Job 12:7 — Word Study
WLCוְֽאוּלָ֗ם שְׁאַל־ נָ֣א בְהֵמ֣וֹת וְתֹרֶ֑ךָּ וְע֥וֹף הַ֝שָּׁמַ֗יִם וְיַגֶּד־ לָֽךְ׃
BSAButʼûwlâm [however, in contrast] askshâʼal [please, I pray] the animalsbᵉhêmâh [beasts, living creatures] and they will instruct youyârâh▸ [teach, show] ask the birdsʻôwph [inquire of, fowls] of the airshâmayim [heaven, the sky] and they will tellnâgad▸ [declare, inform]
| Greek | English | Parsing |
|---|---|---|
| וְֽאוּלָ֗ם | and but | Conjunction, adverb |
| שְׁאַל־ | ask | Verb, Qal, imperative second person masculine singular |
| נָ֣א | please | Particle |
| בְהֵמ֣וֹת | [the] animals | Noun common, feminine plural absolute |
| וְתֹרֶ֑ךָּ | so it may teach you | Conjunction, verb hiphil third person feminine singular, suffix |
| וְע֥וֹף | and [the] bird[s] of | Conjunction, noun common masculine singular construct |
| הַ֝שָּׁמַ֗יִם | the heavens | Particle, noun common masculine plural absolute |
| וְיַגֶּד־ | so it may tell | Conjunction, verb hiphil jussive third person masculine singular |
| לָֽךְ׃ | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But ask the animals, and they will instruct you; ask the birds of the air, and they will tell you. |
| KJV | But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee: |
| ASV | But ask now the beasts, and they shall teach thee; And the birds of the heavens, and they shall tell thee: |
| YLT | And yet, ask, I pray thee, [One of] the beasts, and it doth shew thee, And a fowl of the heavens, And it doth declare to thee. |
| WEB | “But ask the animals now, and they will teach you; the birds of the sky, and they will tell you. |
| BBE | But put now a question to the beasts, and get teaching from them; or to the birds of the heaven, and they will make it clear to you; |
The translations agree on the imperative nature of the request to שְׁאַל — see How Translations Differ.
The main verb drives the sentence, with two subordinate clauses detailing the subjects and their responses. This structure emphasizes the call to inquiry.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁאַל
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 — Job 12:7
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 — Job's Reflection on Wisdomgenerated
Job 12:7 presents a challenge to the listener: instead of relying solely on human wisdom, one should seek knowledge from the natural world. Job emphasizes that animals and birds possess insights that can instruct and inform us about the divine order and the workings of creation, contrasting human understanding with the wisdom found in nature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 21:29–30 | Have you never asked those who travel the roads? Do you not accept their reports? |
| 2 | Proverbs 6:6 | Walk in the manner of the ant, O slacker; observe its ways and become wise. |
| 3 | Isaiah 1:3 | The ox knows its owner, and the donkey its master’s manger, but Israel does not know; My people do not understand.” |
| 4 | Jeremiah 8:7 | Even the stork in the sky knows her appointed seasons. The turtledove, the swift, and the thrush keep their time of migration, but My people do not know the requirements of the LORD. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שְׁאַל, she'algenerated
The verb שָׁאַל (she'al) means to ask or inquire, often in contexts of seeking information or requesting something. It is a common term in the Hebrew Bible, appearing frequently in various contexts, from simple inquiries to deeper requests for understanding.
In this verse, Job uses the imperative form, urging his listeners to ask the animals and birds, implying that they hold knowledge that humans often overlook. This call to inquiry reflects a broader theme in Job's discourse, where he challenges the prevailing human assumptions about wisdom and understanding.
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 שְׁאַל, ask, governs the main clause, with two subordinate clauses detailing what to ask about: the animals and the birds. The structure emphasizes the imperative nature of the request, urging action.
The Hebrew word order places emphasis on the imperative verb at the beginning, drawing attention to the call to seek knowledge from the creatures of the earth and sky, highlighting the contrast between human wisdom and the wisdom found in nature.
Septuagint Backgroundgenerated
The Septuagint translates שְׁאַל as ἐρωτήσατε (erōtēsate), meaning 'ask' or 'inquire.' This choice maintains the imperative tone of the original Hebrew, encouraging inquiry.
The translation shows a direct engagement with the Hebrew text, reflecting the same call to seek wisdom from creation, while the Greek word carries a similar sense of urgency and request.
In plain words — the whole versegenerated
Job 12:7 invites us to ask the animals and birds for their wisdom. Job suggests that these creatures can teach us important lessons about life and the world around us, encouraging us to look beyond human understanding.
Frequently Asked Questionsgenerated
Job is highlighting that nature has its own wisdom and can provide insights that humans often overlook.
By mentioning both, Job emphasizes the breadth of creation and the various forms of wisdom that can be found in different creatures.
This verse underscores the idea that true wisdom can come from unexpected sources, challenging conventional human understanding.
We can learn to be more observant of the world around us and recognize that there are lessons to be learned from nature.
Reflection Questionsgenerated
- What are some lessons I can learn from nature that apply to my life?
- How can I cultivate a sense of curiosity about the world around me?
- In what ways do I rely too heavily on human wisdom rather than seeking broader perspectives?
- How can I apply the insights from nature to my understanding of God and His creation?
The early church on this verse — how the Fathers read it
Early commentators like John Chrysostom and Gregory the Dialogist reflect on the wisdom found in nature as presented in this verse, highlighting its significance in understanding God's creation.
Why do you behave as if you had made a great and wonderful discovery? It was necessary, in fact, that such a man died, and nobody ignores it.Early Church Fathers on Job 12 →
But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee. Or speak to the earth, and it shall answer thee: and the fishes of the sea shall declare unto thee.Early Church Fathers on Job 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 12:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut ask now the beasts, and they shall teach thee,.... And so the fowls of the air, and the fishes of the sea, in this and Job 12:8; from those instructions may be learned, of instances taken, and
Read John Gill on Job 12 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee: Ask now the beasts ... and the fowls ... and the fish.
Read Robert Jamieson on Job 12 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey shall teach thee, to wit, objectively, i.e. if thou observest the beasts, and their properties, and actions, and events, from them thou mayst learn this lesson. What lesson? I answer, either, 1. That which was last mentioned, . God’ s providence doth order things in the like manner among the very beasts, and fowls, and fishes; of which the most ravenous and mischievous fare the best, whilst those which are more harmless, and serviceable, and beneficial to men meet with the hardest usage. Or, 2. That which Zophar had uttered with so much pomp and gravity, , concerning God’ s infinite wisdom; which, saith Job, thou needest not go into heaven or hell to know, but thou mayst learn it even…
Read Matthew Poole on Job 12 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 12:7 But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee:Ver. 7. But ask now the beasts of the earth, and they shall teach thee] Even the wildest of them that abide in the wilderness. There is not one of these, or else of the fowls of the air, but can both teach thee, and tell thee that the world is ordered by a providence, that God is powerful, wise, just, &c., and must therefore be loved and served. That he suffereth the bad to oppress the good, as the beasts do devour the little ones; as the hurtful fowls destroy the harmless; as the great fishes eat up the smaller: man, who was once the captain of God’ s school, is now, for his…
Read John Trapp on Job 12 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. But ask now the beasts, and they shall teach thee] Mr. Good's paraphrase here is very just: "Why tell ye me that the Almighty hath brought this calamity upon me? Every thing in nature, the beasts of the field, the fowls of the heaven, every inhabitant of earth and sea, and every thing that befalls them, are the work of his hands; and every thing feels and acknowledges him to be the universal Creator and Controller. It is the common doctrine of all nature; but to apply it as ye would apply it to me, and to assert that I am suffering from being guilty of hypocrisy, is equally impertinent. He ordains every thing in wisdom as well as in power; but why events happen as they happen, why…
Read AdamClarke on Job 12 →
CambridgeThe Cambridge Bible for Schools and Colleges7–10. Such knowledge as the friends possessed of God’s wisdom and power and their action in the world could be learned by any one who had eyes to observe the life and fate of the lower creatures. In all may be seen God’s absolute might and sway prevailing (Job 12:10).
Read Cambridge on Job 12 →
Albert Barnes1798–1870Barnes' Notes on the BibleBut ask now the beasts - Rosenmuller supposes that this appeal to the inferior creation should be regarded as connected with Job 12:3, and that the intermediate verses are parenthetical.
Read Albert Barnes on Job 12 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bibleb. The divine wisdom on which Zophar has descanted, the entire brute creation might have taught him. And yet Zophar does not know that He who is Lord over life and death, lets the wicked live, Job 12:7-12.7.
Read Daniel Denison Whedon on Job 12 →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
But ask the animals, and they will instruct you; ask the birds of the air, and they will tell you.
“But ask the animals now, and they will teach you; the birds of the sky, and they will tell you.
But ask the animals, and they will instruct you; ask the birds of the air, and they will tell you.
“But now, ask the animals and they will teach you, or the birds of the sky and they will tell you.
Tyndale line
But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee:
But ask now the beasts, and they shall teach thee; And the birds of the heavens, and they shall tell thee:
But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee:
But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee:
Aske now the beasts, and they shall teach thee, and the foules of the heauen, and they shall tell thee:
Strictly literal
But ask now the beasts, and they shall teach thee; and the fowl of the heavens, and they shall tell thee;
And yet, ask, I pray thee, [One of] the beasts, and it doth shew thee, And a fowl of the heavens, And it doth declare to thee.
And yet, now ask [one of] the beasts, || And it shows you, || And a bird of the heavens, || And it declares to you.
Yet, do only ask of the beasts, and they will instruct thee; and the fowls of the heavens, and they will tell it thee;
But now ask the beasts, and they will teach you; ask the birds of the heavens, and they will tell you.
From the Latin
But ask now the beasts, and they shall teach thee: and the birds of the air, and they shall tell thee.
Simplified
But if you ask the animals they will teach you, the birds in the sky will tell you;
But put now a question to the beasts, and get teaching from them; or to the birds of the heaven, and they will make it clear to you;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Job 12:7 reads, "וְֽאוּלָ֗ם שְׁאַל־ נָ֣א בְהֵמ֣וֹת וְתֹרֶ֑ךָּ וְע֥וֹף הַ֝שָּׁמַ֗יִם וְיַגֶּד־ לָֽךְ׃" which translates to, "But ask the animals, and they will instruct you; ask the birds of the air, and they will tell you." The Septuagint, while it has a similar meaning, presents a different word order and structure, and does not provide a direct word-for-word match with the Masoretic Text. The Samaritan Pentateuch and the Dead Sea Scrolls do not offer a variant reading for this verse, thus aligning with the Masoretic Text in essence. Overall, the key difference lies in the Septuagint's unique phrasing, while the core message remains consistent across the witnesses that inquire of animals and birds for wisdom.
וְֽאוּלָ֗ם שְׁאַל־ נָ֣א בְהֵמ֣וֹת וְתֹרֶ֑ךָּ וְע֥וֹף הַ֝שָּׁמַ֗יִם וְיַגֶּד־ לָֽךְ׃
7 of the 9 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 12:7
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.
אוּלָם (uwlam) is an adverb meaning 'but' or 'however,' functioning as a strong adversative in sentences. It is noted for its emphasis on contrast, appearing in contexts where a statement is countered or qualified. The entries consistently highlight its role in introducing opposing ideas.
אוּלָם adv. but, but indeed, a strong adversative
base
H199 אוּלָם but, but indeed, a strong adversative
199 'uwlam oo-lawm'
apparently a variation of 194; however or on the
contrary:--as for, but, howbeit, in very deed, surely, truly,
wherefore.
see HEBREW for 0194
אוּלָם (u.lam) — but.
1) but, but indeed (a strong adversative)
2) however, nevertheless
Conj | Adv — Conjunction · adverbHC/D
שָׁאַל (sha'al) means to ask or inquire, often in the context of requesting a favor or borrowing. It covers a range of uses, including seeking counsel, consulting deities, and even begging. The verb can appear in different forms, such as asking for oneself or granting requests. There is a noted Aramaic equivalent, שְׁאֵל (she.el), meaning 'to ask'.
שָׁאַל 170 vb. ask, inquire
Qal
ask, ask for
specif. ask as a fovour, for temporary use, i.e. borrow
in weakened sense, seek, desire (late)
inquire of
inquire of, consult, deity, oracle, etc.
in weakened sense, seek, desire (late)
Niph. ask for oneself
Pi.
inquire carefully
beg, practise beggary
Hiph. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
base
H7592 שָׁאַל ask, inquire .. . ask, ask for
. specif. ask as a fovour, for temporary use, i.e. borrow
. in weakened sense, seek, desire (late)
. . inquire of
. inquire of, consult, deity, oracle, etc.
. in weakened sense, seek, desire (late)
. ask for oneself
. . inquire carefully
. beg, practise beggary
. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
7592 sha'al shaw-al'
or shael {shaw-ale'}; a primitive root; to inquire; by
implication, to request; by extension, to demand:--ask
(counsel, on), beg, borrow, lay to charge, consult, demand,
desire, X earnestly, enquire, + greet, obtain leave, lend,
pray, request, require, + salute, X straitly, X surely, wish.
שָׁאַל (sha.al) — to ask.
1) to ask, enquire, borrow, beg
1a) (Qal)
1a1) to ask, ask for
1a2) to ask (as a favour), borrow
1a3) to enquire, enquire of
1a4) to enquire of, consult (of deity, oracle)
1a5) to seek
1b) (Niphal) to ask for oneself, ask leave of absence
1c) (Piel)
1c1) to enquire, enquire carefully
1c2) to beg, practise beggary
1d) (Hiphil)
1d1) to be given on request
1d2) to grant, make over to, let (one) ask (successfully) or give or lend on request (then) grant or make over to
Aramaic equivalent: she.el (שְׁאֵל "to ask" H7593)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
ask (sha'al "to inquire," "to seek for counsel," "to demand"): It is the word commonly used in the Old Testament and is equivalent to eperotao, "to request," used in the New Testament. It does not imply any inferiority on the part of the person asking (Ps 2:8). It is the Son who is bidden to ask, and therefore the word expresses the request of an equal. It has also the meaning "to inquire": "Wherefore .... ask after my name?" (Ge 32:29) signifying, "Surely you must know who I am." "Ye shall ask me no question" (Joh 16:23), i.e. "about the true meaning of My words, for all will then be clear to you" (Dummelow). aiteo, is the word commonly used with reference to prayer. It means "to ask," "to implore," and presents the…
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
HTj — ParticleHTj
בְּהֵמָה (bhemah) refers to a beast or animal, typically denoting domesticated livestock or cattle, and occasionally wild beasts. It is derived from a root that suggests being mute, implying a 'dumb beast.' The term encompasses all living creatures other than humans, with a specific mention of large quadrupeds.
בְּהֵמָה 187 n.f. beast, animal, cattle
of living creatures other than man
opp. also to wild beasts
rarely of wild beasts, esp. carnivora
base
H929 בְּהֵמָה beast, animal, cattle . of living creatures other than man
. opp. also to wild beasts
. rarely of wild beasts, esp. carnivora
929 bhemah be-hay-maw'
from an unused root (probably meaning to be mute); properly,
a dumb beast; especially any large quadruped or animal (often
collective):--beast, cattle.
בְּהֵמָה (be.he.mah) — animal.
1) beast, cattle, animal
1a) beasts (coll of all animals)
1b) cattle, livestock (of domestic animals)
1c) wild beasts
N-fp — Noun common · feminine plural absoluteHNcfpa
The Hebrew word יָרָא (*yarah*) encompasses meanings related to shooting, pouring, and throwing. It can refer to actions like shooting arrows or casting water, as well as figurative uses such as teaching or directing. The entries indicate that it has both a literal and a figurative range, with roots in the idea of flowing or pointing out.
[יָרָא] vb. shoot, pour
Qal shoot with arrows
Hiph. and they shot at; Pt. pl. the shooters, archers
Hoph. he that watereth shall himself also be watered
base
יָרָה vb. throw, shoot
Qal
throw, cast
cast (= lay, set), corner-stone; pillar
shoot arrows
throw water, rain
Niph. shot through (with arrows)
Hiph.
throw, cast
shoot (arrows)
throw water, rain
point out, shew
direct, teach, instruct
base
H3384a יָרָא shoot, pour H3384b יָרָה throw, shoot .. throw, cast
. cast (= lay, set), corner-stone; pillar
. shoot arrows
. throw water, rain
. shot through (with arrows)
. . throw, cast
. shoot (arrows)
. throw water, rain
. point out, shew
. direct, teach, instruct
3384 yarah yaw-raw'
or (2 Chr. 26:15) yara; {yaw-raw'}; a primitive root;
properly, to flow as water (i.e. to rain); transitively, to
lay or throw (especially an arrow, i.e. to shoot);
figuratively, to point out (as if by aiming the finger), to
teach:--(+) archer, cast, direct, inform, instruct, lay, shew,
shoot, teach(-er,-ing), through.
יָרָא (ya.ra) — to shoot.
1) to shoot, pour
1a) (Qal)
1a1) to shoot arrows
1b) (Hiphil)
1b1) to shoot at
1b2) part. shooter, archer
1c) to throw water, rain
יָרָה (ya.rah) — to show.
1) to point out, show
1b) to direct, teach, instruct
Conj | V-Hiphil-Imperf-3fs | Suff — Conjunction · verb hiphil third person feminine singular · suffixHC/Vhu3fs/Sp2ms
עוֹף (owph) refers to flying creatures, including birds and insects. It is derived from the root meaning to cover with wings, emphasizing the aspect of flight. The term encompasses various types of fowl and winged insects, and it is noted in the Aramaic as well. There are no significant disagreements among the lexicons regarding its meaning.
עוֹף 70 n.m. coll. flying creatures, fowls, insects
fowl, birds
winged insects
base
H5775 עוֹף flying creatures, fowls, insects . fowl, birds
. winged insects
5775 `owph ofe
from 5774; a bird (as covered with feathers, or rather as
covering with wings), often collectively:--bird, that flieth,
flying, fowl.
see HEBREW for 05774
עוֹף (oph) — bird.
1) flying creatures, fowl, insects, birds
1a) fowl, birds
1b) winged insects
Aramaic equivalent: oph (עוֹף "bird" H5776)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word 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)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
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.
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
Conj | V-Hiphil-Imperf-3ms — Conjunction · verb hiphil jussive third person masculine singularHC/Vhj3ms
See TALE.
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
