Proverbs 2:17 — Word Study
WLCהַ֭עֹזֶבֶת אַלּ֣וּף נְעוּרֶ֑יהָ וְאֶת־ בְּרִ֖ית אֱלֹהֶ֣יהָ שָׁכֵֽחָה׃
BSAwho abandonsʻâzab [forsakes, loosens the bond with] the partnerʼallûwph [guide, friend, husband] of her youthnâʻûwr [early years, young age] and forgetsshâkach■ [is oblivious to, mislays] the covenantbᵉrîyth [promise, agreement, treaty] of her Godʼĕlôhîym [Elohim, the supreme One]
| Greek | English | Parsing |
|---|---|---|
| הַ֭עֹזֶבֶת | who leaves | Particle, verb qal participle (active) feminine singular |
| אַלּ֣וּף | [the] close friend of | Adj |
| נְעוּרֶ֑יהָ | youth her | Noun common masculine plural construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| בְּרִ֖ית | [the] covenant of | Noun common, feminine singular construct |
| אֱלֹהֶ֣יהָ | God her | Noun common masculine plural construct, suffix |
| שָׁכֵֽחָה׃ | she forgets | Verb, Qal, perfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | who abandons the partner of her youth and forgets the covenant of her God. |
| KJV | Which forsaketh the guide of her youth, and forgetteth the covenant of her God. |
| ASV | That forsaketh the friend of her youth, And forgetteth the covenant of her God: |
| YLT | Who is forsaking the guide of her youth, And the covenant of her God hath forgotten. |
| WEB | who forsakes the friend of her youth, and forgets the covenant of her God; |
| BBE | Who is false to the husband of her early years, and does not keep the agreement of her God in mind: |
Where they part company is אַלּ֣וּף — see How Translations Differ.
The structure consists of a main clause followed by a conjunction and an object clause, indicating a relationship between the actions of abandonment and forgetting.
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 — Proverbs 2:17
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 — Warnings Against Adulterygenerated
Proverbs 2:17 is part of a larger discourse that warns against the allure of seduction and the consequences of forsaking one's commitments. The preceding verses emphasize the importance of wisdom and discernment in avoiding such pitfalls, while the following verses illustrate the dire outcomes of such actions, highlighting the contrast between the paths of life and death.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 5:18 | May your fountain be blessed, and may you rejoice in the wife of your youth: |
| 2 | Jeremiah 3:4 | Have you not just called to Me, ‘My Father, You are my friend from youth. |
| 3 | Ezekiel 16:8–59 | Then I passed by and saw you, and you were indeed old enough for love. So I spread My cloak over you and covered your nakedness. I pledged Myself to you, entered into a covenant with you, and you became Mine, declares the Lord GOD. |
| 4 | Malachi 2:14–16 | Yet you ask, “Why?” It is because the LORD has been a witness between you and the wife of your youth, against whom you have broken faith, though she is your companion and your wife by covenant. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — עָזַב, Ha.'o.ze.vetgenerated
The verb עָזַב (azav) means to leave or forsake, implying a relinquishment of bonds or relationships. It is parsed as a qal participle, feminine singular, indicating an ongoing action or state of abandonment. This word carries a strong emotional weight, often associated with feelings of isolation and desperation, as seen in contexts like Psalm 22:1.
In this verse, it describes the act of abandoning a close relationship, specifically the partner of one's youth. The use of this term underscores the severity of the betrayal involved, as it not only signifies a physical departure but also an emotional and spiritual disconnection.
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. The BSB has abandons, which aligns with the KJV and ASV, both of which also use 'forsakes'.
Where translations differ is in the rendering of אַלּ֣וּף. The BSB uses partner, while the KJV and others use guide, and the NETB opts for husband, highlighting the nuances in the relationship being described.
Sentence Structuregenerated
The verse consists of two main clauses linked by the conjunction וְ (ve'), indicating a connection between the actions of abandonment and forgetting. The first clause introduces the subject and the action of leaving, while the second clause presents the object of forgetting.
The structure emphasizes the dual nature of the warning: it is not only about the act of forsaking a close relationship but also about the spiritual consequences of forgetting one's covenant with God.
Septuagint Backgroundgenerated
The Septuagint translates עָזַב as ἀπολείπουσα (apoleipousa), which carries the meaning of leaving behind. This choice reflects a similar sense of abandonment but may also imply a more definitive action of forsaking.
The Greek term διδασκαλίαν (didascalian) for אַלּ֣וּף suggests a teaching or guidance role, which adds a layer of meaning regarding the nature of the relationship being abandoned.
In plain words — the whole versegenerated
Proverbs 2:17 warns against abandoning the partner of one's youth and forgetting the covenant made with God. This verse highlights the importance of maintaining close relationships and honoring commitments, as neglecting these can lead to dire consequences.
Frequently Asked Questionsgenerated
It refers to forsaking a close relationship, often implying infidelity or betrayal of trust, particularly in the context of marriage.
Forgetting the covenant signifies a loss of commitment to God and His promises, which can lead to spiritual decline and moral failure.
This verse fits within the broader theme of Proverbs that emphasizes wisdom, fidelity, and the importance of making righteous choices in relationships.
The verse suggests that such abandonment leads to spiritual death and separation from God, as indicated in the following verses about the paths of life and death.
Reflection Questionsgenerated
- In what ways can I ensure that I remain faithful to my commitments in relationships?
- How can I guard against the temptations that lead to abandonment of my values?
- What steps can I take to remember and honor my commitments to God?
- How does this verse challenge me to reflect on my own relationships and responsibilities?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting the significance of leaving one's husband and forgetting the covenant made with God.
And leaves the guide of her youth, etc. It is clear about the adulteress because she first leaves her husband and forgets the covenant of her God, evidently that which she made with her husband, with the Lord as witness,Early Church Fathers on Proverbs 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 2:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhich forsaketh the guide of her youth,.... Not God, the God of her life, and who had provided for her from her youth up; nor her parent that had taken care of her in her infancy, and had been the
Read John Gill on Proverbs 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhich forsaketh the guide of her youth, and forgetteth the covenant of her God.
Read Robert Jamieson on Proverbs 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe guide of her youth, to wit, her husband, whom she took to be her guide and governor, and that in her youth: which circumstance is added to aggravate her sin and shame, because love is commonly most sincere and fervent between a husband and wife of youth, as they are for that reason emphatically called, ,15. Forgetteth, i.e. violateth or breaketh, as that word is commonly used in a practical sense. The covenant of her God; the marriage covenant; so called, partly because God is the author and institutor of that society and mutual obligation; and partly because God is called to be the witness and judge of that solemn promise and covenant, and the avenger of the transgression of it.
Read Matthew Poole on Proverbs 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 2:17 Which forsaketh the guide of her youth, and forgetteth the covenant of her God.Ver. 17. Which forsaketh the guide of her youth.] That is, Her husband; as Helena, Herodias, Bernice, and other odious harlots. Adulterium quasi ad alterum, vel ad alterius torum. This wanton never wants one, though her husband be ever so near. And forgetteth the covenant of her God.] Marriage is a mixed covenant, partly religious and partly civil: the parties tie themselves first to God, and then to one another. The bond is made to God, who also will be ready enough to take the forfeiture. For whores and adulteresses God will judge. Becman.
Read John Trapp on Proverbs 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) The guide of her youth.—Or rather, friend with whom she has lived in intimacy: that is, the husband of her youth; in other words, her first love. Jeremiah uses the same phrase (Proverbs 3:4). (Comp. “wife of thy youth,” Proverbs 5:18; Malachi 2:14.) Forgetteth the covenant of her God—i.e., the marriage covenant, made in the presence of God. (Comp. “wife of thy covenant,” Mal. l.c.)
Read Charles John Ellicott on Proverbs 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Which forsaketh the guide of her youth] Leaves her father's house and instructions, and abandons herself to the public. The covenant of her God.] Renounces the true religion, and mixes with idolaters; for among them prostitution was enormous. Or by the covenant may be meant the matrimonial contract, which is a covenant made in the presence of God between the contracting parties, in which they bind themselves to be faithful to each other.
Read AdamClarke on Proverbs 2 →CambridgeThe Cambridge Bible for Schools and Colleges17. the guide of her youth] or, friend, R.V. or, associate, i.e. her husband to whom she was married in her youth. See Jeremiah 3:4, where the same phrase occurs in the same sense. Comp. “wife of thy youth,” Proverbs 5:18; Malachi 2:14. covenant of her God] The marriage contract, which is of Divine origin and sanction (Genesis 2:24; Matthew 19:4-6). Comp. “the wife of thy covenant,” Malachi 2:14, and note there in this Series. To the tender memories of “the kindness of youth and the love of espousals” (Jeremiah 2:2) is added the binding force of “the vow and covenant betwixt them made.”
Read Cambridge on Proverbs 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThe guide of her youth - Better, the familiar friend (compare Proverbs 16:28; Proverbs 17:9). The “friend” is, of course, the husband, or the man to whom the strange woman first belonged as a recognized concubine.
Read Albert Barnes on Proverbs 2 →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
who abandons the partner of her youth and forgets the covenant of her God.
who forsakes the friend of her youth, and forgets the covenant of her God;
who abandons the partner of her youth and forgets the covenant of her God.
who leaves the husband from her younger days, and forgets her marriage covenant made before God.
Tyndale line
Which forsaketh the guide of her youth, and forgetteth the covenant of her God.
That forsaketh the friend of her youth, And forgetteth the covenant of her God:
Which forsaketh the friend of her youth, and forgetteth the covenant of her God:
Who forsaketh the guide of her youth, and forgetteth the covenant of her God.
Which forsaketh the guide of her youth, and forgetteth the couenant of her God.
Strictly literal
who forsaketh the guide of her youth, and forgetteth the covenant of her God;
Who is forsaking the guide of her youth, And the covenant of her God hath forgotten.
Who is forsaking the guide of her youth, || And has forgotten the covenant of her God.
That forsaketh the friend of her youth, and forgetteth the covenant of her God.
She forsakes the companion of her youth and forgets the covenant of her God.
From the Latin
And forsaketh the guide of her youth,
Simplified
Such a woman has left her husband she married when she was young, forgetting the promises she made before God.
Who is false to the husband of her early years, and does not keep the agreement of her God in mind:
Word by word, the decisions they made
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 of Proverbs 2:17 reads, "הַ֭עֹזֶבֶת אַלּ֣וּף נְעוּרֶ֑יהָ וְאֶת־ בְּרִ֖ית אֱלֹהֶ֣יהָ שָׁכֵֽחָה׃" which translates to "who abandons the partner of her youth and forgets the covenant of her God." The Septuagint shows a complete agreement with the Masoretic Text, matching all seven words in a word-for-word correspondence. Therefore, there are no differences between these two witnesses for this verse. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this specific text, further confirming the consistency of the Masoretic Text and the Septuagint in this instance.
הַ֭עֹזֶבֶת אַלּ֣וּף נְעוּרֶ֑יהָ וְאֶת־ בְּרִ֖ית אֱלֹהֶ֣יהָ שָׁכֵֽחָה׃
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.
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 Proverbs 2:17
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.
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.
Art | V-Qal — Particle · verb qal participle (active) feminine singularHTd/Vqrfsa
אַלּוּף (al-luph) has meanings related to both tameness and leadership. It can refer to something that is tame or docile, as well as to a friend or chief. The word is built from the root associated with familiarity and gentleness, and it can denote a captain or governor in a leadership context.
אַלּוּף adj. tame
tame, docile
n.m. friend, intimate
i.q.
base
אַלּוּף n.m. chief, chiliarch
base
H441a אַלּוּף tame H441b אַלּוּף chief, chiliarch
441 'alluwph al-loof'
or (shortened) talluph {al-loof'}; from 502; familiar; a
friend, also gentle; hence, a bullock (as being tame; applied,
although masculine, to a cow); and so, a chieftain (as
notable, like neat cattle):--captain, duke, (chief) friend,
governor, guide, ox.
see HEBREW for 0502
אַלּוּף (al.luph) — tame.
1) tame, docile
2) friend, intimate
אַלּוּף (al.luph) — chief.
chief
Adj — AdjHAamsc
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.
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…
נְעוּרִים (na`uwr) refers to youth or early life, encompassing both the state of juvenility and young people collectively. It appears in the plural form and has a feminine counterpart, נְעוּרוֹת (na`ur), which carries the same meaning. The term is notably used in Jeremiah 32:30.
נְעוּרִים n.[m.]pl. youth, early life
base
[נְעוּרוֹת] n.[f.]pl. id. [n.ei.ae];—only Je 32:30 (fig. of nation).
ref
H5271a נְעוּרִים youth, early life H5271b נְעוּרוֹת id. [5271a]
5271 na`uwr naw-oor'
or naur {naw-oor'}; and (feminine) nturah {neh- oo-raw'};
properly, passive participle from 5288 as denominative; (only
in plural collectively or emphatic form) youth, the state
(juvenility) or the persons (young people):--childhood,
youth.
see HEBREW for 05288
נְעוּרִים (na.ur) — youth.
youth, early life
Also means: na.ur (נְעוּרוֹת "youth" H5271B)
נְעוּרוֹת (na.ur) — youth.
youth, early life
Another spelling of na.ur (נְעוּרִים "youth" H5271A)
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
בְּרִית (berith) means 'covenant' and encompasses agreements between individuals, such as treaties and alliances, as well as divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. The term appears in various contexts, including friendships, marriages, and formal ordinances.
בְּרִית 285 n.f. covenant
between men.
treaty, alliance, league
constitution, ordinance, between monarch and subjects
agreement, pledge
alliance of friendship between David and Jonathan
alliance of marriage
between God and man.
alliance of friendship
covenant, as a divine constitution or ordinance with signs or pledges
Phrases.
covenant making
covenant keeping
covenant violation
base
H1285 בְּרִית covenant . between men. . treaty, alliance, league
. constitution, ordinance, between monarch and subjects
. agreement, pledge
. alliance of friendship between David and Jonathan
. alliance of marriage
. between God and man. . alliance of friendship
. covenant, as a divine constitution or ordinance with signs or pledges
. Phrases. . covenant making
. covenant keeping
. covenant violation
1285 briyth ber-eeth'
from 1262 (in the sense of cutting (like 1254)); a compact
(because made by passing between pieces of
flesh):--confederacy, (con-)feder(-ate), covenant, league.
see HEBREW for 01262
see HEBREW for 01254
בְּרִית (be.rit) — covenant.
1) covenant, alliance, pledge
1a) between men
1a1) treaty, alliance, league (man to man)
1a2) constitution, ordinance (monarch to subjects)
1a3) agreement, pledge (man to man)
1a4) alliance (of friendship)
1a5) alliance (of marriage)
1b) between God and man
1b1) alliance (of friendship)
1b2) covenant (divine ordinance with signs or pledges)
2) (phrases)
2a) covenant making
2b) covenant keeping
2c) covenant violation
N-fs — Noun common · feminine singular constructHNcfsc
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.
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
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-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs