What Does 1 Kings 3:21 Mean in the King James?
And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The verse makes motherhood a kind of recognition: nursing closeness cannot counterfeit the bond of the child she bore.
THE MEANING
The child she nursed is dead, and the child before her is not the son she bore. Her careful seeing names the mismatch that possession alone cannot settle. The grief and the violation remain together, unsoftened.
WHAT THIS UNDOES
The assumption that nearness or possession proves belonging: the child present with her is not the child she bore.
THE ROOT
לְהֵינִיק
leheniq
GROWS FROM
ינק
y-n-q
To suck or draw nourishment from the breast; by extension, to nurse.
“give my child suck” in this verse is leheniq. The Hebrew names direct bodily nourishment, not feeding at a distance. Its word-family includes both the suckling and the nursing woman, binding child, act, and caretaker together; that intimacy sharpens the horror of her recognition.
ALSO GROWS
yoneq: A suckling child.
יוֹנֵק
The child is named through the act of drawing nourishment, linking the one who nurses to the one being nursed.
meneket: A nursing woman or wet nurse.
מֵינֶקֶת
The same root names the caretaker as well as the child and the act, making nursing a relationship rather than a detached task.
וָאֶתְבּוֹנֵן
va'etbonen
GROWS FROM
בין
b-y-n
To discern, understand, or distinguish.
“considered” in this verse is va'etbonen. The word carries the sense of discerning, not merely noticing. In a verse built around “not my son,” her attention sees the difference between the child before her and the child she bore.
ALSO GROWS
bein: Between.
בֵּין
The shared root joins discernment with recognizing a difference between two things.
binah: Understanding or discernment.
בִּינָה
The close looking in the verse is a form of understanding: it identifies the mismatch.
יָלָדְתִּי
yaladti
GROWS FROM
ילד
y-l-d
To give birth or beget.
“which I did bear” in this verse is yaladti. The verb names birth as an embodied beginning, not a claim based only on possession. Hebrew also forms words for children from this root, keeping the act of birth and its offspring within one word-family.
ALSO GROWS
yeled: A child or boy.
יֶלֶד
The root links giving birth with the child who comes from that act.
yaldah: A girl or young woman.
יַלְדָּה
This related form keeps the root’s connection to birth and childhood visible across gender.
THE PATTERN
A bond is revealed through attentive knowing, not established by possession or assertion alone.
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.But Mary kept all these things, and pondered them in her heart.I am the good shepherd, and know my sheep, and am known of mine.THE THREAD
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.“Sucking child” in Isaiah uses יוֹנֵק (yoneq), from the same ינק root as “give my child suck” here. Isaiah draws on that bodily bond as an image of compassion, then says that even if a mother forgets, God does not.
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