Rejecting or casting away requires identifying who rejects and what is rejected. Hosea says Israel has rejected what is good, whereas Chronicles describes vessels discarded during Ahaz's unfaithfulness and later prepared for service.
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Full entry for זָנַח (H2186) · Open the biblical lexicon
Rejecting or casting away requires identifying who rejects and what is rejected. Hosea says Israel has rejected what is good, whereas Chronicles describes vessels discarded during Ahaz's unfaithfulness and later prepared for service.
The BSB source-word alignment has 20 aligned rows for this entry. Common renderings include has rejected (2), rejected us (2), cast aside (1), cast us off (1), do You reject (1).
The source-word alignment first shows this entry at 1 Chronicles 28:9. Its strongest book concentrations include Psalms (10), Lamentations (3), 2 Chronicles (2), Hosea (2).
Rejecting or casting away requires identifying who rejects and what is rejected. Hosea says Israel has rejected what is good, whereas Chronicles describes vessels discarded during Ahaz's unfaithfulness and later prepared for service. Psalms 43 and 77 bring questions about apparent rejection before God rather than declaring a final answer about the sufferer's standing.
Lamentations says the Lord does not cast off forever within its account of grief and compassion. Zechariah announces restoration with the statement that the people will be as though they had not been rejected. These witnesses differ in agent, object and horizon. Teach the actual act, lament or promise without turning a prayer's question into a diagnosis of eternal rejection.
A person's continued distress cannot establish that God has abandoned them, and this verb cannot justify a leader dismissing someone who reports harm.
Israel's rejection of good, discarded vessels, questions in prayer and stated restoration require separate reading. The subject and object of rejection must remain explicit alongside the passage's horizon.
But Israel has rejected good; an enemy will pursue him.
Israel is named as rejecting what is good within the chapter's confrontation of its conduct and coming pursuit.
Moreover, we have prepared and consecrated all the articles that King Ahaz in his unfaithfulness cast aside during his reign. They are now in front of the altar of the Lord.”
Those restoring temple service report preparing vessels discarded under Ahaz within Hezekiah's narrated renewal of worship.
For You are the God of my refuge. Why have You rejected me? Why must I walk in sorrow because of the enemy’s oppression?
The petitioner asks why rejection seems present while mourning under an enemy's oppression and seeking God's guidance.
“Will the Lord spurn us forever and never show His favor again?
The question asks whether the Lord will reject forever, within a lament that later remembers His deeds.
For the Lord will not cast us off forever.
The statement that the Lord does not cast off forever remains with grief, compassion and the chapter's wider lament.
I will strengthen the house of Judah and save the house of Joseph. I will restore them because I have compassion on them, and they will be as though I had not rejected them. For I am the Lord their God, and I will answer them.
The Lord announces restoring and showing compassion to the named people as though He had not rejected them.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Hebrew word. reject , forsake , fail
reject, forsake, fail BDB: reject Usage: cast away (off), remove far away (off).
How the stem changes the meaning of this verb across the biblical text.
This verb appears through different tense, voice, mood, or stem patterns. Those forms help readers see how the action is presented in context.
זָנַח is a primitive root - no further derivation.
Rejection has different directions and purposes in these passages. Hosea confronts Israel for rejecting what is good; Chronicles reports discarded vessels brought back into the temple's service. The psalms then give questions to people who are mourning or struggling to understand apparent distance from God. Psalm 77 moves toward remembering the Lord's deeds rather than leaving its question as a settled verdict.
Lamentations names compassion within grief and states that the Lord does not cast off forever. Zechariah announces restoration to its named community. Teaching should preserve each of these settings instead of making the verb a label for anyone whose suffering continues. A congregation can receive the question, provide appropriate companionship and hear reports of wrongdoing without pronouncing a person rejected by God.
The restoration passages also cannot authorize a teacher to invent a personal recovery date or erase the actual sorrow expressed in lament.
Ps.77.7
The rejection verb requires its subject, object and construction rather than a universal theological verdict. Twenty tagged BSB tokens and verses remain separately stated from canonical twenty; the artifact's blank transliteration stays unchanged and lament questions are not grammatical affirmations of permanent rejection.
Hebrews 13:1-16 joins the quoted promise of never being forsaken with hospitality, care for prisoners, contentment and trust in the Lord's help. This is a canonical comparison concerning faithful presence, not a translation of every H2186 occurrence or permission to suppress the questions voiced in the psalms.