Job 9:30 — Word Study
WLCאִם־ הִתְרָחַ֥צְתִּי בְמֵי שָׁ֑לֶג וַ֝הֲזִכּ֗וֹתִי בְּבֹ֣ר כַּפָּֽי׃
BSAIfʼim I should washrâchats■ [with snow water, or cleanse thoroughly] myselfbᵉmôw with snowsheleg and cleansezâkak [make clean, or purify] my handskaph [the palms of my hands] with lyebôr [a strong soap, or bor, a cleansing agent]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| הִתְרָחַ֥צְתִּי | I washed myself | Verb, Hithpael, perfect first person common singular |
| בְמֵי | in water of | Preposition, noun common masculine plural construct |
| שָׁ֑לֶג | snow | Noun common, masculine singular absolute |
| וַ֝הֲזִכּ֗וֹתִי | and I cleansed | Verb, Hiphil, sequential perfect first person common singular |
| בְּבֹ֣ר | with potash | Preposition, noun common masculine singular absolute |
| כַּפָּֽי׃ | hands my | Noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If I should wash myself with snow and cleanse my hands with lye, |
| KJV | If I wash myself with snow water, and make my hands never so clean; |
| ASV | If I wash myself with snow water, And make my hands never so clean; |
| YLT | If I have washed myself with snow-water, And purified with soap my hands, |
| WEB | If I wash myself with snow, and cleanse my hands with lye, |
| BBE | If I am washed with snow water, and make my hands clean with soap; |
The translations agree on the actions of washing and cleansing, with slight variations in the choice of words.
The verse consists of two main clauses connected by 'and', with prepositional phrases elaborating on the means of washing and cleansing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָחַץ
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 9:30
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 Puritygenerated
Job 9:30 presents Job's lament about his inability to attain purity before God, even through the most extreme measures of washing. This verse is part of a larger discourse where Job grapples with his suffering and the seeming injustice of his situation, questioning what he can do to be clean in the eyes of God. The surrounding verses highlight Job's despair and his recognition of God's sovereignty over his life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 26:6 | I wash my hands in innocence that I may go about Your altar, O LORD, |
| 2 | Proverbs 28:13 | He who conceals his sins will not prosper, but whoever confesses and renounces them will find mercy. |
| 3 | Isaiah 1:16–18 | Wash and cleanse yourselves. Remove your evil deeds from My sight. Stop doing evil! |
| 4 | Jeremiah 2:22 | Although you wash with lye and use an abundance of soap, the stain of your guilt is still before Me,” declares the Lord GOD. |
| 5 | Jeremiah 4:14 | Wash the evil from your heart, O Jerusalem, so that you may be saved. How long will you harbor wicked thoughts within you? |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — הִתְרָחַ֥צְתִּי, hit.ra.Chatz.tigenerated
The verb רָחַץ (rachatz) means to wash or bathe, indicating a thorough cleansing. In this context, Job uses the Hithpael form, which emphasizes a reflexive action — he is washing himself. This reflects his desperation to be pure and acceptable before God, as he feels guilty and unworthy.
The use of this verb is significant; it shows Job's understanding of ritual purity, especially as it relates to his relationship with God. The lexicons note that this word encompasses various forms of washing, reinforcing Job's desire for a complete cleansing, yet he recognizes the futility of this effort in the face of divine judgment.
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 main finite verb in this verse is הִתְרָחַ֥צְתִּי, I washed myself, which governs the actions Job is contemplating. The structure includes a prepositional phrase indicating the means of washing and a second verb phrase expressing the subsequent action of cleansing.
The Hebrew word order places emphasis on Job's actions of washing and cleansing, highlighting his desperation to achieve purity. The prepositional phrases clarify the methods he considers, namely washing with שֶׁלֶג (snow) and בֹּר (lye), which serve to illustrate the lengths to which he would go.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew הִתְרָחַ֥צְתִּי is rendered as ἀπολούσωμαι (apolousomai), which means 'I will wash away'. This choice implies a more definitive action, suggesting a complete removal of impurity rather than merely an attempt to cleanse.
This translation indicates a slight shift in emphasis from Job's introspective questioning to a more assertive declaration of intent, reflecting the translators' interpretation of Job's desire for purification.
In plain words — the whole versegenerated
Job 9:30 shows Job questioning the effectiveness of his attempts to wash and cleanse himself. He feels guilty and wonders if even the purest actions can make him acceptable before God. This verse reflects Job's struggle with his suffering and his desire for purity.
Frequently Asked Questionsgenerated
Job is using the imagery of washing with snow to represent the idea of being thoroughly cleansed, as snow is pure and white.
Lye is a strong cleansing agent, and Job mentions it to emphasize the lengths he would go to in order to achieve purity before God.
Job's question highlights his awareness of his guilt and his struggle to find a way to be clean in the sight of God, reflecting a deeper theological concern about sin and purity.
This verse illustrates Job's despair and his questioning of God's justice, as he feels that no amount of personal effort can change his situation.
Reflection Questionsgenerated
- What does it mean to be clean or pure in my own life, and how can I seek that purity?
- In what ways do I try to justify myself before God, and how does this verse challenge that?
- How can I find comfort in my struggles, knowing that God sees my heart even when I feel unworthy?
- What actions can I take to reflect a desire for purity in my daily life?
The early church on this verse — how the Fathers read it
The early Church Fathers have commented on Job's reflections, often discussing the themes of purity and divine justice in relation to this verse.
If I wash myself with snow water, and if my hands shine as if never so clean; yet shalt Thou stain me with filthiness, and mine own clothes shall abhor me.Early Church Fathers on Job 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 9:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf I wash myself with snow water,.... As it came from heaven, or flowed from the mountains covered with snow, as Lebanon, see Jeremiah 18:14; or was kept in vessels for such use, as being judged the
Read John Gill on Job 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf I wash myself with snow water, and make my hands never so clean; Snow water - thought to be more cleansing than common water, owing to the whiteness of snow. "I shall be whiter than snow" (Psalms 51:7; Isaiah 1:18).
Read Robert Jamieson on Job 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf I wash myself; either, 1. Really, by sanctification, cleansing my heart and life from all filthiness; or rather, 2. Declaratively or judicially, i.e. if I clear myself from all imputations, and fully prove my innocency before men. With snow water, i.e. as men cleanse their bodies, and as under the law they purified themselves, with water, which he here calls water of snow, either because by its purity and brightness it resembled snow; or because in those dry countries, where fresh and pure water was scarce, snow water was much in use; or because that water might be much used among them in some of their ritual purifications, as coming down from heaven.
Read Matthew Poole on Job 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 9:30 If I wash myself with snow water, and make my hands never so clean;Ver. 30. If I wash myself with snow water] Some take the former words, I am wicked, to be Job’ s confession of his own sinfulness in comparison of God’ s surpassing holiness. And then this followeth very fitly, Though I wash myself with snow water, i.e. with water as clear as snow is white. Some read it aquis vivis for aquis nivis, spring water for snow water. And make my hands never so clean] Though I wash my hands with soap (so some read it), as Jeremiah 2:22 Malachi 3:2; or, though I wash mine hands in a well (where there is no want of water), both inside and outside, as James 4:8.
Read John Trapp on Job 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. If I wash myself with snow water] Supposed to have a more detergent quality than common water; and it was certainly preferred to common water by the ancients. Of this we find an example in an elegant but licentious author: Tandem ergo discubuimus, pueris Alexandrinis AQUAM in manus NIVATAM infundentibus, aliisque insequentibus ad pedes. - PETR. Satyr., cap. xxxi. "At length we sat down, and had snow water poured on our hands by lads of Alexandria," c. Mr. Good supposes that there is an allusion here to the ancient rite of washing the hands in token of innocence. See Psalms 26:6: I will WASH my hands in INNOCENCY and Psalms 73:13: Verily I have cleansed my heart in vain, and WASHED…
Read AdamClarke on Job 9 →CambridgeThe Cambridge Bible for Schools and Colleges30. with snow water] This is according to one reading (bemê). According to another (bemô), with snow. The latter is better; snowwater is turbid and foul, ch. Job 6:16; snow is the symbol of the most perfect purity, Isaiah 1:18, Psalms 51:7. Locman’s 23rd fable illustrates this Oriental idea very well: “A negro stripped himself of his clothes one day and began rubbing his body with snow. He was asked, Why do you rub yourself with snow? He answered, Perhaps I shall become white. A wise man passing by said to him, You fellow, don’t fatigue yourself, your body may well make the snow black, but it will never make you white. The moral is &c.” make my hands never so clean] lit. cleanse my hands…
Read Cambridge on Job 9 →Albert Barnes1798–1870Barnes' Notes on the BibleIf I wash myself with snow water - If I should make myself as pure as possible, and should become, in my view, perfectly holy. Snow water, it seems, was regarded as especially pure.
Read Albert Barnes on Job 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible30. A specimen of abortive labour. Snow water was regarded by the ancients as possessed of peculiarly cleansing power.
Read Daniel Denison Whedon on Job 9 →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
If I should wash myself with snow and cleanse my hands with lye,
If I wash myself with snow, and cleanse my hands with lye,
If I should wash myself with snow and cleanse my hands with lye,
If I wash myself with snow water, and make my hands clean with lye,
Tyndale line
If I wash myself with snow water, and make my hands never so clean;
If I wash myself with snow water, And make my hands never so clean;
If I wash myself with snow water, and make my hands never so clean;
If I wash myself with snow water, and make my hands never so clean;
If I wash my selfe with snowe water, and purge mine hands most cleane,
Strictly literal
If I washed myself with snow-water, and cleansed my hands in purity,
If I have washed myself with snow-water, And purified with soap my hands,
If I have washed myself with snow-water, || And purified my hands with soap,
If I were to wash myself in snow-water, to cleanse myself in the purity of my hands:
If I washed myself with snow water and made my hands ever so clean,
From the Latin
If I be washed as it were with snow waters, and my hands shall shine ever so clean:
Simplified
Even if I wash myself with pure mountain water and clean my hands with soap,
If I am washed with snow water, and make my hands clean with soap;
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 אִם־ הִתְרָחַ֥צְתִּי בְמֵי שָׁ֑לֶג וַ֝הֲזִכּ֗וֹתִי בְּבֹ֣ר כַּפָּֽי׃, while the Septuagint matches 4 of the 7 words. This indicates a degree of consistency between the two texts, though the Septuagint's word order and phrasing differ from the Hebrew.
אִם־ הִתְרָחַ֥צְתִּי בְמֵי שָׁ֑לֶג וַ֝הֲזִכּ֗וֹתִי בְּבֹ֣ר כַּפָּֽי׃
4 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 9:30
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
רָחַץ (rachats) is a Hebrew verb meaning to wash or bathe. It covers various forms of washing, including washing oneself and being washed. The entries indicate its use in different grammatical forms, such as Qal, Pual, and Hithpael, which reflect actions of washing and being washed. The lexicons do not present any significant disagreement.
רָחַץ 72 vb. wash, wash off, away, bathe
Qal 69
trans. wash (with water)
intrans. wash, bathe (oneself)
Pu. be washed
Hithp. if I washed myself in snow
base
H7364 רָחַץ wash, wash off, away, bathe
7364 rachats raw-khats'
a primitive root; to lave (the whole or a part of a
thing):--bathe (self), wash (self).
רָחַץ (ra.chats) — to wash: wash.
: wash
1) to wash, wash off, wash away, bathe
1a) (Qal)
1a1) to wash, wash off, wash away
1a2) to wash, bathe (oneself)
1b) (Pual) to be washed
1c) (Hithpael) to wash oneself
2a) (Hithpael Passive) to be regarded clean, trustworthy
V-Hithpael-Perf-1cs — Verb · Hithpael · perfect first person common singularHVtp1cs
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
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…
שֶׁ֫לֶג (sheleg) means 'snow' and is derived from the root word for whiteness. It is consistently defined across entries as snow, with a reference to its Aramaic equivalent, תְּלַג (te.lag). The term appears in contexts related to snow in the Old Testament.
שֶׁ֫לֶג n.m. snow
base
H7950 שֶׁ֫לֶג snow
7950 sheleg sheh'-leg
from 7949; snow (probably from its whiteness):--snow(-y).
see HEBREW for 07949
שֶׁ֫לֶג (she.leg) — snow.
snow
Aramaic equivalent: te.lag (תְּלַג "snow" H8517)
N-ms — Noun common · masculine singular absoluteHNcmsa
sno (shelegh, telagh (Da 7:9); chion):
(1) Snow is not uncommon in the winter in Jerusalem, but it never reaches any depth and in many winters it is not seen at all. It usually disappears, for the most part, as soon as the sun appears, though it may "hide itself" for a time in the gorge cut by a stream (Job 6:16). On lower levels than Jerusalem there is never sufficient to cover the ground, though often there are some flakes seen in the air. Even at sea-level there is occasionally a sufficient fall of hail to cover the ground. A very exceptional snowfall is related in 1 Macc 13:22 at Adora (near Hebron). It was heavy enough to prevent the movement of troops.
Snow
Common in Palestine in winter (Ps. 147:16). The snow on the tops of the Lebanon range is almost always within view throughout the whole year. The word is frequently used figuratively by the sacred writers (Job 24:19; Ps. 51:7; 68:14; Isa. 1:18). It is mentioned only once in the historical books (2 Sam. 23:20). It was “carried to Tyre, Sidon, and Damascus as a luxury, and labourers sweltering in the hot harvest-fields used it for the purpose of cooling the water which they drank (Prov. 25:13; Jer. 18:14).…
This historical books of the Bible contain only two notices of snow actually falling -- (2 Samuel 23:20) 1Macc 13:22; but the allusions in the poetical books are so numerous that there can be no doubt as to its being an ordinary occurrence in the winter months. (Psalms 147:16; 148:8) The snow lies deep in the ravines of the highest ridge of Lebanon until the summer is far advanced and indeed never wholly disappears; the summit of Hermon also perpetually glistens with frozen snow. From these sources probably the Jews obtained their supplies of ice for the purpose of cooling their beverages in summer. (Proverbs 25:13) The liability to snow must of course vary considerably in a country of such varying altitude as Palestine. At…
Is often alluded to in Scripture, for its whiteness, Ex 4:6; Nu 12:10; 2Ki 5:27; Ps 51:7; Isa 1:18, and for its cleansing qualities, Job 9:30. The expression in Pr 25:13, "as the cold of snow in the time of harvest," alludes to its use in preparing cool drinks for the reapers; while on the other hand, in Pr 26:1, "snow in summer," that is, a fall of snow, being unseasonable and unnatural, is compared to honors inappropriately lavished on a fool. Snow from…
זָכַךְ (zakak) is a Hebrew verb meaning to be clean or pure, both physically and morally. It can also imply brightness or shining. The word has a Qal form indicating a state of being bright or clean, and a Hiphil form that denotes the action of cleansing. No significant disagreements are noted among the lexicons.
[זָכַךְ] vb. be bright, clean, pure
Qal
be bright, shining
be clean, pure
Hiph. cleanse
base
H2141 זָכַךְ
2141 zakak zaw-kak'
a primitive root (compare 2135); to be transparent or clean
(phys. or morally):--be (make) clean, be pure(-r).
see HEBREW for 02135
זָכַךְ (za.khakh) — be clean.
1) to be pure, be bright, be clean, be bright, clean
1a) (Qal)
1a1) to be bright, be shining
1a2) to be clean, be pure
1b) (Hiphil) to cleanse, make cleanse, make clean
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
בֹּר (bor) refers to lye, potash, or alkali, primarily used in smelting metals. The term is associated with cleansing properties and can function as a soap or flux. It appears in Isaiah 1:25, where its context relates to purification.
בֹּר n.m. lye, potash, alkali used in smelting metals Is 1:25
ref
H1253 בֹּר lye, potash, alkali used in smelting metals
1253 bor bore
the same as 1252; vegetable lye (from its cleansing); used as
a soap for washing, or a flux for metals:--X never so, purely.
see HEBREW for 01252
בֹּר (bor) — lye.
lye, potash, alkali used in smelting metal
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
N-fd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp1bs