Isaiah 15:1 — Word Study
WLCמַשָּׂ֖א מוֹאָ֑ב כִּ֠י בְּלֵ֞יל שֻׁדַּ֨ד עָ֤ר מוֹאָב֙ נִדְמָ֔ה כִּ֗י בְּלֵ֛יל שֻׁדַּ֥ד קִיר־ מוֹאָ֖ב נִדְמָֽה׃
BSA[This is] the burdenmassâʼ [message from God, prophecy] against MoabMôwʼâb ArʻÂr [the capital city] in MoabMôwʼâb is ruinedshâdad■ [laid waste] destroyeddâmâh■ [brought to nothing, devastated] in a nightlayil [time of darkness, period of hardship] KirQîyr [a place in Moab, possibly a region] in MoabMôwʼâb is devastatedshâdad■ [laid waste, brought to silence] destroyeddâmâh■ [cut off, ruined] in a nightlayil [period of adversity]
| Greek | English | Parsing |
|---|---|---|
| מַשָּׂ֖א | [the] oracle of | Noun common, masculine singular construct |
| מוֹאָ֑ב | Moab | Noun proper |
| כִּ֠י | that | Particle |
| בְּלֵ֞יל | in a night | Preposition, noun common masculine singular construct |
| שֻׁדַּ֨ד | [which] it was devastated | Verb, Pual, perfect third person masculine singular |
| עָ֤ר | Ar | Noun proper |
| מוֹאָב֙ | of Moab | Noun proper |
| נִדְמָ֔ה | it was destroyed | Verb, Niphal, perfect third person masculine singular |
| כִּ֗י | that | Particle |
| בְּלֵ֛יל | in a night | Preposition, noun common masculine singular construct |
| שֻׁדַּ֥ד | [which] it was devastated | Verb, Pual, perfect third person masculine singular |
| קִיר־ | Kir of | Noun proper |
| מוֹאָ֖ב | Moab | Noun proper |
| נִדְמָֽה׃ | it was destroyed | Verb, Niphal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is the burden against Moab: Ar in Moab is ruined, destroyed in a night! Kir in Moab is devastated, destroyed in a night! |
| KJV | The burden of Moab. Because in the night Ar of Moab is laid waste, and brought to silence; because in the night Kir of Moab is laid waste, and brought to silence; |
| ASV | The burden of Moab. For in a night Ar of Moab is laid waste, and brought to nought; for in a night Kir of Moab is laid waste, and brought to nought. |
| YLT | The burden of Moab. Because in a night destroyed was Ar of Moab — It hath been cut off, Because in a night destroyed was Kir of Moab — It hath been cut off. |
| WEB | The burden of Moab. For in a night, Ar of Moab is laid waste, and brought to nothing. For in a night Kir of Moab is laid waste, and brought to nothing. |
| BBE | The word about Moab. For in a night Ar of Moab has become waste, and is seen no longer; for in a night Kir of Moab has become waste, and is seen no longer. |
Where they part company is in the rendering of the term מַשָּׂא — see How Translations Differ.
The structure consists of a main clause followed by two parallel clauses detailing the destruction of Ar and Kir, emphasizing the swift judgment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁדַד
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 — Isaiah 15:1
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 Burden Against Moabgenerated
Isaiah 15:1 presents a prophetic message declaring the devastation of Moab's cities, specifically Ar and Kir. These cities, once vibrant, are now described as ruined and destroyed in a single night, highlighting the severity of God's judgment. The surrounding verses further illustrate the mourning and despair of the Moabite people as they face this calamity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 13:1 | This is the burden against Babylon that Isaiah son of Amoz received: |
| 2 | Isaiah 14:28 | In the year that King Ahaz died, this burden was received: |
| 3 | Isaiah 11:14 | They will swoop down on the slopes of the Philistines to the west; together they will plunder the sons of the east. They will lay their hands on Edom and Moab, and the Ammonites will be subject to them. |
| 4 | Isaiah 25:10 | For the hand of the LORD will rest on this mountain. But Moab will be trampled in his place as straw is trodden into the dung pile. |
| 5 | Jeremiah 9:26 | Egypt, Judah, Edom, Ammon, Moab, and all the inhabitants of the desert who clip the hair of their temples. For all these nations are uncircumcised, and the whole house of Israel is uncircumcised in heart.” |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — מַשָּׂא, ma.Sa'generated
The word מַשָּׂא (ma.Sa') is a noun that typically means 'burden' or 'oracle,' often referring to a prophetic message from God. It is built from a root meaning to carry or lift, suggesting the weight of the message being delivered. In this context, it indicates a serious pronouncement against Moab, emphasizing the gravity of the situation.
This term appears frequently in prophetic literature, underscoring the role of the prophet as a bearer of God's messages. The use of מַשָּׂא here sets the tone for the entire oracle, indicating both the seriousness of the judgment and the divine authority behind it.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of the verse, consistently conveying the message of destruction against Moab's cities.
Sentence Structuregenerated
The main clause is introduced by מַשָּׂא, this is the burden, establishing the focus of the prophecy. The subsequent phrases detail the specific cities affected, with a clear structure that emphasizes the destruction in a night.
The sentence structure highlights the immediacy of the devastation, with the finite verbs שֻׁדַּ֨ד and נִדְמָ֔ה indicating the completed actions of ruin and destruction, reinforcing the finality of God's judgment.
Septuagint Backgroundgenerated
In the Septuagint, the word for 'night' is rendered as νυκτὸς (nyktos), which carries a similar connotation of darkness and adversity. This choice aligns with the Hebrew meaning, emphasizing the ominous nature of the time during which the destruction occurs.
The Greek translation captures the essence of the Hebrew oracle, though it may reflect a slightly different nuance in the presentation of the prophecy.
In plain words — the whole versegenerated
Isaiah 15:1 communicates a prophecy against Moab, declaring that its cities, Ar and Kir, will be ruined and destroyed in a single night. This emphasizes the suddenness of God's judgment on the land of Moab.
Frequently Asked Questionsgenerated
The prophecy signifies God's judgment against Moab for its actions, highlighting the severity and suddenness of the destruction that will come upon its cities.
Ar and Kir are mentioned as significant cities in Moab, representing the broader devastation that will affect the entire region.
The term 'burden' indicates a heavy message or oracle from God, suggesting the seriousness of the impending judgment against Moab.
The prophecy reflects God's authority as the ultimate judge, demonstrating His power to bring about destruction swiftly and decisively.
Reflection Questionsgenerated
- What does this prophecy teach about the consequences of turning away from God?
- How can we understand the concept of divine judgment in our own lives today?
- In what ways can we prepare ourselves spiritually to avoid similar judgments?
- How does this passage encourage us to reflect on our own actions and their impact on our community?
The early church on this verse — how the Fathers read it
Early interpretations of this prophecy, particularly from Jerome, highlight its significance in understanding God's judgment against Moab.
In a certain way, there is a circumcision that is both carnal and spiritual. Concerning the spiritual circumcision, it is said by the apostle Paul, “For we are of the true circumcision, who worship God in spirit, and glory in Christ Jesus,Early Church Fathers on Isaiah 15 →
Burden of Moab: because in the night Ar of Moab is laid waste, it is silent; because in the night the wall of Moab is laid waste, it is silent. It is enough to have said once about the burden and weight.Early Church Fathers on Isaiah 15 →
The burden of Moab. LXX: A word against Moab. Symmachus and Theodotion: The assumption of Moab. How circumcision is both physical and spiritual and is spoken of in a spiritual sense by the Apostle: For we are the circumcision,Early Church Fathers on Isaiah 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 15:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe burden of Moab,.... A heavy, grievous prophecy, concerning the destruction of Moab.
Read John Gill on Isaiah 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe burden of Moab. Because in the night Ar of Moab is laid waste, and brought to silence; because in the night Kir of Moab is laid waste, and brought to silence; Lowth thinks it was delivered in the
Read Robert Jamieson on Isaiah 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleISAIAH CHAPTER 15 The destruction of Moab. The burden of Moab; a prophecy of the destruction of the Moabites, the inveterate and implacable enemies of the Jews, begun by the Assyrian, and finished by the Babylonian emperors. In the night; or, in a night; suddenly and unexpectedly; for men sleep securely in the night, and therefore the evils which then overtake them are most terrible to them. Ar; the chief city of Moab, . Brought to silence; or rather, is cut off, as the word oft signifies, as ,15, and elsewhere. Kir; another eminent city of Moab, called more largely and fully Kir-heres, and Kir-hareseth, ,11 Jer 48:31,36.
Read Matthew Poole on Isaiah 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 15:1 The burden of Moab. Because in the night Ar of Moab is laid waste, [and] brought to silence; because in the night Kir of Moab is laid waste, [and] brought to silence;Ver. 1. The burden of Moab.] A "burden," saith Jerome, ever betokeneth sad things to follow. A "vision" doth joyful, at last howsoever. The Chaldee paraphraseth thus: The burden of a cup of cursing for Moab to drink off. Moab was the brat of an incestuous birth, as his name also, De Patre, declareth. There is now no such nation; their very name is rooted out, ever since they were destroyed, first by Shalmaneser, as is here forethreatened, and then by Nebuchadnezzar - where we meet with many like passages as here -…
Read John Trapp on Isaiah 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXV. (1) The burden of Moab.—The oracle which fills the next two chapters deals with the coming history of Moab. The comparative obscurity of that history, the names of towns and villages which it is difficult to identify, present a striking contrast to the evolution of the great world-drama which is brought before us in the “burden” of Babylon. What light can be thrown on that obscurity must be gathered from what we can learn of the contemporary history of Moab and its relation to Israel. This we know partly from the record of 2 Kings 3, partly from the inscription of the Moabite stone found at Diban, in 1860, by Mr. Klein, and translated by Dr. Ginsburg in Records of the Past, xi. 163.…
Read Charles John Ellicott on Isaiah 15 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XV Prediction of very heavy calamities about to fall upon the Moabites, 1-9. This and the following chapter, taken together, make one entire prophecy, very improperly divided into two parts. The time of its delivery, and consequently of its accomplishment, which was to be in three years from that time, is uncertain; the former not being marked in the prophecy itself, nor the latter recorded in history. But the most probable account is, that it was delivered soon after the foregoing, in the first year of Hezekiah; and that it was accomplished in his fourth year, when Shalmaneser invaded the kingdom of Israel. He might probably march through Moab; and to secure every thing behind him…
Read AdamClarke on Isaiah 15 →CambridgeThe Cambridge Bible for Schools and Colleges1. The verse stands somewhat apart from the sequel of the poem. It announces the catastrophe which has placed the entire country at the mercy of the invaders, viz. the fall of the two chief cities of Moab. What follows is a description, not of the further progress of the campaign, but first of the universal mourning caused by this sudden blow, and second, of the flight of the inhabitants. The opening word because seems to have the force of an interjection, equivalent to “yea” or “surely.” in the night] may be meant literally (by a night attack), or we may render “in a night,” i.e. “suddenly.” Ar] the capital of Moab, lay on the Arnon (Numbers 21:15; Numbers 21:28). It is not to be…
Read Cambridge on Isaiah 15 →Albert Barnes1798–1870Barnes' Notes on the BibleThe burden of Moab - (see the note at Isaiah 13:1). This is the title of the prophecy.
Read Albert Barnes on Isaiah 15 →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
This is the burden against Moab: Ar in Moab is ruined, destroyed in a night! Kir in Moab is devastated, destroyed in a night!
The burden of Moab. For in a night, Ar of Moab is laid waste, and brought to nothing. For in a night Kir of Moab is laid waste, and brought to nothing.
This is the burden against Moab: Ar in Moab is ruined, destroyed in a night! Kir in Moab is devastated, destroyed in a night!
Here is a message about Moab: Indeed, in a night it is devastated, Ar of Moab is destroyed! Indeed, in a night it is devastated, Kir of Moab is destroyed!
Tyndale line
The burden of Moab. Because in the night Ar of Moab is laid waste, and brought to silence; because in the night Kir of Moab is laid waste, and brought to silence;
The burden of Moab. For in a night Ar of Moab is laid waste, and brought to nought; for in a night Kir of Moab is laid waste, and brought to nought.
The burden of Moab. For in a night Ar of Moab is laid waste, and brought to nought; for in a night Kir of Moab is laid waste, and brought to nought.
The burden of Moab. Because in the night Ar of Moab is laid waste, and brought to silence; because in the night Kir of Moab is laid waste, and brought to silence;
The burden of Moab. Surely Ar of Moab was destroied, and brought to silece in a night: surely Kir of Moab was destroied, and brought to silence in a night.
Strictly literal
The burden of Moab: For in the night of being laid waste, Ar of Moab is destroyed; for in the night of being laid waste, Kir of Moab is destroyed!
The burden of Moab. Because in a night destroyed was Ar of Moab — It hath been cut off, Because in a night destroyed was Kir of Moab — It hath been cut off.
The burden of Moab. Because in a night Ar of Moab was destroyed—It has been cut off, || Because in a night Kir of Moab was destroyed—It has been cut off.
The doom of Moab. Truly in a night is 'Ar of Moab plundered, it is laid waste; truly in a night is Kir of Moab plundered, it is laid waste.
A declaration about Moab. Indeed, in one night Ar of Moab is laid waste and destroyed; indeed, in one night Kir of Moab is laid waste and destroyed.
From the Latin
The burden of Moab. Because in the night Ar of Moab is laid waste, it is silent: because the wall of Moab is destroyed in the night, it is silent.
Simplified
A message about Moab. The town of Ar in Moab is devastated, destroyed in a single night! The town of Kir in Moab is devastated, destroyed in a single night!
The word about Moab. For in a night Ar of Moab has become waste, and is seen no longer; for in a night Kir of Moab has become waste, and is seen no longer.
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 Dead Sea Scrolls both present similar readings, affirming the prophecy's content. The Septuagint shows some variation in word order and phrasing, but the core message of destruction remains consistent across these witnesses.
מַשָּׂ֖א מוֹאָ֑ב כִּ֠י בְּלֵ֞יל שֻׁדַּ֨ד עָ֤ר מוֹאָב֙ נִדְמָ֔ה כִּ֗י בְּלֵ֛יל שֻׁדַּ֥ד קִיר־ מוֹאָ֖ב נִדְמָֽה׃
4 of the 14 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.
משא מואב כי בלילה שודד עיר מואב ונדמה כי בלילה שודד עיר מואב נדמה
14 words on the leather.
םשא םואב כי בלילה [שדד] [ער] [מואב] [נדמה] [כי] [בלילה] שדד קיר םואב [נדמה]
6 words on the leather — 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 Isaiah 15:1
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.
מַשָּׂא (massa') refers to a load or burden, encompassing meanings like tribute and lifting. It can also signify an utterance or oracle, often linked to prophecy or song. The word is built from the root meaning to carry or lift, and it appears in contexts related to both physical and figurative burdens.
מַשָּׂא n.m. load, burden, lifting, bearing, tribute
base
מַשָּׂא n.m. utterance, oracle
base
H4853a מַשָּׂא load, burden, lifting, bearing, tribute H4853b מַשָּׂא utterance, oracle
4853 massa' mas-saw'
from 5375; a burden; specifically, tribute, or (abstractly)
porterage; figuratively, an utterance, chiefly a doom,
especially singing; mental, desire:--burden, carry away,
prophecy, X they set, song, tribute.
see HEBREW for 05375
מַשָּׂא (mas.sa) — burden.
1) load, bearing, tribute, burden, lifting
1a) load, burden
1b) lifting, uplifting, that to which the soul lifts itself up
1c) bearing, carrying
1d) tribute, that which is carried or brought or borne
מַשָּׂא (mas.sa) — oracle.
utterance, oracle, burden
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…
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)
HTc — ParticleHTc
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
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
עָר (ar) refers to a city in Moab, specifically located south of the Arnon river. It is noted as possibly being the capital of Moab. The entries consistently identify it as a geographical location without significant disagreement.
עָר n.pr.loc. in Moab, S. of Arnon
base
H6144 עָר in Moab, S. of Arnon
6144 `Ar awr
the same as 5892; a city; Ar, a place in Moab:--Ar.
see HEBREW for 05892
עָר (ar) — Ar.
§ Ar = "a city"
a city of Moab located south of the Arnon river; perhaps the capital
N-proper — Noun properHNpl
(a city), or Ar of Moab, one of the chief places of Moab. (Numbers 21:28; Isaiah 15:1) In later times the place known as Areopolis and Rabbath-Moab. The site still called Rabba . It lies about halfway between Kerak and the Wady Mojeb , 10 or 11 miles from each, the Roman road passing through it.
awakening; uncovering
→ A city of Moab Nu 21:15; De 2:9,18,24,29
→ Destruction of Nu 21:26-30; Isa 15:1
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
דָּמָה (damah) is a Hebrew verb that means to cease or cause to cease, and it encompasses ideas of cutting off, destroying, or perishing. It can be used in different forms, such as the Qal (active) and Niphal (passive), indicating actions like ceasing or being cut off. The entries consistently highlight its association with destruction and silence.
[דָּמָה] vb. cease, cause to cease, cut off, destroy
Qal
intr. cease
cause to cease, cut off, destroy
Niph. be cut off, destroyed, ruined
base
H1820 [דָּמָה] cease, cause to cease, cut off, destroy
1820 damah daw-mam'
a primitive root; to be dumb or silent; hence, to fail or
perish; trans. to destroy:--cease, be cut down (off), destroy,
be brought to silence, be undone, X utterly.
דָּמָה (da.mah) — to cease.
1) to cease, cause to cease, cut off, destroy, perish
1a) (Qal)
1a1) to cease
1a2) to cause to cease, destroy
1b) (Niphal)
1b1) to be cut off
1b2) to be undone, be cut off at sight of the theophany
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
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)
HTc — ParticleHTc
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
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
קִיר (qir) refers to a location known as Kir, which is associated with Moabite cities and is described as meaning 'wall.' It is also linked to the 'house of Aram' and is noted as a place of exile, though its exact location remains uncertain. The entries suggest a connection to other Hebrew words, specifically qir (H7023) and qir (H7025).
קִיר in n.pr.loc. of Moabite cities
base
קִיר n.pr.terr. et gent. orig. house of Aram
base
H7024a קִיר of Moabite cities H7024b קִיר orig. house of Aram
7024 Qiyr keer
the same as 7023; fortress; Kir, a place in Assyrian; also
one in Moab:--Kir. Compare 7025.
see HEBREW for 07023
see HEBREW for 07025
קִיר (qir) — Kir.
Kir = "wall"
of Moabite cities
Another spelling of qir (קִיר "Kir" H7024B)
קִיר (qir) — Kir.
§ Kir = "wall"
originally house of Aram; as place of exile (location uncertain)
N-proper — Noun properHNpl
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
דָּמָה (damah) is a Hebrew verb that means to cease or cause to cease, and it encompasses ideas of cutting off, destroying, or perishing. It can be used in different forms, such as the Qal (active) and Niphal (passive), indicating actions like ceasing or being cut off. The entries consistently highlight its association with destruction and silence.
[דָּמָה] vb. cease, cause to cease, cut off, destroy
Qal
intr. cease
cause to cease, cut off, destroy
Niph. be cut off, destroyed, ruined
base
H1820 [דָּמָה] cease, cause to cease, cut off, destroy
1820 damah daw-mam'
a primitive root; to be dumb or silent; hence, to fail or
perish; trans. to destroy:--cease, be cut down (off), destroy,
be brought to silence, be undone, X utterly.
דָּמָה (da.mah) — to cease.
1) to cease, cause to cease, cut off, destroy, perish
1a) (Qal)
1a1) to cease
1a2) to cause to cease, destroy
1b) (Niphal)
1b1) to be cut off
1b2) to be undone, be cut off at sight of the theophany
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms