God says many many times in scripture- I WILL NEVER LEAVE YOU OR FORSAKE YOU
Is God lying ?
10 plus passages below about Gods everlasting promise to never leave you, abandon you or forsake you. Psalm 22:1 cannot mean the opposite of all these passages. That is a blatant contradiction and makes God a liar.
Psalm 94:14- For
the Lord will not forsake his people; he will not abandon his heritage
1 Samuel 12:22
Indeed, for the sake of His great name,
the LORD will not abandon His people, because He was pleased to make you His own.
1 Chronicles 28:20
Then David said to Solomon his son, “Be strong and courageous and do it. Do not be afraid and do not be dismayed, for the Lord God, even my
God, is with you. He will not leave you or forsake you
2 Corinthians 4:9-
persecuted, but not forsaken; struck down, but not destroyed.
1 Kings 8:57- The Lord our God be with us, as he was with our fathers. May
he not leave us or forsake us,
Hebrews 13:5- Keep your lives free from the love of money and be content with what you have, for God has said: "
Never will I leave you, never will I forsake you."
Romans 8:35
Who shall separate us from the love of Christ? Shall trouble or distress or persecution or famine or nakedness or danger or sword?
Psalm 9:10
And they that know thy name will put their trust in thee: for thou, LORD,
hast not forsaken them that seek thee
Psalm 37:25, 28
I have been young, and
now am old; yet have
I not seen the righteous forsaken, nor his seed begging bread: For the LORD loves
justice and will not forsake His saints. They are preserved forever, but the offspring of the wicked will be cut off.
Isaiah 41:17- The poor and needy seek water, but there is none; their tongues are parched with thirst. I, the LORD, will answer them;
I, the God of Israel, will not forsake them
conclusion: God promised sinners who believe and trust Him that He will never leave, forsake or abandon them- let alone the sinless one and only begotten Son who is holy,righteous and sinless.
hope this helps !!!
If Jesus was forsaken by God the Father then God is a liar and contradicts His promises throughout Scripture to never leave thee of forsake thee.
עזב
‛âzab
aw-zab'
A primitive root; to loosen, that is, relinquish, permit, etc.: - commit self, fail, forsake, fortify, help, leave (destitute, off), refuse, X surely.
LXX Related Word(s)
G620 apo leipo
G1283 di arpazo
G1587 ek leipo
G1994 epi strepho
G2010 epi trepo
G3935 par iemi
G4868 sun airo
G4891 sun egeiro
G5275 hupo leipo
G1459 eg kata leipo
G2641 kata leipo
G863 aph iemi
BDB Definition:
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
2) to restore, repair
2a) (Qal) to repair
Part of Speech: verb
A Related Word by BDB/Strong’s Number: a primitive root
Hebrew Word: 'azab
Strong's Reference: H5800
Definition: I, leave, forsake, loose. (ASV, RSV translate similarly.)
OTW Number: 1594 a
Transliteration: 'azuba
Strong's Reference: H5805
Definition: forsakenness, desolation (Isa_6:12; Isa_17:9; a desolate place).
OTW Number: 1594b
Transliteration: 'izzabon
Strong's Reference: H5801
Definition: wares.
The verb 'azab appears primarily in the Qal (active) and only limitedly in the Niphal and Pual (passive). The word also occurs in Akkadian (ezebu). Arabic has 'zb "to be distant" and 'azab "single, " "unmarried." 'zb in Exo_23:5; 1Ch_16:37; Neh_3:8 may be a second root, 'zb II, attested in Old South Arabic 'db "to restore, repair, " and in Ugaritic 'db "to make, prepare, set, " (UT 19: no. 1818). See U. Cassuto, A Commentary on the Book of Exodus, 1967, p. 297; cf. M. Dahood, JBL 78: 303-309 for Job_9:27; Job_10:1; Job_18:4; Job_20:19; Job_39:14.
The basic meaning of 'azab is clearly seen in its literal use where it has three distinct emphases: to depart, to abandon, and to loose. Persons (Gen_44:22; Num_10:30; Rth_1:16; 2Ki_4:30), places (2Ki_8:6; Jer_18:14; Jer_25:38) and objects (Gen_39:12-13; Gen_50:8; Exo_9:21) can be left behind. To leave can mean to entrust (Gen_39:6; Job_39:11), to expose (Job_39:14), to permit (Rth_2:16), to allow to continue as is (Jos_8:17; 2Ch_24:25; Eze_23:29), to neglect (Deu_12:9; Deu_14:27; Job_20:19), to put aside (Job_9:27), and to release (Job_10:1) but see Dahood above for the meaning "arrange my complaint."
This word is also used figuratively with man as the subject. He can forsake, i.e. apostatize. Israel is indicted for this on numerous occasions (Deu_28:20; Deu_31:16; Jdg_10:10; Jer_1:16). In forsaking the Lord and following after idols she was guilty of breaking the covenant (Jon_2:8 [H9]; Deu_29:24; 1Ki_19:10, 1Ki_19:14) and of adultery (Hos_4:10). Further this backsliding was evidenced by her forsaking the temple (2Ch_24:18; cf. Neh_10:39 [H40]).
With man still the subject, this verb is also used to indicate the abandonment of virtuous qualities. Rehoboam forsook the good counsel of the old men for the poor advice of the young men (1Ki_12:8, 1Ki_12:13 = 2Ch_10:8, 2Ch_10:13). But this use is best illustrated in Proverbs. The way of righteousness (Pro_2:13; Pro_15:10), wisdom (Pro_4:2, Pro_4:6), reproof (Pro_10:17), loyalty and faithfulness (Pro_3:3) can be forsaken. The psalmist complains that his strength (Psa_38:10 [H111I)and his courage (Psa_40:12 [H13]) have fall ed.
It is also possible for man to forsake undesirable qualities. To confess and forsake sin is to obtain mercy (Pro_28:13). The wicked are urged to forsake their style of life (Isa_55:7). The righteous are instructed to forsake wrath and anger (Psa_37:8).
God can also be the subject of this verb with man as the object. The promise is that God will never forsake the righteous by allowing him to fall into the hands of the wicked (Psa_37:25, Psa_37:33). The poor and the oppressed, in spite of their plight, have not been forsaken by the Lord (Psa_9:10 [H11]: Isa_41:17).
In Psa_22:1-31 the psalmist is convinced that God has forsaken him because of his dire circumstances but then concludes the psalm with a triumphant note, proclaiming God's faithfulness (Psa_22:1 (H 2]; cf. Mat_27:46). It may be suggested that God had indeed not forsaken his son in his personal relation, but as the parallel line in Psa_22:1 shows, had forsaken him from the suffering. The cry from the cross quotes 'azab in the Aramaic translation shabaq.
Of particular interest here is the promise of God to David. Even if his children forsake the divine law, God will not violate his covenant with the Davidic dynasty (Psa_89:30-37 [H31-38]). However, the Chronicler reminds the nation that if they forsake God, he will forsake them (2Ch_12:1, 2Ch_12:5; 2Ch_15:2). An excellent illustration of this as it pertains to the individual is Hezekiah whom God forsook "in the matter of the envoys of the princes of Babylon" so as "to try him and know all that was in his heart" (2Ch_32:31). C.S.
Eli, Eli, lamah azavtani? [See Mt 27:46 OJBC] Why art Thou so far from my yeshuah, and from the words of my groaning?
Psa 22:2 [3] Elohai, I cry yomam, but Thou hearest not; and v'lailah, and am not silent.
OJB
Mat 27:46 And about the ninth hour, Yahshua cried out with a loud voice, saying, Eli, Eli, lama sabachthani; that is, My El, My El, why did You honor Me to be here?
HRB
Mat 27:46 About three o’clock, [Lit. the ninth hour] Jesus cried out with a loud voice, “Eli, eli, [Eli, eli are Gk. transliterations for the Heb. My God, my God in Ps 22:1] lema sabachthani?”, [lema sabachthani is a Gk. transliteration for the Aram. rendering of the Heb. in Ps 22:1, which means Why have you forsaken me?] which means, “My God, my God, why have you forsaken me?” [Ps 22:1]
ISV
It has been asked, What language is it that our Lord spoke? Eli, Eli, lama sabachthani. Some say it is Hebrew - others Syriac. I say, as the evangelists quote it, it is neither. St. Matthew comes nearest the Hebrew, אלי אלי למה עזבתני Eli, Eli, lamah azabthani, in the words, Ηλι, Ηλι, λαμα σαβαχθανι, Eli, Eli, lama sabachthani.
And St. Mark comes nearest the Syriac, Mar_15:34, Alohi, Alohi, l'mono shebachtheni, in the words Ελωΐ, Ελωΐ, λαμμα σαβαχθανι, Eloi, Eloi, lamma sabachthani. It is worthy of note, that a Hebrew MS. of the twelfth century, instead of עזבתני azabthani, forsaken me, reads שכחתני shechachthani, Forgotten me. This word makes a very good sense, and comes nearer to the sabachthani of the evangelists. It may be observed also, that the words, Why hast thou Forgotten me? are often used by David and others, in times of oppression and distress. See Psa_42:9.
Some have taken occasion from these words to depreciate the character of our blessed Lord. “They are unworthy,” say they, “of a man who suffers, conscious of his innocence, and argue imbecility, impatience, and despair.” This is by no means fairly deducible from the passage. However, some think that the words, as they stand in the Hebrew and Syriac, are capable of a translation which destroys all objections, and obviates every difficulty. The particle למה lamah, may be translated, to what - to whom - to what kind or sort - to what purpose or profit: Gen_25:32; Gen_32:29; Gen_33:15; Job_9:29; Jer_6:20; Jer_20:18; Amo_5:18; and the verb עזב azab signifies to leave - to deposit - to commit to the care of. See Gen_39:6; Job_39:11; Psa_10:14, and Jer_49:11. The words, taken in this way, might be thus translated: My God! my God! to what sort of persons hast thou left me? The words thus understood are rather to be referred to the wicked Jews than to our Lord, and are an exclamation indicative of the obstinate wickedness of his crucifiers, who steeled their hearts against every operation of the Spirit and power of God. See Ling. Brit. Reform. by B. Martin, p. 36.
Through the whole of the Sacred Writings, God is represented as doing those things which, in the course of his providence, he only permits to be done; therefore, the words, to whom hast thou left or given me up, are only a form of expression for, “How astonishing is the wickedness of those persons into whose hands I am fallen!” If this interpretation be admitted, it will free this celebrated passage from much embarrassment, and make it speak a sense consistent with itself, and with the dignity of the Son of God.
The words of St. Mark, Mar_15:34, agree pretty nearly with this translation of the Hebrew: Εις τι με εγκατιλεπες; To what [sort of persons, understood] hast thou left me? A literal translation of the passage in the Syriac Testament gives a similar sense: Ad quid dereliquisti me? “To what hast thou abandoned me?” And an ancient copy of the old Itala version, a Latin translation before the time of St. Jerome, renders the words thus: Quare me in opprobrium dedisti? “Why hast thou abandoned me to reproach?”
It may he objected, that this can never agree with the ἱνατι, why, of Matthew. To this it is answered, that ἱνατι must have here the same meaning as εις τι - as the translation of למה lama; and that, if the meaning be at all different, we must follow that evangelist who expresses most literally the meaning of the original: and let it be observed, that the Septuagint often translate למה by ἱνατι instead of εις τι, which evidently proves that it often had the same meaning. Of this criticism I say, Valet quod valet, Let it pass for no more than it is worth: the subject is difficult. But whatever may be thought of the above mode of interpretation, one thing is certain, viz. That the words could not be used by our Lord in the sense in which they are generally understood. This is sufficiently evident; for he well knew why he was come unto that hour; nor could he be forsaken of God, in whom dwelt all the fullness of the Godhead bodily. The Deity, however, might restrain so much of its consolatory support as to leave the human nature fully sensible of all its sufferings, so that the consolations might not take off any part of the keen edge of his passion; and this was necessary to make his sufferings meritorious. And it is probable that this is all that is intended by our Lord’s quotation from the twenty-second Psalm. Taken in this view, the words convey an unexceptionable sense, even in the common translation.
you-[di]d-forsake
YOU-abandonED
G1459
G5627
vi 2Aor Act 2 Sg-The 2ndAorist-Messiah experienced something He did not before-yes? -- words of @civic [If Jesus was forsaken by God the Father then God is a liar and contradicts His promises throughout Scripture to never leave thee of forsake thee.]
Should I hearken to you-or what stands written?
egkatelipes
εγκατελιπεσ
V-AIA-2S
have you forsaken?”
