Jeremiah 14:3

KJV

And their nobles have sent their little ones to the waters: they came to the pits, [and] found no water; they returned with their vessels empty; they were ashamed and confounded, and covered their heads.

KJV (with Strong's)

And their nobles {H117} have sent {H7971} their little ones {H6810} to the waters {H4325}: they came {H935} to the pits {H1356}{H1360}, and found {H4672} no water {H4325}; they returned {H7725} with their vessels {H3627} empty {H7387}; they were ashamed {H954} and confounded {H3637}, and covered {H2645} their heads {H7218}.

Complete Jewish Bible

Her nobles send their servants for water; they go to the cisterns but find no water, so they return with empty jars. Ashamed and dismayed, they cover their heads.

Berean Standard Bible

The nobles send their servants for water; they go to the cisterns, but find no water; their jars return empty. They are ashamed and humiliated; they cover their heads.

American Standard Version

And their nobles send their little ones to the waters: they come to the cisterns, and find no water; they return with their vessels empty; they are put to shame and confounded, and cover their heads.

Commentary

### SUMMARY
Jeremiah 14:3 offers a deeply poignant and vivid portrayal of Judah's suffering under a severe drought, illustrating a society brought to its knees by the complete absence of water. Even the most privileged members, the nobles, are compelled by desperation to send their vulnerable children on a futile search for water, only for them to return with empty vessels, their faces etched with profound public shame, confusion, and despair. This scene powerfully symbolizes the utter futility of human effort when divine blessing is withdrawn, serving as a stark consequence of national disobedience and a tangible manifestation of God's judgment.

### CONTEXT
* **Literary Context:** Jeremiah 14:3 is strategically placed within a significant prophetic lament, often referred to as the "Drought Chapter" [Jeremiah 14](/jeremiah/14 "Jeremiah 14 - The Drought Chapter"). The preceding verses, [Jeremiah 14:1-2](/jeremiah/14-1-2 "Jeremiah 14:1-2 - Introduction to the Drought Lament"), set the stage by introducing the widespread and deep lamentation throughout Judah, occasioned by an unprecedented and severe drought. This specific verse provides a particularly poignant and personal illustration of the drought's devastating impact, focusing on the societal elite—the nobility—and their most vulnerable members, their children. The prophet Jeremiah conveys God's message that this dire natural calamity is not random but a direct consequence of the people's persistent idolatry and egregious disobedience to the covenant. The drought serves as a divine judgment, a stark withdrawal of God's promised blessing for obedience [Deuteronomy 28:12](/deuteronomy/28-12 "Deuteronomy 28:12 - God's Blessing of Rain") and a tangible manifestation of the curses for rebellion [Deuteronomy 28:23-24](/deuteronomy/28-23-24 "Deuteronomy 28:23-24 - Drought as a Consequence of Disobedience"). The verse amplifies the national crisis by showing its reach into the most protected segments of society.
* **Historical & Cultural Context:** The events described in Jeremiah 14 unfold in Judah during the tumultuous late 7th or early 6th century BCE, a period characterized by profound political instability, spiritual decline, and the looming threat of Babylonian exile. The climate of ancient Judah was semi-arid, rendering its inhabitants highly dependent on seasonal rains, particularly the "early" and "latter" rains, for agricultural sustenance and daily life. Water collection systems, such as wells, springs, and especially cisterns or "pits" dug into the rock to collect and store rainwater, were absolutely vital for survival during dry seasons. The image of "nobles" sending their "little ones" for water is particularly striking and culturally significant. Nobles, typically insulated from the severest hardships and possessing servants for such tasks, are here depicted as desperate, highlighting the crisis's universal and overwhelming nature. Sending children, who are both vulnerable and traditionally protected, underscores the extreme measures necessitated by the drought and the complete breakdown of normal societal functions. Furthermore, the act of "covering their heads" was a widely recognized cultural gesture in the ancient Near East, signifying deep mourning, profound shame, or utter humiliation, as seen in instances like [David covering his head](/2_samuel/15-30 "2 Samuel 15:30 - David's Mourning") during his flight from Absalom.
* **Key Themes:** Jeremiah 14:3 contributes significantly to several overarching themes within the book of Jeremiah and broader biblical theology. Firstly, it powerfully illustrates the **Severity of Divine Judgment**, demonstrating that God's discipline for covenant unfaithfulness is comprehensive, affecting all strata of society, from the common people to the elite "nobles." Secondly, the scene underscores the **Desperation and Futility of Human Effort Apart from God**. Despite their status and resources, the nobles' efforts to find water are utterly fruitless, symbolizing humanity's utter dependence on divine provision when God's favor is withdrawn. This futility is a direct consequence of Judah forsaking the "fountain of living waters" [Jeremiah 2:13](/jeremiah/2-13 "Jeremiah 2:13 - Israel Forsakes God") for "broken cisterns." Thirdly, the verse highlights the theme of **Shame and Humiliation**, conveyed through the public display of empty vessels and covered heads. This deep public disgrace is not merely physical but also spiritual, reflecting the profound loss of dignity and hope that accompanies separation from God. Finally, the physical suffering from the drought serves as a direct and tangible **Consequence of Disobedience**, echoing the Deuteronomic covenant's warnings. It powerfully links Judah's physical dryness to its spiritual barrenness, reminding the audience that forsaking the Lord inevitably leads to spiritual and literal desolation.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Nobles (Hebrew, _ʼaddîyr'_):** From H117, meaning "wide or (generally) large; figuratively, powerful; excellent, famous, gallant, glorious, goodly, lordly, mighty(-ier one), noble, principal, worthy." The use of "nobles" emphasizes the high status, presumed self-sufficiency, and typical insulation from hardship of those affected. Their involvement highlights the pervasive nature of the drought; even the most powerful and resourceful members of society are brought low, unable to escape the consequences of divine judgment. This detail heightens the sense of desperation and futility, demonstrating that no human power or privilege can avert God's discipline.
* **Pits (Hebrew, _gêb_ / _gebeʼ'_):** From H1356 and H1360, referring to a "well or cistern (as dug)" or a "reservoir; by analogy, a marsh." These were crucial, often last-resort, sources of water, designed to collect and store precious rainwater, especially during dry seasons. Their emptiness signifies a complete and catastrophic failure of all conventional water sources, indicating that the drought was not merely superficial but had depleted even the deep reserves vital for survival. The failure of these pits underscores the absolute desolation of the land and the comprehensive nature of the divine judgment, leaving no hope for self-provision.
* **Ashamed (Hebrew, _bûwsh'_):** From H954, meaning "to pale, i.e. by implication to be ashamed; also (by implication) to be disappointed or delayed." Paired with "confounded" (H3637, _kâlam'_, meaning "to wound; but only figuratively, to taunt or insult; be (make) ashamed, blush, be confounded, be put to confusion"), these verbs powerfully convey a profound sense of public disgrace, humiliation, and utter dismay. Their failure to find water, a basic necessity, was a public spectacle of their helplessness and the futility of their efforts, leading to a deep blow to their dignity and hope, reflecting the spiritual shame of their rebellion against God.

#### Verse Breakdown
* **"And their nobles have sent their little ones to the waters":** This opening clause immediately establishes the extreme desperation of the situation and the inversion of societal norms. The "nobles," representing the societal elite, are forced into an unprecedented and humiliating act: dispatching their "little ones" (children or young, vulnerable individuals) on a desperate quest for water. This highlights that the crisis transcends social strata and affects even the most protected members of society, emphasizing the severity of the drought and the complete breakdown of normal life.
* **"they came to the pits, and found no water":** This clause reveals the tragic futility of their mission. The "pits" refer to cisterns or reservoirs, which were intended as reliable sources of water, especially during dry spells, representing the last hope for water. The discovery of "no water" signifies the complete depletion of all reserves, underscoring the absolute desolation of the land and the comprehensive nature of the divine judgment. It shatters any lingering hope of self-sufficiency or human ingenuity to overcome the crisis.
* **"they returned with their vessels empty":** This vivid image concretizes the failure and disappointment. The "vessels" (H3627, _kᵉlîy_), which were carried with hope and expectation, are now returned "empty" (H7387, _rêyqâm_). This visual detail powerfully conveys the utter lack of provision, the dashed hopes, and the complete failure of their desperate endeavor, serving as a tangible symbol of the nation's spiritual barrenness.
* **"they were ashamed and confounded, and covered their heads":** This concluding clause depicts the profound emotional, psychological, and public consequences of their failure. "Ashamed" (H954, _bûwsh'_) and "confounded" (H3637, _kâlam'_) denote deep public disgrace, humiliation, and utter dismay. The act of "covering their heads" (H2645, _châphâh_) is a culturally significant gesture in the ancient Near East, symbolizing intense grief, mourning, or profound shame. It represents a public display of utter despair, a loss of dignity, and the overwhelming weight of their plight, acknowledging their helplessness before God's judgment.

#### Literary Devices
Jeremiah 14:3 is rich in literary devices that amplify its emotional and theological impact. The verse employs powerful **Imagery**, painting a vivid picture of the desperate children returning with "vessels empty" and the adults "covering their heads," allowing the reader to visualize the profound distress and the stark reality of the drought. There is a strong sense of **Pathos**, evoked by the plight of the "little ones" being sent on such a futile and dangerous mission, which elicits pity and empathy from the audience. The situation also presents a stark **Irony**: the "nobles," who typically possess power and resources, are rendered utterly powerless and humiliated in the face of this divine judgment, highlighting the limits of human authority, wealth, and self-reliance. **Symbolism** is evident in the "empty vessels" and "pits," which not only represent physical lack but also powerfully symbolize the spiritual emptiness and barrenness resulting from Judah's forsaking of God. The act of "covering their heads" is symbolic of deep shame, humiliation, and mourning, reflecting the nation's public disgrace before God and other nations. Finally, the pairing of "ashamed and confounded" utilizes **Synonymous Parallelism**, intensifying the emotional state of public disgrace and utter dismay experienced by the people, underscoring the depth of their despair.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the principle of divine judgment and the severe consequences of covenant unfaithfulness. The physical drought in Judah serves as a tangible mirror to a deeper spiritual barrenness, a direct and painful result of the nation's persistent idolatry and rebellion against the Lord. The desperation of the nobles and the utter futility of their human efforts underscore humanity's absolute dependence on God for all provision—both physical sustenance and spiritual vitality. When a nation or an individual turns away from the true source of life and seeks fulfillment in "empty pits" of false gods or self-reliance, they inevitably face a "drought" of blessing, peace, and purpose, leading to profound shame and confusion. Jeremiah 14:3 stands as a stark reminder that God is sovereign over creation and can withdraw His blessings as a form of discipline, aiming to bring His people to repentance and a renewed, humble reliance on Him alone.

* [Deuteronomy 28:23-24](/deuteronomy/28-23-24 "Drought as a Covenant Curse")
* [Jeremiah 2:13](/jeremiah/2-13 "Israel Forsakes the Fountain of Living Waters")
* [Amos 8:11-12](/amos/8-11-12 "A Famine of Hearing God's Words")

### REFLECTION AND APPLICATION
Jeremiah 14:3 resonates deeply with contemporary life, urging us to profoundly examine our own sources of security, satisfaction, and hope. In a world that often prioritizes self-reliance, material accumulation, and human ingenuity, this passage serves as a potent reminder that true provision and ultimate fulfillment come only from God. When we experience "dry spells" in our lives—whether these manifest as emotional emptiness, spiritual barrenness, relational strain, or even material lack—this verse prompts us to consider if we have, like ancient Judah, been seeking satisfaction in "empty pits" of worldly pursuits, fleeting pleasures, or self-made solutions, rather than drawing from the inexhaustible wellspring of God's grace and truth. The shame and confusion depicted in the verse serve as a poignant warning against the spiritual emptiness and despair that inevitably result from turning away from the Lord. It calls us to cultivate a posture of humility, acknowledging our absolute dependence on divine sustenance, and to return to Him in genuine repentance and faith, trusting that He alone can fill our deepest needs, satisfy our spiritual thirst, and restore our souls, transforming our shame into His glory.

#### Questions for Reflection
* **What "pits" (false sources of security or satisfaction) might I be relying on instead of God's perfect provision in my life?**
* **How do I typically respond when faced with spiritual or emotional "dryness" or a sense of futility? Do I seek God or double down on human effort?**
* **In what ways might my personal or communal actions contribute to a "drought" of God's blessing, peace, or presence in my life or community?**
* **How does the humility and public shame of the nobles in this verse challenge my own pride, self-sufficiency, or tendency to hide my struggles?**

### FAQ
**Why did God send a drought upon Judah?**

Answer: The drought described in [Jeremiah 14](/jeremiah/14 "Jeremiah 14 - The Drought Chapter") was not merely a natural disaster but a direct, divinely orchestrated consequence of Judah's persistent idolatry and covenant unfaithfulness. Throughout the Old Testament, God established a covenant with Israel, promising blessings like abundant rain and prosperity for obedience, and curses like drought and famine for disobedience, as clearly detailed in [Deuteronomy 28:12-24](/deuteronomy/28-12-24 "Deuteronomy 28:12-24 - Blessings and Curses for Obedience and Disobedience"). The drought served as a severe divine judgment and a powerful call to repentance, demonstrating God's absolute sovereignty over creation and His unwavering commitment to His covenant. It was a tangible manifestation of the spiritual barrenness and emptiness that resulted from their turning away from the "fountain of living waters" [Jeremiah 2:13](/jeremiah/2-13 "Jeremiah 2:13 - Israel Forsakes God").

**What is the significance of the "nobles" sending their "little ones" for water?**

Answer: This specific detail profoundly underscores the extreme severity and universality of the drought. The "nobles" (H117, _ʼaddîyr'_), representing the elite, powerful, and typically most resourced members of society, would ordinarily be insulated from such dire hardships. Their desperate act of sending "little ones" (H6810, _tsâʻîyr'_), meaning children or young, vulnerable individuals, highlights the crisis's overwhelming depth. It indicates that no one, regardless of their status or privilege, was exempt from the judgment, and that the situation was so dire that even the most protected and innocent members of society were put at risk in a futile search for survival. This detail evokes deep pathos and emphasizes the utter breakdown of societal order and the complete absence of divine provision, leaving no segment of society untouched by the judgment.

**What does it mean that "they were ashamed and confounded, and covered their heads"?**

Answer: This phrase vividly portrays the profound public humiliation, despair, and grief experienced by the people of Judah. To be "ashamed" (H954, _bûwsh'_) and "confounded" (H3637, _kâlam'_) signifies a deep sense of disgrace, public embarrassment, and utter dismay at their plight and the futility of their desperate efforts. Covering one's head (H2645, _châphâh'_) in ancient Near Eastern cultures was a widely recognized and potent gesture of mourning, sorrow, or profound shame. For instance, [David covered his head and wept](/2_samuel/15-30 "2 Samuel 15:30 - David's Mourning") when fleeing Jerusalem during Absalom's rebellion, symbolizing his deep grief and humiliation. This act in Jeremiah 14:3 symbolized their utter helplessness, the loss of dignity, and the overwhelming grief and despair that had settled upon the community due to the devastating drought and the clear, undeniable sign of divine displeasure. It was a public acknowledgment of their utter defeat and the futility of their self-reliance.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 14:3, with its poignant portrayal of desperate people seeking water from empty pits and returning in public shame, finds its profound Christ-centered fulfillment in Jesus, the true "fountain of living waters" whom Israel had tragically forsaken. The physical drought in Judah serves as a powerful foreshadowing of humanity's deeper, spiritual thirst and the utter futility of seeking life, satisfaction, and meaning apart from God. Just as the people of Judah were ashamed and confounded by their inability to find water in their parched land, so too is humanity left spiritually barren, despairing, and ultimately unfulfilled when it attempts to quench its deepest longings with the "broken cisterns" of worldly pursuits, fleeting pleasures, or self-made solutions, rather than drawing from the inexhaustible wellspring of God's grace and truth [Jeremiah 2:13](/jeremiah/2-13 "Jeremiah 2:13 - Israel Forsakes God"). Jesus, however, stands as the ultimate answer to this universal human thirst. He declares, "[If anyone thirsts, let him come to me and drink](/john/7-37 "John 7:37 - Jesus Invites the Thirsty")" and promises that those who believe in Him will experience "[rivers of living water flow from within them](/john/7-38 "John 7:38 - Rivers of Living Water")" (referring to the Holy Spirit). He is the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God") who takes away the sin of the world, thereby addressing the very root cause of the spiritual drought—human rebellion against God. Through His sacrificial death on the cross and glorious resurrection, He became the inexhaustible source of spiritual refreshment, offering eternal life and satisfying grace, so that "[whoever drinks of the water that I will give him will never be thirsty again](/john/4-14 "John 4:14 - Jesus, the Living Water")". The shame and confusion depicted in Jeremiah 14:3 are swallowed up in the glorious hope found in Christ, who invites all who are weary and burdened to come to Him and find true rest and profound satisfaction [Matthew 11:28](/matthew/11-28 "Matthew 11:28 - Come to Me, All Who Are Weary"). In Him, our spiritual vessels are filled, our shame is covered by His righteousness, and our thirst is eternally quenched.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Samuel 15:30

And David went up by the ascent of [mount] Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that [was] with him covered every man his head, and they went up, weeping as they went up.

Psalms 40:14

Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil.

2 Kings 18:31

Hearken not to Hezekiah: for thus saith the king of Assyria, Make [an agreement] with me by a present, and come out to me, and [then] eat ye every man of his own vine, and every one of his fig tree, and drink ye every one the waters of his cistern:

Jeremiah 2:13

For my people have committed two evils; they have forsaken me the fountain of living waters, [and] hewed them out cisterns, broken cisterns, that can hold no water.

Amos 4:8

So two [or] three cities wandered unto one city, to drink water; but they were not satisfied: yet have ye not returned unto me, saith the LORD.

1 Kings 18:5

And Ahab said unto Obadiah, Go into the land, unto all fountains of water, and unto all brooks: peradventure we may find grass to save the horses and mules alive, that we lose not all the beasts.

1 Kings 18:6

So they divided the land between them to pass throughout it: Ahab went one way by himself, and Obadiah went another way by himself.