Lexical Summary
azab: To leave, forsake, abandon, let go, permit
Original Word:עָזַב
Part of Speech:Verb
Transliteration:`azab
Pronunciation:ah-ZAHV
Phonetic Spelling:(aw-zab')
KJV: commit self, fail, forsake, fortify, help, leave (destitute, off), refuse, X surely
Word Origin:[a primitive root]
1. to loosen, i.e. relinquish, permit, etc
Strong's Exhaustive Concordance
commit self, fail, forsake, fortify, help, leave destitute, off, refuse,
A primitive root; to loosen, i.e. Relinquish, permit, etc. -- commit self, fail, forsake, fortify, help, leave (destitute, off), refuse, X surely.
Brown-Driver-Briggs
I.
213 (Late Hebrew
id. (rare); Arabic
be remote, absent, depart, Assyrian
ezêbu,
leave, Shaph`el
ušezib,
rescue, compare Biblical Aramaic ; — Ethiopic
widowed Di
973); —
Perfect3masculine singularGenesis 24:27 +, suffixIsaiah 49:14;Psalm 38:11; 3feminine singularEzekiel 23:8; 1singular suffixIsaiah 54:7; 2feminine pluralExodus 2:20, etc.;Imperfect3masculine singularIsaiah 55:7 +,Genesis 2:24, suffix 1singular1 Samuel 30:13, etc.;ImperativePsalm 37:8,Jeremiah 49:11,Jeremiah 48:28;Proverbs 9:6, etc.;Infinitive absoluteJeremiah 14:5,Exodus 23:5;constructGenesis 44:22 +, suffixJeremiah 2:17 +, etc.;Participle activeProverbs 10:17 +, construct (Ges§ 90l); feminine constructProverbs 2:17 etc.;passiveDeuteronomy 32:26 +, etc.; —
leave, with accusative (on order of meanings compare NöZMG. xl (1886). 726):
=depart from, accusative of personGenesis 44:22 (twice in verse) (J),2 Kings 2:2,4,6;2 Kings 4:30;Numbers 10:31 (P),Ruth 1:16;Jeremiah 9:1 ("" ); accusative of location1 Kings 8:6;Jeremiah 25:28 ( as lion leaving lair); with local intransitive (strangely)Jeremiah 18:14 (of snow).
leave behind, accusative of personExodus 2:20 (J),2 Samuel 15:16 (+ infinitive),Ezekiel 24:21; accusative of thing +Genesis 39:12,13, +Genesis 39:15;Genesis 39:18 (all J); + locationGenesis 50:8 (J); accusative of person and thingExodus 9:21 (J).
leave in the presence of ()1 Chronicles 16:37 ( of accusative, compare above), 2 Chronicles 28:14.
leave in safety,Isaiah 10:3.
leave in a given condition, situation, 2Chronicles 24:25they left him in greatsuffering; with adverb accusativeEzekiel 23:29; a cityJoshua 8:17.
leave undisturbed, let aloneRuth 2:16.
leave unexercised,Genesis 24:27 pregnantlyhe hath not left his kindness and his faithfulness from (being)with ()my master; soRuth 2:20 (both of );Psalm 37:8 ("" ).
leave in the hand of, entrust to, accusative of thing +Genesis 39:6 (J), +Job 39:11 ("" ), +Psalm 10:14 (accusative omitted,his cause). — So also possibly (with )Nehemiah 3:34 (reading for ), but text probably otherwise corrupt.
leave to () one (unaided),Exodus 23:5 a (E)thou shalt refrain from leaving it (that is, the affair)to him; compareJob 39:14 (of ostrich).
leave over, remaining, accusative of personJoshua 2:21 (JE); accusative of thing + personLeviticus 19:10;Leviticus 23:22 (H),Malachi 3:19.
leave = have nothing to do withProverbs 9:6.
leave, abandon, forsake:
abandon, accusative of thing: (1) land, house, city, tent, etc.,1 Samuel 31:7 =1 Chronicles 10:7;2 Kings 7:7;Jeremiah 9:18;Jeremiah 48:28;Jeremiah 51:9; 2Chronicles 11:14;Isaiah 17:9 (+ of enemy); passive participle of citiesIsaiah 17:2;Jeremiah 4:29;Zephaniah 2:4, compareIsaiah 17:9 participle = substantive =deserted region. (2) oxen1 Kings 19:20, idol-images (+ )2 Samuel 5:21 =1 Chronicles 14:12, flockZechariah 11:17; passive participle of eggsIsaiah 10:14.
forsake, (1) human subject and object:Genesis 2:24 (J; a man his parents),1 Samuel 30:13;Joshua 22:3 (D),Jeremiah 49:11;Psalm 27:10 (parent a child),Proverbs 2:17 (wife her husband, ), compareIsaiah 54:6, and of personified ZionIsaiah 60:15;Isaiah 62:4. (2) an animal its youngJeremiah 14:5 (object om).
= neglect, LeviteDeuteronomy 12:19;Deuteronomy 14:27, poorJob 20:19.
especially (1) figurative offorsaking God (), apostatizing,Judges 10:10;Deuteronomy 28:20;Deuteronomy 31:16;Jeremiah 1:16 38t. (often Jeremiah and later); +Jonah 2:9 (object , i.e. God, see
); with + infinitive onlyHosea 4:10 (Oort We Now doubt ). (2) object s law, commands, covenant, etc.,Deuteronomy 29:24;1 Kings 19:10,14 14t.; house of 2Chronicles 24:18;Nehemiah 10:40. (3)forsake, fail to follow, obey advice, instruction, wisdom, reproof:1 Kings 12:8,13 2Chronicles 10:8,13;Proverbs 2:13;Proverbs 4:2,6;Proverbs 10:17;Proverbs 15:10;Proverbs 27:10. (4) but also offorsaking idolsEzekiel 20:8, sins of various kindsEzekiel 23:8;Isaiah 55:7;Proverbs 28:13 (object omitted; +confess);usuryNehemiah 5:10.
forsaking, abandoning men:Deuteronomy 31:17;Isaiah 42:16;Isaiah 49:14;Isaiah 54:7; 2Chronicles 12:5;Ezra 9:9;Psalm 9:11;Psalm 22:2 8t. Psalms; +Nehemiah 9:28;Psalm 37:33;Psalm 16:10thou wilt not abandon my soul ; of temporary abandonment 2 Chronicles 32:31 (+ infinitive of purpose); etc. (34 t. in all); +Jeremiah 12:7 ( abandoning his house).
leaving, i.e. ceasing to regard, the earth, thus giving impunity to crime,Ezekiel 8:12;Ezekiel 9:9.
()forsaking onePsalm 38:11, courage ()Psalm 40:13, kindness and faithfulness ()Proverbs 3:3.
let loose, set free, let goExodus 23:5b (E)thou shalt by all means free it (that is, the beast)with him, (aid him to set it free; on sense, compareDeuteronomy 22:4; DHM below II.);shut up and freed, proverb. phrase, = all classes of peopleDeuteronomy 32:36;1 Kings 14:10;1 Kings 21:21;2 Kings 9:8;2 Kings 14:26 (exact meaning dubious; probably either = bond and free, or [see RSSem i. 437, 2nd ed. 456] under taboo and free from it);let goJob 20:13 (c, accusative of wickedness as morsel in mouth);let loose my complaintJob 10:1 (apud me, compare
);Job 9:27I will loosen, relax, my face, (compare Thes De Me Stu Di BuhlLex Bu; >abandon my [gloomy]countenance AV RV SS BaeKau Du).
Perfect3masculine singularNehemiah 13:11; 3feminine singularIsaiah 62:12;Imperfect3feminine singularIsaiah 7:16;Leviticus 26:43,Job 18:4; 3masculine pluralIsaiah 18:6;ParticipleIsaiah 27:10;Psalm 37:25; feminine pluralEzekiel 36:4; —
be left to (), i.e. to the possession of,Isaiah 18:6.
be forsaken, of house of GodNehemiah 13:11, a cityEzekiel 36:4;Isaiah 27:10 ("" ),Isaiah 62:12; the earthJob 18:4, landIsaiah 7:16;Leviticus 26:43 (+ of exiles); of manPsalm 37:25.
(or
, see Ges§ 52e)be deserted, of city:Perfect3masculine singularIsaiah 32:14 ("" ); 3 feminine singularJeremiah 49:25.
II. [] (?) (compare perhaps Sabeanrestore, SabDenkm90 DHMÖster. Monatsschr. f. d. Orient 1885, 226; also Late Hebrewrestoration, erection LevyNHWB iii. 186, Arabic
,building-stone KremerBeitr. ii. 18); —
Imperfect3masculine pluralNehemiah 3:8and they repaired (?) Jerusalem as far as the broad wall; >paved GuZPV viii (1885), 282 f., or from √ I. (see views in Be Ryle).
, , see .
Topical Lexicon
General Sense and Biblical RangeThe verb עָזַב occurs about two hundred eleven times in the Hebrew Scriptures and conveys the ideas of leaving, forsaking, letting go, abandoning, or setting free. The breadth of contexts—spanning family life, covenant loyalty, warfare, worship, jurisprudence, and agriculture—shows how foundational the concept of “forsaking” or “releasing” is to Israel’s corporate and individual life before God.
Covenant Loyalty versus Apostasy
The most serious use appears in covenant settings where Israel “forsakes” the LORD, provoking judgment.Deuteronomy 28:20 warns, “The LORD will send upon you curses, confusion, and rebuke in everything you put your hand to do, until you are destroyed and perish quickly, because of the wickedness of your deeds in forsaking Me.” The prophets repeatedly diagnose national disaster as the fruit of this same abandonment (Jeremiah 1:16;Hosea 4:10;Isaiah 1:4). By using עָזַב in these oracles, Scripture highlights the relational nature of sin: it is the breaking of personal fellowship rather than merely legal infraction.
Conversely, covenant faithfulness is portrayed by refusing to forsake the LORD. Joshua’s farewell exhortation says, “Be very strong… so that you do not turn aside from it, either to the right or to the left, and so that you do not associate with these nations… or bow down to their gods. Otherwise you will surely perish from this good land that He has given you” (Joshua 23:6, 8, 12–13). Here עָזַב is implied as the antithesis of steadfast obedience.
God Never Abandons His People
In striking contrast to human faithlessness, the LORD pledges never to abandon His covenant partners. Moses encourages Israel, “The LORD your God… will not fail you or abandon you” (Deuteronomy 31:6). David repeats the theme to Solomon: “He will not abandon you or forsake you until all the work for the service of the house of the LORD is finished” (1 Chronicles 28:20). This unbroken commitment reaches its climactic expression inIsaiah 41:17: “I, the God of Israel, will not forsake them.” God’s unwavering fidelity undergirds every promise of restoration.
Family and Social Relationships
The term can denote legitimate parting as well as sinful abandonment.Genesis 2:24 states, “For this reason a man shall leave his father and mother and be joined to his wife.” The “leaving” establishes a new covenantal bond rather than representing neglect.Ruth 2:11 celebrates Ruth who “left” her parents and homeland to embrace Naomi’s people and God—an act presented as courageous faith.
Yet Scripture also condemns marital or familial desertion.Malachi 2:16 decries the husband who “covers his garment with violence,” that is, forsakes the wife of his youth. Proverbs warns against abandoning discipline (Proverbs 1:8; 4:2) and instruction (Proverbs 28:4), illustrating that abandonment of wisdom invites ruin.
Judicial and Political Settings
In legal contexts, עָזַב refers to leaving a field fallow every seventh year (Exodus 23:10–11), a provision depicting compassionate stewardship rather than neglect.Judges 10:6–7 describes political apostasy: Israel “forsook the LORD and served the Baals,” prompting foreign oppression. The ebb and flow of Israel’s historical fortunes trace directly to whether leaders “abandon” or “hold fast” to God’s covenant.
Worship and Temple Service
The Chronicler links temple maintenance with spiritual vitality. Under Joash, the priests repair what previous kings had “forsaken” (2 Chronicles 24:18). Hezekiah’s revival begins with reopening the doors that had been shut: “Our fathers were unfaithful; they did evil in the eyes of the LORD our God and forsook Him. They turned their faces away from the LORD’s dwelling place and turned their backs on Him” (2 Chronicles 29:6). Abandoning worship invariably precedes moral decline.
The Cry of the Afflicted
Psalmists sometimes feel abandoned, giving voice to anguished lament while still trusting the LORD’s character.Psalm 22:1 poignantly opens, “My God, my God, why have You forsaken me?” Yet the same psalm concludes in praise, anticipating deliverance. The vocabulary allows believers to process suffering honestly without denying divine faithfulness, modeling a robust devotional theology.
Prophetic Hope of Restoration
Although the prophets denounce abandonment, they also proclaim that God will not leave Zion forever.Isaiah 62:4 promises, “You will no longer be called Forsaken… but you will be called My Delight Is in Her.” The reversal of עָזַב reinforces a theology of grace triumphing over sin.
Echoes in the New Testament
While the Greek New Testament uses different verbs, the thematic continuity is evident. Jesus citesPsalm 22:1 on the cross, embodying the suffering righteous one.Hebrews 13:5 restatesDeuteronomy 31:6, applying God’s unfailing presence to believers under the new covenant: “Never will I leave you, never will I forsake you.” Thus the Old Testament theology of עָזַב flows into apostolic teaching, assuring the church of God’s immutable loyalty.
Pastoral and Homiletical Applications
1. Assurance: Believers can rest in God’s promise never to abandon them, even when human relationships fail.
2. Warning: Apostasy—personally or corporately—is portrayed as forsaking the LORD and invites discipline.
3. Covenant Commitment: Marriage, church membership, and vocational callings are to be entered without casual abandonment, mirroring divine steadfastness.
4. Lament and Hope: Worshipers may express feelings of abandonment while holding fast to God’s character, cultivating authentic prayer.
5. Missionary Sacrifice: Like Ruth, leaving homeland or security to follow God’s call is commended.
Representative Occurrences
•Genesis 2:24 – Leaving parents to establish marriage
•Exodus 23:11 – Leaving the land fallow for the poor
•Deuteronomy 28:20 – National punishment for forsaking God
•Joshua 24:16 – Israel vows never to forsake the LORD
•Judges 10:10 – Confession of having forsaken God
•1 Samuel 12:10 – National repentance for abandoning the LORD
•1 Kings 19:10 – Elijah laments Israel’s forsaking the covenant
•2 Chronicles 15:2 – “If you forsake Him, He will forsake you.”
•Nehemiah 13:11 – Reform against neglecting the house of God
•Psalm 27:10 – “Though my father and mother forsake me, the LORD will receive me.”
•Isaiah 55:7 – The wicked must forsake his way
•Jeremiah 17:5 – Curse upon the man who forsakes the LORD
•Hosea 4:10 – Consequences of abandoning the LORD
•Jonah 2:8 – Idolaters forsake loving devotion
•Malachi 2:14 – Warning against forsaking the wife of one’s youth
Theological Summary
עָזַב places the twin realities of human inconstancy and divine fidelity on vivid display. Every instance of abandonment—whether sinful or legitimate—ultimately drives the narrative toward the One who will never forsake His covenant people and who calls them to mirror that steadfast love in every sphere of life.
Forms and Transliterations
אֶֽעֱזָבְךָ֔ אֶֽעֶזְבָ֣ה אֶעֱזֹ֖ב אֶעֶזְבֵֽם׃ אֶעֶזְבֶ֑ךָּ אֶעֶזְבֶֽךָּ׃ אֶעֶזְבָ֖ה אעזב אעזבה אעזבך אעזבך׃ אעזבם׃ בְּעָזְבָ֕ם בַּֽעֲזָבְכֶם֙ בעזבכם בעזבם הֲיַעֲזֹ֥ב הֲיַעַזְב֨וּ הַ֭עֹ֣זְבִים הַ֭עֹזֶבֶת הַנֶּעֱזָב֔וֹת היעזב היעזבו הנעזבות העזבים העזבת וְאֶֽעֶזְבָה֙ וְנֶעֱזָ֖ב וְעָז֑וֹב וְעָז֖וּב וְעָזְב֖וּ וְעָזַ֥ב וְעָזֽוּב׃ וְעֹזְבֵ֥י וְעֹזֵ֣ב וְעוֹזֵ֖ב וְתַעֲזֹ֖ב וַֽיַּעֲזֹ֛ב וַֽיַּעֲזֹב֙ וַיַּ֣עַזְבֻ֔נִי וַיַּֽעֲזָב־ וַיַּֽעֲזֹ֥ב וַיַּֽעַזְב֗וּ וַיַּֽעַזְבֻ֑הוּ וַיַּֽעַזְבוּ֙ וַיַּעֲזֹ֕ב וַיַּעֲזֹ֣ב וַיַּעֲזֹ֤ב וַיַּעֲזֹ֥ב וַיַּעַזְב֖וּ וַיַּעַזְב֗וּ וַיַּעַזְב֞וּ וַיַּעַזְב֣וּ וַיַּעַזְב֤וּ וַיַּעַזְב֥וּ וַיַּעַזְבֵ֧נִי וַיַּעַזְבוּ־ וַעֲזַבְתִּ֞ים וַעֲזַבְתֶּ֥ם וַעֲזַבְתֶּם֙ וַעֲזָב֖וּךְ וַעֲזָבַ֕נִי וַעֲזֹ֣ב וַתַּֽעַזְבִ֞י וַתַּֽעַזְבֵ֞ם ואעזבה ויעזב ויעזב־ ויעזבהו ויעזבו ויעזבו־ ויעזבני ונעזב ועוזב ועזב ועזבו ועזבוך ועזבי ועזבני ועזבתים ועזבתם ועזוב ועזוב׃ ותעזב ותעזבי ותעזבם יֵעָזְב֤וּ יַֽעֲזָב־ יַֽעַזְב֣וּ יַֽעַזְבֶ֑ךָּ יַֽעַזְבֶ֑נָּה יַֽעַזְבֶ֔ךָּ יַעֲזֹ֣ב יַעֲזֹ֤ב יַעֲזֹ֥ב יַעֲזֹֽב׃ יַעֲזֹֽבוּ׃ יַעֲזֽוֹב׃ יַעַ֫זְבֻ֥ךָ יַעַזְבֵ֖נוּ יַעַזְבֶ֔נּוּ יַעַזְבֶ֣נּוּ יַעַזְבֶֽךָּ׃ יעזב יעזב־ יעזב׃ יעזבו יעזבו׃ יעזבך יעזבך׃ יעזבנה יעזבנו יעזוב׃ לְעָזְבֵ֖ךְ לְעֹזֵ֣ב לַעֲזֹ֣ב לעזב לעזבך מֵעֲזֹ֖ב מֵעֲזֹ֣ב מעזב נֶעֱזַ֣ב נֶעֱזָ֑ב נֶעֱזָֽבָה׃ נַֽעַזְבָה־ נַעֲזֹ֖ב נעזב נעזבה־ נעזבה׃ עֲזַבְנֻ֑הוּ עֲזַבְתִּ֑יךְ עֲזַבְתִּֽים׃ עֲזַבְתֶּ֖ם עֲזַבְתֶּ֣ם עֲזַבְתֶּ֣ן עֲזַבְתֶּ֤ם עֲזַבְתֶּ֥ם עֲזַבְתָּ֑ם עֲזַבְתָּ֑נִי עֲזַבְתָּ֖ם עֲזַבְתָּֽם׃ עֲזַבְתָּֽנִי׃ עֲזָב֑וֹ עֲזָב֑וּנִי עֲזָב֔וּנִי עֲזָב֖וֹ עֲזָב֗וּנִי עֲזָבַ֣נִי עֲזָבָ֖נוּ עֲזָבָֽנִי׃ עֲזָבֻ֗נִי עֲזֻב֔וֹת עֲזֻב֖וֹת עֲזוּבָ֔ה עֲזוּבָ֣ה עִזְב֕וּהָ עִזְב֣וּ עִזְב֤וּ עָֽזְב֔וּ עָֽזְב֜וּ עָז֔וּב עָזְב֔וּ עָזְב֖וּ עָזְב֛וּ עָזְב֜וּ עָזְב֣וּ עָזְב֤וּ עָזְב֨וּ עָזְבֵ֖ךְ עָזְבֵךְ֙ עָזְבָ֥ה עָזְבָם֙ עָזַ֔ב עָזַ֖ב עָזַ֖בְנוּ עָזַ֖בְתָּ עָזַ֙בְנוּ֙ עָזַ֙בְתִּי֙ עָזַ֣ב עָזַ֣בְנוּ עָזַ֤ב עָזַ֥ב עָזַ֥בְתִּי עָזָ֑בוּ עָזָ֔ב עָזָ֔בָה עָזָ֔בוּ עָזֹ֥ב עֹ֝זְבֵ֗י עֹזְבִ֣י עֹזְבֵ֖י עֹזְבֵ֣י עֹזְבֶ֖יךָ עֹזְבָֽיו׃ עֻזְּבָ֖ה עֻזָּ֑ב עזב עזבה עזבו עזבוה עזבוני עזבות עזבי עזביו׃ עזביך עזבך עזבם עזבנהו עזבנו עזבני עזבני׃ עזבת עזבתי עזבתיך עזבתים׃ עזבתם עזבתם׃ עזבתן עזבתני עזבתני׃ עזוב עזובה תֵּעָ֣זַב תֵּעָזֵ֤ב תֵּעָזֵ֨ב תַּֽ֝עַזְבֵ֗נִי תַּֽעַזְבֵ֖נוּ תַּֽעַזְבֵ֥נִי תַּֽעַזְבֶ֖נּוּ תַּעֲזֹ֖ב תַּעֲזֹ֗ב תַּעֲזֹ֣ב תַּעֲזֹֽבוּ׃ תַּעַ֫זְבֵ֥נִי תַּעַזְבֵ֥נִי תַּעַזְבֵֽנִי׃ תַּעַזְבֶ֥הָ תַּעַזְבֻ֖הוּ תַֽעַזְבֶ֑נּוּ תַֽעַזְבוּ֙ תַעֲזֹ֣ב תַעַזְב֖וּ תעזב תעזבה תעזבהו תעזבו תעזבו׃ תעזבנו תעזבני תעזבני׃ ‘ă·zā·ḇa·nî ‘ă·zā·ḇā·nî ‘ă·zā·ḇā·nū ‘ā·zā·ḇāh ‘ă·zā·ḇōw ‘ā·zā·ḇū ‘ă·zā·ḇu·nî ‘ă·zā·ḇū·nî ‘ā·zaḇ ‘ā·zāḇ ‘ā·zaḇ·nū ‘ă·zaḇ·nu·hū ‘ā·zaḇ·tā ‘ă·zaḇ·tā·nî ‘ă·zaḇ·tām ‘ă·zaḇ·tem ‘ă·zaḇ·ten ‘ā·zaḇ·tî ‘ă·zaḇ·tîḵ ‘ă·zaḇ·tîm ‘ā·zə·ḇāh ‘ā·zə·ḇām ‘ā·zə·ḇêḵ ‘ā·zə·ḇū ‘ā·zōḇ ‘ă·zū·ḇāh ‘ă·zu·ḇō·wṯ ‘ā·zūḇ ‘āzaḇ ‘āzāḇ ‘āzāḇāh ‘ăzāḇanî ‘ăzāḇānî ‘ăzāḇānū ‘āzaḇnū ‘ăzaḇnuhū ‘ăzāḇōw ‘āzaḇtā ‘ăzaḇtām ‘ăzaḇtānî ‘ăzaḇtem ‘ăzaḇten ‘āzaḇtî ‘ăzaḇtîḵ ‘ăzaḇtîm ‘āzāḇū ‘ăzāḇunî ‘ăzāḇūnî ‘āzəḇāh ‘āzəḇām ‘āzəḇêḵ ‘āzəḇū ‘āzōḇ ‘āzūḇ ‘ăzūḇāh ‘ăzuḇōwṯ ‘iz·ḇū ‘iz·ḇū·hā ‘izḇū ‘izḇūhā ‘ō·zə·ḇāw ‘ō·zə·ḇê ‘ō·zə·ḇe·ḵā ‘ō·zə·ḇî ‘ōzəḇāw ‘ōzəḇê ‘ōzəḇeḵā ‘ōzəḇî ‘uz·zāḇ ‘uz·zə·ḇāh ‘uzzāḇ ‘uzzəḇāh ’e‘ĕzāḇəḵā ’e‘ezḇāh ’e‘ezḇekā ’e‘ezḇêm ’e‘ĕzōḇ ’e·‘ĕ·zā·ḇə·ḵā ’e·‘ĕ·zōḇ ’e·‘ez·ḇāh ’e·‘ez·ḇe·kā ’e·‘ez·ḇêm aZav aZavah azaVani azaVanu aZavnu azavNuhu azaVo aZavta azavTam azavTani azavTem azavTen aZavti azavTich azavTim aZavu azaVuni azeVah azeVam azeveCh azeVu aZo aZuv azuVah azuVot ba‘ăzāḇəḵem ba·‘ă·zā·ḇə·ḵem baazaveChem bə‘āzəḇām bə·‘ā·zə·ḇām beazeVam eezaveCha eeZo eezVah eezVeka eezVem ha‘ōzeḇeṯ ha‘ōzəḇîm ha·‘ō·ze·ḇeṯ ha·‘ō·zə·ḇîm hă·ya·‘ă·zōḇ hă·ya·‘az·ḇū han·ne·‘ĕ·zā·ḇō·wṯ hanne‘ĕzāḇōwṯ hanneezaVot Haozevet haOzevim hăya‘azḇū hăya‘ăzōḇ hayaaZo hayaazVu izVu izVuha la‘ăzōḇ la·‘ă·zōḇ laaZo lə‘āzəḇêḵ lə‘ōzêḇ lə·‘ā·zə·ḇêḵ lə·‘ō·zêḇ leazeVech leoZev mê‘ăzōḇ mê·‘ă·zōḇ meaZo na‘azḇāh- na‘ăzōḇ na·‘ă·zōḇ na·‘az·ḇāh- naaZo naazvah ne‘ĕzaḇ ne‘ĕzāḇ ne‘ĕzāḇāh ne·‘ĕ·zā·ḇāh ne·‘ĕ·zaḇ ne·‘ĕ·zāḇ neeZav neeZavah ozeVav ozeVei ozeVeicha ozeVi ta‘azḇehā ta‘azḇênî ta‘azḇennū ṯa‘azḇennū ta‘azḇênū ṯa‘azḇū ta‘azḇuhū ta‘ăzōḇ ṯa‘ăzōḇ ta‘ăzōḇū ta·‘ă·zō·ḇū ta·‘ă·zōḇ ṯa·‘ă·zōḇ ta·‘az·ḇe·hā ta·‘az·ḇê·nî ta·‘az·ḇê·nū ta·‘az·ḇen·nū ṯa·‘az·ḇen·nū ṯa·‘az·ḇū ta·‘az·ḇu·hū taaZo taaZou taazVeha taazVeni taazVennu taazVenu taazVu taazVuhu tê‘āzaḇ tê‘āzêḇ tê·‘ā·zaḇ tê·‘ā·zêḇ teAzav teaZev uzZav uzzeVah vaazaVani vaazavTem vaazavTim vaazaVuch vaaZo vaiyaaZo vaiyaazov vaiyaazVeni vaiyaazVu vaiyaazVuhu vaiYaazVuni vattaazVem vattaazVi veaZav veazeVu veaZov veaZuv veeezVah veneeZav veoZev veozeVei vetaaZo wa‘ăzāḇanî wa‘ăzaḇtem wa‘ăzaḇtîm wa‘ăzāḇūḵ wa‘ăzōḇ wa·‘ă·zā·ḇa·nî wa·‘ă·zā·ḇūḵ wa·‘ă·zaḇ·tem wa·‘ă·zaḇ·tîm wa·‘ă·zōḇ wat·ta·‘az·ḇêm wat·ta·‘az·ḇî watta‘azḇêm watta‘azḇî way·ya·‘ă·zāḇ- way·ya·‘ă·zōḇ way·ya·‘az·ḇê·nî way·ya·‘az·ḇū way·ya·‘az·ḇū- way·ya·‘az·ḇu·hū way·ya·‘az·ḇu·nî wayya‘ăzāḇ- wayya‘azḇênî wayya‘azḇū wayya‘azḇū- wayya‘azḇuhū wayya‘azḇunî wayya‘ăzōḇ wə‘āzaḇ wə‘āzəḇū wə‘āzōwḇ wə‘āzūḇ wə‘ōwzêḇ wə‘ōzêḇ wə‘ōzəḇê wə’e‘ezḇāh wə·‘ā·zaḇ wə·‘ā·zə·ḇū wə·‘ā·zō·wḇ wə·‘ā·zūḇ wə·‘ō·w·zêḇ wə·‘ō·zə·ḇê wə·‘ō·zêḇ wə·’e·‘ez·ḇāh wə·ne·‘ĕ·zāḇ wə·ṯa·‘ă·zōḇ wəne‘ĕzāḇ wəṯa‘ăzōḇ ya‘ăzāḇ- ya‘azḇekā ya‘azḇennāh ya‘azḇennū ya‘azḇênū ya‘azḇū ya‘azḇuḵā ya‘ăzōḇ ya‘ăzōḇū ya‘ăzōwḇ ya·‘ă·zāḇ- ya·‘ă·zō·ḇū ya·‘ă·zō·wḇ ya·‘ă·zōḇ ya·‘az·ḇe·kā ya·‘az·ḇê·nū ya·‘az·ḇen·nāh ya·‘az·ḇen·nū ya·‘az·ḇū ya·‘az·ḇu·ḵā yaaZo yaaZou yaazov yaazVeka yaazVennah yaazVennu yaazVenu yaazVu yaAzVucha yê‘āzəḇū yê·‘ā·zə·ḇū yeazeVu
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