Jeremiah 48:43 — Word Study
WLCפַּ֥חַד וָפַ֖חַת וָפָ֑ח עָלֶ֛יךָ יוֹשֵׁ֥ב מוֹאָ֖ב נְאֻם־ יְהוָֽה׃
BSATerrorpachad [fear, dread] and pitpachath [trap, snare] and snarepach [gin, net] await youʻal O dwelleryâshab [inhabitant, resident] of MoabMôwʼâb [the land of Lot's descendants] declaresnᵉʼum [utters, speaks] the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| פַּ֥חַד | terror | Noun common, masculine singular absolute |
| וָפַ֖חַת | and pit | Conjunction, noun common masculine singular absolute |
| וָפָ֑ח | and snare | Conjunction, noun common masculine singular absolute |
| עָלֶ֛יךָ | [will be] on you | Preposition, suffix |
| יוֹשֵׁ֥ב | O inhabitant of | Verb, Qal, participle (active) masculine singular common |
| מוֹאָ֖ב | Moab | Noun proper |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Terror and pit and snare await you, O dweller of Moab,” declares the LORD. |
| KJV | Fear, and the pit, and the snare, shall be upon thee, O inhabitant of Moab, saith the LORD. |
| ASV | Fear, and the pit, and the snare, are upon thee, O inhabitant of Moab, saith Jehovah. |
| YLT | Fear, and a snare, and a gin, [are] for thee, O inhabitant of Moab — an affirmation of Jehovah, |
| WEB | Terror, the pit, and the snare are on you, inhabitant of Moab,” says Yahweh. |
| BBE | Fear and death and the net have come on you, O people of Moab, says the Lord. |
The translations agree on the core meaning and terminology used in this verse.
The main clause contains a clear warning, with the subject and predicate providing context to the judgment being pronounced.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָשַׁב
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 48:43
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 — The Judgment on Moabgenerated
Jeremiah 48:43 warns the inhabitants of Moab about the terror, pit, and snare that await them due to their pride against the LORD. This declaration emphasizes the certainty of judgment and the dire consequences for those who oppose God. The surrounding verses elaborate on Moab's impending destruction, highlighting the severity of their punishment as a nation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:23–25 | I will heap disasters upon them; I will spend My arrows against them. |
| 2 | Psalm 11:6 | On the wicked He will rain down fiery coals and sulfur; a scorching wind will be their portion. |
| 3 | Isaiah 24:17–18 | Terror and pit and snare await you, O dweller of the earth. |
| 4 | Lamentations 3:47 | Panic and pitfall have come upon us— devastation and destruction. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — פַּ֥חַד, Pa.chadgenerated
The noun פַּחַד (pachad) refers to a deep feeling of dread or terror, often triggered by sudden fear. In this verse, it underscores the emotional state of the Moabites as they face impending judgment.
This word is derived from a root meaning to be alarmed, capturing the essence of fear and the object that inspires it. The parsing indicates it is a masculine singular noun, emphasizing its role as a significant subject in the declaration of judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Terror and pit and snare await you, O dweller of Moab,' which aligns with the KJV and ASV.
Sentence Structuregenerated
The main clause is governed by the verb 'await' — עָלֶ֛יךָ (on you) — with three noun phrases providing the subjects of terror, pit, and snare. The structure emphasizes the certainty of judgment awaiting Moab.
The Hebrew word order places the elements of terror, pit, and snare at the forefront, highlighting the severity of the impending consequences for the inhabitants of Moab.
Septuagint Backgroundgenerated
The Septuagint translates פַּחַד as παγὶς, which means 'trap.' This choice suggests a focus on the entrapment aspect of the judgment, emphasizing the inescapable nature of the consequences.
The translation of וָפַ֖חַת as φόβος (fear) also aligns with the original meaning, reinforcing the emotional response expected from the inhabitants of Moab.
In plain words — the whole versegenerated
Jeremiah 48:43 declares that terror, pit, and snare await the inhabitants of Moab. This judgment is a result of their pride against the LORD, emphasizing the seriousness of their situation.
Frequently Asked Questionsgenerated
The judgment signifies the consequences of pride and rebellion against God, illustrating that those who oppose Him will face dire outcomes.
These terms illustrate the emotional and physical traps that await the Moabites, emphasizing the inescapability of their punishment.
This verse is part of a larger prophecy concerning Moab's destruction, highlighting the severity of their judgment as a nation.
Moab's fate serves as a warning about the consequences of pride and disobedience to God, encouraging humility and reverence.
Reflection Questionsgenerated
- What are some ways I can recognize and avoid pride in my own life?
- How can I ensure that I remain humble before God?
- In what situations have I experienced fear or dread, and how can I trust God in those moments?
- What can I learn from the judgment of Moab that applies to my life today?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 48:43 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFear, and the pit, and the snare, [shall be] upon thee,.... A proverbial expression, showing, that if they escaped one danger, or sore judgment, they should fall into another and greater: the words
Read John Gill on Jeremiah 48 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFear, and the pit, and the snare, shall be upon thee, O inhabitant of Moab, saith the LORD. Fear, and the pit, and the snare, shall be upon thee - (note, Isaiah 24:17-18).
Read Robert Jamieson on Jeremiah 48 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThese three words, fear, pit, snare, signify no more than a variety of dangers that should be on all sides of them, so as if any escaped one danger, he should presently meet with another, for this was the time when the Lord was resolved to punish all the inhabitants of the land of Moab.
Read Matthew Poole on Jeremiah 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 48:43 Fear, and the pit, and the snare, [shall be] upon thee, O inhabitant of Moab, saith the LORD.Ver. 43. Fear and the pit.] See Isaiah 24:17.
Read John Trapp on Jeremiah 48 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(43)Fear, and the pit, and the snare.—The words are a reproduction of Isa 24:17, which had probably passed into something like proverbial use. The sequence in each case shows that each word plays a distinct part in the imagery. First there is the terror of the animal pursued by huntsmen, then the pit dug in the earth that it may fall into it (Psalms 7:15; Proverbs 26:27; Ecclesiastes 10:8); then, if it scrambles out of the pit, the snare or trap which finally secures it.
Read Charles John Ellicott on Jeremiah 48 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 43. Fear, and the pit, and the snare] See the note on Isaiah 24:17-18.
Read AdamClarke on Jeremiah 48 →CambridgeThe Cambridge Bible for Schools and Colleges43, 44. Cp. Isaiah 24:17 f. and probably a proverb in frequent use. We cannot reproduce in English the assonance paḥ ?ad vâpaḥ ?ath vâpâḥ ?. See on Lamentations 3:47.
Read Cambridge 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
Terror and pit and snare await you, O dweller of Moab,” declares the LORD.
Terror, the pit, and the snare are on you, inhabitant of Moab,” says Yahweh.
Terror and pit and snare await you, O dweller of Moab,” declares the LORD.
Terror, pits, and traps are in store for the people who live in Moab. I, the Lord, affirm it!
Tyndale line
Fear, and the pit, and the snare, shall be upon thee, O inhabitant of Moab, saith the LORD.
Fear, and the pit, and the snare, are upon thee, O inhabitant of Moab, saith Jehovah.
Fear, and the pit, and the snare, are upon thee, O inhabitant of Moab, saith the LORD.
Fear, and the pit, and the snare, shall be upon thee, O inhabitant of Moab, saith the LORD.
Feare, and pit and snare shall be vpon thee, O inhabitant of Moab, saith the Lord.
Strictly literal
Fear, and the pit, and the snare shall be upon thee, O inhabitant of Moab, saith Jehovah.
Fear, and a snare, and a gin, [are] for thee, O inhabitant of Moab — an affirmation of Jehovah,
Fear, and a snare, and a trap, [are] for you, || O inhabitant of Moab—a declaration of YHWH,
Terror, and the pit, and the snare, shall be upon thee, O inhabitant of Moab, saith the Lord.
Terror and the pit, and a trap are coming on you, inhabitant of Moab—this is Yahweh's declaration.
From the Latin
Fear, and the pit, and the snare come upon thee, O inhabitant of Moab, saith the Lord.
Simplified
You people living in Moab, what's waiting for you are terror, traps, and snares, declares the Lord.
Fear and death and the net have come on you, O people of Moab, says the Lord.
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 show agreement on the core elements of the verse, with six of the eight words matched. The Dead Sea Scrolls provide partial restoration, indicating some textual consistency, though they also include editorial input.
פַּ֥חַד וָפַ֖חַת וָפָ֑ח עָלֶ֛יךָ יוֹשֵׁ֥ב מוֹאָ֖ב נְאֻם־ יְהוָֽה׃
6 of the 8 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.
[פחד] [ופחת] [ופח] עלי׳כה [יושב] [מואב] [נואם] [יהוה]
nothing on the leather here — 1 partly restored, 7 supplied entire by an editor.
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 48:43
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.
פַּ֫חַד (pachad) refers to the concept of dread or terror, often indicating both the feeling of fear and the object that inspires it. The word is derived from a root meaning to be alarmed, and it encompasses a range of meanings related to fear and terror.
פַּ֫חַד 49 n.m. dread
dread
= object of dread
as design. dei
base
H6343 פַּ֫חַד dread . dread
. = object of dread
. as design. dei
6343 pachad pakh'-ad
from 6342; a (sudden) alarm (properly, the object feared, by
implication, the feeling):--dread(-ful), fear, (thing) great
(fear, -ly feared), terror.
see HEBREW for 06342
פַּ֫חַד (pa.chad) — dread.
1) terror, dread
1a) dread
1b) object of dread
N-ms — Noun common · masculine singular absoluteHNcmsa
פַּ֫חַת (pachath) refers to a pit or hole, often associated with trapping animals. It is likely derived from a root meaning to dig. The entries consistently describe it as a snare or pit, without significant disagreement among the lexicons.
פַּ֫חַת n.m. pit
base
H6354 פַּ֫חַת pit
6354 pachath pakh'-ath
probably from an unused root apparently meaning to dig; a
pit, especially for catching animals:--hole, pit, snare.
פַּ֫חַת (pa.chat) — pit.
pit, hole
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
The word translates different Hebrew words of which the most important are:
(1) bor, "pit" or "cistern," made by digging, (Ge 37:20); hence, "dungeon" (Jer 38:6, margin "pit");
(2) be'er, "pit" or "well" made by digging (Ge 21:25);
(3) she'ol, generally rendered "hell" in the King James Version (see HELL);
Pit
A hole in the ground (Ex. 21:33, 34), a cistern for water (Gen. 37:24; Jer. 14:3), a vault (41:9), a grave (Ps. 30:3). It is used as a figure for mischief (Ps. 9:15), and is the name given to the unseen place of woe (Rev. 20:1, 3). The slime-pits in the vale of Siddim were wells which yielded asphalt (Gen. 14:10).
[HELL]
A reservoir, either natural or artificial, for water. Pits were sometimes used as dungeons, Ge 37:20; Jer 38:6; or being slightly covered, and baited, they served as traps to catch wild beasts, a device which illustrates the plots of designing men and women, Ps 119:85; Pr 22:14; 26:27; Eze 19:4. The word pit is also used to denote the grave, Ps 28:1; 30:3,9; and hell, Re 20:1.
פַּח (pach) refers to both a bird trap and a metal plate. It is derived from a root meaning to spread out or pound thin, indicating its use as a snare or a thin sheet of metal. The word can also figuratively represent calamities or plots. The entries consistently highlight these two primary meanings without significant disagreement.
פַּח n.m. bird-trap
base
[פַּח] n.[m.] plate of metal
base
H6341a פַּח bird-trap H6341b פַּח plate of metal
6341 pach pakh
from 6351; a (metallic) sheet (as pounded thin); also a
spring net (as spread out like a lamina):--gin, (thin) plate,
snare.
see HEBREW for 06351
פַּח (pach) — snare.
1) bird trap, trap, snare
1a) bird trap (literal)
1b) of calamities, plots, source or agent of calamity (fig.)
פַּח (pach) — plate.
plate (of metal)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
snar (pach; pagis, but brochos, in 1Co 7:35): Over half a dozen Hebrew words are used to indicate different methods of taking birds and animals, of which the snare (pach) is mentioned oftener than any other. It was a noose of hair for small birds, of wire for larger birds or smaller animals. The snares were set in a favorable location and grain scattered to attract the attention of feathered creatures. They accepted the bribe of good feeding and walked into the snare, not suspecting danger. For this reason the snare became particularly applicable in describing a tempting bribe offered by men to lead their fellows into trouble, and the list of references is a long one, all of the same nature. See Ex 10:7; 1Sa 18:21; 28:9;
Snare
The expression (Amos 3:5), “Shall one take up a snare from the earth?” etc. (Authorized Version), ought to be, as in the Revised Version, “Shall a snare spring up from the ground?” etc. (See GIN.)
→ General scriptures concerning Am 3:5
→ FIGURATIVE
Of the evils in life of wicked people Job 18:8-10
Of the devices of evil people to deceive the righteous Ps 91:3; Jer 5:26
See AMBUSH
See CONSPIRACY
See PIT
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHRd/Sp2ms
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal — Verb · Qal · participle (active) masculine singular commonHVqrmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt