English Standard Version
Moab is put to shame, for it is broken; wail and cry! Tell it beside the Arnon, that Moab is laid waste.
King James Bible
Moab is confounded; for it is broken down: howl and cry; tell ye it in Arnon, that Moab is spoiled,
American Standard Version
Moab is put to shame; for it is broken down: wail and cry; tell ye it by the Arnon, that Moab is laid waste.
Moab is confounded, because he is overthrown: howl ye, and cry, tell ye it in Amen, that Moab is wasted.
English Revised Version
Moab is put to shame; for it is broken down: howl and cry; tell ye it in Arnon, that Moab is laid waste.
Webster's Bible Translation
Moab is confounded; for it is broken down: howl and cry; tell ye it in Arnon, that Moab is laid waste.
Jeremiah 48:20 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
In this way Moab will come to dishonour through his god Chemosh, i.e., experience his powerlessness and nothingness, and perish with him, just as Israel (the ten tribes) came to dishonour through Bethel, i.e., through their golden calf at Bethel. As to the form מבטחם, with Segol in the pretone, cf. Ewald, 70, a; Olshausen, Gram. S. 377. Moab will then be no longer able to boast of his valour; this is the meaning of the question in Jeremiah 48:14 : on this term in the address, cf. Jeremiah 2:23; Jeremiah 8:8. In Jeremiah 48:15 it is further stated that the result will show this: "Moab is laid waste." ועריה עלה is variously interpreted. An explanation which has met with much acceptance, but which nevertheless is really untenable, is founded on Judges 20:40 ("The whole city went up towards heaven" i.e., in smoke and fire): "As for his cities, fire or smoke ascends;" but there is no mention here either of smoke or fire. Kimchi long ago came near the truth when he sought to find the subject שׁדד in shudad שׁדּד: "and the devastator comes against his cities." However, the contrast between עלה and ירדוּ is not fully brought out in this way: it is better to leave the subject indeterminate: "and his cities they climb" (Kueper), or: "they go up to his cities" (Bttcher, Neue Aehrenlese, ii. 163). The enemy who mounts the cities is evidently intended. The change שׁדּד into שׁדד is both unnecessary and unsuitable; but J. D. Michaelis, Ewald, Dahler, Graf, after making the alteration, translate, "The destroyer of Moab and of his cities draws near." Hitzig justly remarks, in opposition to this conjecture: "There is nothing to justify the mere placing of the subject at the head of the sentence (contrast Jeremiah 48:8, Jeremiah 48:18); besides, one does not see why the cities of Moab are distinguished from Moab itself; and cf. 20b." ירד לבּטח, "to sink down to the slaughter," cf. Jeremiah 50:27; and on this use of ירד, Isaiah 34:7. The enemy ascends into the cities, the young soldiers of Moab descend to the shambles. This threatening is enforced by the addition, "saith the King," etc. Jahveh is called the King, in contrast with the belief of the Moabites, that their god Chemosh was the king of his people (see on Jeremiah 48:7). The true King of the Moabites also is Jahveh, the God of hosts, i.e., the Ruler of the whole world.
Treasury of Scripture Knowledge
From there they set out and camped on the other side of the Arnon, which is in the wilderness that extends from the border of the Amorites, for the Arnon is the border of Moab, between Moab and the Amorites.
Like fleeing birds, like a scattered nest, so are the daughters of Moab at the fords of the Arnon.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.