Understanding βοάω (boaō) Strong’s G994: The Profound Biblical Cry That Echoes God’s Revelation and Summons Hearts to Attention

Pronunciation Guide: bo-AH-oh (with emphasis on the second syllable)

Basic Definition

Strong’s G994: βοάω (boaō) refers to a loud, intense vocal expression that transcends ordinary speech—a profound cry, shout, or call out that demands attention. It often carries connotations of urgency, authority, and emotional intensity. In Scripture, this word frequently appears in contexts of divine revelation, prophetic proclamation, and earnest supplication, signifying communication that pierces through the everyday noise of life to deliver a message of eternal significance.

Etymology and Morphology

• Part of speech: Verb
• Root word: From βοή (boē, G995) meaning “a cry” or “shout”
• Language origin: Classical Greek
• Primary usage: Narrative sections, prophetic announcements, and descriptions of prayer or supplication
• Semantic field: Communication, proclamation, emotional expression
• Voice patterns: Often used in contexts of public proclamation or urgent appeals

βοάω Morphology:

• βοάω (1st person singular, present active indicative) – I cry out/shout
• βοᾷς (2nd person singular, present active indicative) – you cry out/shout
• βοᾷ (3rd person singular, present active indicative) – he/she/it cries out/shouts
• βοῶμεν (1st person plural, present active indicative) – we cry out/shout
• βοᾶτε (2nd person plural, present active indicative) – you all cry out/shout
• βοῶσι(ν) (3rd person plural, present active indicative) – they cry out/shout
• βοῆσαι (aorist active infinitive) – to cry out/shout (completed action)
• βοήσας (aorist active participle, masculine nominative singular) – having cried out/shouted

Origin & History

The verb βοάω has deep roots in classical Greek literature, where it originally described the loud bellowing of cattle before extending to human vocalizations of significant volume and intensity. Homer employs this term in the Iliad (Book 14.394) to describe warriors’ battle cries that resounded across the battlefield. The dramatist Sophocles uses it in Philoctetes to portray anguished cries of pain that could not be contained.

When the Septuagint translators rendered the Hebrew Scriptures into Greek (3rd-2nd centuries BCE), they chose βοάω to translate several Hebrew terms related to intense vocalization, particularly זָעַק (za’aq) and קָרָא (qara) when used in contexts of emotional urgency. This semantic range expanded its connotations to include not just volume but spiritual and emotional intensity. In Isaiah 40:3—which becomes pivotal for New Testament usage—the translator uses βοάω to describe the prophetic “voice crying in the wilderness,” establishing its connection to divine pronouncement and eschatological significance that would later frame John the Baptist’s ministry.

By the time of the New Testament, βοάω had developed a rich theological significance, often associated with moments of divine-human interaction where ordinary communication proves insufficient—whether in desperate prayer, prophetic proclamation, or messianic recognition.

Expanded Definitions & Translation Options

• A loud, intense cry or shout that transcends normal speech volume, often expressing urgency or extreme emotion
• A public proclamation or announcement intended to be heard by all within earshot, especially of divine truth
• An earnest appeal or supplication directed toward God or someone with authority to help
• A spontaneous exclamation prompted by recognition of divine presence or intervention
• A prophetic utterance that serves as a herald of God’s coming activity

βοάω Translation Options:

• Cry out – Captures both the volume and emotional intensity, particularly appropriate in contexts of prayer or distress
• Shout – Emphasizes the volume and public nature but may miss some of the emotional connotations
• Proclaim loudly – Best fits prophetic or heralding contexts where the content of the message is emphasized alongside its delivery
• Call out – Works well for contexts of supplication or address to a specific person
• Exclaim – Suitable for spontaneous expressions of recognition or realization, especially in narrative contexts

Biblical Usage

The first appearance of βοάω in the New Testament is Matthew 3:3, where it quotes Isaiah’s prophecy about “the voice of one crying in the wilderness.” This strategic placement establishes the word’s connection to prophetic fulfillment and divine revelation. The term appears predominantly in the Gospels, where it often marks moments of significant theological importance—people recognizing Jesus’ messianic identity, desperate appeals for His intervention, or prophetic announcements.

In the Septuagint, βοάω frequently translates Hebrew words for crying out to God in distress or need (particularly in the Psalms), creating a rich intertextual connection between Old Testament prayers and New Testament supplications. This background illuminates the full weight of occurrences like blind Bartimaeus’ persistent cry to Jesus (Mark 10:47-48) or the Syrophoenician woman’s appeal (Matthew 15:22-23).

Significant biblical occurrences include:

• “The voice of one crying [βοῶντος] in the wilderness: ‘Prepare the way of the Lord; make His paths straight.'” Matthew 3:3
• “And behold, they cried out [ἐβόησαν] saying, ‘What have we to do with You, Jesus, Son of God?'” Matthew 8:29
• “And behold, a woman of Canaan came from that region and cried out [ἐβόησεν] to Him, saying, ‘Have mercy on me, O Lord, Son of David!'” Matthew 15:22
• “So they cried out [ἐβόησαν] again, ‘Crucify Him!'” Mark 15:13
• “And Jesus cried out [βοήσας] with a loud voice, and breathed His last.” Mark 15:37
• “And shall not God bring about justice for His elect who cry [βοώντων] to Him day and night?” Luke 18:7
• “About the ninth hour Jesus cried out [ἐβόησεν] with a loud voice, saying, ‘Eli, Eli, lama sabachthani?'” Matthew 27:46

Cultural Insights

In the ancient Mediterranean world, public proclamation served as the primary method of official communication. Professional heralds (κήρυκες, kērukes) would stand in public squares and cry out (βοάω) important announcements from civic authorities. This cultural backdrop illuminates why βοάω became associated with divine announcements—God was portrayed as the ultimate authority issuing royal proclamations through His appointed heralds (prophets).

The wilderness setting of John the Baptist’s “crying out” (βοῶντος) in Matthew 3:3 carried profound significance for first-century Jewish audiences. The wilderness (ἔρημος, erēmos) held eschatological associations as the place where Israel would again encounter God as in the Exodus, where purification would occur before entering the promised inheritance. By connecting βοάω with wilderness proclamation, the Gospel writers evoked an entire complex of ideas about divine intervention, covenant renewal, and national restoration. This explains why John’s “crying out” attracted such attention—it wasn’t merely his volume but the cultural and theological resonances of a prophetic voice crying out in precisely the location where Jewish apocalyptic expectation anticipated God’s new intervention would begin.

In Hebrew thought, expressed in several Psalms rendered in the Septuagint with βοάω, crying out to God represented not merely a louder prayer but a fundamentally different kind of prayer—one stripped of formality and pretense, reflecting the raw honesty of a soul in extremity. This cultural understanding transforms our reading of New Testament instances where people “cry out” to Jesus, revealing them as profound theological statements about His divine identity, as Jews would typically only βοάω to יהוה (Yahweh) Himself.

Theological Significance

The theological richness of βοάω emerges most clearly in its dual application—both to humanity crying out to God and to God (particularly through His prophets) crying out to humanity. This reciprocal pattern reveals a profound truth about divine-human communication: authentic relationship with God involves both attentive listening and passionate expression. The God of Scripture is neither distant nor silent; He both hears our cries and directs His own impassioned calls toward us.

The strategic use of βοάω in quotations from Isaiah regarding the “voice crying in the wilderness” creates a powerful theological bridge between the Old and New Covenants. This prophetic cry announces the imminent divine visitation in the person of the Messiah, establishing continuity in God’s redemptive plan while simultaneously announcing its climactic fulfillment. When John the Baptist embodies this “crying voice,” he represents both the culmination of the prophetic tradition and the herald of its fulfillment—the last voice of the old order and the first of the new.

Perhaps most poignantly, Jesus Himself is described using forms of βοάω at pivotal moments in His ministry, particularly His cry from the cross in Matthew 27:46. This powerful theological symmetry shows the incarnate Word experiencing the very human reality of crying out to God in extreme suffering—the divine Son entering fully into the human experience of spiritual anguish. That the eternal Word would Himself βοάω illustrates the astounding depth of His identification with humanity and validates our own cries to God in moments of abandonment or suffering.

Personal Application

When we understand the full weight of βοάω in Scripture, it challenges the polite restraint that often characterizes modern religious expression. To “cry out” to God as Scripture encourages means moving beyond formulaic prayers to a place of authentic, unfiltered communication—expressing our deepest needs, fears, and desires with an urgency that reflects their true importance. The biblical witness suggests that God honors such raw honesty more than eloquent prayers that mask our true condition.

At the same time, βοάω reminds us to attune our ears to God’s impassioned call breaking into our world. In a culture saturated with noise and distraction, the discipline of recognizing divine disruption becomes increasingly vital. Just as John’s voice pierced the wilderness, God’s truth continues to cry out—through Scripture, through circumstances, through the witness of others—calling us to realignment with His purposes. When we hear this divine βοάω, it demands more than intellectual acknowledgment; it requires the response of a life redirected toward the approaching King and His kingdom.

Related Words

• κράζω (krazō, pronounced KRAH-zoh) – A more intense term for crying out, often with connotations of screaming or shrieking, frequently used for demoniacs or those in extreme distress. While βοάω often emphasizes the significance of what is communicated, κράζω typically emphasizes the emotional intensity behind the vocalization. See G2896
• φωνέω (phōneō, pronounced foh-NEH-oh) – To use one’s voice, call, or summon someone by name. Less intense than βοάω, this word focuses more on interpersonal communication rather than public proclamation or emotional intensity. It often indicates a more controlled, intentional vocalization. See G5455
• κηρύσσω (kēryssō, pronounced kay-ROO-soh) – To officially proclaim or preach as a herald. While βοάω emphasizes the manner (loudly, intensely), κηρύσσω emphasizes the function (official proclamation) and authority behind the message. See G2784
• ἀναβοάω (anaboaō, pronounced ah-nah-bo-AH-oh) – An intensified form of βοάω with the preposition ἀνά (ana), emphasizing an upward direction or heightened intensity of the cry. Used for particularly passionate or desperate expressions. See G310
• καλέω (kaleō, pronounced kah-LEH-oh) – To call, name, or invite. While sharing the vocal aspect with βοάω, καλέω lacks the intensity and emotional connotations, focusing instead on designation or invitation. See G2564

Did you Know?

• The Hebrew concept behind many Septuagint uses of βοάω (particularly זָעַק, za’aq) included not just vocal expression but sometimes physical demonstrations like tearing garments or putting on sackcloth. This broader semantic range helps explain why New Testament instances of βοάω often occur in contexts where other signs of extreme emotion or urgency are present. The word evoked an entire complex of crisis response behaviors for ancient readers.
• In the ancient Mediterranean world, the volume and projection achieved through βοάω had practical significance beyond emotional expression. Without modern amplification, public speakers needed exceptional vocal projection—a skill specifically cultivated by heralds and public figures. John the Baptist’s effectiveness as the “voice crying in the wilderness” would have depended partly on his physical ability to make his voice carry across the Judean landscape, allowing his message to reach large crowds. Some scholars suggest that the acoustics of certain wilderness areas, particularly near the Jordan River, may have naturally amplified his voice.
• The famous words of Jesus from the cross—”Eli, Eli, lama sabachthani” (Matthew 27:46)—are described using βοάω, connecting this pivotal moment to the tradition of lament psalms where the same verb is used in the Septuagint. This linguistic choice by Matthew creates a profound theological link between Jesus’ suffering and the ancient prayers of Israel, portraying Christ’s passion as the ultimate fulfillment of the human experience of crying out to God in extremity, while simultaneously fulfilling Psalm 22’s prophetic anticipation of Messiah’s suffering.

Remember This

βοάω represents the language of spiritual breakthrough—moments when polite religious formality gives way to raw authenticity with God, and when divine truth breaks through the noise of our world with unmistakable clarity and power.