Jeremiah 8:18 — Word Study
WLCמַבְלִ֥יגִיתִ֖י עֲלֵ֣י יָג֑וֹן עָלַ֖י לִבִּ֥י דַוָּֽי׃
BSAMy sorrowyâgôwn [deep emotional pain, grief] is beyondʻal healingmablîygîyth△ [incurable, irreparable] my heartlêb [the seat of feelings, will, and intellect] [is] faintdavvây [weak, troubled, distressed] within meʻal
| Greek | English | Parsing |
|---|---|---|
| מַבְלִ֥יגִיתִ֖י | cheerfulness my | Noun common feminine singular construct, suffix |
| עֲלֵ֣י | on | Preposition |
| יָג֑וֹן | sorrow | Noun common, masculine singular absolute |
| עָלַ֖י | on me | Preposition, suffix |
| לִבִּ֥י | heart my | Noun common masculine singular construct, suffix |
| דַוָּֽי׃ | [is] faint | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My sorrow is beyond healing; my heart is faint within me. |
| KJV | ¶ When I would comfort myself against sorrow, my heart is faint in me. |
| ASV | Oh that I could comfort myself against sorrow! my heart is faint within me. |
| YLT | My refreshing for me [is] sorrow, For me my heart [is] sick. |
| WEB | Oh that I could comfort myself against sorrow! My heart is faint within me. |
| BBE | Sorrow has come on me! my heart in me is feeble. |
Where they part company is in the nuances of the emotional expressions — see How Translations Differ.
The sentence comprises a main clause with two prepositional phrases that elaborate on the state of sorrow and the condition of the heart.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
1 of 6 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Jeremiah 8:18
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 — The Lament of Jeremiahgenerated
Jeremiah 8:18 reveals the prophet's anguish as he grapples with the sorrow of his people. This verse is part of a larger lament where Jeremiah expresses the depth of emotional pain and the sense of hopelessness faced by Israel. The preceding verses describe the consequences of their actions, leading to this heartfelt cry of despair. Jeremiah's sorrow reflects not only his personal grief but also the collective suffering of his nation, as they face the repercussions of their disobedience to God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 6:24 | We have heard the report; our hands hang limp. Anguish has gripped us, pain like that of a woman in labor. |
| 2 | Jeremiah 10:19–22 | Woe to me because of my brokenness; my wound is grievous! But I said, “This is truly my sickness, and I must bear it.” |
| 3 | Job 7:13–14 | When I think my bed will comfort me and my couch will ease my complaint, |
| 4 | Isaiah 22:4 | Therefore I said, “Turn away from me, let me weep bitterly! Do not try to console me over the destruction of the daughter of my people.” |
| 5 | Lamentations 1:16–17 | For these things I weep; my eyes flow with tears. For there is no one nearby to comfort me, no one to revive my soul. My children are destitute because the enemy has prevailed. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יָג֑וֹן, ya.Gongenerated
The Hebrew word יָג֑וֹן (yagown) signifies deep sorrow or grief, often associated with emotional pain following a loss. It is derived from a root that conveys affliction and is used throughout the Bible to depict states of distress and anguish.
In this verse, יָג֑וֹן captures the essence of Jeremiah's lament, illustrating the profound emotional turmoil that he and his people are experiencing. The word emphasizes the heaviness of their situation, which feels beyond healing or remedy.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse largely agree, with all versions reflecting the deep sorrow expressed by Jeremiah.
Sentence Structuregenerated
The finite verb דַוָּֽי (is faint) serves as the predicate of the verse, indicating the state of the speaker's heart. The structure presents a noun phrase followed by prepositional phrases, creating a layered expression of emotion.
The order of the Hebrew words emphasizes the sorrow and the condition of the heart, with the subject and predicate clearly delineated, allowing the emotional gravity to resonate.
Septuagint Backgroundgenerated
The Septuagint translates יָג֑וֹן as ὀδύνης, which also means sorrow or pain. This choice reflects a consistent understanding of the emotional weight carried by the Hebrew term.
The use of ἀνίατα for מַבְלִ֥יגִיתִ֖י indicates a focus on the incurable nature of the sorrow, aligning with the Hebrew context of deep emotional distress.
In plain words — the whole versegenerated
Jeremiah 8:18 shares the prophet's deep sorrow, stating that it feels beyond healing and that his heart is faint. This verse highlights the emotional pain felt by Jeremiah and his people as they confront their suffering and loss.
Frequently Asked Questionsgenerated
Jeremiah expresses a profound sense of grief that feels incurable, reflecting the emotional state of both himself and the people of Israel.
This verse encapsulates the themes of lament and sorrow prevalent throughout Jeremiah's prophecies, as he mourns the consequences of Israel's disobedience.
The faintness of the heart symbolizes a deep emotional and spiritual distress, indicating that Jeremiah feels overwhelmed by the weight of sorrow.
The emotional pain in this verse resonates with anyone who has experienced deep loss or grief, making it relatable across generations.
Reflection Questionsgenerated
- What are some personal experiences of sorrow that I can relate to in my life?
- How can I find comfort in times of deep emotional pain, as Jeremiah expresses?
- In what ways can I support others who are experiencing grief or sorrow?
- How does understanding the emotional weight of this verse help me empathize with others?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss themes of sorrow and healing, reflecting on the emotional struggles depicted by Jeremiah.
Let no one, then, run down the law, as if, on account of the penalty, it were not beautiful and good. Shouldn’t he who drives away bodily disease appear as a benefactor? Shouldn’t he who attempts to deliver the soul from iniquity even more…Early Church Fathers on Jeremiah 8 →
What should we do? Let us allow a spring of tears to flow every day, day and night. Let us, too, say with the weeping Jeremiah, the great prophet, “Who will give some water to my head,Early Church Fathers on Jeremiah 8 →
“Shall not he that falls rise again, and he that is turned away, shall he not turn again?” Why, then, is the virgin “turned away with a stubborn revolting,” even though she heard Christ, her spouse,Early Church Fathers on Jeremiah 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 8:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen I would comfort myself against terror,.... Either naturally, by eating and drinking, the necessary and lawful means of refreshment; or spiritually, by reading the word of God, and looking over
Read John Gill on Jeremiah 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen I would comfort myself against sorrow, my heart is faint in me. When I would comfort myself against sorrow, my heart is faint in me - (Isaiah 22:4). The lamentation of the prophet for the impending calamity of his country.
Read Robert Jamieson on Jeremiah 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe language of the people, being long shut up in their cities, and finding no relief, at last faint, . But more probably the prophet now seems to speak his own resentments, how greatly the calamity of his people did affect him; the like : when he would sometimes refresh himself with the comfortable refreshments of nature, the thoughts of his people’ s misery do so afflict him, that his heart is ready to faint, to sink within him.
Read Matthew Poole on Jeremiah 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 8:18 [When] I would comfort myself against sorrow, my heart [is] faint in me.Ver. 18. When I would comfort myself, &c.] Or, as some render it, O my comfort against sorrow, i.e., O my God; others, My recreation is joined with sorrow.
Read John Trapp on Jeremiah 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) When I would comfort myself . . .—The word translated comfort is not found elsewhere, and has been very differently understood. Taking the words as spoken after a pause, they come as a cry of sorrow following the proclamation of the judgment of Jehovah, Ah, my comfort against sorrow! (mourning for it as dead and gone); my heart is sick within me. The latter phrase is the same as in Isaiah 1:5.
Read Charles John Ellicott on Jeremiah 8 →CambridgeThe Cambridge Bible for Schools and Colleges18. Oh that I could comfort myself] lit. brighten myself. The Hebrew verb occurs here only, but is found in Arabic in this sense. See further in Dr., p. 352.
Read Cambridge on Jeremiah 8 →Albert Barnes1798–1870Barnes' Notes on the BibleRather, “O my comfort in sorrow: my heart faints for me.” The word translated “comfort” is by some supposed to be corrupt.
Read Albert Barnes on Jeremiah 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleAND SORROW, Jeremiah 8:18-22.18. When I would comfort, etc. — The original for “comfort” is a noun used vocatively, and occurs only here. Hence, the rendering should be, O my comfort in sorrow, my heart grows sick in me.
Read Daniel Denison Whedon on Jeremiah 8 →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
My sorrow is beyond healing; my heart is faint within me.
Oh that I could comfort myself against sorrow! My heart is faint within me.
My sorrow is beyond healing; my heart is faint within me.
Then I said, “There is no cure for my grief! I am sick at heart!
Tyndale line
¶ When I would comfort myself against sorrow, my heart is faint in me.
Oh that I could comfort myself against sorrow! my heart is faint within me.
Oh that I could comfort myself against sorrow! my heart is faint within me.
When I would comfort myself against sorrow, my heart is faint in me.
I would haue comforted my selfe against sorowe, but mine heart is heauie in me.
Strictly literal
My comfort in my sadness! my heart is faint in me!
My refreshing for me [is] sorrow, For me my heart [is] sick.
My sorrow [is] beyond comfort, || My heart [is] sick in me.
When I would cheer myself up against sorrow, my heart within me is pained.
My sorrow has no end, and my heart is sick.
From the Latin
My sorrow is above sorrow, my heart mourneth within me.
Simplified
Nothing comforts me in my suffering; I feel terrible inside.
Sorrow has come on me! my heart in me is feeble.
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 five out of six words matched. The Dead Sea Scrolls show some restoration, indicating the text's preservation through history, but they do not alter the core message of the verse.
מַבְלִ֥יגִיתִ֖י עֲלֵ֣י יָג֑וֹן עָלַ֖י לִבִּ֥י דַוָּֽי׃
5 of the 6 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.
[מבליגית׳י] עלי [יגון] [על׳י] [לב׳י] [דוי]
nothing on the leather here — 1 partly restored, 5 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 Jeremiah 8:18
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.
מַבְלִיגִית (mabliygiyth) refers to cheerfulness or a source of brightness. It is derived from a root meaning desistance or desolation, but its usage emphasizes the idea of smiling or cheer. The term appears in Jeremiah 8:18.
[מַבְלִיגִית] n.f. smiling, cheerfulness, source of brightening—Je 8:18
ref
H4010 מַבְלִיגִית
4010 mabliygiyth mab-leeg-eeth'
from 1082; desistance (or rather desolation):--comfort self.
see HEBREW for 01082
מַבְלִיגִית (mav.li.git) — cheer.
smiling, cheerfulness, source of cheerfulness or brightening
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
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
יָגוֹן (yagown) refers to grief or sorrow, encompassing feelings of anguish and affliction. It is derived from the root word for affliction, יָגוֹן is used in contexts related to emotional pain and distress.
יָגוֹן n.[m.] grief, sorrow
base
H3015 יָגוֹן grief, sorrow
3015 yagown yaw-gohn'
from 3013; affliction:--grief, sorrow.
see HEBREW for 03013
יָגוֹן (ya.gon) — sorrow.
grief, sorrow, anguish
N-ms — Noun common · masculine singular absoluteHNcmsa
sor'-o (chebhel, yaghon, makh'obh, etc.; lupe): The Old Testament has very many words translated "sorrow," those named being the most frequent; in the New Testament "sorrow" is usually the translation of lupe (Lu 22:45; Joh 16:6; 2Co 2:3,7, etc.). Penthos, translated "sorrow" in Re 18:7; 21:4, is in the Revised Version (British and American) "mourning." Odune, of pain-and distress, is thus rendered in Ro 9:2; 1Ti 6:10 (compare the verb in Lu 2:48; Ac 20:38). the…
→ God takes notice
Of Hagar' s Ge 21:17-20
Of the Israelites Ex 3:7-10
→ For sin 2Co 7:10,11
→ See REPENTANCE
→ See SIN, CONFESSION OF
→ No sorrow in heaven Re 21:4
→ “Sorrow and sighing will flee away,” Isa 35:10
→ Of Hannah 1Sa 1:15
→ Of David for Absalom 2Sa 18:33; 19:1-8
→ Of Mary and Martha Joh 11:19-40
→ Of Jeremiah La 1:12
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 | Suff — Preposition · suffixHRd/Sp1bs
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
דַּוָּי (davvay) means 'faint' and is derived from the root word for 'sick' or 'troubled.' It describes a state of faintness, particularly in the context of being faint of heart. The entries consistently emphasize this meaning without significant disagreement.
[דַּוָּי] adj. faint
base
H1742 דַּוָּי faint
1742 davvay dav-voy'
from 1739; sick; figuratively, troubled:--faint.
see HEBREW for 01739
דַּוָּי (dav.va) — faint.
faint (of heart)
Adj — AdjHAamsa
fant (`ayeph, `uph, ya`aph, `alaph, aTaph, dawway, yaghea`, macac, rakhakh, paghar, kahah; ekluo, ekkakeo, kamno): The Hebrew vocabulary for the depressing physical conditions and mental emotions which are rendered in the King James Version by the English words "faint," "fainthess," and other compounds of that stem, is, as will be seen above, wide and varied in derivation. The 11 Hebrew and 3 Greek words and their derivatives are used in 62 passages in the King James Version to express these conditions.
`Ayeph is used to express the exhaustion from fatigue and hunger in the case of Esau (Ge 25:29,30). This and its variants come from a root which primarily means "to cover or conceal," therefore "to be dark or obscure," and so, figuratively, "to be faint or depressed." Israel's helpless state when harassed by Amalek (