Biblical names
The animals of the Tanakh — 162 words, every animal the twenty-four books name, from the donkey of Bereshit 12 to the legendary creatures of Iyov and the Psalms. Each was enumerated from our own lexicon layer and read against the corpus: the count on a row is the count its door opens, the first appearance is the word's own, and where the tradition discusses what a word names, the row says so instead of inventing certainty.
A spelling is not a word: rachel the ewe and Rachel the matriarch share their letters, and only the ewe is counted here — the rows count the word's own lexicon entry, and where one entry bundles a creature with something else, the row counts the creature's verses alone and its note tells you.
Where the Torah names a kind, it rules the name: the kinds Devarim permits and the birds Vayikra prohibits are ruled by name, certain even where what the name names is discussed. The rest are ruled the way the Torah rules them — beasts by the signs of Vayikra 11, birds by that enumeration and by the tradition a bird has to carry, since the Torah gave signs for beasts and none for birds. Where the tradition itself discusses a status the row says so, and the legendary and collective rows carry no ruling at all. The offering mark stands on the korban species — the herd, the flock, the turtledove and the dove.
The legendary creatures
6 words — the words stand in the books, at these verses; what they name is the tradition's discussion
×27 in Tanakh First appearance:
The great taninim of the fifth day, the staff that became a tannin before Pharaoh, the dragon of the deep in Yeshayahu 51 — and Pharaoh himself, 'the great tannin crouching in his Nile,' in Yechezkel. The lexicon carries the sea-creature and the desert's jackals (tannim) under this one entry, and both are in this number; which places are the deep and which the ruins is the tradition's discussion.
See all 27 places it stands →×6 in Tanakh First appearance:
The word stands six times, in Iyov, Tehillim and Yeshayahu. In Tehillim 104 he plays in the great wide sea; in Iyov 40 the Almighty asks who can draw him with a hook; in Yeshayahu 27 he is the fleeing serpent, the twisting serpent, to be reckoned with at the end of days. What the books name — the crocodile of the naturalists, the great creature of the aggadah whose flesh is kept for the righteous — is the tradition's discussion; the verses are the given.
See all 6 places it stands →×1 in Tanakh First appearance:
One verse — Yeshayahu 34:14, among the creatures of Edom's desolation: 'there lilit reposes, and finds herself rest.' A night-bird by the plain sense of the passage, the night spectre of the aggadah by the tradition's discussion. The word stands once, and that is the whole of what the books say.
See the one place it stands →×3 as the creature First appearance:
'The helpers of Rahav stoop beneath Him'; 'by His understanding He smote Rahav'; 'was it not You who hewed Rahav, who pierced the tannin?' The Gemara in Bava Batra speaks of the prince of the sea. The same name stands as a byname for Egypt in Yeshayahu 30:7 and twice in Tehillim; those places are not counted here, and Rachav of Yericho is another name entirely.
See all 3 places it stands →×2 as the creature First appearance:
'The ziz of the fields is with Me' — Tehillim 50:11, and again 80:14, and only there as a creature. The plain sense is whatever moves in the field; the Midrash knows the Ziz as the great bird, beside Leviathan of the sea and Behemot of the land. In Yeshayahu 66:11 the same letters mean abundance, and that place is not counted here.
See all 2 places it stands →×1 in Tanakh First appearance:
Iyov 40:15, and only there — 'behold now Behemot, which I made with you; he eats grass like the ox.' The form is the plural of the common behemah, but the passage speaks of one creature, 'the first of the ways of God,' and the tradition reads the land's counterpart to Leviathan; the naturalists have suggested the hippopotamus. The common behemah has its own row among the collective terms.
See the one place it stands →Where these come from. The candidates were enumerated from the Hebrew lexicon our index carries — every entry whose definition names an animal sense — then each was verified against the corpus itself: its spelling, its count, its first stand. The gematria is computed by the same engine that runs every search, and the count on each row is the number of verses its door opens — the same walk, counted once. Deliberately absent: words that are only ever epithets (the אבירים of the Psalms), the scapegoat's destination עזאזל (the goat itself is the שעיר), and Yeshayahu 2:20's moles, which the ketiv writes across two words and are left to their verse.