שֶׁלֶג – snow

Semantic Fields: Weather
Author(s): Chiara Stornaiuolo
First published: 2025-10-10
Citation: Chiara Stornaiuolo, שֶׁלֶג – snow,
Semantics of Ancient Hebrew Database (sahd-online.com), 2025 (WORK IN PROGRESS)

Introduction

Grammatical type: noun masc.
Occurrences: 20x HB (2/5/13); 1x Sir; 2x Qum; 0x Inscr. (Total: 23)

Torah: Exod 4:6; Num 12:10;
Nebiim: 2 Sam 23:20; 2 Kgs 5:27; Isa 1:18; 55:10; Jer 18:14;
Ketubim: Pss 51:9; 147:16; 148:8; Job 6:16; 9:30; 24:19; 37:6; 38:22; Prov 25:13; 26:1; 31:21; Lam 4:7; 1 Chron 11:22.
Sir: 43:17^Mas,B;
Qumran: 4Q381 fr14+5:2; 4Q473 fr2:6;¹
Text doubtful: 4Q186 fr2 ii:3; 4Q216 5:7; 4Q222 fr3:2.

Text Doubtful

A.1 For 4Q216 5:7 scholars have suggested a reconstruction based on Jub 2:1-4. The text mentions all natural phenomena created by God. 4Q222 fr3:2 reflects Jub 48:5, the passage lists the ten plagues sent on Egypt by God (DJD XIII).
SEE BALAD

A.2 4Q186 fr2 ii:3 presents the word גולש. Probably the word is written in reverse order in accordance with the rest of the manuscript. So DJD V:91 suggest reading שלוג and that it is probably connected to שלג, ‘snow’, indicating the fairness of the skin. According to Popovic (2006:59) it is impossible to decide from the context whether the word should be read ‘non-coded’ or reversed.

A.3 In Ps 68:15 the denominative verb שׁלג, ‘to snow’ is applied: תַּשְׁלֵג בְּצַלְמוֹן, ‘it is snowing in Zalmon’. Because it concerns a verb, this passage is not taken into consideration for the analysis.

B.1 There are different theories for the meaning of שָׁלֶג in Job 9:30. Dictionaries show two interpretations:² ‘snow’ and ‘soap’, assuming that שׁלג is equivalent to Akk. ašlāku, Mishnaic אֶשְׁלָג and Talmudic שַׁלְגָּא, ‘soap, soapwort’, from the name of plant whose roots are used as a soap.
The ancient translations interpreted שׁלג as ‘snow’: LXX: χιον, ‘snow’; Tg: במי תלגא, ‘with snow water’; Pesh: ܒܡ̈ܝܐ ܕܬܠܓܐ, ‘with snow water’; Vg: quasi acquis nivis, ‘like snow water’. Since the word *אשׁלג is not attested in BHeb, the interpretation as ‘snow’ seems more meaningful, especially because other passages show the equivalence between snow and purity, as in Job 9:30 (Isa 1:18; Ps 51:9; Lam 4:7). Moreover, the assumption that Akk. ašlāku and Aram. ašlag are related is doubtful, because there is no shift from Akk. k to Aramaic g: Akk. k remains in Aram. as k (Weninger 2011:55).

Qere/Ketiv: none.

1. Root and Comparative Material

A.1 Zorell suggests a common Semitic root: šlg. Fronzaroli (1965:140) and Kogan (2011:194) present *ṯalg as Proto-Semitic root. The latter is better because PS consonant *ṯ shifts into Akkadian and Hebrew š and Aramaic t; instead, PS consonant š is kept in Akkadian, Hebrew, and Aramaic and if we assume šlg as common Proto Semitic root, it wouldn’t explain the Aramaic tlg.

A.2 Akkadian: The Akkadian cognate šalgu(m) means ‘snow’ (AHw iii:1147b); Assyrian: šalgu, ‘snow, sleet’; Old Babylonian, Mari, Standard Babylonian: salku (CAD Š^I, 241). According to CAD Š^I, 242, the word šalgu occurs together with rain in a text from Mari and with ice in a text from Babylon.

A.3 Ugaritic: Most dictionaries accept glṯ as the Ugaritic cognate for שֶׁלֶג, assuming a metathesis from ṯlg to glṯ.^ug However, the meaning of glṯ is debated: possible translations are ‘storm’, ‘downpour’, and ‘snow’.³ Aartun (1968:281) suggests that the reading ‘snow’ for glṯ in KTU 1.4.v:6-7 is preferable because of the parallelism with mṭrh, ‘rain’; these two terms, in fact, are related in Hebrew as well (Prov 26:1; Job 37:6). In addition, the word glṯ appears also in KTU 1.3(+1.8).vi:13-14; 1.92.5; 1.101.7-8.

A.4 Aramaic: The word is attested in Jewish Palestinian Aramaic, Christian Palestinian Aramaic, and Samaritan Aramaic as תלג, ‘snow’ (Sokoloff, DJPA, 581); the vocalized form is תְּלַג (Jastrow, DTT, 1670; HALOT, 2006). In Syriac ܬܠܓܐ (talgā),‘snow’ is found (Sokoloff, SLB, 1647) and in Mandaic talga, ‘snow’ (MdD 478b). In the Aramaic texts from Qumran תלג, ‘snow’ is found in 4Q204 fr1vi:24 and תלגא, ‘snow’ in 4Q204 fr1 vi:26; 4Q209 fr23:10.
SEE TEXT BALAD.

A.5 Phoenician: שׁלג (Gesenius, TPC, 1412).

A.6 Arabic: Hebrew dictionaries present ṯalj as ‘snow’.⁵

A.7 Egyptian: śrg and sá-l-qu, ‘snow’,⁶ sa-ra-qu, ‘snow’ (Albright 1974:55).

2. Formal Characteristics

A.1 שֶׁלֶג is a primary noun with qatl form (BL, 456, §61j′), see שָׁ֑לֶג in Job 38:22 (similarly Exod 4:6; Num 12:10; 2 Sam 23:20; 2 Kgs 5:27; Job 6:16; Prov 31:12; 1 Chr 11:22).

3. Syntagmatics

A.1 שֶׁלֶג is nomen regens of:

לְבָנוֹן, ‘Lebanon’⁷ Jer 18:14.

A.2 שֶׁלֶג is nomen rectum of:

יוֹם, ‘day’ 2 Sam 23:20; 1 Chron 11:22;
מַיִם, ‘water’ Job 9:30; 24:19;
צִנָה, ‘coolness’ Prov 25:13;
אֹצְרוֹת, ‘treasure’ Job 38:22.

A.3 שֶׁלֶג is subject of:

עזב, ‘to leave’ qal Jer 18:14;
עלם, ‘to conceal’ hitpael Job 6:16;
ירד, ‘to come down’ qal Isa 55:10;
עשה, ‘to make’ qal Ps 148:8;
פרח, ‘to hover’ qal Sir 43:17^Mas.

A.4 שֶׁלֶג is object of:

נתן, ‘to give’ qal Ps 147:16;
גזל, ‘to tear away’ qal Job 24:19;
נוף, ‘to sway’ hiphil Sir 43:17^B.

A.5 שֶׁלֶג is governed by the following prepositions:

כְ with the verb צרע pual, ‘to be leprous’: Exod 4:6; Num 12:10; 2 Kgs 5:27;
כְ with the verb לבן hiphil, ‘to make white’: Isa 1:18;
כְ without verb: Prov 26:1;
מִן with the verb לבן hiphil, ‘to make white’: Ps 51:9;
מִן with the verb ירא qal, ‘to fear’: Pr 31:21;
מִן with the verb זכך qal, ‘to be bright’: Lam 4:7;
לְ with the verb אמר qal, ‘to say’: Job 37:6.

A.1 Construct relationship with pronominal suffix:

שלגו Sir 43:17^Mas,B.

4. Ancient Versions

a. Septuagint (LXX):

ANT PRECIES HETZELFDE

χιον, ‘snow’:⁸ Exod 4:6; Num 12:10; 2 Sam 23:20; 2 Kgs 5:27; Isa 1:18; 55:10; Jer 18:14; Pss 51[50]:9; 147:16[5]; 148:8; Job 6:16; 9:30; 37:6; 38:22; Prov 25:13; Lam 4:7; 1 Chron 11:22; Sir 43:17^Mas,B;
δρόσος, ‘dew’:⁹ Prov 26:1;
No rendering: Job 24:19; Prov 31:21.

b. Targum (Tg: O/N/PsJ/Frg/J/K):¹⁰

תלג, ‘snow’: Exod 4:6; Num 12:10; 2 Sam 23:20; 2 Kgs 5:27; Isa 1:18; 55:10; Jer 18:14; Pss 51:9; 147:16; 148:8; Job 6:16; 9:30; 24:19; 37:6; 38:22; Prov 25:13[14]; 26:1; 31:21; Lam 4:7; 1 Chron 11:22.

c. Peshitta (Pesh):

ܬܠܓܐ (tlgʾ ), ‘snow’:¹¹ Exod 4:6; Num 12:10; 2 Sam 23:20; 2 Kgs 5:27; Isa 1:18; 55:10; Jer 18:14; Pss 51:9; 147:16; 148:8; Job 6:16; 9:30; 24:19; 37:6; 38:22; Prov 25:13; 26:1; 31:21; Lam 4:7; 1 Chron 11:22.
No text: Sir 43:17.

d.Vulgate (Vg):

nix, ‘snow’:¹² Exod 4:6; Num 12:10; 2 Sam 23:20; 2 Kgs 5:27; Isa 1:18; 55:10; Jer 18:14; Pss 51:9; 147:16; 148:8; Job 6:16; 9:30; 24:19; 37:6; 38:22; Prov 25:13; 26:1; 31:21; Lam 4:7; 1 Chron 11:22; Sir 43:19(17).

5. Lexical/Semantic Fields

A.1 Both in the Bible and at Qumran שֶׁלֶג is often found in parallelism or close association with other terms of the lexical field of weather:

כְּפוֹר, ‘hoarfrost’: Ps 147:16;
קִיטוֹר, ‘fog’: Ps 148:8;
רוּחַ, ‘wind’: Ps 148:8;
מָּטָר, ‘rain’: Prov 26:1; Job 37:6;
גֶשֶׁם, ‘rain’: Isa 55:10; Job 37:6;
בָּרד, ‘hail’: Ps 148:8; Job 38:22; 4Q381 fr14+5:2; 4Q473 2:6;
עָנָן, ‘cloud’: Sir 43:15^M; 4Q381 fr14+5:2;
עבים, ‘clouds’: 4Q381 fr14+5:2.

Besides the lexical field of the meteorological phenomena שֶׁלֶג is found in close relationship with terms referring to natural phenomena, cleansing and plagues:

קרח, ‘frost’: Job 6:16; 4Q473 2:6;
אֵשׁ, ‘fire’: Ps 148:8;
אֵזוֹב, ‘hyssop’: Ps 51:9;
בֹר, ‘lye’: Job 9:30;
ירקון, ‘blight’: 4Q473 2:6.

A.2 In many occurrences שֶׁלֶג is used as a simile (Exod 4:6; Num 12:10; 2 Kings 5:27; Isa 1:18; Prov 26:1; Job 24:19). In Exod 4:6, Num 12:10 and 2 Kings 5:27 שֶׁלֶג is used as a simile for symptoms caused by a skin disease, maybe leprosy (see exegesis for details): the expression is מְצֹרַעַת כַּשָּׁלֶג, ‘leprous (as white) as the snow’.
In Prov 26:1 ‘snow’ and ‘rain’ are compared with ‘honor’ and in the context are found some antitheses indicating conditions making them unlikely to occur: כַּשֶּׁ֤לֶג ׀ בַּקַּ֗יִץ וְכַמָּטָ֥ר בַּקָּצִ֑יר כֵּ֤ן לֹא־נָאוֶ֖ה לִכְסִ֣יל כָּבֽוֹד׃, ‘as snow in summer and as rain in harvest, so honor is not seemly for a fool’. In Job 24:19 the melting snow is compared to the transgressor who is consumed by the netherworld: צִיָּ֤ה גַם־חֹ֗ם יִגְזְל֥וּ מֵֽימֵי־שֶׁ֗לֶג שְׁא֣וֹל חָטָֽאוּ׃, ‘drought and heat consume the snow waters, Sheol those who have committed iniquities’.
In Sir 43:17 there is a simile between שלג, ‘snow’ and רשף ‘flame, flash, plague’: the Masada Scroll reads: כרשף יפרח שלגו,^MsB ‘His snow sprouts forth like a flame’. The meaning of רשף in this context is debated: Askin (2016:38) translates as ‘like sparks his snow scatter’. LXX renders רשף as πετεινὰ, ‘birds’ and Vg as avis, ‘birds’.^HAL

A.3 In Mishnah and Tosefta the word שלג, ‘snow’ occurs together with ברד, ‘hail’ (Mishnah Mikva’ot 7:1; Mishnah Oholot 8:5; Tosefta Oholot 14:6). According to the context it is clear that ‘snow’ here is intended as a natural phenomenon. In Mishnah Mikva’ot 7:1 שֶׁלֶג and בָּרָד are mentioned among materials that can raise the mikveh up to the right quantity and do not make it invalid.

6. Exegesis

A.1 Based on the context where the word appears and the meaning of the cognates, the interpretation of שֶׁלֶג, ‘snow’ is certain.

A.2 In Jer 18:14 the snow is a natural phenomenon, as we can assume from the context. The meaning of the passage is debated, however. The text reads: הֲיַעֲזֹב ‏ מִצּוּר ‏ שָׂדַי ‏ שֶׁלֶג לְבָנוֹן, ‘Can it leave the mountain highland the snow of Lebanon?’ (translation Lundbom 1999:818).
McKane (2014:428) suggests translating as ‘does the snow ever disappear from the rocky slopes of Lebanon?’; he supposed a shift of לְבָנוֹן as nomen rectum of מִצּוּר שָׂדַי instead of שֶׁלֶג. Iwry (1952:164) and Albright (1950:23) compared this passage with Ps 68:15 (in which we have the verb שׁלג, ‘to snow’) and suggest as translation ‘will flints forsake the fields or snow Lebanon?’,¹⁴ because according to Albright in the ancient Israel pieces of flint were spread in the fields on the plains. According to Ehrlich (1914:289) and Barbiero (2002:378) the ‘snow of Lebanon’ is ice cold water that flows from Mount Hermon, in Lebanon, down into the valley. Martin Noth (1956:26, 52) refers to one of the names of Hermon used nowadays, viz. ‘dschebel et-teldsch’, ‘Schneeberg’ (‘snow mountain’), because its top is covered over a long period with snow. This supports the rendering by Lundbom, who defended the rendering above on the structure of the two parallel rhetorical questions (Lundbom 1998:821–22).

A.3 In ancient Israel snow is unusual but is known as a meteorological phenomenon. Because of its identity as an extraordinary phenomenon the snow is often mentioned in similes and images. Only two passages refer to snow as a real occurence, viz. 2 Sam 23:20/ 1 Chron 11:22: בְּיוֹם הַשָּׁלֶג, ‘on a snowy day’. It is probably used to refer to a specific timeframe, a locution meaning ‘winter’. Sometimes the term is found in metaphoric context. In Prov 25:13 כְּצִנַּת־שֶׁלֶג בְּיוֹם קָצִיר צִיר נֶאֱמָן לְשֹׁלְחָיו ‘like the cold of snow in time of harvest, so is a faithful messenger for the one who sent him’. It is quite obvious that the presence of snow in time of summer harvest (May and June) in Israel is unusual. Also, in Prov 26:1 we read about snow in summer כַּשֶּׁלֶג בַּקַּיִץ וְכַמָּטָר בַּקָּצִיר כֵּן לֹא־נָאוֶה לִכְסִיל כָּבוֹד׃ ‘like snow in summer and rain in harvest, so honor is not fitting for a fool’. It is clear that the text is talking about something which is meteorologically impossible (Fox 2009:783, 792). In Job 24:19 there is comparison between the effects of heat on snow and the effects of Sheol on sinners.

A.4 In a number of passages (Exod 4:6; Num 12:10; 2 Kgs 5:27) we find מְצֹרַעַת/מְצֹרָע, pual part. (< צרע) followed by כַּשָּֽֽׁלֶג, ‘as snow’. According to Propp (1998:209), Houtman (1993:395) and Levine (1993:332) the customary rendering ‘leprous’ and ‘leprosy’ (already found in LXX λεπράω in Num 12:10; 2 Kgs 5:27) are inaccurate, and צָרַ֤עַת should be considered a generic term for skin diseases, which manifest themselves with symptoms, like desquamation resembling the flakiness of snow.

A.5 Job 38:22 mentions אֹצְרוֹת שָׁ֑לֶג, ‘storehouses of snow’. As early as in the Ugaritic period the supposition that snow is stored in warehouses is attested (KTU I.4.VII:59).¹⁵ As Korpel (1990:299, 302) shows, Baal as well as YHWH are said to store, among others, snow in the heavens. Next to the parallel reference to אֹצְרוֹת בָּרָד, ‘storehouses of hail’ in Job 38:22, there are references to a אוֹצָר, ‘storehouse’ for מָטָר, ‘rain’ (Deut 28:12) and for רוּחַ, ‘wind’ (Jer 10:16; 51:16; Ps 135:7).^store

A.6 In the Qumran texts snow appears in context with other natural phenomena, like עננים, ‘clouds’, עבים, ‘clouds’ and בָּרד, ‘hail’ in 4Q381 fr14+5:2 and קרח, ‘ice’ and ברד, ‘hail’ in 4Q473 2:6.
4Q381 is a collection of Psalms and, specifically 4Q381 fr14+5 is connected with creation psalm in 4Q381 fr1. Both fragments refer to natural phenomena and this is the reason why they are probably connected. 4Q381 fr1 is a creation psalm and since 4Q381 fr14+5 seems to connect to 4Q381 fr1, because of the reference to natural phenomena, it is probably that also 4Q381 fr14+5 is part of this creation psalm (DJD XI:92).
4Q473 is a parabiblical composition written in a biblical style, that reminds of Deuteronomy 28 because of the theme of the two ways, a recurring theme in the Old Testament and in later Jewish and Christian texts.
In 4Q473 2:6 the term שֶׁלֶג occurs in parallel with ירקון ‘blight’, קרח, ‘ice’ and ברד, ‘hail’. In this context the snow and the other meteorological phenomena are listed as plagues, perhaps retribution from God to people who are not following his way. This composition recalls a Deuteronomic model for warning, cursing, and blessing, even if it shows innovation compared with the biblical text: mention of angels listing of snow and ice among plagues, like in post biblical tradition (Sir 43:17).¹⁶ In Sir 43:17, in fact, snow is a plague and appears in the same context with locusts.

A.7 In Isa 55:10 שֶׁלֶג occurs together with גֶשֶׁם ‘rain’ and the two terms are parallel. In this context the snow and the rain are natural phenomena, and they make the soil bud and sprout, bringing life on the earth. In this passage the benevolent nature of both snow and both rain is clearly and explicitly stated. In two passages שֶׁלֶג occurs in the same context of מָּטָר, ‘rain’ (Prov 26:1; Job 37:6). The parallel between mṭr and šlg also occurs in KTU 1.4.v:6-7 from Ugarit, as explained in Root and Comparative Material A.3.
In the mythological and epic texts from Ugarit the deity Baʽal/ Haddu (these two terms are often found in parallelism) is mentioned. The inscription on the statue of Idrimi from Alalakh calls him ‘the Storm God’. In the Ug. myths he strives to build his own grand palace on the heights of Mount Saphon (nowadays Jebel Aqra). The myth narrates that when he is dead for seven years the land suffers from the lack of rain, and the former prosperous state is restored only after he returns to life.¹⁷

A.8 In a number of cases שֶׁלֶג appears in contexts of theophany (Pss 147:16; 148:8; Job 37:6; Job 38:22; Sir 43:17). God manifests himself and his power through natural and meteorological phenomena. Depending on the context snow appears with כְּפוֹר, ‘hoarfrost’ (Ps 147:16); אֵשׁ, ‘fire’ (Ps 148:8); רשף, ‘flame, flash’ (Sir 43:17); בָּרָד, ‘hail’ (Ps 148:8; Job 38:22); קִיטוֹר, ‘fog’ (Ps 148:8); גֶשֶׁם מָטָר, ‘downpour of rain’ (Job 37:6).

A.9 שֶׁלֶג is used as comparative term for purity in Lam 4:7 זַכּוּ נְזִירֶיהָ מִשֶּׁלֶג צַחוּ מֵחָלָב, ‘her nobles¹⁸ were purer than snow, more lustrous than milk.’ In Isa 1:18 the snow is a similitude for the purification of iniquities אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ, ‘even if your iniquities be as scarlet, they shall be as white as snow’. Ps 51:9 also תְּחַטְּאֵ֣נִי בְאֵז֣וֹב וְאֶטְהָ֑ר תְּ֝כַבְּסֵ֗נִי וּמִשֶּׁ֥לֶג אַלְבִּֽין, ‘purge me with hyssop and I’ll be purified, wash me with snow and I’ll be whiter than snow’. The term hyssop is found in context related to cleansing and purification. The whiteness is a symbolism for forgiveness (Dalglish 1962:136)

7. Conclusion

A.1 שֶׁלֶג mainly is intended as a natural phenomenon and the term is often used as a similitude. Since the term is used both for positive comparison (purity) and for negative (skin disease) it stands to reason that the term itself is neutral and takes on a different meaning based on the context.

A.2 The lexeme mainly occurs in Early Biblical Hebrew and from the contexts it is clear that snow is a natural phenomenon. We have no occurrences in which the snow is intended as a godlike phenomenon connected with the divine will. Just in Late Biblical Hebrew and in Ben Sira (Pss 147:16; 148:8; Job 38:22; Sir 43:17) snow is mentioned with other natural phenomena in the context of a divine theophany (for functional languages and explanations about Early Biblical Hebrew and Late Biblical Hebrew see Zatelli 2004:140-41).

A.3 In conclusion we can say that snow is not directly connected with the divine will, except for late Hebrew, but even in Late Hebrew most of the occurrences show snow as a natural phenomenon.

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Renkema 1998
Johan Renkema, Lamentations (HCOT), Leuven: Peeters.

Salters 2014
Robert B. Salters, Lamentations (ICC), London: Bloomsbury.

Tate 1990
Marvin Tate, Psalms 51-100 (WBC), Dallas: Word.

Wiggins 2014
Steve A. Wiggins, Weathering the Psalms: A Meteorotheological Survey, Eugene, OR: Cascade.

Yadin 1999
Yigael Yadin, Masada VI: Hebrew Fragments from Masada, Masada: The Yigael Yadin excavations 1963-1965 final reports. Jerusalem: Israel Exploration Society.

Zatelli 2004
Ida Zatelli, ‘The Study of Ancient Hebrew Lexicon: Application of the Concepts of Lexical Field and Functional Language’, KUSATU 5:129-59.

Notes

See, e.g., HALOT, 1503. ↩
Sir 43:17^B has a slightly different reading: [כ]רשף יניף שלגו, ‘his snow sways like a flame’. ↩
On the meaning of רשף, see HALOT, 1297, s.v. #4, and the literature mentioned there. ↩
Korpel (1990:302, n. 662) refers additionally to Ps 33:7, where the תְּהוֹמֽוֹת, ‘deeps’ are put in storehouses. ↩
According to Dead Sea Scroll Concordance, 2003, II p. 724. ↩
HALOT, 1503; DCH 364. ↩
DULAT, 296; RSP, II: 21 n.35; LSU, 27; De Moor 1987: ... ↩
Aartun 1968:281. ↩
HALOT, 1503; Zorell 845. ↩
WÄS, 4:204; Helck 1965:44. ↩
HALOT, 518; Dahood 1962:207; Bright 1965: 122; Lundbom 1999:818. ↩
LSJ, 1192; GELS, 733. ↩
LSJ, 450; GELS, 178. ↩
DJPA, 581b; DTT, 1670a. ↩
CSD, 613. ↩
LD, 1211a. ↩
Bright (1965:122) also agrees with Albright regarding the translation. ↩
As restored in de Moor and Spronk (1987:28). ↩
DJD XXII, 289-94. ↩
DDD, 304-05. ↩
Translation of as ‘nobles’ is supported by Salters (2014:299) and Renkema (1998:512). ↩