Sadness

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

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• From Tipping the Velvet (1998)

  I laughed to hear it; and then so did her brother, and so did she.‘I think it might be oysters,’ I said.‘It would be marzipan, in my paradise,’ said Ralph: he had a very sweet tooth.‘And there would have,’ I said then, ‘to be a cigarette beside the dish, otherwise it would be hardly worth eating.’‘That’s true. And my supper-table would be set upon a hill, but overlooking a town - there would not be a chimney in it; every house would be lit and warmed by electricity.’‘Oh, Ralph!’ I said; ‘but only think how dull it would be, to be able to see into all the corners! There wouldn’t be electric lights, or even houses, in my paradise. There would be -’ Pigmy ponies and fairies on a wire, was what I wanted to say, thinking back to my nights at the Brit; but I was not up to explaining it.And while I hesitated, Florence said: ‘So, are we all to have a separate paradise?’Ralph shook his head. ‘Well, you, of course, would be in mine,’ he said. ‘And Cyril.’‘And Mrs Besant, I suppose.’ She took another spoonful of her supper, then turned to me: ‘And who would be in yours then, Nancy?’She smiled, and I had been smiling; but even as she asked her question, I felt my smile begin to waver. I gazed at my hands where they lay upon the table: they had grown white as lilies at Felicity Place, but now they were red at the knuckles and split at the nails, and scented with soda; and the cuffs above them had frills, that had got spotted with grease - I hadn’t learned the trick of pushing ladies’ sleeves back, there seemed never enough material to roll. Now I twitched at one of these cuffs, and bit my lip. The fact was I didn’t know who would be beside me in my paradise. The fact was, there was no one who would want to have me in theirs...I looked again at Florence. ‘Well, you and Ralph,’ I said at last, ‘I imagine will be in everybody’s paradise, instructing them in how to run it.’Ralph laughed. Florence tilted her head, and smiled a sad smile of her own. Then, after a moment, she blinked and caught my gaze. ‘And you, of course,’ she said, ‘will have to be in mine...’‘Really, Florence?’‘Of course - else, who will stew my oysters?’I had had better compliments paid me - but not recently. I found myself pinking at her words, and dipped my head.When I looked at her again, she was gazing over into the corner of the room. I turned, to see what it was she was looking at: it was the family portrait, and I guessed she must be thinking of her mother. But in the corner of the frame, of course, there was the smaller picture, of the grave-looking woman with the very heavy brows. I had never learned who she was, after all.

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  ו לבב שמח שנס (mng.dub.; D1****-finds‏ לבב / in As. labdbu, in unruhiger Beweyung 8007 ;—‏ oY of 223, 22; cf. NH id., As. libbu, Aram.‏ Sab.‏ לב Eth. Af: Ar. O3, Sab.‏ צב| sad‏ Denkm.® ** 25% 0 ;—the literary usage of 3;‏ and 335 is: 1. earliest poetry, J and E chiefly,‏ Eph 806. of Ju ₪ K chiefly, Am Ho Ze 9-11‏ Is 15 use Bb) 5. aad first appears in Is and‏ certain strata of E and Eph doc. of Ju ₪ K,‏ Dt‏ 11 כ and is continued in Zp Na (prob.)‏ editors and some yy. 3. Je Ez Jb prefer a>‏ but use occasionally 33>, 4. Is** La and‏ Is 13-14" Je 50-51 He‏ .5 לב exilic py use‏ Mal‏ .6 לבב Zc 1-8 JoJony 25, 90, 104, use‏ Ob Ze 12-14 Memorials of Ezr and Ne Pr‏ Ru Ct and many Wy of Persian period use‏ Chr and Dn use aa, 8. Ec Est and‏ .7 לב Exceptions will be noted‏ לב latest WW use‏ and suspected passages indicated by ? under‏ which are treated apart. See‏ לב and‏ לבב in the O.T”’‏ לבב and‏ לב Br. ‘Study of the use of‏ in Semitic Studies in Memory of Dr. Kohut,‏ Berlin, 1897. taab og eM. vi 15 inner man, mind, will, heart;—abs.’5 Dt 283+ aries esun: 33 Dt 20% + 22 t.; sf. 22) 18 21* + 24 t.; 7229 Dt 4°+ 35 t.; 7222 Dig? or ts 4222 TONS ei te gt; 229 6 2" דב‎ 6.; 7229 Zp2*+3 1 99225 Dt 1+ 3 +.; 02225 Dt ro + 37 >; 0225 Ly 26+ 22 t.; pl. לְבְבְהֶן‎ Na 2° )5% *%*ל‎ rds, 1229, but see K6**); pl. לְבָבוּת‎ 1 Ch 28%- - The inner, middle, or central part: I. seldom 01 things DD: 3352 in the midst of the seas, Jon 2° (poetry); עד לבב השמים‎ wnto the midst of heaven Dt 4" (so Sam but MT .(לב‎ IT. usu. of men: 1. the inner man in contrast with the outer, בלה שארי ולבבי‎ my flesh and my heart (soul) doth fail 73"; antithesis with gar- ments Jo 2"; hands ~ 73% La 3"(%); eyes Nu 15° (H) 18 16°; ears Ez 3; mouth Dt 30%; speech y 28° 78"; jM220->y מתפפת‎ tabering upon their breasts Na 27 (inner for outer). 2. the inner man, indef. the soul, comprehending mind, affections and will, or, in connexion with certain verbs, having more specific reference to some one of them. ובכל"כפש‎ 335-533 with all the heart and with all the soul Dt 47 6° 10” 118 BS 2636 afore Jos 22° 23% I K 23 g's )= 2 Ch 6* לב‎ 1( 2 K 23* 2Chr5" 349 (=2K aa לב‎ 1( 16 32%; abbr. שר 7 ל 8 בכל-לבב‎ 523 לבב

• From Generation Anxiety: A Millennial and Gen Z Guide to Staying Afloat in an Uncertain World (2023)

  His hand couldn’t be forced. No amount of friendship or money from Jessie could guarantee that he would make different choices moving forward. She could of course let him know that she was there for him, but she ultimately had to accept that Tony had to live his own life—she couldn’t live it for him. Part of acceptance is acknowledging that others may continue to inflict pain on themselves, even if they know it pains you to see it. Most of the time, they’re not doing this with malicious intent. Their goal isn’t to hurt you. It’s just that sometimes, their pain is so great that it ricochets onto others—and you might be in the line of fire. While we can’t always stop the fire from coming, we can at least get some protective gear. More on that later. For the person using or harming themselves, they often feel a sense of powerlessness similar to yours. They may very well want the maladaptive behaviors to change and yet, even with the best of intentions, the cycle continues. In fact, 75 percent of those struggling with addiction will relapse within the first year. 105 One study found that 35 to 41 percent of eating disorder recovery clients relapse after completing treatment. 106 Even if the desire to get better is there, sometimes will-power is not enough. There can be a constant battle with biology, and when this happens, it doesn’t mean that your friend or family member doesn’t love you enough to want to recover. All the love in the world can be there—it’s just that the addiction and/or the mental illness is that powerful. It’s likely not about you—even though it can feel so personal. At the same time, it’s not foolish to hope that it can get better. While I said about 75 percent of people relapse in the first year, the CDC and the National Institute on Drug Abuse in 2020 found that 75 percent also go on to fully recover. 107 That’s promising news given that 9 percent of adults in the United States are currently in recovery from a substance-use disorder. 108 There are also hopeful statistics when it comes to suicidality. Nine out of ten people who attempt suicide will survive and not die by suicide at a later time. 109 This shows that suicidal ideation does not last forever and the intensity of the pain can pass. It’s impossible to predict the future, though. While we don’t even know what our own future holds, we surely don’t know what lies ahead for our loved ones. This unpredictability of possible pain can derail us and yet, we have to sit with the reality of it. That’s what acceptance is. On the note of suicide, take the fact that 60 percent of people who die by suicide did not make a previous attempt.

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  el הנה‎ vb. moan, growl, utter, speak, muse (only poet.) (onomatop.; NH 727 muse, speak, spell a word, so Aram. N37; lye muse, esp. Ethpa.; Ar. \<* satirize, insult, scold, also spell (borrowed mng.))—Qal Perf. 2 ms. 1°) consec. Jos 18; Is. וּהָנִיתִי 1435 הָנִיתִי‎ 6. ¥ 77°; Impf. TM 05 27+ 8%; 3 fs. TaN ¥ 35 +2t., אֶהְגָּה‎ y 637 1838", BT) 21+ 2t., IN Is167; 1392 Is59"; Inf. abs. 30 Is 59" ;— 1. of inarticulate sounds: a. growl, of lion growling over prey, sq. על‎ Is 41% b. groan, moan, in distress (like dove), abs., Is 38 59” (7392 339); sigh for (2) in sorrow, mourning, moan for Is 16’ ap DD), so also Je 48”. 2. utter, sq. acc. rei, 38%; subj. לְשין‎ Ib 27° )|| ץ (דבֶּר‎ 35" 71° Is 59°; subj. 1B ץ‎ 37% Pr 8’—cf. also sub Po. infr.; speak (abs.) W115 (2 instr.) 3. a. (soliloguize) medi- tate, muse, c. 2 rei, Jos 18 W 1? 63/ 77° 143°; 0. ace. Is 33%, subj. 22. b. imagine, devise, 0. 800. y 2) Pr 24? (subj. a); ce Inte Eninns (subj. 2d.) Po. Inf. abs. only abn iany הרל‎ PY Is 59" ₪ conceiving and an uttering, out of the heart, lying words (|| 71D) עשק‎ 127) ;— on form ef. [06"%%; but rd. rather 337) הרל‎ Qal Inf. abs. cf. Di; BaX®” retains MT & expl., as Qal Inf. pass. Hiph. Pt. pl. הַמִצפְצְפִים‎ DNDN Is 8" those that make chirpings and mutlerings, of necromancers and wizards. < Tan n.m.”*? a rumbling, growling, moaning :-- ה‎ abs. Ez 2"+42+t.;—1. a rum- bling, growling sound יצָא‎ YB’) Jb 37? of thunder, as sound going forth from God’s mouth. 2. a moaning וְהִי‎ ‘N DP Ez 2° lamentations and moaning and woe. P 2 mat 3. a sigh or moan, as transient, שנינל‎ SEP] MAW 90° we bring our years to an end as ₪ sigh, i.e. a fleeting sound (cf. RVm VB). n.f. meditation, musing, only estr.‏ הַגוּת ז פי (with firm — cf. StaS®e) sab my nian 7a‏ aay mouth 0 speak 0 and‏ 494 + תבוּנות the musing of my heart shall be understanding.‏ Tyan n.m. resounding music, medita- tion, musing ;—7 abs. ~ 9" 92%; estr. 120 19"; sf. DIV La3”;—1. resounding music ; “WREST ער עלי‎ 92* with sounding music upon the lyre (Che); ef. nbp ‘7 yo" (a musical direction, v. nbp). 2. meditation, musing yah {27} עו אֶמרידפִי‎ 19” the words of my mouth and the meditation of my heart; also in bad sense = plotting DY IPT) MP NY La 3° the Lips of those rising against me, and their imagin- ing against me (|| מחשבתֶם‎ v"!; cf. I. 139 3 b).

• From H Is for Hawk (2014)

  The rarer they get, the fewer meanings animals can have. Eventually rarity is all they are made of. The condor is an icon of extinction. There’s little else to it now but being the last of its kind. And in this lies the diminution of the world. How can you love something, how can you fight to protect it, if all it means is loss? There is a vast difference between my visceral, bloody life with Mabel and the reserved, distanced view of modern nature-appreciation. I know that some of my friends see my keeping a hawk as morally suspect, but I couldn’t love or understand hawks as much as I do if I’d only ever seen them on screens. I’ve made a hawk part of a human life, and a human life part of a hawk’s, and it has made the hawk a million times more complicated and full of wonder to me. I think of my chastened surprise when Mabel played with a paper telescope. She is real. She can resist the meanings humans give her. But the condor? The condor has no resistance to us at all. I stare at the attenuated, drifting image on the gallery screen. It is a shadow, a figure of loss and hope; it is hardly a bird at all. The other exhibit is perfectly simple. It is a bird lying on its back in a glass box in an empty room. Seeing it makes all my soapbox musings fade and fall away. It’s a parrot, a Spix’s macaw. There are none left in the wild now and the last captive birds are the focus of desperate attempts to keep the species alive. This one is long dead. Stuffed with cotton wool, a small paper label tied to one of its clenched dry feet, its feathers are the deep blue of an evening sea. It might be the loneliest thing I have ever seen. But leaning over this spotlit skin in a glass coffin, I don’t think of animal extinction at all. I think of Snow White. I think of Lenin in his ill-lit mausoleum. And I think of the day after my father died, when I was shown into a hospital room where he lay. But this isn’t him, I thought, wildly, after the woman closed the door. He isn’t here. Someone had dressed a waxwork of my father in hospital pyjamas and a patterned duvet. Why would they do that? It made no sense. It was nonsense. I took a step back. Then I saw on his arm the cut that would not heal and stopped. I knew I had to speak. For ages I could not. Physically could not. Something the size of a fist was in my throat and it was catching the words and not letting them out. I started to panic. Why couldn’t I speak? I have to speak to him. Then the tears came.

• From Generation Anxiety: A Millennial and Gen Z Guide to Staying Afloat in an Uncertain World (2023)

  There are so many ways that you can get support. Here are just a few ideas: • Join a NAMI (National Alliance on Mental Illness) group if you have a family member struggling with a mental illness and/or addiction, as well as other support groups such as Al-Anon (they specifically help those with family members experiencing alcohol abuse). • Go to therapy for yourself to process your experience. • Hold boundaries around sleep, exercise, nutrition, and hydration. • Understand your budget and hold firm to what money you need for your own livelihood. • Talk to someone removed from the situation to get your own support and an outside perspective. • Get community support through a worship service, sound bath retreat, or a meditation group. • Get a massage or do a yoga class. • Participate in a group walk or fundraiser to process, heal, and connect with other folks who can resonate with your experience (for example, the Out of the Darkness Walk is specifically for those impacted by suicide). More than anything, you need to allow yourself the space to emotionally process what you’ve gone through (or are continuing to go through). Feel the sadness, the disappointment, and the fear. Feel the anger. Sometimes we can feel like we have to suppress this particular emotion, especially when we’re afraid it will make the other person lash out or run away. Problematic behaviors perpetuate, though, when everyone is willing to placate the person who is inflicting harm on themselves or others. You deserve to have your own emotional experience, and whether or not you share it with the person who made you feel that way, you do need some opportunity to express what’s coming up for you. Don’t keep the toxicity of your heartache inside. We’ll talk in chapter 10 about what happens when you do. I know we wish the future could be clearer. We can make ourselves sick as we mull over the unknown. I don’t have the answers for you, and neither do you. Neither does the person you’re worried about. They don’t know what they are going to decide to do next week, just as we don’t know our own path ahead, either. We can have intention. That’s certainly worth something. But sometimes circumstances are outside our control. Sometimes the cards are drawn in such a way that people make choices that shatter us—and shatter them as well. It’s not what anyone wants, but that is life. The pain is not inevitable . . . but it’s possible. Life is a series of both/ands. It’s the ambivalence of wanting to get better and still succumbing to the momentary sips of sweetness that turn sour. We can wait in anticipation for that fallout moment to come . . . or we can trust.

• From Dreams from My Father: A Story of Race and Inheritance (1995)

  Mrs. Turner and Mr. Albert quickly followed, then the rest of the group, all bundled up against the hint of an early winter. They unbuttoned their coats, prepared coffee for themselves, and engaged in the small, unhurried talk that helped warm up the room. Finally Will walked in wearing cut-off jeans and a red T-shirt with “Deacon Will” across the front, and after asking Mrs. Jeffrey to lead us in prayer, he started the meeting. While everyone talked, I took notes to myself, speaking up only when things started to wander. In fact, I thought the meeting had already dragged on too long—a few people had slipped out after an hour—when Will added a new item to the agenda. “Before we adjourn,” he announced, “I want us to try something out. This here’s a church-based organization, and that means we devote a part of each meeting to reflection on ourselves, our relationships to each other, and our relationship to God. So I want everybody to take out just a minute to think about what brought them here tonight, some thoughts or feelings that you haven’t talked about, and then I want you to share ’em with the group.” Will let the silence build for several minutes. “Anybody want to share their thoughts?” he repeated. People looked down at the table uncomfortably. “Okay,” Will said. “I’ll share something that’s been on my mind for a while. Nothing big—just memories. You know, my folks weren’t rich or nothing. We lived out in Altgeld. But when I think back on my own childhood, I remember some really good times. I remember going to Blackburn Forest with my folks to pick wild berries. I remember making skating carts with my cut buddies out of empty fruit crates and old roller skate wheels and racing around the parking lot. I remember going on field trips at school, and on the holidays meeting all the families in the park, everybody out and nobody scared, and then in the summers sleeping out in the yard together if it got too hot inside. A lot of good memories … seemed like I was smiling all the time, laughing—” Will broke off suddenly and bowed his head. I thought he was preparing to sneeze, but when he raised his head back up, I saw tears rolling down his cheeks. He continued in a cracking voice, “And you know, I don’t see kids smiling around here no more. You look at ’em listen to ’em … they seem worried all the time, mad about something. They got nothing they trust. Not their parents. Not God. Not themselves. And that’s not right. That just ain’t the way things supposed to be … kids not smiling.”

• From Dreams from My Father: A Story of Race and Inheritance (1995)

  Whatever the reason, I know that once Barack agreed to marry Ruth, she could not accept the idea of his having Kezia as a second wife. That is how the children went to live with their father and his new wife in Nairobi. When Barack brought Auma and Roy back to visit, Ruth would refuse to accompany him and would not let Barack bring David or Mark. Onyango did not discuss this directly with Barack. But he would say to his friends, in such a way that Barack could hear him, “My son is a big man, but when he comes home his mother must cook for him instead of his wife.” The others have told you what happened to your father in Nairobi. We saw him rarely, and he would usually stay only a short time. Whenever he came, he would bring us expensive gifts and money and impress all the people with his big car and fine clothes. But your grandfather continued to speak harshly to him, as if he were a boy. Onyango was now very old. He walked with a cane and was almost blind. He could not even bathe without my help, which I think caused him shame. But age did not soften his temper. Later, when Barack fell from power, he would try to hide his problems from the old man. He continued to bring gifts that he could no longer afford, although we noticed that he arrived in a taxi instead of in his own car. Only to me would he confide his unhappiness and disappointments. I would tell him he was too stubborn in his dealings with the government. He would talk to me about principles, and I would tell him that his principles weighed heavily on his children. He would say I didn’t understand, just as his father had said to me. So I stopped giving advice and just listened. That is what Barack needed most, I think—someone to listen to him. Even after things had improved again for him, and he had built this house for us, he remained heavy-hearted. With his children, he behaved just as Onyango had behaved towards him. He saw that he was pushing them away, but there was nothing he could do. He still liked to boast and laugh and drink with the men. But his laughter was empty. I remember the last time he visited Onyango before the old man died. The two of them sat in their chairs, facing each other and eating their food, but no words passed between them. A few months later, when Onyango finally went to join his ancestors, Barack came home to make all the arrangements. He said very little, and it is only when he sorted through a few of the old man’s belongings that I saw him begin to weep.

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  n.f. encamping, or encamp-‏ [תַּחַנַה]1 אֶלמְקוּם ment ;—pl. sf. ‘NINA (si vera 1.) “be‏ rsp 2K 6°, wnto such and such a place is my‏ encamping ; but form very strange. Rd. probs | IWIN ye shall hide yourselves, so 65 Th Klo, vb. spice, make spicy, embalm‏ חנטז (NH id., bud, blossom ; Ar. Lid become mature,‏ prepare for burial, bee spices for a corpse;‏ .11 LES embalmer, Dozy'™ after PS™°; Aram.‏ iw, DIN embalm,; so Eth. chim: (loan-word. Di™));—Qal Pf. 3 fs. 9037 Ct2™; Impf. 3 mpl. ויחכְטוּ‎ Gn 50°"; Inf. estr. לחנט‎ Gn 507;— 1. spice, make spicy V5 ח'‎ TISAI Ct 2" the Jig-tree spiceth its figs, so VB De in transl. (Ew De in notes Ot al. prefer reddeneth, on account of spring season, cf. the less common and perhaps secondary sense in Ar. become red (of leather) Lane®’?). 2. embalm, sq. acc. pers. Gn 50°? (performed by O°8577), %ץ‎ it גגב |, גב חנטים‎ . |pl.abstr.embalming, only ‘Ni 21 Gn 50% 1.6. the days consumed in the embalming process= ON אַרִבָּעִים‎ y. Di. Tren n.f. wheat (NH 40., Aram. חְנְטִ'[‎ NNT, JRA; Ar. ibis) ;—abs. ח'‎ 0% + 6t.; pl. DOM Gn 30*+ 20 %.; PLA Ez 4°; 66. ON Ez 27" ;—wheat, sg. chiefly poet., of growing wheat Ex 9” (E), Dt 8° Jb 31° 0 1"; sown Is 28%; food-product Dt 32% (7 ְּלִית‎ aon kidney-fat of wheat, i.e. the choicest, v. an), חי‎ abn 81” (cf.147" infr.); elsewh. pl.; wheat as sown 16 127%; wheat-harvest ‘N W¥? Gn 30% (J), Ex 34” (JE), Jur5' ד‎ ₪ 67 127 Ru 2%, + 2 0 24” where insert acc. to G© We Dr; wheat threshed Ju6" 1 Ch 20” cf.v¥; measured ז‎ 16 5%—2Ch 2? (miso ,חטים‎ rd. ח' מַפּלֶת‎ 1 K 5*=wheat for food Th Be Ke after Vrss), vi 27° Ez 45%; stored (with barley, oil and honey) Je 41°; for food 2 ₪ 17%, DN apn W147" (cf. 81* supr.); DOA p> 28 4° (rd. site unknown, v. Di®; 0270 ח' | 18 י6+7 ְּמַהפַת‎ nbpb ₪ We Dr); 7 nbb Sine wheaten flour חניאל Ex29°(P); Ez 4° ,ְחְטִי[)‎ Aram. pl.) mixed with barley, beans, lentils, etc., and made into bread. a.pr., and 7220 v, sub pn.‏ חְנִיאָל .חנה MT v. sub‏ I. חנך‎ (Vv of foll. (see Ar. Syr.); meaning unknown).

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  tu. בר‎ n.[m.] midst, Aramaism (cf. Aram. N32, 12 middle, NH בר‎ midst, interior; ax id., belly, Ar. $3 midst) Tb 30° WAM WH from the midst (of men) they are driven ; Rosenmiiller al. comp. Cicero°™™*: ¢ medio pelluntur. mA n.f. back—(so also Di Hoffm SS;‏ .דנ Thes De AV RV body=3, cf. Ba7™G157,5)‏ © it comes out from the back (of‏ ויציא 31 20% Jb‏ arrow which has struck a fugitive, and is then‏ .גאה sub‏ 7)4 ,ז-- -. (מְגָּוה extracted; Hoffm rds.‏ Tram n.f. body, corpse—abs.’} Na 3°; estr. na ג‎ 147+2 6; sf. גוית‎ x ₪ 31" Dn 6% 2202 Gn 47, O13 Na 3% pl. abs. NPY ו‎ 110°; sf. ONY Ne 9”, OF Ez 1% TINY y2;— 1. living human body Gn 47% (sg., of many persons), cf. pl. Ne 9; of man in Daniel’svision - Dn 10° (body apart from extremities); also of the living creatures in Ezek.’s vision Ez 1% 2. dead body, corpse, carcass: a. of man 9 דב‎ (so- orig. in |[[1Ch "יסד‎ v. We™ ef Br) 5 6 גוז‎ v2 (so. of several persons), ~ 110°; coll. Na 37%; b. of lion ד ג‎ 4%. ְּ “TA, mm. °°? nation, people (NH id. Gentiles, Ph. 1} community, Jan, Sab. גו‎ DHM 2™e1883, oe)" Gn 127-121 t.; sf. rs. 3 Zp 2°, P13 y 106°, נוי‎ Kt Ez 36" (Qr wrongly Co, who del. v"); pl. O43 Gn 10°+ 410 +.‏ .61 גוייף +Qr Gn 25” ץ‎ 79" (Kt 0%) + 6 t. Ez (var. emend. Co); estr. 3 Gn 1848 t., ma 2 Ch 32% Ezr 6” (cf. Baer’s notes); sf. O7%3 Gn nation, people Gn LO™?-20-31.32.32‏ , 1 015 ד (all P)+; Is2™4=Mi 4745; +Jb 125 349% ד זכ‎ pasa פל‎ Gn 18% 22% 26% (all J) Dt 28%. a. specif. of descendants of Abraham, D732 Gn 12? cf. 188 (both J), 3 179, המון‎ oa 17% (all P); of Sarah O%3 17° (P); of Ishmael *יץ גי 5173 ,”21 גוי‎ (both E), 5173 גי‎ 17° (P); of Jacob טי וּקְהַל גי‎ Gn 35" (P), גי‎ 73 46°(E); of Ephraim ’33 מלא‎ 48" (J); of Moses גלי ָּדוּל‎ Ex 32” (J) cf. טא‎ 14” (J) Dt 9%; of Jacob and Esau as two nations Gn 25” (J). b. definitely of Israel Ex 19° קדוש)‎ ’3) 33" (both JE), Dt 4° (739 הגור הַגָּרוּל‎ , said by heathen cf. v'*) v. also ,"ץצ‎ 26° cf. ~ 33”, y 83° (said by enemies) Je 31° 33% Ez 37”; in narrative Jos 3” 4' 5° (JE), לצ‎ (D), 10% (poet., no art.); of Israel and Judah as two nations Ez 35” (said by heathen) 37”; of Judah Is 267” cf. 58? 607 Mi 4’; once my people Zp 2° )|| (עם‎ ; thy people 106° (i.e. of *), cf. also Ez 36° (rd. Kt); esp. of Israel and (or) Judah as sinful, rebellious Dt

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  vb. be ill, unwell (NH 4 sorrow-‏ [דוה]ז ful, miserable, not in physical sense; cf. Ar.‏ G95 be ill; Eth. LO: As. perh. deriv.‏ ]13-[ NYT, Joa, Los‏ ,דוי di't, illness Zim?® "7 ; Aram.‏ אֶשָה.. . במ be sad) —Qal Inf. estr. ANIA NAY‏ ו bed of‏ ‘41 ו YI‏ ד!' n.[m.] illness,‏ דוי הַמָּה languishing (Che); sg. estr. (Ew De Di)‏ yond 13 Jb 67 they (i.e. my sufferings) are like‏ disease (VB loathsomeness) in my meat, cf. Di; but txt. dub. tay adj. faint, unwell—1)7 La 5”, f. 117 Ly 15°43 5; 1. faint, La 1% (|| TRY) 517. 2. unwell, menstruous Ly 15% 20%; Is 307 m7 perh. = כְּלִי‎ 6. sickness—cstr. sg.‏ *7'7, גנ גד [מִדוְה]1 pl., as 7°21); estr.‏ מדוי mp Dt 28" (rd.‏ מִצְרִיִם (חלי || (both‏ *ך Dt‏ מדוי pl. DY‏ Tp] adj. faint (on form cf. BaX®*”)— דוי‎ Ts 1°4 2t.—faint, always of heart Is 1° | (eRe fig. of condition of people); Je 8% La 1” of sorrow and distress. 1 די‎ n.m. ink (NH id., Aram. 87, 165; Ar. %|43 inkbottle, inkhorn, Ges-Dietr Fl NHWB‘*“ der. fr. / דוה‎ in assumed sense of slowly flowing; Fl comp. Ar. ככ ב‎ thin skin on surface of milk, cf. also Olt 2) oN WIA עַלְהְהַפְַפָר‎ AND Je 36%, cf. Lag 5 On erasible quality of Hebrew ink cf. RS OTIC, 400 f. ed. 2, 71. : 2 further Liz Low Stphische Requisiten 7 ete. bei den Juden, 1870, i. 145 ff. Bs vb. rinse, cleanse away‏ ,דוח]זז by rinsing, washing (N H Hiph., Aram.‏ Aph. id.; cf. As. 0/6 D1?*"")—Hiph. Pf sf.‏ but rd. IN fr.‏ הדיחני Kt Je51% Qr‏ הדיחנו mpl.‏ 3 ;*4 15 יָדִיח (Hi, ef. 50%); 707: 3 ms.‏ נדח 4 (הַקָדִים wT 2 Ch 4°+ Ez 40% (Co conj.‏ rinse, victims to be offered in sacrifice Ez 40%, so,‏ 2Ch 4° (cf. supr.) 2. fig. cleanse by washing‏ Is 4% of removing guilt.‏ .דאג Ket v. 384 sub‏ דויג t [77] vb. pound, beat (in mortar) (NH & Aram. id., Ar. WIS; cf. also As. déku, kill מדכה COT**).—Qal Pf. 3 pl. 73703 323 (milra’) No x1° )|| חי‎ Unb). Tra n.f. mortar, Nu 11°. TMD D7 n.f. an unclean bird, perh. hoopoe, & B Saad al. (cf. Di Kn Ly 11”) Ly Ee Dir spread slander, perh. orig.‏ דום (NH‏ דום (דממה ,דמם whisper, cf.‏ 11. דומה‎ n.f. silence ;—’ שש שאול=ד‎ 94", TT ץ‎ 115"; also Is 21" מקָא דוּמָה‎ 76 of silence, 1.6. of concealment, hidden meaning, ace. to Ew Di, but v. 1.4, 3.

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  teabr n.pr.m. 1. one of David’s heroes 1 Clay (=9n Tey aon 25 23”) © Xoddaa (-dar), GL Orda. 2. a returned exile Zc 6° (om. G) = חָלֶם‎ v"4 Ti. חלה‎ vb. be weak, sick (NH ad. ; Aram.§2n suffer(rare); As. hald, sickness, grief, DI?™)—Qal Pf ח'‎ 1K 1448+; 2 fs. m0 Mis ry hale חָלִיתִי‎ 183054 2t.; mom consec. Sie Ge abn Jé5°(so rd., v.infr.); Zmpf. חל‎ 2K 1% Inf. sf. חלתי‎ Is 389; חלותי‎ y 77" ef. sub Pi. ; onion ץש‎ 35°; Pt. חלָה‎ Gn 48'+6t.+18 225 (y. infr.); חללה‎ Ne 2? Mal1™; 1 חולה‎ Ee 5” +3t. (for Je 4" v. I. >in), estr. חולת‎ Ct 2° 5°; — 1. be or become weak, Samson Ju 167"; feel weak Is 57° (Che) Ez 34*", 2. become sick, il Gn 48' (H) 1 ₪ 19% 30% 1K 14'* 15™ (of Asa, = חלא‎ 2 Ch 16”) 177 2K 1? 87 13% (ec. Bee \cogn,) WG —= lego, ls 307 yeti ag” gg Ne 2768 veg חלוּתי ל‎ for ‘M190 Che after Bi; lame and sick—i.e. imperfect for sacri- fice—of animals Mal 1°; sick from effect of wounds 2 K 8%=2 Ch22°, cf. Pr23*, 13 with on Dt 28°" Je 6’ 10; hyperbol. sick from love אני‎ nans ndin Ct 25 5°; be sick unto dying חלה למוּת‎ 26 8 Bohn ח'עד-למות‎ (late) 2 Ch 324: Je 5° rd. prob. לא חָלוּ‎ (for MT ש חָלוּ‎ I. (חול‎ of the people, unmoved by ’’s chastise- ments; thou hast smitten them, but they are not sick (cf. Wiph. Am 6°); of sickness of the mind in MT ז‎ ₪ 22° sq. by (but rd. rather חמָל‎ 6) Klo Dr); pt. as adj. severe, sore ndin mY Ee 52%; —on Je4"v. 1. .חול‎ Miph. Yi (eet s DT ;לת‎ 3 pl. חלו‎ Am 67 Je ו ד‎ Pat npn Is17"'+ 4% pl. ַחלוּת‎ Ez 34* (del. Co) ץצ‎ ;---1- make oneself sick, fig. for strain oneself Je 12 (but Gr לאו‎ 2. be made sick Dn 87; לא נְח'‎ of indifference, apathy Am 6°sq. by (cf. Qal Je5"); חלי pt. diseased, as subst. 6. art. Ez 34* (del. Co) ;לצ‎ = severe, sore (pred. of 13) Na 3" Je 10% 14% 30”; also(M320m.)Is17". Pi. Pf. nbn make sick, 0. acc, cogn. +3 of land Dt 29”; Inf. estr. ץ חַלוְתִי הִיא‎ 77" rd. prob. חלוּתי‎ Inf. Qal, my sickness, so Bi Che (others der. fr. חלל‎ my wounding, vy. De).—For other forms of Pi. v. TL חלה‎ Pu. Pf. be made weak, 2 ms. mon :ך‎ 1 ‘ Hithp. Zmpf, 40" 2 ₪ 13°; Imv. 2ann 2813°; Inf. הַתְחַלוּת‎ 28 13°;—make oneself sick, of Ammon’s morbid passion for his sister 2 5 135 sq. VAYA; of his pretended

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  (NSARM MET Zo‏ "ץ ץ Tsr.); oft. || OEY,‏ מו-עָמָל nn,‏ עָמָל by‏ שקר | he travaileth with trouble‏ yea he hath conceived misery § brought forth a‏ boy m9) =‏ ילד lie), prob. thence Jb 15° (f\S8‏ boy 10! 35" 90° Jb 4° 5° Is 10!‏ נא 65 ;59% Is‏ ITN Pr 22° the sower‏ עולה (v. 52Y); also PNTIPY‏ of iniquity shall reap trouble; in this sense‏ elsewh. only Dt 26" Prr2™ Je 4% Hb 37 Am 5”,‏ bread of trouble, sorrow, or‏ לָחֶם אנִים pl. intens.‏ mourning Hog’. 2, idolatry Ho 12" Is 41°;‏ DDIM [IS stubbornness is idolatry & (the‏ הפצר use of) t:raphim 18 15% (poet. source); 3‏ because Bethel, house of‏ בית NS Ho 4” (for by‏ God, is given over to idolatry) so also 5° 10°‏ nyp2 Am 1° (Baalbek);‏ א' ;108 Ho‏ בַּמוּת א' cf.‏ {$=On, Heliopolis Ez 307;—‏ ,און rd.‏ בּחוּרִי א' abstr. for coner.=7dols Is 66%. 3. trouble of‏ WIS‏ א' ;22% iniquity, wickedness, 1S ‘M2 Th‏ 34°=men of trouble, troublers, wicked men ; cf.‏ workers of trouble,‏ פעלי Pr 6? Is 557; ps‏ איש א' evil-doers, workers of iniquity Jb 31° 34°” 5°‏ chiefly late y) Pr 10” 21 153177? %‏ .+ 16( + IS MAND thoughts of trouble, wicked imagina-‏ tions Pr6 18 507 Je 4"; oft. of words & thoughts‏ Pr17* 19° 30” Is‏ (> 9) +*36 ץ ).+ 5( +"זז ה לא סד Ze‏ יצ SopEza1 Mis” Hb‏ 32°58 29° cannot bear iniquity with‏ 7 *וד Is‏ אובל PS‏ וְעַצָרָה the solemn meeting (RV & most mod.; AV tt‏ is iniquity, even the solemn meeting).‏ Ton n.[m.] toil Ez 24” ת' הָלְאֶת‎ she hath wearied (me or herself) with toil (but Co del. as dittogr. cf. G). ih א ון‎ (cf. Ar. ial (med. 4) be at rest, at ease, enjoy life of plenty ; Gil one enjoying a life of ease, freedom from toil § trouble). n.m. vigour, wealth—abs. Ho 12°,‏ און חי sf.°28Gn 49°+ etc.; pl. DIN 78" +. 1. manly‏ mY 32182 Ho 124 (of Jacob) ;‏ אֶתאְלְהִים vigour‏ beginning of manly vigour Gn 49% (of‏ ראשית און Reuben, first-born of Jacob); Dt 21y105**(first-‏ where‏ ראשית אוכִים 78% born of Egyptians), so‏ or intens. pl. 2. strength‏ מִצְרִיִם is assim. to‏ א' of man Jb 18"; behemoth Jb 40"; pl. intens.‏ DIS TW Is 40” because of the abundance of‏ PS Ts 40”‏ אזנִים great strength (of God); of man‏ one not having strength; DAS nbnin Pr x1‘ hope‏ in strength (not the hope of iniquity RV, or of‏ unjust men AV). 3. wealth Jb 20” Ho 12°‏ NED )| EY‏ 78 לי to. DS n.pr.m. (vigour) a chief of tribe of Reuben גוא‎ 20 אופיר JIN npr.loc. (vigorous, for (אונון‎ city in Benjamin. Ezr 2 Ne 7 11° rCh 8”; valley of same name Ne 6°; prob. Kefr ‘And, NW. of Lydda, Survey™™. TOON n.pr.m. (vigorous). 1. chief of Horites Gn 36% 1Chi1®. 2. chief of tribe of Judah 1 Ch 2768,

• From H Is for Hawk (2014)

  She ducks her head to look at me through the hole. She pushes her beak into it as far as it will go, biting the empty air inside. Putting my mouth to my side of my paper telescope I boom into it: ‘Hello, Mabel.’ She pulls her beak free. All the feathers on her forehead are raised. She shakes her tail rapidly from side to side and shivers with happiness. An obscure shame grips me. I had a fixed idea of what a goshawk was, just as those Victorian falconers had, and it was not big enough to hold what goshawks are. No one had ever told me goshawks played. It was not in the books. I had not imagined it was possible. I wondered if it was because no one had ever played with them. The thought made me terribly sad. In a letter to White, Gilbert Blaine explained that he didn’t like goshawks because their ‘crazy and suspicious temperament had alienated him from them, as it had most falconers’. ‘Perhaps for this reason,’ White wrote, years later, ‘I had loved Gos. I always loved the unteachable, the untouchable, the underdog.’ Gos was a queer thing, the opposite of civilised English hearts, and through him White could play many selves: the benevolent parent, the innocent child, the kindly teacher, the patient pupil. And other, stranger selves: through the hawk White could become a mother, a ‘man who for two months had made that bird, almost like a mother nourishing her child inside her, for the subconsciousness of the bird and the man became really linked by a mind’s cord: to the man who had created out of a part of his life’. And in White’s notebooks, the ones written in green ink, he begins writing things late at night in a drunken, expansive hand that never make their way into his book because they are too revealing. The thing he most hates is to have his head stroked, the thing he most likes is to have his tail feathers pulled, stroked, pruned & sorted out. In fact, Gos shows much interest in his backward parts. He is a coprophilite, if not a pansy. He can slice his mutes 3 yards and always turns proudly round to look at them. I, however, who can pee continually for several minutes (and this he supposes to be some form of slicing) excite his interest and envy. There are many ways to read The Goshawk, and one of them is as a work of suppressed homosexual desire – not for flesh, but for blood, for kinship.

• From Get Out of Your Head: Stopping the Cycle of Anxious Thoughts (2020)

  I was actually full of faith. An Important Note You may live with low-grade sadness and have for as long as you can remember. Or maybe for you, it’s far worse than that. Two people in my life who love Jesus deeply are fighting regular desires to take their own lives. With the National Alliance on Mental Illness reporting that “one in 5 adults experiences a mental health condition every year,”6 it’s safe to say that mental illness is rampant. If mental illness is a struggle you face, may I please wrap loving arms around you, look you in the eyes, and whisper, “This—your anxiety or depression or bipolar disorder or suicidal thoughts—is not your fault”? You may be suffering from a true chemical breakdown in your body. I get that. Several members of my family depend on medicine to help regulate their brain chemistry. Please hear me: there is no shame in that choice. Praise God for tools that help. I just want you to know—please, lean in close and hear this—that throughout this book, whenever I talk about God giving us a choice about how we think, I am not suggesting that you can think your way out of mental illness. I am not. I have experienced seasons of anxiety so brutal that I was paralyzed. There are seasons when we need help in the form of counseling and medicine. But I hope to show you in the coming pages that in every season there is help that we can access for ourselves. Learning to think a single thought can help us all—those of us who struggle with mental illness and those of us whose struggles are of a different sort. I just didn’t feel very full of faith. What I felt was very beaten up. The tragedy for me was I didn’t have to be spinning out for eighteen months. Neither do you. We don’t have to spin out for eighteen months. We don’t have to spin out for eighteen minutes. We don’t have to spin out at all. I hesitate to say this next thing for several reasons. Maybe you’re skeptical. Maybe you’ve fought specific bondage your entire life, and my answer will seem pat. Maybe you can’t even imagine freedom, let alone work to pursue it. But I am going to say it anyway. I’m going to say it because it is true: You can, in fact, change in an instant. You. And I. Can change. Science proves we can. Our brains are full of neural pathways, some shallow and moldable and some grooves dug deep from a lifetime of toxic thoughts. In both cases, God is mighty to save.

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  +(ns] vb. only Niph. sigh, groan, mostly poet. & late (Aram. ,אנח‎ wi? Ethp. ef. As. [and- hu), inku, sigh Zim 2? ‘0 — Pf. 3 fs.70382 La x Jo 18; 3 pl. ISI 15 2 47; 19: NIN) Pr 29° ete. ; Im’. nasa Ez21"; Pt. M8) Ez 21”; נְאָנְחָה‎ La 1 ete. 31. sigh, in token of acs Is24? Pr 29? Lar? ) || 733) v" Ez21" 5 of Jerus. Lar’; mostly abs. but sq. “by Ez 9° (|| P82); sq. ~DY & “by 21%, 2. in physical distress La1™ (|| בש‎ (לְחֶם‎ ; Ex 2% sq. מֶן‎ by reason of .עק||)‎ 3. groan of cattle (7272) 70% TAMIN n.f. sighing, groaning (poet. & late); 0 31+ ; sf ‘DIS Th 3*+ ; ANI Is 21" (sf. with Raphe), tah 0 ‘NAN 1% sighing, groaning, in distress, physical or “Et tal Jb 3: (||FRRY), 23° ? (||), V6; 38" (||MSB), Is 21% 18 15; || יגון‎ p31" Is 35” 51" Je 45°; קול א'‎ 102% pron. 1 pl. we v. infr.‏ אנונר 1 אנחרת‎ n.pr.loc. city in Naphtali Jos 19". Kn (cf. Di) comp. en-Na‘tra, on E. side of Jebel Dahi, little Hermon; 61. Rob™*"***, = . אני אבה‎ pron. 1 5. comm. I (Ul, 828, \\ אנו BK, Ak) Gn 6” 9°” + oft. Following a ptep. as its subj. (to express mostly either a true present or the fut. instans) Gn 187 ‘J8 הִַמְכַמָּה‎ Am . 0700 from Abraham that which, ete., Ju 15 moa adler so" 44” (v. Drs"). oe to a verb, it expresses, in early Hebrew, a real ~ emphasis, as לא אָמַשל אנִי בָּכֶם "8 גו‎ I will not rule over you, 2S 12% lest I take the city, 2 8 17% thus and thus did Ahitophel counsel, and thus and thus ‘JS ‘M¥y" did J counsel; but in later Heb. it is sometimes pleonastic, Ec giut1s20 | | Jn response to a question, "JN alone =I am, It is I, Gn 27% 10 147 1 K 18*+ With ,ה‎ 280 +15 66°. (Syn. ‘DIN, q.v.) FAN pron. 1 pl. comm. we (common in postB. Heb.; cf. also Amh. ea) may be re- garded as the pl. of 8 (W***), only Je 42° Kt, for which Qr substitutes the normal 738. (once Jb33°'238) pron. 1s.‏ אנכי .אנכי comm. I; Gn = 22 15)? 16°+oft. With 4,‏ ¢Nurr”? Jb 21*. (As. andku, Ph. & Moab.‏ הָאָנְכִי not in Ar. 0% Eth.; but ku appears‏ : אנך as the affix of the 1s. in the Eth. verb (e.g.‏ waladku= Heb. md), 9338 and 28 appear‏ to be two parallel formations (both containing‏ Jor ana, & one‏ בי the element ani ] cf. the sf. es‏

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  FNP] vb. make turbid (As. daléhu, disturb, Zim®®™ also in deriv.; Pal. ¥ 93 fig. be anxious, 107 ל‎ conturbavit) —Qal Jmpf. 2 ms., nam Bz e275, 3 is. sf. תּרְלְחַם‎ Ez 32%+v™ (Co (תרפשם‎ ; — stir up, trouble, make turbid (always with feet) sq. מים‎ Ez32° (||D27,—p Baer, and not (ש‎ ; so 32"*" (but **"ץ‎ Co rds. תרפש‎ (ef. v?) for ondsn). TL 4 וד‎ vb. hang, be low, languish (NH Hiph. thin, thin out vines, etc.; As. daldlu, be weak, humble Zim®?™*"; Ay. js direct, guide, js be directed, guided ; jas put in motion, commo- tion ; 3 be in motion, hang, dungle ; 0 Js amorous, coquettish, gesture or behaviour of women)—Qal Pf. DT vy 116°, ד לוי‎ ז‎ pl. דללו ,79% + דלונו‎ Is 0% דלו‎ Is 38" Th 28 (on ליו‎ Pr 26° cf. 3) ;—hang, ‘depend,’ Jb 28* (of one descending a miner’s shaft ||3¥2): be low, of streams Is 19° (|[3277); be ow, brought low, metaph. of distress ~79° 116° 1427; lan- guish, of eyes, look languishingly (Che) Is 38". —WNiph. Jmpf. ירל‎ Is 17*, ויל‎ Ju 6°, — be brought low, laid low Ju 6° fig. of Israel; Is 17* of glory of Jacob. adj. low, weak, poor, thin (especially‏ דלז common in Wisd. lit. and poet.)—?7 Ly 147!+‏ y 82%; 57 Am 2’‏ דל + 17 +*23 Ex‏ 54 6 8 +17t.; 1}? Gn 41°;—weak, thin, of kine Gn‏ (E); of Amnon 2 ₪ 13*; weak, of family‏ 41° of Saul 28 3! (opp. P19) cf. Ju6”; reduced, poor‏ Je 5°‏ (עָשיר (opp. rich) Ly 14% )2( Ru 3” (opp.‏ DY);‏ עָנִי v*) Pr 28" Zp 3” (On‏ ,הגדולים (opp. to‏ mostly subst., a poor (man), the poor Ex 23°‏ (JE); opp. to YY Ex 30% (P) Pr ro* 22%‏ 1S 2° Jb5" ¥72"‏ אביון|| ;"1+ הון opp.‏ ;"28 Pr 14” Is 14” 25* Am 4' 8°; cf. also‏ 1137 *82 Jb20% Pr22° Je39"; reduced, weak, help-‏ Pr 22” Is‏ , (יתום 3180 ||) 82° Jb 34% y‏ (עני ||) less‏ שוע Jb 31"; opp.‏ אלמנה || ;27 Am‏ 26° *זז ro?‏ Pr 19” 217 28%% 297".‏ ?41 ץ Jb 34%;—cf. also‏ +1. דה‎ n.f. 6011., hair, thrum (both from hanging down)—794 Is 38"; estr. nda Ct --"7ך‎ hair, ראשך‎ Ct7°; thrum (threads of warp hanging in loom) in sim. of premature death Ts 38".‏ 1539 יְַצְעָנִי Je 40°‏ בָּלַת ‘Pie. [nba] n.f. the poor—cstr.‏ + 2t.; pl. niba Je 52'°'6-__the poor (coll., weak, helpless ones) Je 407 2 K 24" 25” (in || 16 | as also vy, MT has strangely the pl.) 0 2 דלילה n.pr.f. Delila, Philistine woman,‏ ּלִילֶה+ mistress of Samson Ju 16462012-13.18,‏ tbs n.pr.loc. a city of Judah, Jos 15*.

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  =edge; on 28 10% v. infr.) f. face, also faces (as turned toward one);—pl. abs. 0°22 Gn 327 + ; estr. "2B 20 14°+; sf. 1s.°28 Gn 43°+4+; 3 ms. "2B Gn 4*+ , 1B yr17(K6"**); 2 mpl. DB Gn 40’+, 66. ;— usu. 0. vb. pl., Gn 4°° Ex 33%+; 6. vb. sg. La 4'* (through influence of intervening *, Ges'™**), Pr15"* (but read ‘3, as Qr, v. 1B); —TI. 1. face, faces (Je 30° Ez 27% + , cf. 1°10 etc.): a. lit., of man Gn 43” 2S 19° 1 K 19% Lv 13" Dn 8% 10° +; ’5 עור‎ Ex 35”; pale (from alarm) Is 29” Je 30°, flushed Is 13° Ez 21% ef. Na 2" Jo 2°; tearful Is 25° Jb 16"; sad, רעים‎ “b Gn 40 cf. Ne 275, also רע פ'‎ Ee 7° i.e. sadness; '5 26" 5 maketh glad the face ; 22 3251 Gn 4°° why ts thy face fallen o displeasure), cf. 1 5 1° (rdg. nda? 1 (ְהַפִּיכָה עס , נפָלוּ‎ ; covered with shame Ez 6066ב או ל‎ fig. of confusion, discomfiture Je 51°? 69°83", etc. b. of פָּנִים .6 .007% 33% א‎ DEON face to face, of seeing (God) Gn32™, cf. Ju6”, knowing Dt 34”, judging Ez 20%, speak- ing Ex 33”, and so “52 פ'‎ Dt5*; פָּנִים‎ NSN) + 14° see each other (in the) face= meet each other פנה

• From Generation Anxiety: A Millennial and Gen Z Guide to Staying Afloat in an Uncertain World (2023)

  And yet, crying is incredibly healing for our bodies. When we cry, we not only are clearing out stress hormones and other toxins from our bodies, we also get a hit of oxytocin and endorphins. This helps ease both physical and emotional pain. 176 That’s why when people say that they “just need a good cry,” they mean it. I invite you to welcome the tears. If you feel like you’re able to cry at a moment’s notice, give yourself permission to express your emotions. You don’t need to shame yourself for feeling upset. 177 But if it feels hard for you to access your tears—as it does for many folks with anxiety, as they’ve gotten good at cutting themselves off from their physicality—try some of these tools. • Listen to music that brings up sadness, anger, or any other feeling that you’d like to evoke. • Watch an emotional movie where you resonate with the story (Marley & Me, A Walk to Remember, and The Notebook do it for me). • Write in a journal while looking at a picture of something that reminds you of what’s upsetting you or what you’ve lost (while listening to music, to add on an extra layer). • Sit in your car or go for a drive by yourself—there’s just something about that space, especially when, once again, you’re listening to music. • Get past the small talk. Say something that’s in your heart and go deeper with someone. Set the jokes aside for a while and share the truth of how you feel. I realize this may be sounding a bit masochistic at this point but, truly, taking time to emotionally process your loss is paramount. Those feelings are already there inside you and you need to let them out. If you don’t, you’ll likely feel the sadness manifest as physical sickness. The body wants equilibration when we’re in pain. We’re not far off from our fellow animals in this regard. The fight- flight-freeze response is ingrained in each of us and when we experience a stressor or a loss, the body wants to react physically in order to seek homeostasis again. Denying ourselves this instinctual need is a form of personally gifted torture. You don’t need to do this to yourself. Dr. Peter Levine has done some incredible research regarding how our body processes stress, including trauma. 178 His work began when he noticed how animals demonstrate physical spasms and flailing to complete the fight-flight cycle, particularly after they had been stuck in the freeze state. 179 For example, when a polar bear has been in shock, its body will eventually come out of this state by shaking and panting. By doing so, it’s discharging stress hormones that otherwise would get trapped in its body. It’s a completely normal process that regulates the polar bear after it has been in a state of fear.

• From Dreams from My Father: A Story of Race and Inheritance (1995)

  Yusuf decided to go back at this point, but Sayid led Auma and me along the stream for a while, then across more fields, past the occasional compound. In front of some huts, we saw women sorting through millet spread across square strips of cloth, and we stopped to talk to one of them, a middle-aged woman in a faded red dress and red, laceless sneakers. She set aside her work to shake our hands and told us that she remembered our father—they had herded goats together as children, she said. When Auma asked how life had been treating her, she shook her head slowly. “Things have changed,” she said in a flat voice. “The young men leave for the city. Only the old men, women, and children remain. All the wealth has left us.” As she spoke, an old man with a rickety bicycle came up beside us, then a spindly man whose breath smelled of liquor. They immediately picked up the woman’s refrain about the hardness of life in Alego, and the children who had left them behind. They asked if we might give them something to tide them over, and Auma dropped a few shillings into each of their hands before we excused ourselves and started back toward the house. “What’s happened here, Sayid?” Auma said after we were out of earshot. “There never used to be such begging.” Sayid leaned down and cleared away a few fallen branches from between the rows of corn. “You are right,” he said. “I believe they have learned this thing from those in the city. People come back from Nairobi or Kisumu and tell them, ‘You are poor.’ So now we have this idea of poverty. We didn’t have this idea before. You look at my mother. She will never ask for anything. She has always something that she is doing. None of it brings her much money, but it is something, you see. It gives her pride. Anyone could do the same, but many people here, they prefer to give up.” “What about Yusuf?” Auma asked. “Couldn’t he do more?” Sayid shook his head. “My brother, he talks like a book, but I’m afraid he does not like to lead by example.” Auma turned to me. “You know, Yusuf was doing really well for a time. He did well in school, didn’t he, Sayid? He received several good job offers. Then, I don’t know what happened. He just dropped out. Now he just stays here with Granny, doing small chores for her. It’s as if he’s afraid to try to succeed.” Sayid nodded. “I think perhaps education doesn’t do us much good unless it is mixed with sweat.”