¹ tn Heb “an ephah and an ephah.” An ephah refers to a unit of dry measure roughly equivalent to five U.S. gallons (just under 20 liters). On the repetition of the term to indicate diversity, see IBHS 116 §7.2.3c.

¹ sn The ephah was a standard dry measure in OT times; it was the equivalent of one-tenth of the OT measure known as a homer. The ephah was equal to approximately one-half to two-thirds of a bushel.

⁴ tn Heb “and as a stream bed of brooks/torrents.” The word אָפִיק (’afiq) is the river bed or stream bed where the water flows. What is more disconcerting than finding a well-known torrent whose bed is dry when one expects it to be gushing with water (E. Dhorme, Job, 86)?

² sn This might refer to God’s action of dividing the waters to form the dry ground on the third day (Gen 1:9-10) or, less likely, to the breaking up of the fountains of the deep at the flood (Gen 7:11).

² tn The Hebrew term רִיפוֹת (rifot) refers to some kind of grain spread out to dry and then pounded. It may refer to barley groats (coarsely ground barley), but others have suggested the term means “cheeses” (BDB 937 s.v.). Most English versions have “grain” without being more specific; NAB “grits.”

¹ sn Jeremiah is speaking of the stream beds or wadis which fill with water after the spring rains but often dry up in the summer time. A fuller picture is painted in Job 6:14-21. This contrasts with the earlier metaphor that God had used of himself in Jer 2:13.

¹ tn The noun רָקָב (raqav, “rottenness, decay”) refers to wood rot caused by the ravages of worms (BDB 955 s.v. רָקָב); cf. NLT “dry rot.” The related noun רִקָּבוֹן (riqqavon) refers to “rotten wood” (Job 41:27).

⁵ sn For half the year Palestine is generally dry. The rainy season begins with the early rains usually in late October to early December, followed by the latter rains in March and April. Without these rains productive farming would not be possible, as Joel’s original readers knew only too well.

² tn Or “the heavens.” The same Hebrew word, שָׁמַיִם (shamayim), may be translated “sky” or “heavens” depending on the context. Although many English versions translate the term as “heavens” here, the other three elements present in this context (earth, sea, dry ground) suggest “sky” is in view.

¹ tn The present translation presupposes a Hiphil perfect of יָבֵשׁ (yavesh, “be dry”; cf. NRSV “are withered”) rather than the usually accepted Hiphil of בּוֹשׁ (bosh, “be ashamed”; cf. KJV, ASV), a sense that is less suitable with the removal of hope.

² sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 pounds (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

² sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

² sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

² tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”

¹ sn The streams in the arid south. Y. Aharoni writes of the streams in the Negev: “These usually dry wadis collect water on rainy days from vast areas. The situation is also aggravated by floods from the desert mountains and southern Judah. For a day or two or, more frequently, for only a few hours they turn into dangerous torrents” (Y. Aharoni, The Land of the Bible, 26). God’s people were experiencing a “dry season” after a time of past blessing; they pray here for a “flash flood” of his renewed blessing. This does not imply that they are requesting only a brief display of God’s blessing. Rather the point of comparison is the suddenness with which the wadis swell during a rain, as well as the depth and power of these raging waters. The community desires a sudden display of divine favor in which God overwhelms them with blessings.

² sn En-Gedi is a lush oasis in the midst of the desert wilderness on the southwestern shore of the Dead Sea. The surrounding region is hot and bleak; its dry sands extend monotonously for miles. The Dead Sea region is a salty desert covered with a dusty haze and characterized by almost unbearable heat during most of the year. The lush oasis of En-Gedi is the only sign of greenery or life for miles around. It stands out as a surprising contrast to the bleak, dry desert wilderness around it. In the midst of this bleak desert wilderness is the lush oasis in which indescribable beauty is found. The lush oasis and waterfall brings welcome relief and refreshment to the weary desert traveler.

⁵ tn Lexicographers debate whether there are two roots אָבַל (’aval), one signifying “mourn” and the other “be dry,” or simply one (“mourn”). The parallel verb (“withers”) might favor the first option and have the meaning “wilt away.” It is interesting to note, however, that the root appears later in the book in the context of lament (5:16; 8:8, 10; 9:5). Either 1:2 is a possible wordplay to alert the reader to the death that will accompany the judgment (the option of two roots), or perhaps the translation “mourns” is appropriate here as well (cf. KJV, NASB, NKJV, NJPS; see also D. J. A. Clines, “Was There an ’BL II ‘Be Dry’ in Classical Hebrew?” VT 42 [1992]: 1-10).

² tn The word רָקָב (raqav) is used elsewhere in the Bible of dry rot in a house, or rotting bones in a grave. It is used in parallelism with “moth” both here and in Hos 5:12. The LXX has “like a wineskin.” This would be from רֹקֶב (roqev, “wineskin”). This word does not occur in the Hebrew Bible, but is attested in Sir 43:20 and in Aramaic. The change is not necessary.

⁵ tn Heb “with the [?] of his wind” [or “breath”]. The Hebrew term עַיָם (’ayam) occurs only here. Some attempt to relate the word to an Arabic root and translate, “scorching [or “hot”] wind.” This interpretation fits especially well if one reads “dry up” in the previous line. Others prefer to emend the form to עֹצֶם (’otsem, “strong”). See HALOT 817 s.v. עֲצַם.

⁶ tn Heb “seven streams.” The Hebrew term נַחַל (nakhal, “stream”) refers to a wadi, or seasonal stream, which runs during the rainy season, but is otherwise dry. The context (see v. 15b) here favors the translation, “dried up streams.” The number seven suggests totality and completeness. Here it indicates that God’s provision for escape will be thorough and more than capable of accommodating the returning exiles.