Isaiah 43:25 — Word Study
WLCאָנֹכִ֨י אָנֹכִ֥י ה֛וּא מֹחֶ֥ה פְשָׁעֶ֖יךָ לְמַעֲנִ֑י וְחַטֹּאתֶ֖יךָ לֹ֥א אֶזְכֹּֽר׃
BSAIʼânôkîy yes Iʼânôkîy [the one true God] am Hehûwʼ who blots outmâchâh [wipes away, erases] your transgressionspeshaʻ [rebellions, sins] for My own sakemaʻan [because of who I am, for My own purpose] and rememberszâkar▸ [recalls, brings to mind] your sinschaṭṭâʼâh [guilt, punishment] no morelôʼ [not at all, never again]
| Greek | English | Parsing |
|---|---|---|
| אָנֹכִ֨י | I | Pronoun |
| אָנֹכִ֥י | I | Pronoun |
| ה֛וּא | [am] he | Pronoun |
| מֹחֶ֥ה | [who is] wiping out | Verb, Qal, participle (active) masculine singular |
| פְשָׁעֶ֖יךָ | transgressions your | Noun common masculine plural construct, suffix |
| לְמַעֲנִ֑י | for own sake my | Particle, suffix |
| וְחַטֹּאתֶ֖יךָ | and sins your | Conjunction, noun common feminine plural construct, suffix |
| לֹ֥א | not | Particle |
| אֶזְכֹּֽר׃ | I will remember | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I, yes I, am He who blots out your transgressions for My own sake and remembers your sins no more. |
| KJV | I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. |
| ASV | I, even I, am he that blotteth out thy transgressions for mine own sake; and I will not remember thy sins. |
| YLT | I — I [am] He who is blotting out Thy transgressions for Mine own sake, And thy sins I do not remember. |
| WEB | I, even I, am he who blots out your transgressions for my own sake; and I will not remember your sins. |
| BBE | I, even I, am he who takes away your sins; and I will no longer keep your evil doings in mind. |
Where they part company is in the nuances of certain words, but the essential meaning remains consistent across versions.
The sentence has a main clause with two phrases that elaborate on God's actions, emphasizing His role in forgiveness.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָנֹכִי
verbמָחָה
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 — Isaiah 43:25
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 — God's Promise of Forgivenessgenerated
Isaiah 43:25 speaks of God's promise to forgive Israel's transgressions and to forget their sins, highlighting His mercy and grace. This assurance comes in the context of Israel's failure to honor God, as seen in the preceding and following verses, where He contrasts their burdensome sins with His willingness to wipe the slate clean.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 43:11 | I, yes I, am the LORD, and there is no Savior but Me. |
| 2 | Isaiah 1:18 | “Come now, let us reason together,” says the LORD. “Though your sins are like scarlet, they will be as white as snow; though they are as red as crimson, they will become like wool. |
| 3 | Isaiah 44:22 | I have blotted out your transgressions like a cloud, and your sins like a mist. Return to Me, for I have redeemed you. |
| 4 | Psalm 51:9 | Hide Your face from my sins and blot out all my iniquities. |
| 5 | Jeremiah 50:20 | In those days and at that time, declares the LORD, a search will be made for Israel’s guilt, but there will be none, and for Judah’s sins, but they will not be found; for I will forgive the remnant I preserve. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — מֹחֶ֥ה, mo.Chehgenerated
The word מָחָה (*machah*) is a verb meaning to wipe away or erase. It conveys the idea of complete removal, as in obliterating something from existence. The parsing as a participle indicates an ongoing action, emphasizing God's active role in forgiveness.
This verb is used in various contexts, often relating to the erasure of sins or wrongdoings. It highlights God's power to remove guilt and the consequences of sin, reflecting His desire for reconciliation with His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse generally agree on the core message of God's forgiveness.
Sentence Structuregenerated
The finite verb מֹחֶ֥ה, [who is] wiping out, governs the sentence, indicating the action of forgiveness. The structure includes a subject pronoun, a direct object, and a negation that emphasizes the completeness of God's forgiveness.
The Hebrew word order places emphasis on God's identity as the subject, followed by His action and the objects of that action, illustrating the relationship between God and His people.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מָחָה is rendered as ἐξαλεῖψα (exaleipsa), meaning 'to wipe out' or 'to erase.' This choice reflects a similar understanding of God's action of removing sins.
The use of this Greek term aligns with the Hebrew meaning, emphasizing the thoroughness of God's forgiveness.
In plain words — the whole versegenerated
Isaiah 43:25 reveals God's promise to forgive Israel's sins completely. He states that He blots out their transgressions for His own sake and chooses not to remember their sins anymore, emphasizing His mercy and commitment to His people.
Frequently Asked Questionsgenerated
It means that God completely removes the guilt and consequences of sin, offering forgiveness.
God's decision to forget sins is based on His nature and desire for a restored relationship with His people.
We can find comfort in knowing that God forgives us and encourages us to forgive others.
It highlights that God's actions are rooted in His nature and purpose, not merely our merit.
Reflection Questionsgenerated
- How does understanding God's forgiveness impact my view of my own sins?
- In what ways can I extend forgiveness to others as God has forgiven me?
- What does it mean for God to act for His own sake in terms of our relationship?
- How can I remind myself of God's promise to forget my sins when I struggle with guilt?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss God's forgiveness and the nature of sin, illustrating its theological significance.
For now the devil urges us to sin and also accuses us when we do sin. If, therefore, in this life we anticipate him and are ourselves our own accusers, we escape the wickedness of the devil,Early Church Fathers on Isaiah 43 →
You have blotted it out, indeed, in your hearts and minds, but the Word of God is not blotted out, the Holy Spirit is not blotted out but turns away from impious minds.Early Church Fathers on Isaiah 43 →
I am, I am myself, who blots out your iniquities for my own sake, and I will not remember your sins. Bring me to remembrance, let us argue together; set forth your case, that you may be proved right.Early Church Fathers on Isaiah 43 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 43:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI, even I am he, that blotteth out thy transgressions for mine own sake,.... The same with "sins" in the next clause; original sin, and actual sins; which are transgressions of the law of God, of
Read John Gill on Isaiah 43 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. I, (even) I - The God against whom your sin is committed, and who alone can and will pardon.
Read Robert Jamieson on Isaiah 43 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI, even I; I whom thou hast thus despised, and wearied, and provoked to destroy thee. That blotteth out thy transgressions out of my book, in which they were all written, and to be lead unto thee and charged upon thee another day. See . Sins are oft compared to debts, ,14, &c., which are written in the Creditor’ s book; and crossed or blotted out when they are paid. For mine own sake; being moved thereunto not by thy merits, but by my own mere goodness and free mercy. Will not remember thy sins; so as to punish them, and destroy thee for them, as thou deservest.
Read Matthew Poole on Isaiah 43 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 43:25 I, [even] I, [am] he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.Ver. 25. I, even I, am he.] Gratuitam misericordiam diligentissime exprimit. God diligently setteth forth his own free grace, and greatly glorieth in it, showing how it is that he freeth himself from trouble and them from destruction, viz., for his own sake alone. That blotteth out thy transgressions.] Heb., Am blotting out, constantly and continually I am doing it. As thou multipliest sins, so do I "multiply pardons." So John 1:29, "He taketh away the sins of the world"; it is a perpetual act, like as the sun shineth, the spring runneth. Men gladly blot out that which…
Read John Trapp on Isaiah 43 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) I, even I . . .—As in Isaiah 1:2; Isaiah 1:18, the analogy with which may be noted as evidence of identity of authorship, the incisive words that prove the guilt of Israel are followed by the fullest offer of pardon on repentance. And this he does “for His own sake,” to manifest the everlasting righteousness which is also the everlasting love. The “blotting out” finds an echo in Colossians 2:14.
Read Charles John Ellicott on Isaiah 43 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. I, even I, am he] The original is extremely abrupt: אנכי אנכי הוא anochi anochi hu, "I, I, He." Is there any mystery in this form? Does it refer to a plurality of persons in the Godhead? For mine own sake] In the pardon of sin God can draw no reason but from his own infinite goodness.
Read AdamClarke on Isaiah 43 →
CambridgeThe Cambridge Bible for Schools and Colleges25. Since Israel has neither brought sacrifices, nor even offered prayer acceptable to Jehovah, He himself must take the initiative in the work of redemption, blotting out its transgressions “for his own sake.” In accordance with O.T. analogies, the act of forgiveness is described simply as “not remembering” sin; but the actual working out of forgiveness in history calls into exercise the resources of Omnipotence; it includes all Jehovah’s dealings with His people, His handing them over to the dominion of the heathen (Isaiah 43:28), and saving them again in His marvellous providence. The verse, moreover, contains only one half of the prophet’s teaching about forgiveness; the other half is…
Read Cambridge on Isaiah 43 →
Albert Barnes1798–1870Barnes' Notes on the BibleI, even I, am he - This verse contains a gracious assurance that their sins would be blotted out, and the reason why it would be done. The pronoun ‘I’ is repeated to make it emphatic, as in Isaiah 43:11.
Read Albert Barnes on Isaiah 43 →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
I, yes I, am He who blots out your transgressions for My own sake and remembers your sins no more.
I, even I, am he who blots out your transgressions for my own sake; and I will not remember your sins.
I, yes I, am He who blots out your transgressions for My own sake and remembers your sins no more.
I, I am the one who blots out your rebellious deeds for my sake; your sins I do not remember.
Tyndale line
I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.
I, even I, am he that blotteth out thy transgressions for mine own sake; and I will not remember thy sins.
I, even I, am he that blotteth out thy transgressions for mine own sake; and I will not remember thy sins.
I, even I, am he that blotteth out thy transgressions for my own sake, and will not remember thy sins.
I, euen I am he that putteth away thine iniquities for mine owne sake, and will not remember thy sinnes.
Strictly literal
— I, I [am] He that blotteth out thy transgressions for mine own sake, and I will not remember thy sins.
I — I [am] He who is blotting out Thy transgressions for Mine own sake, And thy sins I do not remember.
I [am] He who is blotting out Your transgressions for My own sake, || And I do not remember your sins.
I, it is I that blot out thy transgressions for my own sake, and thy sins I will not remember.
I, yes, I, am he who blots out your offenses for my own sake; and I will not call to mind your sins any longer.
From the Latin
I am, I am he that blot out thy iniquities for my own sake, and I will not remember thy sins.
Simplified
I, yes I am the God who wipes out your sins because of who I am, and who doesn't remember your sins any more.
I, even I, am he who takes away your sins; and I will no longer keep your evil doings in mind.
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 aligns closely with the Dead Sea Scrolls, with both confirming the essential reading of the verse. The Septuagint shows some variation in word order but retains the core message of God's forgiveness.
אָנֹכִ֨י אָנֹכִ֥י ה֛וּא מֹחֶ֥ה פְשָׁעֶ֖יךָ לְמַעֲנִ֑י וְחַטֹּאתֶ֖יךָ לֹ֥א אֶזְכֹּֽר׃
6 of the 9 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.
אנוכי אנוכי הואה מוחה פשע׳כה למענ׳י וחטאתי׳כה לוא אזכור עוד
10 words on the leather.
[אנכי] [אנכי] [הוא] [מחה] [פשעי׳ך] [למענ׳י] [וחטאתי׳ך] לא אזכר
1 word on the leather — 1 partly restored, 7 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 Isaiah 43:25
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
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.
The Hebrew word מָחָה (machah) primarily means to wipe or erase, with implications of obliteration or destruction. It can denote actions like striking or smoothing, and has various grammatical forms indicating different nuances, such as being wiped out or blotted from memory. Notably, it appears in Numbers 34:11 and Isaiah 25:6.
H4229a מָחָה wipe, wipe out H4229b מָחָה strike H4229c מָחָה vb. denom. only Pu. Pt. fat pieces full of marrow
4229 machah maw-khaw'
a primitive root; properly, to stroke or rub; by implication,
to erase; also to smooth (as if with oil), i.e. grease or make
fat; also to touch, i.e. reach to:--abolish, blot out,
destroy, full of marrow, put out, reach unto, X utterly, wipe
(away, out).
מָחָה (ma.chah) — to wipe.
1) to wipe, wipe out
1a) (Qal)
1a1) to wipe
1a2) to blot out, obliterate
1a3) to blot out, exterminate
1b) (Niphal)
1b1) to be wiped out
1b2) to be blotted out
1b3) to be exterminated
1c) (Hiphil) to blot out (from memory)
מָחָה (ma.chah) — to strike.
(Qal) to strike
מָחָה (ma.chah) — be marrow.
(Pual) full of marrow (participle)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.
פֶּ֫שַׁע n.m. transgression
base
H6588 פֶּ֫שַׁע transgression
6588 pesha` peh'-shah
from 6586; a revolt (national, moral or
religious):--rebellion, sin, transgression, trespass.
see HEBREW for 06586
פֶּ֫שַׁע (pe.sah) — transgression.
1) transgression, rebellion
1a1) transgression (against individuals)
1a2) transgression (nation against nation)
1a3) transgression (against God)
1a3a) in general
1a3b) as recognised by sinner
1a3c) as God deals with it
1a3d) as God forgives
1a4) guilt of transgression
1a5) punishment for transgression
1a6) offering for transgression
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep | Suff — Particle · suffixHTc/Sp1bs
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
Conj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp2ms
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)
Part — ParticleHTn
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-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
