Isaiah 15:8 — Word Study
WLCכִּֽי־ הִקִּ֥יפָה הַזְּעָקָ֖ה אֶת־ גְּב֣וּל מוֹאָ֑ב עַד־ אֶגְלַ֙יִם֙ יִלְלָתָ֔הּ וּבְאֵ֥ר אֵילִ֖ים יִלְלָתָֽהּ׃
BSAForkîy [because of this reason] their outcryzaʻaq [loud cry, shriek of distress] echoesnâqaph■ [is heard, goes around] to the bordergᵉbûwl [boundary, limit] of MoabMôwʼâb [the land of the descendants of Lot] Their wailingyᵉlâlâh [howling, lamentation] reaches EglaimʼEglayim△ [extends to, is heard in, a town in Moab, double reservoir] [it is heard]yᵉlâlâh [reaches, echoes] in Beer-elimBᵉʼêr ʼÊlîym [the well of God, a place in the desert]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| הִקִּ֥יפָה | it has gone around | Verb, Hiphil, perfect third person feminine singular |
| הַזְּעָקָ֖ה | the cry | Particle, noun common feminine singular absolute |
| אֶת־ | the object marker | Particle |
| גְּב֣וּל | [the] territory of | Noun common, masculine singular construct |
| מוֹאָ֑ב | Moab | Noun proper |
| עַד־ | to | Preposition |
| אֶגְלַ֙יִם֙ | Eglaim | Noun proper |
| יִלְלָתָ֔הּ | wailing its | Noun common feminine singular construct, suffix |
| וּבְאֵ֥ר | and Beer | Conjunction, noun proper |
| אֵילִ֖ים | Elim | Noun proper |
| יִלְלָתָֽהּ׃ | wailing its | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For their outcry echoes to the border of Moab. Their wailing reaches Eglaim; it is heard in Beer-elim. |
| KJV | For the cry is gone round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beer-elim. |
| ASV | For the cry is gone round about the borders of Moab; the wailing thereof unto Eglaim, and the wailing thereof unto Beer-elim. |
| YLT | For gone round hath the cry the border of Moab, Unto Eglaim [is] its howling, And to Beer-Elim [is] its howling. |
| WEB | For the cry has gone around the borders of Moab, its wailing to Eglaim, and its wailing to Beer Elim. |
| BBE | For the cry has gone round the limits of Moab; as far as to Eglaim and Beer-elim. |
All translations agree on the essential meaning of the outcry and its geographical implications.
The structure is built around a main clause with additional phrases that specify the locations of the cries, creating a vivid picture of the situation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָקַף
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 15:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Judgment on Moabgenerated
Isaiah 15:8 depicts the sorrow of Moab as their cries of distress echo across the land. This verse highlights the extent of their suffering, which is felt even beyond their borders, indicating a significant calamity. The surrounding verses elaborate on the devastation that has befallen Moab, emphasizing the dire situation faced by its people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 15:2–5 | Dibon goes up to its temple to weep at its high places. Moab wails over Nebo, as well as over Medeba. Every head is shaved, every beard is cut off. |
| 2 | Jeremiah 48:20–24 | Moab is put to shame, for it has been shattered. Wail and cry out! Declare by the Arnon that Moab is destroyed. |
| 3 | Ezekiel 47:10 | Fishermen will stand by the shore; from En-gedi to En-eglaim they will spread their nets to catch fish of many kinds, like the fish of the Great Sea. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — הִקִּ֥יפָה, hi.Ki.fahgenerated
The verb נָקַף (naqaph) is in the Hiphil stem, indicating a causative action. It conveys the idea of something going around or encompassing an area, suggesting that the cries of the Moabites are not just local but resonate widely.
This word can imply both a literal and figurative surrounding, emphasizing the pervasive nature of their distress. The perfect tense indicates that this action has been completed, highlighting the ongoing impact of their cries.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of the phrase regarding the outcry of Moab, maintaining the sense of distress and the geographical references.
Sentence Structuregenerated
The main verb הִקִּ֥יפָה governs the entire verse, indicating the action of the outcry. The structure includes clauses that specify the locations where the cries are heard, creating a clear picture of the extent of the distress.
The Hebrew word order places emphasis on the outcry, leading with the cause before detailing its effects, which is typical in Hebrew poetry.
Septuagint Backgroundgenerated
In the Septuagint, the verb used is συνῆψεν, which conveys a sense of gathering or joining together. This choice may narrow the focus from mere sound to the collective impact of the cries.
This translation choice reflects a broader interpretation, suggesting that the cries of Moab are not only heard but also have a unifying effect on the surrounding regions.
In plain words — the whole versegenerated
Isaiah 15:8 speaks about the loud cries of the people of Moab, which can be heard far away. Their wailing reaches the town of Eglaim and is also heard in Beer-elim. This shows how serious their situation is, as their distress echoes across the land.
Frequently Asked Questionsgenerated
The outcry represents the deep distress and suffering of the Moabites due to impending judgment and calamity.
These locations signify the extent of the Moabites' wailing, indicating that their suffering is felt beyond their borders.
It implies that the cries of distress are pervasive, affecting not just Moab but reaching neighboring regions.
This verse illustrates the consequences of sin and the judgment that befalls nations, a recurring theme in Isaiah's prophecies.
Reflection Questionsgenerated
- What might the cries of distress in my own life reveal about my relationship with God?
- How can I better understand the suffering of others in my community?
- In what ways can I respond to the cries for help that I encounter?
- How does this verse encourage me to reflect on the consequences of sin in my own life?
The early church on this verse — how the Fathers read it
Early commentaries, such as those by Jerome, reference this verse to illustrate the widespread distress of Moab, connecting it with similar themes in Jeremiah.
Because the cry has gone around the territory of Moab, even to Eglaim its wailing, and even to Beer Elim its outcry. The same things are described by Jeremiah.Early Church Fathers on Isaiah 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 15:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the cry is gone found about the borders of Moab,.... The cry of destruction and howling because of it; the places mentioned, as is observed by some, being upon the borders of the land.
Read John Gill on Isaiah 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the cry is gone round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beerelim.
Read Robert Jamieson on Isaiah 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTheir cry fills all the parts of the country.
Read Matthew Poole on Isaiah 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 15:8 For the cry is gone round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beerelim.Ver. 8. For the cry is gone round about, &c.] When the prophet thus describeth the mourning of the Moabites as excessive, and as a fruit of their unbelief, we must learn to moderate our mourning for outward losses and crosses, and that out of hope of God’ s mercy promised to his penitent suppliants. The howling thereof unto Eglaim.] See on Isaiah 15:2.
Read John Trapp on Isaiah 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) The waters of Dimon.—Probably the same as Dibon, the name being slightly altered (m and b, as labial letters, are closely connected in all languages) so as to resemble the Hebrew word for “blood” (dam), or dum (“silent”). Men should call the stream no more by the name of Dimon, but by that of the blood, or the silent river. (See Note on Isaiah 21:11.) I will bring more . . .—i.e., sorrow upon sorrow. The “lions” are either literally such, as in 2 Kings 17:25, prowling through the streets of the deserted city (see Notes on Isaiah 13:21), or symbols of Assyrian or other invaders (Jeremiah 4:7; Jeremiah 5:6).
Read Charles John Ellicott on Isaiah 15 →CambridgeThe Cambridge Bible for Schools and Colleges8. Summing up the effect of the previous description and explaining the forsaking of the land. the cry (of destruction, Isaiah 15:5) is gone round …] We should expect the two places in the second half of the verse to mark the extreme limits of the country—the “Dan and Beersheba” of Moab. Eglaim is probably the village Αἰγαλείμ mentioned by Eusebius as lying 8 Roman miles S. of Rabba. Beer-elim (“well of the mighty ones”?) is unknown, but has been plausibly identified with the “well” (Bμ’ηr) of Numbers 21:16-18, in northern Moab.
Read Cambridge on Isaiah 15 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the cry is gone round about ... - The cry of distress and calamity has encompassed the whole land of Moab. There is no part of the land which is not filled with lamentation and distress.
Read Albert Barnes on Isaiah 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8, 9. The cry is gone round about — Moab becomes in this picture the prey of the enemy throughout. The wail extends from one extreme of the land to the other. Eglaim — A double fountain.
Read Daniel Denison Whedon 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
For their outcry echoes to the border of Moab. Their wailing reaches Eglaim; it is heard in Beer-elim.
For the cry has gone around the borders of Moab, its wailing to Eglaim, and its wailing to Beer Elim.
For their outcry echoes to the border of Moab. Their wailing reaches Eglaim; it is heard in Beer-elim.
Indeed, the cries of distress echo throughout Moabite territory; their wailing can be heard in Eglaim and Beer Elim.
Tyndale line
For the cry is gone round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beer-elim.
For the cry is gone round about the borders of Moab; the wailing thereof unto Eglaim, and the wailing thereof unto Beer-elim.
For the cry is gone round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beer-elim.
For the cry hath gone round the borders of Moab, her howling to Eglaim, and her howling to Beer-elim.
For the crie went round about the borders of Moab: and the howling thereof vnto Eglaim, and the skriking thereof vnto Beer Elim,
Strictly literal
For the cry goeth round about the borders of Moab; the howling thereof unto Eglaim, and the howling thereof unto Beer-elim.
For gone round hath the cry the border of Moab, Unto Eglaim [is] its howling, And to Beer-Elim [is] its howling.
For the cry has gone around the border of Moab, || Its howling [is] to Eglaim, || And its howling [is] to Beer-Elim.
For the cry hath encompassed the boundary of Moab; up to Eglayim [is heard] its wail, and at Beer-elim [is heard] its wail.
The cry has gone around the territory of Moab; the wailing as far as Eglaim and Beer Elim.
From the Latin
For the cry is gone round about the border of Moab: the howling thereof unto Gallim, and unto the well of Elim the cry thereof.
Simplified
Their cry of grief echoes through the whole country of Moab; their wailing and mourning extends all the way from Eglaim to Beer-elim.
For the cry has gone round the limits of Moab; as far as to Eglaim and Beer-elim.
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 agree in their wording, affirming the integrity of the verse. The Septuagint, while not matching word for word, conveys a similar meaning, indicating a consistent understanding of Moab's plight across different texts.
כִּֽי־ הִקִּ֥יפָה הַזְּעָקָ֖ה אֶת־ גְּב֣וּל מוֹאָ֑ב עַד־ אֶגְלַ֙יִם֙ יִלְלָתָ֔הּ וּבְאֵ֥ר אֵילִ֖ים יִלְלָתָֽהּ׃
6 of the 12 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.
כי הקיפה הזעקה את גבול מואב עד אגלים יללת׳ה ובאר אילים יללת׳ה
12 words on the leather.
כי הקיפה [הזעקה] [את] [גבול] [מואב] [עד] [אגלים] [יללת׳ה] [ובאר] [אילים] יללת׳ה
3 words on the leather — 9 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 15:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
נָקַף (naqaph) is a Hebrew verb with meanings related to striking and surrounding. It can denote striking off or going around, encompassing, or completing a circuit. The entries suggest it covers both violent actions, like cutting down, and more passive ones, like surrounding or encompassing. There is no significant disagreement among the lexicons.
[נָקַף] vb. strike off
Niph. and the thickets of the forest shall be struck away
Pi. after my skin, which they have struck off
base
[נָקַף] vb. go around (intrans.)
Qal let feasts go around
Hiph.
go around, surround, encompass
make the round, i.e. complete the circuit
make round, round off (lit.)
base
H5362a נָקַף strike off H5362b נָקַף go around (intrans.) .let feasts go around
. . go around, surround, encompass
. make the round, i.e. complete the circuit
. make round, round off (lit.)
5362 naqaph naw-kaf'
a primitive root; to strike with more or less violence (beat,
fell, corrode); by implication (of attack) to knock together,
i.e. surround or circulate:--compass (about, -ing), cut down,
destroy, go round (about), inclose, round.
נָקַף (na.qaph) — to strike.
1) to strike, strike off
1a) (Piel) to strike off skin
Aramaic equivalent: ne.qash (נְקַשׁ "to knock" H5368)
נָקַף (na.qaph) — to surround.
1) to go around, compass, round
1a) (Qal) to go around
1b) (Hiphil)
1b1) to go around, surround, encompass, enclose
1b2) to make the round, complete the circuit
1b3) to make round, round off
V-Hiphil-Perf-3fs — Verb · Hiphil · perfect third person feminine singularHVhp3fs
זְעָקָה (ze'aqah) refers to a cry or outcry, often associated with distress or clamour. It is derived from the root word meaning to cry out, and its usage encompasses various forms of vocal expression, particularly in moments of urgency or need.
זְעָקָה n.f. cry, outcry
outcry, against
cry of distress
outcry, clamour
base
H2201 זְעָקָה cry, outcry
2201 za`aq zah'-ak
and (feminine) zoaqah {zeh-aw-kaw'}; from 2199; a shriek or
outcry:--cry(-ing).
see HEBREW for 02199
זְעָקָה (ze.a.qah) — outcry.
1) cry, outcry
1a) outcry
1b) cry of distress
1c) outcry, clamour
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
גְּבוּל (gbuwl) refers to a border or boundary, often implying a defined territory. It can denote a physical limit, such as a coast or landmark, and can also have figurative uses, like a region of darkness. The word is derived from a root meaning 'cord' and encompasses various meanings related to boundaries and territories.
גְּבוּל 240 n.m. border, boundary, territory
border, boundary
territory (enclosed within boundary)
base
H1366 גְּבוּל border, boundary, territory
1366 gbuwl gheb-ool'
or (shortened) gbul {gheb-ool'}; from 1379; properly, a cord
(as twisted), i.e. (by implication) a boundary; by extens. the
territory inclosed:--border, bound, coast, X great, landmark,
limit, quarter, space.
see HEBREW for 01379
גְּבוּל (ge.vul) — border: boundary.
: boundary
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
Also means: ge.vul (גְּבוּל ": area" H1366H)
גְּבוּל (ge.vul) — border: area.
: area
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
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
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)
HR — PrepositionHR
אֶגְלַ֫יִם (eglayim) refers to a town in Moab, identified as a dual form meaning 'double pond' or 'double reservoir.' The entries consistently describe it as a geographical location, with no significant disagreement among the lexicons.
אֶגְלַ֫יִם n.pr.loc. town in Moab
base
H97 אֶגְלַ֫יִם town in Moab
97 'Eglayim eg-lah'-yim
dual of 96.; a double pond; Eglajim, a place in
Moab:--Eglaim.
see HEBREW for 096
אֶגְלַ֫יִם (eg.la.yim) — Eglaim.
§ Eglaim = "double reservoir"
a town in Moab
N-proper — Noun properHNpl
eg'-la-im ('eghlayim; Agaleim):
A place named in Isa 15:8, possibly in the South of Moab. Eusebius (Onomasticon) identifies it with Agallim, a village 8 Roman miles South of Areopolis. It cannot now be identified.
Eglaim
Two ponds, (Isa. 15:8), probably En-eglaim of Ezek. 47:10.
(two ponds), a place named only in (Isaiah 15:8) probably the same as EN-EGLAIM.
drops of the sea
יְלָלָה (yelalah) refers to a feminine noun meaning howling or wailing, often associated with distress. The word is derived from the root יָלַל (yalal), which also pertains to howling. It captures a sense of sorrowful vocal expression, though the entries do not specify particular verses where it appears.
יְלָלָה n.f. howling
base
H3215 יְלָלָה howling
3215 ylalah yel-aw-law'
feminine of 3214; a howling.
see HEBREW for 03214
יְלָלָה (ye.la.lah) — wailing.
a howling (of distress), wailing
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
בְּאֵר n.f. Gn 26:21 well, pit
a well, often as made by digging
pit
as n.pr.loc.
a station of Isr. in desert
8 miles north of Eleutheropolis
base
H879 בְּאֵר a station of Isr. in desert
879 B'er 'Eliym be-ayr' ay-leem'
from 875 and the plural of 410; well of heroes; Beer-Elim, a
place in the Desert:--Beer-elim.
see HEBREW for 0875
see HEBREW for 0410
בְּאֵר אֵילִים (be.er e.lim) — Beer-elim.
§ Beer-elim = "well of God"
a well in the south of Moab
N-proper — Conjunction · noun properHC/Npl
be'-er (be'er; phrear; Latin puteus = "well"):
(1) A station on the march of the Israelites to the North of the Arnon (Nu 21:16). Here it was that they sang round the well this song: `Spring up O well; greet it with song, Well, that the princes have dug, The nobles of the people have bored, With the scepter--with their staves' (Nu 21:16 ff). The place is not identified.
(2) The town to which Jotham fled from his brother Abimelech after declaring his parable from Mt. Gerizim (Jud 9:21). This may be identical with BEEROTH, which see.
Beer
Well. (1.) A place where a well was dug by the direction of Moses, at the forty-fourth station of the Hebrews in their wanderings (Num. 21:16-18) in the wilderness of Moab. (See WELL.)
(2.) A town in the tribe of Judah to which Jotham fled for fear of Abimelech (Judg. 9:21). Some have identified this place with Beeroth.
(a well). One of the latest halting-places of the Israelites, lying beyond the Arnon. (Numbers 21:16-18) This is possibly the BEER-ELIM of (Isaiah 15:8) A place to which Jotham, the son of Gideon, fled for fear of his brother Abimelech. (Judges 9:21)
A well,
1. A station of the Hebrews in Moab, where God gave them water, Nu 21:16-18; Isa 15:8.
2. A town in Judah, according to Eusebius and Jerome a few miles west of Jerusalem, near Beth-shemesh. Jotham took refuge there from his brother Abimelech, Jud 9:21.
בְּאֵר n.f. Gn 26:21 well, pit
a well, often as made by digging
pit
as n.pr.loc.
a station of Isr. in desert
8 miles north of Eleutheropolis
base
H879 בְּאֵר a station of Isr. in desert
879 B'er 'Eliym be-ayr' ay-leem'
from 875 and the plural of 410; well of heroes; Beer-Elim, a
place in the Desert:--Beer-elim.
see HEBREW for 0875
see HEBREW for 0410
בְּאֵר אֵילִים (be.er e.lim) — Beer-elim.
§ Beer-elim = "well of God"
a well in the south of Moab
HNpl — Noun properHNpl
e'-lim ('elim, "terebinths"; Aileim):
The second encampment of the Israelites after crossing the Red Sea. It was a contrast to the previous camp called "Marah" because of the bitterness of the waters, for there "were twelve springs of water, and threescore and ten palm trees" (Ex 15:27; 16:1; Nu 33:9 f). The traditional site is an oasis in Wady Ghurundel, circa 63 miles from Suez.
See EXODUS; WANDERINGS OF ISRAEL.
Elim
Trees, (Ex. 15:27; Num. 33:9), the name of the second station where the Israelites encamped after crossing the Red Sea. It had “twelve wells of water and threescore and ten palm trees.” It has been identified with the Wady Ghurundel, the most noted of the four wadies which descend from the range of et-Tih towards the sea. Here they probably remained some considerable time. The form of expression in Ex. 16:1 seems to imply that the people proceeded in detachments or companies from Elim, and only for the first time were assembled as a complete host when they reached the wilderness of Sin (q.v.).
(strong trees), (Exodus 15:27; Numbers 33:9) the second station where the Israelites encamped after crossing the Red Sea. It is distinguished as having had "twelve wells (rather ’fountains’) of waster, and three-score and ten palm trees." It is generally identified by the best authorities with Wady Garundel , about halfway down the shore of the Gulf of Suez. A few palm trees still remain, and the water is excellent.
יְלָלָה (yelalah) refers to a feminine noun meaning howling or wailing, often associated with distress. The word is derived from the root יָלַל (yalal), which also pertains to howling. It captures a sense of sorrowful vocal expression, though the entries do not specify particular verses where it appears.
יְלָלָה n.f. howling
base
H3215 יְלָלָה howling
3215 ylalah yel-aw-law'
feminine of 3214; a howling.
see HEBREW for 03214
יְלָלָה (ye.la.lah) — wailing.
a howling (of distress), wailing
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3fs