Genesis 41:24 — Word Study
WLCוַתִּבְלַ֙עְןָ֙ הָשִׁבֳּלִ֣ים הַדַּקֹּ֔ת אֵ֛ת שֶׁ֥בַע הַֽשִׁבֳּלִ֖ים הַטֹּב֑וֹת וָֽאֹמַר֙ אֶל־ הַֽחַרְטֻמִּ֔ים וְאֵ֥ין מַגִּ֖יד לִֽי׃
BSAAnd the thindaq [small, fragile] heads of grainshibbôl [Shibboleth, ears of grain] swallowedbâlaʻ▸ the sevenshebaʻ plumpṭôwb [good, pleasant] onesshibbôl I toldʼâmar▸ [related, declared] this [dream] toʼêl the magicianscharṭôm [astrologers, wise men] but noʼayin one could explain itnâgad [none, nothing, declare, tell]
| Greek | English | Parsing |
|---|---|---|
| וַתִּבְלַ֙עְןָ֙ | and they swallowed | Verb, Qal, sequential imperfect third person feminine plural |
| הָשִׁבֳּלִ֣ים | the ears of grain | Particle, noun common masculine plural absolute |
| הַדַּקֹּ֔ת | thin | Particle |
| אֵ֛ת | the object marker | Particle |
| שֶׁ֥בַע | seven | Adj |
| הַֽשִׁבֳּלִ֖ים | the ears of grain | Particle, noun common masculine plural absolute |
| הַטֹּב֑וֹת | good | Particle |
| וָֽאֹמַר֙ | and I said | Verb, Qal, sequential imperfect first person common singular |
| אֶל־ | to | Preposition |
| הַֽחַרְטֻמִּ֔ים | the diviner priests | Particle, noun common masculine plural absolute |
| וְאֵ֥ין | and there not | Conjunction, noun common masculine singular construct |
| מַגִּ֖יד | [was one who] told | Verb, Hiphil, participle (active) masculine singular |
| לִֽי׃ | to me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the thin heads of grain swallowed the seven plump ones. I told this dream to the magicians, but no one could explain it to me.” |
| KJV | And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. |
| ASV | and the thin ears swallowed up the seven good ears: and I told it unto the magicians; but there was none that could declare it to me. |
| YLT | and the thin ears swallow the seven good ears; and I tell unto the scribes, and there is none declaring to me.' |
| WEB | The thin heads of grain swallowed up the seven good heads of grain. I told it to the magicians, but there was no one who could explain it to me.” |
| BBE | And the seven thin heads made a meal of the seven good heads; and I put this dream before the wise men, but not one of them was able to give me the sense of it. |
Where they part company is in the rendering of מַגִּיד — see How Translations Differ.
The sentence has one main clause and two subordinate phrases, emphasizing the action of swallowing and the subsequent inability to understand.
2 commentators on this verse
Gill, Jamieson & more — read them ›
clause
verbבָּלַע
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 41:24
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 Interpretation of Pharaoh's Dreamsgenerated
Genesis 41:24 describes Joseph recounting a dream to Pharaoh, where thin heads of grain devour the seven plump heads. This dream is part of a larger narrative where Joseph interprets Pharaoh's dreams, revealing God's plan for the future. The dreams symbolize the upcoming years of abundance followed by famine, as Joseph will explain in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 41:8 | In the morning his spirit was troubled, so he summoned all the magicians and wise men of Egypt. Pharaoh told them his dreams, but no one could interpret them for him. |
| 2 | Exodus 8:19 | “This is the finger of God,” the magicians said to Pharaoh. But Pharaoh’s heart was hardened, and he would not listen to them, just as the LORD had said. |
| 3 | Daniel 4:7 | When the magicians, enchanters, astrologers, and diviners came in, I told them the dream, and they could not interpret it for me. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — בָּלַע, va.tiv.La'.nagenerated
The verb בָּלַע (bala) means to swallow or engulf completely. It conveys the idea of total consumption, which can be literal, as in the case of food, or metaphorical, indicating destruction or overwhelming force.
In this verse, it describes how the thin heads of grain completely consume the plump ones, illustrating the severity of the dream's imagery. The parsing as a sequential imperfect third person feminine plural indicates that this action is ongoing and emphasizes the dramatic nature of the event.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses swallowed for בָּלַע.
Sentence Structuregenerated
The finite verb תִּבְלַ֨עְןָ֙ (tivla'na), and they swallowed, governs the sentence, with the subject being the thin heads of grain and the object being the plump heads. The structure emphasizes the action of swallowing as the central focus of the verse.
The sentence unfolds with a main clause followed by a subordinate clause that details Joseph's action of telling the dream to the diviners, highlighting the contrast between the consuming action and the inability to understand the dream.
Septuagint Backgroundgenerated
The Septuagint translates בָּלַע as κατέπιον, which means they swallowed. This choice aligns closely with the Hebrew meaning, reinforcing the idea of total consumption.
The translation maintains the imagery of the dream while adapting to the Greek language, which may reflect a broader interpretation of the event's significance.
In plain words — the whole versegenerated
Genesis 41:24 tells us about Joseph's dream where thin heads of grain swallow the seven plump ones. He shares this dream with the magicians, but no one can explain its meaning to him.
Frequently Asked Questionsgenerated
The dream symbolizes a time of famine that will consume the years of plenty, as Joseph will later interpret for Pharaoh.
Joseph sought understanding of his troubling dream and turned to the magicians, who were known for their interpretations.
The number seven often represents completeness or perfection in the Bible, indicating a complete cycle of years, both of abundance and famine.
This dream serves as a precursor to Joseph's role in interpreting Pharaoh's dreams, establishing his ability to discern God's messages.
Reflection Questionsgenerated
- What can this dream teach us about the consequences of abundance and scarcity?
- How do we seek understanding when faced with challenges or mysteries in our lives?
- In what ways can we recognize and interpret signs or messages in our own experiences?
- How does Joseph's reliance on God for interpretation inspire us to seek divine guidance?
Commentators on this verse — 2 expositors, verse by verse
Each of these wrote on Genesis 41:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the thin ears devoured the seven good ears,.... [See comments on Genesis 41:7]; and I told [this] unto the magicians; just in the same manner as he had to Joseph: but [there was] none that could
Read John Gill on Genesis 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. Devoured the seven rank and full ears.
Read Robert Jamieson 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
And the thin heads of grain swallowed the seven plump ones. I told this dream to the magicians, but no one could explain it to me.”
The thin heads of grain swallowed up the seven good heads of grain. I told it to the magicians, but there was no one who could explain it to me.”
And the thin heads of grain swallowed the seven plump ones. I told this dream to the magicians, but no one could explain it to me.”
The thin heads of grain swallowed up the seven good heads of grain. So I told all this to the diviner-priests, but no one could tell me its meaning.”
Tyndale line
And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me.
and the thin ears swallowed up the seven good ears: and I told it unto the magicians; but there was none that could declare it to me.
and the thin ears swallowed up the seven good ears: and I told it unto the magicians; but there was none that could declare it to me.
And the thin ears devoured the seven good ears: and I told this to the magicians; but there was none that could explain it to me.
And the thinne eares deuoured the seuen good eares. Nowe I haue tolde the soothsayers, and none can declare it vnto me.
Strictly literal
and the thin ears devoured the seven good ears. And I told it to the scribes; but there was none to make it known to me.
and the thin ears swallow the seven good ears; and I tell unto the scribes, and there is none declaring to me.'
and the thin ears swallow the seven good ears; and I tell [it] to the enchanters, and there is none declaring [it] to me.”
And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could tell it to me.
The thin heads swallowed up the seven good heads. I told these dreams to the magicians, but there was none that could explain it to me.”
From the Latin
And they devoured the beauty of the former: I told this dream to the conjecturers, and there is no man that can expound it.
Simplified
The seven thin heads of grain swallowed up the healthy ones. I told all this to the magicians, but none of them could explain its meaning to me.”
And the seven thin heads made a meal of the seven good heads; and I put this dream before the wise men, but not one of them was able to give me the sense of it.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint, which matches 11 of the 13 words. The Samaritan Pentateuch differs in three words, changing בָּלַע to תבלענה, and alters הַדַּקֹּ֔ת to דקות and הַטֹּב֑וֹת to טובות. The Dead Sea Scrolls show some restoration, but the core message remains consistent.
וַתִּבְלַ֙עְןָ֙ הָשִׁבֳּלִ֣ים הַדַּקֹּ֔ת אֵ֛ת שֶׁ֥בַע הַֽשִׁבֳּלִ֖ים הַטֹּב֑וֹת וָֽאֹמַר֙ אֶל־ הַֽחַרְטֻמִּ֔ים וְאֵ֥ין מַגִּ֖יד לִֽי׃
11 of the 13 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.
ותבלענה השׁבלים הדקות את שׁבע השׁבלים הטובות ואמר אל החרטמים ואין מגיד לי
3 words differ from the Masoretic Text: תבלענה (swallow), דקות (thin), טובות (good)
[ותבלען] שבע [השבלים] הדקות [את] [שבע] השבלים [הטובות] [ואמר] [אל] [החרטמים] [ואין] [מגיד] ל׳י
3 words on the leather — 1 partly restored, 10 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 41:24
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.
בָּלַע (bala) is a Hebrew verb meaning to swallow down or engulf. It encompasses various forms, including actions of devouring and being consumed, as well as figurative uses like squandering. The entries indicate that it can be used in different grammatical aspects, such as Qal, Niphal, Piel, Pual, and Hithpael, each with slightly different nuances.
בָּלַע vb. swallow down, swallow up, engulf
Qal
swallow down
swallow up, engulf
Niph. swallowed up, i.e. devastated
Pi.
swallow
swallow up, engulf
Pu. be swallowed up
Hithp. their wisdom is all gone, ‘they are at their wit’s end’
base
H1104 בָּלַע swallow down, swallow up, engulf
1104 bala` baw-lah'
a primitive root; to make away with (specifically by
swallowing); generally, to destroy:--cover, destroy, devour,
eat up, be at end, spend up, swallow down (up).
בָּלַע (ba.la) — to swallow up.
1) to swallow down, swallow up, engulf, eat up
1a) (Qal)
1a1) to swallow down
1a2) to swallow up, engulf
1b) (Niphal) to be swallowed up
1c) (Piel)
1c1) to swallow
1c2) to swallow up, engulf
1c3) squandering (fig.)
1d) (Pual) to be swallowed up
1e) (Hithpael) to be ended
Conj | V-Qal-ConsecImperf-3fp — Verb · Qal · sequential imperfect third person feminine pluralHc/Vqw3fp
The Hebrew word שִׁבֹּ֫לֶת (*shibbolet*) has two primary meanings: 'flowing stream' and 'ear of grain.' It is derived from a root that suggests both water and growth. The term is also noted for its use as a password in biblical contexts. There is no significant disagreement among the lexicons regarding its meanings.
שִׁבֹּ֫לֶת n.f. flowing stream
base
שִׁבֹּ֫לֶת n.f. ear of grain
base
H7641a שִׁבֹּ֫לֶת flowing stream H7641b שִׁבֹּ֫לֶת ear of grain
7641 shibbol shib-bole
or (feminine) shibboleth {shib-bo'-leth}; from the same as
7640; a stream (as flowing); also an ear of grain (as growing
out); by analogy, a branch:--branch, channel, ear (of corn),
((water-))flood, Shibboleth. Compare 5451.
see HEBREW for 07640
see HEBREW for 05451
שִׁבֹּ֫לֶת (shib.bol) — stream.
flowing stream
שִׁבֹּ֫לֶת (shib.bol) — ear.
1) ear (of grain), head of grain
1a) as growing
1b) cluster
שִׁבֹּ֫לֶת (shib.bol) — Euphrates.
This name means ear (of grain), cluster
Another name of pe.rat (פְּרָת "Euphrates" H6578)
שִׁבֹּ֫לֶת (shib.bol) — Shibboleth.
means: growing ear (of grain), flowing stream
used as a password
Art | N-fp — Particle · noun common masculine plural absoluteHTd/Ncmpa
gran.
See AGRICULTURE; GARNER.
Grain
Used, in Amos 9:9, of a small stone or kernel; in Matt. 13:31, of an individual seed of mustard; in John 12:24, 1 Cor. 15:37, of wheat. The Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture.
See CORN.
דַּק (daq) means thin, small, or fine. It is derived from a root that implies being crushed or reduced in size. The word covers various nuances, including descriptions of physical thinness or smallness. Brown-Driver-Briggs and Strong's agree on its meanings, with no significant disagreement noted.
דַּק adj. thin, small, fine
base
H1851 דַּק thin, small, fine
1851 daq dak
from 1854; crushed, i.e. (by implication) small or
thin:--dwarf, lean(-fleshed), very little thing, small, thin.
see HEBREW for 01854
דַּק (daq) — thin.
1) thin, small, fine, gaunt
1a) thin
1b) small, fine
Art | Adj — ParticleHTd/Aafpa
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)
HTo — ParticleHTo
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Adj — AdjHAcbsa
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
The Hebrew word שִׁבֹּ֫לֶת (*shibbolet*) has two primary meanings: 'flowing stream' and 'ear of grain.' It is derived from a root that suggests both water and growth. The term is also noted for its use as a password in biblical contexts. There is no significant disagreement among the lexicons regarding its meanings.
שִׁבֹּ֫לֶת n.f. flowing stream
base
שִׁבֹּ֫לֶת n.f. ear of grain
base
H7641a שִׁבֹּ֫לֶת flowing stream H7641b שִׁבֹּ֫לֶת ear of grain
7641 shibbol shib-bole
or (feminine) shibboleth {shib-bo'-leth}; from the same as
7640; a stream (as flowing); also an ear of grain (as growing
out); by analogy, a branch:--branch, channel, ear (of corn),
((water-))flood, Shibboleth. Compare 5451.
see HEBREW for 07640
see HEBREW for 05451
שִׁבֹּ֫לֶת (shib.bol) — stream.
flowing stream
שִׁבֹּ֫לֶת (shib.bol) — ear.
1) ear (of grain), head of grain
1a) as growing
1b) cluster
שִׁבֹּ֫לֶת (shib.bol) — Euphrates.
This name means ear (of grain), cluster
Another name of pe.rat (פְּרָת "Euphrates" H6578)
שִׁבֹּ֫לֶת (shib.bol) — Shibboleth.
means: growing ear (of grain), flowing stream
used as a password
Art | N-fp — Particle · noun common masculine plural absoluteHTd/Ncmpa
gran.
See AGRICULTURE; GARNER.
Grain
Used, in Amos 9:9, of a small stone or kernel; in Matt. 13:31, of an individual seed of mustard; in John 12:24, 1 Cor. 15:37, of wheat. The Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture.
See CORN.
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Art | Adj — ParticleHTd/Aafpa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
חַרְטֹם (chartom) refers to an engraver or writer, but primarily denotes someone with occult knowledge, such as a diviner, astrologer, or magician. The term is derived from a related word and is noted in the context of magical practices. It appears only in this specialized sense.
[חַרְטֹם] n.m. engraver, writer, only in deriv. sense of one possessed of occult knowledge, diviner, astrologer, magician
base
H2748 [חַרְטֹם] engraver, writer, only in deriv. sense of one possessed of occult knowledge, diviner, astrologer, magician
2748 chartom khar-tome'
from the same as 2747; a horoscopist (as drawing magical
lines or circles):--magician.
see HEBREW for 02747
חַרְטֹם (char.tom) — magician.
1) diviner, magician, astrologer
1a) engraver, writer (only in derivative sense of one possessed of occult knowledge)
Aramaic equivalent: char.tom (חַרְטֹם "magician" H2749)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs