
H1277 בָּרִיא fat
1277 bariy' baw-ree'
from 1254 (in the sense of 1262); fatted or plump:--fat
((fleshed), -ter), fed, firm, plenteous, rank.
see HEBREW for 01254
see HEBREW for 01262
בָּרִיא (ba.ri) — fat.
1) fat
2) (TWOT) fat, fatter, fed, firm, plenteous, rank
Also means: ber.yah (בִּרְיָה "fat" H1274)
Adj — AdjHAafpa
(chelebh, chelebh): The layer of subcutaneous fat and the compact suet surrounding the viscera and imbedded in the entrails, which, like the blood, was forbidden as food in the Mosaic code (Le 3:17). It was to be sacrificed to God by being burnt upon the altar (Le 3:16; 30). This had to be done on the very day on which a beast had been slaughtered, to remove temptation from the Israelite to use it otherwise (Ex 23:18). The law was probably a sanitary restriction, for, at an early date, leprosy, scrofula and disfiguring cutaneous diseases were thought to be caused by the use of fat as food. It was, moreover, an important pedagogical provision teaching the idea of self-denial, and the maxim that the richest and best meat of the…
Fat
(Heb. heleb) denotes the richest part of the animal, or the fattest of the flock, in the account of Abel’s sacrifice (Gen. 4:4). It sometimes denotes the best of any production (Gen. 45:18; Num. 18:12; Ps. 81:16; 147:47). The fat of sacrifices was to be burned (Lev. 3:9-11; 4:8; 7:3; 8:25; Num. 18:17. Comp. Ex. 29:13-22; Lev. 3:3-5).
It is used figuratively for a dull, stupid state of mind (Ps 17:10).
i.e. VAT, the word employed in the Authorized Version to translate the Hebrew term yekeb , in (Joel 2:24; 3:13) The word commonly used for yekeb is "winepress" or "winefat," and once "pressfat." (Haggai 2:16) The "vats" appear to have been excavated out of the native rock of the hills on which the vineyards lay.
The fat portions of animals offered in sacrifice were always to be consumed, as being the choice part and especially sacred to the Lord. The blood was also sacred, as containing the life of the animal. The Jews were forbidden to eat either, Le 3:16,17; 7:23-27.
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Conj | Adj — ConjunctionHC/Aafpa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).