Jeremiah 48:3

Translation
King James Version
A voice of crying shall be from Horonaim, spoiling and great destruction.
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KJV (with Strong's)
A voice H6963 of crying H6818 shall be from Horonaim H2773, spoiling H7701 and great H1419 destruction H7667.
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Complete Jewish Bible
An agonized cry from Horonayim, ruin, terrible devastation!
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Berean Standard Bible
A voice cries out from Horonaim: ‘Devastation and great destruction!’
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American Standard Version
The sound of a cry from Horonaim, desolation and great destruction!
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World English Bible Messianic
The sound of a cry from Horonaim, desolation and great destruction!
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Geneva Bible (1599)
A voyce of crying shall be from Horonaim with desolation and great destruction.
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Young's Literal Translation
A voice of a cry is from Horonaim, Spoiling and great destruction.
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See also
Isaiah 15:5Jeremiah 48:34Jeremiah 48:5Isaiah 15:2Jeremiah 47:2Isaiah 15:8Isaiah 16:7
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Prophecy Against Moab
Prophecy Against Moab View full PDF

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In the KJVVerse 20,084 of 31,102

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SUMMARY

Jeremiah 48:3 powerfully depicts the imminent and pervasive devastation awaiting Moab, a nation facing the stern hand of divine judgment. The verse vividly portrays a widespread "voice of crying" emanating from Horonaim, a significant Moabite city, symbolizing profound lamentation and anguish that will sweep across the land. This deep sorrow is directly attributed to the "spoiling and great destruction" prophesied to befall Moab, underscoring the severity and totality of the calamity as a consequence of its persistent pride, idolatry, and defiance against God.

CONTEXT

  • Literary Context: Jeremiah 48:3 is embedded within a comprehensive prophetic oracle against Moab, which encompasses the entirety of Jeremiah chapter 48. This specific chapter is part of a larger collection of prophecies against foreign nations found in Jeremiah 46-51, a section that powerfully underscores God's universal sovereignty, demonstrating His authority not only over Israel but over all peoples and kingdoms. The detailed nature of the prophecy against Moab includes the foretelling of the destruction of numerous cities, the plundering of their wealth, and the humiliation of their national god, Chemosh. Verse 3 serves as an opening declaration, setting a somber tone by immediately highlighting the widespread lamentation that will accompany the impending judgment, emphasizing the audible manifestation of despair that will permeate the Moabite territory. It establishes the emotional landscape of the coming catastrophe, preparing the reader for the subsequent detailed descriptions of ruin.
  • Historical & Cultural Context: Moab was an ancient kingdom situated to the east of the Dead Sea, maintaining a long and often contentious relationship with Israel. Historically, Moab was renowned for its agricultural prosperity, its deeply ingrained pride (frequently cited in prophetic texts such as Isaiah 16:6 and Jeremiah 48:29), and its polytheistic religious practices, particularly the fervent worship of its national deity, Chemosh (as seen in Numbers 21:29 and 1 Kings 11:7). Horonaim, specifically mentioned in this verse, was a strategically important city in southern Moab, located along a key trade route, making its destruction particularly symbolic of the nation's overall collapse. The "spoiling and great destruction" refers to the devastating military campaigns, most likely executed by the Babylonian empire under Nebuchadnezzar, which God utilized as His instrument of judgment against various nations in the late 7th and early 6th centuries BCE. This divine judgment was a direct consequence of Moab's persistent idolatry, its arrogant defiance of God, and its historical animosity towards God's covenant people.
  • Key Themes: Jeremiah 48:3 profoundly contributes to several overarching themes central to the book of Jeremiah and the broader biblical prophetic tradition. A primary theme is Divine Judgment, which vividly illustrates God's absolute sovereignty over nations and His righteous wrath against sin, especially the pervasive sins of pride and idolatry. The widespread lamentation and destruction underscored in this verse serve as a powerful testament to the Consequences of Rebellion Against God, demonstrating unequivocally that national strength, wealth, and self-reliance are ultimately futile without divine favor and obedience. The specific mention of Horonaim highlights the Universality of Judgment, indicating that no city, region, or segment of Moabite society would escape the impending doom. Furthermore, the "voice of crying" emphasizes the profound Emotional and Social Toll of Calamity, painting a visceral picture of the despair, terror, and societal upheaval that accompanies such profound national collapse, a recurring motif in prophetic literature concerning the fall of nations (e.g., Lamentations 2:11).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Voice (Hebrew, qôwl', H6963): From an unused root meaning "to call aloud," this word signifies an audible sound, a cry, a noise, or a proclamation. In Jeremiah 48:3, it refers to the loud, collective wailing and lamentation of the Moabite people, indicating a pervasive and inescapable expression of distress. It denotes not a quiet weeping but a public, urgent, and widespread sound of anguish, signaling a catastrophic event.
  • Crying (Hebrew, tsaʻăqâh', H6818): Derived from the root meaning "to shriek" or "to cry out," this term denotes a loud, often desperate cry, typically associated with deep distress, anguish, or an urgent appeal for help. Paired with "voice," it intensifies the image of profound sorrow and alarm, reflecting the utter despair gripping the inhabitants of Horonaim and, by extension, all of Moab. It conveys a sense of urgent, public lamentation.
  • Destruction (Hebrew, sheber', H7667): This word, derived from the root meaning "to break" or "to shatter," signifies a fracture, ruin, or calamity. It implies a comprehensive breaking apart, a complete collapse, or utter devastation. In the context of Jeremiah 48:3, "great destruction" emphasizes the absolute and overwhelming nature of the ruin that would befall Moab, signifying not merely damage but total societal and structural collapse, a complete shattering of their way of life.

Verse Breakdown

  • "A voice of crying shall be from Horonaim": This opening clause immediately establishes both the auditory and geographical focus of the prophecy. The phrase "voice of crying" (Hebrew qôwl tsaʻăqâh) indicates a loud, public, and pervasive lamentation—a shriek of anguish that cannot be contained. Horonaim, a significant and strategic Moabite city, is identified as a specific point of origin, but by implication, this pervasive crying would resonate throughout the entire land, symbolizing the widespread despair and terror that would grip the entire nation as divine judgment unfolds. It paints a picture of a land consumed by audible sorrow.
  • "spoiling and great destruction": This phrase identifies the direct cause and nature of the widespread crying and lamentation. "Spoiling" (Hebrew shôd) refers to acts of violence, ravage, plunder, and desolation, indicating the forceful taking of possessions, the ruin of property, and the general devastation wrought by an invading force. "Great destruction" (Hebrew gâdôwl sheber) intensifies this image, signifying not just minor damage but a massive, overwhelming, and complete collapse or ruin. Together, these terms paint a comprehensive picture of total devastation—both material and societal—inflicted upon Moab by the invading forces, which are understood as instruments of God's righteous judgment.

Literary Devices

Jeremiah 48:3 employs several potent literary devices to convey its message of impending doom and its emotional impact. The phrase "A voice of crying" utilizes Personification, attributing a human-like action (crying) to an abstract sound, making the anguish of Moab palpable and immediate. This also serves as vivid Auditory Imagery, allowing the audience to "hear" the widespread lamentation, thereby enhancing the emotional impact and making the prophecy more immediate and visceral. The pairing of "spoiling and great destruction" is an example of Hendiadys, where two nouns joined by a conjunction express a single complex idea, emphasizing the comprehensive and utter ruin that would befall Moab. Furthermore, the use of the adjective "great" (Hebrew gâdôwl) before "destruction" acts as Hyperbole, underscoring the immense scale and severity of the judgment, ensuring the audience grasps the totality of the devastation. The entire verse functions as a concise yet powerful Prophetic Oracle, a divinely inspired declaration of future events, serving as both a dire warning and a profound testament to God's sovereign justice.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 48:3, while specifically foretelling the judgment of Moab, resonates with profound theological truths applicable across all ages and cultures. It powerfully underscores God's unwavering justice and His absolute sovereign control over the rise and fall of nations. The severe destruction of Moab serves as a stark and timeless reminder that pride, self-reliance, and idolatry inevitably lead to ruin, as both nations and individuals are ultimately accountable to the Creator of the universe. This passage highlights the immutable principle that divine judgment is not arbitrary but a righteous and just response to persistent rebellion against God's moral order and His revealed truth. It also foreshadows a broader biblical narrative where God's ultimate justice will prevail, bringing an end to all forms of evil, oppression, and defiance, and establishing His righteous kingdom.

REFLECTION AND APPLICATION

Jeremiah 48:3, though rooted in an ancient judgment against Moab, offers timeless and piercing lessons for contemporary reflection and application. It compels us to critically examine our own lives, our communities, and our societies for manifestations of the same pride, self-sufficiency, and idolatry that precipitated Moab's downfall. Are we, individually or collectively, placing our trust in our own strength, material wealth, technological advancements, or human achievements, rather than humbly depending on the sovereign God? Do we elevate anything—be it career success, possessions, political ideologies, or even personal comfort—to a position of ultimate allegiance that belongs solely to the Creator? The visceral "voice of crying" from Horonaim serves as a sobering reminder of the profound suffering and desolation that inevitably result when humanity turns away from divine truth and justice. This should cultivate within us a spirit of profound humility, genuine repentance, and a renewed, unwavering commitment to seeking God's will and His kingdom above all else. Furthermore, this passage prompts us to cultivate deep compassion and empathy for those who experience "spoiling and great destruction" in our world today, whether through armed conflict, natural disasters, economic collapse, or societal breakdown, recognizing the universal human experience of suffering and the persistent need for divine mercy and intervention.

Questions for Reflection

  • In what specific areas of my life might I be exhibiting pride or self-reliance instead of humble dependence on God?
  • What "idols" (anything I prioritize over God) might I be consciously or unconsciously elevating in my life, and how can I dismantle them?
  • How does the "voice of crying" from Horonaim challenge my perspective on suffering, injustice, and the consequences of sin in the world today?
  • What practical steps can I take to live a life more deeply aligned with humility, justice, and compassion, in light of God's absolute sovereignty over nations and individuals?

FAQ

What was the primary reason for God's judgment against Moab?

Answer: The primary reasons for God's judgment against Moab, as comprehensively outlined in Jeremiah chapter 48 and other prophetic books, were their pervasive pride, their deep-seated idolatry (especially the worship of their national god Chemosh), and their long-standing hostility and contempt towards Israel, God's chosen people. Their arrogance and self-sufficiency led them to trust in their own wealth and military might rather than the true God, ultimately leading to their downfall, as vividly described in passages like Jeremiah 48:29-30.

How does the "voice of crying" in Jeremiah 48:3 relate to other biblical laments?

Answer: The "voice of crying" (Hebrew qôwl tsaʻăqâh) in Jeremiah 48:3 is a powerful and archetypal expression of profound anguish and despair, resonating deeply with numerous laments found throughout the Old Testament. It echoes the cries of distress heard from cities under siege or nations facing utter destruction, serving as a universal human response to overwhelming calamity. For example, the poignant lamentations over Jerusalem's fall in the book of Lamentations share a strikingly similar tone of deep sorrow, public wailing, and collective despair. These expressions serve to vividly portray the severity of divine judgment and the immense human cost of rebellion and calamity, emphasizing the emotional and social toll of such cataclysmic events.

CHRIST-CENTERED FULFILLMENT

While Jeremiah 48:3 describes a specific historical judgment on the nation of Moab, its deeper theological resonance profoundly points to the ultimate judgment and the glorious redemption found exclusively in Jesus Christ. The "spoiling and great destruction" that justly befell Moab, a direct consequence of its national pride and pervasive idolatry, serves as a powerful foreshadowing of the universal judgment against all sin and rebellion that will one day be fully realized across all humanity. However, the Gospel does not leave humanity in despair; instead, it reveals that Christ Himself bore the ultimate "destruction" and curse of sin on the cross, becoming the Lamb of God who takes away the sin of the world. The "voice of crying" from Horonaim, a desolate cry of hopelessness under divine judgment, is powerfully contrasted by the new song of redemption, joy, and eternal hope offered through Christ. For all who humbly trust in Him, the judgment they justly deserved has been fully satisfied through His atoning sacrifice, and instead of destruction, they receive eternal life, reconciliation with God (Romans 5:8-10), and the promise of a glorious future. Thus, the prophetic judgments against nations like Moab ultimately serve to highlight the absolute necessity of a divine Savior, who delivers humanity from the deserved consequences of sin and brings about a new creation where there will be no more crying, pain, or death.

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Commentary on Jeremiah 48 verses 1–13

We may observe in these verses,

I. The author of Moab's destruction; it is the Lord of hosts, that has armies, all armies, at his command, and the God of Israel (Jer 48:1), who will herein plead the cause of his Israel against a people that have always been vexatious to them, and will punish them now for the injuries done to Israel of old, though Israel was forbidden to meddle with them (Deu 2:9), therefore the destruction of Moab is called the work of the Lord (Jer 48:10), for it is he that pleads for Israel; and his work will exactly agree with his word, Jer 48:8.

II. The instruments of it: Spoilers shall come (Jer 48:8), shall come with a sword, a sword that shall pursue them, Jer 48:2. "I will send unto him wanderers, such as come from afar, as if they were vagrants, or had missed their way, but they shall cause him to wander; they seem as wanderers themselves, but they shall make the Moabites to be really wanderers, some to flee and others to be carried into captivity." These destroyers stir up themselves to do execution; they have devised evil against Heshbon, one of the principal cities of Moab, and they aim at no less than the ruin of the kingdom: Come, and let us cut it off from being a nation (Jer 48:2); nothing less will serve the turn of the invaders; they come, not to plunder it, but to ruin it. The prophet, in God's name, engages them to make thorough work of it (Jer 48:10): Cursed be he that does the work of the Lord deceitfully, this bloody work, this destroying work; though it goes against the grain with men of compassion, yet it is the work of the Lord, and must not be done by the halves. The Chaldeans have it in charge, by a secret instinct (says Mr. Gataker), to destroy the Moabites, and therefore they must not spare, must not, out of foolish pity, keep back their sword from blood; they would thereby bring a sword, and a curse with it, upon themselves, as Saul did by sparing the Amalekites and Ahab by letting Benhadad go. Thy life shall go for his life. To this work is applied that general rule given to all that are employed in any service for God, Cursed by he that does the work of the Lord deceitfully or negligently, that pretends to do it, but does it not to purpose, makes a show of serving God's glory, but is really serving his own ends and carries on the work of the Lord no further than will suit his own purposes, or that is slothful in business for God and takes neither care nor pains to do it as it should be done, Mal 1:14. Let not such deceive themselves, for God will not thus be mocked.

III. The woeful instances and effects of this destruction. The cities shall be laid in ruins; they shall be spoiled (Jer 48:1) and cut down (Jer 48:2); they shall be desolate (Jer 48:9), without any to dwell therein; there shall be no houses to dwell in, or no people to dwell in them, or no safety and ease to those that would dwell in them. Every city shall be spoiled and no city shall escape. The strongest city shall not be able to secure itself against the enemies' power, nor shall the finest city be able to recommend itself to the enemies' pity and favour. The country also shall be wasted, the valley shall perish, and the plain be destroyed, Jer 48:8. The corn and the flocks, which used to cover the plains and make the valleys rejoice, shall all be destroyed, eaten up, trodden down, or carried off. The most sacred persons shall not escape: The priests and princes shall go together into captivity. Nay, Chemosh, the god they worship, who, they hope, will protect them, shall share with them in the ruin; his temples shall be laid in ashes and his image carried away with the rest of the spoil. Now the consequence of all this will be, 1. Great shame and confusion: Kirjathaim is confounded, and Misgah is so. They shall be ashamed of the mighty boasts they have sometimes made of their cities: There shall be no more vaunting in Moab concerning Heshbon (so it might be read, Jer 48:2); they shall no more boast of the strength of that city when the evil which is designed against it is brought upon it. Nor shall they any more boast of their gods (Jer 48:13); they shall be ashamed of Chemosh (ashamed of all the prayers they have made to and all the confidence they put in that dunghill deity), as Israel was ashamed of Beth-el, of the golden calf they had at Beth-el, which they confided in as their protector, but were deceived in, for it was not able to save them from the Assyrians; nor shall Chemosh be able to save the Moabites from the Chaldeans. Note, Those that will not be convinced and made ashamed of the folly of their idolatry by the word of God shall be convinced and made ashamed of it by the judgments of God, when they shall find by woeful experience the utter inability of the gods they have served to do them any service. 2. There will be great sorrow; there is a voice of crying heard (Jer 48:3) and the cry is nothing but spoiling and great destruction. Alas! alas! Moab is destroyed, Jer 48:4. The great ones having quitted the cities to shift for their own safety, even the little ones have caused a cry to be heard, the meaner sort of people, or the little children, the innocent harmless ones, whose cries at such a time are the most piteous. Go up to the hills, go down to the valleys, and you meet with continual weeping (weeping with weeping); all are in tears; you meet none with dry eyes. Even the enemies have heard the cry, from whom it would have been policy to conceal it, for they will be animated and encouraged by it; but it is so great that it cannot be hid, 3. There will be great hurry; they will cry to one another, "Away, away! flee; save your lives (Jer 48:6); shift for your own safety with all imaginable speed, though you escape as bare and naked as the heath, or grig, or dry shrub, in the wilderness; think not of carrying away any thing you have, for it may cost you your life to attempt it, Mat 24:16-18. Take shelter, though it be in a barren wilderness, that you may have your lives for a prey. The danger will come suddenly and swiftly; and therefore give wings unto Moab (Jer 48:9); that would be the greatest kindness you could do them; that is what they will call for, O that we had wings like a dove! for unless they have wings, and can fly, there will be no escaping."

IV. The sins for which God will now reckon with Moab, and which justify God in these severe proceedings against them. 1. It is because they have been secure, and have trusted in their wealth and strength, in their works and in their treasures, Jer 48:7. They had taken a great deal of pains to fortify their cities and make large works about them, and to fill their exchequer and private coffers, so that they thought themselves in as good a posture for war as any people could be and that none durst invade them, and therefore set danger at defiance. They trusted in the abundance of their riches and strengthened themselves in their wickedness, Psa 52:7. Now, for this reason, that they may have a sensible conviction of the vanity and folly of their carnal confidences, God will send an enemy that will master their works and rifle their treasures. Note, We forfeit the comfort of that creature which we repose that confidence in which should be reposed in God only. The reed will break that is leaned upon. 2. It is because they have not made a right improvement of the days of the peace and prosperity, Jer 48:11. (1.) They had been long undisturbed: Moab has been at ease from his youth. It was an ancient kingdom before Israel was, and had enjoyed great tranquillity, though a small country and surrounded with potent neighbours. God's Israel were afflicted from their youth (Psa 129:1, Psa 129:2), but Moab at ease from his youth. He has not been emptied from vessel to vessel, has not known any troublesome weakening changes, but is as wine kept on the lees, and not racked or drawn off, by which it retains its strength and body. He has not been unsettled, nor any way made uneasy; he has not gone into captivity, as Israel have often done, and yet Moab is a wicked idolatrous nation, and one of the confederates against God's hidden ones, Psa 83:3, Psa 83:6. Note, There are many that persist in unrepented iniquity and yet enjoy uninterrupted prosperity. (2.) They had been as long corrupt and unreformed: He has settled on his lees; he has been secure and sensual in his prosperity, has rested in it, and fetched all the strength and life of the soul from it, as the wine from the lees. His taste remained in him, and his scent is not changed; he is still the same, as bad as ever he was. Note, While bad people are as happy as they used to be in the world it is no marvel if they are bad as they used to be. They have no changes of their peace and prosperity, therefore fear not God, their hearts and lives are unchanged, Psa 55:19.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–13. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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