Isaiah 15:4 — Word Study
WLCוַתִּזְעַ֤ק חֶשְׁבּוֹן֙ וְאֶלְעָלֵ֔ה עַד־ יַ֖הַץ נִשְׁמַ֣ע קוֹלָ֑ם עַל־ כֵּ֗ן חֲלֻצֵ֤י מוֹאָב֙ יָרִ֔יעוּ נַפְשׁ֖וֹ יָ֥רְעָה לּֽוֹ׃
BSAHeshbonCheshbôwn [a city east of the Jordan River] and ElealehʼElʻâlêʼ [a village of the Reubenites, meaning 'God is ascending'] cry outzâʻaq▸ [in distress, with a loud voice] their voicesqôwl [sounds or utterances] are heardshâmaʻ■ [perceived and understood] as far asʻad [until, reaching the point of] JahazYahats [a place of Israel's victory over the Amorites] Thereforeʻal [in consequence, as a result] the soldierschâlats [armed men, warriors] of MoabMôwʼâb [a land and people descended from Lot] cry outrûwaʻ▸ [shout, make a loud noise] their soulsnephesh [the essence of a person, their being] trembleyâraʻ■ [are shaken, quiver]
| Greek | English | Parsing |
|---|---|---|
| וַתִּזְעַ֤ק | and it has cried out | Verb, Qal, sequential imperfect third person feminine singular |
| חֶשְׁבּוֹן֙ | Heshbon | Noun proper |
| וְאֶלְעָלֵ֔ה | and Elealeh | Conjunction, noun proper |
| עַד־ | to | Preposition |
| יַ֖הַץ | Jahaz | Noun proper |
| נִשְׁמַ֣ע | it has been heard | Verb, Niphal, perfect third person masculine singular |
| קוֹלָ֑ם | voice their | Noun common masculine singular construct, suffix |
| עַל־ | there- | Preposition |
| כֵּ֗ן | -fore | Adverb |
| חֲלֻצֵ֤י | [the] armed [men] of | Verb, Qal, participle (passive) masculine plural common |
| מוֹאָב֙ | Moab | Noun proper |
| יָרִ֔יעוּ | they are shouting | Verb, Hiphil, imperfect third person masculine plural |
| נַפְשׁ֖וֹ | being its | Noun common feminine singular construct, suffix |
| יָ֥רְעָה | it is trembling | Verb, Qal, perfect third person feminine singular |
| לּֽוֹ׃ | to it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Heshbon and Elealeh cry out; their voices are heard as far as Jahaz. Therefore the soldiers of Moab cry out; their souls tremble within. |
| KJV | And Heshbon shall cry, and Elealeh: their voice shall be heard even unto Jahaz: therefore the armed soldiers of Moab shall cry out; his life shall be grievous unto him. |
| ASV | And Heshbon crieth out, and Elealeh; their voice is heard even unto Jahaz: therefore the armed men of Moab cry aloud; his soul trembleth within him. |
| YLT | And cry doth Heshbon and Elealeh, Unto Jahaz heard hath been their voice, Therefore the armed ones of Moab do shout, His life hath been grievous to him. |
| WEB | Heshbon cries out with Elealeh. Their voice is heard even to Jahaz. Therefore the armed men of Moab cry aloud. Their souls tremble within them. |
| BBE | Heshbon is crying out, and Elealeh; their voice is sounding even to Jahaz: for this cause the heart of Moab is shaking; his soul is shaking with fear. |
The translations agree here, consistently rendering the key terms without significant variation.
The sentence contains a main clause and several subordinate phrases that detail the location and consequences of the cries.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָעַק
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 15:4
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 Lament for Moabgenerated
Isaiah 15:4 describes the cries of Heshbon and Elealeh as they lament the fate of Moab. The distress is so intense that their voices reach Jahaz, indicating the severity of the situation. The soldiers of Moab respond with fear, reflecting the chaos and despair that has overtaken them as they face impending doom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 16:8–9 | For the fields of Heshbon have withered, along with the grapevines of Sibmah. The rulers of the nations have trampled its choicest vines, which had reached as far as Jazer and spread toward the desert. Their shoots had spread out and passed over the sea. |
| 2 | Numbers 32:3–4 | “Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sebam, Nebo, and Beon, |
| 3 | Jeremiah 48:34 | There is a cry from Heshbon to Elealeh; they raise their voices to Jahaz, from Zoar to Horonaim and Eglath-shelishiyah; for even the waters of Nimrim have dried up. |
| 4 | Numbers 21:23 | But Sihon would not let Israel pass through his territory. Instead, he gathered his whole army and went out to confront Israel in the wilderness. When he came to Jahaz, he fought against Israel. |
| 5 | Deuteronomy 2:32 | So Sihon and his whole army came out for battle against us at Jahaz. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — חֲלֻצֵ֤י, cha.lu.Tzeigenerated
The word חֲלֻצֵ֤י (chalutzei) is a participle form of the verb חָלַץ (chalats), meaning to arm or equip for battle. It describes armed men, warriors prepared for combat, highlighting the military context of the verse.
This participle indicates the state of being armed, suggesting readiness for conflict. The parsing as a passive participle emphasizes that these warriors are equipped, possibly by an external force or circumstance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb וַתִּזְעַ֤ק (va.tiz'aq), and it has cried out, governs the entire verse, with several phrases detailing the subjects and actions. The structure highlights the sequence of events, from the cries of Heshbon and Elealeh to the response of the soldiers of Moab.
The noun phrases חֶשְׁבּוֹן (cheshbon) and אֶלְעָלֵ֔ה (el'aleh) serve as the subjects of the cries, while the prepositional phrases provide context for the location and the consequence of the cries.
Septuagint Backgroundgenerated
The Septuagint translates וַתִּזְעַ֤ק as κέκραγεν (kekrāgen), which carries a similar meaning of crying out. This choice reflects the urgency of the situation, emphasizing the distress expressed by the cities.
The translation of חֶשְׁבּוֹן as εσεβων (esevōn) indicates a direct correspondence, maintaining the identity of the city while adapting to the Greek language.
In plain words — the whole versegenerated
Isaiah 15:4 describes the cries of Heshbon and Elealeh, two cities in Moab, as they lament their fate. Their voices are heard as far as Jahaz, indicating the seriousness of the situation. The soldiers of Moab respond with cries of fear, trembling at the impending disaster.
Frequently Asked Questionsgenerated
The cities are expressing their distress over the impending destruction and the plight of their people.
They are fearful of the consequences of the impending attack and the devastation that is coming upon them.
Jahaz is a location associated with Israel's victory over the Amorites, highlighting the historical context of conflict in this region.
This verse is part of a larger lament for Moab, illustrating the consequences of their actions and the judgment from God that they are facing.
Reflection Questionsgenerated
- In what ways do I see the consequences of distress in my own life or community?
- How can I respond to situations of fear or crisis with faith rather than despair?
- What lessons can I learn from the cries of Heshbon and Elealeh about expressing my own struggles?
- How does understanding the historical context of Jahaz deepen my appreciation for this passage?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the significance of the cities Heshbon and Elealeh in the context of Moab's lament.
Esbon and Eleale will cry out. These are the names of cities in the province of Moab, of which Esbon was once the city of the Amorite king.Early Church Fathers on Isaiah 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 15:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Heshbon shall cry, and Elealeh,.... Two other cities in the land of Moab.
Read John Gill on Isaiah 15 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Heshbon shall cry, and Elealeh: their voice shall be heard even unto Jahaz: therefore the armed soldiers of Moab shall cry out; his life shall be grievous unto him.
Read Robert Jamieson on Isaiah 15 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeshbon and Elealeh; two other Moabitish cities; of which see ,26 32:3,37. Jahaz another city in the utmost borders of Moab, , called also Jahazah, . The armed soldiers, who should be, and use to be, the most courageous. His life shall be grievous unto him; the Moabites shall generally long for death, to free themselves from those dreadful calamities which they perceive unavoidably coming upon them.
Read Matthew Poole on Isaiah 15 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 15:4 And Heshbon shall cry, and Elealeh: their voice shall be heard [even] unto Jahaz: therefore the armed soldiers of Moab shall cry out; his life shall be grievous unto him.Ver. 4. And Heshbon shall cry, and Elealeh.] See on Isaiah 15:2. The armed soldiers of Moab shall cry out.] As being faint hearted and unwilling to fight, because to no purpose. His life shall be grievous to him.] Heb., His soul shall be ill-affected to him, or, for himself; that is, say some, all his care shall be for himself; let others shift as they can.
Read John Trapp on Isaiah 15 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) And Heshbon shall cry, and Elealeh . . .—Of the places thus named (1) Heshbon (now Heshan) was twenty miles east of the Jordan, on a line from the northern extremity of the Dead Sea. It is first mentioned as in the power of Sihon king of the Amorites (Numbers 21:26). On his overthrow it was assigned to the tribe of Reuben (Numbers 32:37), and became a city of the Levites (Joshua 21:39). It had probably fallen into the hands of the Moabites, to whom it had originally belonged (Numbers 21:26). Its ruins exhibit architecture of various periods, Jewish, Roman, and Saracenic; (2) Elealeh, obviously near Heshbon, had shared its fate (Numbers 32:3; Numbers 32:37). The ancient name still…
Read Charles John Ellicott on Isaiah 15 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. The armed soldiers - "The very loins"] So the Septuagint, ἡοσφυς, and the Syriac. They cry out violently, with their utmost force.
Read AdamClarke on Isaiah 15 →
CambridgeThe Cambridge Bible for Schools and Colleges4. (Cf. Jeremiah 48:34.) Heshbon and Elealeh (often mentioned together) are respectively about 4 and 6 miles N.E. of Nebo. Heshbon, once the capital of the Amorites (Numbers 21:26) and afterwards an Israelitish city (Numbers 32:37; Joshua 13:17; Joshua 21:39), is at the time of the prophecy in the possession of Moab. The site of Jahaz, where Sihon gave battle to the Israelites (Numbers 21:23), has not been discovered; probably it was some distance south from Heshbon. the armed soldiers of Moab shall cry out] omit “shall” with R.V. Cf. ch. Isaiah 33:7. The “heroes of Moab” are mentioned in a similar plight in Jeremiah 48:41. his life shall be grievous unto him] Rather, as in R.V., his soul…
Read Cambridge on Isaiah 15 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd Heshbon shall cry - This was a celebrated city of the Amorites, twenty miles east of the Jordan Joshua 13:17.
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
Heshbon and Elealeh cry out; their voices are heard as far as Jahaz. Therefore the soldiers of Moab cry out; their souls tremble within.
Heshbon cries out with Elealeh. Their voice is heard even to Jahaz. Therefore the armed men of Moab cry aloud. Their souls tremble within them.
Heshbon and Elealeh cry out; their voices are heard as far as Jahaz. Therefore the soldiers of Moab cry out; their souls tremble within.
The people of Heshbon and Elealeh cry out, their voices are heard as far away as Jahaz. For this reason Moab’s soldiers shout in distress; their courage wavers.
Tyndale line
And Heshbon shall cry, and Elealeh: their voice shall be heard even unto Jahaz: therefore the armed soldiers of Moab shall cry out; his life shall be grievous unto him.
And Heshbon crieth out, and Elealeh; their voice is heard even unto Jahaz: therefore the armed men of Moab cry aloud; his soul trembleth within him.
And Heshbon crieth out, and Elealeh; their voice is heard even unto Jahaz: therefore the armed men of Moab cry aloud; his soul trembleth within him.
And Heshbon shall cry, and Elealeh: their voice shall be heard even to Jahaz: therefore the armed soldiers of Moab shall cry out; his life shall be grievous to him.
And Heshbon shall crie, and Elealeh: their voyce shall bee heard vnto Iahaz: therefore the warriers of Moab shall showt: the soule of euery one shall lament in him selfe.
Strictly literal
And Heshbon crieth, and Elealeh: their voice is heard unto Jahaz. Therefore the armed men of Moab cry out: his soul trembleth in him.
And cry doth Heshbon and Elealeh, Unto Jahaz heard hath been their voice, Therefore the armed ones of Moab do shout, His life hath been grievous to him.
And Heshbon and Elealeh cry, || Their voice has been heard to Jahaz, || Therefore the armed ones of Moab shout, || His life has been grievous to him.
And loud crieth Cheshbon with El'aleh; as far as Yahaz is heard their voice: therefore the armed men of Moab shall howl; its soul is grieved for itself.
Heshbon and Elealeh call out for help; their sound is heard as far as Jahaz. So the armed men of Moab call out for help; they tremble within themselves.
From the Latin
Hesebon shall cry, and Eleale, their voice is heard even to Jasa. For this shall the well appointed men of Moab howl, his soul shall howl to itself.
Simplified
The people of Heshbon and Elealeh cry out in sadness, their voices heard as far as Jahaz. That's why even the bravest soldiers of Moab shout—because they're so terrified.
Heshbon is crying out, and Elealeh; their voice is sounding even to Jahaz: for this cause the heart of Moab is shaking; his soul is shaking with fear.
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 presents Isaiah 15:4 with the wording that Heshbon and Elealeh cry out, and their voices are heard as far as Jahaz, leading to the soldiers of Moab crying out with trembling souls. The Septuagint aligns closely with the Masoretic Text, matching 13 out of 15 words, although its specific wording and structure differ due to translation choices. The Dead Sea Scrolls, particularly 1Qisaa, largely agree with the Masoretic Text, maintaining the same wording with minor variations in spelling and punctuation. However, 1Q8 shows partial restoration, indicating some textual differences, but the core message remains consistent across these witnesses.
וַתִּזְעַ֤ק חֶשְׁבּוֹן֙ וְאֶלְעָלֵ֔ה עַד־ יַ֖הַץ נִשְׁמַ֣ע קוֹלָ֑ם עַל־ כֵּ֗ן חֲלֻצֵ֤י מוֹאָב֙ יָרִ֔יעוּ נַפְשׁ֖וֹ יָ֥רְעָה לּֽוֹ׃
13 of the 15 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.
ותזעק חשבון ואלעלה עד יהצ נשמע קול׳ם על כן חלצי מואב יריעו נפש׳ו ירע ל׳ו
15 words on the leather.
ותזעק [חשבון] [ואלעלה] [עד] [יהץ] [נשמע] [קול׳ם] [על] [כן] [חלצי] [מואב] יריעו נפש׳ו ירעה ל׳ו
2 words on the leather — 3 partly restored, 10 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 15:4
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.
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-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
חֶשְׁבּוֹן (Cheshbown) refers to a city associated with Sihon, the king of the Amorites. It is described as a stronghold and is located east of the Jordan River, marking the boundary between the tribes of Reuben and Gad. The name suggests a connection to the concept of strength.
חֶשְׁבּוֹן n.pr.loc. of the city of Sihon king of the Amorites
base
H2809 חֶשְׁבּוֹן of the city of Sihon king of the Amorites
2809 Cheshbown khesh-bone'
the same as 2808; Cheshbon, a place East of the
Jordan:--Heshbon.
see HEBREW for 02808
חֶשְׁבּוֹן (chesh.bon) — Heshbon.
§ Heshbon = "stronghold"
the capital city of Sihon, king of the Amorites, located on the western border of the high plain and on the border line between the tribes of Reuben and Gad
N-proper — Noun properHNpl
hesh'-bon (cheshbon; Hesebon): The royal city of Sihon king of the Amorites, taken and occupied by the Israelites under Moses (Nu 21:25 f, etc.). It lay on the southern border of Gad (Jos 13:26), and was one of the cities fortified by Reuben (Nu 32:37). It is reckoned among the cities of Gad given to the Merarite Levites (Jos 21:39). In later literature (Isa 15:4; 16:8 f; Jer 48:2,34,45; 49:3) it is referred to as a city of Moab. It passed again into Jewish hands, and is mentioned by Josephus (Ant., XIII, xv, 4) as among their possessions in the country of Moab…
Heshbon
Intelligence, a city ruled over by Sihon, king of the Amorites (Josh. 3:10; 13:17). It was taken by Moses (Num. 21:23-26), and became afterwards a Levitical city (Josh. 21:39) in the tribe of Reuben (Num. 32:37). After the Exile it was taken possession of by the Moabites (Isa. 15:4; Jer. 48:2, 34, 45). The ruins of this town are still seen about 20 miles east of Jordan from the north end of the Dead Sea. There are reservoirs in this district, which are probably the “fishpools” referred to in Cant. 7:4.
(stronghold), the capital city of Sihon king of the Amorites. (Numbers 21:26) It stood on the western border of the high plain --Mishor, (Joshua 13:17) --and on the boundary line between the tribes of Reuben and Gad. The ruins of Hesban , 20 miles east of the Jordan, on the parallel of the northern end of the Dead Sea mark the site, as they bear the name; of the ancient Heshbon. There are many cisterns among the ruins. Comp. (Solomon 7:4)
A celebrated city of the Amorites, twenty miles east of the mouth of the Jordan, Jos 3:10; 13:17. It was given to Reuben; but was afterwards transferred to Gad, and then to the Levites. It had been conquered from the Moabites by Sihon, and because his capital; and was taken by the Israelites a little before the death of Moses, Nu 21:25; Jos 21:39. After the ten tribes were transplanted into the country beyond the Euphrates, the Moabites recovered it, Isa 15:4; Jer 48:2,34,45. Its ruins are still called Hesban, and cover the sides of a hill seven miles north of Medeba.
The Hebrew word אֶלְעָלֵא (*El`ale*) refers to a village in the tribe of Reuben, located near Heshbon, and is noted to be in ruins. The name is interpreted to mean 'God is ascending.' It is derived from the roots for 'God' and 'to go up,' indicating a possible significance related to ascent.
אֶלְעָלֵא, ∥ אֶלְעָלֵה n.pr.loc. (God doth ascend?) of village in the tribe of Reuben, near Heshbon, in ruins
base
H500 אֶלְעָלֵא, ∥ אֶלְעָלֵה (God doth ascend?) of village in the tribe of Reuben, near Heshbon, in ruins
500 'El`ale' el-aw-lay'
or (more properly) GEl aleh {el-aw-lay'}; from 410 and 5927;
God (is) going up; Elale or Elaleh, a place east of the
Jordan:--Elealeh.
see HEBREW for 0410
see HEBREW for 05927
אֶלְעָלֵא (el.a.le) — Elealeh.
§ Elealeh = "God is ascending"
a Reubenite village near Heshbon (in ruins)
Conj | N-proper — Conjunction · noun properHC/Npl
e-le-a'-le ('el`aleh, "God has ascended"):
Lay in the country taken from Sihon and within the lot given to Reuben (Nu 32:3,17 f). "Their names being changed" seems to apply to all the towns mentioned. There is no indication of the other names. Elealeh is noticed with Heshbon in the oracles against Moab in Isa 15:4; 16:9; Jer 48:34. Eusebius (Onomasticon) locates it one Roman mile from Heshbon. It is represented today by el'Al, a mound crowned with ruins, about a mile North of Chesban.
Elealeh
God has ascended, a place in the pastoral country east of Jordan, in the tribe of Reuben (Num. 32:3, 37). It is not again mentioned till the time of Isaiah (15:4; 16:9) and Jeremiah (48:34). It is now an extensive ruin called el-A’al, about one mile north-east of Heshbon.
(the ascending of God), a place on the east of Jordan, taken possession of and rebuilt by the tribe of Reuben. (Numbers 32:3,37) By Isaiah and Jeremiah it is mentioned as a Moabite town. (Isaiah 15:4; 16:9; Jeremiah 48:34)
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
יַ֫הַץ (yahats) refers to a location, specifically Jahaz, which is described as a place in Moab, though its exact site is uncertain. The name may derive from a root meaning to stamp, possibly relating to a threshing-floor. It is noted in the context of Israel's victory over Sihon, king of the Amorites.
יַ֫הַץ, יַ֫הְצָה n.pr.loc. in Moab, site unknown
base
H3096 יַ֫הַץ, יַ֫הְצָה in Moab, site unknown
3096 Yahats yah'-hats
or Yahtsah {yah'-tsaw}; or (feminine) Yahtsah {yah-tsaw'};
from an unused root meaning to stamp; perhaps threshing-floor;
Jahats or Jahtsah, a place East of the Jordan:--Jahaz,
Jahazah, Jahzah.
יַ֫הַץה (ya.hats) — Jahaz.
§ Jahaz or Jahazah or Jahzah = "trodden down"
a place in Reuben east of the Dead Sea where Israel defeated Sihon king of the Amorites; site uncertain
N-proper — Noun properHNpl
ja'-haz (yahats, Isa 16:4; Jer 48:34, yahatsah, or yahtsah, Nu 21:23; De 2:32; Jos 13:18; 21:36, the King James Version "Jahazah"; Jud 11:20; Jer 48:21; 1Ch 6:78, "Jahzah"): This is the place where in a great battle Israel overwhelmed Sihon king of the Amorites, and then took possession of all his territory (Nu 21:23, etc.). It is named along with Beth-baal-meon and Kedemoth (
Jahaz
Trodden down (called also Jahaza, Josh. 13:18; Jahazah, 21:36; Jahzah, 1 Chr. 6:78), a town where Sihon was defeated, in the borders of Moab and in the land of the Ammonites beyond Jordan, and north of the river Arnon (Num. 21:23; Deut. 2:32). It was situated in the tribe of Reuben, and was assigned to the Merarite Levites (Josh. 13:18; 21:36). Here was fought the decisive battle in which Sihon (q.v.) was completely routed, and his territory (the modern Belka) came into the possession of Israel. This town is mentioned in the denunciations of the prophets against Moab (
Jahazah, quarrel; dispute
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
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 — PrepositionHR
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
HD — AdverbHD
חָלַץ (chalats) is a Hebrew verb that encompasses a range of meanings related to drawing out or withdrawing, as well as rescuing or delivering. It can also imply equipping for war or strengthening. The entries indicate that it can be used in various forms, including to arm oneself or to be delivered. There is no significant disagreement among the lexicons regarding its meanings.
חָלַץ vb. draw off or out, withdraw
Qal
draw, draw off
intrans. withdraw
Niph. be delivered
Pi.
pull out, tear out
rescue, deliver
base
[חָלַץ] vb. equip for war
Qal only Pt. pass.—equipped
as adj.
as subst. sg. coll.
Niph. be or go equipped
Hiph. will brace up, invigorate, thy bones
base
H2502a חָלַץ draw off or out, withdraw .. draw, draw off
. intrans. withdraw
. be delivered
. . pull out, tear out
. rescue, deliver
H2502b חָלַץ equip for war .only Pt. pass.—equipped . as adj.
. as subst. sq. coll.
. be or go equipped
. will brace up, invigorate, thy bones
2502 chalats khaw-lats'
a primitive root; to pull off; hence (intensively) to strip,
(reflex.) to depart; by implication, to deliver, equip (for
fight); present, strengthen:--arm (self), (go, ready) armed (X
man, soldier), deliver, draw out, make fat, loose, (ready)
prepared, put off, take away, withdraw self.
חָלַץ (cha.lats) — to rescue.
1) to draw off or out, withdraw
1a) (Qal)
1a1) to draw, draw off
1a2) to withdraw
1b) (Niphal)
1b1) to be delivered
1b2) to be saved
1c) (Piel)
1c1) to pull out, tear out
1c2) to rescue, deliver, set free
1c3) to take away, plunder
חָלַץ (cha.lats) — to arm.
1) to equip (for war), arm for war, rescue, be rescued
1a) (Qal) equipped (participle)
1b) (Niphal)
1b1) to be equipped
1b2) to go equipped
1b3) to be armed
1c) (Hiphil)
1c1) to make strong, brace up
1c2) to invigorate
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine plural commonHVqsmpc
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
רוּעַ (ruwa`) is a Hebrew verb primarily meaning to shout or raise a sound. It encompasses a range of actions, including giving a blast with a horn, shouting in alarm or joy, and even signaling for battle. The word can also imply destruction in certain contexts. The entries highlight its use in various forms, such as Hiphil and Niphal.
[רוּעַ] vb. Hiph. 40 1. raise a shout. 2. give a blast with clarion or horn
Pō‛lal. a shout shall not be uttered
Hithpō‛l.
shout in triumph
shout for joy
base
H7321 [רוּעַ] Hiph. 1. raise a shout. 2. give a blast with clarion or horn
7321 ruwa` roo-ah'
a primitive root; to mar (especially by breaking);
figuratively, to split the ears (with sound), i.e. shout (for
alarm or joy):--blow an alarm, cry (alarm, aloud, out),
destroy, make a joyful noise, smart, shout (for joy), sound an
alarm, triumph.
רוּעַ (ru.a) — to shout.
1) to shout, raise a sound, cry out, give a blast
1a) (Hiphil)
1a1) to shout a war-cry or alarm of battle
1a2) to sound a signal for war or march
1a3) to shout in triumph (over enemies)
1a4) to shout in applause
1a5) to shout (with religious impulse)
1a6) to cry out in distress
1b) (Polal) to utter a shout
1c) (Hithpolel)
1c1) to shout in triumph
1c2) to shout for joy
2) (Niphal) destroyed
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
→ IN JOY AND PRAISE 1Ch 15:28; 2Ch 15:12-14; Ezr 3:11-13; Ps 5:11; 47:1; Isa 12:6; Lu 17:15; 19:37-41; Ac 3:8,9; Re 5:12-14
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
יָרַע (yara`) is a Hebrew verb that primarily means to quiver or tremble. It is derived from a root meaning to be broken up through violent action, which can also imply a sense of fear. The only Old Testament reference provided is Isaiah 15:4, where it is used in the context of trembling.
[יָרַע] vb. quiver—Qal Is 15:4
ref
H3415 [יָרַע] quiver
3415 yara` yaw-rah'
a primitive root; properly, to be broken up (with any violent
action) i.e. (figuratively) to fear:--be grevious (only Isa.
15:4; the rest belong to 7489).
see HEBREW for 07489
יָרַע (ya.ra) — be ill.
(Qal) to tremble, quiver
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
