Difference between revisions of "Lion"

<p> ארי , or ארה , &nbsp;Genesis 49:9; &nbsp;Deuteronomy 33:22; &nbsp;Psalms 7:2; &nbsp;Psalms 22:13; &nbsp;Hosea 13:8; &nbsp;Micah 5:8; a large beast of prey, for his courage and strength called the king of beasts. This animal is produced in Africa, and the hottest parts of Asia. It is found in the greatest numbers in the scorched and desolate regions of the torrid zone, in the deserts of Zaara and Billdulgerid, and in all the interior parts of the vast continent of Africa. In these desert regions, from whence mankind are driven by the rigorous heat of the climate, this animal reigns sole master. His disposition seems to partake of the ardour of his native soil. Inflamed by the influence of a burning sun, his rage is tremendous, and his courage undaunted. Happily, indeed, the species is not numerous, and is said to be greatly diminished; for, if we may credit the testimony of those who have traversed those vast deserts, the number of lions is not nearly so great as formerly. Mr. Shaw observes that the Romans carried more lions from [[Libya]] in one year for their public spectacles, than could be found in all that country at this time. The lion was also found in Palestine, and the neighbouring countries. The length of the largest lion is between eight and nine feet, the tail about four, and its height about four feet and a half. The female is about one-fourth part less, and without a mane. As the lion advances in years, his mane grows longer and thicker. The hair on the rest of the body is short and smooth, of a tawny colour, but whitish on the belly. Its roaring is loud and dreadful. When heard in the night it resembles distant thunder. Its cry of anger is much louder and shorter. The attachment of a lioness to her young is remarkably strong. For their support she is more ferocious than the lion himself; makes her incursions with greater boldness; destroys, without distinction, every animal that falls in her way, and carries it reeking to her cubs. She usually brings forth in the most retired and inaccessible places; and when afraid that her retreat should be discovered, endeavours to hide her track by brushing the ground with her tail. When much disturbed or alarmed, she will sometimes transport her young, which are usually three or four in number, from one place to another in her mouth; and, if obstructed in her course, will defend them to the last extremity. The habits of the lion and the lioness afford many spirited, and often sublime, metaphors to the sacred writers. </p> <p> The lion has several names in Scripture, according to his different ages or character: </p> <p> <strong> 1. </strong> גור , a little lion, a lion's whelp, &nbsp;Deuteronomy 33:22; &nbsp;Jeremiah 51:38; &nbsp;Ezekiel 19:2; &nbsp;Nahum 2:13 . </p> <p> <strong> 2. </strong> כפיר , a young lion that has done sucking the lioness, and, leaving the covert, begins to seek prey. for himself. So &nbsp;Ezekiel 19:2-3 : "The lioness hath brought up one of her whelps; it became a <em> chephir; </em> it learned to catch the prey; it devoured men." See &nbsp; Psalms 91:13; &nbsp;Proverbs 19:12 . </p> <p> <strong> 3. </strong> ארי , a grown and vigorous lion, having whelps, eager in pursuit of prey for them, &nbsp;Nahum 2:12; valiant, &nbsp;2 Samuel 17:10; arrogantly opposing himself, &nbsp;Numbers 23:24 . This is, indeed, the general name, and occurs frequently. </p> <p> <strong> 4. </strong> שחל one in the full strength of his age; a black lion, &nbsp;Job 4:10; &nbsp;Job 10:16; &nbsp;Psalms 91:13; &nbsp;Proverbs 26:13; &nbsp;Hosea 5:14; &nbsp;Hosea 13:7 . </p> <p> <strong> 5. </strong> ליש , a fierce or enraged lion, &nbsp;Job 4:11; &nbsp;Proverbs 30:30; &nbsp;Isaiah 25:6 . A regard to these characteristics and distinctions is very important for illustrating the passages of [[Scripture]] where the animal is spoken of, and discovering the propriety of the allusions and metaphors which he so often furnishes to the [[Hebrew]] poets. The lion of the tribe of Judah, mentioned &nbsp;Revelation 5:5 , is Jesus Christ, who sprung from the tribe of Judah, and overcame death, the world, and the devil. The lion from the swelling of Jordan, &nbsp;Jeremiah 50:44 , is [[Nebuchadnezzar]] marching against Judea, with the strength and fierceness of a lion. Isaiah, describing the happy time of the Messiah, says, that then the calf, and the young lion, and the fatling should lie down together; and that a little child should lead them; and that the lion should eat straw like the ox, &nbsp;Isaiah 11:6-7 , which is hyberbolical, and signifies the peace and happiness which the church of Christ should enjoy. "The lion hath roared, and who shall not fear?" &nbsp;Amos 3:8 . "The king's wrath is as the roaring of a lion. Who provoketh him to anger sinneth against his own soul," &nbsp;Proverbs 19:12; &nbsp;Proverbs 20:2; that is, he seeketh his own death. [[Solomon]] says, "A living dog is better than a dead lion," &nbsp;Ecclesiastes 10:4; showing that death renders those contemptible who otherwise are the greatest, most powerful, and most terrible. </p> <p> "Then went [[Samson]] down, and, behold, a young lion roared against him, and the Spirit of the Lord came mightily upon him, and he rent him as he would have rent a kid, and he had nothing in his hand," &nbsp;Judges 14:5-6 . An instance in quite modern times of an unarmed man attempting to combat a lion is related by Poiret: "In a douar, or a camp of Bedouin Arabs, near La Calle, a French factory, a young lion had seized a cow. A young [[Moor]] threw himself upon the savage beast, to tear his booty from him, and as at were to stifle him in his arms, but he would not let go his prey. The father of the young man hastened to him, armed with a kind of hoe; and aiming at the lion, struck his son's hand, and cut off three of his fingers. It cost a great deal of trouble to rescue the prey from the lion. I </p> <p> saw this young man, who was attended by Mr. Gay, at that time surgeon to the hospital of La Calle." David, according to &nbsp;1 Samuel 17:34 , had, when a shepherd, once fought with a lion, and another time with a bear, and rescued their prey from them. Tellez relates, that an Abyssinian shepherd had once killed a lion of extraordinary size with only two poles. "Behold, he shall come up like a lion from the swelling of [[Jordan]] against the habitation of the strong," &nbsp;Jeremiah 49:19 . The comparison used by the prophet in these words will be perfectly understood by the account which Mr. Maundrell gives of the river Jordan: "After having descended," says he, "the outermost bank of Jordan, you go about a furlong upon a level strand, before you come to the immediate bank of the river. This second bank is so beset with bushes and trees, such as tamarisks, willows, oleanders, &c, that you can see no water till you have made your way through them. In this thicket anciently, and the same is reported of it at this day, several sorts of wild beasts were wont to harbour themselves, whose being washed out of the covert by the over-flowings of the river gave occasion to that allusion: ‘He shall come up like a lion from the swelling of Jordan.'" </p> <p> "He shall be cast into the den of lions," &nbsp;Daniel 6:7 . "In Morocco," says Host, "the king has a lions' den, into which men, particularly Jews, are sometimes thrown; but the latter generally come off unhurt; because the keepers of these animals are Jews, who may safely be with them, with a rod in the hand, if they only take care to go out backward, as the lion does not suffer any one to turn his back upon him. The other [[Jews]] do not let their brethren remain longer than a night among the lions, as they might otherwise become too hungry; but ransom them with money, which is, in fact, the king's object." In another place in the same work we find the following description of the construction of this lions' den: "At one end of the royal palace there is a place for ostriches and their young; and beyond the other end, toward the mountains, there is a large lions' den, which consists of a large square hole in the ground, with a partition, in the middle of which there is a door, which the Jews, who are obliged to maintain and keep them for nothing, are able to open and shut from above, and can thus entice the lions, by means of the food, from one division to the other, to clean the other in the mean time. It is all in the open air, and a person may look down over a wall, which is a yard and a quarter high." </p>

<p> With the possible exception of &nbsp;1 Peter 5:8, the use of ‘lion’ in the NT from 2 Tim. onwards is dependent on the OT. An animal of great size and strength, of noble bearing as well as of extreme cruelty, he is a fitting symbol for moral and spiritual reference. </p> <p> <b> 1. </b> In &nbsp;1 Peter 5:8, man’s adversary, the devil, is represented as always roaming about in search of prey, his very raging, which betrays his ravenous hunger, striking terror into the hearts of all. </p> <p> <b> 2. </b> In &nbsp;Hebrews 11:33, the reference is to the actual wild beast. Among the heroic deeds of the worthies of the OT recounted by the author of the [[Epistle]] is that they ‘stopped the mouths of lions’ (cf. Samson, &nbsp;Judges 14:5-6; David, &nbsp;1 Samuel 17:34-36; Benaiah, &nbsp;2 Samuel 23:20). More remotely the story of Daniel suggests this mighty achievement, yet here God and not Daniel is said to have shut the lions’ mouths (&nbsp;Daniel 6:22). </p> <p> <b> 3 </b> . St. Paul declares that he had ‘escaped the mouth of the lion’ (&nbsp;2 Timothy 4:17; cf. &nbsp;Psalms 22:21, &nbsp;1 [[Maccabees]] 2:60). The allusion of the [[Apostle]] is to the punishment of being thrown to the lions. Some have indeed permitted a literal interpretation of ‘lion’ (A. Neander, <i> History of the [[Planting]] and Training of the [[Christian]] Church </i> , Eng. translation, i. [1880] 345). Since, however, he was a Roman citizen and could claim the right of being beheaded (see Beast), the more probable explanation is that the reference is not to an actual lion. [[Concerning]] this, various conjectures have been advanced. ‘Lion’ has been interpreted as [[Nero]] (Chrysostom); calamity, which would result from cowardice and humiliation (N. J. D. White, in <i> Expositor’s Greek [[Testament]] </i> , ‘1 and 2 Timothy and Titus,’ 1910, p. 182; cf. Ps 21:22, 23 [Septuagint]); ‘the immediate peril’ (Conybeare-Howson, <i> The Life and [[Epistles]] of St. Paul </i> , new ed., 1877, ii. 593), although the reference <i> may </i> be to St. Paul’s having established his right as a Roman citizen not to be exposed to the wild beasts. If, however, the reference is to the lion’s mouth, then Satan may be intended as a devouring adversary (cf. &nbsp;1 Peter 5:8, above), from which St. Paul had escaped. The time, place, and occasion of this reference have been variously conceived, ( <i> a </i> ) &nbsp;2 Timothy 4:9; &nbsp;2 Timothy 4:11-18; &nbsp;2 Timothy 4:20-21 is a fragment, written from Caesarea, inserted in the Epistle, alluding to his address before the [[Sanhedrin]] (cf. &nbsp;Acts 22:30; &nbsp;Acts 23:11; B. W. Bacon, <i> The Story of St. Paul </i> , 1905, p. 198ff.). ( <i> b </i> ) Writing from Rome in his first imprisonment, he says that, although the result of the preliminary hearing was a suspension of judgment, yet he had expectation that he would escape a final condemnation, and that too in the immediate future (A. C. McGiffert, <i> A History of [[Christianity]] in the [[Apostolic]] Age </i> , 1897, p. 421). Writing from Rome in his second imprisonment, St. Paul says that at the close of his first imprisonment his pleading was so cogent and convincing that he was set at liberty (Eusebius, <i> HE </i> [Note: E Historia Ecclesiastica (Eusebius, etc.).]ii. 22, 1 Clem. 5; cf. T. Zahn, <i> Introd. to the NT </i> , Eng. translation, 1909, i. 441, ii. 1ff.). ( <i> c </i> ) After his arrival in Rome the second time, the preliminary investigation had resulted in his remand; but the completion of the trial would not eventuate so favourably (Conybeare-Howson, <i> op. cit. </i> ch. xxvi.; N. J. D. White, <i> op. cit. </i> 181ff.). </p> <p> <b> 4 </b> . In the [[Apocalypse]] (5:5) the [[Exalted]] Christ is presented under the guise of a lion, where the undoubted reference is to &nbsp;Genesis 49:9. He, who had overcome through death and the Resurrection, who had thus opened a way to God’s sovereignty over men, and is therefore alone able to loose the seals of the [[Divine]] judgment, <i> i.e. </i> to carry history forward to its consummation, is symbolized by a being of the highest prowess and strength. Yet no sooner has this suggestion of overmastering might become effective than it is withdrawn to give place to another-its exact opposite-that of a lamb as though slain, a symbol of sacrifice and humiliation (see Lamb). </p> <p> <b> 5 </b> . The same intimation of majesty and strength occurs in &nbsp;Revelation 4:7, where the [[Seer]] is taken up into heaven, and beholds the four and twenty elders about the throne, with the four living creatures, having the likeness respectively of a lion, a calf, the face of a man, and a flying eagle (cf. &nbsp;Ezekiel 1:5 ff. [esp. &nbsp;Ezekiel 1:10] &nbsp;Ezekiel 10:14; also &nbsp;Isaiah 6:1 ff.). </p> <p> <b> 6 </b> . The remaining references in the Apocalypse revert to the terrorizing aspect of this king of beasts (&nbsp;Revelation 9:8 [cf. &nbsp;Joel 1:6] &nbsp;Revelation 9:17, &nbsp;Revelation 10:3 [cf. &nbsp;Isaiah 5:29] &nbsp;Revelation 13:2 [cf. &nbsp;Daniel 7:4 ff.]). </p> <p> C. A. Beckwith. </p>

<p> Although most Hebrew and Greek words for lion are used in a figurative sense, nevertheless we can draw a number of inferences regarding the perceived characteristics and behavior of literal lions. They are, among other things, strong (&nbsp;Proverbs 30:30 ), especially in their teeth (&nbsp;Job 4:10 ) and paws (&nbsp;1 Samuel 17:37 ), fearless (&nbsp;Proverbs 28:1; &nbsp;30:30 ), stealthy (&nbsp;Psalm 17:12 ), frightening (&nbsp;Ezra 19:7; &nbsp;Hosea 11:10; &nbsp;Amos 3:8 ), destructive (&nbsp;1 Samuel 17:34; &nbsp;Micah 5:8 ), and territorially protective (&nbsp;Isaiah 31:4 ). Yet for all its seeming autonomy, the lion is ultimately dependent on God (&nbsp;Job 38:39-40; &nbsp;Psalm 104:21 ), answerable to him (&nbsp;Job 4:10 ), and subdued in the millennial age (&nbsp;Isaiah 11:6-7 ). </p> <p> The many notable qualities of the lion are often applied figuratively in a variety of ways to individuals and nations. The king is frightening in his anger (&nbsp;Proverbs 19:12; &nbsp;20:2 ), the soldier courageous (&nbsp;2 Samuel 17:10 ), national leaders vicious (&nbsp;Ezekiel 22:25; &nbsp;Zephaniah 3:3 ), enemy nations destructive (&nbsp;Isaiah 5:29; &nbsp;Jeremiah 2:15 ) and protective of their conquests (&nbsp;Isaiah 5:29 ), and personal enemies stealthy in their pursuit to harm (&nbsp;Psalm 10:9; &nbsp;17:12 ). </p> <p> God is described with a number of leonine features. He is strong (&nbsp;Isaiah 38:13 ), fearless in protecting his own (&nbsp;Isaiah 31:4 ), stealthy in coming upon his prey (&nbsp;Jeremiah 49:19; &nbsp;Hosea 13:7 ), frightening (&nbsp;Hosea 11:10; &nbsp;Amos 3:8 ), and destructive (&nbsp;Jeremiah 25:38; &nbsp;Lamentations 3:10; &nbsp;Hosea 5:14; &nbsp;13:8 ). In &nbsp;Amos 3:8 "The Lion" even appears as a title for God. </p> <p> The idea of a Lion of the [[Tribe]] of Judah is problematic because the fundamental passage (&nbsp;Revelation 5:5 ) is grammatically ambiguous and because there is no exact antecedent parallel. First, it is unclear whether in &nbsp;Revelation 5:5 we have one title of Christ (Lion of the Tribe of Judah) or two titles standing in apposition (The Lion; The One of the Tribe of Judah). Second, the alleged parallels are only approximate parallels. In &nbsp; [[Genesis]] 49:9 there is no lion of Judah; rather, Judah is a lion. In 2 (4) [[Esdras]] 11:37; 12:1,31 the Messiah is pictured as a lion, but not specifically of Judah. In the Testament of Judah 24:5 the Messiah is from Judah but not specifically as a lion. Given the imprecision in the alleged parallels, the cautious interpreter would not make much of the tradition that combines "lion" and "of the Tribe of Judah" into one idea, but rather would understand Jesus the Lamb to be called Messiah under two images derived from separate traditions. </p> <p> Finally, the lion figure is expansive enough in its manifold facets to suggest its application to Satan. Such meaning is possible in &nbsp;2 Timothy 4:17 , but &nbsp;1 Peter 5:8 is its classic occurrence. Here Satan is portrayed as both frightening his prey and silently stalking it to devour it. This devouring is best seen as potentially successful and as consisting of physical death. Therefore, professing believers should not lose faith, even in the face of the devil's most relentless pressures to give up. </p> <p> David K. Huttar </p> <p> <i> See also </i> [[God]]; Messiah; [[Satan]] </p> <p> <i> Bibliography </i> . G. J. Botterweck, <i> TDOT, </i> 1:374-88; R. K. Harrison, <i> ISBE, </i> 3:141-42; W. Michaelis, <i> TDNT, </i> 4:251-53; J. R. Michaels, <i> I Peter </i> . </p>

<p> This animal is used as a figure or a type of power, sagacity, strength, wrath and ability. Sometimes the lion represents [[Christ]] JESUS. Sometimes it represents Satan. It always represents tremendous power and strength. </p> <p> &nbsp;Genesis 49:9 (b) Emblematic of the power, strength and cunning of Judah for GOD because he came from GOD. The "lion" refers to GOD. Judah as the whelp is the offspring. </p> <p> &nbsp;Judges 14:8 (c) This is sometimes taken as a type of CHRIST. Out of His death comes the sweetness of GOD's grace, and the blessings of salvation. </p> <p> &nbsp;2 Samuel 17:10 (b) This is the estimate of David's power and boldness as given by Hushai. He uses this figure to describe the mighty fighting power of David. </p> <p> &nbsp;1 Kings 7:29 (c) These figures represent various aspects of the Lord [[Jesus]] CHRIST. They are to be seen in connection with the character of CHRIST, both in Ezekiel and in the Revelation. Over the grave of Bobby Burns in the castle at Dumfernlin in [[Scotland]] there is a wooden canopy upheld by four posts. On the top of these posts there appear the four figures which Solomon mentions and which are also mentioned in Ezekiel - the lion, the ox, the man, the eagle. These indicate the four great attributes and characteristics of the Lord JESUS CHRIST. </p> <p> &nbsp;1 Chronicles 11:22 (c) This may be used as a type of Satan. Though every condition was favorable to the lion, this bold servant of David took his life in his hand and killed the beast. So our [[Saviour]] with everything against Him overcame Satan at [[Calvary]] when it seemed as though He could not possibly come out of the conflict a victor. </p> <p> &nbsp;1 Chronicles 12:8 (a) The face of the lion is under perfect control of the spirit of the lion. No one can tell the feelings of the lion by observing the face. Even when ready to attack, the face remains placid and calm. This figure used in connection with the [[Gadites]] indicates that these were men of might as the lion, men of fight as a lion, men of flight as a lion, and always with perfect control of their actions and their feelings. </p> <p> &nbsp;Psalm 22:13 (a) The maddening throng around the Cross resembled lions in their hatred, their vociferous shouts and their anger against the Son of GOD. </p> <p> &nbsp;Psalm 35:17 (b) This is a cry of the Lord JESUS for GOD to preserve Him from the fierce attacks of the enemies around Him. </p> <p> &nbsp;Ecclesiastes 9:4 (b) This is a very graphic way of telling us that a great and mighty powerful man is of no value when dead. Nero, Napoleon, Stalin and Hitler have lost their power. The least of all living persons is better than the greatest of dead conquerors. </p> <p> &nbsp;Jeremiah 12:8 (a) This represents GOD's own people who should have been of the sheep of His pasture, but instead turned against Him in hatred and rebellion. </p> <p> &nbsp;Ezekiel 1:10 (b) This is one of the types of the Lord JESUS in which His great strength, power, majesty and sovereignty are represented. (See also &nbsp;Revelation 4:7 and &nbsp;Revelation 5:5). </p> <p> &nbsp;Ezekiel 19:2 (a) The nation of Israel was compared to this animal. The leaders represent the parent animals. Their offspring are the cubs, but all of them are fierce and cruel in their attitude toward GOD and His prophet. </p> <p> &nbsp;1 Peter 5:8 (a) Satan is thus described. This animal cannot be tamed to become a servant of man. Its nature cannot be changed. It is never constructive, but always destructive in all its actions. It is never a friend of man, but always his enemy. He is said to be roaring because he is always hunting up victims. The lion roars only when it is hungry. Satan is never satisfied. He is always in the business of devouring and destroying and is never a blessing to men. </p> <p> &nbsp;Revelation 5:5 (a) CHRIST JESUS is the King of kings as the lion is the king of beasts. He is unconquerable and unavoidable. He cannot be defeated. He is afraid of no enemy. He cannot be hindered by any circumstances. He is always able to do whatever needs to be done for the glory of GOD and the blessing of men. </p> <p> &nbsp;Revelation 13:2 (b) This animal reveals the terrible power the antichrist will have to tear, destroy and hurt GOD's people and all who will not bow to his sovereign sway. </p>

<p> We meet with many passages in Scripture concerning the lion. This beast was very common in Palestine, and hence, in the sacred writings, frequent allusion is made to the lion by way of similitude and figure. It would have been unnecessary, in a work of this kind, to have noticed the lion, had it not been that the Lord Jesus Christ is spoken of under this title, as "the Lion of the tribe of Judah." The comparative view of &nbsp;Genesis 49:9 with &nbsp;Revelation 5:5 will serve to explain. The dying patriarch blessing the tribe of Judah, and holding forth his prophetic sayings with an eye to Christ, describes our glorious Judah, or Jehudah, under this strong figure—his hand was to be "in the neck of his enemies;" meaning that he would totally destroy them from the head to the feet. And all his father's children were "to bow down before him." It is the distinguishing feature of Jesus, that while bringing hell and all his foes under his feet, his redeemed bend in holy adoration, and love, and praise before him. "He is the praise of all his saints." (&nbsp;Psalms 148:14) There is a great beauty in the figures Jacob makes use of concerning Christ. Not content with simply speaking of him as a lion, which includes every thing in the similitude, that is royal, courageous, terrible, and full of dignity and majesty, Jacob particularizes the figure under the several characters of the lion, and the lion's whelp, and the old lion. "Judah (said he) is a lion's whelp; from the prey, my son, thou art gone up; he stooped down, he couched as a lion, and as an old lion, who shall rouse, him up?" It is said of the lion, that both in his rampant state, when couching, he is equally formidable; when seizing his prey, or when consuming it, none dare to follow or oppose. </p> <p> We should not have understood the beauty of those similitudes in reference to Christ, had not the sacred writers been so very particular: But it is remarkable, how many and various the names the Hebrews adopted to describe the different characters of the lion by. We find, as here by Jacob, they had names for the lion's whelp, and the young lion, and the old, and the lion from "the swellings of Jordan," (&nbsp;Jeremiah 50:44) and the lion like men of Moab. (&nbsp;2 Samuel 23:20) Frequent expressions we find of the kind by say of allusion in the Scriptures. What a sweet consoling thought to the believer travelling through this waste and howling wilderness, that our Jesus is the sovereign of all, and the ruler over all. "The Lion of the tribe of Judah" is gone up from the prey, and he alone hath power to kill and to save. </p> <p> The [[Scriptures]] speak of the old serpent the devil under this character, as "a roaring lion going about seeking whom he may devour." (&nbsp;1 Peter 5:8) But while we behold the almighty Lord Jesus in his victories having subdued our foe, we have nothing to fear, but to resist him stedfast in the faith, and sure we are "to overcome by the blood of the Lamb," as all have done before. (See &nbsp;Revelation 12:10-11) </p> <p> If I might be permitted under this article to offer one observation more, it should be to say, what a mercy it is for us that this apostate Spirit which scours through the earth, and the Prince of the power of the air, and now worketh, as we are told he doth, in the children of disobedience, is invisible. The sight of such an enemy would freeze our very nature. The common lions and beasts of the forest, would shrink with terror from the view. How happy ought the people of God to consider themselves, that though so near them in his devilish devices, yet he dare not become visible; and though he is so busy in the cruelties of his temptations, yet his power is limited. When I hear or see some awful effects of his devices, on the minds of my fellow creatures and fellow sinners; oh! how powerfully doth it teach me the blessed consequences of distinguishing grace! Doth he work his devilish purposes on others, and am I preserved from his snare? Doth he accomplish their destruction, and do I escape? Reader! think of this precious subject! How doth it exalt my Lord in the consciousness of preserving grace! And how doth it tend to humble my soul!' </p>

<p> <strong> LION </strong> </p> <p> (1) <em> ’ări, ’aryeh </em> , full-grown lion (&nbsp; Genesis 49:9 , &nbsp; Judges 14:8; &nbsp; Judges 14:2 etc.). </p> <p> (2) <em> kÄ•phîr </em> , a young strong lion (&nbsp; Judges 14:6 , &nbsp; Job 4:10 , &nbsp; Ezekiel 19:2 etc.). </p> <p> (3) <em> lâbî </em> (cf. [[Arab]] [Note: Arabic.] , <em> labwah </em> ), specially lioness (&nbsp; Genesis 49:9 , &nbsp; Numbers 23:24 , &nbsp; Job 4:11 etc.); and <em> lÄ•bîyyah </em> (&nbsp; Ezekiel 19:2 ). </p> <p> (4) <em> layîsh </em> , particularly in poetry (&nbsp; Job 4:11 , &nbsp; Proverbs 30:30 , &nbsp; Isaiah 30:6 etc.). </p> <p> (5) <em> shachal </em> , poetically, lit. ‘the roarer’ (&nbsp; Job 4:10; &nbsp; Job 10:18; &nbsp; Job 28:8 , &nbsp; Hosea 5:14 , &nbsp; Psalms 91:13 ). </p> <p> (6) <em> benç-shachats </em> is tr. [Note: translate or translation.] in AV [Note: Authorized Version.] of &nbsp; Job 28:8 ‘lion s whelps,’ but ought to be, as in RVm [Note: Revised Version margin.] , ‘sons of pride.’ </p> <p> Lions have been extinct in [[Palestine]] since the time of the Crusades, but evidently were once plentiful, especially in the thickets along the Jordan (&nbsp;Jeremiah 49:19; &nbsp; Jeremiah 50:44 , &nbsp; Zechariah 11:3 ). They were a source of danger to men (&nbsp; 1 Kings 13:24 f., &nbsp; 1 Kings 20:35 , &nbsp; 2 Kings 17:25 ), and especially to shepherds’ flocks (&nbsp; 1 Samuel 17:34 , &nbsp; Isaiah 31:4 , &nbsp; Amos 3:12 , &nbsp; Micah 5:8 ). The terrifying roar of the lion is referred to in &nbsp; Proverbs 19:12; &nbsp; Proverbs 20:2 etc., and it is compared to the voice of God (&nbsp; Jeremiah 25:30 , &nbsp; Joel 3:16 , &nbsp; Amos 3:8 ). Metaphorically, Judah is described as a lion in &nbsp; Genesis 49:9 , Dan in &nbsp; Deuteronomy 33:22 , and Israel in &nbsp; Numbers 23:24; &nbsp; Numbers 24:9; but in the NT the lion is usually typical of Satan (&nbsp; 1 Peter 5:8; ct. [Note: t. contrast.] <strong> ‘Lion of the tribe of Judah </strong> ,’ &nbsp; Revelation 5:5 ). </p> <p> E. W. G. Masterman. </p>

<div> '''1: λέων ''' (Strong'S #3023 — Noun Masculine — leon — leh-ohn' ) </div> <p> occurs in &nbsp;2 Timothy 4:17 , probably figurative of the imminent peril of death, the figure being represented by the whole phrase, not by the word "lion" alone; some suppose the reference to be to the lions of the amphitheater; the Greek commentators regarded the "lion" as Nero; others understand it to be Satan. The language not improbably recalls that of &nbsp;Psalm 22:21; &nbsp;Daniel 6:20 . The word is used metaphorically, too, in &nbsp;Revelation 5:5 , where Christ is called "the Lion of the tribe of Judah." [[Elsewhere]] it has the literal meaning, &nbsp;Hebrews 11:33; &nbsp;1 Peter 5:8; &nbsp;Revelation 4:7; &nbsp;9:8,17; &nbsp;10:3; &nbsp;13:2 . Taking the OT and NT occurrences the allusions are to the three great features of the "lion," (1) its majesty and strength, indicative of royalty, e.g., &nbsp;Proverbs 30:30 , (2) its courage, e.g., &nbsp;Proverbs 28:1 , (3) its cruelty, e.g., &nbsp;Psalm 22:13 . </p>

<p> '''(1):''' ''' (''' n.) A large carnivorous feline mammal (Felis leo), found in Southern Asia and in most parts of Africa, distinct varieties occurring in the different countries. The adult male, in most varieties, has a thick mane of long shaggy hair that adds to his apparent size, which is less than that of the largest tigers. The length, however, is sometimes eleven feet to the base of the tail. The color is a tawny yellow or yellowish brown; the mane is darker, and the terminal tuft of the tail is black. In one variety, called the maneless lion, the male has only a slight mane. </p> <p> '''(2):''' ''' (''' n.) An object of interest and curiosity, especially a person who is so regarded; as, he was quite a lion in London at that time. </p> <p> '''(3):''' ''' (''' n.) A sign and a constellation; Leo. </p>

<p> LI'ON, n. L. leo, leonis, Gr. </p> 1. A quadruped of the genus Felis, very strong, fierce and rapacious. The largest lions are eight or nine feet in length. The male has a thick head, beset with long bushy hair of a yellowish color. The lion is a native of Africa and the warm climates of Asia. His aspect is noble, his gait stately, and his roar tremendous. 2. A sign in the zodiac.