What number verse is Jeremiah 48:5 in the Bible?

Jeremiah 48:5 is the 20,086th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Jeremiah 48:5 sits at position 20,086.

Translation

King James Version

For in the going up of Luhith continual weeping shall go up; for in the going down of Horonaim the enemies have heard a cry of destruction.

Ask

KJV (with Strong's)

For in the going up ^H4608 of Luhith ^H3872 continual ^H1065 weeping ^H1065 shall go up ^H5927; for in the going down ^H4174 of Horonaim ^H2773 the enemies ^H6862 have heard ^H8085 a cry ^H6818 of destruction ^H7667.

Ask

Complete Jewish Bible

as they ascend the slopes of Luchit, weeping bitterly as they climb. On the road down to Horonayim shrieks of destruction ring out."

Ask

Berean Standard Bible

For on the ascent to Luhith they weep bitterly as they go, and on the descent to Horonaim cries of distress resound over the destruction:

Ask

American Standard Version

For by the ascent of Luhith with continual weeping shall they go up; for at the descent of Horonaim they have heard the distress of the cry of destruction.

Ask

World English Bible Messianic

For by the ascent of Luhith with continual weeping shall they go up; for at the descent of Horonaim they have heard the distress of the cry of destruction.

Ask

Geneva Bible (1599)

For at the going vp of Luhith, the mourner shall goe vp with weeping: for in the going downe of Horonaim, the enemies haue heard a cry of destruction,

Ask

Young's Literal Translation

For the ascent of Luhith with weeping, Go up doth weeping, For in the descent of Horonaim Adversaries a cry of desolation have heard.

Ask

Study This Verse

SUMMARY

Jeremiah 48:5 powerfully depicts the overwhelming and inescapable lamentation that will engulf Moab as divine judgment descends. The verse paints a grim auditory landscape where the "going up of Luhith" and "going down of Horonaim"—key geographical arteries—become conduits for ceaseless weeping and a "cry of destruction." This imagery underscores the comprehensive nature of the calamity, signaling that Moab's pride and rebellion have led to an utter collapse, with the sounds of its demise reaching the ears of its triumphant enemies, fulfilling God's prophetic word.

CONTEXT

Literary Context: Jeremiah 48 is a detailed prophetic oracle specifically directed against Moab, forming part of a larger section within Jeremiah (chapters 46-51) containing pronouncements against various surrounding nations. This chapter follows the typical prophetic judgment pattern: identifying the nation, detailing its sins (primarily pride, self-sufficiency, and idolatry of Chemosh), declaring the instrument of judgment (Babylon), and vividly describing the resulting devastation and lamentation. Verse 5 contributes significantly to this vivid imagery of widespread devastation, emphasizing the pervasive and inescapable sorrow that accompanies Moab's fall, which is introduced in Jeremiah 48:1. The progression of judgment is often depicted as a sweeping movement across the land, and this verse highlights the emotional and auditory impact of that movement.
Historical & Cultural Context: Moab was an ancient kingdom situated east of the Dead Sea, frequently in conflict with Israel throughout its history, as recorded in various biblical accounts, such as the Moabite rebellion against Israel in 2 Kings 3. Their national deity was Chemosh, to whom they offered child sacrifices, a practice vehemently condemned by God (see Numbers 21:29 and 1 Kings 11:7). Moab was known for its pride and self-sufficiency, often boasting in its wealth and perceived impregnability, which Jeremiah frequently condemns (e.g., Jeremiah 48:29). The "going up of Luhith" and "going down of Horonaim" refer to specific, well-known geographical routes or passes within Moabite territory. Luhith is generally identified as an ascent leading to a plateau, while Horonaim is a descent, possibly indicating a valley or lower region. These paths were crucial for travel, trade, and military movements, and their mention underscores that the judgment would not be confined to a single city but would sweep across the entire land, causing widespread flight and distress along its major arteries. The historical fulfillment points to the Babylonian invasion under Nebuchadnezzar, which served as God's instrument of judgment against Moab in the early 6th century BCE.
Key Themes: Jeremiah 48:5 powerfully contributes to several overarching themes within Jeremiah's prophecy against Moab and the broader biblical narrative. Firstly, it highlights the Inevitable Judgment of God against nations that persist in pride, idolatry, and rebellion against Him, demonstrating His absolute sovereignty over all peoples and His unwavering justice. This judgment is not arbitrary but a righteous response to deep-seated sin, as seen in the broader context of Jeremiah's prophecies. Secondly, it underscores the theme of Widespread Lamentation and Devastation, portraying the profound and collective suffering that accompanies divine wrath. The "continual weeping" and "cry of destruction" are not isolated incidents but a pervasive national experience, illustrating the depth of the calamity that consumes an entire populace. Finally, it reinforces the Consequences of Sin, showing that Moab's arrogance, self-reliance, and false worship ultimately lead to its undoing. This serves as a stark warning that rebellion against God's righteous standards inevitably results in sorrow, ruin, and ultimately, a loss of national identity and security, a message consistent with other prophetic judgments against nations throughout the Old Testament.

EXPOSITION AND ANALYSIS

Key Word Analysis

Going up (Hebrew, maʻăleh', H4608): This term denotes an elevation, an acclivity, or a rise. In this context, it refers to an ascent, specifically the upward path of Luhith. Its use here emphasizes the physical act of ascending a difficult route, which becomes a place of sorrow, suggesting that even the pathways of escape or movement will be filled with distress.
Weeping (Hebrew, Bᵉkîy', H1065): This word signifies intense, often audible sorrow, lamentation, or crying. It denotes profound grief and distress, emphasizing the emotional and audible nature of the suffering. The term "continual weeping" underscores the pervasive and unrelenting nature of this sorrow, implying an unending stream of tears and cries rising from the land.
Horonaim (Hebrew, Chôrônayim', H2773): Meaning "double cave-town," this is a specific place in Moab. Its mention alongside Luhith, a place of ascent, creates a geographical scope that encompasses both high and low regions, signifying that the judgment and accompanying lamentation will be comprehensive, affecting the entire territory of Moab from its heights to its depths.
Destruction (Hebrew, sheber', H7667): This word refers to a fracture, ruin, or a breaking. It implies a violent and comprehensive collapse, not merely a setback but an utter desolation. The "cry of destruction" suggests the audible sound of things shattering, structures collapsing, and lives being utterly undone, underscoring the severity and irreversible nature of Moab's fall.

Verse Breakdown

"For in the going up of Luhith continual weeping shall go up;": This clause describes the ascent of Luhith, a specific geographical path or region in Moab, becoming a scene of intense and unceasing lamentation. The imagery suggests that as people flee or are driven along this route, their cries of distress are so numerous and persistent that the weeping itself seems to ascend from the land, filling the air with sorrow. "Continual weeping" emphasizes the pervasive and unrelenting nature of the grief, indicating that the sorrow is not fleeting but deeply ingrained in the experience of the fleeing Moabites.
"for in the going down of Horonaim": This clause introduces another specific geographical location, Horonaim, a place of descent. It forms a stark parallel with "the going up of Luhith," indicating that the devastation and sorrow are not confined to one area but will permeate the entire landscape of Moab, affecting both its elevated and lower regions. This reinforces the comprehensive nature of the judgment, showing that no part of the land or its inhabitants will escape the impending doom.
"the enemies have heard a cry of destruction.": This final clause reveals the ultimate consequence of the judgment: the sounds of Moab's ruin are audible to its foes. The "cry of destruction" signifies the audible evidence of breaking, shattering, and utter ruin, implying not just a sound but the breaking apart of a nation. The fact that the enemies hear this cry emphasizes their triumph and the completeness of Moab's defeat, as the very sounds of the nation's demise are broadcast to those who have brought it low, a testament to God's sovereign hand in fulfilling His word.

Literary Devices

Jeremiah 48:5 employs several powerful literary devices to convey the depth of Moab's impending doom and the pervasive nature of its suffering. Imagery is central, painting a vivid soundscape of pervasive sorrow with "continual weeping" and a "cry of destruction." This auditory imagery makes the suffering palpable and immediate for the listener or reader. Parallelism is prominently featured in the contrasting yet complementary phrases "going up of Luhith" and "going down of Horonaim." This structural balance emphasizes the comprehensive nature of the judgment, indicating that the calamity will affect the entire geographical expanse of Moab, from its heights to its depths. The phrase "weeping shall go up" can be seen as a form of personification or hyperbole, where the weeping itself is given agency to ascend, suggesting an overwhelming volume of lamentation that rises from the land, almost as if it were a physical entity. This hyperbole underscores the immense scale of the national grief and the inescapable nature of the sorrow. The verse also utilizes metonymy by using "weeping" and "cry of destruction" to represent the entire experience of suffering, flight, and national collapse.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 48:5 stands as a stark testament to the unwavering justice and sovereignty of God over all nations. It illustrates that divine judgment is a certain consequence for persistent pride, idolatry, and rebellion against God's righteous standards. Moab's fall serves as a powerful reminder that no nation, regardless of its perceived strength or self-sufficiency, is exempt from accountability before the Almighty. The comprehensive nature of the "weeping" and "destruction" highlights the devastating impact of sin when left unaddressed, underscoring that God's warnings are not idle threats but expressions of His holy character and His commitment to upholding justice in the world. This passage reinforces the biblical truth that God is the ultimate ruler of history, orchestrating events to bring about His purposes and to demonstrate His righteousness.

REFLECTION AND APPLICATION

Jeremiah 48:5, though a prophecy of judgment against an ancient nation, offers profound and timeless lessons for contemporary believers and societies. It serves as a sobering reminder that God is just and that sin, particularly pride, self-sufficiency, and idolatry (whether of material wealth, power, or self), inevitably leads to destructive consequences. We are called to humility before God, recognizing His supreme authority and wisdom, and to repent of any areas where we have placed our trust in anything other than Him. The vivid depiction of widespread lamentation should also cultivate empathy within us for those who suffer, even when their suffering is a result of their own choices or societal rebellion. It prompts us to consider the tragic outcomes of rejecting God's ways and to earnestly pray for repentance and revival, both individually and corporately, so that the "cry of destruction" might be replaced by sounds of praise and restoration. This verse reminds us that true security and lasting peace are found not in human strength or material possessions, but in faithful obedience and humble reliance on the living God.

Questions for Reflection

How does the "continual weeping" described in the verse challenge my own tendency towards self-sufficiency or pride in my life?
In what ways might my own life or society be exhibiting "a cry of destruction" due to unaddressed sin or idolatry?
How can understanding God's justice against Moab deepen my appreciation for His mercy and grace offered in Christ?
What practical steps can I take to cultivate a spirit of humility and dependence on God in my daily life, acknowledging His sovereignty?

FAQ

What is the significance of Luhith and Horonaim in this verse?

Answer: Luhith and Horonaim are specific geographical locations within Moabite territory, likely well-known routes or passes. Their mention is significant because it emphasizes the widespread and inescapable nature of the judgment. The "going up of Luhith" and "going down of Horonaim" suggest that the lamentation and destruction will affect the entire land, from its higher elevations to its lower valleys, indicating that no part of Moab will be spared from the impending calamity. It paints a picture of pervasive sorrow along the very pathways people would use for travel or escape, highlighting that the judgment is comprehensive and inescapable across the entire nation, as detailed throughout Jeremiah 48.

Why did God judge Moab so harshly?

Answer: God's judgment on Moab, as detailed throughout Jeremiah 48, was primarily due to its persistent pride, arrogance, and idolatry, particularly its worship of the god Chemosh. Moab also showed contempt for the Lord and His people (e.g., Jeremiah 48:26). Their long-standing animosity towards Israel and their boastful defiance against God's authority incurred divine wrath. God, as the sovereign ruler of all nations, holds them accountable for their moral and spiritual rebellion. The severity of the judgment underscores the seriousness of their defiance against the one true God and their cruelty towards His covenant people, demonstrating that God's justice extends to all nations.

CHRIST-CENTERED FULFILLMENT

While Jeremiah 48:5 describes a specific historical judgment on Moab, its themes of pervasive weeping, destruction, and the consequences of sin find their ultimate resolution and transformation in Christ. The "continual weeping" of a nation under judgment foreshadows the profound sorrow that sin brings upon humanity, a sorrow that Jesus himself experienced and bore. He wept over Jerusalem's rejection of God's ways, lamenting its impending destruction (see Luke 19:41-44). More profoundly, Christ became the ultimate recipient of the "cry of destruction" on the cross, where he bore the full weight of God's righteous judgment against sin. The curse of the law and the wages of sin, which are death and separation from God, were poured out upon Him, the Lamb of God who takes away the sin of the world. Through His sacrifice, Christ redeemed us from the curse of the law, having become a curse for us (Galatians 3:13), transforming the path of destruction into a way of salvation. Thus, for those in Christ, the future holds not "continual weeping" but the glorious promise that God will wipe away every tear from their eyes, and there will be no more death or mourning or crying or pain, for the old order of things has passed away (Revelation 21:4). He is the one who brings true comfort and eternal peace in place of the world's sorrows.

Copy as

Commentary on Jeremiah 48 verses 1–13

1 ¶ Against Moab thus saith the LORD of hosts, the God of Israel; Woe unto Nebo! for it is spoiled: Kiriathaim is confounded and taken: Misgab is confounded and dismayed.

2 There shall be no more praise of Moab: in Heshbon they have devised evil against it; come, and let us cut it off from being a nation. Also thou shalt be cut down, O Madmen; the sword shall pursue thee.

3 A voice of crying shall be from Horonaim, spoiling and great destruction.

4 Moab is destroyed; her little ones have caused a cry to be heard.

5 For in the going up of Luhith continual weeping shall go up; for in the going down of Horonaim the enemies have heard a cry of destruction.

6 Flee, save your lives, and be like the heath in the wilderness.

7 For because thou hast trusted in thy works and in thy treasures, thou shalt also be taken: and Chemosh shall go forth into captivity with his priests and his princes together.

8 And the spoiler shall come upon every city, and no city shall escape: the valley also shall perish, and the plain shall be destroyed, as the LORD hath spoken.

9 Give wings unto Moab, that it may flee and get away: for the cities thereof shall be desolate, without any to dwell therein.

10 Cursed be he that doeth the work of the LORD deceitfully, and cursed be he that keepeth back his sword from blood.

11 Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed.

12 Therefore, behold, the days come, saith the LORD, that I will send unto him wanderers, that shall cause him to wander, and shall empty his vessels, and break their bottles.

13 And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel their confidence.

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.

Copy as

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.

Copy as

Continue studying Jeremiah 48:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.