Yeremia 14:1-9
Konteks14:1 The Lord spoke to Jeremiah 2 about the drought. 3
14:2 “The people of Judah are in mourning.
The people in her cities are pining away.
They lie on the ground expressing their sorrow. 4
Cries of distress come up to me 5 from Jerusalem. 6
14:3 The leading men of the cities send their servants for water.
They go to the cisterns, 7 but they do not find any water there.
They return with their containers 8 empty.
Disappointed and dismayed, they bury their faces in their hands. 9
14:4 They are dismayed because the ground is cracked 10
because there has been no rain in the land.
The farmers, too, are dismayed
and bury their faces in their hands.
14:5 Even the doe abandons her newborn fawn 11 in the field
because there is no grass.
14:6 Wild donkeys stand on the hilltops
and pant for breath like jackals.
Their eyes are strained looking for food,
because there is none to be found.” 12
“O Lord, intervene for the honor of your name 14
even though our sins speak out against us. 15
Indeed, 16 we have turned away from you many times.
We have sinned against you.
14:8 You have been the object of Israel’s hopes.
You have saved them when they were in trouble.
Why have you become like a resident foreigner 17 in the land?
Why have you become like a traveler who only stops in to spend the night?
14:9 Why should you be like someone who is helpless, 18
like a champion 19 who cannot save anyone?
You are indeed with us, 20
and we belong to you. 21
Do not abandon us!”
Yoel 1:13-20
Konteks1:13 Get dressed 22 and lament, you priests!
Wail, you who minister at the altar!
Come, spend the night in sackcloth, you servants of my God,
because no one brings grain offerings or drink offerings
to the temple of your God anymore. 23
proclaim a sacred assembly.
Gather the elders and 25 all the inhabitants of the land
to the temple of the Lord your God,
and cry out to the Lord.
1:15 How awful that day will be! 26
For the day of the Lord is near;
it will come as destruction from the Divine Destroyer. 27
1:16 Our food has been cut off right before our eyes! 28
There is no longer any joy or gladness in the temple of our God! 29
1:17 The grains of seed 30 have shriveled beneath their shovels. 31
Storehouses have been decimated
and granaries have been torn down, for the grain has dried up.
1:18 Listen to the cattle groan! 32
The herds of livestock wander around in confusion 33
because they have no pasture.
Even the flocks of sheep are suffering.
1:19 To you, O Lord, I call out for help, 34
for fire 35 has burned up 36 the grassy pastures, 37
flames have razed 38 all the trees in the fields.
1:20 Even the wild animals 39 cry out to you; 40
for the river beds 41 have dried up;
fire has destroyed 42 the grassy pastures. 43
Yoel 2:15-17
Konteks2:15 Blow the trumpet 44 in Zion.
Announce a holy fast;
proclaim a sacred assembly!
2:16 Gather the people;
sanctify an assembly!
Gather the elders;
gather the children and the nursing infants.
Let the bridegroom come out from his bedroom
and the bride from her private quarters. 45
2:17 Let the priests, those who serve the Lord, weep
from the vestibule all the way back to the altar. 46
Let them say, “Have pity, O Lord, on your people;
please do not turn over your inheritance to be mocked,
to become a proverb 47 among the nations.
Why should it be said 48 among the peoples,
“Where is their God?”
[14:1] 1 sn The form of Jer 14:1–15:9 is very striking rhetorically. It consists essentially of laments and responses to them. However, what makes it so striking is its deviation from normal form (cf. 2 Chr 20:5-17 for what would normally be expected). The descriptions of the lamentable situation come from the mouth of God not the people (cf.14:1-6, 17-18). The prophet utters the petitions with statements of trust (14:7-9, 19-22) and the
[14:1] 2 tn Heb “That which came [as] the word of the
[14:1] 3 sn Drought was one of the punishments for failure to adhere to the terms of their covenant with God. See Deut 28:22-24; Lev 26:18-20.
[14:2] 4 tn Heb “Judah mourns, its gates pine away, they are in mourning on the ground.” There are several figures of speech involved here. The basic figure is that of personification where Judah and it cities are said to be in mourning. However, in the third line the figure is a little hard to sustain because “they” are in mourning on the ground. That presses the imagination of most moderns a little too far. Hence the personification has been interpreted “people of” throughout. The term “gates” here is used as part for whole for the “cities” themselves as in several other passages in the OT (cf. BDB 1045 s.v. שַׁעַר 2.b, c and see, e.g., Isa 14:31).
[14:2] 5 tn The words “to me” are not in the text. They are implicit from the fact that the
[14:2] 6 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:3] 7 tn Though the concept of “cisterns” is probably not familiar to some readers, it would be a mistake to translate this word as “well.” Wells have continual sources of water. Cisterns were pits dug in the ground and lined with plaster to hold rain water. The drought had exhausted all the water in the cisterns.
[14:3] 8 tn The word “containers” is a generic word in Hebrew = “vessels.” It would probably in this case involve water “jars” or “jugs.” But since in contemporary English one would normally associate those terms with smaller vessels, “containers” may be safer.
[14:3] 9 tn Heb “they cover their heads.” Some of the English versions have gone wrong here because of the “normal” use of the words translated here “disappointed” and “dismayed.” They are regularly translated “ashamed” and “disgraced, humiliated, dismayed” elsewhere (see e.g., Jer 22:22); they are somewhat synonymous terms which are often parallel or combined. The key here, however, is the expression “they cover their heads” which is used in 2 Sam 15:30 for the expression of grief. Moreover, the word translated here “disappointed” (בּוֹשׁ, bosh) is used that way several times. See for example Jer 12:13 and consult examples in BDB 101 s.v. בּוֹשׁ Qal.2. A very similar context with the same figure is found in Jer 2:36-37.
[14:4] 10 tn For the use of the verb “is cracked” here see BDB 369 s.v. חָתַת Qal.1 and compare the usage in Jer 51:56 where it refers to broken bows. The form is a relative clause without relative pronoun (cf., GKC 486-87 §155.f). The sentence as a whole is related to the preceding through a particle meaning “because of” or “on account of.” Hence the subject and verb have been repeated to make the connection.
[14:5] 11 tn Heb “she gives birth and abandons.”
[14:6] 12 tn Heb “their eyes are strained because there is no verdure.”
[14:7] 13 tn The words “Then I said” are not in the text. However, it cannot be a continuation of the
[14:7] 14 tn Heb “Act for the sake of your name.” The usage of “act” in this absolute, unqualified sense cf. BDB 794 s.v. עָוֹשָׂה Qal.I.r and compare the usage, e.g., in 1 Kgs 8:32 and 39. For the nuance of “for the sake of your name” compare the usage in Isa 48:9 and Ezek 20:9, 14.
[14:7] 15 tn Or “bear witness against us,” or “can be used as evidence against us,” to keep the legal metaphor. Heb “testify against.”
[14:7] 16 tn The Hebrew particle כִּי (ki) can scarcely be causal here; it is either intensive (BDB 472 s.v. כִּי 1.e) or concessive (BDB 473 s.v. כִּי 2.c). The parallel usage in Gen 18:20 argues for the intensive force as does the fact that the concessive has already been expressed by אִם (’im).
[14:8] 17 tn It would be a mistake to translate this word as “stranger.” This word (גֵּר, ger) refers to a resident alien or resident foreigner who stays in a country not his own. He is accorded the privilege of protection through the common rights of hospitality but he does not have the rights of the native born or citizen. The simile here is particularly effective. The land was the
[14:9] 18 tn This is the only time this word occurs in the Hebrew Bible. The lexicons generally take it to mean “confused” or “surprised” (cf., e.g., BDB 187 s.v. דָּהַם). However, the word has been found in a letter from the seventh century in a passage where it must mean something like “be helpless”; see W. L. Holladay, Jeremiah (Hermeneia), 1:433, for discussion and bibliography of an article where this letter is dealt with.
[14:9] 19 tn Heb “mighty man, warrior.” For this nuance see 1 Sam 17:51 where it parallels a technical term used of Goliath used earlier in 17:4, 23.
[14:9] 20 tn Heb “in our midst.”
[14:9] 21 tn Heb “Your name is called upon us.” See Jer 7:10, 11, 14, 30 for this idiom with respect to the temple and see the notes on Jer 7:10.
[1:13] 22 tn Heb “put on.” There is no object present in the Hebrew text, but many translations assume “sackcloth” to be the understood object of the verb “put on.” Its absence in the Hebrew text of v. 13 is probably due to metrical considerations. The meter here is 3 + 3, and that has probably influenced the prophet’s choice of words.
[1:13] 23 tn Heb “for grain offering and drink offering are withheld from the house of your God.”
[1:14] 24 tn Heb “consecrate a fast” (so NASB).
[1:14] 25 tc The conjunction “and” does not appear in MT or LXX, but does appear in some Qumran texts (4QXIIc and 4QXIIg).
[1:15] 26 tn Heb “Alas for the day!”
[1:15] 27 tn There is a wordplay in Hebrew here with the word used for “destruction” (שׁוֹד, shod) and the term used for God (שַׁדַּי, shadday). The exact meaning of “Shaddai” in the OT is somewhat uncertain, although the ancient versions and many modern English versions tend to translate it as “Almighty” (e.g., Greek παντοκράτωρ [pantokratwr], Latin omnipotens). Here it might be rendered “Destroyer,” with the thought being that “destruction will come from the Divine Destroyer,” which should not be misunderstood as a reference to the destroying angel. The name “Shaddai” (outside Genesis and without the element “El” [“God”]) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20-21). In Ps 68:14, Isa 13:6, and the present passage, Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.
[1:16] 28 tn Heb “Has not the food been cut off right before our eyes?” This rhetorical question expects an affirmative answer; the question has been translated as an affirmation for the sake of clarity and emphasis.
[1:16] 29 tn Heb “joy and gladness from the house of our God?” Verse 16b is a continuation of the rhetorical question begun in v. 16a, but has been translated as an affirmative statement to make the meaning clear. The words “There is no longer any” are not in the Hebrew text, but have been supplied in the translation for clarity.
[1:17] 30 tn Heb “seed.” The phrase “the grains of” does not appear in the Hebrew, but has been supplied in the translation for the sake of clarity and smoothness.
[1:17] 31 tc This line is textually uncertain. The MT reads “the seed shrivels in their shovels/clods.” One Qumran manuscript (4QXXIIc) reads “the heifers decay in [their] s[talls].” LXX reads “the heifers leap in their stalls.”
[1:17] tn These two lines of v. 17 comprise only four words in the Hebrew; three of the four are found only here in the OT. The translation and meaning are rather uncertain. A number of English versions render the word translated “shovels” as “clods,” referring to lumps of soil (e.g., KJV, NAB, NASB, NIV, NRSV).
[1:18] 32 tn Heb “how the cattle groan!”
[1:18] 33 tn Heb “the herds of cattle are confused.” The verb בּוּךְ (bukh, “be confused”) sometimes refers to wandering aimlessly in confusion (cf. Exod 14:3).
[1:19] 34 tn The phrase “for help” does not appear in the Hebrew, but is supplied in the translation for the sake of clarity.
[1:19] 35 sn Fire here and in v. 20 is probably not to be understood in a literal sense. The locust plague, accompanied by conditions of extreme drought, has left the countryside looking as though everything has been burned up (so also in Joel 2:3).
[1:19] 36 tn Heb “consumed.” This entire line is restated at the end of v. 20.
[1:19] 37 tn Heb “the pastures of the wilderness.”
[1:19] 38 tn Heb “a flame has set ablaze.” This fire was one of the effects of the drought.
[1:20] 39 tn Heb “beasts of the field.”
[1:20] 40 tn Heb “long for you.” Animals of course do not have religious sensibilities as such; they do not in any literal sense long for Yahweh. Rather, the language here is figurative (metonymy of cause for effect). The animals long for food and water (so BDB 788 s.v. עָרַג), the ultimate source of which is Yahweh.
[1:20] 41 tn Heb “sources of water.”
[1:20] 43 tn Heb “the pastures of the wilderness.”
[2:15] 44 tn See the note on this term in 2:1.
[2:16] 45 sn Mosaic law allowed men recently married, or about to be married, to be exempt for a year from certain duties that were normally mandatory, such as military obligation (cf. Deut 20:7; 24:5). However, Joel pictures a time of such urgency that normal expectations must give way to higher requirements.
[2:17] 46 tn Heb “between the vestibule and the altar.” The vestibule was located at the entrance of the temple and the altar was located at the other end of the building. So “between the vestibule and the altar” is a merism referring to the entire structure. The priestly lament permeates the entire house of worship.
[2:17] 47 tn For the MT reading לִמְשָׁל (limshol, an infinitive, “to rule”), one should instead read לְמָשָׁל (lÿmashal, a noun, “to a byword”). While the consonantal Hebrew text permits either, the context suggests that the concern here is more one of not wanting to appear abandoned by God to ongoing economic depression rather than one of concern over potential political subjection of Israel (cf. v. 19). The possibility that the form in the MT is an infinitive construct of the denominative verb II מָשַׁל (mashal, “to utter a proverb”) does not seem likely because of the following preposition (Hebrew בְּ [bÿ], rather than עַל [’al]).
