Job 4:10 — Word Study
WLCשַׁאֲגַ֣ת אַ֭רְיֵה וְק֣וֹל שָׁ֑חַל וְשִׁנֵּ֖י כְפִירִ֣ים נִתָּֽעוּ׃
BSAThe lionʼărîy may roarshᵉʼâgâh [with a fierce cry] and the fierce lionshachal [a powerful predator] may growlqôwl [with a loud voice] yet the teethshên of the young lionskᵉphîyr [lion cubs] are brokennâthaʻ△■ [shattered or crushed]
| Greek | English | Parsing |
|---|---|---|
| שַׁאֲגַ֣ת | [the] roaring of | Noun common, feminine singular construct |
| אַ֭רְיֵה | a lion | Noun common, masculine singular absolute |
| וְק֣וֹל | and [the] sound of | Conjunction, noun common masculine singular construct |
| שָׁ֑חַל | a lion | Noun common, masculine singular absolute |
| וְשִׁנֵּ֖י | and [the] teeth of | Conjunction, noun common feminine dual construct |
| כְפִירִ֣ים | young lions | Noun common, masculine plural absolute |
| נִתָּֽעוּ׃ | they are broken out | Verb, Niphal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The lion may roar, and the fierce lion may growl, yet the teeth of the young lions are broken. |
| KJV | The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken. |
| ASV | The roaring of the lion, and the voice of the fierce lion, And the teeth of the young lions, are broken. |
| YLT | The roaring of a lion, And the voice of a fierce lion, And teeth of young lions have been broken. |
| WEB | The roaring of the lion, and the voice of the fierce lion, the teeth of the young lions, are broken. |
| BBE | Though the noise of the lion and the sounding of his voice, may be loud, the teeth of the young lions are broken. |
Translations agree on the rendering of the young lions' teeth being broken, conveying a consistent message.
The structure consists of a main clause followed by several noun phrases, leading to the concluding verb phrase, which emphasizes the contrast between power and vulnerability.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַע
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 4:10
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Reflection on Strength and Vulnerabilitygenerated
Job 4:10 presents a meditation on the nature of strength and the inevitable fragility that accompanies it. Eliphaz uses the imagery of roaring lions to illustrate the fierce power of the mighty, yet he contrasts this with the brokenness of the young lions, suggesting that even the strongest can experience defeat. This passage is part of a larger dialogue on suffering and divine justice, where the speaker attempts to offer wisdom in the face of Job's trials.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 29:17 | I shattered the fangs of the unjust and snatched the prey from his teeth. |
| 2 | Psalm 3:7 | Arise, O LORD! Save me, O my God! Strike all my enemies on the jaw; break the teeth of the wicked. |
| 3 | Psalm 57:4 | My soul is among the lions; I lie down with ravenous beasts— with men whose teeth are spears and arrows, whose tongues are sharp swords. |
| 4 | Psalm 58:6 | O God, shatter their teeth in their mouths; O LORD, tear out the fangs of the lions. |
| 5 | Proverbs 30:14 | there is a generation whose teeth are swords and whose jaws are knives, devouring the oppressed from the earth and the needy from among men. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — נִתָּֽעוּ, ni.Ta.'ugenerated
The verb נָתַע (*nata`*) means 'to break' and is in the Niphal form, indicating a passive action. This suggests that the young lions are not breaking themselves but are subject to an external force that shatters them.
The imagery of broken teeth evokes vulnerability, even among the young and powerful. The choice of this verb emphasizes the theme of fragility in the midst of perceived strength, highlighting that all creatures, regardless of their might, can face destruction.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb נִתָּֽעוּ, they are broken out, governs the entire verse, with several noun phrases acting as subjects: the roaring of the lion, the sound of the fierce lion, and the teeth of the young lions. The structure emphasizes the contrast between the powerful sounds and the brokenness of the young.
The Hebrew arrangement places the roaring and sound before the subject of the young lions, highlighting the intensity of the lions' presence before noting their vulnerability.
Septuagint Backgroundgenerated
The Septuagint translates שַׁאֲגַ֣ת as σθένος, which means 'strength' or 'might.' This choice underscores the powerful nature of the lion's roar, while the translation of נִתָּֽעוּ as ἐσβέσθη indicates a sense of being extinguished or put out, aligning with the theme of vulnerability.
The translation choices reflect a nuanced understanding of the original Hebrew, emphasizing both the might of the lion and the fragility of its young.
In plain words — the whole versegenerated
Job 4:10 speaks about the roaring of lions and the fierce sound they make, yet it points out that the teeth of young lions are broken. This suggests that even the strongest creatures can face defeat and vulnerability.
Frequently Asked Questionsgenerated
The roaring of the lion represents strength and power, often associated with dominance in the animal kingdom.
The mention of the young lions' broken teeth highlights their vulnerability, contrasting the might of the adult lions.
The imagery of roaring lions and broken teeth serves to illustrate the themes of strength and fragility, emphasizing that even the powerful can be brought low.
This verse fits into the larger discourse on suffering, where Eliphaz is attempting to convey wisdom about the nature of strength and the inevitability of vulnerability.
Reflection Questionsgenerated
- In what ways do I see strength and vulnerability coexist in my life?
- How can I apply the lessons of this verse to understand my own challenges?
- What does this verse teach me about the nature of power and fragility in the world around me?
- How can I support others who may feel vulnerable despite their outward strength?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, discussing its implications about the nature of strength and the laws governing the world.
The writer mentions natural things, that is, nothing that is new or unusual. Certain laws regulate everything, and nothing has changed. Indeed, if what concerns wild beasts remains the same, even more so what concerns us remains unchanged.Early Church Fathers on Job 4 →
The roaring of the lion, and the voice of the lioness, and the teeth of the young lions are broken. For what does he call the roaring of the lion but, as we have said a little above,Early Church Fathers on Job 4 →
ALLEGORICAL INTERPRETATION. The roaring of the lion, and the voice of the lioness, and the teeth of the young lions, are broken.Early Church Fathers on Job 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 4:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe roaring of the lion, and the voice of the fierce lion,.... Which Aben Ezra interprets of God himself, who is compared to a lion; who not only by his voice terrifies, but in his wrath tears the
Read John Gill on Job 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken.
Read Robert Jamieson on Job 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe voice of the fierce lion; understand vanisheth, or perisheth, out of ; or, is restrained, or suppressed, as may be gathered out of the following branch of this verse. The teeth of the young lions are broken; which is true literally; the lions when taken having most commonly their teeth broken, as ancient and modern writers relate. But this is here mystically meant of wicked and powerful tyrants, who are oft and fitly compared to lions, 38:13 , who though for a time they persecute and oppress other men, yet in due time they are restrained, and broken, and crushed in pieces by the mighty power of God appearing against them in some eminent judgments. Possibly he may secretly accuse Job, or…
Read Matthew Poole on Job 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 4:10 The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken.Ver. 10. The roaring of the lion, &c.] Lest any should think, saith Mr Caryl, that the blast of God mentioned above carrieth away only straws and feathers, light and weak persons, into perdition, Eliphaz addeth the weightiest and the strongest, "The roaring of a lion," &c., q.d. God by his blast can take away or break the strongest, the mightiest lion like men, &c. Under the shadow of which allusions he closely strikes at Job, who was once a great man, a fierce spoiling lion in the apprehension of his friends, and yet God brought him down. Of tyrants and oppressors compared to…
Read John Trapp on Job 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. The roaring of the lion] By the roaring lion, fierce lion, old lion, stout lion, and lion's whelps, tyrannous rulers of all kinds are intended. The design of Eliphaz in using these figures is to show that even those who are possessed of the greatest authority and power - the kings, rulers, and princes of the earth - when they become wicked and oppressive to their subjects are cast down, broken to pieces, and destroyed, by the incensed justice of the Lord; and their whelps - their children and intended successors, scattered without possessions over the face of the earth.
Read AdamClarke on Job 4 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Job 4:1-11. Eliphaz wonders that Job, who had comforted so many in trouble, and was a righteous man, should fall into such despair under his afflictions Eliphaz would gladly have kept silence in the circumstances of his friend, but the tone of Job’s words constrains him to speak (Job 4:2). He wonders at the despondency of Job, one who had shewn himself so skilful in comforting other good men in affliction (Job 4:3-4), and who was himself a righteous man. He should place confidence in his righteousness, and remember that the righteous never perish under affliction. God does not send trouble upon them to destroy them, but for very different ends (Job 4:6-7). It is only the wicked whom He…
Read Cambridge on Job 4 →Albert Barnes1798–1870Barnes' Notes on the BibleThe roaring of the lion - This is evidently a continuation of the argument in the preceding verses, and Eliphaz is stating what had occurred under his own observation.
Read Albert Barnes on Job 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. The lion — In early times the lion was common in Syria. That some places should have taken their name from the lion, as Lebaoth (lionesses) and Beth Lebaoth, shows how numerous must have been this terrible beast of prey.
Read Daniel Denison Whedon on Job 4 →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
The lion may roar, and the fierce lion may growl, yet the teeth of the young lions are broken.
The roaring of the lion, and the voice of the fierce lion, the teeth of the young lions, are broken.
The lion may roar, and the fierce lion may growl, yet the teeth of the young lions are broken.
There is the roaring of the lion and the growling of the young lion, but the teeth of the young lions are broken.
Tyndale line
The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken.
The roaring of the lion, and the voice of the fierce lion, And the teeth of the young lions, are broken.
The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken.
The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken.
The roaring of the Lion, and the voyce of the Lionesse, and the teeth of the Lions whelpes are broken.
Strictly literal
The roar of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken;
The roaring of a lion, And the voice of a fierce lion, And teeth of young lions have been broken.
The roaring of a lion, || And the voice of a fierce lion, || And teeth of young lions have been broken.
The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken.
The roaring of the lion, the voice of the fierce lion, the teeth of the young lions—they are broken.
From the Latin
The roaring of the lion, and the voice of the lioness, and the teeth of the whelps of lions are broken:
Simplified
Lions may roar and growl, but their teeth still break.
Though the noise of the lion and the sounding of his voice, may be loud, the teeth of the young lions are broken.
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 agree on the wording of שַׁאֲגַ֣ת אַ֭רְיֵה וְק֣וֹל שָׁ֑חַל וְשִׁנֵּ֖י כְפִירִ֣ים נִתָּֽעוּ׃. The Septuagint's translation aligns closely with the Hebrew text, maintaining the same imagery and meaning.
שַׁאֲגַ֣ת אַ֭רְיֵה וְק֣וֹל שָׁ֑חַל וְשִׁנֵּ֖י כְפִירִ֣ים נִתָּֽעוּ׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 4:10
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.
The Hebrew word שְׁאָגָה (*shagah*) means 'roaring' and is derived from the root word for a rumbling or moan. It specifically refers to the roaring of a lion or a distress cry, particularly associated with the wicked. The entries consistently emphasize its meaning related to loud, powerful sounds.
שְׁאָגָה n.f. roaring
base
H7581 שְׁאָגָה roaring
7581 shagah sheh-aw-gaw'
from 7580; a rumbling or moan:--roaring.
see HEBREW for 07580
שְׁאָגָה (she.a.gah) — roaring.
1) roaring
1a) of lion, the wicked, distress cry
N-fs — Noun common · feminine singular constructHNcfsc
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…
אֲרִי (ariy) and אַרְיֵה (aryeh) both mean 'lion' in Hebrew, referring to the animal itself or images of it. The word is derived from a root associated with violence. The entries do not indicate any significant disagreement among lexicons.
אֲרִי n.m. lion
base
אַרְיֵה n.m. lion
base
H738a אֲרִי lion H738b אַרְיֵה lion
738 'ariy ar-ee'
or (prolonged) earyeh {ar-yay'}; from 717 (in the sense of
violence); a lion:--(young) lion, + pierce (from the margin).
see HEBREW for 0717
אֲרִי (a.ri) — lion.
1) lion
1a) pictures or images of lions
אַרְיֵה (ar.yeh) — lion.
1) lion
1a) pictures or images of lions
Aramaic equivalent: ar.yeh (אַרְיֵה "lion" H0744)
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…
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/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…
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)
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 שֵׁן (shen) primarily means 'tooth' and can also refer to 'ivory.' It is derived from the root associated with sharpness, and it can figuratively denote a cliff or crag. The entries highlight various contexts, including its use in legal terms (lex talionis) and as a material in commerce.
שֵׁן n.f. tooth, ivory
base
H8127 שֵׁן tooth, ivory
8127 shen shane
from 8150; a tooth (as sharp); specifically (for 8143) ivory;
figuratively, a cliff:--crag, X forefront, ivory, X sharp,
tooth.
see HEBREW for 08150
see HEBREW for 08143
שֵׁן (shen) — tooth.
: tooth
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: ivory.
: ivory
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: crag.
: crag
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: prong.
: prong
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
Conj | N-cd — Conjunction · noun common feminine dual constructHC/Ncfdc
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…
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-mp — Noun common · masculine plural absoluteHNcmpa
Lions
The most powerful of all carnivorous animals. Although not now found in Palestine, they must have been in ancient times very numerous there. They had their lairs in the forests (Jer. 5:6; 12:8; Amos 3:4), in the caves of the mountains (Cant. 4:8; Nah. 2:12), and in the canebrakes on the banks of the Jordan (Jer. 49:19; 50:44; Zech. 11:3).
No fewer than at least six different words are used in the Old Testament for the lion. (1.) Gor (i.e., a “suckling”), the lion’s whelp (Gen. 49:9;
נָתַע (natha`) means to break or to break down. The verb appears in the Niphal form, indicating a passive or reflexive action, as seen in Job 4:10. The entries suggest a focus on the physical act of breaking.
[נָתַע] vb. break, break down, or out;—Niph. Jb 4:10
ref
H5421 נָתַע
5421 natha` naw-thah'
for 5422; to tear out:--break.
see HEBREW for 05422
נָתַע (na.ta) — to break.
1) to break, break down, break out
1a) (Niphal) to be broken down
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp