Proverbs 17:22 — Word Study
WLCלֵ֣ב שָׂ֭מֵחַ יֵיטִ֣ב גֵּהָ֑ה וְר֥וּחַ נְ֝כֵאָ֗ה תְּיַבֶּשׁ־ גָּֽרֶם׃
BSAA joyfulsâmêach [glad, cheerful] heartlêb [the seat of feelings, will, and intellect] is goodyâṭab▸ [pleasing, joyful] medicinegêhâh△ [a cure, healing] but a brokennâkêʼ [stricken, afflicted] spiritrûwach [the breath of life, mind, and emotions] dries upyâbêsh▸ [to wither, become dry] the bonesgerem [the literal skeleton, or figuratively, one's inner strength]
| Greek | English | Parsing |
|---|---|---|
| לֵ֣ב | a heart | Noun common, masculine singular absolute |
| שָׂ֭מֵחַ | joyful | Adj |
| יֵיטִ֣ב | it makes good | Verb, Hiphil, imperfect third person masculine singular |
| גֵּהָ֑ה | healing | Noun common, feminine singular absolute |
| וְר֥וּחַ | and a spirit | Conjunction, noun common feminine singular absolute |
| נְ֝כֵאָ֗ה | stricken | Adj |
| תְּיַבֶּשׁ־ | it dries up | Verb, Piel, imperfect third person feminine singular |
| גָּֽרֶם׃ | bone[s] | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A joyful heart is good medicine, but a broken spirit dries up the bones. |
| KJV | A merry heart doeth good like a medicine: but a broken spirit drieth the bones. |
| ASV | A cheerful heart is a good medicine; But a broken spirit drieth up the bones. |
| YLT | A rejoicing heart doth good to the body, And a smitten spirit drieth the bone. |
| WEB | A cheerful heart makes good medicine, but a crushed spirit dries up the bones. |
| BBE | A glad heart makes a healthy body, but a crushed spirit makes the bones dry. |
Where they part company is שָׂ֭מֵחַ — see How Translations Differ.
Two main clauses connected by a conjunction, contrasting the effects of joy and sorrow.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָטַב
The sentence as the grammar sees it Open the tree ›
1 of 8 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 — Proverbs 17:22
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 — Wisdom on Joy and Sorrowgenerated
Proverbs 17:22 emphasizes the contrast between a joyful heart and a broken spirit, suggesting that emotional states significantly impact physical health. This verse is part of a broader discourse on wisdom, where the author provides insights into the nature of human emotions and their consequences, as seen in surrounding verses that discuss the folly of a fool and the value of wisdom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 12:25 | Anxiety weighs down the heart of a man, but a good word cheers it up. |
| 2 | Proverbs 15:13 | A joyful heart makes a cheerful countenance, but sorrow of the heart crushes the spirit. |
| 3 | Proverbs 18:14 | The spirit of a man can endure his sickness, but who can survive a broken spirit? |
| 4 | Ecclesiastes 9:7–9 | Go, eat your bread with joy, and drink your wine with a cheerful heart, for God has already approved your works: |
| 5 | Romans 5:2–5 | through whom we have gained access by faith into this grace in which we stand. And we rejoice in the hope of the glory of God. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שָׂ֭מֵחַ, Sa.me.achgenerated
The Hebrew word שָׂמֵחַ (sameach) describes a state of being joyful or glad. It is derived from the root associated with joy, encompassing feelings of happiness and cheerfulness. This word is often used in contexts that highlight the importance of joy in life, such as in Psalm 100:1, where the Psalmist calls for rejoicing.
The parsing indicates that it is an adjective, which means it describes a quality of the heart in this verse. The presence of joy is not just a fleeting emotion; it is a state that contributes to overall well-being.
How Translations Differ — measured against the Berean Standard Biblegenerated
Where others part company with the BSB they part company over the word שָׂ֭מֵחַ. Cheerful (ASV, NETB, WEB) leans on a more general sense of happiness, while glad (BBE) captures a similar sentiment but with a slightly different nuance.
Sentence Structuregenerated
The verse contains two main clauses connected by a conjunction: יֵיטִ֣ב (it makes good) governs the first clause, which describes the heart, and תְּיַבֶּשׁ (it dries up) governs the second clause, which describes the spirit. This structure highlights the contrast between joy and sorrow.
The first clause emphasizes the positive effect of a joyful heart, while the second clause illustrates the detrimental effect of a broken spirit, creating a clear dichotomy in the emotional landscape.
Septuagint Backgroundgenerated
The Septuagint translates שָׂ֭מֵחַ as εὐφραινομένη (euphrainomenē), which also conveys joy but with a focus on the act of rejoicing. This choice suggests an active expression of joy, aligning with the Hebrew meaning but emphasizing the dynamic nature of joy in one's life.
The use of ποιεῖ for גֵּהָ֑ה indicates a focus on the action of healing, reinforcing the idea that joy actively contributes to well-being.
In plain words — the whole versegenerated
Proverbs 17:22 tells us that a joyful heart is like good medicine, bringing healing and well-being, while a broken spirit can lead to feeling weak and drained. This verse highlights the importance of joy in our lives and how it affects our health and strength.
Frequently Asked Questionsgenerated
A joyful heart is described as good medicine, indicating that it promotes healing and well-being.
A broken spirit is said to dry up the bones, suggesting it leads to weakness and a lack of vitality.
Joy can have a positive impact on our health by providing emotional strength and resilience, while sorrow can lead to physical and emotional decline.
The heart represents our emotions and inner life, and its state can significantly influence our overall well-being.
Reflection Questionsgenerated
- In what ways have I experienced the healing power of joy in my life?
- How can I cultivate a joyful heart, even in difficult circumstances?
- What are some practical steps I can take to support others who may be struggling with a broken spirit?
- How does my emotional state influence my physical health and well-being?
The early church on this verse — how the Fathers read it
Bede comments on the importance of joy in the life of a believer, noting that a joyful soul leads to flourishing actions and heavenly rewards.
A joyful soul makes a flourishing age, etc. He who rejoices in the inner consolation of the Holy Spirit is also adorned with the flower of good action and expects the fruits of heavenly rewards.Early Church Fathers on Proverbs 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 17:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA merry heart doth good [like] a medicine,.... Does the body good, makes it healthful and vigorous.
Read John Gill on Proverbs 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA merry heart doeth good like a medicine: but a broken spirit drieth the bones. A merry heart doeth good (like) a medicine - or else, 'make good (i:e., effectual) medicine;' cf. margin: so Mercer.
Read Robert Jamieson on Proverbs 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA merry heart; cheerfulness of soul, especially that which is solid, and ariseth from the witness of a good conscience. Doeth good, even to the body; it contributes very much to the restoration or preservation of bodily health and rigour, as physicians observe, and experience showeth. Broken; sad and dejected. Drieth the bones; wasteth the marrow of the bones, and the moisture and strength of the body.
Read Matthew Poole on Proverbs 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 17:22 A merry heart doeth good [like] a medicine: but a broken spirit drieth the bones.Ver. 22. A merry heart doeth good, like a medicine.] Eυεκτεινποιει: so the Septuagint renders it. And, indeed, it is ευθυμια~ that makes ευεξια. All true mirth is from rectitude of the mind, from a right frame of soul. When faith hath once healed the conscience, and grace hath hushed the affections, and composed all within, so that there is a Sabbath of spirit, and a blessed tranquillity lodged in the soul; then the body also is vigorous and vigetous, for the most part in very good plight and healthful constitution, which makes man’ s life very comfortable. For, si vales, bene est. If you are…
Read John Trapp on Proverbs 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) A merry heart doeth good like a medicine.—Or rather, Makes good a recovery., (For the duty of religious gladness, in gratitude for the love of God towards us, comp. Philippians 3:1; Philippians 4:4.)
Read Charles John Ellicott on Proverbs 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. A merry heart doeth good like a medicine] Instead of גהה gehah, a medicine, it appears that the Chaldee and Syriac had read in their copies גוה gevah, the body, as they translate in this way. This makes the apposition here more complete: "A merry heart doeth good to the body; but a broken spirit drieth the bones." Nothing has such a direct tendency to ruin health and waste out life as grief, anxiety, fretfulness, bad tempers, &c. All these work death.
Read AdamClarke on Proverbs 17 →CambridgeThe Cambridge Bible for Schools and Colleges22. doeth good like a medicine] Rather, is a good medicine, R.V. “Heb. causeth good healing,” R.V. marg.; giveth a happy healing, Gesen.; εὐεκτεῖνποιεῖ, LXX.
Read Cambridge on Proverbs 17 →Albert Barnes1798–1870Barnes' Notes on the BibleDoeth good like a medicine - Better, worketh a good healing. Omit “like.”
Read Albert Barnes on Proverbs 17 →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
A joyful heart is good medicine, but a broken spirit dries up the bones.
A cheerful heart makes good medicine, but a crushed spirit dries up the bones.
A joyful heart is good medicine, but a broken spirit dries up the bones.
A cheerful heart brings good healing, but a crushed spirit dries up the bones.
Tyndale line
A merry heart doeth good like a medicine: but a broken spirit drieth the bones.
A cheerful heart is a good medicine; But a broken spirit drieth up the bones.
A merry heart is a good medicine: but a broken spirit drieth up the bones.
A merry heart doeth good like a medicine: but a broken spirit drieth the bones.
A ioyfull heart causeth good health: but a sorowfull minde dryeth the bones.
Strictly literal
A joyful heart promoteth healing; but a broken spirit drieth up the bones.
A rejoicing heart doth good to the body, And a smitten spirit drieth the bone.
A rejoicing heart does good to the body, || And a struck spirit dries the bone.
A merry heart causeth a healthy appearance of the countenance, but a depressed spirit drieth up the bones.
A cheerful heart is good medicine, but a broken spirit dries up the bones.
From the Latin
A joyful mind maketh age flourishing: a sorrowful spirit drieth up the bones.
Simplified
A cheerful attitude is like good medicine, but discouragement makes you sick.
A glad heart makes a healthy body, but a crushed spirit makes the bones dry.
Word by word, the decisions they made
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 largely agree in their wording for Proverbs 17:22. Both texts convey the same essential meaning regarding the contrast between a joyful heart and a broken spirit, although the Septuagint's word order and phrasing differ.
לֵ֣ב שָׂ֭מֵחַ יֵיטִ֣ב גֵּהָ֑ה וְר֥וּחַ נְ֝כֵאָ֗ה תְּיַבֶּשׁ־ גָּֽרֶם׃
7 of the 8 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.
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 Proverbs 17:22
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 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 — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
שָׂמֵחַ (sameach) means glad, joyful, or merry, and is derived from the root word for joy. It encompasses feelings of happiness and rejoicing, and can also refer to those who express joy. The entries consistently emphasize its positive connotations without notable disagreement.
שָׂמֵחַ adj.verb. glad, joyful, merry
base
H8056 שָׂמֵחַ glad, joyful, merry
8056 sameach saw-may'-akh
from 8055; blithe or gleeful:--(be) glad, joyful, (making)
merry((-hearted), -ily), rejoice(-ing).
see HEBREW for 08055
שָׂמֵחַ (sa.me.ach) — glad.
1) joyful, merry, glad
1a) joyful, showing joy
1b) you who rejoice (subst)
Adj — AdjHAamsa
The Hebrew word יָטַב (yatab) is a primitive root meaning to be good or pleasing. It encompasses a range of meanings including being glad, making something good or right, and dealing well with others. The entries highlight its use in both a literal sense (like sound or beautiful) and a figurative sense (like happy or successful).
[יָטַב] vb. be good, well, glad, pleasing
Qal
be glad, joyful
be well placed
impers. be well for or with, go well with
be pleasing
Hithp.
make glad, rejoice
do good to, deal well with
do well or thoroughly
make a thing good, right, beautiful
do well, right, ethically
base
H3190 יָטַב be good, well, glad, pleasing
3190 yatab yaw-tab'
a primitive root; to be (causative) make well, literally
(sound, beautiful) or figuratively (happy, successful,
right):--be accepted, amend, use aright, benefit, be (make)
better, seem best, make cheerful, be comely, + be content,
diligent(-ly), dress, earnestly, find favour, give, be glad,
do (be, make) good((-ness)), be (make) merry, please (+ well),
shew more (kindness), skilfully, X very small, surely, make
sweet, thoroughly, tire, trim, very, be (can, deal, entreat,
go, have) well (said, seen).
יָטַב (ya.tav) — be good.
1) to be good, be pleasing, be well, be glad
1a) (Qal)
1a1) to be glad, be joyful
1a2) to be well placed
1a3) to be well for, be well with, go well with
1a4) to be pleasing, be pleasing to
1b) (Hiphil)
1b1) to make glad, rejoice
1b2) to do good to, deal well with
1b3) to do well, do thoroughly
1b4) to make a thing good or right or beautiful
1b5) to do well, do right
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
גֵּהָה (gehah) refers to a healing or cure, primarily noted in Proverbs 17:22. It is derived from the root word for healing, indicating its focus on the concept of medicine or remedy.
גֵּהָה n.f. healing, cure Pr 17:22
ref
H1456 גֵּהָה
1456 gehah gay-haw'
from 1455; a cure:--medicine.
see HEBREW for 01455
גֵּהָה (ge.hah) — cure.
a cure, a healing
N-fs — Noun common · feminine singular absoluteHNcfsa
hel'-ing (marpe', te`alah, kehah): In the Old Testament this word is always used in its figurative sense; marpe', which literally means "a cure," is used in Jer 14:19 twice, and in Mal 4:2; te`alah, which literally means "an irrigation canal," here means something applied externally, as a plaster, in which sense it is used metaphorically in Jer 30:13; kehah occurs only in Na 3:19 the King James Version and is translated "assuagings" in the Revised Version (British and American).
In the New Testament 5 times the verb is therapeuo; once (Ac 10:38) iaomai; in the other passages it is either iama, as in
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
Conj | N-cs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
spir'-it (ruach; pneuma; Latin, spiritus):
1. Primary and Figurative Senses
(1) As Wind, Breath
(2) As Anger or Fury
(3) As Mental and Moral Qualities in Man
2. Shades of Meaning
(1) As Life-Principle
(2) As Surviving Death
(3) Spiritual Manifestations
3. Human and Divine Spirit
(1) The Human as Related with the Divine
(2) Operations of the Divine Spirit as Third Person of the Trinity
4. Old Testament Applications
5. Various Interpretations
1. Primary and Figurative Senses:
Spirit
(Heb. ruah; Gr. pneuma), properly wind or breath. In 2 Thess. 2:8 it means “breath,” and in Eccl. 8:8 the vital principle in man. It also denotes the rational, immortal soul by which man is distinguished (Acts 7:59; 1 Cor. 5:5; 6:20; 7:34), and the soul in its separate state (Heb. 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an angel (Heb. 1:14), and a demon (Luke 4:36; 10:20). This…
A word employed in various senses in Scripture.
1. For THE HOLY, HOLINESS SPIRIT, the third person of the Holy Trinity, who inspired the prophets, animates good men, pours his unction into our hearts, imparts to us life and comfort; and in whose name we are baptized and blessed, as well as in that of the Father and the Son. When the adjective Holy is applied to the term Spirit, we should always understand it as here explained; but there are many places whether it must be taken in this sense, although the term Holy is omitted. See HOLY, HOLINESS SPIRIT.
2. BREATH, respiration; or the principle of animal life, common to men and animal: this God has given, and this he recalls when he takes away life, Ec 3:21. See SOUL.
The Hebrew word נָכָא (*nake'*) and its variant נָכֵא (*nakhe*) both mean 'stricken' or 'smitten.' They are derived from the root related to being afflicted or wounded. The term appears in contexts such as Isaiah 16:7, describing a defeated state.
[נָכָא] adj. stricken;—mpl. Is 16:7, of Moab prostrated by conquest.
ref
נָכֵא adj. id. [n.di.ab], alw. f. a stricken spirit
base
H5218a נָכָא stricken H5218b נָכֵא id. [5218a]
5218 nake' naw-kay'
or nakat {naw-kaw'}; from 5217; smitten, i.e. (figuratively)
afflicted:--broken, stricken, wounded.
see HEBREW for 05217
נָכָא (na.ka) — stricken.
stricken
Another spelling of na.khe (נָכֵא "stricken" H5218B)
נָכֵא (na.khe) — stricken.
stricken
Also means: na.ka (נָכָא "stricken" H5218A)
Adj — AdjHAafsa
יָבֵשׁ (yabesh) primarily means to be dry or to wither. It can refer to something that is dried up or lacking moisture, as well as the act of drying something out. The word has different forms, including Qal (to be dry), Piel (to make dry), and Hiphil (to dry up). It conveys a sense of desiccation or loss of vitality.
יָבֵשׁ vb. be dry, dried up, withered
Qal
be dry, dried up without moisture
be dried up
Pi. make dry, dry up
Hiph. dry up, make dry
dry up water
make dry, wither
exhibit dryness
base
H3001 יָבֵשׁ be dry, dried up, withered
3001 yabesh yaw-bashe'
a primitive root; to be ashamed, confused or disappointed;
also (as failing) to dry up (as water) or wither (as
herbage):--be ashamed, clean, be confounded, (make) dry (up),
(do) shame(-fully), X utterly, wither (away).
יָבֵשׁ (ya.vesh) — to wither.
1) to make dry, wither, be dry, become dry, be dried up, be withered
1a) (Qal)
1a1) to be dry, be dried up, be without moisture
1a2) to be dried up
1b) (Piel) to make dry, dry up
1c) (Hiphil)
1c1) to dry up, make dry
1c1a) to dry up (water)
1c1b) to make dry, wither
1c1c) to exhibit dryness
V-Piel-Imperf-3fs — Verb · Piel · imperfect third person feminine singularHVpi3fs
גֶּ֫רֶם (gerem) primarily means 'bone' and can also refer to 'strength' or 'self.' It is derived from a root meaning related to bones, suggesting a figurative sense of being strong or foundational. The entries include some uncertainty about additional meanings like 'bare' or 'self.' The word appears in contexts that emphasize physical strength or structural integrity.
גֶּ֫רֶם n.[m.] bone, strength, self (?)
base
H1634 גֶּ֫רֶם bone, strength, self (?)
1634 gerem gheh'-rem
from 1633; a bone (as the skeleton of the body); hence, self,
i.e. (figuratively) very:--bone, strong, top.
see HEBREW for 01633
גֶּ֫רֶם (ge.rem) — bone.
1) bone, strength, bare?, self?
1a) bone
1b) strength, strong-boned
1c) self?, bare? (of stairs)
Aramaic equivalent: ge.rem (גְּרַם "bone" H1635)
N-ms — Noun common · masculine singular absoluteHNcmsa