StrongerBible

ḥalam

חָלַם

HebrewH2492dream, grow strong, ...

Appears 29 times · tap a cell to see the verses

Gen 28:12Gen 37:5Gen 37:6Gen 37:9 (2×)Gen 37:10Gen 40:5Gen 40:8Gen 41:1Gen 41:5Gen 41:11 (2×)Gen 41:15Gen 42:9Deu 13:1(2)Deu 13:3(4)Deu 13:5(6)Jdg 7:13Job 39:4Psa 126:1Isa 29:8 (2×)Isa 38:16Jer 23:25 (2×)Jer 29:8Dan 2:1Dan 2:3Jol 2:28(3:1)
Root family
Word studyResearch-gradekhah-LAHMverb

What ḥalam means

1

to dream: to see images and receive a message while asleep, often as a channel through which God speaks.

TranslatabilityApproximateCertaintySettled

In the Bible dreaming is rarely idle. It is one of the ordinary ways God makes something known, and the word for it runs like a thread through the great dream stories: Jacob at Bethel, Joseph and his sheaves and stars, Pharaoh's cows and grain, the Midianite soldier's barley loaf, and Nebuchadnezzar's troubled nights. Some of these dreams speak plainly; most come as riddles that need a God-given interpreter, which is why Joseph and Daniel matter as much as the dreamers do.

Because a dream could carry such authority, Israel had to guard against people who used it to speak for God when God had not spoken. So the law names a category, the dreamer of dreams, and warns that even a dream whose sign comes true is worthless if it leads away from the LORD. Jeremiah mocks the prophets who cry, I have dreamed, I have dreamed, and asks what straw has in common with wheat. The point is never that dreams are automatically false, only that a dream is not self-proving: its content must be tested.

The same word is also used for something fleeting and unreal, the way a hungry man dreams he is eating and wakes still empty, or the way returning exiles felt they must be dreaming. And in Joel the word turns hopeful again: in the last days old men will dream dreams, a promise that the channel once reserved for a few will be opened to all.

Nuances

1ato dream, to have a dream in sleep, especially a dream that comes as a message from God and calls for interpretation.
Gen 28:12Gen 37:5Gen 37:6Gen 37:9 (2×)Gen 37:10Gen 40:5Gen 40:8Gen 41:1Gen 41:5Gen 41:11 (2×)Gen 41:15Gen 42:9
1bto dream as a self-styled prophet does, putting a dream forward as God's own word.
Deu 13:1(2)Deu 13:3(4)Deu 13:5(6)Jer 23:25 (2×)Jer 29:8
1cto dream, used as an image of something fleeting or unreal.
TranslatabilityDirect
Psa 126:1Isa 29:8 (2×)
Psa 126:1

Whether the word here means dreamers (from the dream sense) or the healed (from the separate be-healthy sense of the same spelling).

  • majorityDreamers: we were like those who dream, matching the psalm's tone of joyful disbelief.; F.-L. Hossfeld and E. Zenger, Psalms 3: A Commentary on Psalms 101-150, Hermeneia (2011); H.-J. Kraus, Psalms 60-150: A Continental Commentary (1989)
  • minorityThe healed: like sick people who were restored, following an early Aramaic rendering and a related reading of the same spelling.; Targum to Psalms, at Psalm 126:1
2

to be or grow healthy and strong; to be restored to full vigor.

TranslatabilityPartialCertaintyStrong

This is a separate word that happens to be spelled exactly like the word for dreaming, and it has nothing to do with sleep. It points to health, strength, and returning vigor.

It survives in only two places. In one, the young of wild goats grow strong and thrive out in the open, healthy without any human care. In the other, King Hezekiah, near death from illness, prays to be made well again and to live. Because the word is so rare, and because one of its two verses sits in a difficult, damaged stretch of poetry, English Bibles render it in different ways: grow strong, thrive, be in good condition, restore to health, recover.

Some scholars think this healthy sense and the dreaming sense go back to one ancient word whose thread was vigor, the same vitality that made a young animal robust, a sick king well, and, in the old view, the dreaming mind alive. Others keep them apart as unrelated look-alikes. Either way, a reader who knows only that this spelling means to dream will miss it here.

Nuances

2aof young animals, to grow strong and thrive.
Job 39:4
2bto be restored to health, to recover from illness.
Isa 38:16

What scholars say about ḥalam

The standard critical lexicons (BDB, HALOT, DCH) and NIDOTTE treat the consonants ch-l-m as two separate roots: chlm I, be healthy, strong, robust (securely attested only at Job 39:4 in the Qal and Isaiah 38:16 in the Hiphil), and chlm II, to dream (about 28 verbal occurrences, plus roughly 65 of the noun chalom). This division reflects the methodological caution of James Barr's Comparative Philology and the Text of the Old Testament, which warns against dissolving genuine Hebrew homonymy by appeal to Arabic. A substantial body of comparative scholarship nonetheless argues for a single Proto-Semitic root. Arabic halama carries dream, attain puberty and have a nocturnal emission, and forbearance/maturity; Aramaic and Syriac hold both dream and be sound/whole under one root; and on regular phonological grounds Kogan, Leslau, Lipinski, and Kaddari reconstruct one root whose core sense was be firm, mature, robust, with to dream arising via a puberty and nocturnal-emission bridge (so Noldeke, Kaddari, Fidler, Husser, and Noegel). TDOT leans toward this unity while conceding the etymology is not fully explained; TLOT (Jenni) restricts itself to the dream sense on anti-etymological principle. Akkadian halamu, to cover, is not cognate (different initial consonant). On usage, dream vocabulary clusters in patriarchal narrative, wisdom, and Aramaic apocalyptic, and is largely avoided by the classical prophets, who prefer chazah, to see. Numbers 12:6 legitimates the dream as a genuine but subordinate revelatory channel; Deuteronomy 13 subjects the dreamer to a content test; Jeremiah 23:25-32 polemicizes against lying dreamers; Qohelet (Eccl 5:2) naturalizes dreams; and Joel 3:1 (ET 2:28) democratizes them eschatologically, a text quoted in Acts 2:17. Oppenheim's distinction between message dreams and symbolic dreams, and Noegel's work on paronomasia in dream interpretation, frame the Joseph and Daniel narratives. For the healthy sense, Job 39:4 is essentially undisputed, and Wildberger judges the two Hiphils of Isaiah 38:16 secure even where the surrounding verse is textually damaged; Psalm 126:1 is a genuine borderline, with the Targum reading the healed against the Masoretic dreamers.

Where scholars disagree about ḥalam

Whether the consonants ch-l-m represent one ancient root (dream and be-healthy from a single origin) or two unrelated words that merely share a spelling.

  • majorityTwo separate roots: to dream and to be healthy or strong are unrelated and only look alike. This is the prudent choice of modern Hebrew lexicography, following Barr's warning against unifying homonyms by appeal to Arabic.; BDB (Brown-Driver-Briggs), s.v. חלם; HALOT (Koehler-Baumgartner-Stamm), s.v. חלם; DCH (Clines, ed.), s.v. חלם; James Barr, Comparative Philology and the Text of the Old Testament (1968; expanded ed. 1987)
  • minorityOne Proto-Semitic root whose senses diverged, with an original idea of being firm, mature, and robust, from which to dream developed. Arabic and Aramaic still hold both senses together.; Leonid Kogan, Genealogical Classification of Semitic: The Lexical Isoglosses (2015); Wolf Leslau, Comparative Dictionary of Ge'ez (1987); J. Bergman, M. Ottosson, and G. J. Botterweck, "חלם, חלום," in Theological Dictionary of the Old Testament (TDOT) 4:421-432
In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • BDB (Brown-Driver-Briggs), s.v. חלםlexicon
  • HALOT (Koehler-Baumgartner-Stamm), s.v. חלםlexicon
  • DCH (Clines, ed.), s.v. חלםlexicon
  • J. Bergman, M. Ottosson, and G. J. Botterweck, "חלם, חלום," in Theological Dictionary of the Old Testament (TDOT) 4:421-432dictionary
  • E. Jenni, "חלם," in Theological Lexicon of the Old Testament (TLOT)dictionary
  • James Barr, Comparative Philology and the Text of the Old Testament (1968; expanded ed. 1987)monograph
  • Leonid Kogan, Genealogical Classification of Semitic: The Lexical Isoglosses (2015)monograph
  • Wolf Leslau, Comparative Dictionary of Ge'ez (1987)monograph
  • Jean-Marie Husser, Dreams and Dream Narratives in the Biblical World (1999)monograph
  • A. Leo Oppenheim, The Interpretation of Dreams in the Ancient Near East (1956)monograph
  • Scott B. Noegel, Nocturnal Ciphers: The Allusive Language of Dreams in the Ancient Near East (2007)monograph
  • Ruth Fidler, Dreams Speak Falsely? Dream Theophanies in the Bible (2005, Hebrew)monograph
  • Claus Westermann, Genesis 37-50: A Commentary (1986)commentary
  • Gordon J. Wenham, Genesis 16-50, WBC 2 (1994)commentary
  • William L. Holladay, Jeremiah 1, Hermeneia (1986)commentary
  • Jack R. Lundbom, Jeremiah 21-36, AB 21B (2004)commentary
  • Hans Walter Wolff, Joel and Amos, Hermeneia (1977)commentary
  • Hans Wildberger, Isaiah 28-39: A Continental Commentary (2002)commentary
  • David J. A. Clines, Job 38-42, WBC 18B (2011)commentary

All attested forms of חָלַם

qal perfect 1cs

חָלַמְתִּי, חָלָמְתִּי

Gen 37:9, Gen 41:15, Jdg 7:13, Jer 23:25, Gen 37:6, Jer 23:25, Dan 2:3

qal consecutive-imperfect 3ms

וַיַּחֲלֹם

Gen 28:12, Gen 37:5, Gen 37:9, Gen 41:5

qal participle m s construct

חֹלֵם, חוֹלֵם

Deu 13:1, Deu 13:5, Deu 13:3

qal imperfect 3mp

יַחְלְמוּ, יַחֲלֹמוּ

Job 39:4, Jol 2:28

qal imperfect 3ms

יַחֲלֹם

Isa 29:8, Isa 29:8

qal perfect 1cp

חָלַמְנוּ, חָלָמְנוּ

Gen 40:8, Gen 41:11

qal perfect 3ms

חָלַם

Gen 42:9, Dan 2:1

hiphil conjunctive-imperfect 2ms

וְתַחֲלִימֵ

Isa 38:16

hiphil participle m p absolute

מַחְלְמִים

Jer 29:8

qal consecutive-imperfect 1cp

וַנַּחַלְמָ

Gen 41:11

qal consecutive-imperfect 3mp

וַיַּחַלְמוּ

Gen 40:5

qal participle m p absolute

חֹלְמִים

Psa 126:1

qal participle m s absolute

חֹלֵם

Gen 41:1

qal perfect 2ms

חָלָמְתָּ

Gen 37:10