Hosea 5:14 — Word Study
WLCכִּ֣י אָנֹכִ֤י כַשַּׁ֙חַל֙ לְאֶפְרַ֔יִם וְכַכְּפִ֖יר לְבֵ֣ית יְהוּדָ֑ה אֲנִ֨י אֲנִ֤י אֶטְרֹף֙ וְאֵלֵ֔ךְ אֶשָּׂ֖א וְאֵ֥ין מַצִּֽיל׃
BSAForkîy Iʼânôkîy [the divine speaker] am like a lionshachal [a fierce and powerful predator] to EphraimʼEphrayim and like a young lionkᵉphîyr [a strong and agile hunter] to the housebayith [family or tribe] of JudahYᵉhûwdâh Iʼănîy [even] Iʼănîy [the Lord, emphasizing personal responsibility] will tear them to piecesṭâraph▸ [utterly destroy and rend] I will carry them offnâsâʼ▸ [take them captive, removing them from their land] [where] no oneʼayin [none, without exception] can rescue themnâtsal [deliver or save]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| אָנֹכִ֤י | I | Pronoun |
| כַשַּׁ֙חַל֙ | [will be] like lion | Preposition, noun common masculine singular absolute |
| לְאֶפְרַ֔יִם | to Ephraim | Preposition, noun proper masculine |
| וְכַכְּפִ֖יר | and like young lion | Conjunction, preposition, noun common masculine singular absolute |
| לְבֵ֣ית | to [the] house of | Preposition, noun common masculine singular construct |
| יְהוּדָ֑ה | Judah | Noun proper |
| אֲנִ֨י | I | Pronoun |
| אֲנִ֤י | I | Pronoun |
| אֶטְרֹף֙ | I will tear to pieces | Verb, Qal, imperfect first person common singular |
| וְאֵלֵ֔ךְ | and I may go | Conjunction, verb qal first person common singular |
| אֶשָּׂ֖א | I will carry off | Verb, Qal, imperfect first person common singular |
| וְאֵ֥ין | and there not | Conjunction, noun common masculine singular construct |
| מַצִּֽיל׃ | [will be] a deliverer | Verb, Hiphil, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For I am like a lion to Ephraim and like a young lion to the house of Judah. I, even I, will tear them to pieces and then go away. I will carry them off where no one can rescue them. |
| KJV | For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him. |
| ASV | For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will carry off, and there shall be none to deliver. |
| YLT | For I [am] as a lion to Ephraim, And as a young lion to the house of Judah, I — I tear and go, I bear away, and there is no deliverer. |
| WEB | For I will be to Ephraim like a lion, and like a young lion to the house of Judah. I myself will tear in pieces and go away. I will carry off, and there will be no one to deliver. |
| BBE | For I will be to Ephraim as a lion, and as a young lion to the children of Judah; I, even I, will give him wounds and go away; I will take him away, and there will be no helper. |
Where they part company is in the rendering of the rescue phrase — see How Translations Differ.
The verse contains a main clause followed by several subordinate clauses that detail the actions of the Lord.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָנֹכִי
verbטָרַף
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 — Hosea 5:14
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 Judgment of Israelgenerated
Hosea 5:14 is part of a larger prophetic message where God expresses His impending judgment on Israel, particularly Ephraim and Judah. The surrounding verses depict the consequences of their unfaithfulness and the futility of seeking help from foreign nations. This context highlights the seriousness of their situation and God's role as both protector and judge.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 13:7–8 | So like a lion I will pounce on them; like a leopard I will lurk by the path. |
| 2 | Job 10:16 | Should I hold my head high, You would hunt me like a lion, and again display Your power against me. |
| 3 | Psalm 7:2 | or they will shred my soul like a lion and tear me to pieces with no one to rescue me. |
| 4 | Lamentations 3:10 | He is a bear lying in wait, a lion hiding in ambush. |
| 5 | Amos 3:4–8 | Does a lion roar in the forest when he has no prey? Does a young lion growl in his den if he has caught nothing? |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — שַׁחַל, kha.Sha.chalgenerated
The word שַׁחַל (shachal) means 'lion,' a powerful predator known for its strength and ferocity. In this verse, it is used to illustrate God's fierce nature in judgment, emphasizing His ability to tear apart those who oppose Him.
This noun appears in a poetic context, often symbolizing strength and authority. The Lord uses this imagery to convey the seriousness of His impending actions against Ephraim and Judah, reinforcing the idea that He is not just a passive observer but an active agent in their destruction.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the imagery of the lion, with the BSB, KJV, ASV, YLT, WEB, and BBE all rendering it similarly.
Sentence Structuregenerated
The verse is structured around two main clauses, with the finite verb אֶטְרֹף (etrof), meaning 'I will tear to pieces,' governing the actions described. The first clause establishes the metaphor of the lion, while the second clause details the consequences of that action.
The Hebrew word order places emphasis on the subjects, 'I' and 'I,' underscoring the Lord's personal involvement in the judgment. The repetition of 'I' emphasizes His authority and responsibility for the actions to come.
Septuagint Backgroundgenerated
In the Septuagint, the word שַׁחַל is rendered as πανθὴρ (panthēr), which also means 'lion.' This choice maintains the fierce imagery but may carry a broader connotation of wildness and strength, reflecting the translators' understanding of the divine nature.
The translation choice reinforces the idea of God's power and the seriousness of His judgment, aligning with the original Hebrew intent.
In plain words — the whole versegenerated
Hosea 5:14 compares the Lord to a lion, indicating His fierce power against Ephraim and Judah. He declares that He will tear them apart and carry them away, emphasizing that no one will be able to save them from this fate.
Frequently Asked Questionsgenerated
The comparison to a lion signifies God's strength and authority, indicating that He will act decisively in judgment against unfaithfulness.
This phrase emphasizes the severity of God's judgment, illustrating the complete destruction that will come as a consequence of Israel's disobedience.
This highlights the finality of God's judgment, indicating that once He has acted, there will be no escape or deliverance from the consequences.
This verse encapsulates the themes of judgment and the call to repentance that run throughout Hosea, showing the seriousness of Israel's sin and the inevitable consequences of turning away from God.
Reflection Questionsgenerated
- In what ways do I see God's authority in my life, and how do I respond to it?
- How can I better understand the seriousness of my actions in relation to God's expectations?
- What does it mean for me to seek rescue from God, and how do I ensure I am not turning away from Him?
- How can I apply the lessons from this passage about judgment and mercy in my own life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 5:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor I [will be] unto Ephraim as a lion, and as a young lion to the house of Judah,.... Being provoked by their above conduct and behaviour in seeking to others, and not to him, for help, he threatens
Read John Gill on Hosea 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him.
Read Robert Jamieson on Hosea 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor I, the Lord, whose power is infinite, whose wrath they have enkindled, who hath threatened to extirpate them, will be unto Ephraim as a lion; a panther, say some, a very swift beast, wherein he excels the lion, and a very fierce and ravenous creature, wherein he equals the lion; or a lioness, say others: but to leave that, God will make the Assyrian a chirurgeon, such as a fierce, ravenous lion would be to a wounded man. As a young lion to the house of Judah; which is grown up to his strength for mischief, and retains his inclination to gamesomeness, or to play with his prey; so should Judah find himself when caught by this lion, first made a sport to please the tyrannous humour, and…
Read Matthew Poole on Hosea 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 5:14 For I [will be] unto Ephraim as a lion, and as a young lion to the house of Judah: I, [even] I, will tear and go away; I will take away, and none shall rescue [him].Ver. 14. For I will be unto Ephraim as a lion] I, that is, my Assyrian, the rod of my wrath, will be as a lion, or leopard, a creature swift and fierce above measure. The Vulgate rendereth it a lioness, which, saith Aelian, is robustissimum et bellicosissimum animal, a most strong and stout creature; hence Semiramis gloried much when in hunting she had taken not a lion, but a lioness. "What is stronger than a lion?" said those Philistines to Samson, Judges 14:18. See 2 Samuel 1:23 Proverbs 30:30. The lion (but…
Read John Trapp on Hosea 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) As a lion.—First the trans-Jordanic tribes, then additional provinces, and lastly the whole population, were carried away as in the teeth of a beast of prey. (Comp. Amos 3:6.) Assyria is here referred to as represented by Tiglath-pileser. We might also quote from the inscription of Sargon in fulfilment of this prediction: “Samaria I besieged; I captured 27,290 people dwelling in the midst of it; I carried captive” (George Smith, Assyrian Eponym Canon, p. 125). A similar fate overtook Jerusalem in 587 B.C., at the hands of Babylonia, in the reign of Nebuchadnezzar (2 Chronicles 36:4-10; 2 Kings 24:10-16; 2 Kings 25:1-11).
Read Charles John Ellicott on Hosea 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. I will be - as a lion] כשחל cashshachel, as a panther or lioness.
Read AdamClarke on Hosea 5 →CambridgeThe Cambridge Bible for Schools and Colleges14. If a stronger figure is necessary to warn Israel of the destructiveness of his present course, Jehovah will compare himself to a lion (comp. Isaiah 31:4). as a lion, and as a young lion] Hebrew has at least five words for ‘lion’; of the two selected here, the first describes this terror of ancient Palestine as a roarer (so Hosea 13:7), the second as covered with a mane. I, even I] For the axe may be human, but the hand which wields it is divine (Isaiah 10:15). I will take away …] i.e. I will carry off the prey. The passage reminds us of the comparison of the Assyrians to a lion in Isaiah 5:29.
Read Cambridge on Hosea 5 →Albert Barnes1798–1870Barnes' Notes on the BibleFor I will be unto Ephraim as a lion - He who would thus strengthen himself by Outward help against God’s chastisements, challenges, as it were, the Almighty to a trial of strength.
Read Albert Barnes on Hosea 5 →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
For I am like a lion to Ephraim and like a young lion to the house of Judah. I, even I, will tear them to pieces and then go away. I will carry them off where no one can rescue them.
For I will be to Ephraim like a lion, and like a young lion to the house of Judah. I myself will tear in pieces and go away. I will carry off, and there will be no one to deliver.
For I am like a lion to Ephraim and like a young lion to the house of Judah. I, even I, will tear them to pieces and then go away. I will carry them off where no one can rescue them.
I will be like a lion to Ephraim, like a young lion to the house of Judah. I myself will tear them to pieces, then I will carry them off, and no one will be able to rescue them!
Tyndale line
For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him.
For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will carry off, and there shall be none to deliver.
For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will carry off, and there shall be none to deliver.
For I will be to Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him .
For I will be vnto Ephraim as a lyon, and as a lyons whelpe to the house of Iudah: I, euen I will spoyle, and goe away: I will take away, and none shall rescue it.
Strictly literal
For I will be unto Ephraim as a lion, and as a young lion to the house of Judah. I, I will tear and go away; I will carry off, and there shall be none to deliver.
For I [am] as a lion to Ephraim, And as a young lion to the house of Judah, I — I tear and go, I bear away, and there is no deliverer.
For I [am] as a lion to Ephraim, || And as a young lion to the house of Judah, I tear and go, || I carry away, and there is no deliverer.
For I am as a lion unto Ephraim, and as a young lion to the house of Judah: I, even I myself will tear in pieces and go away; I will bear away, and none shall deliver.
So I will be like a lion to Ephraim, and like a young lion to the house of Judah. I, even I, will tear and go away; I will carry them off, and there will be no one to rescue them.
From the Latin
For I will be like a lioness to Ephraim, and like a lion’s whelp to the house of Juda: I, I will catch, and go: I will take away, and there is none that can rescue.
Simplified
For I will be like a lion to Ephraim, like a fierce lion to the people of Judah. I will come and tear them to pieces, and carry them off, and no one will be able to rescue them.
For I will be to Ephraim as a lion, and as a young lion to the children of Judah; I, even I, will give him wounds and go away; I will take him away, and there will be no helper.
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 and the Septuagint largely agree in their wording, with 12 of the 14 words matched. This consistency indicates a shared understanding of the verse's message, though the Septuagint's word order differs from the Hebrew.
כִּ֣י אָנֹכִ֤י כַשַּׁ֙חַל֙ לְאֶפְרַ֔יִם וְכַכְּפִ֖יר לְבֵ֣ית יְהוּדָ֑ה אֲנִ֨י אֲנִ֤י אֶטְרֹף֙ וְאֵלֵ֔ךְ אֶשָּׂ֖א וְאֵ֥ין מַצִּֽיל׃
12 of the 14 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 Hosea 5:14
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.
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
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
שַׁ֫חַל (shachal) refers to a lion, often used in a poetic context. The term is likely derived from a root meaning to roar, emphasizing the lion's fierce nature. It can also figuratively refer to Jehovah or wicked men. The entries consistently define it as a lion without notable disagreement.
שַׁ֫חַל n.m. lion (poet.)
base
H7826 שַׁ֫חַל lion (poet.)
7826 shachal shakh'-al
from an unused root probably meaning to roar; a lion (from
his characteristic roar):--(fierce) lion.
שַׁ֫חַל (sha.chal) — lion.
1) lion
1a) of Jehovah, wicked men (fig)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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…
אֶפְרַ֫יִם (Ephrayim) refers to Ephraim, a son of Joseph and Asenath, and the tribe descended from him. The term signifies 'double fruit' and encompasses various meanings, including a geographical region, a chief gate of Jerusalem, and a reference to the northern kingdom. Notably, it appears in Genesis 41:52.
אֶפְרַ֫יִם n.pr.m. Ephraim
base
H669 אֶפְרַ֫יִם Ephraim
669 'Ephrayim ef-rah'-yim
dual of masculine form of 672; double fruit; Ephrajim, a son
of Joseph; also the tribe descended from him, and its
territory:--Ephraim, Ephraimites.
see HEBREW for 0672
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim.
A man living at the time of the Patriarchs, first mentioned at Gen.41.52;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Manasseh (H4519);
father of: Shuthelah (H7803), Becher (H1071H), Tahan (H8465), Ezer (H5827), Elead (H0496) and Beriah (H1283H); also called Ephrathite (NIV: Ephraimite) at 1Sa.1.1; Ephron (Qere, KJV: Ephrain) at 2Ch.13.19;
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
1) second son of Joseph, blessed by him and given preference over first son, Manasseh
2) the tribe, Ephraim
3) the mountain country of Ephraim
4) sometimes used name for the northern kingdom (Hosea or Isaiah)
5) a city near Baal-hazor
6) a chief gate of Jerusalem
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim (Gate).
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
a chief gate of Jerusalem
Prep | N-proper — Preposition · noun proper masculineHR/Npm
Ephraim
Double fruitfulness (“for God had made him fruitful in the land of his affliction”). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, “guiding his hands wittingly.” Before Joseph’s death, Ephraim’s family had reached the third generation (Gen. 50:23).
a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)
The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20 Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim…
fruitful; increasing
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
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
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 בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
N-proper — Noun properHNpl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
טָרַף (taraph) is a Hebrew verb meaning to tear, rend, or pluck. It can describe the action of tearing in various forms, such as being torn in pieces or providing food. The entries indicate a range of uses, from physical tearing to metaphorical feeding, with specific examples in contexts like animals being torn apart.
טָרַף vb. tear, rend, pluck
Qal tear, rend
Niph. of animal torn
Pu. Joseph has certainly been torn in pieces
Hiph. let me devour my appointed bread
base
H2963 טָרַף tear, rend, pluck
2963 taraph taw-raf'
a primitive root; to pluck off or pull to pieces; causatively
to supply with food (as in morsels):--catch, X without doubt,
feed, ravin, rend in pieces, X surely, tear (in pieces).
טָרַף (ta.raph) — to tear.
1) to tear, rend, pluck
1a) (Qal) to tear, rend
1b) (Niphal) to be torn in pieces
1c) (Poal) to be torn in pieces
1d) (Hiphil) to provide food
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
Pieces
(1) of silver. In Ps. 68:30 denotes “fragments,” and not properly money. In 1 Sam. 2:36 (Heb. agorah), properly a “small sum” as wages, weighed rather than coined. Josh. 24:32 (Heb. kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (Comp. Gen. 33:19).
(2.) The word pieces is omitted in many passages, as Gen. 20:16; 37:28; 45:22, etc. The passage in Zech. 11:12, 13 is quoted in the Gospel (Matt. 26:15), and from this we…
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HC/Vqu1cs — Conjunction · verb qal first person common singularHC/Vqu1cs
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
→ An appellation of Jesus Ro 11:26