Amos 3:4 — Word Study
WLCהֲיִשְׁאַ֤ג אַרְיֵה֙ בַּיַּ֔עַר וְטֶ֖רֶף אֵ֣ין ל֑וֹ הֲיִתֵּ֨ן כְּפִ֤יר קוֹלוֹ֙ מִמְּעֹ֣נָת֔וֹ בִּלְתִּ֖י אִם־ לָכָֽד׃
BSADoes a lionʼărîy roarshâʼag▸ [to give a loud, fierce cry] in the forestyaʻar [a thicket or a copse of bushes] when he has noʼayin preyṭereph [nothing to tear apart, no food] Does a young lionkᵉphîyr [a lion's whelp] growlnâthan▸ [to give out its voice, cry out] in his denmᵉʻôwnâh [habitation, a place of rest] ifʼim he has caughtlâkad■ [seized, taken] nothingbiltîy [no animal, no flesh to eat]
| Greek | English | Parsing |
|---|---|---|
| הֲיִשְׁאַ֤ג | ¿ does it roar | Particle, verb qal imperfect third person masculine singular |
| אַרְיֵה֙ | a lion | Noun common, masculine singular absolute |
| בַּיַּ֔עַר | in the forest | Preposition, noun common masculine singular absolute |
| וְטֶ֖רֶף | and prey | Conjunction, noun common masculine singular absolute |
| אֵ֣ין | not | Noun common, masculine singular construct |
| ל֑וֹ | [belongs] to it | Preposition, suffix |
| הֲיִתֵּ֨ן | ¿ does it give forth | Particle, verb qal imperfect third person masculine singular |
| כְּפִ֤יר | a young lion | Noun common, masculine singular absolute |
| קוֹלוֹ֙ | voice its | Noun common masculine singular construct, suffix |
| מִמְּעֹ֣נָת֔וֹ | from den its | Preposition, noun common feminine singular construct, suffix |
| בִּלְתִּ֖י | except | Noun common, both singular absolute |
| אִם־ | if | Particle |
| לָכָֽד׃ | it has caught [something] | Verb, Qal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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? |
| KJV | Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? |
| ASV | Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? |
| YLT | Roar doth a lion in a forest and prey he hath none? Give out doth a young lion his voice from his habitation, If he hath not caught? |
| WEB | Will a lion roar in the thicket, when he has no prey? Does a young lion cry out of his den, if he has caught nothing? |
| BBE | Will a lion give his loud cry in the woodland when no food is there? will the voice of the young lion be sounding from his hole if he has taken nothing? |
Where they part company is שָׁאַג — see How Translations Differ.
The verse consists of two main clauses, each with additional phrases providing context, emphasizing the rhetorical nature of the questions posed.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַרְיֵה
verbלָכַד
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 — Amos 3:4
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 — Rhetorical Questions from Amosgenerated
Amos 3:4 presents a series of rhetorical questions that illustrate the principle of cause and effect. Amos uses the imagery of a lion roaring in the forest and a young lion growling in its den to emphasize that certain actions are dependent on specific circumstances. Just as a lion does not roar without prey, the people of Israel must recognize the consequences of their actions and the importance of their relationship with God. This theme is echoed in the surrounding verses, where Amos continues to explore the implications of their behavior and the need for accountability.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Amos 3:8 | The lion has roared— who will not fear? The Lord GOD has spoken— who will not prophesy? |
| 2 | Amos 1:2 | He said: “The LORD roars from Zion and raises His voice from Jerusalem; the pastures of the shepherds mourn, and the summit of Carmel withers.” |
| 3 | Psalm 104:21 | The young lions roar for their prey and seek their food from God. |
| 4 | Hosea 11:10 | They will walk after the LORD; He will roar like a lion. When He roars, His children will come trembling from the west. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שָׁאַג, ha.yish.'Aggenerated
The Hebrew word שָׁאַג (sha'ag) means 'to roar' and is often associated with the powerful sound made by a lion. It conveys a sense of intense power or distress, reflecting the nature of the lion's roar as a fierce cry. The parsing indicates that it is a verb in the qal imperfect form, third person masculine singular, suggesting an ongoing or habitual action.
In this context, the roar of the lion symbolizes a reaction that is contingent upon the presence of prey. The use of this word emphasizes the expectation of a response based on specific conditions, illustrating a broader principle of communication and action.
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 structure of the verse consists of two main clauses, each beginning with a rhetorical question: הֲיִשְׁאַ֤ג (Does a lion roar) and הֲיִתֵּ֨ן (Does it give forth). Each clause contains a subject and a predicate, with additional phrases providing context.
The word order emphasizes the questions being posed, drawing attention to the conditions under which the lion would roar or the young lion would growl. The use of parallel structure reinforces the rhetorical nature of the inquiry.
Septuagint Backgroundgenerated
The Septuagint translates שָׁאַג as ἐρεύχεται (ereuchētai), which means 'to give a loud cry' or 'to roar.' This choice captures the essence of the original Hebrew while also broadening the understanding of the sound as a vocal expression.
This translation choice highlights the intensity of the lion's roar and connects it to the broader themes of communication and expectation present in the text.
In plain words — the whole versegenerated
Amos 3:4 asks if a lion roars in the forest when it has no prey and if a young lion growls in its den if it has caught nothing. These questions illustrate that certain actions depend on specific conditions, emphasizing the importance of recognizing the consequences of one’s actions.
Frequently Asked Questionsgenerated
Amos uses this imagery to illustrate that certain actions, like roaring, are dependent on specific circumstances, highlighting the importance of understanding cause and effect.
The comparison emphasizes that just as a lion does not roar without prey, the people must recognize the consequences of their actions and their relationship with God.
The growling signifies a reaction that is contingent upon the presence of something to react to, similar to how the people of Israel should respond to their circumstances.
These questions serve to challenge the people of Israel to reflect on their behavior and the consequences of their actions, reinforcing the need for accountability.
Reflection Questionsgenerated
- What situations in my life reflect a lack of action due to missing conditions?
- How can I better understand the consequences of my actions, like the lion's roar indicating presence of prey?
- In what ways can I apply the principle of cause and effect to my daily decisions?
- How does recognizing the conditions that lead to certain actions help me in my relationship with God?
The early church on this verse — how the Fathers read it
Cyril of Alexandria comments on the behavior of lions, illustrating the connection between the lion's actions and the broader message of Amos.
Those who study the habits of wild beasts say that the lion, when it is in need of food, roams about powerfully through mountains and glens and forests, turning its eye this way and that,Early Church Fathers on Amos 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 3:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWill a lion roar in the forest when he hath no prey?.... He will not, unless he has it in his sight, or in his paws; he roars when he first sees it, whereby he terrifies the creature, that it cannot
Read John Gill on Amos 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWill a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Will a lion roar in the forest when he hath no prey? The same idea as in Matthew 24:28.
Read Robert Jamieson on Amos 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn this verse, by a double similitude, Amos certifieth the Jews of near and inevitable punishment; first, by similitude of a lion roaring at sight of his prey, which seldom escapes when the lion roareth against it. The lion usually is so nigh to his prey when he roareth, that he leapeth on it presently, and teareth it: so here God would have sinning Israel know that their sins had provoked him to wrath, and that his judgments were near at hand. Nay, nearer yet; like a prey dragged by the old lion into the den for the young lions to feed on, so was their case, their enemies the Assyrians should as certainly devour them as the young lions in the den do devour the prey which is brought to…
Read Matthew Poole on Amos 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 3:4 Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing?Ver. 4. Will a lion roar in the forest, when, &c.] It is said of the lion, that he sets up a double roar; first, when he spies his prey, next, when he seizeth it; then, saith Plutarch, he roareth, or rather belloweth like a bull, that other beasts may come to him, and take part with him. It is not for nothing that the lion uttereth his voice; much less that Almighty God thundereth and threateneth by his prophets, your sins without repentance will be your ruin, according to those threatenings; though you are so sturdy, or at least so stupid, as to fear them no more…
Read John Trapp on Amos 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Lion.—The questions suggest that the prey is being seized. This is intimated by the lion’s roar, the loud roar of the lion in the forest, the growl of the famished young lions in the den. Aben-Ezra thus interprets; but G. Baur thinks that Caphir distinguishes a “hunting lion” from the beast that growls in his lair. (Comp. Amos 1:2.) Amos, by his graphic representation of the terrifying threat, signifies that nations, and kingdoms, and this family of Israel, are, at the present moment, trembling in the grasp of the great Avenger.
Read Charles John Ellicott on Amos 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Will a lion roar] Should I threaten such a judgment without cause?
Read AdamClarke on Amos 3 →CambridgeThe Cambridge Bible for Schools and Colleges4. when he hath no prey] i.e. when it is not within his reach: the roar is that with which the lion springs upon its prey: cf. Isaiah 5:29 a (not Isaiah 5:29 b, where the word used is a different one; see below); Psalms 104:21, “roaring for prey”; Ezekiel 22:25, “like a roaring lion, tearing the prey.” cry out of his den, if he have taken nothing?] give forth his voice (Jeremiah 2:15) out of his lair, &c.? the allusion is to the growl of satisfaction with which the animal consumes its prey when caught: hence ‘growl,’ would be a better paraphrase than ‘cry’: see Isaiah 5:29 b (where ‘roar’—nâham, not shâ’ag, as in clause a—should be rather growl: cf. W. R. Smith, The Prophets of Israel, pp.…
Read Cambridge on Amos 3 →Albert Barnes1798–1870Barnes' Notes on the BibleWill a lion roar in the forest, when he hath no prey? - Then, further, each question by itself suggests its own thought.
Read Albert Barnes on Amos 3 →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
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?
Will a lion roar in the thicket, when he has no prey? Does a young lion cry out of his den, if he has caught nothing?
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?
Does a lion roar in the woods if he has not cornered his prey? Does a young lion bellow from his den if he has not caught something?
Tyndale line
Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing?
Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing?
Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing?
Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he hath taken nothing?
Will a lion roare in ye forest, when he hath no pray? or wil a lions whelpe cry out of his den, if he haue taken nothing?
Strictly literal
Will a lion roar in the forest when he hath no prey? Will a young lion cry out of his den if he have taken nothing?
Roar doth a lion in a forest and prey he hath none? Give out doth a young lion his voice from his habitation, If he hath not caught?
Does a lion roar in a forest and he has no prey? Does a young lion give out his voice from his habitation, || If he has not caught?
Will a lion roar in the forest, when he hath no prey? will a young lion send forth his voice out of his den, unless he have caught something?
Will a lion roar in the forest when he has no victim? Will a young lion growl from his den if he has caught nothing?
From the Latin
Will a lion roar in the forest, if he have no prey? will the lion’s whelp cry out of his den, if he have taken nothing?
Simplified
Does a lion roar in the forest before finding its prey? Does a young lion growl from its den if it has caught nothing?
Will a lion give his loud cry in the woodland when no food is there? will the voice of the young lion be sounding from his hole if he has taken nothing?
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 closely align in their rendering of this verse, with 11 out of 13 words matched. The Dead Sea Scrolls show some restoration but align with the Masoretic Text in meaning, confirming the consistency of the message across these ancient witnesses.
הֲיִשְׁאַ֤ג אַרְיֵה֙ בַּיַּ֔עַר וְטֶ֖רֶף אֵ֣ין ל֑וֹ הֲיִתֵּ֨ן כְּפִ֤יר קוֹלוֹ֙ מִמְּעֹ֣נָת֔וֹ בִּלְתִּ֖י אִם־ לָכָֽד׃
11 of the 13 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.
[הישאג] אריה ביער [וטרף] אין ל׳ו [היתן] כפיר קול׳ו ממעונת׳ו [בלתי] [אם] [לכד]
5 words on the leather — 2 partly restored, 6 supplied entire by an editor.
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 Amos 3:4
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 שָׁאַג (sha'ag) means 'to roar' and is derived from a primitive root. It covers the action of roaring, particularly in contexts involving a lion, a conqueror, or a cry of distress. The entries consistently emphasize the powerful nature of the sound, but do not provide specific verse references.
H7580 שָׁאַג roar
7580 sha'ag shaw-ag'
a primitive root; to rumble or moan:--X mightily, roar.
שָׁאַג (sha.ag) — to roar.
1) (Qal) to roar
1a) of lion, conqueror, Jehovah, cry of distress
Part | V-Qal-Imperf-3ms — Particle · verb qal imperfect third person masculine singularHTi/Vqi3ms
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…
יַ֫עַר (ya'ar) refers to both a wood or forest and a honeycomb. The word is derived from a root suggesting thick vegetation. It encompasses meanings related to wooded areas and also has a specific reference to honeycomb, possibly due to its association with trees. Some entries connect it to specific locations or phrases in the Old Testament.
יַ֫עַר n.m. wood, forest, thicket
base
יַ֫עַר n.[m.] honeycomb
base
H3293a יַ֫עַר wood, forest, thicket H3293b יַ֫עַר honeycomb
3293 ya`ar yah'-ar
from an unused root probably meaning to thicken with verdure;
a copse of bushes; hence, a forest; hence, honey in the comb
(as hived in trees):--(honey-)comb, forest, wood.
יַ֫עַר (ya.ar) — wood.
forest, wood, thicket, wooded height
Also means: ya.or (יָעוֹר "wood" H3264)
יַ֫עַר (ya.ar) — honeycomb.
honeycomb
יַ֫עַר (ya.ar) — Jaar.
honeycomb
Another name of qir.yat ye.a.rim (קִרְיַת יְעָרִים "Kiriath-jearim" H7157)
יַ֫עַר (ya.ar) — (Ephraim) Forest.
Combined with eph.ra.yim (אֶפְרַ֫יִם " of Ephraim" H0669K)
§ honeycomb
יַ֫עַר (ya.ar) — (House of) the Forest.
Combined with ba.yit (בַּ֫יִת "House" H1004J)
§ honeycomb
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
for'-est:
(1) choresh (compare proper name Harosheth), 2Ch 27:4. In 1Sa 23:15 ff translated "wood"; in Isa 17:9, "wood"; in Eze 31:3, "forest-like shade." Applied to any thick growth of vegetation but not necessarily so extensive as (3).
(2) pardec: Ne 2:8, margin "park"; Ec 2:5, the King James Version "orchards," the Revised Version (British and American) "parks"; So 4:13, English Versions of the Bible "orchard," the Revised Version, margin "paradise." A word of Persian origin signifying probably an enclosure.
Forest
Heb. ya’ar, meaning a dense wood, from its luxuriance. Thus all the great primeval forests of Syria (Eccl. 2:6; Isa. 44:14; Jer. 5:6; Micah 5:8). The most extensive was the trans-Jordanic forest of Ephraim (2 Sam. 18:6, 8; Josh. 17:15, 18), which is probably the same as the wood of Ephratah (Ps. 132:6), some part of the great forest of Gilead. It was in this forest that Absalom was slain by Joab. David withdrew to the forest of Hareth in the mountains of Judah to avoid the fury of Saul (
Although Palestine has never been in historical times a woodland country, yet there can be no doubt that there was much more wood formerly than there is a t present, and that the destruction of the forests was one of the chief causes of the present desolation.
טֶ֫רֶף (teref) refers to something that is torn, such as prey or food, and can also mean a leaf. It is derived from a root that conveys the idea of fragments. The entries consistently highlight its meanings related to prey and food, with no significant disagreement among the lexicons.
טֶ֫רֶף n.m. prey, food; leaf
base
H2964 טֶ֫רֶף prey, food; leaf
2964 tereph teh'-ref
from 2963; something torn, i.e. a fragment, e.g. a fresh
leaf, prey, food:--leaf, meat, prey, spoil.
see HEBREW for 02963
טֶ֫רֶף (te.reph) — prey.
1) prey, food, leaf
1a) prey
1b) food
1c) leaf
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
pra (baz, Tereph, shalal): "Prey" is frequent in the Old Testament, chiefly as the translation of baz, "spoil," "plunder" (Nu 14:3,11; De 1:39; Isa 10:6, etc.); of Tereph, "prey of wild beasts," "torn thing" (Ge 49:9; Nu 23:24; Job 4:11, etc.); of malqoah, "a taking" (Nu 31:11, etc.; Isa 49:24,25); of shalal, "spoil" or "booty" (Jud 5:30 twice; Jud…
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
Part — Noun common · masculine singular constructHNcmsc
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Part | V-Qal-Imperf-3ms — Particle · verb qal imperfect third person masculine singularHTi/Vqi3ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
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…
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)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
מְעֹנָה (meonah) refers to a den or lair, particularly of wild beasts, and can also signify a dwelling or habitation, including a figurative sense of God as a refuge for His people. It is derived from the related word מָעוֹן (maon), which shares similar meanings.
מְעֹנָה n.f. id.
[p.bj.ac]den, lair of wild beasts
fig. the ancient God is a dwelling-place (for his people)
base
H4585 מְעֹנָה id. . den, lair of wild beasts
. fig. the ancient God is a dwelling-place (for his people)
4585 m`ownah meh-o-naw'
or msonah {meh-o-naw'}; feminine of 4583, and meaning the
same:--den, habitation, (dwelling) place, refuge.
see HEBREW for 04583
מְעֹנָה (me.o.nah) — habitation.
1) dwelling, habitation, refuge
1a) den, lair (of animals)
1b) dwelling-place (of God) (fig.)
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
בִּלְתִּי (bilti) is a Hebrew word primarily functioning as a negative particle meaning 'not' or 'except.' It can also convey meanings like 'without' or 'until not,' and is often used with prepositional prefixes. The word is derived from the concept of failure, and its usage is consistent across various contexts in the Old Testament.
בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
adv. not
after a preceding negation, not = except
conj. (likewise after a neg., expressed or implied)
With preps.
base
H1115 בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
1115 biltiy bil-tee'
constructive feminine of 1086 (equivalent to 1097); properly,
a failure of, i.e. (used only as a negative particle, usually
with a prepositional prefix) not, except, without, unless,
besides, because not, until, etc.:--because un(satiable),
beside, but, + continual, except, from, lest, neither, no
more, none, not, nothing, save, that no, without.
see HEBREW for 01086
see HEBREW for 01097
בִּלְתִּי (bil.ti) — lest.
subst
1) not, except
adv
2) not
3) except (after preceding negation)
conj
4) except (after an implied or expressed negation)
with prep
5) so as not, in order not
6) an account of not, because...not
7) until not
Conj — Noun common · both singular absoluteHNcbsa
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
לָכַד (lakad) means to capture, seize, or take, often by lot. It can refer to catching in a net or trap, as well as figuratively to describe things sticking together. The verb appears in various forms, including Qal (to capture), Niphal (to be captured), and Hithpael (to grasp each other).
לָכַד 121 vb. capture, seize, take (by lot)
Qal
capture, seize
fig. of entrapping men
of taking by lot
Niph.
be captured in war
of men, be caught
be taken by lot
Hithp. they grasp each other, and cannot be separated
base
H3920 לָכַד capture, seize, take (by lot)
3920 lakad law-kad'
a primitive root; to catch (in a net, trap or pit);
generally, to capture or occupy; also to choose (by lot);
figuratively, to cohere:--X at all, catch (self), be frozen,
be holden, stick together, take.
לָכַד (la.khad) — to capture.
1) to capture, take, seize
1a) (Qal)
1a1) to capture, seize
1a2) to capture (of men) (fig.)
1a3) to take (by lot)
1b) (Niphal)
1b1) to be captured
1b2) to be caught (of men in trap, snare) (fig.)
1c) (Hithpael) to grasp each other
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms