The Glorious Future of Judah
And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the LORD, and shall water the valley of Shittim. Joel 3:18
And it shall... At that time (in that day, when Messiah will reign over His people in the Millennium) the land will be a virtual paradise, enabling the Lord’s people to enjoy His agricultural blessings to the fullest.
הָיָה
hāyāh
A verb meaning to exist, to be, to become, to happen, to come to pass, to be done. It is used over 3,500 times in the Old Testament. In the simple stem, the verb often means to become, to take place, to happen. It indicates that something has occurred or come about, such as events that have turned out a certain way (1Sam. 4:16); something has happened to someone, such as Moses (Exo. 32:1, 32:23; 2Kgs. 7:20); or something has occurred just as God said it would (Gen. 1:7, 1:9). Often a special Hebrew construction using the imperfect form of the verb asserts that something came to pass (cf. Gen. 1:7, 1:9). Less often, the construction is used with the perfect form of the verb to refer to something coming to pass in the future (Isa. 7:18, 7:21; Hos. 2:16).
The verb is used to describe something that comes into being or arises. For instance, a great cry arose in Egypt when the firstborn were killed in the tenth plague (Exo. 12:30; cf. Gen. 9:16; Mic. 7:4); and when God commanded light to appear, and it did (Gen. 1:3). It is used to join the subject and verb as in Gen. 1:2 where the earth was desolate and void, or to say Adam and Eve were naked (Gen. 2:25). With certain prepositions, it can mean to follow or to be in favor of someone (Psm. 124:1-2). The verb is used with a variety of other words, normally prepositions, to express subtle differences in meaning, such as to be located somewhere (Exo. 1:5); to serve or function as something (e.g., gods Exo. 20:3); to become something or as something, as when a person becomes a living being (Gen. 2:7); to be with or by someone (Deut. 22:2); to be or come on someone or something (e.g., the fear of humans on the beasts Gen. 9:2); to express the idea of better than or a comparison (Eze. 15:2), as in the idea of too small (Exo. 12:4).
in that...
הִיא
hiy’, הוּא
hû’
A pronoun appearing in masculine and feminine forms, he, she, it. Its major uses are as follows: as the third person independent pronoun meaning he, she, it, they (Gen. 3:15, 3:20; 13:1; 37:2; Jdg. 11:1); as a demonstrative pronoun meaning that is, there is (Gen. 2:11-13; Lev. 10:3; Deut. 30:20); as an emphatic word to emphasize a subject (Gen. 2:14). Placed in front of a noun, it gives precision (Exo. 12:42); used with a pronoun, it indicates identity, ’anî hû, it is I (Isa. 52:6). Used after a noun in agreement with the noun, it is a demonstrative adjective meaning that, e.g., that man (Job 1:1). It serves to tie two things together as the verb is, are (Lam. 1:18). It is combined with other words to form names, such as ’elîyhû’, He is my God.
day...
יוֹם
yôm
A masculine noun meaning day, time, year. This word stands as the most basic conception of time in the Old Testament. It designates such wide-ranging elements as the daylight hours from sunrise to sunset (Gen. 1:5; 1Kgs. 19:4); a literal twenty-four-hour cycle (Deut. 16:8; 2Kgs. 25:30); a generic span of time (Gen. 26:8; Num. 20:15); a given point in time (Gen. 2:17; 47:29; Eze. 33:12). In the plural, the word may also mean the span of life (Psm. 102:3,4) or a year (Lev. 25:29; 1Sam. 27:7). The prophets often infuse the word with end-times meanings or connotations, using it in connection with a future period of consequential events, such as the day of the LORD (Jer. 46:10; Zec. 14:1) or simply, that day (Isa. 19:23; Zec. 14:20-21).
that the mountains... The grape harvest will be so bountiful that wine will seemingly drip from the mountains. Milk will be just as plentiful. It too was a sign of prosperity; Canaan was described as a land flowing with milk and honey (see Exo. 3:8; cf. 13:5; 33:3; Lev. 20:24; also Isa. 55:1).
הַר
har
A masculine noun indicating a hill, hill country, mountain, mountain range. With a following modifying word, it may mean a mountain range, such as the mountains or hill country of Gilead (Gen. 31:21; cf. Deut. 1:7; Jos. 17:15; Jdg. 12:15) or denote individual mountains or Mount Ebal (Deut. 11:29). It indicates a particular mountain from the context without naming it (Gen. 22:2). Combined with the word for God, ’elohı̄ym, preceding, it points out the mountain of God (Exo. 4:27; 18:5; 24:13; Psm. 68:15,16) or mountain of the Lord used with yhwh (Num. 10:33). These mountains and hills were sacred places for the gods of the pagan peoples of Canaan (Deut. 12:2), also called gods of the mountains (1Kgs. 20:23). It refers to the har-mō’ēḏ or the mountain of assembly, a dwelling place of the gods (Isa. 14:13). The word is used in a figurative sense often: the Lord weighs the mountains in His hand (Isa. 40:12) and can lay them waste as a sign of His judgments (Isa. 42:15). God causes His people to thresh the mountains as a sign of their defeating their foes (Isa. 41:15). God calls the mountains as His witnesses (Mic. 6:2) and speaks to them (Eze. 36:1, 36:4, 36:8). They are expected to praise the Lord (Psm. 148:9), and they leap in praise (Psm. 114:4, 114:6). The mountains symbolize strength (Isa. 2:14); great age, antiquity, and stability (Prov. 8:25), yet the Lord's love is even more enduring (Isa. 54:10).
shall drop down...
נָטַף
nāṭap̱
A verb meaning to drip, to drop, to flow. It is used to describe rain (Jdg. 5:4; Psm. 68:8,9); and words which are like rain (Job 29:22). Lips may drip with honey (Prov. 5:3); and hands may drip with myrrh (Song 5:5). This word can also be taken figuratively, meaning to prophesy (Eze. 21:2, 7; Amos 7:16). It is sometimes used to refer to false prophets (Mic. 2:6).
new wine...
עָסִיס
‛āsiys
A masculine noun referring to sweet wine, new wine; nectar. It refers to grape juice (Isa. 49:26; Amos 9:13); or to the nectar or juice from pomegranates (Song 8:2). It is used of sweet wine (Joel 1:5; 3:18; 4:18). Sweet wine is probably grape juice, fresh and unfermented.
and the hills...
גִּבְעָה
giḇ‛āh
A feminine noun denoting a hill. It often simply refers to a hill, not a mountain (Exo. 17:9-10; 2Sam. 2:25) but often with negative implications that Israel used these natural locations as illicit places of worship of foreign gods (1Kgs. 14:23; 17:10; Jer. 2:20). It often stands poetically in a parallel relationship with Hebrew hār, mountain, and means the same thing (Deut. 33:15; Psm. 72:3; 114:4, 114:6; Isa. 2:2, 2:14; 30:17, 30:25; Joel 3:18; 4:18). It is combined with a following word to designate a specific hill: teacher's hill; hill of Moreh (Jdg. 7:1); hill of foreskins, Gibeath Haaraloth (Jos. 5:3); hill of God (1Sam. 10:5; NIV, Gibeah of God). It designates in general the hills where Jerusalem is located (Zeph. 1:10).
shall flow...
הָלַךּ
hālaḵ
A verb meaning to go, to come, to walk. This common word carries with it the basic idea of movement: the flowing of a river (Gen. 2:14); the descending of floods (Gen. 8:3); the crawling of beasts (Lev. 11:27); the slithering of snakes (Lev. 11:42); the blowing of the wind (Ecc. 1:6); the tossing of the sea (Jon. 1:13). Since it is usually a person who is moving, it is frequently translated walk (Gen. 48:15; 2Sam. 15:30). Like a similar verb dāraḵ, meaning to tread, this word is also used metaphorically to speak of the pathways (i.e., behavior) of one's life. A son could walk in i.e., follow after) the ways of his father (2Chr. 17:3) or not (1Sam. 8:3). Israel was commanded to walk in the ways of the Lord (Deut. 28:9), but they often walked after other gods (2Kgs. 13:11).
with milk...
חָלָב
ḥālāḇ
A masculine noun denoting milk, cheese. It is best known from the phrase describing Canaan as a land flowing with milk and honey (Exo. 3:8, 3:17; 13:5; Num. 13:27; Deut. 6:3; Jos. 5:6; Eze. 20:6, 20:15). The hills will flow with milk in the time of God's blessings (Joel 3:18; 4:18). Milk was a major part of the diet of Israel and her surrounding neighbors. It was served with wine as a special treat (Song 5:1; Isa. 55:1) and pictured the Lord's other blessings as well. Its whiteness served as a ready comparison (Lam. 4:7). It is found three times in the command not to boil a kid in its mother's milk (Exo. 23:19; 34:26; Deut. 14:21). The phrase ṭelē’ ḥalāḇ refers to a sucking lamb (1Sam. 7:9).
and all the... The seasonal streams (ravines, or wadis) will no longer run dry. This abundance of wine, milk (implying the existence of extensive herds), and water represents a complete reversal of the effects of the locust plague (cf. Joel 1:5, 1:18, 1:20).
אָפִיק
’āp̱iyq
I. A masculine noun referring to a torrent, a stream channel, ravine; tube. The word is found often in Ezekiel (Eze. 6:3; 31:12; 32:6; 34:13; 35:8; 36:4, 36:6) indicating a stream channel. It refers to channels opened in the deep-sea waters (2Sam. 22:16) but also to the wadis or quickly appearing but swiftly vanishing streams in the desert (Job 6:15; Joel 1:20). It also, however, describes smooth flowing streams of peace (Song 5:12). The strength of Behemoth is described by this word (KJV, Job 40:18).
II. An adjective meaning strong, mighty. The word refers to someone or something that is strong, mighty. The word refers to strong persons of great wealth and influence. It describes the tubes, sinews, of the Behemoth (NIV, NASB, Job 40:18).
of Judah...
יְהוּדָה
yehûḏāh
A proper noun designating Judah:
A. The fourth son of Jacob through Leah (Gen. 29:35; 35:23). He married a Canaanite woman and bore two sons by her (Er, Onan). Er died and then Onan his brother died, leaving Tamar, Er's wife, without a child. Judah, heartlessly, refused to allow his third son to have a child by Tamar. Judah then committed an unwitting, but heinous sin with his daughter-in-law by hiring her as a prostitute and unwittingly fathered twins by her (Gen. 38). His lack of compassion is evident in the story. Judah himself bore many other sons (Gen. 46:12). Jacob prophesied of the high-status Judah and his descendants would have among the patriarchs (Gen. 49:8-12). He and they would be above their enemies, their own kinsmen; he was compared to a lion. He would have royal prerogatives scepter, rulership; he would be prosperous and powerful in appearance (cf. also Deut. 33:7). From Judah would come the Star out of Jacob and Israel (Gen. 24:17).
B. The territory of Judah ran north-south from north of Jerusalem and Aijalom and south to Kadesh Barnea. Its eastern border ran from Gath south to the El-Arish River of Egypt. Its eastern border was the Dead Sea and a boundary running from the Brook Zered southwest to Kadesh Barnea. Jerusalem, Hebron, and Bethlehem, all important cities in Israel and the Old Testament, were within its boundaries.
The tribe took its territory in Canaan rather forcefully (Jdg. 1:1-9) but could not totally capture Jerusalem. Judah seems gradually to have become isolated from the northern tribes (Jdg. 4; 5).
Under David, Judah became powerful. David was crowned king in Judah at Hebron and then captured Jerusalem to consolidate Judah and to attract the other tribes to Jerusalem as the central capital and worship center of the nation (2Sam. 5:1-16). Solomon attempted to consolidate the nation further, but through poor politics, poor economics, oppressive taxation, and megalomaniac building projects, he forced those outsides of Judah into a subordinate, almost slave-like position toward Judah and Jerusalem (2Sam. 8-12). As a result, Israel split off from Judah after Solomon's death in 930 B.C. The nation of Israel went into exile in 722 B.C., while the nation of Judah, with the Davidic covenant and royal line intact, lingered on with a few good kings (Asa, Jehosophat, Joash, Hezekiah, Josiah) until she too was destroyed because of her religious and moral corruption (2Kgs. 25).
Within Judah, God had chosen a king and established an eternal covenant (2Sam. 7). The tribe of Judah went into exile in 586 B.C., as predicted by Jeremiah, but likewise returned in 538 B.C. according to the prophet's word, still bearing the promised royal seed. The tribe was a mere shadow of itself from then until the end of the Old Testament. The high priest became dominant, for no kings were permitted in Judah, now a province of Persia, then Egypt, Syria, and Rome.
A Levite who had intermarried with the foreign people of the land in Ezra's day (Ezra 10:23).
A district or sectional director in Jerusalem over its newly returned residents from exile or the surrounding region (Neh. 11:9).
A leading Levite who returned from exile from Babylon under Zerubbabel (Neh. 12:8).
A priest who took part in the procession celebrating the rebuilding of the wall of Jerusalem (Neh. 12:34).
shall flow... same as above...
with waters...
מַיִם
mayim
A masculine dual or plural noun meaning water. It indicates water in its various functions: as a basic element of the earth (Gen. 1:2); as water descending as rain (2Sam. 21:10); gathered water, as seas, wells, springs, etc. (Num. 20:17; Amos 5:8; Isa. 22:9). Urine is designated as mēymēy raglayim (2Kgs. 18:27). It is used in various metaphors: as a picture of justice running down like abundant waters (Amos 5:24); powers of the underworld (Psm. 18:16,17); frailty or weakness (Jos. 7:5); distress (Isa. 43:2); sudden violence (Job 27:20; Isa. 28:2, 28:17; Hos. 2:5, 7); the ephemeral character of things or persons (Job 11:16); God's wrath (Hos. 5:10). Num. 5:17 speaks of holy water. Running water is living water (Lev. 14:5-6, 14:50-52; Num. 19:17).
and a fountain... This refers to the source of the great river of. A fountain will flow out of the Lord’s house, the Jerusalem temple. Similar imagery is employed in Eze. 47:1-12 and Zec. 14:8. This fountain (and the river it produces) will be a tangible reminder that the Lord is the Source of the land’s fertility (cf. Eze. 47:8-10, 47:12).
מַעְיָן
ma‛yān
A masculine noun depicting a fountain, a spring. It refers to an underground source of water coming to the surface: (Gen. 7:11; 8:2; Lev. 11:36; 1Kgs. 18:5). It is used figuratively as a symbol of sexual pleasure (Prov. 5:16); as a vibrant carrier of God's salvation (Isa. 12:3); as a source of joy and gladness (Psm. 84:6,7; Hos. 13:15). It describes a spring that will flow from the house of God in a restored Israel or world (Joel 3:18; 4:18).
shall come forth...
יוֹצֵאת
yôṣē’ṯ, יָצָא
yāṣā’
I. A feminine noun meaning captivity. It is used of going forth from one's homeland into exile (Psm. 144:14). God's blessing on His people could prevent this from happening.
II. A verb meaning basically to go out or to come in. It is used in many settings and contexts and is nuanced by those settings. It is used of the rising or coming forth of the sun or stars (Gen. 19:23; Neh. 4:21,15); of the birth and coming out of a child (Gen. 25:26); of the springing up of plants (1Kg. 4:33; 5:13). It indicates general motion or movement, stepping forth for various purposes (1Sam. 17:4; 2Sam. 16:5); to set out (Exo. 17:9); to set out in a military sense (Deut. 20:1; 1Sam. 8:20; 1Chr. 5:18; Prov. 30:27). Of birds it is used with šûḇ, to return, to mean to fly back and forth or here and there (Gen. 8:7).
It has many figurative uses: to come out from yāṣā’+ min means to be descended from (Gen. 10:14); to die is described as one's soul, life, going out, away (Gen. 35:18; Eze. 26:18); to lack courage, to fail occurs when one's heart goes out (Gen. 42:28). The beginning of the year is described as the (old) year going out (Exo. 23:16); it is used of the effects of something wearing off (1Sam. 25:37). It is used of manna coming out of one's nose, meaning becoming sick over excessive eating of a food (Num. 11:20). It describes the removal of dross from a metal (Prov. 25:4), purifying it.
It has several nuanced meanings in different settings: to escape free (1Sam. 14:41); to leave, to go away (Dan. 10:20). The removal of a scoffer causes a quarrel to cease, to go away (Prov. 22:10). It indicates the freeing of a slave (Lev. 25:25). The context in all its uses affects its meaning and translations. In its use as a causal stem verb, it takes on the idea of causing to go out, to go forth (Gen. 15:5; Jos. 2:3); to take away (Gen. 48:12); to lead an army (2Sam. 5:2). Or it indicates bringing forth, producing plants from the ground (Gen. 1:12); a weapon by an iron worker or smith (Isa. 54:16). Or it may, in the personal sphere, indicate bringing forth one's spirit or breath, indicating that a person makes his or her feelings known (Prov. 29:11), as is characteristic of a fool. It is used with the word justice to mean to bring forth or execute justice (Isa. 42:1, 42:3). In its passive uses, it indicates that someone or something is led forth (Gen. 38:25; Eze. 14:22; cf. 38:22).
of the house...
מִן
min, מִנִּי
minniy, מִנֵּי
minnēy
A preposition used to indicate from, out of, away from; more than: after, since; immediately; because of, since, so that; without; direction as southward, etc.). Its spelling varies according to its location and usage. Its basic meaning is from, away from, out of. Its basic meanings only can be noted here, but its exact meaning is easily discerned from its context: (1) With verbs, it expresses separation spatially or figuratively (Exo. 19:14; Deut. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Prov. 20:3; Isa. 14:19). (2) With the basic sense of out of, from (Gen. 3:22-24; 4:10; 34:26; Exo. 2:10; 8:9,5; Jdg. 15:7; Psm. 40:2,3), it often indicates what something is made of or formed from (Gen. 2:19; Hos. 13:2). With a pronominal suffix meaning from it, it means of one piece with it (Exo. 25:19, 25:31). It indicates a cause for something, on account of, because (Exo. 2:23; 6:9; 1Kgs. 14:4; Prov. 20:4; Isa. 53:5). (3) It is used to mean something is a part of something else, a part or share of it (Gen. 6:19; 7:8; 39:11; Num. 16:2). It indicates some of in an indefinite sense (Exo. 16:27; Lev. 25:49; Psm. 137:3). When repeated it means some . . . others or its equivalent expression (1Chr. 9:28-29). (4) It is used to mark time: from, since (Deut. 9:24), from a certain day or time (Lev. 22:27; Num. 15:23; 1Sam. 18:9). It is used in phrases to mean from ancient times, antiquity (Hab. 1:12); from of old (Isa. 42:14). It indicates right after a certain time (Gen. 38:24; Jos. 23:1; Eze. 38:8). (5) Paired with ‛aḏ it usually means from . . . even to, as far as (Gen. 10:19; 15:18; Exo. 11:7; Jer. 51:62). In a figurative sense, this same construction can mean e.g., from young . . . to old, both inclusive (Gen. 19:4; 1Sam. 5:9; Jer. 6:13). (6) It may further indicate than, in comparisons (Lev. 21:10; Jdg. 14:18). (7) Prefixed to an infinitive, it is often translated as from (Gen. 16:2); a few times as on account of or because (Deut. 7:7-8); or temporally as since or after (Num. 24:23; Isa. 44:7). (8) It is often attached to other words in compounds and is sometimes used in front of infinitives of verbs: e.g., with ‛āḇaḏ meaning from serving (Exo 14:5); with bāla‛ meaning from destroying (Lam. 2:8). (9) It is used in front of a verb form once as a conjunction indicating a negative purpose, "that . . . not" (Deut. 33:11). Other uses almost always fall under one of the above categories.
בַּיִת
bayiṯ
A noun meaning house, dwelling, family, temple, palace. It is used basically to denote a building in which a family lives (Deut. 20:5) but can also refer to the family or household itself (Gen. 15:2; Jos. 7:14; 24:15). It often is used of a clan such as house of Aaron (Psm. 115:10, 115:12; 118:3). Sometimes it means palace or dynasty when employed in the Hebrew phrase house of the king (Gen. 12:15; 1Kgs. 4:6; Jer. 39:8). When the Old Testament speaks of the house of the Lord, it obviously refers to the Temple or Tabernacle (Exo. 23:19; Dan. 1:2). The word is also found in place names: Bethel, meaning house of God (Gen. 12:8); Beth-shemesh, meaning house of the sun (Jos. 15:10); and Bethlehem, meaning house of bread (Gen. 35:19).
of the Lord...
יְהוָֹה
yehōwāh
A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deut. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deut. 6:18; Psm. 18:31,32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18,19; Isa. 26:4). The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14,15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14; Exo. 17:15; Jdg. 6:24).
and shall water... The valley of acacias (Shittim) is probably that portion of the Kidron Valley which runs through the arid wilderness to the Dead Sea (cf. Eze. 47:8).
שָׁקָה
šāqāh
A verb meaning to give water; to cause one to drink. It is used often of watering camels and other animals and of giving water or other liquids to persons to drink (Gen. 19:32-35; 21:19; 24:14, 24:18-19; Exo. 2:16-17, 2:19). This was done sometimes as a polite social gesture, sometimes forcefully (Exo. 32:20). It is used in an impersonal sense of watering the land (Gen. 2:6, 2:10; Joel 3:18; 4:18). In reference to humans bones, it means to be damp, moist, wet (Job 21:24), meaning to be healthy.
the valley...
נַחֲלָה
naḥalāh, נַחַל
naḥal
I. A feminine noun meaning wadi. It refers to a seasonal or semi-permanent small river, often termed the River of Egypt El-Arish?. It served as a boundary of the land of Israel in Ezekiel's vision (Eze. 47:19; 48:28).
A masculine noun indicating a wadi, a stream, a torrent. A stream-bed or wadi with water in it permanently(a spring or only during the rainy season (Gen. 26:19; Deut. 8:7; 1Sam. 17:40). When it is full, it flows violently (Deut. 9:21; Jdg. 5:21). It usually describes specific small streams, rivers, and brooks such as the Jabbok or Arnon (Gen. 32:23,24; Lev. 11:9-10; Num. 21:14; Jos. 12:2). It is used of hollows or pits dug for graves, ravines, mining, etc. (Neh. 2:15; Job 28:4). It is used figuratively of streams, veins of oil (Mic. 6:7); wadis of death (2Sam. 22:5; Psm. 18:4,5); a torrent of asphalt gop̱rît describing Topheth, a stream of tears (Lam. 2:18); or a brook of wisdom (Prov. 18:4). Water breaking out from a rock is described by this term (Psm. 78:20).
of Shittim...
שִׁטִּים
šiṭṭiym
A proper noun designating Shittim:
A. A location in the plains of Moab (Num. 25:1; Jos. 2:1; 3:1; Mic. 6:5). This is a shortened form of Abel Shittim.
B. A proper noun designating a valley northwest of the Dead Sea (Joel 3:18; 4:18).
At that time (in that day, when Messiah will reign over His people in the Millennium) the land will be a virtual paradise, enabling the Lord’s people to enjoy His agricultural blessings to the fullest. The grape harvest will be so bountiful that wine will seemingly drip from the mountains. Milk will be just as plentiful. It too was a sign of prosperity; Canaan was described as a land flowing with milk and honey (see Exo. 3:8; cf. 13:5; 33:3; Lev. 20:24; also note Isa. 55:1). The seasonal streams (ravines, or wadis) will no longer run dry. This abundance of wine, milk (implying the existence of extensive herds), and water represents a complete reversal of the effects of the locust plague (cf. Joel 1:5, 1:18, 1:20).
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