Ecclesiastes 4:11 — Word Study
WLCגַּ֛ם אִם־ יִשְׁכְּב֥וּ שְׁנַ֖יִם וְחַ֣ם לָהֶ֑ם וּלְאֶחָ֖ד אֵ֥יךְ יֵחָֽם׃
BSAAgaingam ifʼim twoshᵉnayim [together, in close relationship] lie down togethershâkab▸ [to rest, to sleep] they will keep warmchâmam [have heat, be comforted] but howʼêyk [in what way, by what means] can oneʼechâd [alone, isolated]
| Greek | English | Parsing |
|---|---|---|
| גַּ֛ם | also | Adverb |
| אִם־ | if | Particle |
| יִשְׁכְּב֥וּ | they will lie down | Verb, Qal, imperfect third person masculine plural |
| שְׁנַ֖יִם | two [people] | Adj |
| וְחַ֣ם | and it will be warm | Verb, Qal, sequential perfect third person masculine singular |
| לָהֶ֑ם | to them | Preposition, suffix |
| וּלְאֶחָ֖ד | and to one [person] | Conjunction, preposition |
| אֵ֥יךְ | how? | Particle |
| יֵחָֽם׃ | will it be warm | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Again, if two lie down together, they will keep warm; but how can one keep warm alone? |
| KJV | Again, if two lie together, then they have heat: but how can one be warm alone? |
| ASV | Again, if two lie together, then they have warmth; but how can one be warm alone? |
| YLT | Also, if two lie down, then they have heat, but how hath one heat? |
| WEB | Again, if two lie together, then they have warmth; but how can one keep warm alone? |
| BBE | So again, if two are sleeping together they are warm, but how may one be warm by himself? |
The translations agree on the meaning of the verse, emphasizing the importance of companionship.
The sentence is structured with a main clause followed by a result clause and a question clause, highlighting the contrast between companionship and isolation.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשְׁנַיִם
verbשָׁכַב
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 — Ecclesiastes 4:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Value of Companionshipgenerated
Ecclesiastes 4:11 discusses the necessity of companionship, illustrating how two people can provide warmth to one another, while one alone struggles to find comfort. This theme is part of a broader reflection on the human experience of loneliness and the benefits of relationships, as seen throughout the chapter.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 1:1–2 | Now King David was old and well along in years, and though they covered him with blankets, he could not keep warm. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — אֵ֥יךְ, 'eikhgenerated
The word אֵ֥יךְ ('eikh) is a particle that means 'how?' It is used to inquire about the manner or means of something, expressing curiosity or surprise. In this context, it emphasizes the impossibility of warmth for one alone, highlighting the need for companionship.
This word appears in various forms throughout the Old Testament, often introducing questions or expressing lamentation. Its use here underscores the contrast between togetherness and isolation.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meaning.
Sentence Structuregenerated
The main verb יִשְׁכְּב֥וּ (they will lie down) governs the sentence, with two clauses following: one detailing the action of lying down and the other questioning the possibility of warmth for one alone. The structure emphasizes the contrast between the two and the one.
The word order places emphasis on the companionship of two, leading into the question of how one can find warmth alone.
Septuagint Backgroundgenerated
The Septuagint translates אֵ֥יךְ as πῶς, indicating a direct inquiry into the means of warmth for one. This choice aligns closely with the Hebrew, maintaining the interrogative nature of the original text.
The Greek rendering retains the essence of the question posed in the Hebrew, emphasizing the necessity of companionship.
In plain words — the whole versegenerated
Ecclesiastes 4:11 tells us that if two people lie down together, they can keep warm. However, it questions how a single person can stay warm alone. This highlights the importance of companionship in our lives.
Frequently Asked Questionsgenerated
It signifies the physical and emotional comfort that companionship provides.
It emphasizes the difficulties of isolation and the need for human connection.
It reflects on the value of relationships and the human experience, which is a recurring theme in the book.
It teaches that friendships are essential for support and comfort in life.
Reflection Questionsgenerated
- In what ways have I experienced the warmth of companionship in my life?
- How can I be a source of comfort to others in my relationships?
- What are some challenges I face in maintaining close relationships?
- How does this verse encourage me to seek out or strengthen my friendships?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ecclesiastes 4:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAgain, if two lie together, then they have heat,.... The Targum adds, in the winter; when it is a cold season, they warm one another by lying together.
Read John Gill on Ecclesiastes 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAgain, if two lie together, then they have heat: but how can one be warm alone?
Read Robert Jamieson on Ecclesiastes 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey have heat; they will be sooner warm in a cold bed and cold season. How can one be warm alone? not so soon nor so thoroughly.
Read Matthew Poole on Ecclesiastes 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 4:11 Again, if two lie together, then they have heat: but how can one be warm [alone]?Ver. 11. Again, if two lie together, then they have heat.] Heat of zeal and good affection. "Did not our hearts burn within us," said those two disciples, when Christ once made the third with them, and by holy conference kindled them. So when Silas and Timotheus came from Macedonia, Paul was "pressed in spirit." Warm he was before, but now all of a light fire, as it were. Those dull daughters of Jerusalem, by hearing the spouse describe her beloved, as she doth from tip to toe, were fired up with desire to join with her in seeking after him whom her soul loved. The lying together of the dead…
Read John Trapp on Ecclesiastes 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) They have heat.—The nights in Palestine were often very cold, and it would seem (Exodus 22:26) that it was common to sleep without any cover but the ordinary day garment; though see Isaiah 28:20.
Read Charles John Ellicott on Ecclesiastes 4 →CambridgeThe Cambridge Bible for Schools and Colleges11. if two lie together] Here again the experience of travel comes before us. Sleeping on a cold and stormy night, under the same coverlet, or in Eastern houses, with their unglazed windows and many draughts, two friends kept each other warm, while one resting by himself would have shivered in discomfort. Commonly as in Exodus 22:6, the mantle of the day served also as the blanket of the night. So, of course, it would be with those who travelled according to the rule of Mat 10:10.
Read Cambridge on Ecclesiastes 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. How can one be warm — The ordinary people of Palestine to this time, as did all the ancients, lie down at night in the usual clothing of the day.
Read Daniel Denison Whedon on Ecclesiastes 4 →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
Again, if two lie down together, they will keep warm; but how can one keep warm alone?
Again, if two lie together, then they have warmth; but how can one keep warm alone?
Again, if two lie down together, they will keep warm; but how can one keep warm alone?
Furthermore, if two lie down together, they can keep each other warm, but how can one person keep warm by himself?
Tyndale line
Again, if two lie together, then they have heat: but how can one be warm alone?
Again, if two lie together, then they have warmth; but how can one be warm alone?
Again, if two lie together, then they have warmth: but how can one be warm alone?
Again, if two lie together, then they have heat: but how can one be warm alone ?
Also if two sleepe together, then shall they haue heate: but to one how should there be heate?
Strictly literal
Again, if two lie together, then they have warmth; but how can one alone be warm?
Also, if two lie down, then they have heat, but how hath one heat?
Also, if two lie down, then they have heat, but how has one heat?
Also, if two lie together, then will they become warm; but how can one person alone become warm?
If two lie down together, they can be warm, but how can one be warm alone?
From the Latin
And if two lie together, they shall warm one another: how shall one alone be warmed?
Simplified
In the same way, if two people lie down together, they keep each other warm, but you can't keep yourself warm if you're alone.
So again, if two are sleeping together they are warm, but how may one be warm by himself?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with a complete match of the nine words. This consistency indicates a shared understanding of the text's meaning across these traditions.
גַּ֛ם אִם־ יִשְׁכְּב֥וּ שְׁנַ֖יִם וְחַ֣ם לָהֶ֑ם וּלְאֶחָ֖ד אֵ֥יךְ יֵחָֽם׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 Ecclesiastes 4:11
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
The Hebrew word שָׁכַב (shakab) is a primitive root meaning 'to lie down.' It covers a range of meanings including resting, lodging, engaging in sexual relations, and lying down in death. The word appears in various forms, such as Qal, Niphal, Pual, Hiphil, and Hophal, indicating different nuances of lying down. Notably, it can also figuratively mean to relax.
שָׁכַב 212 vb. lie down
Qal
lie down
= lodge (for night)
of sexual relations, lie with
lie down in death
esp. in phr. lie down with his fathers
fig. = relax
Niph. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
Hiph. lay
Hoph. laid
base
H7901 שָׁכַב lie down .. lie down
. = lodge (for night)
. of sexual relations, lie with
. . lie down in death
. esp. in phr. lie down with his fathers
. fig. = relax
. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
. lay
. laid
7901 shakab shaw-kab'
a primitive root; to lie down (for rest, sexual connection,
decease or any other purpose):--X at all, cast down,
((lover-))lay (self) (down), (make to) lie (down, down to
sleep, still with), lodge, ravish, take rest, sleep, stay.
שָׁכַב (sha.khav) — to lie down: lay down.
: lay_down/lie_with
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: sleep.
: sleep/rest
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: have sex.
: have_sex
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcbda
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
חָמַם (chamam) is a Hebrew verb meaning to be or become warm. It can refer to physical warmth, as well as metaphorical heat, such as passion or arousal. The verb appears in various forms, including Qal (to grow warm), Niphal (to inflame oneself), Piel (to warm), and Hithpael (to warm oneself). The entries indicate its use in contexts like conception and idolatry.
[חָמַם] vb. be or become warm
Qal
lit., be or grow warm
fig.
of heat in conception (animals)
Niph. inflame oneself with, of idolatry.
Pi. keep eggs warm
Hithp. warm oneself
base
H2552 חָמַם be or become warm
2552 chamam khaw-mam'
a primitive root; to be hot (literally or
figuratively):--enflame self, get (have) heat, be (wax) hot,
(be, wax) warm (self, at).
חָמַם (cha.mam) — to warm.
1) to be hot, become warm
1a) (Qal)
1a1) to be or grow warm
1a2) of passion (fig.)
1b) (Niphal) to become aroused, inflame oneself with
1c) (Piel) to warm
1d) (Hithpael) to warm oneself
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
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)
Conj | Prep | Adj — Conjunction · prepositionHC/R/Acfsa
אֵיךְ (*'eyk*) and its variants express the concept of 'how?' in various contexts, functioning as both interrogative and exclamatory forms. The entries indicate that it can also imply 'where' and is used in expressions of lamentation or satisfaction. The word appears in different spellings, reflecting its usage in the Old Testament.
אֵיךְ 69 adv.
interrog. How?
as an exclam. How!
base
אֵיכָה adv.
interrog. In what manner?
exclam. How!
Where?
base
אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
base
H349a אֵיךְ . interrog. How?
. as an exclam. How!
H349b אֵיכָה . interrog. In what manner?
. as an exclam. How!
H349c אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
349 'eyk ake
also eykah {ay-kaw'}; and teykakah {ay-kaw'-kah}; prolonged
from 335; how? or how!; also where:--how, what.
see HEBREW for 0335
אֵיךְ (ekh) — how?.
interrog adv
how?
אֵיכָה (e.khah) — how?.
interrog adv
1) how?
interj
2) how! (in lamentation)
3) expression of satisfaction
אֵיכָ֫כָה (e.kha.khah) — how?.
how?
Another spelling of ekh (אֵיךְ "how?" H0349A)
Part — ParticleHTi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
חָמַם (chamam) is a Hebrew verb meaning to be or become warm. It can refer to physical warmth, as well as metaphorical heat, such as passion or arousal. The verb appears in various forms, including Qal (to grow warm), Niphal (to inflame oneself), Piel (to warm), and Hithpael (to warm oneself). The entries indicate its use in contexts like conception and idolatry.
[חָמַם] vb. be or become warm
Qal
lit., be or grow warm
fig.
of heat in conception (animals)
Niph. inflame oneself with, of idolatry.
Pi. keep eggs warm
Hithp. warm oneself
base
H2552 חָמַם be or become warm
2552 chamam khaw-mam'
a primitive root; to be hot (literally or
figuratively):--enflame self, get (have) heat, be (wax) hot,
(be, wax) warm (self, at).
חָמַם (cha.mam) — to warm.
1) to be hot, become warm
1a) (Qal)
1a1) to be or grow warm
1a2) of passion (fig.)
1b) (Niphal) to become aroused, inflame oneself with
1c) (Piel) to warm
1d) (Hithpael) to warm oneself
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms