Genesis 41:12 — Word Study
WLCוְשָׁ֨ם אִתָּ֜נוּ נַ֣עַר עִבְרִ֗י עֶ֚בֶד לְשַׂ֣ר הַטַּבָּחִ֔ים וַנְּ֨סַפֶּר־ ל֔וֹ וַיִּפְתָּר־ לָ֖נוּ אֶת־ חֲלֹמֹתֵ֑ינוּ אִ֥ישׁ כַּחֲלֹמ֖וֹ פָּתָֽר׃
BSANow a youngnaʻar [youth, from infancy to adolescence] HebrewʻIbrîy [a descendant of Eber, an Israelite] was thereshâm with usʼêth a servantʻebed [or slave, one who serves] of the captainsar [ruler, leader] of the guardṭabbâch [lifeguardsman, executioner] We told himçâphar▸ and he interpretedpâthar▸ [explained, revealed the meaning] [them]chălôwm usʼêth ◂individuallyʼîysh [to each man, according to his own dream]
| Greek | English | Parsing |
|---|---|---|
| וְשָׁ֨ם | and [was] there | Conjunction, adverb |
| אִתָּ֜נוּ | with us | Preposition, suffix |
| נַ֣עַר | a young man | Noun common, masculine singular absolute |
| עִבְרִ֗י | a Hebrew | Noun gentilic, masculine singular absolute |
| עֶ֚בֶד | a slave | Noun common, masculine singular absolute |
| לְשַׂ֣ר | of [the] commander of | Preposition, noun common masculine singular construct |
| הַטַּבָּחִ֔ים | the bodyguards | Particle, noun common masculine plural absolute |
| וַנְּ֨סַפֶּר־ | and we recounted | Verb, Piel, sequential imperfect first person common plural |
| ל֔וֹ | to him | Preposition, suffix |
| וַיִּפְתָּר־ | and he interpreted | Verb, Qal, sequential imperfect third person masculine singular |
| לָ֖נוּ | for us | Preposition, suffix |
| אֶת־ | the object marker | Particle |
| חֲלֹמֹתֵ֑ינוּ | dreams our | Noun common feminine plural construct, suffix |
| אִ֥ישׁ | each | Noun common, masculine singular absolute |
| כַּחֲלֹמ֖וֹ | according to dream his | Preposition, noun common masculine singular construct, suffix |
| פָּתָֽר׃ | he interpreted | Verb, Qal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now a young Hebrew was there with us, a servant of the captain of the guard. We told him our dreams and he interpreted them for us individually. |
| KJV | And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret. |
| ASV | And there was with us there a young man, a Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret. |
| YLT | And there [is] with us a youth, a Hebrew, servant to the chief of the executioners, and we recount to him, and he interpreteth to us our dreams, [to] each according to his dream hath he interpreted, |
| WEB | There was with us there a young man, a Hebrew, servant to the captain of the guard, and we told him, and he interpreted to us our dreams. He interpreted to each man according to his dream. |
| BBE | And there was with us a young Hebrew, the captain's servant, and when we put our dreams before him, he gave us the sense of them. |
Where they part company is עִבְרִי — see How Translations Differ.
One main clause with several phrases detailing the subject, relationship, and actions involved.
4 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
verbסָפַר
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 41:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Joseph Interprets Dreamsgenerated
Genesis 41:12 describes a moment where Joseph, a young Hebrew man, is recognized for his ability to interpret dreams while in prison. This event leads to his eventual rise to power in Egypt, showcasing how God uses circumstances for His purposes. The surrounding verses detail the dreams of the chief baker and cupbearer, which Joseph interprets accurately, leading to significant outcomes for each man.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 37:36 | Meanwhile, the Midianites sold Joseph in Egypt to Potiphar, an officer of Pharaoh and captain of the guard. |
| 2 | Genesis 39:1–20 | Meanwhile, Joseph had been taken down to Egypt, where an Egyptian named Potiphar, an officer of Pharaoh and captain of the guard, bought him from the Ishmaelites who had taken him there. |
| 3 | Genesis 40:12–19 | Joseph replied, “This is the interpretation: The three branches are three days. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — עִבְרִי, 'iv.Rigenerated
The term עִבְרִי ('iv.Ri) identifies Joseph as a Hebrew, a descendant of Eber, and signifies his cultural and ethnic identity. This word emphasizes his connection to the Israelite people and their heritage, which is crucial in the context of the narrative.
In this verse, the use of עִבְרִי highlights Joseph's status as an outsider in Egypt, which plays a significant role in the unfolding story of his life and the eventual salvation of his family during the famine.
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 finite verb וַיִּפְתָּר (vai.yif.tor), and he interpreted, governs the main action of the verse, with several phrases providing context: a prepositional phrase indicating who was present, a noun phrase describing Joseph, and another noun phrase detailing the dreams.
The structure emphasizes Joseph's role as the interpreter, with the dreams being recounted to him, highlighting the flow of communication and the significance of his interpretations.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word עִבְרִי is rendered as παῖς (pais), meaning 'boy' or 'servant'. This choice narrows the focus on Joseph's youth and servitude, which may reflect the translators' intent to emphasize his position rather than his ethnicity.
The translation choice suggests a shift in emphasis from Joseph's identity as a Hebrew to his role as a servant, which may have been significant for a Greek-speaking audience.
In plain words — the whole versegenerated
Genesis 41:12 tells us that Joseph, a young Hebrew man, was present with the chief baker and cupbearer in prison. They shared their dreams with him, and he interpreted them, showing his unique ability to understand and explain their meanings.
Frequently Asked Questionsgenerated
Being a Hebrew indicates Joseph's ethnic identity as a descendant of Eber, linking him to the Israelite people.
Joseph's ability to interpret dreams is significant as it leads to his rise in power and ultimately saves his family during the famine.
Joseph's identity as a Hebrew sets him apart in Egypt, making his journey from prisoner to ruler even more remarkable.
Dreams are central to Joseph's narrative, serving as a means through which God communicates and guides the unfolding events in his life.
Reflection Questionsgenerated
- How does Joseph's identity as a Hebrew influence his experiences in Egypt?
- What can we learn from Joseph's ability to interpret dreams?
- In what ways do dreams serve as a means of communication from God in the Bible?
- How can we apply the lessons from Joseph's story to our own lives today?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Genesis 41:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd [there was] there with us a young man,.... Who was in the prison with them, had the care of them, and waited upon them; he was then about twenty eight years of age; for it was two years ago he
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 41:12 And [there was] there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret.Ver. 12. And he interpreted to us our dreams.] And well you requited him! But better late than never, though a ready despatch doubleth the benefit. Howbeit God had an overruling hand in it, for Joseph’ s greatest good: he turneth the world’ s ingratitude to the salvation of his servants. Praestat sero quam nunquam.
Read John Trapp on Genesis 41 →CambridgeThe Cambridge Bible for Schools and Colleges12. servant to the captain of the guard] It will be remembered that, in the E story, Joseph is the slave of the captain, and not a fellow-prisoner of the chief butler.
Read Cambridge on Genesis 41 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Now a young Hebrew was there with us, a servant of the captain of the guard. We told him our dreams and he interpreted them for us individually.
There was with us there a young man, a Hebrew, servant to the captain of the guard, and we told him, and he interpreted to us our dreams. He interpreted to each man according to his dream.
Now a young Hebrew was there with us, a servant of the captain of the guard. We told him our dreams and he interpreted them for us individually.
Now a young man, a Hebrew, a servant of the captain of the guards, was with us there. We told him our dreams, and he interpreted the meaning of each of our respective dreams for us.
Tyndale line
And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret.
And there was with us there a young man, a Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret.
And there was with us there a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret.
And there was there with us a young man, a Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he interpreted.
And there was with vs a yong man, an Ebrew, seruant vnto the chiefe steward, whome when we told, he declared our dreames to vs, to euery one he declared according to his dreame.
Strictly literal
And there was there with us a Hebrew youth, a bondman of the captain of the life-guard, to whom we told [them], and he interpreted to us our dreams; to each he interpreted according to his dream.
And there [is] with us a youth, a Hebrew, servant to the chief of the executioners, and we recount to him, and he interpreteth to us our dreams, [to] each according to his dream hath he interpreted,
And there [is] with us a youth, a Hebrew, servant to the chief of the executioners, and we recount to him, and he interprets to us our dreams, [to] each according to his dream has he interpreted,
And there was with us a Hebrew lad, a servant to the captain of the guards; and we told him, and he interpreted to us our dreams; to each according to his dream did he interpret.
There was with us there a young Hebrew man, a servant of the captain of the guard. We told him and he interpreted for us our dreams. He interpreted for each of us according to his dream.
From the Latin
There was there a young man a Hebrew, servant to the same captain of the soldiers: to whom we told our dreams,
Simplified
A young Hebrew was there with us, a slave of the commander of the guard. When we told him our dreams, he interpreted for us the meaning of our different dreams.
And there was with us a young Hebrew, the captain's servant, and when we put our dreams before him, he gave us the sense of them.
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 Samaritan Pentateuch agree word for word in this verse, confirming the consistency of the text across these traditions. The Septuagint matches 13 of the 16 words in a direct correspondence, though its word order and articles differ.
וְשָׁ֨ם אִתָּ֜נוּ נַ֣עַר עִבְרִ֗י עֶ֚בֶד לְשַׂ֣ר הַטַּבָּחִ֔ים וַנְּ֨סַפֶּר־ ל֔וֹ וַיִּפְתָּר־ לָ֖נוּ אֶת־ חֲלֹמֹתֵ֑ינוּ אִ֥ישׁ כַּחֲלֹמ֖וֹ פָּתָֽר׃
13 of the 16 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ושׁם אתנו נער עברי עבד לשׂר הטבחים ונספר לו ויפתר לנו את חלמתינו אישׁ כחלמו פתר
Agrees with the Masoretic Text here, word for word.
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 41:12
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.
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Conj | Adv — Conjunction · adverbHC/D
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Suff — Preposition · suffixHRd/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
עִבְרִי (Ibriy) refers to a Hebrew or descendant of Eber, as noted in the entries. It serves both as a noun and an adjective, designating the patriarchs and the Israelites. The term is linked to the idea of being 'one from beyond,' and its first mention is in Genesis 14:13.
עִבְרִי adj. et n.gent. Hebrew
base
H5680 עִבְרִי Hebrew
5680 `Ibriy ib-ree'
patronymic from 5677; an Eberite (i.e. Hebrew) or descendant
of Eber:--Hebrew(-ess, woman).
see HEBREW for 05677
עִבְרִי (iv.ri) — Hebrew.
Someone descended from Heber (H2268)(?), first mentioned at Gen.14.13
Also named: Hebraios (Ἑβραῖος "Hebrew" G1445)
§ Hebrew = "one from beyond"
n pr
1) a designation of the patriarchs and the Israelites
adj
2) a designation of the patriarchs and the Israelites
Ngmsa — Noun gentilic · masculine singular absoluteHNgmsa
Hebrew
A name applied to the Israelites in Scripture only by one who is a foreigner (Gen. 39:14, 17; 41:12, etc.), or by the Israelites when they speak of themselves to foreigners (40:15; Ex. 1:19), or when spoken of an contrasted with other peoples (Gen. 43:32; Ex. 1:3, 7, 15; Deut. 15:12). In the New Testament there is the same contrast between Hebrews and foreigners (Acts 6:1; Phil. 3:5).
This word first occurs as given to Abram by the Canaanites, (Genesis 4:13) because he had crossed the Euphrates. The name is also derived from Eber, "beyond, on the other side," Abraham and his posterity being called Hebrews in order to express a distinction between the races east and west of the Euphrates. It may also be derived from Heber , one of the ancestors of Abraham. (Genesis 10:24) The term Israelite was used by the Jews of themselves among themselves; the term Hebrew was the name by which they were known to foreigners. The latter was accepted by the Jews in their external relations; and after the general substitution of the word Jew, it still found a place in that marked and special feature of national contradistinction, the language.
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-ms — Noun common · masculine singular absoluteHNcmsa
Slave
Jer. 2:14 (A.V.), but not there found in the original. In Rev. 18:13 the word “slaves” is the rendering of a Greek word meaning “bodies.” The Hebrew and Greek words for slave are usually rendered simply “servant,” “bondman,” or “bondservant.” Slavery as it existed under the Mosaic law has no modern parallel. That law did not originate but only regulated the already existing custom of slavery (Ex. 21:20, 21, 26, 27; Lev. 25:44-46; Josh. 9:6-27). The gospel in its spirit and genius is hostile to slavery in every form, which under its influence is gradually disappearing from among men.
The institution of slavery was recognized, though not established, by the Mosaic law with a view to mitigate its hardship and to secure to every man his ordinary rights. I. Hebrew slaves. -- The circumstances under which a Hebrew might be reduced to servitude were-- (1) poverty; (2) the commission of theft; and (3) the exercise of paternal authority. In the first case, a man who had mortgaged his property, and was unable to support his family, might sell himself to another Hebrew, with a view both to obtain maintenance and perchance a surplus sufficient to redeem his property. (Leviticus 25:25,39) (2) The commission of theft rendered a person liable to servitude whenever restitution could not be made on the scale prescribed by the law. (Exodus 22:1,3) The thief was bound to work…
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
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…
טַבָּח (tabbach) refers to a cook or guardsman, with roots indicating a butcher or executioner. It encompasses roles such as a bodyguard and the act of slaughtering animals for food. The term is linked to the Aramaic equivalent טַבָּח (H2877), which also means 'guardsman'.
טַבָּח n.m. 1. cook, 2. guardsman
base
H2876 טַבָּח 1. cook, 2. guardsman
2876 tabbach tab-bawkh'
from 2873; properly, a butcher; hence, a lifeguardsman
(because he was acting as an executioner); also a cook
(usually slaughtering the animal for food):--cook, guard.
see HEBREW for 02873
טַבָּח (tab.bach) — guard.
1) executioner, cook, bodyguard, guardsman
1a) cook (who also killed the animal for food)
1b) guardsmen, bodyguard
Aramaic equivalent: tab.bach (טַבָּח "guardsman" H2877)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
סָפַר (safar) is a Hebrew verb meaning to count or recount, with various forms indicating actions like declaring or rehearsing. The noun form סֹפֵר (sofer) refers to a scribe or secretary. The entries highlight its use in contexts of enumeration and record-keeping, but do not present significant disagreement among lexicons.
סָפַר 107 vb. count, Pi. recount, relate
Qal 27
count things, to learn their number
number = take account of, carefully observe and consider, reckon
Niph. be counted, numbered
Pi. 67 recount, rehearse, declare
Pu. be recounted, related, rehearsed
base
סֹפֵר, סוֹפֵר n.m. enumerator, muster-officer, secretary, scribe
base
H5608a סָפַר count, Pi. recount, relate .. count things, to learn their number
. number = take account of, carefully observe and consider, reckon
. be counted, numbered
. recount, rehearse, declare
. be recounted, related, rehearsed
H5608b סֹפֵר, סוֹפֵר enumerator, muster-officer, secretary, scribe
5608 caphar saw-far'
a primitive root; properly, to score with a mark as a tally
or record, i.e. (by implication) to inscribe, and also to
enumerate; intensively, to recount, i.e. celebrate:--commune,
(ac-)count; declare, number, + penknife, reckon, scribe, shew
forth, speak, talk, tell (out), writer.
סָפַר (sa.phar) — to recount.
v
1) to count, recount, relate
1a) (Qal)
1a1) to count (things)
1a2) to number, take account of, reckon
1b) (Niphal) to be counted, be numbered
1c) (Piel) to recount, rehearse, declare
1c1) to recount (something), rehearse
1c2) to talk
1c3) to count exactly or accurately
1d) (Pual) to be recounted, be rehearsed, be related
סֹפֵר (so.pher) — secretary.
1) enumerator, muster-officer, secretary, scribe
1a) enumerator, muster-officer, secretary
1b) learned man, scribe
Aramaic equivalent: sa.pher (סָפִר "scribe" H5613)
Conj | V-Piel-ConsecImperf-1cp — Verb · Piel · sequential imperfect first person common pluralHc/Vpw1cp
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
פָּתַר (pathar) is a Hebrew verb meaning to interpret, specifically in the context of dreams. It is a primitive root that conveys the idea of opening up or explaining something. The primary references for this word are found in Genesis 40 and 41, where it is used to describe the interpretation of dreams.
פָּתַר vb. interpret (dream), only Gn 40, 41
base
H6622 פָּתַר interpret (dream)
6622 pathar paw-thar'
a primitive root; to open up, i.e. (figuratively) interpret
(a dream):--interpret(-ation, -er).
פָּתַר (pa.tar) — to interpret.
(Qal) to interpret (dreams)
Aramaic equivalent: pe.shar (פְּשַׁר "to interpret" H6590)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HRd/Sp1bp — Preposition · suffixHRd/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM — ParticleHTo
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-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bp
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
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)
HR/Ncmsc/Sp3ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
פָּתַר (pathar) is a Hebrew verb meaning to interpret, specifically in the context of dreams. It is a primitive root that conveys the idea of opening up or explaining something. The primary references for this word are found in Genesis 40 and 41, where it is used to describe the interpretation of dreams.
פָּתַר vb. interpret (dream), only Gn 40, 41
base
H6622 פָּתַר interpret (dream)
6622 pathar paw-thar'
a primitive root; to open up, i.e. (figuratively) interpret
(a dream):--interpret(-ation, -er).
פָּתַר (pa.tar) — to interpret.
(Qal) to interpret (dreams)
Aramaic equivalent: pe.shar (פְּשַׁר "to interpret" H6590)
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms