Jeremiah 14 8

Jeremiah 14:8 kjv

O the hope of Israel, the saviour thereof in time of trouble, why shouldest thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night?

Jeremiah 14:8 nkjv

O the Hope of Israel, his Savior in time of trouble, Why should You be like a stranger in the land, And like a traveler who turns aside to tarry for a night?

Jeremiah 14:8 niv

You who are the hope of Israel, its Savior in times of distress, why are you like a stranger in the land, like a traveler who stays only a night?

Jeremiah 14:8 esv

O you hope of Israel, its savior in time of trouble, why should you be like a stranger in the land, like a traveler who turns aside to tarry for a night?

Jeremiah 14:8 nlt

O Hope of Israel, our Savior in times of trouble,
why are you like a stranger to us?
Why are you like a traveler passing through the land,
stopping only for the night?

Jeremiah 14 verses

Jeremiah 14 8 Meaning

Jeremiah 14:8 is a poignant lament by the prophet Jeremiah, acting as an intercessor for Judah during a severe drought, which was a divine judgment for the people's persistent sin. The verse expresses a paradox: addressing God as the ultimate "Hope of Israel" and its "Saviour in time of trouble," yet questioning why He appears detached, like "a stranger in the land" or a "wayfaring man that turneth aside to tarry for a night." It's a fervent plea to God, urging Him to act in accordance with His known character as the faithful covenant God who delivers His people, rather than remaining aloof from their suffering. The core meaning is an impassioned cry for God's active presence and deliverance in a moment of acute national distress, appealing to His steadfast love and saving power.

Jeremiah 14 8 Context

Jeremiah 14:8 is part of the first great lament found in Jeremiah chapter 14, known as the "Drought Liturgy" (14:1-15:9). The chapter begins with a description of a devastating drought in Judah (14:1-6), presented as a divine judgment upon the nation for their deep-seated idolatry and disobedience. Following this, Jeremiah intercedes on behalf of the people, lamenting their suffering and appealing to God's mercy (14:7-9). The verse in question is the emotional heart of this prophetic plea. Historically, this period likely falls during the reign of King Jehoiakim (c. 609-598 BCE), a time of deep spiritual decline, political instability, and looming threat from Babylon. The people of Judah had consistently turned away from God, pursuing alliances with foreign powers and worshiping false gods, despite Jeremiah's incessant warnings. The drought served as a severe and undeniable sign of God's displeasure, aiming to bring them to repentance. Jeremiah's question reflects the agony of a prophet caught between God's justice and his people's desperate plight, unable to reconcile the mighty, covenant-keeping God with the seemingly inactive divine figure they were experiencing in their time of suffering.

Jeremiah 14 8 Word analysis

• O the hope of Israel (מִקְוֵה יִשְׂרָאֵל, miqveh Yisra’el):
  • מִקְוֵה (miqveh): Transliterated as "miqveh," this word means "hope" or "expectation." It also literally signifies a "gathering," often of water (like a pool or reservoir). Here, it portrays God as the source or reservoir from which all true hope for Israel springs. It is not just an optimistic feeling, but a deep-seated trust and reliance on a dependable entity. It implies that without God, Israel has no true future or stability. This title directly challenges any hope placed in political alliances or idol worship.
  • יִשְׂרָאֵל (Yisra’el): Refers to the collective people of God, the covenant nation, descendants of Jacob. The use of "Israel" here emphasizes their unique relationship with God as His chosen people, implying a covenant expectation.
• the saviour thereof (מוֹשִׁיעַוֹ, moshi’avo):
  • מוֹשִׁיעַ (moshi’a): Transliterated as "moshi'a," this word is an active participle meaning "one who saves" or "deliverer." It stresses God's character as the one who actively intervenes and rescues. The suffix "-vo" means "its," referring to Israel. This is a crucial title that recalls God's acts of deliverance throughout Israel's history, from the Exodus onwards. It directly contrasts with the current suffering and perceived inaction.
• in time of trouble (בְּעֵת צָרָה, be’et tsarah):
  • בְּעֵת (be’et): "In time of."
  • צָרָה (tsarah): Transliterated as "tsarah," meaning "distress," "trouble," "calamity," or "adversity." It captures the dire situation of the drought and its devastating consequences. This phrase underscores that it is precisely in such desperate moments that God's saving power is expected to manifest.
• why shouldest thou be as a stranger in the land (לָמָּה תִהְיֶה כְּגֵר בָּאָרֶץ, lamah tihyeh k’ger ba’aretz):
  • לָמָּה (lamah): "Why?" This interrogative conveys deep anguish, confusion, and protest. It's a prayerful questioning of God's methods or apparent non-action, not a denial of His power.
  • תִהְיֶה (tihyeh): "You should be," or "you are."
  • כְּגֵר (k’ger): "As a stranger" or "like a sojourner/resident alien." Transliterated "ger," a "ger" in ancient Israelite society was an outsider who lived in the land but did not possess inherited land rights and was usually without deep community roots. They were dependent on the kindness of the host society. This metaphor implies a lack of intimate involvement, responsibility, or belonging. Jeremiah asks why God seems detached from His own people and their land, the very land He promised.
  • בָּאָרֶץ (ba’aretz): "In the land." Refers specifically to the promised land of Judah, emphasizing God's covenant ownership and care for it.
• and as a wayfaring man (וְכְאֹרֵחַ, v’khe’oreach):
  • וְכְאֹרֵחַ (v’khe’oreach): "And like a wayfaring man" or "as a traveler." Transliterated "oreach," an "oreach" is even more transient than a "ger"—simply passing through. This simile intensifies the sense of fleeting presence and superficial connection, devoid of commitment or enduring care.
• that turneth aside to tarry for a night? (נָטָה לָלוּן לָלַיְלָה, natah lalun lalaylah):
  • נָטָה (natah): "Turns aside" or "bows down." It denotes a temporary deviation from one's path.
  • לָלוּן (lalun): "To lodge" or "to spend the night."
  • לָלַיְלָה (lalaylah): "For the night." The full phrase suggests someone who briefly stops for the most minimal shelter, with no intention of staying or becoming involved. This further highlights God's perceived momentary and detached presence, contrary to His character as omnipresent and eternally committed.

Words-group analysis

• O the hope of Israel, the saviour thereof in time of trouble: This powerful address combines two key attributes of God as perceived by Israel through their covenant history: God as their reliable future and source of deliverance. These titles serve as both an appeal and a theological assertion of who God is, setting up the stark contrast with His perceived present behavior. Jeremiah grounds his prayer in God's demonstrated faithfulness.
• why shouldest thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night?: This constitutes a single, elaborate simile. It builds on the idea of God's detachment, moving from the more stable "stranger" to the highly transient "wayfaring man," emphasizing the extreme brevity and lack of commitment in God's apparent interaction with His suffering people. This imagery highlights God's perceived withdrawal and inaction during a period of national catastrophe, contrasting sharply with His covenant promises of steadfast presence and intervention. It reflects the theological tension experienced by the faithful in times of severe testing when divine presence seems hidden.

Jeremiah 14 8 Bonus section

The concept of God as "miqveh Israel" (the hope/expectation of Israel) carries eschatological overtones, especially in later prophetic and post-exilic writings, pointing towards the ultimate restoration and salvation of God's people. This verse is thus not only a cry for immediate deliverance but an affirmation of God's long-term commitment to His chosen people and His ultimate redemptive plan. The divine response in Jeremiah 14 and beyond shows God does not ignore these pleas but reaffirms His justice while eventually offering future hope (Jer 29:11). The lament also sets a precedent for believers throughout history to honestly articulate their pain and confusion to God, even questioning His methods, knowing that such a relationship is open to candid discourse. Jeremiah's prophetic voice here becomes the voice of a distressed yet still trusting people, reflecting the deep covenantal bond that allows such passionate pleading.

Jeremiah 14 8 Commentary

Jeremiah 14:8 presents a prophet's agonized prayer, simultaneously affirming God's nature and lamenting His seeming abandonment. It is a rhetorical question that challenges God's apparent contradiction to His covenant character. The prophet appeals to God as "Hope" (miqveh), emphasizing His role as the ultimate, foundational expectation and resource for Israel, not a superficial optimism but a deep reliance. He is also the "Saviour" (moshi'a), whose very identity is to rescue His people from their distress (tsarah). Yet, in the immediate context of a devastating drought and divine judgment, God appears detached, like a "stranger" or a fleeting "wayfaring man" stopping only "for a night." This imagery communicates a sense of absence, disinterest, and lack of responsibility, profoundly at odds with a God who promised to dwell among His people and be intimately involved in their welfare. The prayer is not accusatory in a defiant sense, but born of a profound spiritual struggle and desire for God to act consistently with His own character and covenant faithfulness, especially when His people, however undeserving, are suffering. It is a powerful example of bold intercession, reminding God of His promises and His essential nature.