Jeremiah 48:20 — Word Study
WLCהֹבִ֥ישׁ מוֹאָ֛ב כִּֽי־ חַ֖תָּה הֵילִ֣ילוּ וּֽזְעָ֑קוּ הַגִּ֣ידוּ בְאַרְנ֔וֹן כִּ֥י שֻׁדַּ֖ד מוֹאָֽב׃
BSAMoabMôwʼâb [is utterly humiliated] forkîy [it has been completely shattered, broken down] it has been shatteredchâthath■ Wailyâlal [with loud lamentation] and cry outzâʻaq [for help, in distress] Declarenâgad [publicly, with a loud voice] by the ArnonʼArnôwn [river, border of Moab] thatkîy MoabMôwʼâb [the land and its people] is destroyedshâdad■ [ruined, laid waste]
| Greek | English | Parsing |
|---|---|---|
| הֹבִ֥ישׁ | it has been put to shame | Verb, Hiphil, perfect third person masculine singular |
| מוֹאָ֛ב | Moab | Noun proper |
| כִּֽי־ | for | Particle |
| חַ֖תָּה | it has been shattered | Verb, Qal, perfect third person feminine singular |
| הֵילִ֣ילוּ | wail | Verb, Hiphil, imperative second person masculine plural |
| וּֽזְעָ֑קוּ | and cry out | Conjunction, verb qal imperative second person masculine plural |
| הַגִּ֣ידוּ | declare | Verb, Hiphil, imperative second person masculine plural |
| בְאַרְנ֔וֹן | at [the] Arnon | Preposition, noun proper |
| כִּ֥י | that | Particle |
| שֻׁדַּ֖ד | it has been devastated | Verb, Pual, perfect third person masculine singular |
| מוֹאָֽב׃ | Moab | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Moab is put to shame, for it has been shattered. Wail and cry out! Declare by the Arnon that Moab is destroyed. |
| KJV | Moab is confounded; for it is broken down: howl and cry; tell ye it in Arnon, that Moab is spoiled, |
| ASV | Moab is put to shame; for it is broken down: wail and cry; tell ye it by the Arnon, that Moab is laid waste. |
| YLT | Put to shame hath been Moab, For it hath been broken down, Howl and cry, declare ye in Arnon, For spoiled is Moab, |
| WEB | Moab is disappointed; for it is broken down. Wail and cry! Tell it by the Arnon, that Moab is laid waste. |
| BBE | Moab has been put to shame, she is broken: make loud sounds of grief, crying out for help; give the news in Arnon, that Moab has been made waste. |
Where they part company is חַ֖תָּה — see How Translations Differ.
The structure consists of a main clause followed by several subordinate clauses, indicating the reasons for the shame and the responses required.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמוֹאָב
verbיָבֵשׁ
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 — Jeremiah 48:20
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 — Judgment Against Moabgenerated
Jeremiah 48:20 describes the shame and destruction of Moab, a nation that has faced God’s judgment. The surrounding verses provide context for this proclamation of ruin, indicating a broader theme of divine retribution against nations that oppose Israel. The call to wail and cry out emphasizes the severity of Moab's fate, reflecting the emotional weight of the judgment being pronounced.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 48:1–5 | Concerning Moab, this is what the LORD of Hosts, the God of Israel, says: “Woe to Nebo, for it will be devastated. Kiriathaim will be captured and disgraced; the fortress will be shattered and dismantled. |
| 2 | Isaiah 15:1–5 | This is the burden against Moab: Ar in Moab is ruined, destroyed in a night! Kir in Moab is devastated, destroyed in a night! |
| 3 | Isaiah 16:7–11 | Therefore let Moab wail; let them wail together for Moab. Moan for the raisin cakes of Kir-hareseth, you who are utterly stricken. |
| 4 | Numbers 21:13–14 | From there they moved on and camped on the other side of the Arnon, in the wilderness that extends into the Amorite territory. Now the Arnon is the border between the Moabites and the Amorites. |
| 5 | Deuteronomy 2:36 | From Aroer on the rim of the Arnon Valley, along with the city in the valley, even as far as Gilead, not one city had walls too high for us. The LORD our God gave us all of them. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — הֹבִ֥ישׁ, ho.Vishgenerated
The verb הֹבִ֥ישׁ (ho.Vish) is a Hiphil form meaning 'to put to shame' or 'to humiliate.' It suggests a strong emotional response, indicating that Moab has not only faced defeat but also a profound sense of disgrace.
This word conveys the idea of being disconcerted or delayed, highlighting the depth of Moab's humiliation in the face of its destruction. The use of this verb underscores the seriousness of the judgment, as it indicates that Moab's condition is not merely physical ruin but also a spiritual and emotional downfall.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the phrase is put to shame for הֹבִ֥ישׁ.
Sentence Structuregenerated
The finite verb הֹבִ֥ישׁ (ho.Vish) governs the entire verse, with several clauses following it. The structure emphasizes the actions taken against Moab, with the verbs indicating a series of commands and declarations.
The main clause identifies Moab's shame, while subsequent clauses call for wailing and declaring its destruction. The Hebrew word order places emphasis on the actions of wailing and declaring, highlighting the urgency of the response to Moab's downfall.
Septuagint Backgroundgenerated
The Septuagint translates הֹבִ֥ישׁ as κατῃσξύνθη, which means 'has been put to shame.' This choice reflects a focus on the emotional aspect of humiliation, aligning closely with the Hebrew meaning.
For חַ֖תָּה, the Greek uses συνετρίβη, meaning 'has been shattered.' This translation maintains the sense of destruction but emphasizes the physical aspect of Moab's ruin.
In plain words — the whole versegenerated
Jeremiah 48:20 declares that Moab is humiliated because it has been shattered. The people are called to wail and cry out, announcing that Moab is destroyed at the Arnon River, which marks its border. This verse emphasizes the total devastation of Moab and the need for lamentation.
Frequently Asked Questionsgenerated
It indicates that Moab has faced disgrace and humiliation due to its destruction, reflecting both physical ruin and emotional distress.
This call emphasizes the seriousness of Moab's judgment and the appropriate response to such devastation, highlighting the need for mourning.
The Arnon serves as a geographical marker for Moab, indicating the boundary of its territory and the location of its downfall.
This verse reflects the themes of judgment and destruction that permeate Jeremiah's prophecies, emphasizing God's sovereignty over nations.
Reflection Questionsgenerated
- What emotions does the idea of shame evoke in the context of judgment?
- How can we understand the significance of geographical locations in prophetic declarations?
- In what ways do we respond to the news of destruction and judgment in our own lives?
- What lessons can we learn from Moab's downfall about the consequences of turning away from God?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 48:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMoab is confounded, for it is broken down,.... This is the answer returned, by those that had escaped and were fleeing, to those who inquired of them; who report that the whole country of Moab was in
Read John Gill on Jeremiah 48 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMoab is confounded; for it is broken down: howl and cry; tell ye it in Arnon, that Moab is spoiled, Moab is confounded - answer of the flying Moabites to the Ammonite inquirers (Jeremiah 48:19; Isaiah 16:2).
Read Robert Jamieson on Jeremiah 48 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleArnon was the name of a river, . It was the border of Moab, whither Balak went to meet Balaam, ; probably the adjacent country or city might take its name from the river.
Read Matthew Poole on Jeremiah 48 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 48:20 Moab is confounded; for it is broken down: howl and cry; tell ye it in Arnon, that Moab is spoiled,Ver. 20. Moab is confounded.] See on Jeremiah 48:15. Tell it in Arnon.] In the cities standing upon that river.
Read John Trapp on Jeremiah 48 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Make ye him drunken . . .—The image is suggested by the wine-cup of Jehovah’s fury in Jeremiah 25:15, and was familiar in the symbolic language of the prophets (Isaiah 51:17; Job 21:20; Ezekiel 23:32; Revelation 14:10). The words that follow paint the image in its strongest colours. As men looked with scorn on the drunkard wallowing in his shame, so should they look on Moab, that had been so boastful in its pride, when it was brought low.
Read Charles John Ellicott on Jeremiah 48 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Tell ye it in Arnon] Apprize the inhabitants there that the territories of Moab are invaded, and the country about to be destroyed, that they may provide for their own safety.
Read AdamClarke on Jeremiah 48 →
Albert Barnes1798–1870Barnes' Notes on the BibleOr, “Moab is ashamed, because she (Dibon) is broken” by her fortifications being battered down.
Read Albert Barnes on Jeremiah 48 →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
Moab is put to shame, for it has been shattered. Wail and cry out! Declare by the Arnon that Moab is destroyed.
Moab is disappointed; for it is broken down. Wail and cry! Tell it by the Arnon, that Moab is laid waste.
Moab is put to shame, for it has been shattered. Wail and cry out! Declare by the Arnon that Moab is destroyed.
They will answer, ‘Moab is disgraced, for it has fallen! Wail and cry out in mourning! Announce along the Arnon River that Moab has been destroyed.’
Tyndale line
Moab is confounded; for it is broken down: howl and cry; tell ye it in Arnon, that Moab is spoiled,
Moab is put to shame; for it is broken down: wail and cry; tell ye it by the Arnon, that Moab is laid waste.
Moab is put to shame; for it is broken down: howl and cry; tell ye it in Arnon, that Moab is laid waste.
Moab is confounded; for it is broken down: howl and cry; tell ye it in Arnon, that Moab is laid waste.
Moab is cofouded: for it is destroied: howle, and cry, tell ye it in Arnon, that Moab is made waste,
Strictly literal
Moab is put to shame; for he is broken down: howl and cry; tell it in Arnon, that Moab is laid waste.
Put to shame hath been Moab, For it hath been broken down, Howl and cry, declare ye in Arnon, For spoiled is Moab,
Moab has been put to shame, || For it has been broken down, || Howl and cry, declare in Arnon, || For Moab is spoiled,
Moab hath been made ashamed; for it is broken down; wail, and cry aloud: tell ye it by the Arnon, that Moab is wasted,
Moab has been shamed, for it has been shattered. Howl and lament; shout for help. Tell it to people by the Arnon River that Moab has been devastated.
From the Latin
Moab is confounded, because he is overthrown: howl ye, and cry, tell ye it in Amen, that Moab is wasted.
Simplified
Moab has been humiliated because it has been defeated. Weep and wail! Shout out beside the River Arnon that Moab has been destroyed!
Moab has been put to shame, she is broken: make loud sounds of grief, crying out for help; give the news in Arnon, that Moab has been made waste.
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 and the Septuagint agree in their wording for Jeremiah 48:20, with all words matching in the Hebrew and Greek texts. This consistency reinforces the message of judgment against Moab.
הֹבִ֥ישׁ מוֹאָ֛ב כִּֽי־ חַ֖תָּה הֵילִ֣ילוּ וּֽזְעָ֑קוּ הַגִּ֣ידוּ בְאַרְנ֔וֹן כִּ֥י שֻׁדַּ֖ד מוֹאָֽב׃
11 of the 11 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 Jeremiah 48:20
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.
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
HVhp3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
N-proper — Noun properHNpl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
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…
The Hebrew word חָתַת (chathath) is a primitive root meaning to prostrate, break down, or cause dismay. It encompasses a range of meanings including being shattered, dismayed, or terrified, and can be used in various forms such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of breaking or causing fear. The entries do not indicate any significant disagreement among the lexicons.
[חָתַת] vb. be shattered, dismayed
Qal
be shattered, broken
be dismayed
Niph. and at my name he is put in awe
Pi. dismay, scare
Hiph.
shatter
cause to be dismayed
dismay, terrify
base
H2865 חָתַת be shattered, dismayed
2865 chathath khaw-thath'
a primitive root; properly, to prostrate; hence, to break
down, either (literally) by violence, or (figuratively) by
confusion and fear:--abolish, affright, be (make) afraid,
amaze, beat down, discourage, (cause to) dismay, go down,
scare, terrify.
חָתַת (cha.tat) — to to be dismayed.
1) to be shattered, be dismayed, be broken, be abolished, be afraid
1a) (Qal)
1a1) to be shattered, be broken
1a2) to be dismayed
1b) (Niphal) to be broken, be dismayed
1c) (Piel) to be shattered, be dismayed, be scared
1d) (Hiphil)
1d1) to cause to be dismayed
1d2) to dismay, terrify
1d3) to shatter
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
יָלַל (yalal) is a Hebrew verb meaning to howl or wail, often with a wailing tone. It is classified as a primitive root and appears in the Hiphil form, indicating an action of making a howling sound. The entries consistently emphasize its onomatopoeic nature, reflecting the sound associated with the action.
[יָלַל] vb. Hiph. howl, make a howling (onomatop.)
base
H3213 [יָלַל] Hiph. howl, make a howling (onomatop.)
3213 yalal yaw-lal'
a primitive root; to howl (with a wailing tone) or yell (with
a boisterous one):--(make to) howl, be howling.
יָלַל (ya.lal) — to wail.
(Hiphil) to howl, wail, make a howling
V-Hiphil-Impv-2fs — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
זָעַק (za`aq) is a Hebrew verb meaning to cry out or call for help, often in a context of distress or need. It can also refer to assembling or summoning people, particularly for military purposes. The word has various forms, including Qal, Niphal, and Hiphil, indicating different nuances of calling or gathering.
[זָעַק] vb. cry, cry out, call
Qal
call, to one's aid
cry, cry out, in need
Niph. be called together, assemble, join
Hiph.
call, call out, or together, for military service
make a crying
have proclamation made
call out, or at
base
H2199 זָעַק cry, cry out, call .. call, to one's aid
. cry, cry out, in need
. be called together, assemble, join
. . call, call out, or together, for military service
. make a crying
. have proclamation made
. call out, or at
2199 za`aq zaw-ak'
a primitive root; to shriek (from anguish or danger); by
analogy, (as a herald) to announce or convene publicly:--
assemble, call (together), (make a) cry (out), come with such
a company, gather (together), cause to be proclaimed.
זָעַק (za.aq) — to cry out.
1) to cry, cry out, call, call for help
1a) (Qal)
1a1) to call (to one's aid)
1a2) to cry, cry out (in need)
1b) (Niphal) to be assembled, be called together, be joined together
1c) (Hiphil)
1c1) to call, call out, call together, summon
1c2) to make a crying, proclaim
1c3) to have a proclamation made
1c4) to call out to, call out at
Aramaic equivalent: ze.iq (זְעִ֑ק "to cry out" H2200)
Conj | V-Qal-Impv-2fs — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
אָרְנוֹן (Arnon) refers to a river and valley in Moab, known for its brawling waters. It serves as a geographical marker between Moab and the Amorites, with its name meaning 'rushing stream.' The entries consistently identify it as a significant location east of the Jordan River.
אָרְנוֹן, אַרְנֹן n.pr.fl. Arnon, wady & stream in Moab
base
H769 אָרְנוֹן, אַרְנֹן Arnon, wady & stream in Moab
769 'Arnown ar-nohn'
or uArnon {ar-nohn'}; from 7442; a brawling stream; the
Arnon, a river east of the Jordan, also its territory:--
Arnon.
see HEBREW for 07442
אַרְנוֹן (ar.non) — Arnon.
§ Arnon = "rushing stream"
a river and surrounding valley in south Palestine, forms the border between Moab and the Amorites
Prep | N-proper — Preposition · noun properHR/Npl
ar'-non ('arnon; Arnon): Is first mentioned in Nu 21:24 as the border between Moab and the Amorites. "The valleys of Arnon" in the next verse undoubtedly indicate the numerous wadies contributary to the main stream. It formed the southern boundary of the land assigned to Reuben (De 3:12). The city of Aroer stood on the northern edge of the valley (De 2:36; Jud 12:2, etc.). Arnon was claimed by the Ammonites as having marked the southern limit of their territory when Israel invaded the land (Jud 11:13). They, however, had already been driven out by the Amorites, and the region north of Arnon was held by Sihon. From the…
Arnon
Swift, the southern boundary of the territory of Israel beyond Jordan, separating it from the land of Moab (Deut. 3:8, 16). This river (referred to twenty-four times in the Bible) rises in the mountains of Gilead, and after a circuitous course of about 80 miles through a deep ravine it falls into the Dead Sea nearly opposite Engedi. The stream is almost dry in summer. It is now called el-Mujeb. The territory of the Amorites extended from the Arnon to the Jabbok.
(roaring), the river or torrent which formed the boundary between Moab and the Amorites, on the north of Moab, (Numbers 21:13,14,24,26; Judges 11:22) and afterwards between Moab and Israel (Reuben). (2:24,36; 3:8,12,16; 4:48; Joshua 12:1,2; 13:9,16; Judges 11:13,26) There can be no doubt that the Wady el-Mojeb of the present day is the Arnon. Its principal source is near Katrane , on the Haj route.
A river rising in the mountains east of the Dead Sea, into which it flows. It is now called Wady Modjeb, and anciently divided the territories of the Moabites in turn from those of the Ammonites, Amorites, and Reubenites, Nu 21:13; Jos 13:16. It flows in a deep and wild ravine of the same name. Burckhardt, after reaching the ruins of Aroer, which stand on the edge of the precipice at the foot of which the Arnon flows, says, "From hence a footpath leads down to the river. The view which the Modjeb presents is very striking. From the bottom, where the river runs through a narrow stripe of verdant level about forty yards across, the steep and barren banks arise to a great height, covered with immense blocks of stone which have rolled down from the upper strata; so that, when viewed…
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
שָׁדַד (shadad) is a Hebrew verb that conveys the idea of dealing violently with something, including meanings like despoil, devastate, and ruin. It has various forms, indicating actions such as violently destroying, being utterly ruined, or assaulting. The entries suggest a strong connotation of destruction and oppression, with the word appearing in contexts related to devastation.
[שָׁדַד] 56 vb. deal violently with, despoil, devastate, ruin
Qal violently destroy, pers. = slay
Niph. we are utterly ruined.
Pi. assault not his dwelling-place
Pu. be devastated
Pō‛el violently destroy
Hoph. be devastated
base
H7703 [שָׁדַד] deal violently with, despoil, devastate, ruin
7703 shadad shaw-dad'
a primitive root; properly, to be burly, i.e. (figuratively)
powerful (passively, impregnable); by implication, to
ravage:--dead, destroy(-er), oppress, robber, spoil(-er), X
utterly, (lay) waste.
שָׁדַד (sha.dad) — to ruin.
1) to deal violently with, despoil, devastate, ruin, destroy, spoil
1a) (Qal)
1a1) to violently destroy, devastate, despoil, assail
1a2) devastator, despoiler (participle) (subst)
1b) (Niphal) to be utterly ruined
1c) (Piel)
1c1) to assault
1c2) to devastate
1d) (Pual) to be devastated
1e) (Poel) to violently destroy
1f) (Hophal) to be devastated
Also means: shud (שׁוּד "to waste" H7736)
V-Pual-Perf-3ms — Verb · Pual · perfect third person masculine singularHVPp3ms
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
N-proper — Noun properHNpl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
