Ezekiel 19:5 — Word Study
WLCוַתֵּ֙רֶא֙ כִּ֣י נֽוֹחֲלָ֔ה אָבְדָ֖ה תִּקְוָתָ֑הּ וַתִּקַּ֛ח אֶחָ֥ד מִגֻּרֶ֖יהָ כְּפִ֥יר שָׂמָֽתְהוּ׃
BSAWhen she sawrâʼâh▸ [perceived, looked after] thatkîy she had waited in vainyâchal■ [been patient, trusted, without result, to no avail] that her hopetiqvâh [expectancy, a cord of attachment] was lostʼâbad■ [perished, destroyed] she tooklâqach▸ [got, received] anotherʼechâd of her cubsgûwr [whelps, young lions] and made himsûwm■ ◂a young lionkᵉphîyr [a strong, fierce predator]
| Greek | English | Parsing |
|---|---|---|
| וַתֵּ֙רֶא֙ | and she saw | Verb, Qal, sequential imperfect third person feminine singular |
| כִּ֣י | that | Particle |
| נֽוֹחֲלָ֔ה | she waited | Verb, Niphal, perfect third person feminine singular |
| אָבְדָ֖ה | it was lost | Verb, Qal, perfect third person feminine singular |
| תִּקְוָתָ֑הּ | hope her | Noun common feminine singular construct, suffix |
| וַתִּקַּ֛ח | and she took | Verb, Qal, sequential imperfect third person feminine singular |
| אֶחָ֥ד | one | Adj |
| מִגֻּרֶ֖יהָ | of cubs her | Preposition, noun common masculine plural construct, suffix |
| כְּפִ֥יר | a young lion | Noun common, masculine singular absolute |
| שָׂמָֽתְהוּ׃ | she made it | Verb qal perfect third person feminine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When she saw that she had waited in vain, that her hope was lost, she took another of her cubs and made him a young lion. |
| KJV | Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion. |
| ASV | Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion. |
| YLT | And she seeth, that stayed — perished hath her hope, And she taketh one of her whelps, A young lion she hath made it. |
| WEB | “‘Now when she saw that she had waited, and her hope was lost, then she took another of her cubs, and made him a young lion. |
| BBE | Now when she saw that her hope was made foolish and gone, she took another of her little ones and made him into a young lion. |
Where they part company is נֽוֹחֲלָ֔ה — see How Translations Differ.
The sentence features a main clause followed by multiple subordinate clauses that elaborate on the lioness's perception and subsequent actions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָאָה
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 — Ezekiel 19:5
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 — The Lament for Israelgenerated
Ezekiel 19:5 is part of a poetic lament that uses the imagery of a lioness and her cubs to illustrate Israel's loss and the consequences of her unfulfilled expectations. The passage reflects on the fate of the nation, highlighting themes of hope and despair as it relates to the history of Israel's kings and their downfall, similar to other lamentations found in the prophetic literature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 19:3 | She brought up one of her cubs, and he became a young lion. After learning to tear his prey, he devoured men. |
| 2 | 2 Kings 23:34–37 | Then Pharaoh Neco made Eliakim son of Josiah king in place of his father Josiah, and he changed Eliakim’s name to Jehoiakim. But Neco took Jehoahaz and carried him off to Egypt, where he died. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — נֽוֹחֲלָ֔ה, no.cha.Lahgenerated
The verb יָחַל (yachal) means to wait or hope, with connotations of patience and trust. In this verse, it signifies the lioness's expectation that her situation would improve, illustrating the emotional weight of waiting for something that ultimately does not come to fruition.
The Niphal form indicates a passive or reflexive aspect, suggesting that she was not just waiting but also experiencing the effects of that waiting. This deepens the sense of loss when her hope is described as אָבְדָ֖ה (avad), meaning it has perished or been destroyed.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses waited in vain to convey the sense of unfulfilled expectation.
Sentence Structuregenerated
The finite verb וַתֵּ֙רֶא֙ (va.Te.re'), meaning 'and she saw,' governs the sentence, leading to a series of clauses that describe the lioness's perception and subsequent actions. The structure emphasizes the sequence of her realization and the resulting decision.
The sentence is complex, with multiple clauses providing layers of meaning: the main clause introduces her seeing, while subordinate clauses detail her waiting, the loss of hope, and her action of taking another cub.
Septuagint Backgroundgenerated
The Septuagint translates וַתֵּ֙רֶא֙ as εἶδεν (eiden), meaning 'she saw.' This choice reflects a direct correspondence to the Hebrew, maintaining the sense of perception.
The translation of נֽוֹחֲלָ֔ה is not provided in the Septuagint, indicating a potential interpretive gap or difference in emphasis between the Hebrew and Greek traditions.
In plain words — the whole versegenerated
Ezekiel 19:5 describes a lioness who, realizing that her hope has been lost after waiting in vain, takes another cub from her den and raises him as a young lion. This verse uses the imagery of a lioness to convey themes of loss and the harsh realities faced by Israel.
Frequently Asked Questionsgenerated
It means that her expectations were not met, and she experienced disappointment in what she hoped would happen.
She takes another cub as an act of resilience, attempting to create hope and strength in the face of her loss.
The verse symbolizes Israel's struggles and the consequences of their lost hopes, mirroring the fate of the nation as described in the prophetic literature.
The actions of the lioness can be seen as a metaphor for perseverance and the instinct to nurture despite loss, reflecting the broader human experience of dealing with disappointment.
Reflection Questionsgenerated
- What are some hopes I have had that did not come to fruition, and how did I respond to those situations?
- In what ways can I demonstrate resilience when faced with disappointment?
- How can I support others who are struggling with lost hopes?
- What lessons can I draw from the lioness's actions in this verse about nurturing new beginnings?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 19:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow when she saw,.... That is, his mother, as the Syriac version expresses it; not his natural mother; as the mother of Sisera looked out and waited for him; but the congregation of Israel, as Jarchi
Read John Gill on Ezekiel 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion.
Read Robert Jamieson on Ezekiel 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUpon the ill success of Jehoahaz, Jerusalem and the Jews in the land fell from their hopes under great disappointments, for Jehoahaz is taken, deposed, carried captive by the Egyptians, instead of shaking off the Egyptian yoke. She took another; yet it is said, , that the king of Egypt made the next king: both true; the Jews with Pharaoh’ s liking, or Pharaoh with the Jews’ consent, advance him, whether it were Jehoiakim or Jehoiachin. Made him a young lion; king, and infused the lion-like maxims for his rules.
Read Matthew Poole on Ezekiel 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 19:5 Now when she saw that she had waited, [and] her hope was lost, then she took another of her whelps, [and] made him a young lion.Ver. 5. Now when she saw that she had waited and her hope was lost.] She looked for Jehoahaz’ s return out of Egypt, as Sisera’ s mother did for his safe and victorious return from the battle; but all in vain. "The hope of the hypocrite shall perish." Then she took another of her whelps.] A brat of the same breed, and of no better condition. Judea changed her lords oft, but not her miseries. So did Rome in the times between Augustus and Constantine the Great; the names of those few of them that were good might be written within the compass of a signet…
Read John Trapp on Ezekiel 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Another of her whelps.—After the three months’ reign of Jehoahaz, his brother Jehoiakim was appointed king by Pharaoh (2 Kings 23:34). He was conquered and “bound in fetters” by Nebuchadnezzar, with the intention of carrying him to Babylon (2 Chronicles 36:7): he died, however, in disgrace in Jerusalem (2 Kings 24:6; comp. Jeremiah 22:18-19), and was succeeded regularly by his son Jehoiachin without foreign interference. His character, as shown in Ezekiel 19:6-7 (comp. 2 Kings 24:9; 2 Chronicles 36:9), was evil like that of his father.
Read Charles John Ellicott on Ezekiel 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. When she saw that she had waited] Being very weak, the Jews found that they could not resist with any hope of success; so the king of Egypt was permitted to do as he pleased. She took another of her whelps] Jehoiakim. And made him a young lion.] King of Judea.
Read AdamClarke on Ezekiel 19 →CambridgeThe Cambridge Bible for Schools and Colleges5–8. Jehoiachin carried captive to Babylon The second young lion is Jehoiachin. The intermediate prince Jehoiakim could not be included in an elegy, because he died in peace. It is the princes of Israel whom foreign nations captured that are lamented. What is touched upon is more the humiliation and sorrow of Israel, the mother lioness, in her young lions being captured, than the fate of the two persons. The elegy is a national one, cf. on Ezekiel 19:1. 5. And she saw that she had waited—her hope was lost; And she took another of her whelps—she made him a young lion. 6. And he walked among the lions—he grew a young lion, And he learned to catch the prey—he devoured men. 7. And he broke down…
Read Cambridge on Ezekiel 19 →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
When she saw that she had waited in vain, that her hope was lost, she took another of her cubs and made him a young lion.
“‘Now when she saw that she had waited, and her hope was lost, then she took another of her cubs, and made him a young lion.
When she saw that she had waited in vain, that her hope was lost, she took another of her cubs and made him a young lion.
“‘When she realized that she waited in vain, her hope was lost. She took another of her cubs and made him a young lion.
Tyndale line
Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion.
Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion.
Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion.
Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion.
Nowe when she sawe, that she had waited and her hope was lost, she tooke another of her whelps, and made him a lyon.
Strictly literal
And when she saw that she had waited [and] her hope was lost, she took another of her whelps, [and] made him a young lion.
And she seeth, that stayed — perished hath her hope, And she taketh one of her whelps, A young lion she hath made it.
And as she waited she sees that her hope has perished, || And she takes one of her whelps, || She has made him a young lion.
Now when she saw that she had long waited, [that] her hope was lost, she took another one of her whelps, and made him a young lion.
Then she saw that although she had waited for his return, her expectation was now gone, so she took another of her cubs and raised him to become a young lion.
From the Latin
But she seeing herself weakened, and that her hope was lost, took one of her young lions, and set him up for a lion.
Simplified
When she realized that the hope she had been waiting for was gone, she made another of her cubs into a young lion.
Now when she saw that her hope was made foolish and gone, she took another of her little ones and made him into a young lion.
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: וַתֵּ֙רֶא֙ כִּ֣י נֽוֹחֲלָ֔ה אָבְדָ֖ה תִּקְוָתָ֑הּ וַתִּקַּ֛ח אֶחָ֥ד מִגֻּרֶ֖יהָ כְּפִ֥יר שָׂמָֽתְהוּ׃. The Septuagint aligns closely with the Hebrew text, with only minor variations in word order and structure, indicating general agreement in the core message.
וַתֵּ֙רֶא֙ כִּ֣י נֽוֹחֲלָ֔ה אָבְדָ֖ה תִּקְוָתָ֑הּ וַתִּקַּ֛ח אֶחָ֥ד מִגֻּרֶ֖יהָ כְּפִ֥יר שָׂמָֽתְהוּ׃
9 of the 10 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 Ezekiel 19:5
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.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
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
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b 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
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
יָחַל (yachal) is a Hebrew verb that means to wait, with implications of hope and patience. It has various forms: in the Niphal it means to wait, while in the Piel and Hiphil it conveys waiting for or hoping for something. The entries indicate a range of meanings related to expectation and trust.
[יָחַל] vb. Niph. wait; Pi. await
Niph. wait
Pi.
wait, tarry for
wait for = hope for
Hiph. wait, tarry
base
H3176 יָחַל Niph. wait; Pi. await
3176 yachal yaw-chal'
a primitive root; to wait; by implication, to be patient,
hope:--(cause to, have, make to) hope, be pained, stay, tarry,
trust, wait.
יָחַל (ya.chal) — to wait: wait.
: wait[for_time]
1) to wait, hope, expect
1a) (Niphal) to wait
1b) (Piel)
1b1) to wait, await, tarry
1b2) to wait for, hope for
1c) (Hiphil) to wait, tarry, wait for, hope for
Also means: ya.chal (יָחַל ": hope" H3176H)
יָחַל (ya.chal) — to wait: hope.
: hope/trust
1) to wait, hope, expect
1a) (Niphal) to wait
1b) (Piel)
1b1) to wait, await, tarry
1b2) to wait for, hope for
1c) (Hiphil) to wait, tarry, wait for, hope for
V-Niphal-Perf-3fs — Verb · Niphal · perfect third person feminine singularHVNp3fs
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
תִּקְוָה (tiqvah) means both 'cord' and 'hope.' It is derived from a root meaning to attach or bind, reflecting a sense of expectancy or longing. The term encompasses concepts of hope, expectation, and the outcomes of what is hoped for, as noted in various lexicons.
[תִּקְוָה] n.f. cord
base
תִּקְוָה 34 n.f. hope
hope
= ground of hope
things hoped for, outcome
base
H8615a תִּקְוָה cord H8615b תִּקְוָה hope . hope
. = ground of hope
. things hoped for, outcome
8615 tiqvah tik-vaw'
from 6960; literally, a cord (as an attachment (compare
6961)); figuratively, expectancy:--expectation ((-ted)),
hope, live, thing that I long for.
see HEBREW for 06960
see HEBREW for 06961
תִּקְוָה (tiq.vah) — cord.
cord
תִּקְוָה (tiq.vah) — hope.
1) hope, expectation
1a) hope
1b) ground of hope
1c) things hoped for, outcome
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsa
wun.
See NUMBER.
גּוּר (gur) refers to a young animal, specifically a whelp or cub, often associated with lions and jackals. The word is built from a root that suggests a young creature still in its lair. It appears in contexts describing young animals, emphasizing their youth.
גּוּר n.m. whelp, young
lion’s whelps
young of jackals
base
H1482 גּוּר whelp, young
1482 guwr goor
or (shortened) gur {goor}; perhaps from 1481; a cub (as still
abiding in the lair), especially of the lion:--whelp, young
one.
see HEBREW for 01481
גּוּר (gur) — whelp.
cub, whelp, young
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3fs
The Hebrew word כְּפִיר (*kefir*) primarily means 'young lion,' while its plural form כְּפִירִים (*kefirim*) likely refers to 'villages.' The word is built from the root associated with 'covering,' suggesting a connection to both young lions and enclosed spaces. It appears in Nehemiah 6:2.
כְּפִיר n.m. young lion
base
כְּפִירִים Ne 6:2, prob. = foregoing [כְּפִירָה] (𝔊 al. n. appell. = villages).
done
H3715a כְּפִיר young lion H3715b כְּפִירִים prob. = כְּפִירָה
3715 kphiyr kef-eer'
from 3722; a village (as covered in by walls); also a young
lion (perhaps as covered with a mane):--(young) lion, village.
Compare 3723.
see HEBREW for 03722
see HEBREW for 03723
כְּפִיר (ke.phir) — lion.
young lion
כְּפִירִים (ke.phi.rim) — Hakkephirim.
village
Another name of o.no (אוֹנוֹ "Ono" H0207)
כְּפִירִים (ke.phi.rim) — villages.
village
N-ms — Noun common · masculine singular absoluteHNcmsa
li'-un:
(1) Occurring most often in the Old Testament is 'aryeh, plural 'ardyoth. Another form, 'ari, plural 'arayim, is found less often.
1. Names:
Compare 'ari'el, "Ariel" (Ezr 8:16; Isa 29:1,2,7); char'el, "upper altar," and 'ari'el, "altar hearth" (Eze 43:15); 'aryeh, "Arieh" (2Ki 15:25); 'ar'eli, "Areli" and "Arelites" (Ge 46:16; Nu 26:17).
"The most powerful, daring and impressive of all carnivorous animals, the most magnificent in aspect and awful in voice." At present lions do not exist in Palestine; but they must in ancient times have been numerous. The lion of Palestine was in all probability the Asiatic variety, described by Aristotle and Pliny as distinguished by its short and curly mane, and by being shorter and rounder in shape, like the sculptured lion found at Arban. It was less daring than the longer named species, but when driven by hunger it not only ventured to attack the flocks in the desert in presence of the shepherd, (1 Samuel 17:34; Isaiah 31:4) but laid waste towns and villages, (2 Kings 17:25,26; Proverbs 22:13; 26:13) and devoured men.…
The well-known and noble king of beasts, frequently spoken of in Scripture. He often exceeds eight feet in length and four feet in height; and his majestic and dauntless aspect, his prodigious strength and agility, and his peculiar roar, make him the terror of the forests. Lions were common in Palestine, (See JORDAN,) and the Hebrews had seven different names for them, to distinguish the different ages, etc. Five of these occur together in Job 4:10,11. See also Na 2:11,12. The psalmist alludes to the stealthy creeping of the lion till he can spring upon his prey, when he says of the crafty wicked man, "He lieth in wait secretly as a lion in his den; .... he croucheth, and humbleth himself, that the poor may fall by his strong ones." The Bible reader will remember the exploits of…
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal-Perf-3fs | Suff — Verb qal perfect third person feminine singular · suffixHVqp3fs/Sp3ms