Genesis 41:1 — Word Study
WLCוַיְהִ֕י מִקֵּ֖ץ שְׁנָתַ֣יִם יָמִ֑ים וּפַרְעֹ֣ה חֹלֵ֔ם וְהִנֵּ֖ה עֹמֵ֥ד עַל־ הַיְאֹֽר׃
BSAAfterhâyâh▸ [at the end of] two full yearsshâneh [a period of twenty-four months, a complete cycle of time] had passedqêts ◂PharaohParʻôh [the king of Egypt, a powerful leader] had a dreamchâlam [was given a vision, experienced a prophetic revelation] He was standingʻâmad [stood upright, firmly established] besideʻal [by, near, upon] the Nileyᵉʼôr [a river, a stream, a life-giving waterway]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִ֕י | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| מִקֵּ֖ץ | from [the] end of | Preposition, noun common masculine singular construct |
| שְׁנָתַ֣יִם | two years | Noun common, feminine dual absolute |
| יָמִ֑ים | days | Noun common, masculine plural absolute |
| וּפַרְעֹ֣ה | and Pharaoh | Conjunction, noun |
| חֹלֵ֔ם | [was] dreaming | Verb, Qal, participle (active) masculine singular |
| וְהִנֵּ֖ה | and there! | Conjunction, particle |
| עֹמֵ֥ד | [he was] standing | Verb, Qal, participle (active) masculine singular |
| עַל־ | at | Preposition |
| הַיְאֹֽר׃ | the River | Particle, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | After two full years had passed, Pharaoh had a dream: He was standing beside the Nile, |
| KJV | And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. |
| ASV | And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. |
| YLT | And it cometh to pass, at the end of two years of days that Pharaoh is dreaming, and lo, he is standing by the River, |
| WEB | At the end of two full years, Pharaoh dreamed, and behold, he stood by the river. |
| BBE | Now after two years had gone by, Pharaoh had a dream; and in his dream he was by the side of the Nile; |
Where they part company is חָלַם — see How Translations Differ.
The sentence begins with a temporal clause followed by the main action, indicating the significance of timing in the narrative.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectפַּרְעֹה
verbהָיָה
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 41:1
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 Dreamgenerated
Genesis 41:1 describes how two full years passed since Joseph's imprisonment, leading to Pharaoh's dream. This dream is crucial as it foreshadows Joseph's rise to power and the upcoming events in Egypt. The narrative emphasizes the significance of dreams in the biblical context, often serving as divine communication, as seen in other instances throughout Genesis, such as in Genesis 37:5-10.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 29:14 | Then Laban declared, “You are indeed my own flesh and blood.” After Jacob had stayed with him a month, |
| 2 | Genesis 20:3 | One night, however, God came to Abimelech in a dream and told him, “You are as good as dead because of the woman you have taken, for she is a married woman.” |
| 3 | Genesis 37:5–10 | Then Joseph had a dream, and when he told it to his brothers, they hated him even more. |
| 4 | Genesis 40:5 | both of these men—the Egyptian king’s cupbearer and baker, who were being held in the prison—had a dream on the same night, and each dream had its own meaning. |
| 5 | Judges 7:13–14 | And as Gideon arrived, a man was telling his friend about a dream. “Behold, I had a dream,” he said, “and I saw a loaf of barley bread come tumbling into the Midianite camp. It struck the tent so hard that the tent overturned and collapsed.” |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — חָלַם, cho.Lemgenerated
The verb חָלַם (chalam) means 'to dream' and is used in the context of prophetic visions. It is a Qal participle, indicating an active state of dreaming. This word connects to the broader theme of dreams as a means through which God communicates significant messages.
In this verse, Pharaoh's dreaming serves as a pivotal moment that leads to the divine revelation of future events, showing how dreams can act as vehicles for God's plans.
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 finite verb is וַיְהִ֕י, and it was, which introduces the sentence. It governs the entire clause, indicating the beginning of a new event.
The structure includes a prepositional phrase indicating the time frame (מִקֵּ֖ץ, from the end of), followed by a noun phrase that describes the duration (שְׁנָתַ֣יִם יָמִ֑ים, two years), leading to the subject (וּפַרְעֹ֣ה, and Pharaoh) and the actions he experiences.
Septuagint Backgroundgenerated
The Septuagint translates וַיְהִ֕י as ἐγένετο (egeneto), which means 'it came to pass.' This choice emphasizes the unfolding of events rather than merely stating existence.
The Greek term χάλεν corresponds to חָלַם, indicating a direct translation of the concept of dreaming, maintaining the narrative's focus on divine revelation through dreams.
In plain words — the whole versegenerated
Genesis 41:1 tells us that after two full years, Pharaoh had a dream while standing by the Nile. This moment is significant as it leads to future events involving Joseph. The dream signifies a turning point in Pharaoh's life and the history of Egypt.
Frequently Asked Questionsgenerated
Pharaoh's dream is a prophetic revelation that foreshadows significant events in Egypt, particularly the upcoming famine and Joseph's role in interpreting the dream.
The two years indicate a period of waiting and preparation, highlighting God's timing in the unfolding of events that lead to Joseph's rise to power.
Dreams in the Bible often serve as divine messages or revelations, guiding characters in their decisions and actions, as seen in the stories of Joseph and Daniel.
Pharaoh is the king of Egypt and a central figure in this narrative, whose dreams set the stage for Joseph's eventual rise and the salvation of Egypt during famine.
Reflection Questionsgenerated
- What can we learn about God's timing from the two years that passed before Pharaoh's dream?
- How do dreams in your life serve as guidance or messages from God?
- In what ways can you recognize significant moments that lead to change in your life, similar to Pharaoh's dream?
- How does Pharaoh's experience encourage you to seek understanding in your own dreams or visions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 41:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it came to pass at the end of two full years,.... It is not a clear case, as Aben Ezra observes, from whence these years are to be reckoned, whether from the time of Joseph's being put into
Read John Gill on Genesis 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. At the end of two full years.
Read Robert Jamieson on Genesis 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGENESIS CHAPTER 41 Pharaoh’ s two dreams, . He is troubled; sends for interpreters; their inability, . The chief butler, sensible of his fault, remembers Joseph, ; commends him to Pharaoh, , who causes him to be brought before him, , expecting the interpretation from him, . Joseph ascribes all to God, . Pharaoh relates his dreams to Joseph, . He interprets them, . The reason of their being doubled, . His advice to Pharaoh against the dearth to come, , which he approves of, ; appoints him governor, next himself, over the whole land, . The ensigns of dignity and stately presents conferred on him, ; also a new name, Zaphnath-paaneah, and a wife, . Joseph, now thirty years of age, makes a…
Read Matthew Poole on Genesis 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 41:1 And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.Ver. 1. At the end of two full years.] After the butler was restored; by whose intercession Joseph hoped to have been presently delivered, but was fairly deceived. So are all such sure to be, as depend upon living men (never true to them that trust in them) or deceased saints to intercede for them to God. Deus O. M. pro ineffabili sua clementia dignetur, et in Tosterum Divo Kiliano intercessore, Amplitudinem tuam contra fidei et Ecclesiae hostes tueri fortiter, et fovere suaviter, saith Eckius, in a certain Espistle to a Popish bishop. Such a prayer begs nothing but a…
Read John Trapp on Genesis 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXLI. JOSEPH PHARAOH’S DREAMS HE IS MADE OF EGYPT, AND MARRIES THERE.(1) Pharaoh dreamed.—After two years spent in the prison, the time has now come for Joseph’s elevation to power; and it is to be noticed that this was not brought about by those arts by which men usually attain to greatness, such as statesmanship, or military skill; nor was it by accident, but according to the Biblical rule, by the direct intervention of Providence. Just as centuries afterwards, Daniel rose to high office at Babylon by God making known to him the dream of Nebuchadnezzar; so here, the transplantation of Israel into Egypt is brought about by the revelation to Joseph of “what was to be hereafter.” The…
Read Charles John Ellicott on Genesis 41 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XLI Pharaoh's dream of the seven well-favoured and seven ill-favoured kine, 1-4. His dream of the seven full and seven thin ears of corn, 5-7. The magicians and wise men applied to for the interpretation of them, but could give no solution, 8. The chief butler recollects and recommends Joseph, 9-13. Pharaoh commands him to be brought out of prison, 14. Joseph appears before Pharaoh, 15, 16. Pharaoh repeats his dreams, 17-24. Joseph interprets them, 25-32, and gives Pharaoh directions how to provide against the approaching scarcity, 33-36. Pharaoh, pleased with the counsel, appoints Joseph to be superintendent of all his affairs, 37-41. Joseph receives the badges of his new office…
Read AdamClarke on Genesis 41 →CambridgeThe Cambridge Bible for Schools and Colleges1–7. Pharaoh’s Dreams 1. two full years] i.e. from the execution of the chief baker. river] Heb. Yeor, i.e. the Nile, as always in the O.T., except Job 28:10; Isaiah 33:21; Daniel 12:5-6. The Heb. word reproduces the Egyptian. According to Egyptologists it stands for the Egyptian aur, “stream,” or aur-aa, “the great stream,” Assyr. ia’uru, “stream.”
Read Cambridge on Genesis 41 →Albert Barnes1798–1870Barnes' Notes on the Bible- Joseph Was Exalted 1. יאר ye'or, “river, canal,” mostly applied to the Nile. Some suppose the word to be Coptic. 2. אחוּ 'āchû, “sedge, reed-grass, marsh-grass.” This word is probably Coptic. 8.
Read Albert Barnes 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
After two full years had passed, Pharaoh had a dream: He was standing beside the Nile,
At the end of two full years, Pharaoh dreamed, and behold, he stood by the river.
After two full years had passed, Pharaoh had a dream: He was standing beside the Nile,
At the end of two full years Pharaoh had a dream. As he was standing by the Nile,
Tyndale line
And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.
And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.
And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.
And it came to pass at the end of two full years, that Pharaoh dreamed: and behold, he stood by the river.
And two yeeres after, Pharaoh also dreamed, and beholde, he stoode by a riuer,
Strictly literal
And it came to pass at the end of two full years, that Pharaoh dreamed, and behold, he stood by the river.
And it cometh to pass, at the end of two years of days that Pharaoh is dreaming, and lo, he is standing by the River,
And it comes to pass, at the end of two years of days that Pharaoh is dreaming, and behold, he is standing by the River,
And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.
It came about at the end of two full years that Pharaoh had a dream. Behold, he stood by the Nile.
From the Latin
After two years Pharao had a dream. He thought he stood by the river,
Simplified
A full two years later, Pharaoh had a dream that he was standing beside the River Nile.
Now after two years had gone by, Pharaoh had a dream; and in his dream he was by the side of the Nile;
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 states, "וַיְהִ֕י מִקֵּ֖ץ שְׁנָתַ֣יִם יָמִ֑ים וּפַרְעֹ֣ה חֹלֵ֔ם וְהִנֵּ֖ה עֹמֵ֥ד עַל־ הַיְאֹֽר׃" The Samaritan Pentateuch agrees with the Masoretic Text word for word. The Septuagint matches 9 of the 10 words but presents them in a different order and structure. The Dead Sea Scrolls contain partial texts; 4Q3 has three words, with one partly restored and six supplied by an editor, while 4Q5 has four words, with six also supplied by an editor. Overall, the Samaritan Pentateuch and the Masoretic Text align closely, while the Septuagint and Dead Sea Scrolls show some variations and restorations.
וַיְהִ֕י מִקֵּ֖ץ שְׁנָתַ֣יִם יָמִ֑ים וּפַרְעֹ֣ה חֹלֵ֔ם וְהִנֵּ֖ה עֹמֵ֥ד עַל־ הַיְאֹֽר׃
9 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויהי מקץ שׁנתים ימים ופרעה חלם והנה עמד על היאר
Agrees with the Masoretic Text here, word for word.
[ויהי] [מקץ] [שנתים] [ימים] [ופרעה] חלם והנה עמד על [היאר]
3 words on the leather — 1 partly restored, 6 supplied entire by an editor.
[ויהי] [מקץ] [שנתים] [ימים] [ופרעה] [חלם] והנה עומד על היאר
4 words on the leather — 6 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 41:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
קֵץ (qets) means 'end,' typically referring to a point in time or space. It is often used in the phrase מִקֵּץ, meaning 'at the end of a definite time.' The word is derived from a root that implies extremity or limit.
קֵץ 68 n.m. end
end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
end, in space
base
H7093 קֵץ end . end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
. end, in space
7093 qets kates
contracted from 7112; an extremity; adverbially (with
prepositional prefix) after:--+ after, (utmost) border, end,
(in-)finite, X process.
see HEBREW for 07112
קֵץ (qets) — end.
1) end
1a) end, at the end of (of time)
1b) end (of space)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
Adj — Noun common · feminine dual absoluteHNcfda
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HNcmpa — Noun common · masculine plural absoluteHNcmpa
The Hebrew word פַּרְעֹה (*par'oh*) means 'Pharaoh,' which is a title for Egyptian kings. It is derived from Egyptian and is commonly associated with various rulers mentioned throughout the Old Testament, including those during the time of the Patriarchs and the Divided Monarchy. The term translates to 'great house,' reflecting its significance in ancient Egypt.
פַּרְעֹה 275 n.m. Pharaoh, title of Egyptian kings
base
H6547 פַּרְעֹה Pharaoh, title of Egyptian kings
6547 Par`oh par-o'
of Egyptian derivation; Paroh, a general title of Egyptian
kings:--Pharaoh.
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of the Patriarchs, first mentioned at Gen.12.15
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of the Patriarchs, first mentioned at Gen.37.36
Also named: Pharaō (Φαραώ "Pharaoh" G5328)
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of Egypt and Wilderness, first mentioned at Exo.1.11
Also named: Pharaō (Φαραώ "Pharaoh" G5328H)
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of Egypt and Wilderness, first mentioned at Exo.3.10
Also named: Pharaō (Φαραώ "Pharaoh" G5328I)
§ Pharaoh = "great house"
Conj | N-proper — Conjunction · nounHC/Ntmsa
fa'-ro, fa'-ra-o (par`oh; Pharao); Egyptian per aa, "great house"):em; the King James Version Pharacim): One of the families of temple-servants who returned with Zerubbabel (1 Esdras 5:31; not found in Ezra or Nehemiah).
1. The Use of Name in Egypt:
Many and strange differences of opinion have been expressed concerning the use of this name in Egypt and elsewhere, because of its importance in critical discussions (see below). Encyclopaedia Biblica says "a name given to all Egyptian kings in the Bible"; it also claims that the name could not have been received by the Hebrews before 1000 BC. HDB (III, 819) says that a letter was addressed to Amenhotep as "Pharaoh, lord of," etc. According to Winckler's theory of a North Arabian Musri, it was the Hebrews alone in ancient times who adopted the term Pharaoh from the Egyptians, the name not being found even in the Tell el-Amarna Letters or…
Pharaoh
The official title borne by the Egyptian kings down to the time when that country was conquered by the Greeks. (See EGYPT.) The name is a compound, as some think, of the words Ra, the “sun” or “sun-god,” and the article phe, “the,” prefixed; hence phera, “the sun,” or “the sun-god.” But others, perhaps more correctly, think the name derived from Perao, “the great house” = his majesty = in Turkish, “the Sublime Porte.”
(1.) The Pharaoh who was on the throne when Abram went down into Egypt (Gen. 12:10-20) was probably one of the Hyksos, or “shepherd kings.” The Egyptians called the nomad tribes of Syria Shasu, “plunderers,” their king or chief Hyk, and hence the name of those invaders who conquered the native kings and established a strong government, with Zoan or Tanis as their capital. They were of…
the common title of the native kings of Egypt in the Bible, corresponding to P-ra or Ph-ra "the sun," of the hieroglyphics. Brugsch, Ebers and other modern Egyptologists define it to mean ’the great house," which would correspond to our "the Sublime Porte." As several kings are mentioned only by the title "Pharaoh" in the Bible, it is important to endeavor to discriminate them: The Pharaoh of Abraham . (Genesis 12:15) --At the time at which the patriarch went into Egypt, it is generally held that the country, or at least lower Egypt, was ruled by the Shepherd kings, of whom the first and moat powerful line was the fifteenth dynasty, the undoubted territories of which would be first entered by one coming from the east. The date at which Abraham visited Egypt was about B.C. 2081, which would accord with the time of Salatis the head of…
Is properly an Egyptian word adopted into the Hebrew, and signifies king; so that when we find this name it means everywhere the king. Thus, also, Pharaoh Hophra is simply king Hophra.
Of the kings of Egypt, there are not less than twelve or thirteen mentioned in Scripture, all of whom bore the general title of Pharaoh, except four. Along with this title, two of them have also other proper names, Necho and Hophra. The following is their order. Some of them have been identified, by the labors of Champollion and others, with kings whose proper names we know from other sources, while others still remain in obscurity. Indeed, so brief, obscure, and conflicting are the details of Egyptian history and ancient chronology, which no name before that of Shishak can be regarded as identified beyond dispute.
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
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
יְאֹר (ye'or) refers to a stream or canal, specifically associated with the Nile River in Egypt. It encompasses various watercourses, including collateral canals and trenches, and can also denote rivers in general. The term is of Egyptian origin and highlights the significance of the Nile as a primary water source.
יְאֹר, יְאוֹר n.m. stream of the Nile, stream, canal
base
H2975 יְאֹר, יְאוֹר stream of the Nile, stream, canal
2975 y`or yeh-ore'
of Egyptian origin; a channel, e.g. a fosse, canal, shaft;
specifically the Nile, as the one river of Egypt, including
its collateral trenches; also the Tigris, as the main river of
Assyria:--brook, flood, river, stream.
יְאֹר (ye.or) — Nile.
This name means river, stream, canal
Also named: shi.chor (שִׁיחוֹר "Nile" H7883H)
יְאֹר (ye.or) — stream.
1) river, stream, canal, Nile, Nile-canal
1a) stream, river (Nile)
1b) Nile-arms, Nile-canals
1c) watercourses
1d) shafts (mining)
1e) river (in general)
Art | N-proper — Particle · noun properHTd/Npl
riv'-er:
(1) The usual word is nahar (Aramaic nehar (Ezr 4:10, etc.)), used of the rivers of Eden (Ge 2:10-14), often of the Euphrates (Ge 15:18, etc.), of Abana and Pharpar (2Ki 5:12), the river of Gozan (2Ki 17:6), the river Chebar (Eze 1:1), the rivers (canals?) of Babylon (Ps 137:1), the rivers of Ethiopia (Isa 18:1; Ze 3:10). Compare nahr, the common Arabic word for "river."
River
(1.) Heb. ‘aphik, properly the channel or ravine that holds water (2 Sam. 22:16), translated “brook,” “river,” “stream,” but not necessarily a perennial stream (Ezek. 6:3; 31:12; 32:6; 34:13).
(2.) Heb. nahal, in winter a “torrent,” in summer a “wady” or valley (Gen. 32:23; Deut. 2:24; 3:16; Isa. 30:28; Lam. 2:18; Ezek. 47:9).
These winter torrents sometimes come down with great suddenness and with desolating force. A distinguished traveller thus describes his experience in this matter…
In the sense in which we employ the word viz. for a perennial stream of considerable size, a river is a much rarer object in the East than in the West. With the exception of the Jordan and the Litany, the streams of the holy land are either entirely dried up in the summer months converted into hot lanes of glaring stones, or else reduced to very small streamlets, deeply sunk in a narrow bed, and concealed from view by a dense growth of shrubs. The perennial river is called nahar by the Hebrews. With the definite article, "the river," it signifies invariably the Euphrates. (Genesis 31:21; Exodus 23:31; Numbers 24:6; 2 Samuel 10:16) etc. It is never applied to the fleeting…
This word answers in our Bible to various Hebrew terms, of which the principal are the following:
1. Yeor, an Egyptian word signifying river. It is always applied to the Nile and its various canals, except in Job 28:10 Da 12:5,6,7 2. Nahar, applied, like our word river, to constantly flowing streams, such as the Euphrates. In our version this word is sometimes rendered "flood," Jos 24:2,3, etc.
3. Nahal, a torrent-bed, or valley through which water flows in the rainy season only, Nu 34:5, etc; frequently rendered "brook," Nu 13:28 Job 6:15, etc. Such streams are to the…