Lamentations 3:31 — Word Study
WLCכִּ֣י לֹ֥א יִזְנַ֛ח לְעוֹלָ֖ם אֲדֹנָֽי׃
BSAForkîy [because of God's nature] the LordʼĂdônây [Adonay, the reverenced One] will notlôʼ [under no circumstances] cast us offzânach▸ [reject, abandon, or forsake] foreverʻôwlâm [to the age, always, without end]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| לֹ֥א | not | Particle |
| יִזְנַ֛ח | he will reject | Verb, Qal, imperfect third person masculine singular |
| לְעוֹלָ֖ם | for ever | Preposition, noun common masculine singular absolute |
| אֲדֹנָֽי׃ | [the] Lord | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the Lord will not cast us off forever. |
| KJV | For the Lord will not cast off for ever: |
| ASV | For the Lord will not cast off for ever. |
| YLT | For the Lord doth not cast off to the age. |
| WEB | For the Lord will not cast off forever. |
| BBE | For the Lord does not give a man up for ever. |
Where they part company is יִזְנַ֛ח — see How Translations Differ.
The main clause is clear and direct, with additional phrases providing emphasis on the negation and the duration of God's promise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָנַח
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 — Lamentations 3:31
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 — Hope Amid Despairgenerated
Lamentations 3:31 reflects a moment of hope in the midst of sorrow. The poet acknowledges the reality of suffering but emphasizes that God's nature is not to abandon His people forever. This verse is situated within a broader context of lament, where the poet expresses both grief and a deep trust in God's enduring faithfulness, as seen in the surrounding verses that speak to God's compassion and mercy.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 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. |
| 2 | Psalm 77:7 | “Will the Lord spurn us forever and never show His favor again? |
| 3 | Psalm 94:14 | For the LORD will not forsake His people; He will never abandon His heritage. |
| 4 | Psalm 103:8–10 | The LORD is compassionate and gracious, slow to anger, abounding in loving devotion. |
| 5 | Isaiah 54:7–10 | “For a brief moment I forsook you, but with great compassion I will bring you back. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יִזְנַ֛ח, yiz.Nachgenerated
The verb זָנַח (zanach) means to reject or forsake. It is a Qal imperfect form, indicating an action that will occur in the future. The emphasis here is on the certainty that God will not cast off His people.
The use of the third person masculine singular indicates that it is God who is acting, and the context suggests a strong assurance that His rejection is not permanent. This word carries a weight of emotional significance, as it reflects the depths of despair that the poet is addressing.
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.
Sentence Structuregenerated
The main verb in the verse is יִזְנַ֛ח, he will reject, which is supported by a negation לֹא, not. The structure is straightforward, with the subject implied as the Lord, leading to a clear and emphatic statement about His nature.
The clause structure presents a simple assertion that is easy to follow: the Lord will not reject His people forever. The order emphasizes the certainty of God's promise.
Septuagint Backgroundgenerated
The Septuagint translates יִזְנַ֛ח as ἀπώσεται (apōsetai), which means 'he will cast away.' This choice narrows the focus on the act of casting away, suggesting a more definitive action compared to the Hebrew, which emphasizes rejection.
This translation highlights the seriousness of God's potential rejection, but it also aligns with the assurance that such an action is not permanent.
In plain words — the whole versegenerated
Lamentations 3:31 assures us that the Lord will not reject His people forever. This verse is part of a larger reflection on God's compassion and mercy, reminding us that even in times of suffering, God's faithfulness remains.
Frequently Asked Questionsgenerated
This means that despite any current suffering or feelings of abandonment, God's commitment to His people endures, and He will ultimately show compassion.
The surrounding verses emphasize God's compassion and mercy, reinforcing the idea that He does not willingly bring grief to His people.
Using 'Adonay' signifies a deep respect and reverence for God, highlighting His authority and the relationship He has with His people.
This verse serves as a reminder that even in difficult times, God remains faithful and will not abandon us, encouraging us to trust in His enduring love.
Reflection Questionsgenerated
- In what ways have I experienced God's faithfulness during difficult times?
- How can I remind myself and others of God's promises when facing challenges?
- What does it mean to me personally that God will not reject me?
- How can I cultivate a deeper trust in God's compassion and mercy?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss God's mercy and the assurance of forgiveness, emphasizing His commitment to His people.
That all sins may be forgiven him who has turned to God with his whole heart... “The Lord will not reject forever; and when he has made low, he will have pity according to the multitude of his mercy.Early Church Fathers on Lamentations 3 →
But all those who call their lands by their own names and have wood and hay and stubble in their thoughts; such as these, since they are strangers to difficulties, become aliens from the kingdom of heaven.Early Church Fathers on Lamentations 3 →
Is it not evident that the Lord Jesus is angry with us when we sin in order that he may convert us through fear of his indignation? His indignation, then, is not the carrying out of vengeance but rather the working out of forgiveness,Early Church Fathers on Lamentations 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 3:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the Lord will not cast off for ever. Which is not to be understood of all his creatures; for there are some he does cast off for ever, as the angels that sinned; reprobate men, profligate and
Read John Gill on Lamentations 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the Lord will not cast off for ever: The Lord will not cast off forever. True repentance is never without hope (Psalms 94:14). Verse 32.
Read Robert Jamieson on Lamentations 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is that which beareth up his spirits, that though the Lord may for a time estrange himself from his people, yet he will not always forsake them.
Read Matthew Poole on Lamentations 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 3:31 For the Lord will not cast off for ever:Ver. 31. For the Lord will not cast off for ever.] No, not at all, however he may seem to some so to do. Non deserit etiamsi deserat, saith a father: He doth not put his people far from him, as the word here signifieth.
Read John Trapp on Lamentations 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) For the Lord . . .—The counsels of submission are followed by the grounds of hope. The first, a quotation from Psalms 77:7, had been of old a favourite thought of the writer’s (Jeremiah 3:5; Jeremiah 3:12). The second (Lamentations 3:32) rests on the fact that compassion underlies chastisement (Psalms 30:5; Job 5:18; Isaiah 54:8); the third (Lamentations 3:33) on the truth that the primary eternal will of God is on the side of love, and that punishment is, as it were, against that will.
Read Charles John Ellicott on Lamentations 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. The Lord] אדני Adonai; but one of my ancient MSS. has יהוה Jehovah. The above verse is quoted in reference to our Lord's passion, by Matthew 26:62.
Read AdamClarke on Lamentations 3 →Albert Barnes1798–1870Barnes' Notes on the BibleReasons for the resignation urged in the previous triplet.
Read Albert Barnes on Lamentations 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31-33. As the three members of the division commencing with the 25th verse all begin with the adjective “good,” so the following three verses contain exhortations based on these; and in these three
Read Daniel Denison Whedon on Lamentations 3 →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
For the Lord will not cast us off forever.
For the Lord will not cast off forever.
For the Lord will not cast us off forever.
For the Lord will not reject us forever.
Tyndale line
For the Lord will not cast off for ever:
For the Lord will not cast off for ever.
For the Lord will not cast off for ever.
For the LORD will not cast off for ever:
For the Lord will not forsake for euer.
Strictly literal
For the Lord will not cast off for ever;
For the Lord doth not cast off to the age.
For the Lord does not cast off for all time.
For the Lord will not cast off for ever;
For the Lord will not reject us forever,
From the Latin
Caph. For the Lord will not cast off for ever.
Simplified
For the Lord won't abandon us forever.
For the Lord does not give a man up for ever.
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 reads כִּ֣י לֹ֥א יִזְנַ֛ח לְעוֹלָ֖ם אֲדֹנָֽי׃, which is consistent with the Septuagint's rendering in terms of meaning, though the specific wording differs. The Septuagint matches three of the five Hebrew words, indicating a close relationship between the two texts.
כִּ֣י לֹ֥א יִזְנַ֛ח לְעוֹלָ֖ם אֲדֹנָֽי׃
3 of the 5 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 Lamentations 3:31
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
זָנַח (zanach) is a Hebrew verb that primarily means to reject or spurn, with nuances of casting off or forsaking. It also has a secondary meaning related to emitting a stench, as noted in Isaiah 19:6. The word is built from a primitive root, indicating a strong sense of pushing aside or removing.
זָנַח vb. reject, spurn
Qal reject
Hiph. (late) reject
base
[זָנַח] stink, emit stench;—only Hiph. Is 19:6
ref
H2186a זָנַח reject, spurn H2186b זָנַח stink, emit stench
2186 zanach zaw-nakh'
a primitive root meaning to push aside, i.e. reject, forsake,
fail:--cast away (off), remove far away (off).
זָנַח (za.nach) — to reject.
1) to cast off, reject, spurn
1a) (Qal) to reject
1b) (Hiphil) to forcefully reject someone
זָנַח (za.nach) — to stink.
1) to stink, emit stench, become odious
1a) (Hiphil) stink (perfect)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.