Genesis 41:11 — Word Study
WLCוַנַּֽחַלְמָ֥ה חֲל֛וֹם בְּלַ֥יְלָה אֶחָ֖ד אֲנִ֣י וָה֑וּא אִ֛ישׁ כְּפִתְר֥וֹן חֲלֹמ֖וֹ חָלָֽמְנוּ׃
BSAOneʼechâd nightlayil [in a single evening, during the darkness] both [the chief baker]hûwʼ and Iʼănîy [the narrator, Joseph] had dreamschâlam▸ [visions, prophetic messages] ◂[and] eachʼîysh dreamchălôwm [prophetic vision, revelation] had its own meaningpithrôwn [interpretation, explanation, like a prophetic sign]
| Greek | English | Parsing |
|---|---|---|
| וַנַּֽחַלְמָ֥ה | and we dreamed ! | Verb qal sequential imperfect first person common plural, suffix |
| חֲל֛וֹם | a dream | Noun common, masculine singular absolute |
| בְּלַ֥יְלָה | in a night | Preposition, noun common masculine singular absolute |
| אֶחָ֖ד | one | Adj |
| אֲנִ֣י | I | Pronoun |
| וָה֑וּא | and he | Conjunction, pronoun |
| אִ֛ישׁ | each | Noun common, masculine singular absolute |
| כְּפִתְר֥וֹן | according to [the] interpretation of | Preposition, noun common masculine singular construct |
| חֲלֹמ֖וֹ | dream his | Noun common masculine singular construct, suffix |
| חָלָֽמְנוּ׃ | we dreamed | Verb, Qal, perfect first person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | One night both the chief baker and I had dreams, and each dream had its own meaning. |
| KJV | And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream. |
| ASV | and we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream. |
| YLT | and we dream a dream in one night, I and he, each according to the interpretation of his dream we have dreamed. |
| WEB | We dreamed a dream in one night, he and I. Each man dreamed according to the interpretation of his dream. |
| BBE | And we had a dream on the same night, the two of us, and the dreams had a special sense. |
Where they part company is חֲל֛וֹם — see How Translations Differ.
The sentence is structured with a main clause followed by descriptive phrases, emphasizing the timing and significance of the dreams.
3 commentators on this verse
Gill, Jamieson, Trapp & more — read them ›
clause
verbחָלַם
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 41:11
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 — Joseph's Dreams in Prisongenerated
Genesis 41:11 describes a pivotal moment when Joseph and the chief baker had dreams that would lead to significant interpretations. This event occurs while they are imprisoned, highlighting the role of dreams in divine communication. Joseph later interprets these dreams, which foreshadow his own rise to power in Egypt, as seen in the preceding chapters of Genesis.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 40:5–8 | 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. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — חֲל֛וֹם, cha.Lomgenerated
The Hebrew word חֲלוֹם (chalowm) means 'dream' and can refer to both ordinary dreams and those with prophetic significance. This word appears frequently in the context of divine messages, such as in Joseph's earlier dreams in Genesis 37:5-10.
The connection between dreams and divine revelation is significant in the biblical narrative. The use of חֲלוֹם here emphasizes that the dreams experienced by Joseph and the baker are not mere fantasies but carry important meanings that will be interpreted.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses had dreams and each dream had its own meaning.
Sentence Structuregenerated
The main verb is חָלָֽמְנוּ, we dreamed, which governs the entire clause. The structure includes a prepositional phrase indicating the time of the dreams, and a noun phrase that describes the dreams themselves.
The Hebrew word order places emphasis on the act of dreaming first, followed by the subjects involved, indicating that both Joseph and the chief baker are equally important in this narrative.
Septuagint Backgroundgenerated
The Septuagint translates חֲל֛וֹם as ἐνύπνιον — dream — which carries a similar meaning but is more general. This choice reflects a broader understanding of dreams in the Greek context.
The use of εἴδομεν for וַנַּֽחַלְמָ֥ה indicates a straightforward rendering of the verb, emphasizing the shared experience of dreaming.
In plain words — the whole versegenerated
Genesis 41:11 tells us that one night, Joseph and the chief baker both had dreams, each with its own meaning. This moment is crucial as it leads to Joseph interpreting the dreams, which is a significant event in his life.
Frequently Asked Questionsgenerated
The dreams signify divine communication and foreshadow future events, particularly Joseph's rise to power.
Dreams often serve as a means for God to communicate His plans and intentions, as seen throughout the Bible.
Joseph's ability to interpret dreams leads to his eventual rise in Pharaoh's court, demonstrating the importance of divine guidance.
Interpretation refers to understanding the meanings behind the dreams, which are often prophetic and reveal God's plans.
Reflection Questionsgenerated
- How do I understand the significance of dreams or visions in my own life?
- In what ways can I seek to interpret the experiences I have as messages or guidance?
- What role does divine communication play in my understanding of my life's direction?
- How can I be open to recognizing signs or messages in my daily experiences?
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on Genesis 41:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd we dreamed a dream in one night, I and he,.... In one and the same night: we dreamed each man according to the interpretation of his dream; they both dreamed exactly what should befall them, as
Read John Gill on Genesis 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen spake the chief butler unto Pharaoh, saying, I do remember my faults this day: Chief butler ... I do remember my faults.
Read Robert Jamieson on Genesis 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 41:11 And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.Ver. 11. Each man according to the interpretation.] That is, no vain dream, but significant, and deserving an interpreter.
Read John Trapp 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
One night both the chief baker and I had dreams, and each dream had its own meaning.
We dreamed a dream in one night, he and I. Each man dreamed according to the interpretation of his dream.
One night both the chief baker and I had dreams, and each dream had its own meaning.
We each had a dream one night; each of us had a dream with its own meaning.
Tyndale line
And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.
and we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.
and we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.
And we dreamed a dream in one night, I and he: we dreamed each man according to the interpretation of his dream.
Then we dreamed a dreame in one night, both I, and he: we dreamed eche man according to the interpretation of his dreame.
Strictly literal
And we dreamed a dream in one night, I and he; we dreamed each according to the interpretation of his dream.
and we dream a dream in one night, I and he, each according to the interpretation of his dream we have dreamed.
and we dream a dream in one night, I and he, each according to the interpretation of his dream we have dreamed.
And we dreamed a dream in one night, I and he; we dreamed each in accordance with the interpretation of his dream.
We dreamed a dream the same night, he and I. We dreamed each man according to the interpretation of his dream.
From the Latin
Where in one night both of us dreamed a dream foreboding things to come.
Simplified
We each had a dream. They were different dreams, each with its own meaning.
And we had a dream on the same night, the two of us, and the dreams had a special sense.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Genesis 41:11 states, 'וַנַּֽחַלְמָ֥ה חֲל֛וֹם בְּלַ֥יְלָה אֶחָ֖ד אֲנִ֣י וָה֑וּא אִ֛ישׁ כְּפִתְר֥וֹן חֲלֹמ֖וֹ חָלָֽמְנוּ׃' The Septuagint agrees with the Masoretic Text in meaning, matching all ten words in a word-by-word correspondence, although its word order and articles differ. The Samaritan Pentateuch differs from the Masoretic Text by using the word 'נחלם' (wadi) instead of 'נחלמָה' (we dreamed), which changes the grammatical structure slightly. The Dead Sea Scrolls fragment 4Q3 contains four words from this verse, specifically 'ונחלם חלום בלילה אחד,' confirming part of the Masoretic Text but leaving out the rest of the verse.
וַנַּֽחַלְמָ֥ה חֲל֛וֹם בְּלַ֥יְלָה אֶחָ֖ד אֲנִ֣י וָה֑וּא אִ֛ישׁ כְּפִתְר֥וֹן חֲלֹמ֖וֹ חָלָֽמְנוּ׃
10 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.
ונחלם חלום בלילה אחד אני והוא אישׁ כפתרון חלמו חלמנו
1 word differs from the Masoretic Text: נחלם (wadi)
ונחלם חלום בלילה אחד
4 words of the verse are on this fragment. The rest of the verse is not on it.
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 41:11
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.
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-1cp | Suff — Verb qal sequential imperfect first person common plural · suffixHc/Vqw1cp/Sh
The Hebrew word חֲלוֹם (chalowm) means 'dream' and can refer to both ordinary dreams and those with prophetic significance. It is derived from a root that suggests a connection to dreaming. The Aramaic equivalent is חֵ֫לֶם (chelem).
חֲלוֹם n.m. dream
ordinary dream of sleep
dreams with prophetic meaning
base
H2472 חֲלוֹם dream
2472 chalowm khal-ome'
or (shortened) chalom {khal-ome'}; from 2492; a
dream:--dream(-er).
see HEBREW for 02492
חֲלוֹם (cha.lom) — dream.
1) dream
1a) dream (ordinary)
1b) dream (with prophetic meaning)
Aramaic equivalent: che.lem (חֵ֫לֶם "dream" H2493)
N-ms | Suff — Noun common · masculine singular absoluteHNcmsa
Dream
God has frequently made use of dreams in communicating his will to men. The most remarkable instances of this are recorded in the history of Jacob (Gen. 28:12; 31:10), Laban (31:24), Joseph (37:9-11), Gideon (Judg. 7), and Solomon (1 Kings 3:5). Other significant dreams are also recorded, such as those of Abimelech (Gen. 20:3-7), Pharaoh’s chief butler and baker (40:5), Pharaoh (41:1-8), the Midianites (Judg. 7:13), Nebuchadnezzar (Dan. 2:1; 4:10, 18), the wise men from the east (Matt. 2:12), and Pilate’s wife (27:19).
The orientals, and in particular the Jews, greatly regarded dreams, and applied for their interpretation to those who undertook to explain them. We see the antiquity of this custom in the history of Pharaoh’s butler and baker, Ge 40:1-23; and Pharaoh himself and Nebuchadnezzar are also instances. God expressly forbade his people to observe dreams, and to consult explainers of them. He condemned to death all who pretended to have prophetic dreams, even though what they foretold came to pass, if they had any tendency to promote idolatry, De 13:1-3. But they were not forbidden, when they thought they had a significant dream, to address the prophets of the Lord, or the high priest in his ephod, to have it explained. The Lord frequently made known his will in dreams, and enabled…
→ Evanescent Job 20:8
→ Vanity of Ec 5:3,7
→ INSTANCES OF
Of Abimelech,, concerning Sarah Ge 20:3
Of Jacob, concerning the ladder Ge 28:12
The ring-straked cattle Ge 31:10-13
Concerning his going down into Egypt Ge 46:2
Of Laban, concerning Jacob Ge 31:24
Of Joseph, concerning the sheaves Ge 37:5-10
Of Midianite concerning the cake of barley Jud 7:13
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsa
wun.
See NUMBER.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Conj | Pron — Conjunction · pronounHC/Pp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
פִּתְרוֹן (pithrown) means 'interpretation,' specifically in the context of dreams. It is derived from the root word for 'to explain' and is mentioned in Genesis 40 and 41. The Aramaic equivalent is פְּשַׁר (pe.shar), which also means 'interpretation.'
פִּתְרוֹן n.m. interpretation (of a dream), only Gn 40, 41
base
H6623 פִּתְרוֹן interpretation
6623 pithrown pith-rone'
or pithron {pith-rone'}; from 6622; interpretation (of a
dream):--interpretation.
see HEBREW for 06622
פִּתְרוֹן (pit.ron) — interpretation.
interpretation
Aramaic equivalent: pe.shar (פְּשַׁר "interpretation" H6591)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word חֲלוֹם (chalowm) means 'dream' and can refer to both ordinary dreams and those with prophetic significance. It is derived from a root that suggests a connection to dreaming. The Aramaic equivalent is חֵ֫לֶם (chelem).
חֲלוֹם n.m. dream
ordinary dream of sleep
dreams with prophetic meaning
base
H2472 חֲלוֹם dream
2472 chalowm khal-ome'
or (shortened) chalom {khal-ome'}; from 2492; a
dream:--dream(-er).
see HEBREW for 02492
חֲלוֹם (cha.lom) — dream.
1) dream
1a) dream (ordinary)
1b) dream (with prophetic meaning)
Aramaic equivalent: che.lem (חֵ֫לֶם "dream" H2493)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word 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
HVqp1cp — Verb · Qal · perfect first person common pluralHVqp1cp