Isaiah 49:14 — Word Study
WLCוַתֹּ֥אמֶר צִיּ֖וֹן עֲזָבַ֣נִי יְהוָ֑ה וַאדֹנָ֖י שְׁכֵחָֽנִי׃
BSABut ZionTsîyôwn [the city of God, Jerusalem] saidʼâmar▸ The LORDYᵉhôvâh [Yehovah, The covenant Name of God] has forsaken meʻâzab■ [abandoned, loosened] the LordʼĂdônây [Adonay, a title of reverence] has forgotten meshâkach■ [been oblivious to, misplaced, from His memory, out of His mind]
| Greek | English | Parsing |
|---|---|---|
| וַתֹּ֥אמֶר | and it said | Verb, Qal, sequential imperfect third person feminine singular |
| צִיּ֖וֹן | Zion | Noun proper |
| עֲזָבַ֣נִי | he has forsaken me | Verb qal perfect third person masculine singular, suffix |
| יְהוָ֑ה | Yahweh | Noun proper |
| וַאדֹנָ֖י | and [the] Lord | Conjunction, noun proper |
| שְׁכֵחָֽנִי׃ | he has forgotten me | Verb qal perfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Zion said, “The LORD has forsaken me; the Lord has forgotten me!” |
| KJV | But Zion said, The LORD hath forsaken me, and my Lord hath forgotten me. |
| ASV | But Zion said, Jehovah hath forsaken me, and the Lord hath forgotten me. |
| YLT | And Zion saith, 'Jehovah hath forsaken me, And my Lord hath forgotten me.' |
| WEB | But Zion said, “Yahweh has forsaken me, and the Lord has forgotten me.” |
| BBE | But Zion said, The Lord has given me up, I have gone from his memory. |
Where they part company is in the emotional weight of עֲזָבַ֣נִי — see How Translations Differ.
The structure highlights Zion's voice and her emotional state, with a clear division between her statement and the claims made about the Lord.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectצִיּוֹן
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 49:14
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 — Zion's Lamentgenerated
Isaiah 49:14 captures Zion's cry of despair, feeling as if the LORD has abandoned her. This lament arises in a context of divine promise, contrasting the feelings of forsakenness with God's assurance of compassion, as seen in the surrounding verses. The juxtaposition highlights the struggle between faith and feelings of neglect.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 40:27 | Why do you say, O Jacob, and why do you assert, O Israel, “My way is hidden from the LORD, and my claim is ignored by my God”? |
| 2 | Psalm 22:1 | My God, my God, why have You forsaken me? Why are You so far from saving me, so far from my words of groaning? |
| 3 | Psalm 31:22 | In my alarm I said, “I am cut off from Your sight!” But You heard my plea for mercy when I called to You for help. |
| 4 | Psalm 77:6–9 | At night I remembered my song; in my heart I mused, and my spirit pondered: |
| 5 | Psalm 89:38–46 | Now, however, You have spurned and rejected him; You are enraged by Your anointed one. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — עֲזָבַ֣נִי, 'a.za.Va.nigenerated
The verb עָזַב (azab) means to forsake or abandon. It is a perfect form, indicating a completed action — here, it expresses a deep sense of loss and desperation, as Zion feels that the LORD has left her behind.
This word carries a weight of emotional distress, often associated with feelings of isolation. In this context, it emphasizes Zion's perception of being forgotten amidst the promises of God, reflecting a common theme of lament found throughout the scriptures.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of עֲזָבַ֣נִי as 'forsaken' or 'abandoned', maintaining the emotional weight of Zion's lament.
Sentence Structuregenerated
The verse consists of two main clauses, with the first clause introduced by the conjunction וַ (and) and the second clause expressing what Zion claims about the Lord. The structure emphasizes Zion's voice and her emotional state.
The finite verb תֹּ֥אמֶר (to say) governs the sentence, indicating that Zion is the subject speaking her feelings of abandonment, which is then followed by the actions of the Lord.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew עָזַב is rendered as ἐγκατέλιπεν, which means 'to leave behind' or 'to forsake'. This choice underscores the sense of abandonment present in the original Hebrew.
The translation reflects a similar emotional tone, emphasizing Zion's feeling of being left alone, which is consistent with the lamenting nature of the text.
In plain words — the whole versegenerated
Isaiah 49:14 shows Zion expressing feelings of being forsaken and forgotten by the LORD. This lament highlights a deep emotional struggle, as Zion feels abandoned despite God's promises of compassion and care in the surrounding verses.
Frequently Asked Questionsgenerated
Zion is expressing a profound sense of abandonment and isolation, feeling as if God has forgotten her amidst her troubles.
This verse contrasts Zion's feelings of neglect with God's assurance of compassion, illustrating the tension between human emotions and divine faithfulness.
Zion's lament teaches us that it is natural to feel abandoned in difficult times, yet we are reminded of God's constant presence and compassion.
Zion is personified to express the collective feelings of the people of Jerusalem, emphasizing their emotional state and relationship with God.
Reflection Questionsgenerated
- Have I ever felt abandoned or forgotten by God in my life?
- How can I remind myself of God's promises when I feel isolated or neglected?
- In what ways can I support others who may feel like Zion, abandoned or forgotten?
- What does this verse teach me about expressing my feelings to God?
The early church on this verse — how the Fathers read it
Early commentary on this verse reflects on Zion's lament and the implications of God's memory and compassion, as seen in the works of Jerome and Gregory the Dialogist.
And Zion said: The Lord has abandoned me, and the Lord has forgotten me. Can a woman forget her nursing child, so as not to have compassion on the son of her womb? Even if she forgets, I will not forget you.Early Church Fathers on Isaiah 49 →
We have often mentioned that Jerusalem and Zion in the holy Scriptures ought to be understood in four ways, one according to the Jews and when the Lord lamented in the Gospel, “Jerusalem, Jerusalem, who killed the prophets.” … Second,Early Church Fathers on Isaiah 49 →
And again speaking by the comparison of a wife, He says: "Even if she shall have forgotten, yet will I not forget thee." For who can be ignorant, that the memory of God is neither broken off by oblivion,Early Church Fathers on Isaiah 49 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 49:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut Zion said,.... By way of objection, as some think, to the above prophecies of glorious and comfortable times; she being now in a very disconsolate condition, and could not tell how to take it in,
Read John Gill on Isaiah 49 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut Zion said, The LORD hath forsaken me, and my Lord hath forgotten me.
Read Robert Jamieson on Isaiah 49 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is an objection against all these glorious predictions and promises hitherto mentioned. How can these things be true, when the condition of God’ s church is now so sad and desperate? as it was when the Jews were captives in Babylon, in which the prophet here supposeth them to be.
Read Matthew Poole on Isaiah 49 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 49:14 But Zion said, The LORD hath forsaken me, and my Lord hath forgotten me.Ver. 14. But Zion said.] The Church hath her vicissitudes of joy and sorrow; mercies and crosses are interwoven; God checkereth his providences white and black; he speckleth his work. The Lord hath forsaken me.] No, never: Non deserit Deus, etiamsi deserere videatur; non deserit etiamsi deserat, God may withdraw, but not utterly desert his; he may change his dispensation, not his disposition toward them. My Lord hath forgotten me.] My Lord still, though little enjoyed at present. So Psalms 22:1. Plato could say that a man might believe, and yet not believe. "I believe," saith he in the gospel, "help mine…
Read John Trapp on Isaiah 49 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) But Zion said . . .—In the midst of all that Jehovah was doing for his people they were still showing their little faith, and thinking of themselves as forsaken. They shared the misgivings which were felt even by the Servant, but they did not rise out of them as quickly as He did into the full assurance of faith.
Read Charles John Ellicott on Isaiah 49 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. The Lord (יהוה Yehovah) hath forsaken me, and my Lord (אדני Adonai) hath forgotten me.] But a multitude of MSS. and several ancient editions read יהוה Yehovah in both places.
Read AdamClarke on Isaiah 49 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Isaiah 49:14 to Isaiah 50:3. The Consolation of Zion(i) Isaiah 49:14-21. In an apostrophe to Jerusalem the prophet announces the speedy return of her population and the rebuilding of her waste places. The poetry of the passage is singularly beautiful, and charged with tender emotion. Zion, the idealised city, is the wife of Jehovah, and the mother of her inhabitants. Although she now thinks of herself as rejected and barren (Isaiah 49:14), she is assured of the unchanging love of her God (Isaiah 49:15-16) which will soon be manifested in her restoration to the joy of motherhood (17–20). The ecstasy of amazement and delight with which she recognises and welcomes her children (Isaiah…
Read Cambridge on Isaiah 49 →Albert Barnes1798–1870Barnes' Notes on the BibleBut Zion said - On the word ‘Zion,’ see the note at Isaiah 1:8. The language here is that of complaint, and expresses the deep feeling of the people of God amidst many calamities, afflictions, and trials.
Read Albert Barnes 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
But Zion said, “The LORD has forsaken me; the Lord has forgotten me!”
But Zion said, “Yahweh has forsaken me, and the Lord has forgotten me.”
But Zion said, “The LORD has forsaken me; the Lord has forgotten me!”
“Zion said, ‘The Lord has abandoned me, the sovereign master has forgotten me.’
Tyndale line
But Zion said, The LORD hath forsaken me, and my Lord hath forgotten me.
But Zion said, Jehovah hath forsaken me, and the Lord hath forgotten me.
But Zion said, Jehovah hath forsaken me, and the Lord hath forgotten me.
But Zion said, The LORD hath forsaken me, and my LORD hath forgotten me.
But Zion saide, The Lord hath forsaken me, and my Lord hath forgotten me.
Strictly literal
But Zion said, Jehovah hath forsaken me, and the Lord hath forgotten me.
And Zion saith, 'Jehovah hath forsaken me, And my Lord hath forgotten me.'
And Zion says, “YHWH has forsaken me, || And my Lord has forgotten me.”
Yet Zion said, the Eternal hath forsaken me, and the Lord hath forgotten me.
But Zion said, “Yahweh has forsaken me, and the Lord has forgotten me.”
From the Latin
And Sion said: The Lord hath forsaken me, and the Lord hath forgotten me.
Simplified
But Zion said, “The Lord has given up on me; the Lord has forgotten about me.”
But Zion said, The Lord has given me up, I have gone from his memory.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns with the Septuagint and the Dead Sea Scrolls, showing consistency in the reading of the verse. The scrolls contain variations in the restoration of some words, but the core message of abandonment remains intact across these witnesses.
וַתֹּ֥אמֶר צִיּ֖וֹן עֲזָבַ֣נִי יְהוָ֑ה וַאדֹנָ֖י שְׁכֵחָֽנִי׃
6 of the 6 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.
ותואמר ציון עזב׳ני יהוה ואדוני ואלוה׳י שכח׳ני
7 words on the leather.
[ותאמר] [ציון] [עזב׳ני] [יהוה] [ואדני] [שכח׳ני]
nothing on the leather here — 6 supplied entire by an editor.
[ותאמר] [ציון] עזב׳ני יהוה ואדני שכח׳ני
2 words on the leather — 2 partly restored, 2 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 49:14
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
Conj | N-mp | Suff — Conjunction · noun properHC/Npt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
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-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp1bs