Job 26:12 — Word Study
WLCבְּ֭כֹחוֹ רָגַ֣ע הַיָּ֑ם וּ֝בִתְבוּנָת֗וֹ מָ֣חַץ רָֽהַב׃
BSABy His powerkôach [divine, supernatural, strength, might] He stirredrâgaʻ■ [calmed, quieted, disturbed] the seayâm [a large body of water] by His understandingtâbûwn [wise, discerning, intelligence, insight] He shatteredmâchats■ [wounded, smote, severely damaged]
| Greek | English | Parsing |
|---|---|---|
| בְּ֭כֹחוֹ | by power his | Preposition, noun common masculine singular construct, suffix |
| רָגַ֣ע | he stirred up | Verb, Qal, perfect third person masculine singular |
| הַיָּ֑ם | the sea | Particle, noun common masculine singular absolute |
| וּ֝בִתְבוּנָת֗וֹ | and by understanding his | Conjunction, preposition, noun common feminine singular construct |
| מָ֣חַץ | he shattered | Verb, Qal, perfect third person masculine singular |
| רָֽהַב׃ | Rahab | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | By His power He stirred the sea; by His understanding He shattered Rahab. |
| KJV | He divideth the sea with his power, and by his understanding he smiteth through the proud. |
| ASV | He stirreth up the sea with his power, And by his understanding he smiteth through Rahab. |
| YLT | By His power He hath quieted the sea, And by His understanding smitten the proud. |
| WEB | He stirs up the sea with his power, and by his understanding he strikes through Rahab. |
| BBE | By his power the sea was made quiet; and by his wisdom Rahab was wounded. |
Where they part company is רָגַע — see How Translations Differ.
The sentence has a main clause followed by a prepositional phrase and a verb phrase, showcasing God's actions in a clear structure.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָגַע
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 26:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Reflection on God's Powergenerated
Job 26:12 is part of a passage where Job speaks of God's unmatched power and wisdom. He reflects on how God stirs the sea and shatters Rahab, illustrating His authority over creation and chaos. This section emphasizes the greatness of God in contrast to human limitations, echoing themes found throughout the book of Job.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 14:21–31 | Then Moses stretched out his hand over the sea, and all that night the LORD drove back the sea with a strong east wind that turned it into dry land. So the waters were divided, |
| 2 | Psalm 29:10 | The LORD sits enthroned over the flood; the LORD is enthroned as King forever. |
| 3 | Psalm 74:13 | You divided the sea by Your strength; You smashed the heads of the dragons of the sea; |
| 4 | Psalm 93:3–4 | The floodwaters have risen, O LORD; the rivers have raised their voice; the seas lift up their pounding waves. |
| 5 | Psalm 114:2–7 | Judah became God’s sanctuary, and Israel His dominion. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — כֹּחַ, koachgenerated
The word כֹּחַ (koach) refers to strength or power and can denote human, angelic, or divine might. It encompasses the idea of capability and force, often used to describe God's power in creation and His ability to control nature.
In this verse, it highlights God's divine power as the force behind the stirring of the sea, indicating His control over chaotic elements. The parsing as a noun with a construct form emphasizes that this power belongs to God.
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 verse opens with a prepositional phrase led by the finite verb רָגַע, he stirred, which governs the action of stirring the sea. The second part of the verse follows with another finite verb, מָחַץ, he shattered, indicating a parallel structure.
The sentence's structure emphasizes God's actions, with both verbs highlighting His power and understanding as the subjects of the verse.
Septuagint Backgroundgenerated
The Septuagint translates רָגַע as κατέπαυσεν (katépau̱sen), meaning 'calmed', which narrows the focus to the calming aspect of God's power over the sea. This choice reflects a different interpretation than the Hebrew, which includes both disturbance and calming.
For מָחַץ, the Septuagint uses ἔτρωσε (étrōse), meaning 'wounded', which aligns with the idea of destruction but may lack the force of shattering implied in the Hebrew.
In plain words — the whole versegenerated
Job 26:12 tells us that God uses His power to stir the sea and His understanding to shatter Rahab, a symbol of chaos. This verse shows God's control over nature and His wisdom in dealing with the proud.
Frequently Asked Questionsgenerated
It means that God has the power to control and calm the chaotic forces of nature, demonstrating His sovereignty over creation.
Rahab symbolizes a proud and powerful entity, often interpreted as a representation of chaos or Egypt's might, which God can shatter.
This verse highlights God's omnipotence and wisdom, showing that He not only has the power to act but also the understanding to do so effectively.
The pairing emphasizes that God's actions are not just powerful but also wise, reflecting His ability to govern the world with both might and insight.
Reflection Questionsgenerated
- In what areas of my life do I need to recognize God's power and understanding?
- How can I trust in God's wisdom when I face chaotic situations?
- What does it mean for me to acknowledge God's control over nature and my circumstances?
- How can I respond to the pride in my life, knowing that God shatters the proud?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, reflecting on God's might and wisdom as demonstrated in His actions over the sea and the proud.
In His might the seas are suddenly gathered together, and His wisdom hath struck the proud one. What else is denoted by the title of the sea save the present world,Early Church Fathers on Job 26 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 26:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe divideth the sea with his power,.... As at the first creation, when the waters were caused to go off the face of the earth, and were separated from it; and the one was called earth, and the other
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 BibleHe speaks either, 1. Of God’ s dividing the Red Sea for the Israelites to pass over; and consequently the Hebrew word rahab, which here follows, and is translated pride, or the proud, is meant of Egypt, which is oft called Rahab, as 89:10 . But it seems most probable that that work was not yet done, and that Job lived long before Israel’ s coming out of Egypt. Or rather, 2. Of the common work of nature and providence in raising tempests, by which he breaketh or divideth the waves of the sea, by making deep furrows in it, and casting up part of the waters into the air, and splitting part of them upon the rocks and shores of the sea. By his understanding, i.e. by his wise counsel and…
Read Matthew Poole on Job 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 26:12 He divideth the sea with his power, and by his understanding he smiteth through the proud.Ver. 12. He divideth the sea with his power] i.e. With his strong winds causing tempests: see the like Isaiah 51:15 : so that it lieth as it were in ridges, the top of one wave far from another, Jeremiah 31:35. That was a strange thing that is reported to have fallen out at London the last week. On Monday, Aug. 14, 1654, by reason of the great winds the tide was so low in the Thames, that boys waded over it from one side to the other, the old watermen affirming they never saw it so before. And by his understanding he smiteth through the proud] Heb. Pride, or Rahab, which is oft put for Egypt…
Read John Trapp on Job 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) He divideth the sea.—The word is taken in the two opposite senses of stirring up and calming; perhaps the latter is more appropriate to the context, which seems to speak of God’s mastery over nature. By his understanding he smiteth through the proud.—Literally, Rahab, which certainly is at times a name for Egypt (see Isaiah 51:9, e.g.), and which, if used in that sense here, can only refer to the signal judgments on Egypt at the Exodus. According to our view of this matter will be the indication derived therefrom of the date of Job.
Read Charles John Ellicott on Job 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. He divideth the sea with his power] Here is a manifest allusion to the passage of the Red Sea by the Israelites, and the overthrow of Pharaoh and his host, according to the opinion of the most eminent critics. He smiteth through the proud.] רהב Rahab, the very name by which Egypt is called Isaiah 51:9, and elsewhere. Calmet remarks: "This appears to refer only to the passage of the Red Sea, and the destruction of Pharaoh. Were we not prepossessed with the opinion that Job died before Moses, every person at the first view of the subject must consider it in this light." I am not thus prepossessed. Let Job live when he might, I am satisfied the Book of Job was written long after the…
Read AdamClarke on Job 26 →CambridgeThe Cambridge Bible for Schools and Colleges5–13. That Job has no need to be instructed regarding the greatness of God he now shews, by entering upon an exhibition of its operations in every sphere of that which exists, Hades, the Earth and Heaven, in which he far outstrips the feeble effort of Bildad.
Read Cambridge on Job 26 →Albert Barnes1798–1870Barnes' Notes on the BibleHe divideth the sea with His power - Herder renders this: By his power he scourgeth the sea, By his wisdom he bindeth its pride.
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 power He stirred the sea; by His understanding He shattered Rahab.
He stirs up the sea with his power, and by his understanding he strikes through Rahab.
By His power He stirred the sea; by His understanding He shattered Rahab.
By his power he stills the sea; by his wisdom he cut Rahab the great sea monster to pieces.
Tyndale line
He divideth the sea with his power, and by his understanding he smiteth through the proud.
He stirreth up the sea with his power, And by his understanding he smiteth through Rahab.
He stirreth up the sea with his power, and by his understanding he smiteth through Rahab.
He divideth the sea by his power, and by his understanding he smiteth through the proud.
The sea is calme by his power, and by his vnderstanding he smiteth the pride thereof.
Strictly literal
He stirreth up the sea by his power, and by his understanding he smiteth through Rahab.
By His power He hath quieted the sea, And by His understanding smitten the proud.
By His power He has quieted the sea, || And by His understanding struck the proud.
By his power he split in pieces the sea, and by his understanding he crushed [its] pride:
He calmed the sea with his power; by his understanding he shattered Rahab.
From the Latin
By his power the seas are suddenly gathered together, and his wisdom has struck the proud one.
Simplified
He calmed the sea with his power; because he knew what to do, he crushed Rahab.
By his power the sea was made quiet; and by his wisdom Rahab was wounded.
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 reads בְּ֭כֹחוֹ רָגַ֣ע הַיָּ֑ם וּ֝בִתְבוּנָת֗וֹ מָ֣חַץ רָֽהַב׃, while the Septuagint matches 4 of the 6 words, indicating a strong alignment between the two texts despite some differences in translation choices.
בְּ֭כֹחוֹ רָגַ֣ע הַיָּ֑ם וּ֝בִתְבוּנָת֗וֹ מָ֣חַץ רָֽהַב׃
4 of the 6 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 26:12
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
The Hebrew word רָגַע (raga`) is a primitive root that encompasses a range of meanings including to disturb, to rest, and to harden. It can refer to stirring up or causing disturbance, as well as to settling or giving rest. The entries also note a specific usage related to winking. There is a mention of its application in Job 7:5.
רָגַע vb. disturb
Qal
Hiph. denom. make a twinkilng
base
רָגַע vb. be at rest, repose
Niph. (of sword) be gathered into thy scabbard, repose, and be still.
H7280a רָגַע disturb H7280b רָגַע be at rest, repose H7280c רָגַע harden
7280 raga` raw-gah'
a primitive root; properly, to toss violently and suddenly
(the sea with waves, the skin with boils); figuratively (in a
favorable manner) to settle, i.e. quiet; specifically, to wink
(from the motion of the eye-lids):--break, divide, find ease,
be a moment, (cause, give, make to) rest, make suddenly.
רָגַע (ra.ga) — to disturb.
1) to act in an instant, stir up, disturb
1a) (Qal) to stir up, disturb
1b) (Hiphil) to make a twinkling
רָגַע (ra.ga) — to rest.
1) to rest or repose, be at rest or repose, settle, quiet, give rest
1a) (Niphal)
1a1) to cause to rest (of sword, of the sea)
1a2) to wink (with prep)
1b) (Hiphil)
1b1) to give rest to
1b2) to rest, repose
רָגַע (ra.ga) — to harden.
to harden
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
תְּבוּנָה (tebunah) means understanding and encompasses intelligence, skill, and insight. It can refer to both the act of understanding and the faculty itself, as well as the object of knowledge. The term is personified as a teacher in some contexts.
תְּבוּנָה n.f. understanding
the act
the faculty
the object of knowledge
personified as teacher.
base
H8394 תְּבוּנָה understanding
8394 tabuwn taw-boon'
and (feminine) tbuwnah {teb-oo-naw'}; or towbunah
{to-boo-naw'}; from 995; intelligence; by implication, an
argument; by extension, caprice:--discretion, reason,
skilfulness, understanding, wisdom.
see HEBREW for 0995
תְּבוּנָה (ta.vu.nah) — understanding.
1) understanding, intelligence
1a) the act of understanding
1a1) skill
1b) the faculty of understanding
1b1) intelligence, understanding, insight
1c) the object of knowledge
1d) teacher (personification)
Conj | Prep | N-fs | Suff — Conjunction · preposition · noun common feminine singular construct · suffixHC/R/Ncfsc/Sp3ms
מָחַץ (machats) is a Hebrew verb meaning to smite through, wound severely, or shatter. It is built from a primitive root and encompasses actions like crushing, smashing, or violently plunging. The entries indicate a range of meanings that include both literal and figurative uses, such as to subdue or destroy.
מָחַץ vb. smite through, wound severely, shatter
base
H4272 מָחַץ smite through, wound severely, shatter
4272 machats maw-khats'
a primitive root; to dash asunder; by implication, to crush,
smash or violently plunge; figuratively, to subdue or
destroy:--dip, pierce (through), smite (through), strike
through, wound.
מָחַץ (ma.chats) — to wound.
1) to smite through, shatter, wound severely
1a) (Qal)
1a1) to shatter
1a2) shattering (participle)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
רַ֫הַב (Rahab) refers to a mythical sea monster, literally meaning 'storm' or 'arrogance.' It is also used as an emblematic name for Egypt. The word is built from the concept of boasting and is associated with the idea of breadth.
רַ֫הַב n.[m.] lit. storm, arrogance, but only as names, v. infr.;
mythical sea monster
emblemat. name of Egypt
base
H7294 רַ֫הַב lit. storm, arrogance . mythical sea monster
. emblemat. name of Egypt
7294 Rahab rah'-hab
the same as 7293; Rahab (i.e. boaster), an epithet of
Egypt:--Rahab.
see HEBREW for 07293
רַ֫הַב (ra.hav) — Rahab monster.
Rahab = "breadth"
mythical sea monster, lit. "storm", "arrogance", but only as names
HNpt — Noun properHNpt
ra'-hab:
(1) (rachabh, "broad"; in Josephus, Ant, V, i, 2, 7, Rhachab; Heb 11:31 and Jas 2:25, Rhaab): A zonah, that is either a "harlot," or, according to some, an "innkeeper" in Jericho; the Septuagint porne, "harlot"). The two spies sent by Joshua from Shittim came into her house and lodged there (Jos 2:1). She refused to betray them to the king of Jericho, and when he demanded them, she hid them on the roof of her house with stalks of flax that she had laid in order to dry. She pretended that they had escaped before the shutting of the gate, and threw their pursuers off their track. She then told the spies of the fear that the coming of the Israelites had caused in the minds of the Canaanites--"Our hearts did melt .... for…
Rahab
Insolence; pride, a poetical name applied to Egypt in Ps. 87:4; 89:10; Isa. 51:9, as “the proud one.”
Rahab, (Heb. Rahab; i.e., “broad,” “large”). When the Hebrews were encamped at Shittim, in the “Arabah” or Jordan valley opposite Jericho, ready to cross the river, Joshua, as a final preparation, sent out two spies to “spy the land.” After five days they returned, having swum across the river, which at this season, the month Abib, overflowed its banks from the melting of the snow on Lebanon. The spies reported how it had fared with them (Josh. 2:1-7). They had been exposed to danger in Jericho, and had been saved by the fidelity of Rahab the harlot, to whose house they had gone for protection. When the city of Jericho…
a poetical name of Egypt, (Psalms 89:10; Isaiah 51:9) signifying "fierceness, insolence, pride." Rahab, as a name of Egypt, occurs once only without reference to the exodus: this is in (Psalms 87:4) In (Isaiah 30:7) the name is alluded to.
The English word Rahab represents two different Hebrew words:
1. RAHAB, a Canaanite woman of Jericho, who gave shelter to the two spies sent in thither by Joshua; and in return was spared, with all her kindred, when the city was taken and destroyed, Jos 2:1-21 6:17-25. Her faith, in doing this, is commended in Heb 11:31 Jas 2:25. The Jews and many Christians endeavor to show that Rahab was only an honest innkeeper; but more probably the designation of "harlot" given to her in our Bible is correct. If she had at some time led a dissolute life, she had evidently repented; and she afterwards became a worshipper of Jehovah, and the wife of Salmon, a prince of the tribe of Judah, Ru…