Job 26:13 — Word Study
WLCבְּ֭רוּחוֹ שָׁמַ֣יִם שִׁפְרָ֑ה חֹֽלֲלָ֥ה יָ֝ד֗וֹ נָחָ֥שׁ בָּרִֽיחַ׃
BSABy His breathrûwach [breath of life, spirit] the skiesshâmayim [heavens, the visible universe] were clearedshiphrâh△ [made bright, beautified] His handyâd [an open hand; strength, a side or share] piercedchâlal■ the fleeingbârîyach [swift, gliding] serpentnâchâsh [snake]
| Greek | English | Parsing |
|---|---|---|
| בְּ֭רוּחוֹ | by wind his | Preposition, noun common feminine singular construct, suffix |
| שָׁמַ֣יִם | [the] heavens | Noun common, masculine plural absolute |
| שִׁפְרָ֑ה | [are] clearness | Noun common, feminine singular absolute |
| חֹֽלֲלָ֥ה | it pierced | Verb, Piel, perfect third person feminine singular |
| יָ֝ד֗וֹ | hand his | Noun common both singular construct, suffix |
| נָחָ֥שׁ | [the] snake | Noun common, masculine singular absolute |
| בָּרִֽיחַ׃ | fleeing | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | By His breath the skies were cleared; His hand pierced the fleeing serpent. |
| KJV | By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent. |
| ASV | By his Spirit the heavens are garnished; His hand hath pierced the swift serpent. |
| YLT | By His Spirit the heavens He beautified, Formed hath His hand the fleeing serpent. |
| WEB | By his Spirit the heavens are garnished. His hand has pierced the swift serpent. |
| BBE | By his wind the heavens become bright: by his hand the quickly moving snake was cut through. |
Where they part company is בָּרִֽיחַ׃ — see How Translations Differ.
The sentence features a main clause followed by a verb phrase and a subject noun phrase, clearly delineating the actions and their subjects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁמַיִם
verbחָלַל
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Job 26:13
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 — God's Power and Creationgenerated
Job 26:13 is part of Job's response to his friends, where he emphasizes God's immense power and wisdom in creation. In this poetic discourse, Job illustrates how God uses His spirit to clear the skies and His hand to assert dominance over chaos, symbolized by the fleeing serpent. This theme of divine authority resonates throughout the book of Job, especially in the context of suffering and the nature of God’s governance over the world.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 1:2 | Now the earth was formless and void, and darkness was over the surface of the deep. And the Spirit of God was hovering over the surface of the waters. |
| 2 | Psalm 33:6–7 | By the word of the LORD the heavens were made, and all the stars by the breath of His mouth. |
| 3 | Psalm 104:30 | When You send Your Spirit, they are created, and You renew the face of the earth. |
| 4 | Psalm 74:13–14 | You divided the sea by Your strength; You smashed the heads of the dragons of the sea; |
| 5 | Isaiah 27:1 | In that day the LORD will take His sharp, great, and mighty sword, and bring judgment on Leviathan the fleeing serpent —Leviathan the coiling serpent—and He will slay the dragon of the sea. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — רוּחַ, be.ru.chogenerated
The word רוּחַ (ruach) is a feminine noun meaning 'breath', 'wind', or 'spirit'. It conveys the idea of life and divine presence, as seen in contexts where God's spirit animates creation or inspires individuals. In this verse, it emphasizes God's active role in the cosmos, suggesting that His breath not only clears the skies but also symbolizes His life-giving power.
The parsing as a construct noun with a suffix indicates possession, highlighting that this 'breath' belongs to God. This underscores the intimate connection between God and His creation, as His spirit is the force behind the clarity and order in the heavens.
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. The BSB uses cleared for שִׁפְרָ֑ה, which is echoed in the KJV and ASV, both of which maintain the clarity aspect of the original Hebrew.
Where others part company with the BSB is in the rendering of בָּרִֽיחַ׃. The BSB and others use fleeing, while the ASV and WEB choose swift, and the FBV opts for gliding. This reflects different nuances in the translation of the Hebrew word.
Sentence Structuregenerated
The finite verb חֹֽלֲלָ֥ה governs the main clause, indicating the action of piercing. The structure of the verse is built around this verb, with two noun phrases preceding it: the subject שָׁמַ֣יִם (the heavens) and the predicate שִׁפְרָ֑ה (were cleared). This arrangement emphasizes the relationship between God's action and the result in the heavens.
The prepositional phrase בְּ֭רוּחוֹ (by His breath) introduces the means by which the action occurs, setting the stage for the declaration of God's creative power.
Septuagint Backgroundgenerated
The Septuagint translates רוּחַ as δὲ, which serves as a conjunction rather than a direct translation. This indicates a potential interpretive shift, emphasizing the connection of God's breath to the subsequent actions described.
The choice of ἐθανάτωσεν for חֹֽלֲלָ֥ה suggests a more definitive action of piercing or killing, which may imply a stronger interpretation of God's dominion over chaos.
In plain words — the whole versegenerated
Job 26:13 illustrates God's power in creation, stating that by His breath, the skies are cleared, and His hand pierces the fleeing serpent. This verse highlights God's authority over the universe and chaos, showing His ability to bring order and clarity.
Frequently Asked Questionsgenerated
It signifies God's life-giving spirit, which brings clarity and order to the heavens.
The fleeing serpent symbolizes chaos or evil that God has dominion over, illustrating His power to overcome.
It emphasizes God's active role in creation, showcasing His ability to clear the skies and assert control over chaos.
We learn that God is powerful and sovereign, capable of bringing order out of chaos and providing clarity in creation.
Reflection Questionsgenerated
- How does understanding God's power in creation affect your view of the world?
- In what ways do you see God's spirit bringing clarity in your life?
- What does the imagery of the fleeing serpent teach us about the nature of evil?
- How can you reflect God's order and clarity in your own actions?
The early church on this verse — how the Fathers read it
The early Church Fathers provide insights into this verse, interpreting it in the context of God's power and the defeat of evil. Their comments highlight the theological implications of Job's words.
These words eloquently signify the perceptible serpent that must be annihilated by Christ’s death. He calls Satan a fleeing and deserting serpent in order to indicate his flight from the company of the heavenly powers,Early Church Fathers on Job 26 →
His Spirit garnished the heavens. [MYSTICAL INTERPRETATION] What 'heavens,' saving those concerning whom it is written, The heavens are telling the glory of God? Which 'heavens His Spirit garnished' then, when It 'filled' them.Early Church Fathers on Job 26 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 26:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBy his spirit he hath garnished the heavens,.... The visible heavens, with the sun, moon, and stars, with which they are studded and bespangled, and look exceeding beautiful; and the invisible
Read John Gill on Job 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDead things are formed from under the waters, and the inhabitants thereof.
Read Robert Jamieson on Job 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy his spirit; either, 1. By his Divine virtue or power, which is sometimes called his spirit, as . Or, 2. By his Holy Spirit, to which the creation of the world is ascribed, . He hath garnished the heavens; adorned or beautified them with those glorious lights, the sun, and moon, and stars. The crooked serpent; by which he understands either, 1. All the kinds of serpents, or fishes, or monsters of the sea. Or, 2. The most eminent of their kinds, particularly the whale, which may be here not unfitly mentioned (as it is afterwards more largely described) amongst the glorious works of God in this lower world; as the garnishing of the heavens was his noblest work in the superior visible parts…
Read Matthew Poole on Job 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 26:13 By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent.Ver. 13. By his Spirit he hath garnished the heavens] Spiritu eius caeli sunt ipsa pulchritudo, By his Spirit the heavens are beauty itself, so Vatablus rendereth it, Adoravit, decoravit, pulchrefecit. Hinc κοσμος. That Three in One, and One in Three, wrought in the creation: see Psalms 33:6, "By the word of Jehovah were the heavens made, and all the host of them by the breath of his mouth." Here Jehovah, his Word, and his Spirit, are noted to be the Maker of the world; so Genesis 1:1-31. The heathens had some blind notions hereof, as appeareth by Plutarch, who reporteth that in Thebe, a town of…
Read John Trapp on Job 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) The crooked serpent.—By this expression is doubtless meant the forked lightning-flash, though it is difficult to determine whether any, or what mythological ideas may underlie the expression, or whether it is anything more than a figure derived from the natural world, which suggested the similitude of the flying serpent. Others understand by it the constellation of the Northern Dragon, to whose influence storms were ascribed.
Read Charles John Ellicott on Job 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. By his Spirit he hath garnished the heavens] See the observations below.
Read AdamClarke on Job 26 →CambridgeThe Cambridge Bible for Schools and Colleges13. by his spirit he hath garnished] Rather as above. The reference is to the clearing away of storm clouds, that darken the heavens, by the breath of God. hath formed] Rather as above, pierceth. The words express the half poetical, half mythological conception that the darkening in storm or in eclipse of the heavenly bodies was caused by the Dragon swallowing them up. See on ch. Job 3:8, Job 7:12. There is no reason to identify the swift or fleeing serpent with the constellation of the Dragon. Comp. Isaiah 27:1, with Mr Cheyne’s excellent note.
Read Cambridge on Job 26 →Albert Barnes1798–1870Barnes' Notes on the BibleBy his spirit - The word spirit here is either synonymous with wisdom, referring to the wisdom by which God made the heavens; or with breath - meaning, that he did it by his own command.
Read Albert Barnes on Job 26 →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
By His breath the skies were cleared; His hand pierced the fleeing serpent.
By his Spirit the heavens are garnished. His hand has pierced the swift serpent.
By His breath the skies were cleared; His hand pierced the fleeing serpent.
By his breath the skies became fair; his hand pierced the fleeing serpent.
Tyndale line
By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent.
By his Spirit the heavens are garnished; His hand hath pierced the swift serpent.
By his spirit the heavens are garnished; his hand hath pierced the swift serpent.
By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent.
His Spirite hath garnished the heauens, and his hand hath formed the crooked serpent.
Strictly literal
By his Spirit the heavens are adorned; his hand hath formed the fleeing serpent.
By His Spirit the heavens He beautified, Formed hath His hand the fleeing serpent.
He beautified the heavens by His Spirit, || His hand has formed the fleeing serpent.
By his breath the heavens [acquired] beauty; his hand hath created the flying serpent.
By his breath he made the skies clear; his hand pierced the fleeing serpent.
From the Latin
His spirit hath adorned the heavens, and his obstetric hand brought forth the winding serpent.
Simplified
The breath of his voice made the heavens beautiful; with his hand he pierced the gliding serpent.
By his wind the heavens become bright: by his hand the quickly moving snake was cut through.
Word by word, the decisions they made
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 presents the verse as it stands, while the Septuagint aligns closely with it, matching five of the seven words. This agreement indicates a strong consistency in the transmission of this text, though the Septuagint's rendering reflects its unique interpretive choices.
בְּ֭רוּחוֹ שָׁמַ֣יִם שִׁפְרָ֑ה חֹֽלֲלָ֥ה יָ֝ד֗וֹ נָחָ֥שׁ בָּרִֽיחַ׃
5 of the 7 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.
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 Job 26:13
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.
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
N-mp — Noun common · masculine plural absoluteHNcmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
שִׁפְרָה (shiphrah) refers to brightness or clearness, particularly in the context of fairness or clarity of the sky. It is derived from the root word שָׁפַר (H8231). The term appears in Job 26:13, where it emphasizes the concept of clarity.
שִׁפְרָה n.f. fairness, clearness, of sky;—abs. Jb 26:13
ref
H8235 שִׁפְרָה
8235 shiphrah shif-raw'
from 8231; brightness:--garnish.
see HEBREW for 08231
שִׁפְרָה (shiph.rah) — clearness.
(Piel) fairness, clearness
N-fs — Noun common · feminine singular absoluteHNcfsa
The Hebrew word חָלַל (*chalal*) is built from a primitive root meaning to bore or pierce, and it encompasses a range of meanings including to wound, to play the flute, and to profane or defile. It can refer to both physical actions, like piercing, and moral or ritual violations, such as polluting oneself or breaking a covenant. The lexicons note various grammatical forms and uses, but do not indicate significant disagreement.
חָלַל vb. bore, pierce
Qal my heart is pierced (wounded) within me
Pi. in the hand of the ones wounding thee
Pu. pierced by the sword
Po‛el his hand pierced the fleeing serpent
Po‛al pierced, wounded because of our transgressions
base
[חלל] vb. denom. play the pipe, pipe
Qal as well the singers as the pipe-players
Polel dancers
Pi. and the people piped with pipes
base
[חָלַל] vb. pollute, defile, profane
Niph.
reflex. pollute, defile oneself
Pass., be polluted, defiled
Pi.
defile, pollute
violate the honour of, dishonour
violate a covenant
treat a vineyard as common
Pu. my great name which is profaned among the nations
Hiph.
I will not let my holy name be profaned any more.
he shall not violate his word
begin
Hoph. then it was begun (= men began) to call on the name of י׳
base
H2490a חָלַל bore, pierce H2490b חלל vb. denom. play the pipe, pipe H2490c חָלַל pollute, defile, profane
2490 chalal khaw-lal'
a primitive root (compare 2470); properly, to bore, i.e. (by
implication) to wound, to dissolve; figuratively, to profane
(a person, place or thing), to break (one's word), to begin
(as if by an "opening wedge"); denom. (from 2485) to play (the
flute):--begin (X men began), defile, X break, defile, X eat
(as common things), X first, X gather the grape thereof, X
take inheritance, pipe, player on instruments, pollute, (cast
as) profane (self), prostitute, slay (slain), sorrow, stain,
wound.
see HEBREW for 02470
see HEBREW for 02485
חָלַל (cha.lal) — to bore.
1) to wound (fatally), bore through, pierce, bore
1a) (Qal) to pierce
1b) (Pual) to be slain
1c) (Poel) to wound, pierce
1d) (Poal) to be wounded
חָלַל (cha.lal) — to play flute.
(Piel) to play the flute or pipe
חָלַל (cha.lal) — to profane/begin: begin.
: begin
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
1a1) to profane oneself, defile oneself, pollute oneself
1a1a) ritually
1a1b) sexually
1a2) to be polluted, be defiled
1b) (Piel)
1b1) to profane, make common, defile, pollute
1b2) to violate the honour of, dishonour
1b3) to violate (a covenant)
1b4) to treat as common
1c) (Pual) to be profaned (of name of God)
1d) (Hiphil)
1d1) to let be profaned
1d2) to begin
1e) (Hophal) to be begun
חָלַל (cha.lal) — to profane/begin: profane.
: profane
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
V-m-Perf-3fs — Verb · Piel · perfect third person feminine singularHVpp3fs
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3ms
The Hebrew word נָחָשׁ (*nachash*) means 'serpent' or 'snake.' It can refer to a literal snake, a bronze image of a serpent, or even a mythological fleeing serpent. The word is derived from a root meaning to hiss, which relates to the sound snakes make.
נָחָשׁ n.m. serpent
serpent
bronze image of serpent
mythol. fleeing serpent
base
H5175 נָחָשׁ serpent
5175 nachash naw-khawsh'
from 5172; a snake (from its hiss):--serpent.
see HEBREW for 05172
נָחָשׁ (na.chash) — serpent.
1) serpent, snake
1a) serpent
1b) image (of serpent)
1c) fleeing serpent (mythological)
N-ms — Noun common · masculine singular absoluteHNcmsa
בָּרִיחַ (bariyach) means 'fleeing' and can refer to 'fugitives' as a noun. It is derived from the root meaning to flee, and is associated with the concept of a serpent in motion. The term appears in various contexts, but specific verse references are not provided in the entries.
[בָּרִיחַ] adj. fleeing; as subst. as fugitives
base
H1281 [בָּרִיחַ] fleeing; as subst. as fugitives
1281 bariyach baw-ree'-akh
or (shortened) bariach {baw-ree'-akh}; from 1272; a fugitive,
i.e. the serpent (as fleeing), and the constellation by that
name:--crooked, noble, piercing.
see HEBREW for 01272
בָּרִיחַ (ba.ri.ach) — fleeing.
adj
1) fleeing
subst
2) fugitive
Adj — AdjHAamsa