Hosea 13:7-8

13:7 So ¹  I will pounce on them like a lion; ² 

like a leopard I will lurk by the path.

13:8 I will attack them like a bear robbed of her cubs –

I will rip open their chests.

I will devour them there like a lion –

like a wild animal would tear them apart.

Ayub 10:16

10:16 If I lift myself up, ³ 

you hunt me as a fierce lion, ⁴ 

and again ⁵  you display your power ⁶  against me.

Mazmur 7:2

7:2 Otherwise they will rip ⁷  me ⁸  to shreds like a lion;

they will tear me to bits and no one will be able to rescue me. ⁹ 

Ratapan 3:10

ד (Dalet)

3:10 To me he is like a bear lying in ambush, ¹⁰ 

like a hidden lion ¹¹  stalking its prey. ¹² 

Amos 3:4-8

3:4 Does a lion roar in the woods if he has not cornered his prey? ¹³ 

Does a young lion bellow from his den if he has not caught something?

3:5 Does a bird swoop down into a trap on the ground if there is no bait?

Does a trap spring up from the ground unless it has surely caught something?

3:6 If an alarm sounds ¹⁴  in a city, do people not fear? ¹⁵ 

If disaster overtakes a ¹⁶  city, is the Lord not responsible? ¹⁷ 

3:7 Certainly the sovereign Lord does nothing without first revealing his plan to his servants the prophets.

3:8 A lion has roared! ¹⁸  Who is not afraid?

The sovereign Lord has spoken! Who can refuse to prophesy? ¹⁹ 

[13:7]  ¹ tn The vav consecutive + preterite form וָאֱהִי (va’ehi) introduces a consequential or result clause; cf. NAB “Therefore”; NCV “That is why.”

[13:7]  ² tn Heb “So I will be like a lion to them” (so NASB); NIV “I will come upon them like a lion.”

[10:16]  ³ tn The MT has the 3rd person of the verb, “and he lifts himself up.” One might assume that the subject is “my head” – but that is rather far removed from the verb. It appears that Job is talking about himself in some way. Some commentators simply emend the text to make it first person. This has the support of Targum Job, which would be expected since it would be interpreting the passage in its context (see D. M. Stec, “The Targum Rendering of WYG’H in Job X 16,” VT 34 [1984]: 367-8). Pope and Gordis make the word adjectival, modifying the subject: “proudly you hunt me,” but support is lacking. E. Dhorme thinks the line should be parallel to the two preceding it, and so suggests יָגֵּעַ (yagea’, “exhausted”) for יִגְאֶה (yig’eh, “lift up”). The contextual argument is that Job has said that he cannot raise his head, but if he were to do so, God would hunt him down. God could be taken as the subject of the verb if the text is using enallage (shifting of grammatical persons within a discourse) for dramatic effect. Perhaps the initial 3rd person was intended with respect within a legal context of witnesses and a complaint, but was switched to 2nd person for direct accusation.

[10:16]  ⁴ sn There is some ambiguity here: Job could be the lion being hunted by God, or God could be hunting Job like a lion hunts its prey. The point of the line is clear in either case.

[10:16]  ⁵ tn The text uses two verbs without a coordinating conjunction: “then you return, you display your power.” This should be explained as a verbal hendiadys, the first verb serving adverbially in the clause (see further GKC 386-87 §120.g).

[10:16]  ⁶ tn The form is the Hitpael of פָּלָא (pala’, “to be wonderful; to be surpassing; to be extraordinary”). Here in this stem it has the sense of “make oneself admirable, surpassing” or “render oneself powerful, glorious.” The text is ironic; the word that described God’s marvelous creation of Job is here used to describe God’s awesome destruction of Job.

[7:2]  ⁷ tn The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4-5, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10-11; 42:9-10; 55:3; 64:1-2; 74:3-4; 89:22-23; 106:10-11; 143:3, 6, 9.

[7:2]  ⁸ tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[7:2]  ⁹ tn Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.

[3:10]  ¹⁰ tn Heb “he is to me [like] a bear lying in wait.”

[3:10]  ¹¹ tc The Kethib is written אַרְיֵה (’aryeh, “lion”), while the Qere is אֲרִי (’ari, “lion”), simply a short spelling of the same term (BDB 71 s.v. אַרְיֵה).

[3:10]  ¹² tn Heb “a lion in hiding places.”

[3:4]  ¹³ tn Heb “without having prey [or “food”].”

[3:6]  ¹⁴ tn Heb “If the ram’s horn is blown.”

[3:6]  ¹⁵ tn Or “tremble” (NASB, NIV, NCV); or “shake.”

[3:6]  ¹⁶ tn Heb “is in”; NIV, NCV, NLT “comes to.”

[3:6]  ¹⁷ tn Heb “has the Lord not acted?”

[3:8]  ¹⁸ sn The roar of the lion is here a metaphor for impending judgment (see 1:2; cf. 3:4, 12). Verses 7-8 justify Amos’ prophetic ministry and message of warning and judgment. The people should expect a prophetic message prior to divine action.

[3:8]  ¹⁹ sn Who can refuse to prophesy? When a message is revealed, the prophet must speak, and the news of impending judgment should cause people to fear.