Psalms 119:153 — Word Study
WLCרְאֵֽה־ עָנְיִ֥י וְחַלְּצֵ֑נִי כִּי־ תֽ֝וֹרָתְךָ֗ לֹ֣א שָׁכָֽחְתִּי׃
BSALookrâʼâh [consider, gaze upon] upon my afflictionʻŏnîy [trouble, misery] and rescue mechâlats [deliver, save] forkîy [because, since] I have notlôʼ [in no way] forgottenshâkach■ [been oblivious to, mislaid] Your lawtôwrâh [instruction, divine guidance, Torah]
| Greek | English | Parsing |
|---|---|---|
| רְאֵֽה־ | see | Verb, Qal, imperative second person masculine singular |
| עָנְיִ֥י | affliction my | Noun common masculine singular construct, suffix |
| וְחַלְּצֵ֑נִי | and rescue me | Conjunction, verb piel imperative second person masculine singular, suffix |
| כִּי־ | for | Particle |
| תֽ֝וֹרָתְךָ֗ | law your | Noun common feminine singular construct, suffix |
| לֹ֣א | not | Particle |
| שָׁכָֽחְתִּי׃ | I have forgotten | Verb, Qal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Look upon my affliction and rescue me, for I have not forgotten Your law. |
| KJV | Consider mine affliction, and deliver me: for I do not forget thy law. |
| ASV | Consider mine affliction, and deliver me; For I do not forget thy law. |
| YLT | [Resh.] See my affliction, and deliver Thou me, For Thy law I have not forgotten. |
| WEB | Consider my affliction, and deliver me, for I don’t forget your law. |
| BBE | O see my trouble, and be my saviour; for I keep your law in my mind, |
The translations agree on the essential meaning of the verse, particularly in the psalmist's plea for God's attention and help.
The sentence is structured around a main plea with a subordinate clause explaining the reason for the request.






7 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
verbרָאָה
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 — Psalms 119:153
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 — Seeking God's Rescuegenerated
Psalm 119:153 is a heartfelt plea from the psalmist, who is in a state of affliction and seeks God's intervention. He acknowledges his troubles and calls upon God to rescue him, emphasizing his faithfulness to God's law. This verse is part of a larger meditation on the importance of God's commandments and the psalmist's commitment to them, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:159 | Consider how I love Your precepts, O LORD; give me life according to Your loving devotion. |
| 2 | Psalm 9:13 | Be merciful to me, O LORD; see how my enemies afflict me! Lift me up from the gates of death, |
| 3 | Psalm 13:3–4 | Consider me and respond, O LORD my God. Give light to my eyes, lest I sleep in death, |
| 4 | Psalm 25:19 | Consider my enemies, for they are many, and they hate me with vicious hatred. |
| 5 | Exodus 3:7–8 | The LORD said, “I have indeed seen the affliction of My people in Egypt. I have heard them crying out because of their oppressors, and I am aware of their sufferings. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — חָלַץ, chalatsgenerated
The verb חָלַץ (chalats) means to rescue or deliver, and is derived from a root that conveys the idea of drawing out or equipping for battle. In this context, it expresses a plea for divine intervention to be saved from distress.
This verb is in the piel stem, which often indicates an intensive or causative action, suggesting that the psalmist is not merely asking for rescue but is seeking a powerful deliverance from his affliction.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses rescue for חָלַץ.
Sentence Structuregenerated
The main verb רְאֵֽה, re'eh (see), governs the entire verse, with a series of phrases elaborating on the psalmist's condition and request. The structure emphasizes the connection between the psalmist's affliction and his appeal for rescue.
The syntax reveals a sequence where the psalmist first calls on God to see his affliction, then requests rescue, and finally provides the reason for his plea: his fidelity to God's law.
Septuagint Backgroundgenerated
The Septuagint translates רְאֵֽה as ἰδὲ (ide), which carries the same imperative sense of seeing or considering. This choice aligns closely with the Hebrew meaning, emphasizing the act of looking upon the psalmist's suffering.
The translation of חָלַץ as με (me) maintains the personal nature of the plea for rescue, showing a direct appeal to God for help.
In plain words — the whole versegenerated
Psalm 119:153 expresses the psalmist's deep distress and his appeal to God for help. He asks God to see his suffering and to rescue him, assuring God that he has not forgotten His law. This verse highlights the importance of God's commandments in the life of the believer.
Frequently Asked Questionsgenerated
The psalmist refers to his personal suffering and hardships, which he feels deeply and seeks God's help to overcome.
He emphasizes his faithfulness to God's commandments as a basis for his plea for rescue, indicating that he has not strayed from following God's guidance.
The psalmist seeks deliverance from his troubles, which may include physical, emotional, or spiritual distress.
This verse reflects the broader theme of Psalm 119, which focuses on the love for God's law and the desire for divine assistance in living according to it.
Reflection Questionsgenerated
- In what areas of my life do I feel afflicted, and how can I seek God's help in those situations?
- How can I ensure that I do not forget God's law in my daily life?
- What does it mean to me to ask God to see my struggles?
- How can I encourage others who may be feeling afflicted to turn to God for rescue?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine, referenced this verse to discuss the humility and suffering of Christ's body, indicating a collective experience of affliction.
Let no man, set in Christ's body, imagine these words to be alien from himself, since in truth it is the whole body of Christ placed in this humble state that speaks: "O consider my humiliation,Early Church Fathers on Psalms 119 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 119:153 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bibler, RESH.--The Twentieth Part. Ver. 153. RESH. Consider mine affliction, and deliver me,.... Or, "look upon mine affliction" (e); as in Psalms 25:18.
Read John Gill on Psalms 119 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryConsider mine affliction, and deliver me: for I do not forget thy law. Consider mine affliction, and deliver me; for I do not forget thy law - (Lamentations 5:1.)
Read Robert Jamieson on Psalms 119 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:153 RESH. Consider mine affliction, and deliver me: for I do not forget thy law.Ver. 153. Consider mine affliction, and deliver me] Vide commiserationes oculis, look upon it, and let thine eye affect thy heart; say as once, "I have seen, I have seen the affliction of thy people."
Read John Trapp on Psalms 119 →
AdamClarkeAdam Clarke's Commentary on the BibleLETTER ר RESH. - Twentieth Division Verse 153. Consider mine affliction] See mine affliction or humiliation: but the eye of the Lord affects his heart; and therefore he never sees the distresses of his followers without considering their situation, and affording them help.
Read AdamClarke on Psalms 119 →
CambridgeThe Cambridge Bible for Schools and Colleges153–160. Rçsh. More urgent prayers for deliverance from his persecutors. Note the thrice-repeated ‘quicken me.’
Read Cambridge on Psalms 119 →
Albert Barnes1798–1870Barnes' Notes on the BibleConsider mine affliction ... - This commences a new division of the psalm, indicated by the Hebrew letter Resh (ר r), corresponding to our “r.” The prayer here is, that God would look upon his trial;
Read Albert Barnes on Psalms 119 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bibleø, Resh.153-160. Plead my cause—The prayer is here as if the honour of God were involved in the deliverance of those who put their trust in him. The pleading is, for that very reason, the more earnest.
Read Daniel Denison Whedon on Psalms 119 →The verse in English, compared — 16 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
Look upon my affliction and rescue me, for I have not forgotten Your law.
Consider my affliction, and deliver me, for I don’t forget your law.
Look upon my affliction and rescue me, for I have not forgotten Your law.
See my pain and rescue me! For I do not forget your law.
Tyndale line
Consider mine affliction, and deliver me: for I do not forget thy law.
Consider mine affliction, and deliver me; For I do not forget thy law.
Consider mine affliction, and deliver me; for I do not forget thy law.
RESH. Consider my affliction, and deliver me: for I do not forget thy law.
RESH. Beholde mine affliction, and deliuer mee: for I haue not forgotten thy Lawe.
Strictly literal
RESH. See mine affliction, and deliver me; for I have not forgotten thy law.
[Resh.] See my affliction, and deliver Thou me, For Thy law I have not forgotten.
[RESH] See my affliction, and deliver me, || For I have not forgotten Your law.
RESH. Look on my affliction, and release me; for thy law have I not forgotten.
Look on my affliction and help me, for I do not forget your law.
Simplified
Please look at my suffering and save me! I have not forgotten your teachings.
O see my trouble, and be my saviour; for I keep your law in my mind,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The other witnesses, including the Septuagint and the Dead Sea Scrolls, largely agree with the Masoretic Text, with minor variations in wording but consistent themes of affliction and the plea for rescue.
רְאֵֽה־ עָנְיִ֥י וְחַלְּצֵ֑נִי כִּי־ תֽ֝וֹרָתְךָ֗ לֹ֣א שָׁכָֽחְתִּי׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ראה עוני׳י וחלצ׳ני תורת׳כה לוא שכחתי
6 words of the verse are on this fragment. The rest of the verse is not on it.
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 Psalms 119:153
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.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
עֳנִי (oniy) refers to affliction, poverty, and misery. It is derived from the root word עָנָה (H6031), which relates to depression or trouble. The entries consistently emphasize its meanings related to suffering and hardship.
עֳנִי n.m. affliction, poverty
base
H6040 עֳנִי affliction, poverty
6040 `oniy on-ee'
from 6031; depression, i.e. misery: --afflicted(-ion),
trouble.
see HEBREW for 06031
עֳנִי (o.ni) — affliction.
1) affliction, poverty, misery
1a) affliction
1b) poverty
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
חָלַץ (chalats) is a Hebrew verb that encompasses a range of meanings related to drawing out or withdrawing, as well as rescuing or delivering. It can also imply equipping for war or strengthening. The entries indicate that it can be used in various forms, including to arm oneself or to be delivered. There is no significant disagreement among the lexicons regarding its meanings.
חָלַץ vb. draw off or out, withdraw
Qal
draw, draw off
intrans. withdraw
Niph. be delivered
Pi.
pull out, tear out
rescue, deliver
base
[חָלַץ] vb. equip for war
Qal only Pt. pass.—equipped
as adj.
as subst. sg. coll.
Niph. be or go equipped
Hiph. will brace up, invigorate, thy bones
base
H2502a חָלַץ draw off or out, withdraw .. draw, draw off
. intrans. withdraw
. be delivered
. . pull out, tear out
. rescue, deliver
H2502b חָלַץ equip for war .only Pt. pass.—equipped . as adj.
. as subst. sq. coll.
. be or go equipped
. will brace up, invigorate, thy bones
2502 chalats khaw-lats'
a primitive root; to pull off; hence (intensively) to strip,
(reflex.) to depart; by implication, to deliver, equip (for
fight); present, strengthen:--arm (self), (go, ready) armed (X
man, soldier), deliver, draw out, make fat, loose, (ready)
prepared, put off, take away, withdraw self.
חָלַץ (cha.lats) — to rescue.
1) to draw off or out, withdraw
1a) (Qal)
1a1) to draw, draw off
1a2) to withdraw
1b) (Niphal)
1b1) to be delivered
1b2) to be saved
1c) (Piel)
1c1) to pull out, tear out
1c2) to rescue, deliver, set free
1c3) to take away, plunder
חָלַץ (cha.lats) — to arm.
1) to equip (for war), arm for war, rescue, be rescued
1a) (Qal) equipped (participle)
1b) (Niphal)
1b1) to be equipped
1b2) to go equipped
1b3) to be armed
1c) (Hiphil)
1c1) to make strong, brace up
1c2) to invigorate
Conj | V-Piel-Impv-2ms | Suff — Conjunction · verb piel imperative second person masculine singular · suffixHC/Vpv2ms/Sp1bs
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word 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-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
