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.
“The cry”
The Hebrew word for "cry" here is "זְעָקָה" (ze'akah), which often denotes a loud, desperate call for help or a lamentation. In the context of Jeremiah 48, this cry is one of distress and mourning, reflecting the deep anguish of the Moabites as they face impending judgment. This cry is not just a personal lament but a communal outcry, symbolizing the collective suffering of a nation under divine judgment.

“will resound”
The phrase "will resound" suggests a sound that echoes or reverberates, indicating the widespread impact of the calamity. The Hebrew root "שָׁמַע" (shama) implies hearing or listening, emphasizing that this cry will be heard far and wide, affecting not just the immediate area but resonating throughout the region. It underscores the severity of the situation and the far-reaching consequences of Moab's judgment.

“from Heshbon to Elealeh and Jahaz”
Heshbon, Elealeh, and Jahaz were significant cities in Moab, each with its own historical and strategic importance. Heshbon was a major city and often associated with the Amorites before being conquered by the Israelites. Elealeh, located nearby, was known for its vineyards and fertile land. Jahaz was a site of a significant battle where Israel defeated Sihon, king of the Amorites. The mention of these cities highlights the extent of the devastation, as these once-thriving centers of life and commerce are now places of desolation and mourning.

“from Zoar to Horonaim and Eglath-shelishiyah”
Zoar, Horonaim, and Eglath-shelishiyah further illustrate the geographical spread of the calamity. Zoar, known from the account of Lot, was a city of refuge but now is included in the lament. Horonaim, meaning "two caves," suggests a place of hiding or refuge, yet it too is not spared. Eglath-shelishiyah, possibly meaning "the third Eglath" or "three-year-old heifer," could symbolize innocence or sacrifice, adding a layer of poignancy to the lament. The inclusion of these locations underscores the totality of Moab's judgment, leaving no place untouched.

“for even the waters of Nimrim will be dried up”
The waters of Nimrim, likely a reference to a stream or spring in Moab, symbolize life and sustenance. Water is a critical resource in the arid regions of the Near East, and its drying up signifies not just physical desolation but also spiritual barrenness. The Hebrew root "יָבֵשׁ" (yabesh) means to dry up or wither, indicating a complete cessation of life-giving resources. This imagery serves as a powerful metaphor for the judgment of God, where even the natural sources of life are affected by the nation's sin and rebellion.

Persons / Places / Events
1. Heshbon
A significant city in Moab, often associated with the Amorites and later the Israelites. It was a center of power and influence.

2. Elealeh
A town near Heshbon, known for its vineyards and fertile land, often mentioned in conjunction with Heshbon.

3. Jahaz
A location where the Israelites fought and defeated Sihon, king of the Amorites, during their journey to the Promised Land.

4. Zoar
A small city near the Dead Sea, known as a place of refuge for Lot during the destruction of Sodom and Gomorrah.

5. Horonaim
A Moabite city, mentioned in the context of judgment and lamentation.

6. Eglath-shelishiyah
A location in Moab, possibly a third district or a notable place within Moab.

7. Nimrim
Known for its waters, which are described as becoming desolate, symbolizing the judgment and devastation upon Moab.
Teaching Points
The Certainty of God's Judgment
God's judgment is thorough and affects all areas of life, as seen in the desolation of Moab's cities and waters. This reminds us of the seriousness of sin and the certainty of divine justice.

The Lament of the Nations
The outcry from various cities illustrates the universal impact of God's judgment. It serves as a call to repentance and a reminder of the consequences of turning away from God.

The Importance of Repentance
The desolation of Moab serves as a warning to all nations and individuals to turn back to God. Repentance is crucial to avoid the fate of those who persist in rebellion.

God's Sovereignty Over Nations
The passage underscores God's control over all nations, reminding us that no power or city is beyond His reach or authority.

Hope Amidst Judgment
While the passage focuses on judgment, it also points to the hope of restoration for those who turn back to God, as seen in other prophetic writings.
Bible Study Questions
1. How does the desolation of Moab's cities in Jeremiah 48:34 reflect the broader theme of God's judgment in the Bible?

2. In what ways can the lament of Moab serve as a warning to modern nations and individuals?

3. How do the historical events associated with the cities mentioned in Jeremiah 48:34 enhance our understanding of this passage?

4. What lessons can we learn about God's sovereignty from the judgment pronounced on Moab?

5. How can we find hope and encouragement in the midst of passages that focus on judgment and desolation?
Connections to Other Scriptures
Isaiah 15-16
These chapters also pronounce judgment on Moab, echoing the themes of lamentation and desolation found in Jeremiah 48.

Numbers 21
Describes the conquest of Heshbon and the surrounding regions by the Israelites, providing historical context to the cities mentioned.

Genesis 19
The account of Lot and the destruction of Sodom and Gomorrah, highlighting Zoar as a place of refuge.
Concerning PrideS. Conway
People
Chemosh, Gamul, Jeremiah, Sihon, Zoar
Places
Arnon, Aroer, Beth-diblathaim, Bethel, Beth-gamul, Beth-meon, Bozrah, Dibon, Elealeh, Heshbon, Holon, Horonaim, Jahaz, Jahzah, Jazer, Kerioth, Kir-hareseth, Kiriathaim, Luhith, Madmen, Mephaath, Moab, Nebo, Nimrim, Sea of Jazer, Sibmah, Zoar
Topics
Cry, Desolate, Desolations, Dried, Dry, Eglath, Eglath-shelishijah, Eglath-shelishiyah, Eg'lath-shelish'iyah, Elaleh, Elealeh, Ele-a'leh, Heifer, Heshbon, Horonaim, Horona'im, Jahaz, Nimrim, Outcry, Raised, Rises, Shelishiyah, Sounding, Third, Utter, Uttered, Voice, Waters, Zoar, Zo'ar
Dictionary of Bible Themes
Jeremiah 48:34

     4819   dryness

Jeremiah 48:31-36

     1135   God, suffering of

Library
August 8. "Be Like the Dove" (Jer. Xlviii. 28).
"Be like the dove" (Jer. xlviii. 28). Harmless as a dove, is Christ's interpretation of the beautiful emblem. And so the Spirit of God is purity itself. He cannot dwell in an unclean heart. He cannot abide in the natural mind. It was said of the anointing of old, "On man's flesh it shall not be poured." The purity which the Holy Spirit brings is like the white and spotless little plant which grows up out of the heap of manure, or the black soil, without one grain of impurity adhering to its crystalline
Rev. A. B. Simpson—Days of Heaven Upon Earth

How those are to be Admonished who Decline the Office of Preaching Out of Too Great Humility, and those who Seize on it with Precipitate Haste.
(Admonition 26.) Differently to be admonished are those who, though able to preach worthily, are afraid by reason of excessive humility, and those whom imperfection or age forbids to preach, and yet precipitancy impells. For those who, though able to preach with profit, still shrink back through excessive humility are to be admonished to gather from consideration of a lesser matter how faulty they are in a greater one. For, if they were to hide from their indigent neighbours money which they possessed
Leo the Great—Writings of Leo the Great

Balaam's Prophecy. (Numb. xxiv. 17-19. )
Carried by the Spirit into the far distant future, Balaam sees here how a star goeth out of Jacob and a sceptre riseth out of Israel, and how this sceptre smiteth Moab, by whose enmity the Seer had been brought from a distant region for the destruction of Israel. And not Moab only shall be smitten, but its southern neighbour, Edom, too shall be subdued, whose hatred against Israel had already been prefigured in its ancestor, and had now begun to display Itself; and In general, all the enemies of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Meditations for the Sick.
Whilst thy sickness remains, use often, for thy comfort, these few meditations, taken from the ends wherefore God sendeth afflictions to his children. Those are ten. 1. That by afflictions God may not only correct our sins past, but also work in us a deeper loathing of our natural corruptions, and so prevent us from falling into many other sins, which otherwise we would commit; like a good father, who suffers his tender babe to scorch his finger in a candle, that he may the rather learn to beware
Lewis Bayly—The Practice of Piety

The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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