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Isaiah 49:15 — Word Study

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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]

Word
Listen & take awayIsaiah 49
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 15 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration ('esh.ka.Chekh) — no per-word recordings of the Hebrew exist to link to.
Take it away
Isaiah 49:15quick helps
In a sentenceGod asks if a mother could forget her nursing child, affirming that even if she could, He will never forget His people.
Who is speakingThe Lord, addressing Zion, using the metaphor of a mother.
Where we areIn a passage emphasizing God's unwavering commitment to His people.
The hard wordשָׁכַח
Take awayGod's memory of His people is constant and unchanging.
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 ›
How rare are these words?in the Old Testament

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

14But Zion said, “The LORD has forsaken me; the Lord has forgotten me!”
15“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!
16Behold, I have inscribed you on the palms of My hands; your walls are ever before Me.
17Your builders hasten back; your destroyers and wreckers depart from you.

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

ReferenceText (BSB)
11 Kings 3:26–27Then 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!”
2Psalm 103:13As a father has compassion on his children, so the LORD has compassion on those who fear Him.
3Malachi 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.
4Matthew 7:11So 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!
5Leviticus 26:29You will eat the flesh of your own sons and daughters.

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

What does this verse say about God's memory?

This verse emphasizes that God's memory of His people is constant and unchanging, unlike human forgetfulness.

Why is the metaphor of a mother used?

The metaphor of a mother highlights the depth of love and compassion that God has for His people, illustrating His unwavering commitment.

How does this verse relate to feelings of abandonment?

This verse reassures those who feel abandoned or forgotten that God is always mindful of them, providing comfort in times of distress.

What can we learn from this passage?

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

  1. In what ways have I experienced God's faithfulness in my life?
  2. How can I remind myself of God's unwavering love when I feel forgotten?
  3. What does this passage teach me about the nature of compassion?
  4. 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.

John Cassian c. 360–435
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 →
John CassianCONFERENCE 13:17 c. 360–435
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 →
Theodoret of CyrusLETTER 14 c. 393–460
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 Bible

Can 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 Commentary

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 forgot her sucking child?

Read Robert Jamieson on Isaiah 49 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Earthly 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 Testaments

Isaiah 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 Colleges

15. 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 Bible

Can 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 Bible

15. 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

BSBBerean Standard Bible2020

“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!

WEBWorld English Bible2000

“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!

MSBMajority Standard Bible2022

“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!

NETBNew English Translation2006

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

KJVKing James Version1611

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.

ASVAmerican Standard Version1901

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.

RVARevised Version, American1894

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.

NWBWebster's Bible1833

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.

GNVGeneva Bible1599

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

DBYDarby Translation1890

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.

YLTYoung's Literal Translation1862

Forget doth a woman her suckling, The loved one — the son of her womb? Yea, these forget — but I — I forget not thee.

LSVLiteral Standard Version2020

“Does a woman forget her suckling, || The loved one—the son of her womb? Indeed, these forget—but I do not forget you.

ILTInterlinear Literal Translation2000

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.

ULBUnlocked Literal Bible2017

“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

DRADouay-Rheims (Challoner)1899

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

FBVFree Bible Version2020

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!

BBEBible in Basic English1949

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.

clauseהֲwillclauseverbתִשְׁכַּ֤חshe.forget?subjectאִשָּׁה֙a.womannoun phrase · objectעוּלָ֔childהּher.suckingprepositional phrase · prepositionalמֵfromclauseverbרַחֵ֖םhaving.compassion.onnoun phrase · objectבֶּןthe.childnoun phraseבִּטְנָ֑her.wombהּherclausenoun phrase · subjectגַּםalsoאֵ֣לֶּהtheseverbתִשְׁכַּ֔חְנָהthey.will.forgetוְandclausesubjectאָנֹכִ֖יIadverbialלֹ֥אnotverbאֶשְׁכָּחֵֽIobjectךְwill.forget.you

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.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

הֲתִשְׁכַּ֤ח אִשָּׁה֙ עוּלָ֔הּ מֵרַחֵ֖ם בֶּן־ בִּטְנָ֑הּ גַּם־ אֵ֣לֶּה תִשְׁכַּ֔חְנָה וְאָנֹכִ֖י לֹ֥א אֶשְׁכָּחֵֽךְ׃

Septuagintthe Greek the translators chose, word by word
הֲתִשְׁכַּ֤חἐπιλήσεταιאִשָּׁה֙γυνὴעוּלָ֔הּτοῦבִּטְנָ֑הּτῆςגַּם־καὶתִשְׁכַּ֔חְנָהἐπιλάθοιτοוְאָנֹכִ֖יἐγὼלֹ֥אοὐκאֶשְׁכָּחֵֽךְ׃σου

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.

Dead Sea Scrolls — 1Qisaaa copy a thousand years older than the Leningrad Codex

התשכח אשה עול׳ה מרחם בן בטנ׳ה גמ אלה תשכחנה ואנוכי לוא אשכח׳כי

12 words on the leather.

Dead Sea Scrolls — 4Q58a copy a thousand years older than the Leningrad Codex

[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.

Dead Sea Scrolls — 1Q8a copy a thousand years older than the Leningrad Codex

[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.

Isaiah 49:15שָׁכַח¿ will she ¿ will she forgשָׁכַחאִשָּׁהa womana womanאִשָּׁהעוּלsucking chisucking child hעוּלרָחַםfrom havingfrom having comרָחַםבֵּן[the] child[the] child ofבֵּןבֶּ֫טֶןwomb herwomb herבֶּ֫טֶןגַּםalsoalsoגַּםאֵ֫לֶּהthesetheseאֵ֫לֶּהשָׁכַחthey will fthey will forgeשָׁכַחאָֽנֹכִ֫יand Iand Iאָֽנֹכִ֫ילֹאnotnotלֹאשָׁכַחI will forgI will forget yשָׁכַחעוּלto nurseto nurseעוּלבָּנָהto buildto buildבָּנָהאֵלthesetheseאֵלאִישׁmanmanאִישׁאֱנוֹשׁhumanhumanאֱנוֹשׁנֵ֫צַחperpetuityperpetuityנֵ֫צַחטַףchildchildטַףנָכְרִיforeignforeignנָכְרִיהָמָהto roarto roarהָמָהעַמּוֹןAmmonAmmonעַמּוֹןרְאוּבֵןReubenReubenרְאוּבֵןפְּרִיfruitfruitפְּרִימֵעֶהbellybellyמֵעֶהתְּמוֹלyesterdayyesterdayתְּמוֹלשִׁלְשֹׁםthree daysthree days agoשִׁלְשֹׁםתּוֹלֵדוֹתgenerationgenerationתּוֹלֵדוֹתאַלּוּףtametameאַלּוּףצָוָהto commandto commandצָוָה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

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.

¿ will she forget a woman sucking child her from having compassion on [the] child of womb her also these they will forget and I not I will forget you
הֲתִשְׁכַּ֤חha.tish.Kach ¿ will she forget H7911 Particle · verb qal imperfect third person feminine singular
102× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To forget something means to mislay it or be oblivious to it. This Hebrew word is used in the Bible to describe when people forget things, like God's commands. The KJV translates it as 'to forget' or 'at all'.
Tyndale gloss
to forget
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H7911 שָׁכַח forget

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Part | V-Qal-Imperf-3fs — Particle · verb qal imperfect third person feminine singular
HTi/Vqi3fs
¿ will she forget a woman sucking child her from having compassion on [the] child of womb her also these they will forget and I not I will forget you
אִשָּׁה֙'i.Shah a woman H802 Noun common · feminine singular absolute
781× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for woman, used to describe a female person, wife, or animal, appears in many biblical passages, including Genesis and Exodus, and is often translated as woman, wife, or female.
Amplified meaning
a mother, female parent
Tyndale gloss
woman
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
N-fs — Noun common · feminine singular absolute
HNcfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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"…

Easton's Bible Dictionary

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…

American Tract Society Bible Dictionary

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…

Torrey's New Topical Textbook

- Origin and cause of the name

Ge 2:23

- ORIGINALLY MADE

. By God in his own image

Ge 1:27

. From one of Adam's ribs

Ge 2:21,22

. For man

1Co 11:9

. To be an helpmeet for man

Ge 2:18,20

. Subordinate to man

1Co 11:3

. To be the glory of man

1Co 11:7

- Deceived by Satan

Ge 3:1-6; 2Co 11:3; 1Ti 2:14

- Led man to disobey God

¿ will she forget a woman sucking child her from having compassion on [the] child of womb her also these they will forget and I not I will forget you
עוּלָ֔הּ'u.Lah sucking child her H5764 Noun common masculine singular construct · suffix
2× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a baby or infant, specifically a suckling child who relies on its mother's milk. It emphasizes the child's dependence and vulnerability.
Amplified meaning
suckling infant, baby
Tyndale gloss
infant
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

עוּל n.m. sucking child, suckling

base

Brown-Driver-Briggs glosses

H5764 עוּל sucking child, suckling

Strong's Hebrew Dictionary

5764 `uwl ool

from 5763; a babe:--sucking child, infant.

see HEBREW for 05763

Translators Brief Hebrew Lexicon

עוּל (ul) — infant.

suckling, sucking child

Morphologythe parsing behind the code
Berean parsing
N-ms | Suff — Noun common masculine singular construct · suffix
HNcmsc/Sp3fs
¿ will she forget a woman sucking child her from having compassion on [the] child of womb her also these they will forget and I not I will forget you
מֵרַחֵ֖םme.ra.Chem from having compassion on H7355 Preposition · verb piel infinitive construct common
47× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to have compassion or show love, often used to describe God's mercy towards humanity, as seen in the Bible. It involves deep feelings of sympathy and kindness. In the KJV, it is translated as having mercy or pity.
Amplified meaning
pity, mercy, to have compassion
Tyndale gloss
to have compassion
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[רָחַם] vb. denom. love. Pi. have compassion

Qal I love thee

Pi. have compassion, compassionate

Pu. be shewn compassion, compassionated

base

Brown-Driver-Briggs glosses

H7355 רָחַם vb. denom. love. Pi. have compassion

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct common
HR/Vpcc
Bible dictionarieson the English sense
Easton's Bible Dictionary

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…

Smith's Bible Dictionary

(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…

American Tract Society Bible Dictionary

See HELIOPOLIS.

Hitchcock's Bible Names Dictionary

pain; force; iniquity

¿ will she forget a woman sucking child her from having compassion on [the] child of womb her also these they will forget and I not I will forget you
בֶּן־ben- [the] child of H1121 Noun common · masculine singular construct
4,943× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word means a son or descendant, and can also refer to a grandson, nation, or quality. It appears in 1 Chronicles 24, describing a Levite named Beno. The word is used to show family relationships and inheritance.
Amplified meaning
child, descendant
Tyndale gloss
son: child
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

¿ will she forget a woman sucking child her from having compassion on [the] child of womb her also these they will forget and I not I will forget you
בִּטְנָ֑הּbit.Nah womb her H990 Noun common feminine singular construct · suffix
72× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word refers to the belly or womb, and is used to describe the seat of hunger, emotions, and even the depths of the afterlife. It is used in the Bible to describe the body and its functions. The KJV translates it as belly, body, or womb.
Amplified meaning
belly, the seat of emotions
Tyndale gloss
belly: abdomen
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

בֶּ֫טֶן n.f. belly, body, womb

base

Brown-Driver-Briggs glosses

H990 בֶּ֫טֶן belly, body, womb

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
N-fs | Suff — Noun common feminine singular construct · suffix
HNcfsc/Sp3fs
¿ will she forget a woman sucking child her from having compassion on [the] child of womb her also these they will forget and I not I will forget you
גַּם־gam- also H1571 Adverb
769× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Also means 'even' or 'too', used for emphasis or to connect ideas, like 'both...and' or 'neither...nor'. It can introduce a climax or show contrast.
Tyndale gloss
also
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

גַּם 768 adv. denoting addition, also, moreover, yea

base

Brown-Driver-Briggs glosses

H1571 גַּם denoting addition, also, moreover, yea

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
DirObjM — Adverb
HD
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.'

¿ will she forget a woman sucking child her from having compassion on [the] child of womb her also these they will forget and I not I will forget you
אֵ֣לֶּה'E.leh these H428 Particle
746× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is used to point out specific people or things, like saying 'these' or 'those'. It appears in the book of Genesis, where God says 'let there be light' and separates the light from the darkness.
Tyndale gloss
these
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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.

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

אֵ֫לֶּה (el.leh) — these.

1) these

1a) used before antecedent

1b) used following antecedent

Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)

Morphologythe parsing behind the code
Berean parsing
Pron — Particle
HTm
¿ will she forget a woman sucking child her from having compassion on [the] child of womb her also these they will forget and I not I will forget you
תִשְׁכַּ֔חְנָהtish.Kach.nah they will forget H7911 Verb · Qal · imperfect third person feminine plural
102× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To forget something means to mislay it or be oblivious to it. This Hebrew word is used in the Bible to describe when people forget things, like God's commands. The KJV translates it as 'to forget' or 'at all'.
Amplified meaning
be oblivious, mislay
Tyndale gloss
to forget
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H7911 שָׁכַח forget

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3fp — Verb · Qal · imperfect third person feminine plural
HVqi3fp
¿ will she forget a woman sucking child her from having compassion on [the] child of womb her also these they will forget and I not I will forget you
וְאָנֹכִ֖יve.'a.no.Khi and I H595 Conjunction · pronoun
359× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This simple Hebrew word just means 'I', referring to the speaker, like in Genesis 27 where Esau says 'I' when talking to his father Isaac.
Amplified meaning
the Lord
Tyndale gloss
I
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I

base

Brown-Driver-Briggs glosses

H595 אָֽנֹכִ֫י, אָנֹ֑כִי I

Strong's Hebrew Dictionary

595 'anokiy aw-no-kee'

sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X

which.

Translators Brief Hebrew Lexicon

אָֽנֹכִ֫י (a.no.khi) — I.

I (first pers. sing.)

Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)

Morphologythe parsing behind the code
Berean parsing
Conj | Pron — Conjunction · pronoun
HC/Pp1bs
¿ will she forget a woman sucking child her from having compassion on [the] child of womb her also these they will forget and I not I will forget you
לֹ֥אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
¿ will she forget a woman sucking child her from having compassion on [the] child of womb her also these they will forget and I not I will forget you
אֶשְׁכָּחֵֽךְ׃'esh.ka.Chekh I will forget you H7911 Verb qal imperfect first person common singular · suffix
102× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To forget something means to mislay it or be oblivious to it. This Hebrew word is used in the Bible to describe when people forget things, like God's commands. The KJV translates it as 'to forget' or 'at all'.
Amplified meaning
be mindful of, remember
Tyndale gloss
to forget
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H7911 שָׁכַח forget

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-1cs | Suff — Verb qal imperfect first person common singular · suffix
HVqi1cs/Sp2fs
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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