Hosea 13:6

13:6 When they were fed, ¹  they became satisfied;

when they were satisfied, they became proud; ² 

as a result, they forgot me!

Ulangan 32:18

32:18 You have forgotten ³  the Rock who fathered you,

and put out of mind the God who gave you birth.

Mazmur 106:21

106:21 They rejected ⁴  the God who delivered them,

the one who performed great deeds in Egypt,

Yesaya 17:10

17:10 For you ignore ⁵  the God who rescues you;

you pay no attention to your strong protector. ⁶ 

So this is what happens:

You cultivate beautiful plants

and plant exotic vines. ⁷ 

Yeremia 2:32

2:32 Does a young woman forget to put on her jewels?

Does a bride forget to put on her bridal attire?

But my people have forgotten me

for more days than can even be counted.

Yeremia 3:21

3:21 “A noise is heard on the hilltops.

It is the sound of the people of Israel crying and pleading to their gods.

Indeed they have followed sinful ways; ⁸ 

they have forgotten to be true to the Lord their God. ⁹ 

Yeremia 23:27

23:27 How long will they go on plotting ¹⁰  to make my people forget who I am ¹¹  through the dreams they tell one another? That is just as bad as what their ancestors ¹²  did when they forgot who I am by worshiping the god Baal. ¹³ 

[13:6]  ¹ tc The MT reads כְּמַרְעִיתָם (kÿmar’itam, “according to their pasturage”; preposition כְּ (kaf) + noun מַרְעִית, mar’it, “pasture” + 3rd person masculine plural suffix). Text-critics propose: (1) כְּמוֹ רְעִיתִים (kÿmo rÿ’itim, “as I pastured them”; preposition כְּמוֹ (kÿmo) + Qal perfect 1st person common singular from רָעַה, ra’ah, “to pasture, feed” + 3rd person masculine plural suffix) and (2) כִּרְעוֹתָם (“when they had pastured”; preposition כְּ + Qal perfect 3rd person masculine plural from רָעַה). Some English versions follow the MT: “according to their pasture” (KJV), “as they had their pasture” (NASB), “when you entered the good land” (TEV). Others adopt the first emendation: “when I fed them” (NIV, NRSV), “I fed you [sic = them]” (CEV). Still others follow the second emendation: “but when they had fed to the full” (RSV), “when they grazed” (NJPS).

[13:6]  ² tn Heb “their heart became exalted”; KJV, ASV “was exalted.”

[32:18]  ³ tc The Hebrew text is corrupt here; the translation follows the suggestion offered in HALOT 1477 s.v. שׁיה. Cf. NASB, NLT “You neglected”; NIV “You deserted”; NRSV “You were unmindful of.”

[106:21]  ⁴ tn Heb “forgot.”

[17:10]  ⁵ tn Heb “you have forgotten” (so NAB, NIV, NRSV).

[17:10]  ⁶ tn Heb “and the rocky cliff of your strength you do not remember.”

[17:10]  ⁷ tn Heb “a vine, a strange one.” The substantival adjective זָר (zar) functions here as an appositional genitive. It could refer to a cultic plant of some type, associated with a pagan rite. But it is more likely that it refers to an exotic, or imported, type of vine, one that is foreign (i.e., “strange”) to Israel.

[3:21]  ⁸ tn Heb “A sound is heard on the hilltops, the weeping of the supplication of the children of Israel because [or indeed] they have perverted their way.” At issue here is whether the supplication is made to Yahweh in repentance because of what they have done or whether it is supplication to the pagan gods which is evidence of their perverted ways. The reference in this verse to the hilltops where idolatry was practiced according to 3:2 and the reference to Israel’s unfaithfulness in the preceding verse make the latter more likely. For the asseverative use of the Hebrew particle (here rendered “indeed”) where the particle retains some of the explicative nuance; cf. BDB 472-73 s.v. כִּי 1.e and 3.c.

[3:21]  ⁹ tn Heb “have forgotten the Lord their God,” but in the view of the parallelism and the context, the word “forget” (like “know” and “remember”) involves more than mere intellectual activity.

[23:27]  ¹⁰ tn The relation of the words to one another in v. 26 and the beginning of v. 27 has created difficulties for translators and commentators. The proper solution is reflected in the NJPS. Verses 26-27 read somewhat literally, “How long is there in the hearts of the prophets who are prophesying the lie and [in the hearts of] the prophets of the delusions of their [own] heart the plotting to cause my people to forget my name…” Most commentaries complain that the text is corrupt, that there is no subject for “is there.” However, the long construct qualification “in the hearts of” has led to the lack of observation that the proper subject is “the plotting to make my people forget.” There are no exact parallels but Jer 14:22; Neh 5:5 follow the same structure. The “How long” precedes the other means of asking a question for the purpose of emphasis (cf. BDB 210 s.v. הֲ 1.b and compare for example the usage in 2 Sam 7:7). There has also been a failure to see that “the prophets of the delusion of…” is a parallel construct noun after “heart of.” Stripping the syntax down to its barest minimum and translating literally, the sentence would read “How long will the plotting…continue in the hearts of the prophets who…and [in hearts of] the prophets of…” The sentence has been restructured in the translation to conform to contemporary English style but attempt has been made to maintain the same subordinations.

[23:27]  ¹¹ tn Heb “my name.”

[23:27]  sn In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in someone’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8). To call someone’s name over something was to claim it for one’s own (2 Sam 12:28). Hence, here to forget the name is equivalent to forgetting who he was in his essential character (cf. Exod 3:13-15; 6:3; 34:5-7). By preaching lies they had obliterated part of his essential character and caused people to forget who he really was.

[23:27]  ¹² tn Heb “fathers” (also in v. 39).

[23:27]  ¹³ tn Heb “through Baal.” This is an elliptical expression for the worship of Baal. See 11:17; 12:16; 19:5 for other references to their relation to Baal. There is a deliberate paralleling in the syntax here between “through their dreams” and “through Baal.”