Psalms 137:5 — Word Study
WLCאִֽם־ אֶשְׁכָּחֵ֥ךְ יְֽרוּשָׁלִָ֗ם תִּשְׁכַּ֥ח יְמִינִֽי׃
BSAIfʼim [whether or not] I forget youshâkach▸ [mislay, be oblivious to] O JerusalemYᵉrûwshâlaim [the city of peace] may my right handyâmîyn [the instrument of skill] cease to functionshâkach▸ [forget her cunning, lose its skill]
| Greek | English | Parsing |
|---|---|---|
| אִֽם־ | if | Particle |
| אֶשְׁכָּחֵ֥ךְ | I will forget you | Verb qal imperfect first person common singular, suffix |
| יְֽרוּשָׁלִָ֗ם | O Jerusalem | Noun proper |
| תִּשְׁכַּ֥ח | may it forget | Verb, Qal, imperfect third person feminine singular |
| יְמִינִֽי׃ | right [hand] my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If I forget you, O Jerusalem, may my right hand cease to function. |
| KJV | If I forget thee, O Jerusalem, let my right hand forget her cunning. |
| ASV | If I forget thee, O Jerusalem, Let my right hand forget her skill. |
| YLT | If I forget thee, O Jerusalem, my right hand forgetteth! |
| WEB | If I forget you, Jerusalem, let my right hand forget its skill. |
| BBE | If I keep not your memory, O Jerusalem, let not my right hand keep the memory of its art. |
Where they part company is not present here, as all translations agree on the meaning of forgetting Jerusalem.
The structure features a conditional clause leading to a consequence, emphasizing the weight of memory.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Psalms 137:5
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 — A Lament for Jerusalemgenerated
Psalm 137:5 expresses the psalmist's anguish over the destruction of Jerusalem and the longing for the city. The verses surrounding this one illustrate the deep emotional connection the people have with their homeland, emphasizing their sorrow and desire to remember Jerusalem despite their exile. This lament highlights the importance of Jerusalem as a symbol of peace and identity for the Israelites.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 84:1–2 | How lovely is Your dwelling place, O LORD of Hosts! |
| 2 | Psalm 102:13–14 | You will rise up and have compassion on Zion, for it is time to show her favor— the appointed time has come. |
| 3 | Psalm 122:5–9 | For there the thrones of judgment stand, the thrones of the house of David. |
| 4 | Nehemiah 1:2–4 | Hanani, one of my brothers, arrived with men from Judah. So I questioned them about the remnant of the Jews who had survived the exile, and also about Jerusalem. |
| 5 | Nehemiah 2:2–3 | so the king said to me, “Why is your face sad, though you are not ill? This could only be sadness of the heart.” I was overwhelmed with fear |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אֶשְׁכָּחֵ֥ךְ, 'esh.ka.Chekhgenerated
The verb שָׁכַח (shakach) in the form אֶשְׁכָּחֵ֥ךְ is a first-person singular imperfect, indicating an action that is ongoing or incomplete. It means 'to forget' but carries the weight of being oblivious or neglectful, especially in a context that implies a strong emotional bond.
The use of this verb in the conditional אִם ('im) introduces a hypothetical situation that underscores the psalmist's commitment to memory. Forgetting Jerusalem is not just a loss of memory; it signifies a deeper disconnection from identity and heritage.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse is structured around a conditional clause introduced by אִם ('im), leading to a consequence regarding the right hand. The main verb אֶשְׁכָּחֵ֥ךְ (I will forget) governs the action, while the phrase יְמִינִי (my right hand) acts as the subject of the consequence.
The syntax emphasizes the relationship between memory and ability, suggesting that forgetting Jerusalem directly impacts the psalmist's capacity to perform.
Septuagint Backgroundgenerated
The Septuagint translates אֶשְׁכָּחֵ֥ךְ as ἐπιλησθείη, which carries a similar meaning of 'to forget.' This choice aligns closely with the Hebrew, maintaining the focus on the act of forgetting as a significant loss.
The translation reflects the same emotional weight, indicating that the forgetfulness of Jerusalem is a profound loss for the psalmist.
In plain words — the whole versegenerated
Psalm 137:5 expresses a heartfelt wish that if the psalmist forgets Jerusalem, he would lose his ability to perform skilled tasks. This reflects the deep connection between memory of the city and personal identity.
Frequently Asked Questionsgenerated
Forgetting Jerusalem signifies a loss of identity and connection to one's heritage; it is a profound emotional statement.
The right hand symbolizes skill and ability, so its loss indicates a complete inability to act or perform.
This verse encapsulates the sorrow and longing for Jerusalem, which is central to the psalm's lament over exile.
The verse reminds us of the importance of remembering our roots and the places that shape our identity.
Reflection Questionsgenerated
- What does Jerusalem represent for me in my life, and how can I ensure I do not forget its significance?
- In what ways do I express my connection to my heritage and identity?
- How can I cultivate skills and abilities that honor my past and my roots?
- What are some practices I can adopt to keep memories of important places or people alive in my life?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, warning the people of God about their attachment to the world, reminding them of their true home.
But take heed how you dwell among them, O people of God, O body of Christ, O high-born band of wanderers (for your home is not here, but elsewhere), lest when you love them, strivest for their friendship, and fearest to displease such men,Early Church Fathers on Psalms 137 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 137:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf I forget thee, O Jerusalem,.... This was said by one or everyone of the Levites; or singers, as Aben Ezra and Kimchi; or by the congregation of Israel, as Jarchi; by one of them, in the name of
Read John Gill on Psalms 137 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf I forget thee, O Jerusalem, let my right hand forget her cunning. If I forget thee, O Jerusalem, let my right hand forget (her cunning) - let my right hand no longer perform its function of playing the harp (cf.
Read Robert Jamieson on Psalms 137 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf I forget thee; if I do not retain a deep and sorrowful sense of thy ruin and misery, or if I indulge myself in mirth and jollity, as if I had forgotten thee. Right hand; the chief instrument of playing upon musical instruments and of other actions. Forget her cunning, i.e. lose its skill of playing. In the Hebrew it is only forget, without expressing what, to intimate the extent and generality of this wish; Let it forget or be disenabled not only for playing, but for every action in which it was formerly used.
Read Matthew Poole on Psalms 137 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 137:5 If I forget thee, O Jerusalem, let my right hand forget [her cunning].Ver. 5. If I forget thee, O Jerusalem] As I might seem to do, should I herein gratify these idolaters; or otherwise obey them, rather than God. The Jews at this day, when they build a house, they are, say the Rabbis, to leave one part of it unfinished and lying rude, in remembrance that Jerusalem and the temple are at present desolate. At least, they use to leave about a yard square of the house unplastered, on which they write, in great letters, this of the psalmist, "If I forget Jerusalem," &c., or else these words, Zecher leehorban, that is, The memory of the desolation (Leo Modena of the Rites of the…
Read John Trapp on Psalms 137 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Her cunning—i.e., the skill of playing on the harp. If at such a moment the poet can so far forget the miserable bondage of Jerusalem as to strike the strings in joy, may his hand for ever lose the skill to touch them.
Read Charles John Ellicott on Psalms 137 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. If I forget thee, O Jerusalem] Such conduct would be, in effect, a renunciation of our land a tacit acknowledgment that we were reconciled to our bondage; a concession that we were pleased with our captivity, and could profane holy ordinances by using them as means of sport or pastime to the heathen. No: Jerusalem! we remember thee and thy Divine ordinances: and especially thy King and our God, whose indignation we must bear, because we have sinned against him. Let my right hand forget] Let me forget the use of my right hand. Let me forget that which is dearest and most profitable to me; and let me lose my skill in the management of my harp, if I ever prostitute it to please the…
Read AdamClarke on Psalms 137 →CambridgeThe Cambridge Bible for Schools and Colleges5. If I forget thee, O Jerusalem] To have consented would have seemed an act of unfaithfulness to Zion. Some of the exiles did forget the “holy mountain” (Isaiah 65:11). For the imprecation as a solemn asseveration cp. Job 31:21-22. forget her cunning] So the aposiopesis is admirably completed in the Great Bible of 1540. Less forcibly the LXX and Jer. read the verb as a passive, ‘Let my right hand be forgotten,’ which is the rendering of Coverdale (1535), retained in the first edition of the Great Bible.
Read Cambridge on Psalms 137 →Albert Barnes1798–1870Barnes' Notes on the BibleIf I forget thee, O Jerusalem - The meaning here is, that to sing in such circumstances would seem to imply that they had forgotten Jerusalem; that they were unmindful of its sorrows, and cared not that it was desolate.
Read Albert Barnes on Psalms 137 →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
If I forget you, O Jerusalem, may my right hand cease to function.
If I forget you, Jerusalem, let my right hand forget its skill.
If I forget you, O Jerusalem, may my right hand cease to function.
If I forget you, O Jerusalem, may my right hand be crippled!
Tyndale line
If I forget thee, O Jerusalem, let my right hand forget her cunning.
If I forget thee, O Jerusalem, Let my right hand forget her skill.
If I forget thee, O Jerusalem, let my right hand forget her cunning.
If I forget thee, O Jerusalem, let my right hand forget her skill .
If I forget thee, O Ierusalem, let my right hand forget to play.
Strictly literal
If I forget thee, Jerusalem, let my right hand forget [its skill];
If I forget thee, O Jerusalem, my right hand forgetteth!
If I forget you, O Jerusalem, my right hand forgets!
If I forget thee, O Jerusalem, may my right hand forget—.
If I ignore the memory of you, Jerusalem, let my right hand forget her skill.
From the Latin
And let them sing in the ways of the Lord: for great is the glory of the Lord.
Simplified
If I forget Jerusalem, may my right hand forget how to play;
If I keep not your memory, O Jerusalem, let not my right hand keep the memory of its art.
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 and the Septuagint agree on the wording of אִֽם־ אֶשְׁכָּחֵ֥ךְ יְֽרוּשָׁלִָ֗ם תִּשְׁכַּ֥ח יְמִינִֽי. This consistency across witnesses reinforces the significance of the themes of memory and loss in the text.
אִֽם־ אֶשְׁכָּחֵ֥ךְ יְֽרוּשָׁלִָ֗ם תִּשְׁכַּ֥ח יְמִינִֽי׃
5 of the 5 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.
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 137:5
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
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
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
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-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
The Hebrew word יָמִין (*yamiyn*) means 'right hand' or 'right side,' and it can also refer to the direction south, as the right hand points south when facing east. It is derived from the root word for 'to be strong' and covers various contexts, including body parts and directional references.
יָמִין 137 n.f. right hand
right hand
of situation on, or direction toward the right
of other parts of the body
= south, because when facing east the right hand is toward the south
base
H3225 יָמִין right hand . right hand
. of situation on, or direction toward the right
. of other parts of the body
. = south, because when facing east the right hand is toward the south
3225 yamiyn yaw-meen'
from 3231; the right hand or side (leg, eye) of a person or
other object (as the stronger and more dexterous); locally,
the south:--+ left-handed, right (hand, side), south.
see HEBREW for 03231
יָמִין (ya.min) — right.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
Also means: ya.min (יָמִין ": south" H3225H)
יָמִין (ya.min) — right: south.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
יָמִין (ya.min) — [Ben]jamin.
A man of the tribe of Benjamin living at the time of the Patriarchs, first mentioned at Gen.35.18;
son of: Israel (H3478) and Rachel (H7354);
brother of: Joseph (H3130);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs