Isaiah 49:15 — Word Study
WLCהֲתִשְׁכַּ֤ח אִשָּׁה֙ עוּלָ֔הּ מֵרַחֵ֖ם בֶּן־ בִּטְנָ֑הּ גַּם־ אֵ֣לֶּה תִשְׁכַּ֔חְנָה וְאָנֹכִ֖י לֹ֥א אֶשְׁכָּחֵֽךְ׃
BSACan a womanʼishshâh [a mother, female parent] forgetshâkach▸ her nursing childʻûwl [suckling infant, baby] or lack compassionrâcham [pity, mercy, to have compassion] for the sonbên [child, descendant] of her wombbeṭen [belly, the seat of emotions] Even ifgam sheʼêl-leh could forgetshâkach▸ [be oblivious, mislay] ◂I willʼânôkîy [the Lord] notlôʼ forget youshâkach▸ [be mindful of, remember]
| Greek | English | Parsing |
|---|---|---|
| הֲתִשְׁכַּ֤ח | ¿ will she forget | Particle, verb qal imperfect third person feminine singular |
| אִשָּׁה֙ | a woman | Noun common, feminine singular absolute |
| עוּלָ֔הּ | sucking child her | Noun common masculine singular construct, suffix |
| מֵרַחֵ֖ם | from having compassion on | Preposition, verb piel infinitive construct common |
| בֶּן־ | [the] child of | Noun common, masculine singular construct |
| בִּטְנָ֑הּ | womb her | Noun common feminine singular construct, suffix |
| גַּם־ | also | Adverb |
| אֵ֣לֶּה | these | Particle |
| תִשְׁכַּ֔חְנָה | they will forget | Verb, Qal, imperfect third person feminine plural |
| וְאָנֹכִ֖י | and I | Conjunction, pronoun |
| לֹ֥א | not | Particle |
| אֶשְׁכָּחֵֽךְ׃ | I will forget you | Verb qal imperfect first person common singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Can a woman forget her nursing child, or lack compassion for the son of her womb? Even if she could forget, I will not forget you! |
| KJV | Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. |
| ASV | Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, these may forget, yet will not I forget thee. |
| YLT | Forget doth a woman her suckling, The loved one — the son of her womb? Yea, these forget — but I — I forget not thee. |
| WEB | “Can a woman forget her nursing child, that she should not have compassion on the son of her womb? Yes, these may forget, yet I will not forget you! |
| BBE | Will a woman give up the child at her breast, will she be without pity for the fruit of her body? yes, these may, but I will not let you go out of my memory. |
The translations agree on the meaning of the verse, emphasizing God's promise not to forget His people.
The structure of the verse includes a main clause with a rhetorical question followed by a conditional clause, emphasizing the contrast between human and divine memory.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִשָּׁה
verbשָׁכַח
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 49:15
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 Assurance to Ziongenerated
Isaiah 49:15 presents a powerful metaphor where God compares His faithfulness to that of a mother’s love for her child. This passage reassures Zion, who feels forgotten, that God's commitment is steadfast and enduring. The surrounding verses further emphasize God's protective nature and His unyielding remembrance of His people, contrasting human forgetfulness with divine faithfulness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 3:26–27 | Then the woman whose son was alive spoke to the king because she yearned with compassion for her son. “Please, my lord,” she said, “give her the living baby. Do not kill him!” But the other woman said, “He will be neither mine nor yours. Cut him in two!” |
| 2 | Psalm 103:13 | As a father has compassion on his children, so the LORD has compassion on those who fear Him. |
| 3 | Malachi 3:17 | “They will be Mine,” says the LORD of Hosts, “on the day when I prepare My treasured possession. And I will spare them as a man spares his own son who serves him. |
| 4 | Matthew 7:11 | So if you who are evil know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask Him! |
| 5 | Leviticus 26:29 | You will eat the flesh of your own sons and daughters. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — שָׁכַח, shakachgenerated
The Hebrew word שָׁכַח (shakach) means 'to forget' and conveys a sense of oblivion or neglect. It can describe situations where memory fails or attention is lost, and it appears in various forms, including Qal (to forget) and Niphal (to be forgotten). This word underscores the emotional weight of forgetting, particularly in the context of relationships.
In this verse, the use of שָׁכַח highlights the contrast between human forgetfulness and God's unwavering memory. While a mother might forget her child, God assures that He will never forget His people, emphasizing His deep commitment and care.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The verse is structured around two main clauses, with the first clause posing a rhetorical question about a woman's capacity to forget her nursing child, and the second clause asserting God's promise not to forget. This structure emphasizes the contrast between human forgetfulness and divine faithfulness.
The finite verb תִשְׁכַּ֤ח (tishkach) governs the first clause, while the subject אִשָּׁה (ishah) serves as the focal point of the question. The second clause introduces the subject אָנֹכִי (anokhi), reinforcing God's personal commitment.
Septuagint Backgroundgenerated
The Septuagint translates שָׁכַח as ἐπιλήσεται, which suggests a more active sense of forgetting, perhaps indicating a deeper emotional disconnect. This choice emphasizes the gravity of the question posed by God regarding maternal love.
This translation choice highlights the difference in nuance between the Hebrew and Greek, with the Greek rendering focusing on the act of forgetting rather than the state of being forgotten.
In plain words — the whole versegenerated
Isaiah 49:15 asks if a mother can forget her nursing child, emphasizing that even if she could, God will never forget His people. This verse reassures us of God's unwavering love and commitment, contrasting human forgetfulness with divine faithfulness.
Frequently Asked Questionsgenerated
This verse emphasizes that God's memory of His people is constant and unchanging, unlike human forgetfulness.
The metaphor of a mother highlights the depth of love and compassion that God has for His people, illustrating His unwavering commitment.
This verse reassures those who feel abandoned or forgotten that God is always mindful of them, providing comfort in times of distress.
We learn that God's love is steadfast and that He will always remember His people, encouraging us to trust in His promises.
Reflection Questionsgenerated
- In what ways have I experienced God's faithfulness in my life?
- How can I remind myself of God's unwavering love when I feel forgotten?
- What does this passage teach me about the nature of compassion?
- How can I show compassion to others, reflecting God's love?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to illustrate God's compassion, comparing it to a mother's love.
This design and love of his, which the Lord deigns with unwearying kindness to benefit us with and which he wishes to express by an act of human affection,Early Church Fathers on Isaiah 49 →
This providence and love of God therefore, which the Lord in unwearied goodness deigns to show us, he compares to the tender heart of a kind mother.Early Church Fathers on Isaiah 49 →
Only let us put the rudders of our lives in his hands, and we shall encounter an unfailing providence. God’s guardianship will be surer than that of any person, for his are the words,Early Church Fathers on Isaiah 49 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 49:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCan a woman forget her sucking child, that she should not have compassion on the son of her womb?.... This is the Lord's answer to the church's complaint, instancing in the care and affection of a
Read John Gill on Isaiah 49 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCan a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Can a woman forgot her sucking child?
Read Robert Jamieson on Isaiah 49 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEarthly parents sometimes are so unnatural and monstrous; but do not entertain such unworthy thoughts of me. I will remember thee effectually, to bring thee out of Babylon, and, which is infinitely greater, to send my Son into the world to work out eternal redemption for thee.
Read Matthew Poole on Isaiah 49 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 49:15 Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee.Ver. 15. Can a woman forget her sucking child?] It were a wonder she should grow out of kind as to be so unkind. The mother fasteth that her child may eat, waketh that he may sleep, is poor to make him rich, slighted to make him glorious. Occidar mode imperet, said she in story. God’ s love to his is more than maternal. All the mercies of all the mothers in the world being put together would not make the tithe of his mercy. David saith much, "as a father pitieth his children," &c. Great was Jacob’ s love to Benjamin, David’ s to…
Read John Trapp on Isaiah 49 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Can a woman forget . . .?—The love of Jehovah for His chosen ones is more than that of a father, more tender and unchangeable even than the maternal love which exists often in the most depraved. Even that may perish, but not so His pitying affection.
Read Charles John Ellicott on Isaiah 49 →
CambridgeThe Cambridge Bible for Schools and Colleges15. Jehovah’s remembrance of Zion is more enduring than the strongest human affection. Even a mother’s pity for an infant may fail. yea, they may forget] Or, should even these forget (Cheyne). yet will I not forget thee] See on ch. Isaiah 44:21.
Read Cambridge on Isaiah 49 →
Albert Barnes1798–1870Barnes' Notes on the BibleCan a woman forget her sucking child? - The design of this verse is apparent.
Read Albert Barnes on Isaiah 49 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Can a woman forget, etc. — The Lord’s yearning over his children is far greater than a human mother’s for her own offspring: impossible, therefore, is it for him to forget the people he
Read Daniel Denison Whedon on Isaiah 49 →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
“Can a woman forget her nursing child, or lack compassion for the son of her womb? Even if she could forget, I will not forget you!
“Can a woman forget her nursing child, that she should not have compassion on the son of her womb? Yes, these may forget, yet I will not forget you!
“Can a woman forget her nursing child, or lack compassion for the son of her womb? Even if she could forget, I will not forget you!
Can a woman forget her baby who nurses at her breast? Can she withhold compassion from the child she has borne? Even if mothers were to forget, I could never forget you!
Tyndale line
Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee.
Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, these may forget, yet will not I forget thee.
Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, these may forget, yet will not I forget thee.
Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yes, they may forget, yet I will not forget thee.
Can a woman forget her childe, and not haue compassion on the sonne of her wombe? though they should forget, yet wil I not forget thee.
Strictly literal
Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Even these forget, but I will not forget thee.
Forget doth a woman her suckling, The loved one — the son of her womb? Yea, these forget — but I — I forget not thee.
“Does a woman forget her suckling, || The loved one—the son of her womb? Indeed, these forget—but I do not forget you.
Can a woman forget her sucking child, not to have mercy on the son of her body? yea, should these even forget, yet would I not forget thee.
“Can a woman forget her baby, nursing at her breast, so she does not have compassion on the son she has borne? Yes, they may forget, but I will not forget you.
From the Latin
Can a woman forget her infant, so as not to have pity on the son of her womb? and if she should forget, yet will not I forget thee.
Simplified
Really? Can a mother forget her nursing baby? Can she forget to be kind to the child she carried in her womb? Even if she could forget, I will never forget you!
Will a woman give up the child at her breast, will she be without pity for the fruit of her body? yes, these may, but I will not let you go out of my memory.
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 is preserved in the Dead Sea Scrolls, with the 1Qisaa scroll closely matching the wording of the MT. Variations in other scrolls indicate some textual restoration, but the core message remains consistent across witnesses.
הֲתִשְׁכַּ֤ח אִשָּׁה֙ עוּלָ֔הּ מֵרַחֵ֖ם בֶּן־ בִּטְנָ֑הּ גַּם־ אֵ֣לֶּה תִשְׁכַּ֔חְנָה וְאָנֹכִ֖י לֹ֥א אֶשְׁכָּחֵֽךְ׃
9 of the 12 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.
התשכח אשה עול׳ה מרחם בן בטנ׳ה גמ אלה תשכחנה ואנוכי לוא אשכח׳כי
12 words on the leather.
[התשכח] [אשה] [עול׳ה] [מרחם] [בן] [בטנ׳ה] [גם] [אלה] תשכחנה ואנכי [לא] [אשכח׳ך]
1 word on the leather — 1 partly restored, 10 supplied entire by an editor.
[התשכח] [אשה] עול׳ה מרחם [בן] [בטנ׳ה]
6 words of the verse are on this fragment — 2 partly restored, 4 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 49:15
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 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)
Part | V-Qal-Imperf-3fs — Particle · verb qal imperfect third person feminine singularHTi/Vqi3fs
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular absoluteHNcfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
עוּל (ool) refers to a sucking child or infant. It is derived from the root word corresponding to H5763 and is consistently defined across entries as relating to a babe or suckling.
עוּל n.m. sucking child, suckling
base
H5764 עוּל sucking child, suckling
5764 `uwl ool
from 5763; a babe:--sucking child, infant.
see HEBREW for 05763
עוּל (ul) — infant.
suckling, sucking child
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
רָחַם (racham) is a Hebrew verb meaning to love or have compassion. It conveys a sense of deep affection and mercy, applicable to both God and humans. The root emphasizes tenderness and pity, with forms indicating active compassion (Piel) and being shown compassion (Pual). The entries consistently highlight its emotional depth and relational aspect.
[רָחַם] vb. denom. love. Pi. have compassion
Qal I love thee
Pi. have compassion, compassionate
Pu. be shewn compassion, compassionated
base
H7355 רָחַם vb. denom. love. Pi. have compassion
7355 racham raw-kham'
a primitive root; to fondle; by implication, to love,
especially to compassionate:--have compassion (on, upon),
love, (find, have, obtain, shew) mercy(-iful, on, upon),
(have) pity, Ruhamah, X surely.
רָחַם (ra.cham) — to have compassion.
1) to love, love deeply, have mercy, be compassionate, have tender affection, have compassion
1a) (Qal) to love
1b) (Piel)
1b1) to have compassion, be compassionate
1b1a) of God, man
1c) (Pual) to be shown compassion, be compassionate
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
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 בֶּ֫טֶן (*beten*) primarily means 'belly,' 'body,' or 'womb.' It is derived from a root suggesting hollowness and encompasses various uses, including the physical abdomen and metaphorical meanings, such as the seat of hunger or mental faculties. The lexicons consistently highlight these aspects without significant disagreement.
בֶּ֫טֶן n.f. belly, body, womb
base
H990 בֶּ֫טֶן belly, body, womb
990 beten beh'-ten
from an unused root probably meaning to be hollow; the belly,
especially the womb; also the bosom or body of anything:--
belly, body, + as they be born, + within, womb.
בֶּ֫טֶן (be.ten) — belly: abdomen.
: abdomen
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: womb.
: womb/pregnancy
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: hump.
: hump
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: body.
: body
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Pron — ParticleHTm
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)
V-Qal-Imperf-3fp — Verb · Qal · imperfect third person feminine pluralHVqi3fp
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)
Conj | Pron — Conjunction · pronounHC/Pp1bs
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 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)
V-Qal-Imperf-1cs | Suff — Verb qal imperfect first person common singular · suffixHVqi1cs/Sp2fs
