Proverbs 24:17 — Word Study
WLCבִּנְפֹ֣ל אֽ֭וֹיִבְךָ אַל־ תִּשְׂמָ֑ח וּ֝בִכָּשְׁל֗וֹ אַל־ יָגֵ֥ל לִבֶּֽךָ׃
BSADo notʼal [by no means, never] gloatsâmach▸ [rejoice, be glad] when your enemyʼôyêb [adversary, one who hates you] fallsnâphal [is overthrown, stumbles] and do notʼal let your heartlêb [inner being, mind] rejoicegîyl▸ [be joyful, celebrate] when he stumbleskâshal [trips up, is defeated]
| Greek | English | Parsing |
|---|---|---|
| בִּנְפֹ֣ל | when falls | Preposition, verb qal infinitive construct common |
| אֽ֭וֹיִבְךָ | enemy your | Verb qal participle (active) masculine singular common, suffix |
| אַל־ | may not | Particle |
| תִּשְׂמָ֑ח | you rejoice | Verb, Qal, jussive second person masculine singular |
| וּ֝בִכָּשְׁל֗וֹ | and when stumbles he | Conjunction, preposition, verb niphal infinitive construct common |
| אַל־ | may not | Particle |
| יָגֵ֥ל | it rejoice | Verb, Qal, jussive third person masculine singular |
| לִבֶּֽךָ׃ | heart your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not gloat when your enemy falls, and do not let your heart rejoice when he stumbles, |
| KJV | Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth: |
| ASV | Rejoice not when thine enemy falleth, And let not thy heart be glad when he is overthrown; |
| YLT | In the falling of thine enemy rejoice not, And in his stumbling let not thy heart be joyful, |
| WEB | Don’t rejoice when your enemy falls. Don’t let your heart be glad when he is overthrown, |
| BBE | Do not be glad at the fall of your hater, and let not your heart have joy at his downfall: |
The translations agree in their rendering of the key concepts, emphasizing the moral lesson uniformly.
The structure includes a main clause with two subordinate clauses that clarify the conditions under which one should not rejoice.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂמַח
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 24:17
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 Conduct Towards Enemiesgenerated
Proverbs 24:17 teaches that one should not take pleasure in the downfall of an enemy. This verse is situated within a broader discourse on the behavior of the righteous versus the wicked, emphasizing moral integrity even in the face of adversity faced by others. The surrounding verses provide context, illustrating the consequences of harboring ill feelings towards those who oppose us, as seen in Proverbs 24:16 and Proverbs 24:18.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 17:5 | He who mocks the poor insults their Maker; whoever gloats over calamity will not go unpunished. |
| 2 | Judges 16:25 | And while their hearts were merry, they said, “Call for Samson to entertain us.” So they called Samson out of the prison to entertain them. And they stationed him between the pillars. |
| 3 | 2 Samuel 16:5–14 | As King David approached Bahurim, a man from the family of the house of Saul was just coming out. His name was Shimei son of Gera, and as he approached, he kept yelling out curses. |
| 4 | Job 31:29 | If I have rejoiced in my enemy’s ruin, or exulted when evil befell him— |
| 5 | Psalm 35:15–19 | But when I stumbled, they assembled in glee; they gathered together against me. Assailants I did not know slandered me without ceasing. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — נָפַל, bin.Folgenerated
The verb נָפַל (nafal) means 'to fall' and encompasses various forms of falling, including physical, metaphorical, and moral downfalls. It is a common term in the Old Testament, indicating not just a physical fall but also a failure or defeat in broader contexts.
This usage in Proverbs 24:17 highlights the moral implications of such a fall, suggesting that one should not derive joy from another's misfortune, particularly an enemy's. The verb's form indicates a simple action, reinforcing the straightforward moral teaching of the verse.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse largely agree, with all versions conveying the prohibition against gloating when an enemy falls.
Sentence Structuregenerated
The main verb of the verse is תִּשְׂמָ֑ח, you rejoice, which governs two clauses: one describing the action of not gloating when the enemy falls, and the other regarding the heart's reaction when he stumbles.
The structure underscores the relationship between the actions and the emotional response, with the negative particle אַל placed strategically to emphasize the prohibition.
Septuagint Backgroundgenerated
The Septuagint translates נָפַל as πέσῃ (pesei), which also means 'to fall.' This choice aligns with the Hebrew meaning but may suggest a more immediate or dramatic sense of falling, as seen in contexts of calamity.
This translation choice reflects a consistent understanding of the moral teaching, emphasizing the seriousness of the fall and the corresponding emotional response.
In plain words — the whole versegenerated
Proverbs 24:17 advises against rejoicing when your enemy falls or stumbles. It teaches that we should not take pleasure in the misfortunes of others, even those who oppose us.
Frequently Asked Questionsgenerated
To gloat means to take pleasure or joy in someone else's misfortune, particularly an enemy's, which this verse advises against.
Rejoicing over an enemy's stumble reflects a lack of compassion and integrity, which the verse teaches is not the righteous way to respond.
This verse encourages us to maintain a moral stance of compassion and integrity, even towards those who may oppose us.
Similar teachings can be found throughout wisdom literature, emphasizing the importance of character and moral integrity in all relationships.
Reflection Questionsgenerated
- How do I respond when I see someone I consider an enemy face difficulties?
- What does this verse teach me about my own heart and attitudes?
- In what ways can I practice compassion towards those who oppose me?
- How can I cultivate a mindset that aligns with the teachings of this verse?
The early church on this verse — how the Fathers read it
Bede comments on this verse, emphasizing the moral imperative to avoid gloating over an enemy's adversity.
When your enemy falls, do not rejoice, etc. Earlier he forbade laying snares for the righteous; now, to perfect himself in all things, he also forbids insulting enemies when they sin or incur some adversity, lest perchance,Early Church Fathers on Proverbs 24 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Proverbs 24:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleRejoice not when thine enemy falleth,.... These words are spoken not to the wicked man, Proverbs 24:15; but to the just man, or Solomon's son, or the children of Wisdom; for by the "enemy" is meant
Read John Gill on Proverbs 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryRejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth: Thine enemy - so the Qeri'; but the Kethibh, 'thine enemies.' Let not thine heart be glad (not only do not
Read Robert Jamieson on Proverbs 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFalleth, to wit, into mischief, as in the former verse. Please not thyself in his destruction; which plainly shows that the love of our enemies is a precept of the old law as well as of the gospel. See ,5.
Read Matthew Poole on Proverbs 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 24:17 Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth:Ver. 17. Rejoice not when thine enemy falleth.] If thou dost, it is a sure sign of devilish hatred - επιχαιρεκακια being the devil’ s disease - what goodwill, innocence, or ignoscency soever thou makest show of. Job cleareth himself of this fault, and so doth David notably. See his practice. Caesar wept when Pompey’ s head was presented to him, and said, Victoriam volui, non vindictam.
Read John Trapp on Proverbs 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Rejoice not when thine enemy falleth, (into this mischief,) and let not thine heart be glad when he stumbleth] When he meets with any thing that injures him; for God will not have thee to avenge thyself, or feel any disposition contrary to love; for if thou do, the Lord will be angry, and may turn away his wrath from him, and pour it out on thee. This I believe to be the true sense of these verses: but we must return to the sixteenth, as that has been most sinfully misrepresented. For a just man falleth seven times. - That is, say many, "the most righteous man in the world sins seven times a day on an average." Solomon does not say so: - 1. There is not a word about sin in the…
Read AdamClarke on Proverbs 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17, 18. Rejoice not when thine enemy falleth — The difficulty of this proverb is in the apparent lowness, not to say unworthiness, of the motive presented for abstaining from exultation over the
Read Daniel Denison Whedon on Proverbs 24 →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
Do not gloat when your enemy falls, and do not let your heart rejoice when he stumbles,
Don’t rejoice when your enemy falls. Don’t let your heart be glad when he is overthrown,
Do not gloat when your enemy falls, and do not let your heart rejoice when he stumbles,
Do not rejoice when your enemy falls, and when he stumbles do not let your heart rejoice,
Tyndale line
Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth:
Rejoice not when thine enemy falleth, And let not thy heart be glad when he is overthrown;
Rejoice not when thine enemy falleth, and let not thine heart be glad when he is overthrown:
Rejoice not when thy enemy falleth, and let not thy heart be glad when he stumbleth:
Bee thou not glad when thine enemie falleth, and let not thine heart reioyce when hee stumbleth,
Strictly literal
Rejoice not when thine enemy falleth, and let not thy heart be glad when he stumbleth;
In the falling of thine enemy rejoice not, And in his stumbling let not thy heart be joyful,
Do not rejoice in the falling of your enemy, || And do not let your heart be joyful in his stumbling,
At the fall of thy enemy do not rejoice; and at his stumbling let not thy heart be glad:
Do not celebrate when your enemy falls and let not your heart be glad when he stumbles,
From the Latin
When thy enemy shall fall, be not glad, and in his ruin let not thy heart rejoice:
Simplified
Don't celebrate when your enemies fall; don't be glad when they trip up,
Do not be glad at the fall of your hater, and let not your heart have joy at his downfall:
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 show agreement in the core message of the verse, although the Septuagint's word order differs from the Hebrew. The essential elements of the verse remain intact across both witnesses.
בִּנְפֹ֣ל אֽ֭וֹיִבְךָ אַל־ תִּשְׂמָ֑ח וּ֝בִכָּשְׁל֗וֹ אַל־ יָגֵ֥ל לִבֶּֽךָ׃
4 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 24:17
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.
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
V-Qal | Suff — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp2ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
כָּשַׁל (kashal) means to stumble or totter, often due to weakness. It can refer to physical stumbling, as well as metaphorical weakness or failure. The verb has various forms, including causing others to stumble or making them weak. The entries suggest a range of meanings from literal stumbling to broader implications of ruin and weakness.
כָּשַׁל vb. stumble, stagger, totter
Qal
stumble at, over, something (lit. by means of)
totter
Niph.
stumble
be tottering, feeble
Pi. only apparent
Hiph.
cause to stumble
make feeble, weak
Hoph. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
base
H3782 כָּשַׁל stumble, stagger, totter .. stumble at, over, something (lit. by means of)
. totter
. . stumble
. be tottering, feeble
. only apparent
. . cause to stumble
. make feeble, weak
. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
3782 kashal kaw-shal'
a primitive root; to totter or waver (through weakness of the
legs, especially the ankle); by implication, to falter,
stumble, faint or fall:--bereave (from the margin), cast down,
be decayed, (cause to) fail, (cause, make to) fall
(down, -ing), feeble, be (the) ruin(-ed, of), (be) overthrown,
(cause to) stumble, X utterly, be weak.
כָּשַׁל (ka.shal) — to stumble.
1) to stumble, stagger, totter
1a) (Qal)
1a1) to stumble
1a2) to totter
1b) (Niphal)
1b1) to stumble
1b2) to be tottering, be feeble
1c) (Hiphil)
1c1) to cause to stumble, bring injury or ruin to, overthrow
1c2) to make feeble, make weak
1d) (Hophal) to be made to stumble
1e) (Piel) bereave
Conj | Prep | V-Niphal-Inf-a | Suff — Conjunction · preposition · verb niphal infinitive construct common · suffixHC/R/VNcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
גִּיל (giyl) is a Hebrew verb meaning to rejoice or be glad, often associated with a sense of excitement or levity. It can also imply trembling, particularly from fear. The word is built from a root that conveys the idea of spinning around due to strong emotions, covering both joy and fear.
[גִּיל] vb. rejoice (go around or about, be excited to levity)
Qal
rejoice
tremble
base
H1523 גִּיל rejoice (go around or about, be excited to levity)
1523 giyl gheel
or (by permutation) guwl {gool}; a primitive root; properly,
to spin round (under the influence of any violent emotion),
i.e. usually rejoice, or (as cringing) fear:--be glad, joy,
be joyful, rejoice.
גִּיל (gil) — to rejoice.
1) to rejoice, exult, be glad
1a) (Qal)
1a1) to rejoice
1a2) to tremble (from fear)
V-Qal-Juss-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
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/Sp2ms