Psalms 91:13 — Word Study
WLCעַל־ שַׁ֣חַל וָפֶ֣תֶן תִּדְרֹ֑ךְ תִּרְמֹ֖ס כְּפִ֣יר וְתַנִּֽין׃
BSAYou will treaddârak▸ [walk upon, step on] onʻal the lionshachal [a powerful predator] and cobrapethen [a venomous snake] you will tramplerâmaç▸ [crush underfoot, overpower] the young lionkᵉphîyr [a developing or immature lion, still fierce] and serpenttannîyn [a snake]
| Greek | English | Parsing |
|---|---|---|
| עַל־ | on | Preposition |
| שַׁ֣חַל | a lion | Noun common, masculine singular absolute |
| וָפֶ֣תֶן | and a cobra | Conjunction, noun common masculine singular absolute |
| תִּדְרֹ֑ךְ | you will tread | Verb, Qal, imperfect second person masculine singular |
| תִּרְמֹ֖ס | you will trample | Verb, Qal, imperfect second person masculine singular |
| כְּפִ֣יר | a young lion | Noun common, masculine singular absolute |
| וְתַנִּֽין׃ | and a serpent | Conjunction, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You will tread on the lion and cobra; you will trample the young lion and serpent. |
| KJV | Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet. |
| ASV | Thou shalt tread upon the lion and adder: The young lion and the serpent shalt thou trample under foot. |
| YLT | On lion and asp thou treadest, Thou trampest young lion and dragon. |
| WEB | You will tread on the lion and cobra. You will trample the young lion and the serpent underfoot. |
| BBE | You will put your foot on the lion and the snake; the young lion and the great snake will be crushed under your feet. |
The translations agree on the actions of treading and trampling, reflecting a consistent understanding of the verse.
The main action is presented first, followed by a related action, emphasizing the confidence in overcoming danger.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדָּרַךְ
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 — Psalms 91:13
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 — God's Promise of Protectiongenerated
Psalms 91:13 assures the faithful that they will have victory over dangerous creatures, symbolizing God's protection and deliverance from harm. This verse follows a promise of divine support, emphasizing the security found in trusting God. The surrounding verses highlight the assurance of safety and God's presence in times of trouble, making it clear that those who love and know Him will be safeguarded.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 14:5–6 | Then Samson went down to Timnah with his father and mother and came to the vineyards of Timnah. Suddenly a young lion came roaring at him, |
| 2 | Job 5:23 | For you will have a covenant with the stones of the field, and the wild animals will be at peace with you. |
| 3 | 1 Samuel 17:37 | David added, “The LORD, who delivered me from the claws of the lion and the bear, will deliver me from the hand of this Philistine.” “Go,” said Saul, “and may the LORD be with you.” |
| 4 | Daniel 6:22 | My God sent His angel and shut the mouths of the lions. They have not hurt me, for I was found innocent in His sight, and I have done no wrong against you, O king.” |
| 5 | 2 Timothy 4:17 | But the Lord stood by me and strengthened me, so that through me the message would be fully proclaimed, and all the Gentiles would hear it. So I was delivered from the mouth of the lion. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — תִּדְרֹךְ, tid.Rokhgenerated
The verb דָּרַךְ (*darakh*) means to tread or walk upon. It conveys the action of stepping firmly, often implying authority or dominance over what is being tread upon.
In this context, it signifies not just walking but overcoming, as the faithful are depicted as confidently stepping on fierce creatures, indicating their victory through divine protection.
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 verbs תִּדְרֹךְ and תִּרְמֹס govern the actions in the verse, with the nouns שַׁחַל and וָפֶתֶן as subjects of the first action and כְּפִיר and וְתַנִּין as subjects of the second. The structure emphasizes the actions of treading and trampling as definitive acts of victory.
The order of the Hebrew words places the actions at the forefront, highlighting the confidence in overcoming the fierce creatures mentioned.
Septuagint Backgroundgenerated
The Septuagint translates שַׁחַל as ἀσπίδα, which can imply a shield or protection, suggesting a broader interpretation of defense against danger.
The choice of βασιλίσκον for פֶּתֶן indicates a focus on the dangerous nature of the creature, aligning with the theme of victory over evil.
In plain words — the whole versegenerated
Psalms 91:13 promises that those who trust in God will tread on powerful creatures like lions and cobras, symbolizing victory over danger. This assurance is part of a larger message of God's protection and deliverance for those who love Him.
Frequently Asked Questionsgenerated
It symbolizes overcoming powerful and dangerous threats through God's protection.
Lions represent fierce strength, while cobras symbolize venomous danger, both illustrating the types of threats believers can conquer.
This verse encapsulates the promise of safety and deliverance for those who trust in God, reinforcing the theme of divine protection throughout the psalm.
It emphasizes a total victory over even the most formidable enemies, highlighting the power of faith in God.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God for protection against dangers?
- How can I remind myself of God's promises when facing fears or threats?
- What does it mean for me to have victory over challenges in my life?
- How can I encourage others to trust in God's protection as this psalm describes?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss themes of divine protection and the nature of evil, illustrating its lasting significance.
His next remark was, "Have not these inferior powers been assigned to them by God different departments, according as each was deemed worthy?" But this is a question that requires a very profound knowledge.Early Church Fathers on Psalms 91 →
"Thou shall go upon the asp and the basilisk; the lion and the dragon shall you tread under your feet" [Psalms 91:13].Early Church Fathers on Psalms 91 →
But what is said to Christ? "And you shall trample down the lion and the serpent." The lion because of his open danger, the serpent because of his concealed deception.Early Church Fathers on Psalms 91 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 91:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shalt tread upon the lion and adder,.... Or be unhurt by such savage and poisonous creatures; as the Israelites, when they travelled through the wilderness, in which were serpents and scorpions;
Read John Gill on Psalms 91 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet. Thou shalt tread upon the lion and adder; the young lion and the dragon shalt thou trample under feet.
Read Robert Jamieson on Psalms 91 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe lion shall lie prostrate at thy feet, and thou shalt securely put thy feet upon his neck, as the Israelites did upon the necks of the Canaanitish kings, . The dragon; by which he synecdochically understands all pernicious creatures, though never so strong, and fierce, and subtle, and all sorts of enemies.
Read Matthew Poole on Psalms 91 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 91:13 Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet.Ver. 13. Thou shalt tread upon the lion, &c.] No creature shall harm thee, so as to hinder thine eternal happiness. See Isaiah 11:6-8 Hosea 2:18 Job 5:23 Mark 16:18. This text was shamefully abused by Pope Alexander, A.D. 1159, when at Venice he trod upon the neck of the Emperor Frederic Barbarossa, and said, as here, super leonem et aspidem ambulabis, &c.
Read John Trapp on Psalms 91 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Lion . . . adder . . . young lion.—These are used no doubt, emblematically for the various obstacles, difficulties, and danger which threatens life. (For “adder,” see Note, Psalms 58:4; “dragon,” Psalms 74:13.)
Read Charles John Ellicott on Psalms 91 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Thou shalt tread upon the lion and adder] Even the king of the forest shall not be able to injure thee; should one of these attack thee, the angels whom God sends will give thee an easy victory over him. And even the asp, (פתן pethen,) one of the most venomous of serpents, shall not be able to injure thee. The asp is a very small serpent, and peculiar to Egypt and Libya. Its poison kills without the possibility of a remedy. Those who are bitten by it die in about from three to eight hours; and it is said they die by sleep, without any kind of pain. Lord Bacon says the asp is less painful than all the other instruments of death. He supposes it to have an affinity to opium, but to…
Read AdamClarke on Psalms 91 →CambridgeThe Cambridge Bible for Schools and Colleges13. Thou shalt triumphantly overcome all obstacles and dangers, whether of fierce and open violence, or of secret and insidious treachery. Cp. Luke 10:19; Romans 16:20.
Read Cambridge on Psalms 91 →Albert Barnes1798–1870Barnes' Notes on the BibleThou shalt tread upon the lion and adder - Thou shalt be safe among dangers, as if the rage of the lion were restrained, and he became like a lamb, and as if the poisonous tooth of the serpent were extracted. Compare Mark 16:18.
Read Albert Barnes on Psalms 91 →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
You will tread on the lion and cobra; you will trample the young lion and serpent.
You will tread on the lion and cobra. You will trample the young lion and the serpent underfoot.
You will tread on the lion and cobra; you will trample the young lion and serpent.
You will subdue a lion and a snake; you will trample underfoot a young lion and a serpent.
Tyndale line
Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet.
Thou shalt tread upon the lion and adder: The young lion and the serpent shalt thou trample under foot.
Thou shalt tread upon the lion and adder: the young lion and the serpent shalt thou trample under feet.
Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet.
Thou shalt walke vpon the lyon and aspe: the yong lyon and the dragon shalt thou treade vnder feete.
Strictly literal
Thou shalt tread upon the lion and the adder; the young lion and the dragon shalt thou trample under foot.
On lion and asp thou treadest, Thou trampest young lion and dragon.
You tread on lion and cobra, || You trample young lion and dragon.
Upon the fierce lion and asp shalt thou tread: thou shalt trample under foot the young lion and serpent.
You will crush lions and adders under your feet; you will trample on young lions and serpents.
From the Latin
The just shall flourish like the palm tree: he shall grow up like the cedar of Libanus.
Simplified
You will trample lions and snakes; you will tread young lions and serpents underfoot.
You will put your foot on the lion and the snake; the young lion and the great snake will be crushed under your feet.
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 align closely, with six out of seven words matched. The Dead Sea Scrolls also confirm the wording, indicating a strong consistency across these ancient texts.
עַל־ שַׁ֣חַל וָפֶ֣תֶן תִּדְרֹ֑ךְ תִּרְמֹ֖ס כְּפִ֣יר וְתַנִּֽין׃
6 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.
על שחל ופתן תדרך תרמס כפיר ותנין
7 words on the leather.
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 Psalms 91:13
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 עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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…
פֶּ֫תֶן (pethen) refers to a venomous serpent, likely a cobra or similar snake, characterized by its twisting movements. The term appears in contexts that suggest danger due to its venomous nature. The entries indicate a consensus on its meaning as a snake, but do not provide specific verse references.
פֶּ֫תֶן n.m. a venomous serpent, perh. cobra
base
H6620 פֶּ֫תֶן a venomous serpent, perh. cobra
6620 pethen peh'-then
from an unused root meaning to twist; an asp (from its
contortions):--adder.
פֶּ֫תֶן (pe.ten) — cobra.
1) a snake, venomous serpent
1a) perhaps the cobra, adder, or viper
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
דָּרַךְ (darakh) is a Hebrew verb meaning to tread or march. It encompasses a range of actions including walking, leading, and bending a bow. The word appears in various forms, such as Qal and Hiphil, indicating both simple and causative actions. Notably, it can refer to treading down or guiding others.
דָּרַךְ vb. tread, march
Qal
tread, march, march forth
tread upon
tread wine- (or oil-) press
tread (i.e. bend) the bow
Hiph.
tread, tread down
tread (bend) the bow
causat. cause to tread or march, lead
base
H1869 דָּרַךְ tread, march
1869 darak daw-rak'
a primitive root; to tread; by implication, to walk; also to
string a bow (by treading on it in bending):--archer, bend,
come, draw, go (over), guide, lead (forth), thresh, tread
(down), walk.
דָּרַךְ (da.rakh) — to tread.
1) to tread, bend, lead, march
1a) (Qal)
1a1) to tread, march, march forth
1a2) to tread on, tread upon
1a3) to tread (a press)
1a4) to tread (bend) a bow
1a5) archer, bow-benders (participle)
1b) (Hiphil)
1b1) to tread, tread down
1b2) to tread (bend with the foot) a bow
1b3) to cause to go, lead, march, tread
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
tred.
See WINE PRESS.
רָמַס (ramas) is a Hebrew verb meaning to trample or tread upon. It is a primitive root that conveys the action of stepping heavily, often in a way that implies oppression or force. The verb appears in both the Qal form, indicating active tramping, and the Niphal form, suggesting a passive state of being trampled.
רָמַס vb. trample
Qal trample
Niph. be trampled
base
H7429 רָמַס trample
7429 ramac raw-mas'
a primitive root; to tread upon (as a potter, in walking or
abusively):--oppressor, stamp upon, trample (under feet),
tread (down, upon).
רָמַס (ra.mas) — to trample.
1) to trample
1a) (Qal)
1a1) to trample
1a2) trampler (participle)
1b) (Niphal) to be trampled
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
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…
תַּן (tan) means jackal, while תַּנִּין (tan.nin) refers to a serpent, dragon, or sea monster. The entries suggest that the word can denote both land and marine creatures, including dragons and venomous snakes. Ezekiel 29:3 is specifically mentioned in relation to the term.
[תַּן] n.[m. et] f. jackal
base
תַּנִּין (erron. תַּנִּים) n.m. serpent, dragon, sea-monster
base
H8577a [תַּן] jackal H8577b תַּנִּין (erron. תַּנִּים) serpent, dragon, sea-monster
8577 tanniyn tan-neen'
or tanniym (Ezek. 29:3) {tan-neem'}; intensive from the same
as 8565; a marine or land monster, i.e. sea-serpent or
jackal:--dragon, sea-monster, serpent, whale.
see HEBREW for 08565
תַּן (tan) — jackal.
jackal
Also means: tan.nah (תַּנָּה "dragon" H8568)
תַּנִּין (tan.nin) — Dragon.
This name means dragon, serpent, sea monster
תַּנִּין (tan.nin) — serpent: snake.
1) dragon, serpent, sea monster
1a) dragon or dinosaur
1b) sea or river monster
1c) serpent, venomous snake
Also means: tan.nin (תַּנִּין ": monster" H8577N)
תַּנִּין (tan.nin) — serpent: monster.
1) dragon, serpent, sea monster
1a) dragon or dinosaur
1b) sea or river monster
1c) serpent, venomous snake
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
sur'-pent:
1. General:
Serpents are not particularly abundant in Palestine, but they are often mentioned in the Bible. In the Hebrew there are 11 names. The New Testament has four Greek names and the Septuagint employs two of these and three others as well as several compound expressions, such as ophis petamenos, "flying serpent," ophis thanaton, "deadly serpent," and ophis daknon, "biting" or "stinging serpent." Notwithstanding this large vocabulary, it is impossible to identify satisfactorily a single species. Nearly every reference states or implies poisonous qualities, and in no case is there so much as a hint that a snake may be harmless, except in several expressions referring to the millennium, where their harmlessness is not natural but miraculous. In Arabic there is a score or more of names of serpents, but very few of them are employed at all definitely. It may be too much to…
Serpent
(Heb. nahash; Gr. ophis), frequently noticed in Scripture. More than forty species are found in Syria and Arabia. The poisonous character of the serpent is alluded to in Jacob’s blessing on Dan (Gen. 49:17; see Prov. 30:18, 19; James 3:7; Jer. 8:17). (See ADDER.)
This word is used symbolically of a deadly, subtle, malicious enemy (Luke 10:19).
The serpent is first mentioned in connection with the history of the temptation and fall of our first parents (Gen. 3). It has been well remarked regarding this temptation: “A real serpent was the agent of the temptation, as is plain from what is said of the natural…
The Hebrew word nachash is the generic name of any serpent. The following are the principal biblical allusions to this animal its subtlety is mentioned in (Genesis 3:1) its wisdom is alluded to by our Lord in (Matthew 10:18) the poisonous properties of some species are often mentioned, see (Psalms 58:4; Proverbs 25:32) the sharp tongue of the serpent is mentioned in (Psalms 140:3; Job 20:16) the habit serpents have of lying concealed in hedges and in holes of walls is alluded to in (Ecclesiastes 10:8) their…