Genesis 40:23 — Word Study
WLCוְלֹֽא־ זָכַ֧ר שַֽׂר־ הַמַּשְׁקִ֛ים אֶת־ יוֹסֵ֖ף וַיִּשְׁכָּחֵֽהוּ׃ פ
BSAThe chiefsar [ruler, person in charge] cupbearermashqeh [butler, one who gives drink] however, did notlôʼ [in no way] rememberzâkar■ [recall, mark] JosephYôwçêph [Jehovah has added] he forgot all about himshâkach▸ [was oblivious to, mislaid, completely, from his mind]
| Greek | English | Parsing |
|---|---|---|
| וְלֹֽא־ | and not | Conjunction, particle |
| זָכַ֧ר | he remembered | Verb, Qal, perfect third person masculine singular |
| שַֽׂר־ | [the] chief of | Noun common, masculine singular construct |
| הַמַּשְׁקִ֛ים | the cup bearers | Particle, verb hiphil participle (active) masculine plural |
| אֶת־ | the object marker | Particle |
| יוֹסֵ֖ף | Joseph | Noun proper masculine |
| וַיִּשְׁכָּחֵֽהוּ׃ פ | and he forgot him | Verb qal sequential imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The chief cupbearer, however, did not remember Joseph; he forgot all about him. |
| KJV | Yet did not the chief butler remember Joseph, but forgat him. |
| ASV | Yet did not the chief butler remember Joseph, but forgat him. |
| YLT | and the chief of the butlers hath not remembered Joseph, but forgetteth him. |
| WEB | Yet the chief cup bearer didn’t remember Joseph, but forgot him. |
| BBE | But the wine-servant did not keep Joseph in mind or give a thought to him. |
Translations agree here on the meaning of זָכַר.
The sentence has a main clause and two subordinate phrases, clearly showing the action and its consequences.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָכַר
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 — Genesis 40:23
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Cupbearer's Forgetfulnessgenerated
Genesis 40:23 describes the moment when the chief cupbearer, after being restored to his position, fails to remember Joseph, who had interpreted his dream. This forgetfulness highlights the theme of human oversight and the unpredictability of life, especially in the context of divine providence, as seen in the broader narrative of Joseph's journey from prison to power.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 19:14 | My kinsmen have failed me, and my friends have forgotten me. |
| 2 | Psalm 31:12 | I am forgotten like a dead man, out of mind. I am like a broken vessel. |
| 3 | Psalm 105:19 | until his prediction came true and the word of the LORD proved him right. |
| 4 | Ecclesiastes 9:15–16 | Now a poor wise man was found in the city, and he saved the city by his wisdom. Yet no one remembered that poor man. |
| 5 | Amos 6:6 | You drink wine by the bowlful and anoint yourselves with the finest oils, but you fail to grieve over the ruin of Joseph. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — זָכַר, za.Khargenerated
The Hebrew word זָכַר (zakar) means 'to remember' and is derived from a root that implies recognition. It encompasses a range of meanings, including recalling thoughts and commemorating events. In this verse, it indicates the cupbearer's failure to acknowledge Joseph's role in his own life.
The verb is in the perfect tense, indicating a completed action. The chief cupbearer did not simply forget; he actively failed to recall Joseph, which underscores the depth of his neglect.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb governing the main action is זָכַר, he remembered, with the subject being the chief cupbearer and the object being Joseph. The structure indicates a straightforward narrative flow, where the action of forgetting is central.
The conjunction וְלֹֽא־ introduces the negation, emphasizing the cupbearer's failure to remember. This simple structure highlights the contrast between expectation and reality in the narrative.
Septuagint Backgroundgenerated
The Septuagint translates זָכַר with ἐμνήσθη, which means 'he remembered.' This choice reflects a direct interpretation of the Hebrew word, maintaining the same meaning in Greek.
The translation shows consistency in the understanding of memory and forgetfulness, emphasizing the significance of the cupbearer's oversight in the overall story.
In plain words — the whole versegenerated
Genesis 40:23 tells us that the chief cupbearer, after being released from prison, did not remember Joseph, who had helped him. This moment of forgetfulness plays a crucial role in Joseph's story, as it delays his rise to prominence in Egypt.
Frequently Asked Questionsgenerated
The cupbearer's forgetfulness reflects human nature and the tendency to overlook those who have helped us, especially in times of personal success.
It highlights the importance of remembering those who assist us and the potential consequences of neglecting to do so.
This forgetfulness delays Joseph's eventual rise to power, illustrating the theme of divine timing in his life.
Similar themes of forgetfulness can be seen in stories like that of the Israelites forgetting God's deliverance in the wilderness.
Reflection Questionsgenerated
- In what ways have I experienced forgetfulness in my life, particularly regarding those who have helped me?
- How can I be more mindful of remembering the contributions of others?
- What lessons can I learn from the cupbearer's oversight in this story?
- How does this verse reflect the broader themes of God's providence in the narrative of Joseph?
The early church on this verse — how the Fathers read it
John Chrysostom comments on this verse, highlighting the virtue of Joseph amidst his trials and the cupbearer's forgetfulness.
See once again the good man, as though competing in some gymnasium or wrestling ring, giving a demonstration of his characteristic virtue by not showing signs of alarm, panic or disappointment.Early Church Fathers on Genesis 40 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Genesis 40:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYet did not the chief butler remember Joseph,.... To speak of him to Pharaoh, neither on that day in which he was restored, nor for a long time after, even for the space of two years, as seems from
Read John Gill on Genesis 40 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYet did not the chief butler remember Joseph, but forgat him. Yet did not the chief butler ... This was human nature. How prone are men to forget and neglect in prosperity those who have been their companions in adversity!
Read Robert Jamieson on Genesis 40 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Neglected him and his desire; as men in Scripture are oft said to forget God, when they do not remember him so as to love and obey him, as ,21 Ho 2:13.
Read Matthew Poole on Genesis 40 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 40:23 Yet did not the chief butler remember Joseph, but forgat him.Ver. 23. Yet did not the chief butler.] Too many such butlers, that forget poor Joseph! What cares Nabal though David die at his door, so he may eat the fat and drink the sweet, &c.? The heathens’ picture of their graces, young and fresh, two looking towards you, and one from you, bids check to all ungrateful persons.
Read John Trapp on Genesis 40 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Yet did not the chief butler remember Joseph] Had he mentioned the circumstance to Pharaoh, there is no doubt that Joseph's case would have been examined into, and he would in consequence have been restored to his liberty; but, owing to the ingratitude of the chief butler, he was left two years longer in prison, MANY commentators have seen in every circumstance in the history of Joseph a parallel between him and our blessed Lord. So, "Joseph in prison represents Christ in the custody of the Jews; the chief butler and the chief baker represent the two thieves which were crucified with our Lord; and as one thief was pardoned, and the other left to perish, so the chief butler was…
Read AdamClarke on Genesis 40 →CambridgeThe Cambridge Bible for Schools and Colleges23. forgat him] These words are an artistic conclusion to this interesting section. The chief butler’s forgetfulness, in the enjoyment of his own good fortune, (1) is sadly natural; (2) increases our sympathy with Joseph; (3) heightens the expectation of the reader as to the manner of his deliverance.
Read Cambridge on Genesis 40 →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
The chief cupbearer, however, did not remember Joseph; he forgot all about him.
Yet the chief cup bearer didn’t remember Joseph, but forgot him.
The chief cupbearer, however, did not remember Joseph; he forgot all about him.
But the chief cupbearer did not remember Joseph – he forgot him.
Tyndale line
Yet did not the chief butler remember Joseph, but forgat him.
Yet did not the chief butler remember Joseph, but forgat him.
Yet did not the chief butler remember Joseph, but forgat him.
Yet the chief butler did not remember Joseph, but forgot him.
Yet the chiefe butler did not remember Ioseph, but forgate him.
Strictly literal
But the chief of the cup-bearers did not remember Joseph, and forgot him.
and the chief of the butlers hath not remembered Joseph, but forgetteth him.
and the chief of the butlers has not remembered Joseph, but forgets him.
Yet the chief of the butlers did not remember Joseph, and forgot him.
Yet the chief cupbearer did not remember Joseph, but forgot about him.
From the Latin
But the chief butler, when things prospered with him, forgot his interpreter.
Simplified
But the chief cupbearer didn't remember to say anything about Joseph—in fact he forgot all about him.
But the wine-servant did not keep Joseph in mind or give a thought to him.
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 Samaritan Pentateuch agrees with the Masoretic Text here, word for word. The Dead Sea Scrolls show some variations, with a few words restored by an editor, but the essential meaning remains consistent with the Masoretic Text.
וְלֹֽא־ זָכַ֧ר שַֽׂר־ הַמַּשְׁקִ֛ים אֶת־ יוֹסֵ֖ף וַיִּשְׁכָּחֵֽהוּ׃ פ
5 of the 7 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.
ולא זכר שׂר המשׁקים את יוסף וישׁכחהו
Agrees with the Masoretic Text here, word for word.
[ולא] [זכר] [שר] המשקים [את] [יוסף] [וישכח׳הו]
1 word on the leather — 6 supplied entire by an editor.
[ולא] [זכר] שר המשקים את יוסף וישכח׳הו
3 words on the leather — 2 partly restored, 2 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 40:23
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word מַשְׁקֶה (*mashqeh*) primarily refers to a butler or cup-bearer, as well as concepts related to irrigation and drinking. It is derived from a root meaning to cause to drink and can also imply a well-watered region. The entries emphasize its roles in both service and agriculture.
מַשְׁקֶה n.m. butler, cup-bearer
base
מַשְׁקֶה n.m. irrigation, drink—
irrigation
drink; drinking-vessels
= office of butler, butlership
base
H4945a מַשְׁקֶה butler, cup-bearer H4945b מַשְׁקֶה irrigation, drink— . irrigation
. drink; drinking-vessels
. = office of butler, butlership
4945 mashqeh mash-keh'
from 8248; properly, causing to drink, i.e. a butler; by
implication (intransitively), drink (itself); figuratively, a
well-watered region:--butler(-ship), cupbearer, drink(-ing),
fat pasture, watered.
see HEBREW for 08248
מַשְׁקֶה (mash.qeh) — cupbearer.
butler, cup-bearer
מַשְׁקֶה (mash.qeh) — irrigation.
1) irrigation, drink
1a) irrigation
1b) drink, drinking vessels
1c) butlership (office of butler)
Art | N-mp — Particle · verb hiphil participle (active) masculine pluralHTd/Vhrmpa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יוֹסֵף (Yowceph) means 'he adds' or 'increases' and refers primarily to Joseph, the eldest son of Jacob and Rachel. The name appears in various contexts, including other individuals named Joseph, such as a man of Issachar, a son of Asaph, and a priest. The entries highlight his familial relationships and roles during different periods, including the Exile and Return.
יוֹסֵף 212 and יְהוֹסֵף n.pr.m. (he adds, increases)
elder son of Jacob and Rachael
a man of Issachar
a son of Asaph
one of those who took strange wives
a priest
base
H3130 יוֹסֵף and יְהוֹסֵף (he adds, increases) . elder son of Jacob and Rachael
. a man of Issachar
. a son of Asaph
. one of those who took strange wives
. a priest
3130 Yowceph yo-safe'
future of 3254; let him add (or perhaps simply active
participle adding); Joseph, the name of seven
Israelites:--Joseph. Compare 3084.
see HEBREW for 03254
see HEBREW for 03084
יוֹסֵף (yo.seph) — Joseph.
A man living at the time of the Patriarchs, first mentioned at Gen.30.24;
son of: Israel (H3478) and Rachel (H7354);
brother of: Benjamin (H1144);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783); married to Asenath (H0621);
father of: Manasseh (H4519) and Ephraim (H0669); also called Zaphenath-paneah at Gen.41.45;
§ Joseph = "Jehovah has added"
1) the eldest son of Jacob by Rachel
2) father of Igal, who represented the tribe of Issachar among the spies
3) a son of Asaph
4) a man who took a foreign wife in the time of Ezra
5) a priest of the family of Shebaniah in the time of Nehemiah
יוֹסֵף (yo.seph) — Joseph.
A man living at the time of Egypt and Wilderness, only mentioned at Num.13.7;
father of: Igal (H3008)
N-proper — Noun proper masculineHNpm
Joseph
Remover or increaser. (1.) The elder of the two sons of Jacob by Rachel (Gen. 30:23, 24), who, on the occasion of his birth, said, “God hath taken away [Heb. ‘asaph] my reproach.” “The Lord shall add [Heb. yoseph] to me another son” (Gen. 30:24). He was a child of probably six years of age when his father returned from Haran to Canaan and took up his residence in the old patriarchal town of Hebron. “Now Israel loved Joseph more than all his children, because he was the son of his old age,” and he “made him a long garment with sleeves” (Gen. 37:3, R.V. marg.), i.e., a garment long and full, such as was worn by the children of nobles. This seems to be the correct rendering of the words. The phrase, however, may also be…
(increase). The elder of the two sons of Jacob by Rachel. He was born in Padan-aram (Mesopotamia), probably about B.C. 1746. He is first mentioned when a youth, seventeen years old. Joseph brought the evil report of his brethren to his father, and they hated him because his father loved him more than he did them, and had shown his preference by making a dress which appears to have been a long tunic with sleeves, worn by youths and maidens of the richer class. (Genesis 37:2) He dreamed a dream foreshadowing his future power, which increased the hatred of his brethren. (Genesis 37:5-7) He was sent by his father to visit his brothers, who were tending flocks in the fields of Dothan. They resolved to kill him, but he was saved by Reuben, who persuaded the brothers to cast Joseph into…
1. The son of Jacob and his beloved Rachel, born in Mesopotamia, Ge 30:22-24, B. C. 1747. He is memorable for the wonderful providence of God, which raised him from a prison to be the grandvizier of Egypt, and made him the honored means of saving countless human lives. His history is one of the most pleasing and instructive in the Bible; and is related in language inimitably natural, simple, and touching. It is too beautiful for abridgment, and too familiar to need rehearsal. It throws much light on the superintending providence of God, as embracing all things, great and small in the perpetual unfolding of his universal plan. No narrative in the Bible more strikingly illustrates the protective and elevating power of the fear of God, and its especial value for the young. To behold this lovely image of filial piety and unwavering…
increase; addition
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3ms