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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–11. Саранча и засуха как предвестники наступлении дня Господня. 12–17. Увещание народа к покаянно и молитве. 18–27. Возвещение о прекращении бедствия в послании обильного урожая. 28–32. Пророчество об излиянии Св. Духа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. A further description of that terrible desolation which should be made in the land of Judah by the locusts and caterpillars, ver. 1-11. II. A serious call to the people, when they are under this sore judgment, to return and repent, to fast and pray, and to seek unto God for mercy, with directions how to do this aright, ver. 12-17. III. A promise that, upon their repentance, God would remove the judgment, would repair the breaches made upon them by it, and restore unto them plenty of all good things, ver. 18-27. IV. A prediction of the setting up of the kingdom of the Messiah in the world, by the pouring out of the Spirit in the latter days, ver. 28-32. Thus the beginning of this chapter is made terrible with the tokens of God's wrath, but the latter end of it made comfortable with the assurances of his favour, and it is in the way of repentance that this blessed change is made; so that, though it is only the last paragraph of the chapter that points directly at gospel-times, yet the whole may be improved as a type and figure, representing the curses of the law invading men for their sins, and the comforts of the gospel flowing in to them upon their repentance.
Adam Clarke: Commentary on the Bible - 1831
The prophet sounds the alarm of a dreadful calamity, the description of which is most terribly worked up, Joe 2:1-11. Exhortation to repentance, fasting, and prayer, that the Divine judgments may be averted, Joe 2:12-17. God will in due time take vengeance on all the enemies of pure and undefiled religion, Joe 2:18-20. Great prosperity of the Jews subsequent to their return from the Babylonish captivity, Joe 2:21-27. Joel then makes an elegant transition to the outpouring of the Holy Ghost on the day of Pentecost, Joe 2:28-30; for so these verses are explained by one of the twelve apostles of the Lamb. See Act 2:16-21. Prophecy concerning the destruction of Jerusalem, which was shortly to follow the opening of the Gospel dispensation, Act 2:31. Promises of safety to the faithful and penitent; promises afterwards remarkably fulfilled to the Christians in their escape to Pella from the desolating sword of the Roman army, Act 2:32.
Albert Barnes: Notes on the Bible - 1834
2:0: The prophet begins anew in this chapter, first delineating in greater detail the judgments of God; then calling to repentance. The image reaches its height in the capture of Jerusalem by the Babylonians, itself an image only of worse judgments, first on the Jews by the Romans; then on particular Churches; then of the infliction through antichrist; lastly on the whole world. : "The prophet sets before them the greatness of the coming woe, of the approaching captivity, of the destruction imminent, in order to move the people to terror at the judgment of God, to compunction, to love of obedience. This he does from the manifoldness of the destruction, the quality of the enemy, the nature of the victory, the weight of the misery, the ease of the triumph, the eagerness for ill, the fear of the besieged princes, the sluggishness of the besieged people. He exhorts all in common to prostrate themselves at the feet of the divine judgment, if so be God would look down from His dwelling place, turn the storm into a calm, and at length out of the shipwreck of captivity bring them back to the haven of consolation." : "It is no mere prediction. Everything stands before them, as in actual experience, and before their eyes." Future things affect people less; so he makes them, as it were, present to their souls. : "He will not let them vacillate about repentance, but bids them, laying aside all listlessness, set themselves courageously to ward off the peril, by running to God, and effacing the charges against them from their old sins by everrenewed amendment."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Joe 2:1, He shews unto Zion the terribleness of God's judgment; Joe 2:12, He exhorts to repentance; Joe 2:15, prescribes a fast; Joe 2:18, promises a blessing thereon; Joe 2:21, He comforts Zion with present, Joe 2:28. and future blessings.
Carl Friedrich Keil and Franz Delitzsch

Summons to Penitential Prayer for the Removal of the Judgment - Joel 2:1-17
This section does not contain a fresh or second address of the prophet, but simply forms the second part of his sermon of repentance, in which he repeats with still greater emphasis the command already hinted at in Joel 1:14-15, that there should be a meeting of the congregation for humiliation and prayer, and assigns the reason in a comprehensive picture of the approach of Jehovah's great and terrible judgment-day (Joel 2:1-11), coupled with the cheering assurance that the Lord will still take compassion upon His people, according to His great grace, if they will return to Him with all their heart (Joel 2:12-14); and then closes with another summons to the whole congregation to assemble for this purpose in the house of the Lord, and with instructions how the priests are to pray to the Lord (Joel 2:15-17).
John Gill
INTRODUCTION TO JOEL 2
In this chapter a further account is given of the judgment of the locusts and caterpillars, or of those who are designed by them, Joel 2:1; the people of the Jews are called to repentance, humiliation, and fasting, urged from the grace and goodness of God, his jealousy and pity for his people, and the answer of prayer that might he expected from him upon this, even to the removal of the calamity, Joel 2:12; a prophecy of good things, both temporal and spiritual, in the times of the Messiah, is delivered out as matter and occasion of great joy, Joel 2:21; and another concerning the effusion of the Spirit, which was fulfilled an the day of Pentecost, Joel 2:28; and the chapter is concluded with the judgments and desolations that should come upon the land of Judea after this, for their rejection of Christ, though the remnant according to the election of grace should be delivered and saved from the general destruction, Joel 2:30.
2:12:1: Փո՛ղ հարէք ՚ի Սիոն. քարո՛զ կարդացէք ՚ի լերին սրբութեան իմոյ. ժողովեսցին ամենայն բնակիչք երկրի. զի հասեալ է օր Տեառն. զի մերձ է[10614] [10614] Ոմանք. Եւ ժողովեսցին ամենայն։
1 Փո՛ղ զարկէք Սիոնի մէջ,կո՛չ արձակեցէք իմ սուրբ լերան վրայ,թող հաւաքուեն երկրի բոլոր բնակիչները,քանի որ հասել է Տիրոջ օրը,
2 Սիօնի մէջ փող հնչեցուցէ՛ք, Ահազանգ թող լսուի սուրբ լերանս վրայ։Երկրին բոլոր բնակիչները թող դողան, Քանզի Տէրոջը օրը կու գայ,
Փող հարէք ի Սիոն, քարոզ կարդացէք ի լերին սրբութեան իմոյ. [14]ժողովեսցին ամենայն բնակիչք երկրի. զի հասեալ է օր Տեառն, զի մերձ է:

2:1: Փո՛ղ հարէք ՚ի Սիոն. քարո՛զ կարդացէք ՚ի լերին սրբութեան իմոյ. ժողովեսցին ամենայն բնակիչք երկրի. զի հասեալ է օր Տեառն. զի մերձ է[10614]
[10614] Ոմանք. Եւ ժողովեսցին ամենայն։
1 Փո՛ղ զարկէք Սիոնի մէջ,կո՛չ արձակեցէք իմ սուրբ լերան վրայ,թող հաւաքուեն երկրի բոլոր բնակիչները,քանի որ հասել է Տիրոջ օրը,
2 Սիօնի մէջ փող հնչեցուցէ՛ք, Ահազանգ թող լսուի սուրբ լերանս վրայ։Երկրին բոլոր բնակիչները թող դողան, Քանզի Տէրոջը օրը կու գայ,
zohrab-1805▾ eastern-1994▾ western am▾
2:12:1 Трубите трубою на Сионе и бейте тревогу на святой горе Моей; да трепещут все жители земли, ибо наступает день Господень, ибо он близок
2:1 σαλπίσατε σαλπιζω trumpet; sound the trumpet σάλπιγγι σαλπιγξ trumpet ἐν εν in Σιων σιων Siōn; Sion κηρύξατε κηρυσσω herald; proclaim ἐν εν in ὄρει ορος mountain; mount ἁγίῳ αγιος holy μου μου of me; mine καὶ και and; even συγχυθήτωσαν συγχεω confuse; confound πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle τὴν ο the γῆν γη earth; land διότι διοτι because; that πάρεστιν παρειμι here; present ἡμέρα ημερα day κυρίου κυριος lord; master ὅτι οτι since; that ἐγγύς εγγυς close
2:1 תִּקְע֨וּ tiqʕˌû תקע blow שֹׁופָ֜ר šôfˈār שֹׁופָר horn בְּ bᵊ בְּ in צִיֹּ֗ון ṣiyyˈôn צִיֹּון Zion וְ wᵊ וְ and הָרִ֨יעוּ֙ hārˈîʕû רוע shout בְּ bᵊ בְּ in הַ֣ר hˈar הַר mountain קָדְשִׁ֔י qoḏšˈî קֹדֶשׁ holiness יִרְגְּז֕וּ yirgᵊzˈû רגז quake כֹּ֖ל kˌōl כֹּל whole יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כִּֽי־ kˈî- כִּי that בָ֥א vˌā בוא come יֹום־ yôm- יֹום day יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH כִּ֥י kˌî כִּי that קָרֹֽוב׃ qārˈôv קָרֹוב near
2:1. canite tuba in Sion ululate in monte sancto meo conturbentur omnes habitatores terrae quia venit dies Domini quia prope estBlow ye the trumpet in Sion, sound an alarm in my holy mountain, let all the inhabitants of the land tremble: because the day of the Lord cometh, because it is nigh at hand.
1. Blow ye the trumpet in Zion, and sound an alarm in my holy mountain; let all the inhabitants of the land tremble: for the day of the LORD cometh, for it is nigh at hand;
2:1. Blow the trumpet in Zion, wail on my holy mountain, let all the inhabitants of the land be stirred up. For the day of the Lord is on its way; for it is near:
2:1. Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for [it is] nigh at hand;
Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for [it is] nigh at hand:

2:1 Трубите трубою на Сионе и бейте тревогу на святой горе Моей; да трепещут все жители земли, ибо наступает день Господень, ибо он близок
2:1
σαλπίσατε σαλπιζω trumpet; sound the trumpet
σάλπιγγι σαλπιγξ trumpet
ἐν εν in
Σιων σιων Siōn; Sion
κηρύξατε κηρυσσω herald; proclaim
ἐν εν in
ὄρει ορος mountain; mount
ἁγίῳ αγιος holy
μου μου of me; mine
καὶ και and; even
συγχυθήτωσαν συγχεω confuse; confound
πάντες πας all; every
οἱ ο the
κατοικοῦντες κατοικεω settle
τὴν ο the
γῆν γη earth; land
διότι διοτι because; that
πάρεστιν παρειμι here; present
ἡμέρα ημερα day
κυρίου κυριος lord; master
ὅτι οτι since; that
ἐγγύς εγγυς close
2:1
תִּקְע֨וּ tiqʕˌû תקע blow
שֹׁופָ֜ר šôfˈār שֹׁופָר horn
בְּ bᵊ בְּ in
צִיֹּ֗ון ṣiyyˈôn צִיֹּון Zion
וְ wᵊ וְ and
הָרִ֨יעוּ֙ hārˈîʕû רוע shout
בְּ bᵊ בְּ in
הַ֣ר hˈar הַר mountain
קָדְשִׁ֔י qoḏšˈî קֹדֶשׁ holiness
יִרְגְּז֕וּ yirgᵊzˈû רגז quake
כֹּ֖ל kˌōl כֹּל whole
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כִּֽי־ kˈî- כִּי that
בָ֥א vˌā בוא come
יֹום־ yôm- יֹום day
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
כִּ֥י kˌî כִּי that
קָרֹֽוב׃ qārˈôv קָרֹוב near
2:1. canite tuba in Sion ululate in monte sancto meo conturbentur omnes habitatores terrae quia venit dies Domini quia prope est
Blow ye the trumpet in Sion, sound an alarm in my holy mountain, let all the inhabitants of the land tremble: because the day of the Lord cometh, because it is nigh at hand.
2:1. Blow the trumpet in Zion, wail on my holy mountain, let all the inhabitants of the land be stirred up. For the day of the Lord is on its way; for it is near:
2:1. Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for [it is] nigh at hand;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: В ст. 1–11: пророк рассматривает постигшее страну бедствие в отношении к предстоящему большему бедствию — дню суда Господня. Речь пророка, при этом, развивается так, что черты настоящего и будущего у него сливаются. Трубите трубою. Пророк обращается к священникам (Чис X). Именем sohophaz (труба) у евр., по свидетельству блаж. Иеронима, называлась металлическая труба, имевшая вид рога и издававшая сильные звуки. Ею пользовались при сигналах во время битвы (Суд VII:8, 16–20; Иер IV:19–21; Соф I:16), при внезапном нападении врагов (Суд III:27; VI:34; Иер IV:5), при возвещении наступлении празднеств (Чис X:10; 2: Цар VI:15: и др.). Пророк приглашает возвестить звуком трубы скорое наступление дня Господня. На Сионе: имя Сиона употребляется в Библии и в смысле специального названия известного холма, и обозначает весь Иерусалим. В ст. 1: оно употреблено в последнем значении. Речь пророка, при этом, имеет образный характер. Поэтому, из повеления созвать народ трубою нельзя заключать (Новак), что пророк имеет в виду то время, когда весь народ жил вблизи Сиона и, действительно, мог быть созван звуком трубы, т. е. время послепленное.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for it is nigh at hand; 2 A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations. 3 A fire devoureth before them; and behind them a flame burneth: the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them. 4 The appearance of them is as the appearance of horses; and as horsemen, so shall they run. 5 Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array. 6 Before their face the people shall be much pained: all faces shall gather blackness. 7 They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks: 8 Neither shall one thrust another; they shall walk every one in his path: and when they fall upon the sword, they shall not be wounded. 9 They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief. 10 The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining: 11 And the LORD shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the LORD is great and very terrible; and who can abide it?
Here we have God contending with his own professing people for their sins and executing upon them the judgment written in the law (Deut. xxviii. 42), The fruit of thy land shall the locust consume, which was one of those diseases of Egypt that God would bring upon them, v. 60.
I. Here is the war proclaimed (v. 1): Blow the trumpet in Zion, either to call the invading army together, and then the trumpet sounds a charge, or rather to give notice to Judah and Jerusalem of the approach of the judgment, that they might prepare to meet their God in the way of his judgments and might endeavor by prayers and tears, the church's best artillery, to put by the stroke. It was the priests' business to sound the trumpet (Num. x. 8), both as an appeal to God in the day of their distress and a summons to the people to come together to seek his face. Note, It is the work of ministers to give warning from the word of God of the fatal consequences of sin, and to reveal his wrath from heaven against the ungodliness and unrighteousness of men. And though it is not the privilege of Zion and Jerusalem to be exempted from the judgments of God, if they provoke him, yet it is their privilege to be warned of them, that they might make their peace with him. Even in the holy mountain the alarm must be sounded, and then it sounds most dreadful, Amos iii. 2. Now, shall a trumpet be blown in the city, in the holy city, and the people not be afraid? Surely they will. Amos iii. 6. Let all the inhabitants of the land tremble; they shall be made to tremble by the judgment itself; let them therefore tremble at the alarm of it.
II. Here is a general idea given of the day of battle, which cometh, which is nigh at hand, and there is no avoiding it. It is the day of the Lord, the day of his judgment, in which he will both manifest and magnify himself. It is a day of darkness and gloominess (v. 2), literally so, the swarms of locusts and caterpillars being so large and so thick as to darken the sky (Exod. x. 15), or rather figuratively; it will be a melancholy time, a time of grievous affliction. And it will come as the morning spread upon the mountains; the darkness of this day will come as suddenly as the morning light, as irresistibly, will spread as far, and grow upon them as the morning light.
III. Here is the army drawn up in array (v. 2): They are a great people, and a strong. Any one sees the vast numbers that there shall be of locusts and caterpillars, destroying the land, will say (as we are all apt to be most affected with what is present), "Surely, never was the like before, nor ever will be the like again." Note, Extraordinary judgments are rare things, and seldom happen, which is an instance of God's patience. When God had drowned the world once he promised never to do it again. The army is here describe to be, 1. Very bold and daring: They are as horses, as war-horses, that rush into the battle and are not affrighted (Job xxxix. 22); and as horsemen, carried on with martial fire and fury, so they shall run, v. 4. Some of the ancients have observed that the head of a locust is very like, in shape, to the head of a horse. 2. Very loud and noisy--like the noise of chariots, of many chariots, when driven furiously over rough ground, on the tops of the mountains, v. 5. Hence is borrowed part of the description of the locusts which St. John saw rise out of the bottomless pit. Rev. ix. 7, 9, The shapes of the locusts were like unto horses prepared to the battle; and the sound of their wings was as the sound of chariots, of many horses running to the battle. Historians tell us that the noise made by swarms of locusts in those countries that are infested with them has sometimes been heard six miles off. The noise is likewise compared to that of a roaring fire; it is like the noise of a flame that devours the stubble, which noise is the more terrible because that which it is the indication of is devouring. Note, When God's judgments are abroad they make a great noise; and it is necessary for the awakening of a secure and stupid world that they should do so. (3.) They are very regular, and keep ranks in their march; though numerous and greedy of spoil, yet they are as a strong people set in battle array (v. 5): They shall march every one on his ways, straight forward, as if they had been trained up by the discipline of war to keep their post and observe their right-hand man. They shall not break their ranks, nor one thrust another, v. 7, 8. Their number and swiftness shall breed no confusion. See how God can make creatures to act by rule that have no reason to act by, when he designs to serve his own purposes by them. And see how necessary it is that those who are employed in any service for God should observe order, and keep ranks, should diligently go on in their own work and stand in one another's way. 4. They are very swift; they run like horsemen (v. 4), run like mighty men (v. 7); they run to and fro in the city, and run upon the wall, v. 9. When God sends forth his command on earth his word runs very swiftly, Ps. cxlvii. 15. Angels have wings, and so have locusts, when God makes use of them.
IV. Here is the terrible execution done by this formidable army, 1. In the country, v. 3. View the army in the front, and you will see a fire devouring before them; they consume all as if they breathed fire. View it in the rear, and you will see those that come behind as furious as the foremost: Behind them a flame burns. When they are gone, then it will appear what destruction they have made. Look upon the fields that they have not yet invaded, and they are as the garden of Eden, pleasant to the eye, and full of good fruits; they are the pride and glory of the country. But look upon the fields that they have eaten up and they are as a desolate wilderness; one would not think that these had ever been like the former, and yet so they were perhaps but the day before, or that those should ever be made like these, and yet so they shall be perhaps by to-morrow night; yea, and nothing shall escape them than can possibly be made food for them. Let none be proud of the beauty of their grounds any more than of their bodies, for God can soon change the face of both. 2. In the city. They shall climb the wall (v. 7), they shall run upon the houses, and enter in at the windows like a thief (v. 9); when Egypt was plagued with locusts, they filled Pharaoh's houses and the houses of his servants, Exod. x. 5, 6. The locusts out of the bottomless pit, Satan's emissaries, and missionaries of the man of sin, do as these locusts. God's judgments too, when they come with commission, cannot be kept out with bars and bolts; they will find or force their way.
V. The impressions that should hereby be made upon the people. They shall find it to no purpose to make opposition. These enemies are invulnerable and therefore irresistible: When they fall upon the sword they shall not be wounded, v. 8. And those that cannot be hurt cannot be stopped; and therefore before their faces the people shall be much pained (v. 6), as the merchants are in pain for their trading ships when they hear they are just in the mouth of a squadron of the enemies. "One is in pain for his field, another for his vineyard, and all faces gather blackness," which denotes the utmost consternation imaginable. Men in fear look pale, but men in despair look black; the whiteness of a sudden fright, when it is settled, turns into blackness. What is the matter of our pride and pleasure God can soon make the matter of our pain. The terror that the country should be in is described (v. 10) by figurative expressions: The earth shall quake and the heavens tremble; even the hearts that seemed undaunted, so firm that nothing would frighten them, as immovable as heaven or earth, shall be seized with astonishment. Or when the inhabitants of the land are made to quake it seems to them as if all about them trembled too. Through the prevalency of their fear, or for want of the supports of life which they used to have, their eye shall wax dim and their sight fail them, so that to them the sun and moon shall seem to be dark, and the stars to withdraw their shining. Note, When God frowns upon men the lights of heaven will be small joy to them; for man, by rebelling against his Creator, has forfeited the benefit of all the creatures. But, though this is to be understood figuratively, there is a day coming when it will be accomplished in the letter, when the heavens shall be rolled together like a scroll, and the earth, and all the works that are therein, shall be burnt up. Particular judgments should awaken us to think of the general judgment.
VI. We are here directed to look up both him who is the commander-in-chief of this formidable army, and that is God himself, v. 11. It is his army; it is his camp. He raised it; he gives it commission; he utters his voice before it, as the general gives orders to his army what to do and makes a speech to animate the soldiers; it is the Lord that gives the word of command to all these animals, which they exactly observe. Some think that with this cloud of locusts God sent terrible thunder, for that is called, The voice of the Lord, and was another of the plagues of Egypt, and this made the heavens and the earth tremble. It is the day of the Lord (as it was called, v. 1), for in this war we are sure he carries the day; it must needs be his, for his camp is great and numerous. Those whom he makes war upon he can, as here, overpower with numbers; and whoever he employs to execute his word, as the minister of his justice, is sure to be made strong and par negotio--equal to what he undertakes; whom God gives commission to he girds with strength for the executing of that commission. And this makes the great day of the Lord very terrible to all those who in that day are to be made the monuments of his justice; for who can abide it? None can escape the arrests of God's wrath, can make head against the force of it, or bear up under the weight of it, 1 Sam. vi. 20; Ps. lxxvi. 7.
Adam Clarke: Commentary on the Bible - 1831
2:1: Blow ye the trumpet in Zion - This verse also shows that the temple was still standing. All assemblies of the people were collected by the sound of the trumpet.
The day of the Lord cometh - This phrase generally means a day of judgment or punishment.
Albert Barnes: Notes on the Bible - 1834
2:1: Blow ye the trumpet - The trumpet was accustomed to sound in Zion, only for religious uses; to call together the congregations for holy meetings, to usher in the beginnings of their months and their solemn days with festival gladness. Now in Zion itself, the stronghold of the kingdom, the Holy City, the place which God chose to put His Name there, which He had promised to establish, the trumpet was to be used, only for sounds of alarm and fear. Alarm could not penetrate there, without having pervaded the whole land. With it, the whole human hope of Judah was gone.
Sound an alarm in My holy mountain - He repeats the warning in varied expressions, in order the more to impress people's hearts and to stir them to repentance. Even "the holy mountain" of God was to echo with alarms; the holiness, once bestowed upon it, was to be no security against the judgments of God; yea, in it rather were those judgments to begin. So Peter saith, "The time is come, that judgment must begin at the house of God" Pe1 4:17. The alarm being blown in Zion, terror was to spread to all the inhabitants of the land, who were, in fear, to repent. The Church of Christ is foretold in prophecy under the names of "Zion" and of the holy "mountain." It is the "stone cut out without hands, which became a great mountain, and filled the whole earth" Dan 2:34-35. Of it, it is said, "Come ye and let us go up to the mountain of the Lord, to the house of the God of Jacob!" Isa 2:3. And Paul says, "ye are come unto mount Zion and unto the city of the living God" Heb 12:22. The words then are a rule for all times. The judgments predicted by Joel represent all judgments unto the end; the conduct, prescribed on their approach, is a pattern to the Church at all times. : "In this mountain we must wail, considering the failure of the faithful, in which, "iniquity abounding, charity waxeth cold." For now (1450 a. d.) the state of the Church is so sunken, and you may see so great misery in her from the most evil conversation of many, that one who burns with zeal for God, and truly loveth his brethren, must say with Jeremiah, "Let mine eyes run down with tears night and day, and let them not cease, for the virgin daughter of my people is broken with a great breach" Jer 14:17.
Let all the inhabitants of the land tremble - o: "We should be troubled when we hear the words of God, rebuking, threatening, avenging, as Jeremiah saith, 'my heart within me is broken, all my bones shake, because of the Lord and because of the words of His holiness' Jer 23:9. Good is the trouble which people, weighing their sins, are shaken with fear and trembling, and repent."
For the Day of the Lord is at hand - "The Day of the Lord" is any day in which He avengeth sin, any day of Judgment, in the course of His Providence or at the end; the day of Jerusalem from the Chaldees or Romans, the day of antichrist, the day of general or particular judgment, of which James says, "The coming of the Lord draweth nigh. Behold the Judge standeth before the door" Jam 5:8-9. : "Well is that called "the day of the Lord," in that, by the divine appointment, it avengeth the wrongs done to the Lord through the disobedience of His people."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: Blow: Joe 2:15; Num 10:3, Num 10:8; Jer 4:5; Hos 8:1
trumpet: or, cornet, Ch1 15:28; Hos 5:8
and sound: Num 10:5-7, Num 10:9; Eze 33:3, Eze 33:6; Amo 3:6; Zep 1:16
in my: Joe 3:17; Psa 87:1; Dan 9:16, Dan 9:20; Zep 3:11; Zac 8:3
let: Ezr 9:3, Ezr 9:4; Psa 119:120; Isa 66:2, Isa 66:5; Jer 5:22, Jer 16:7, Jer 16:10; Dan 6:26; Phi 2:12
for the: Joe 1:15; Isa 2:12; Eze 7:5-7, Eze 7:10, Eze 7:12, Eze 12:23; Amo 8:2; Oba 1:15; Mal 4:1; Th1 5:2; Jam 5:8; Pe1 4:7
Carl Friedrich Keil and Franz Delitzsch
2:1
By blowing the far-sounding horn, the priests are to make known to the people the coming of the judgment, and to gather them together in the temple to pray. Joel 2:1. "Blow ye the trumpet upon Zion, and cause it to sound upon my holy mountain! All the inhabitants of the land shall tremble; for the day of Jehovah cometh, for it is near." That this summons is addressed to the priests, is evident from Joel 2:15, compared with Joel 2:14. On tiq‛ū shōphâr and hârı̄‛ū, see at Hos 5:8. "Upon Zion," i.e., from the top of the temple mountain. Zion is called the holy mountain, as in Ps 2:6, because the Lord was there enthroned in His sanctuary, on the summit of Moriah, which He claimed as His own. Râgaz, to tremble, i.e., to start up from their careless state (Hitzig). On the expression, "for the day of Jehovah cometh," see Joel 1:15. By the position of בּוא at the head of the sentence, and that in the perfect בּא instead of the imperfect, as in Joel 1:15, the coming of the day of Jehovah is represented as indisputably certain. The addition of kı̄ qârōbh (for it is near) cannot be accounted for, however, from the fact that in the spiritual intuition of the prophet this day had already come, whereas in reality it was only drawing near (Hengstenberg); for such a separation as this between one element of prophesying and another is inconceivable. The explanation is simply, that the day of the Lord runs throughout the history of the kingdom of God, so that it occurs in each particular judgment: not, however, as fully manifested, but simply as being near or approaching, so far as its complete fulfilment is concerned. Joel now proclaims the coming of the day in its full completion, on the basis of the judgment already experienced, as the approach of a terrible army of locusts that darkens the land, at the head of which Jehovah is riding in all the majesty of the Judge of the world. The description is divided into three strophes thus: he first of all depicts the sight of this army of God, as seen afar off, and its terrible appearance in general (Joel 2:2 and Joel 2:3); then the appearance and advance of this mighty army (Joel 2:4-6); and lastly, its irresistible power (Joel 2:7-11); and closes the first strophe with a figurative description of the devastation caused by this terrible army, whilst in the second and third he gives prominence to the terror which they cause among all nations, and over all the earth.
Geneva 1599
2:1 Blow ye (a) the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for [it is] nigh at hand;
(a) He shows the great judgments of God which are at hand, unless they repent.
John Gill
2:1 Blow ye the trumpet in Zion, and sound an alarm in my holy mountain,.... This is spoken to the priests, whose business it was to blow the trumpets for calling solemn assemblies to meet in Zion, the temple built there, called from thence the holy mountain of God. Here the trumpet is ordered to be blown with a broken quivering voice, a tarantantara, to give notice of approaching danger by the locusts, or those enemies signified by them, and to prepare for it, and return to God by repentance;
let all the inhabitants of the land tremble; at the judgments of God coming upon them, and the alarm of them:
for the day of the Lord cometh, for it is nigh at hand; the time fixed by him to punish a wicked people, and to pour out his wrath and vengeance on them; the day of his visitation, not in love, but in anger.
John Wesley
2:1 Blow ye - The prophet continues his exhortation to the priests, who were appointed to summon the solemn assemblies.
Robert Jamieson, A. R. Fausset and David Brown
2:1 THE COMING JUDGMENT A MOTIVE TO REPENTANCE. PROMISE OF BLESSINGS IN THE LAST DAYS. (Joel 2:1-32)
A more terrific judgment than that of the locusts is foretold, under imagery drawn from that of the calamity then engrossing the afflicted nation. He therefore exhorts to repentance, assuring the Jews of Jehovah's pity if they would repent. Promise of the Holy Spirit in the last days under Messiah, and the deliverance of all believers in Him.
Blow . . . trumpet--to sound an alarm of coming war (Num 10:1-10; Hos 5:8; Amos 3:6); the office of the priests. Joel 1:15 is an anticipation of the fuller prophecy in this chapter.
2:22:2: օր խաւարի եւ միգի. օր ամպոյ եւ մարախղոյ. իբրեւ առաւօ՛տ տարածեսցի ՚ի վերայ լերանց զօր բազում եւ հզօր. նման նմա ո՛չ եղեւ յաւիտենից, եւ զհետ նորա ո՛չ եւս յաւելցի լինել ազգաց մինչեւ յազգս[10615]։ [10615] Ոմանք. Նման նորա ո՛չ եղեւ։
2 քանի որ մօտ է խաւարի եւ մէգի օրը, ամպի եւ մառախուղի օրը: Ինչպէս առաւօտ, լեռների վրայ կը տարածուի բազմամարդ եւ հզօր զօրքը.այդպիսին չի եղել յաւիտենական ժամանակներիցեւ նրանից յետոյ այլեւս չի լինի սերնդից սերունդ:
2 Խաւարի ու մէգի օրը, Ամպի ու մառախուղի օրը։Ինչպէս արշալոյսը լեռներուն վրայ կը տարածուի, Այնպէս շատուոր ու զօրաւոր ժողովուրդ մը պիտի գայ, Որուն նմանը երբեք չէ եկած Ու ասկէ ետքը ապագային ալ Պիտի չգայ՝ դարէ դար։
Օր խաւարի եւ միգի, օր ամպոյ եւ մառախղոյ. իբրեւ առաւօտ տարածեսցի ի վերայ լերանց, զօր բազում եւ հզօր, նման նմա ոչ եղեւ յաւիտենից, եւ զհետ նորա ոչ եւս յաւելցի լինել ազգաց մինչեւ յազգս:

2:2: օր խաւարի եւ միգի. օր ամպոյ եւ մարախղոյ. իբրեւ առաւօ՛տ տարածեսցի ՚ի վերայ լերանց զօր բազում եւ հզօր. նման նմա ո՛չ եղեւ յաւիտենից, եւ զհետ նորա ո՛չ եւս յաւելցի լինել ազգաց մինչեւ յազգս[10615]։
[10615] Ոմանք. Նման նորա ո՛չ եղեւ։
2 քանի որ մօտ է խաւարի եւ մէգի օրը, ամպի եւ մառախուղի օրը: Ինչպէս առաւօտ, լեռների վրայ կը տարածուի բազմամարդ եւ հզօր զօրքը.այդպիսին չի եղել յաւիտենական ժամանակներիցեւ նրանից յետոյ այլեւս չի լինի սերնդից սերունդ:
2 Խաւարի ու մէգի օրը, Ամպի ու մառախուղի օրը։Ինչպէս արշալոյսը լեռներուն վրայ կը տարածուի, Այնպէս շատուոր ու զօրաւոր ժողովուրդ մը պիտի գայ, Որուն նմանը երբեք չէ եկած Ու ասկէ ետքը ապագային ալ Պիտի չգայ՝ դարէ դար։
zohrab-1805▾ eastern-1994▾ western am▾
2:22:2 день тьмы и мрака, день облачный и туманный: как утренняя заря распространяется по горам народ многочисленный и сильный, какого не бывало от века и после того не будет в роды родов.
2:2 ἡμέρα ημερα day σκότους σκοτος dark καὶ και and; even γνόφου γνοφος gloom ἡμέρα ημερα day νεφέλης νεφελη cloud καὶ και and; even ὁμίχλης ομιχλη fog ὡς ως.1 as; how ὄρθρος ορθρος dawn χυθήσεται χεω in; on τὰ ο the ὄρη ορος mountain; mount λαὸς λαος populace; population πολὺς πολυς much; many καὶ και and; even ἰσχυρός ισχυρος forceful; severe ὅμοιος ομοιος like; similar to αὐτῷ αυτος he; him οὐ ου not γέγονεν γινομαι happen; become ἀπὸ απο from; away τοῦ ο the αἰῶνος αιων age; -ever καὶ και and; even μετ᾿ μετα with; amid αὐτὸν αυτος he; him οὐ ου not προστεθήσεται προστιθημι add; continue ἕως εως till; until ἐτῶν ετος year εἰς εις into; for γενεὰς γενεα generation γενεῶν γενεα generation
2:2 יֹ֧ום yˈôm יֹום day חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness וַ wa וְ and אֲפֵלָ֗ה ʔᵃfēlˈā אֲפֵלָה darkness יֹ֤ום yˈôm יֹום day עָנָן֙ ʕānˌān עָנָן cloud וַ wa וְ and עֲרָפֶ֔ל ʕᵃrāfˈel עֲרָפֶל darkness כְּ kᵊ כְּ as שַׁ֖חַר šˌaḥar שַׁחַר dawn פָּרֻ֣שׂ pārˈuś פרשׂ spread out עַל־ ʕal- עַל upon הֶֽ hˈe הַ the הָרִ֑ים hārˈîm הַר mountain עַ֚ם ˈʕam עַם people רַ֣ב rˈav רַב much וְ wᵊ וְ and עָצ֔וּם ʕāṣˈûm עָצוּם mighty כָּמֹ֗הוּ kāmˈōhû כְּמֹו like לֹ֤א lˈō לֹא not נִֽהְיָה֙ nˈihyā היה be מִן־ min- מִן from הָ֣ hˈā הַ the עֹולָ֔ם ʕôlˈām עֹולָם eternity וְ wᵊ וְ and אַֽחֲרָיו֙ ʔˈaḥᵃrāʸw אַחַר after לֹ֣א lˈō לֹא not יֹוסֵ֔ף yôsˈēf יסף add עַד־ ʕaḏ- עַד unto שְׁנֵ֖י šᵊnˌê שָׁנָה year דֹּ֥ור dˌôr דֹּור generation וָ wā וְ and דֹֽור׃ ḏˈôr דֹּור generation
2:2. dies tenebrarum et caliginis dies nubis et turbinis quasi mane expansum super montes populus multus et fortis similis ei non fuit a principio et post eum non erit usque in annos generationis et generationisA day of darkness, and of gloominess, a day of clouds and whirlwinds: a numerous and strong people as the morning spread upon the mountains: the like to it hath not been from the beginning, nor shall be after it, even to the years of generation and generation.
2. a day of darkness and gloominess, a day of clouds and thick darkness, as the dawn spread upon the mountains; a great people and a strong, there hath not been ever the like, neither shall be any more after them, even to the years of many generations.
2:2. a day of darkness and gloom, a day of clouds and whirlwinds. Like the morning reaching over the mountains, they are a numerous and strong people. Nothing like them has existed since the beginning, nor will exist after them, even in the years of generation upon generation.
2:2. A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, [even] to the years of many generations.
A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, [even] to the years of many generations:

2:2 день тьмы и мрака, день облачный и туманный: как утренняя заря распространяется по горам народ многочисленный и сильный, какого не бывало от века и после того не будет в роды родов.
2:2
ἡμέρα ημερα day
σκότους σκοτος dark
καὶ και and; even
γνόφου γνοφος gloom
ἡμέρα ημερα day
νεφέλης νεφελη cloud
καὶ και and; even
ὁμίχλης ομιχλη fog
ὡς ως.1 as; how
ὄρθρος ορθρος dawn
χυθήσεται χεω in; on
τὰ ο the
ὄρη ορος mountain; mount
λαὸς λαος populace; population
πολὺς πολυς much; many
καὶ και and; even
ἰσχυρός ισχυρος forceful; severe
ὅμοιος ομοιος like; similar to
αὐτῷ αυτος he; him
οὐ ου not
γέγονεν γινομαι happen; become
ἀπὸ απο from; away
τοῦ ο the
αἰῶνος αιων age; -ever
καὶ και and; even
μετ᾿ μετα with; amid
αὐτὸν αυτος he; him
οὐ ου not
προστεθήσεται προστιθημι add; continue
ἕως εως till; until
ἐτῶν ετος year
εἰς εις into; for
γενεὰς γενεα generation
γενεῶν γενεα generation
2:2
יֹ֧ום yˈôm יֹום day
חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
וַ wa וְ and
אֲפֵלָ֗ה ʔᵃfēlˈā אֲפֵלָה darkness
יֹ֤ום yˈôm יֹום day
עָנָן֙ ʕānˌān עָנָן cloud
וַ wa וְ and
עֲרָפֶ֔ל ʕᵃrāfˈel עֲרָפֶל darkness
כְּ kᵊ כְּ as
שַׁ֖חַר šˌaḥar שַׁחַר dawn
פָּרֻ֣שׂ pārˈuś פרשׂ spread out
עַל־ ʕal- עַל upon
הֶֽ hˈe הַ the
הָרִ֑ים hārˈîm הַר mountain
עַ֚ם ˈʕam עַם people
רַ֣ב rˈav רַב much
וְ wᵊ וְ and
עָצ֔וּם ʕāṣˈûm עָצוּם mighty
כָּמֹ֗הוּ kāmˈōhû כְּמֹו like
לֹ֤א lˈō לֹא not
נִֽהְיָה֙ nˈihyā היה be
מִן־ min- מִן from
הָ֣ hˈā הַ the
עֹולָ֔ם ʕôlˈām עֹולָם eternity
וְ wᵊ וְ and
אַֽחֲרָיו֙ ʔˈaḥᵃrāʸw אַחַר after
לֹ֣א lˈō לֹא not
יֹוסֵ֔ף yôsˈēf יסף add
עַד־ ʕaḏ- עַד unto
שְׁנֵ֖י šᵊnˌê שָׁנָה year
דֹּ֥ור dˌôr דֹּור generation
וָ וְ and
דֹֽור׃ ḏˈôr דֹּור generation
2:2. dies tenebrarum et caliginis dies nubis et turbinis quasi mane expansum super montes populus multus et fortis similis ei non fuit a principio et post eum non erit usque in annos generationis et generationis
A day of darkness, and of gloominess, a day of clouds and whirlwinds: a numerous and strong people as the morning spread upon the mountains: the like to it hath not been from the beginning, nor shall be after it, even to the years of generation and generation.
2:2. a day of darkness and gloom, a day of clouds and whirlwinds. Like the morning reaching over the mountains, they are a numerous and strong people. Nothing like them has existed since the beginning, nor will exist after them, even in the years of generation upon generation.
2:2. A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, [even] to the years of many generations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Пророк говорит о нашествии саранчи, но так как в этом бедствии он видит предвестие и прообраз наступления страшного дня Господня, то черты того и другого в речи пророка сливаются, и описание нашествия саранчи получает отчасти гиперболический характер (ср. «какого не бывало от века»). День облачный и туманный: jom anon vaaraphel сл. аrарhel (в Исх ХХ:21; IV:11; 2: Цар XXII:10) означает грозовую тучу. В этом значении его лучше понять и в Иоил II_2II:2. Слова как в евр. мазоретском тексте отнесены к предыдущему (день облачный и туманный). По мнению многих толкователей с распространением утренней зари пророк сравнивает наступление дня Господня, желая выразить мысль о скорости (быстроте) наступления (Ириней арх. Псковский) или же принимая schahar (утр. заря) в смысле — рассвет, предвещающий дурной день (Юсти), предрассветный мрак (Вюнше). В последнем случае выражение пророка будет иметь вид: день облака и тучи как предрассветный мрак, покрывающий горы. Лучше, однако, след. LXX-ти, рассматриваемые слова относить к дальнейшему «народ многочисленный» и д. «Народом», как в I:6, пророк называет саранчу и сравнением с утренней зарею дает мысль о быстроте, с какой распространяется по стране саранча.
Adam Clarke: Commentary on the Bible - 1831
2:2: A day of darkness, etc - The depredations of the locusts are described from the second to the eleventh verse, and their destruction in the twentieth. Dr. Shaw, who saw locusts in Barbary in 1724 and 1725, thus describes them: -
"I never observed the mantes, bald locusts, to be gregarious. But the locusts, properly so called, which are so frequently mentioned by sacred as well as profane writers, are sometimes so beyond expression. Those which I saw in 1724 and 1725 were much bigger than our common grasshopper; and had brown spotted wings, with legs and bodies of a bright yellow. Their first appearance was toward the latter end of March, the wind having been for some time south. In the middle of April their numbers were so vastly increased that, in the heat of the day, they formed themselves into large and numerous swarms; flew in the air like a succession of clouds; and, as the prophet Joel expresses it, (Joe 2:10) they darkened the sun. When the wind blew briskly, so that these swarms were crowded by others, or thrown one upon another, we had a lively idea of that comparison of the psalmist, (Psa 109:23), of being 'tossed up and down as the locust.' In the month of May, when the ovaries of those insects were ripe and turgid, each of these swarms began gradually to disappear; and retired into the Mettijiah, and other adjacent plains, where they deposited their eggs. These were no sooner hatched in June, than each of these broods collected itself into a compact body of a furlong or more in square; and, marching immediately forward in the direction of the sea, they let nothing escape them; eating up every thing that was green and juicy, not only the lesser kinds of vegetables, but the vine likewise; the fig tree, the pomegranate, the palm, and the apple tree, even all the trees of the field, Joe 1:12; in doing which they kept their ranks like men of war; climbing over, as they advanced, every tree or wall that was in their way. Nay, they entered into our very houses and bedchambers, like so many thieves. The inhabitants, to stop their progress, made a variety of pits and trenches all over their fields and gardens, which they filled with water; or else they heaped up in them heath, stubble, and such like combustible matter, which were severally set on fire upon the approach of the locusts. But this was all to no purpose, for the trenches were quickly filled up, and the fires extinguished, by infinite swarms succeeding one another; while the front was regardless of danger, and the rear pressed on so close, that a retreat was altogether impossible. A day or two after one of these broods was in motion, others were already hatched to march and glean after them; gnawing off the very bark, and the young branches, of such trees as had before escaped with the loss only of their fruit and foliage. So justly have they been compared by the prophet Joel (Joe 2:3) to a great army; who further observes, that 'the land is as the garden of Eden before them and behind them a desolate wilderness.'
"Having lived near a month in this manner (like a μυριοστομον ξιφος, or sword with ten thousand edges, to which they have been compared), upon the ruin and destruction of every vegetable substance which came in their way, they arrived at their full growth, and threw old their nympha state by casting their outward skin. To prepare themselves for this change, they clung by their hinder feet to some bush, twig, or corner of a stone; and immediately, by using an undulating motion, their heads would first break out, and then the rest of their bodies. The whole transformation was performed in seven or eight minutes, after which they lay for a short time in a torpid and seemingly languishing condition; but as soon ad the sun and air had hardened their wings, by drying up the moisture which remained upon them, after casting their sloughs, they reassumed their former voracity, with an addition both of strength and agility. Yet they did not continue long in this state before they were entirely dispersed, as their parents were before, after they had laid their eggs; and as the direction of the marches and flights of them both was always to the northward, and not having strength, as they have sometimes had, to reach the opposite shores of Italy France, or Spain, it is probable they perished in the sea, a grave which, according to these people, they have in common with other winged creatures." - Travels, 4to. edition pp. 187, 188.
A day of darkness - They sometimes obscure the sun. And Thuanus observes of an immense crowd, that "they darkened the sun at mid-day."
As the morning spread upon the mountains - They appeared suddenly: as the sun, in rising behind the mountains, shoots his rays over them. Adanson, in his voyage to Senegal, says: "Suddenly there came over our heads a thick cloud which darkened the air, and deprived us or the rays of the sun. We soon found that it was owing to a cloud of locusts." Some clouds of them are said to have darkened the sun for a mile, and others for the space of twelve miles! See the note on Joe 2:10 (note).
Albert Barnes: Notes on the Bible - 1834
2:2: A day of darkness and of gloominess - o: "A day full of miseries; wherefore he accumulates so many names of terrors. There was inner darkness in the heart, and the darkness of tribulation without. They hid themselves in dark places. There was the cloud between God and them; so that they were not protected nor heard by Him, of which Jeremiah saith, "Thou hast covered Thyself with a cloud, that our prayers should not pass through" Lam 3:44. There was the whirlwind of tempest within and without, taking away all rest, tranquility and peace. Whence Jeremiah hath, "A whirlwind of the Lord is gone forth injury, it shall fall grievously upon the head of the wicked. The anger of the Lord shall not return, until He have executed it" Jer 23:19. "The Day of the Lord too shall come as a thief in the night" Th1 5:2. "Clouds and darkness are round about Him" Psa 97:2.
A day of clouds and of thick darkness - The locusts are but the faint shadow of the coming evils, yet as the first harbingers of God's successive judgments, the imagery, even in tills picture is probably taken from them. At least there is nothing in which writers, of every character, are so agreed, as in speaking of locusts as clouds darkening the sun. : "These creatures do not come in legions, but in whole clouds, 5 or 6 leagues in length and 2 or 3 in breadth. All the air is full and darkened when they fly. Though the sun shine ever so bright, it is no brighter than when most clouded." : "In Senegal we have seen a vast multitude of locusts shadowing the air, for they come almost every three years, and darken the sky." : "About 8 o'clock there arose above us a thick cloud, which darkened the air, depriving us of the rays of the sun. Every one was astonished at so sudden a change in the air, which is so seldom clouded at this season; but we soon saw that it was owing to a cloud of locusts. It was about 20 or 30 toises from the ground (120-180 feet) and covered several leagues of the country, when it discharged a shower of locusts, who fed there while they rested, and then resumed their flight. This cloud was brought by a pretty strong wind, it was all the morning passing the neighborhood, and the same wind, it was thought, precipitated it in the sea." : "They take off from the place the light of day, and a sort of eclipse is formed." : "In the middle of April their numbers were so vastly increased, that in the heat of the day they formed themselves into large bodies, appeared like a succession of clouds and darkened the sun." : "On looking up we perceived an immense cloud, here and there semi-transparent, in other parts quite black, that spread itself all over the sky, and at intervals shadowed the sun."
The most unimaginative writers have said the same ; "When they first appear, a thick dark cloud is seen very high in the air, which, as it passes, obscures the sun. Their swarms were so astonishing in all the steppes over which we passed in this part of our journey (the Crimea,) that the whole face of nature might have been described as concealed by a living veil." : "When these clouds of locusts take their flight to surmount some obstacle, or traverse more rapidly a desert soil, one may say, to the letter, that the heaven is darkened by them."
As the morning spread upon the mountains - Some have thought this too to allude to the appearance which the inhabitants of Abyssinia too well knew, as preceding the coming of the locusts (see the note at Joe 2:6). A sombre yellow light is cast on the ground, from the reflection, it was thought, of their yellow wings. But that appearance itself seems to be unique to that country, or perhaps to certain flights of locusts. The image naturally describes, the suddenness, universality of the darkness, when people looked for light. As the mountain-tops first catch the gladdening rays of the sun, ere yet it riseth on the plains, and the light spreads from height to height, until the whole earth is arrayed in light, so wide and universal shall the outspreading be, but it shall be of darkness, not of light; the light itself shall be turned into darkness.
A great people and a strong - The imagery throughout these verses is taken from the flight and inroad of locusts. The allegory is so complete, that the prophet compares them to those things which are, in part, intended under them, warriors, horses and instruments of war; and this, the more, because neither locusts, nor armies are exclusively intended. The object of the allegory is to describe the order and course of the divine judgments; how they are terrific, irresistible, universal, overwhelming, penetrating everywhere, overspreading all things, excluded by nothing. The locusts are the more striking symbol of this, through their minuteness and their number. They are little miniatures of a wellordered army, unhindered by what would be physical obstacles to larger creatures, moving in order inimitable even by man, and, from their number, desolating to the uttermost. "What more countless or mightier than the locusts," asks Jerome, who had seen their inroads, "which human industry cannot resist?" "It is a thing invincible," says Cyril, "their invasion is altogether irresistible, and suffices utterly to destroy all in the fields." Yet each of these creatures is small, so that they would be powerless and contemptible, except in the Hands of Him, who brings them in numbers which can be wielded only by the Creator. Wonderful image of the judgments of God, who marshals and combines in one, causes each unavailing in itself but working together the full completion of His inscrutable Will.
There hath not been ever the like - The courses of sin and of punishment are ever recommencing anew in some part of the world and of the Church. The whole order of each, sin and punishment, will culminate once only, in the Day of Judgment. Then only will these words have their complete fulfillment. The Day of Judgment alone is that Day of terror and of woe, such as never has been before, and shall never be again. For there will be no new day or time of terror. Eternal punishment will only be the continuation of the sentence adjudged then. But, in time and in the course of God's Providential government, the sins of each soul or people or Church draw down visitations, which are God's final judgments there. Such to the Jewish people, before the captivity, was the destruction of the temple, the taking of Jerusalem by Nebuchadnezzar, and that captivity itself. The Jewish polity was never again restored as before.
Such, to the new polity after the captivity, was the destruction by the Romans. Eighteen hundred years have seen nothing like it. The Vandals and then the Muslims swept over the Churches of North Africa, each destructive in its own way. twelve centuries have witnessed one unbroken desolation of the Church in Africa. In Constantinople, and Asia Minor, Palestine, Persia, Churches of the Redeemer became the mosques of the false prophet. Centuries have flowed by, "yet we see not our signs, neither is there any among us, that knoweth how long" Psa 74:9. Wealthy, busy, restless, intellectual, degraded, London, sender forth of missionaries, but, save in China, the largest pagan city in the world; converter of the isles of the sea, but thyself unconverted; fullest of riches and of misery, of civilization and of savage life, of refinements and debasement; heart, whose pulses are felt in every continent, but thyself diseased and feeble, wilt thou, in this thy day, anticipate by thy conversion the Day of the Lord, or will It come upon thee, "as hath never been the like, nor shall be, for the years of many generations?" Shalt thou win thy lost ones to Christ, or be thyself the birthplace or abode of antichrist? "O Lord God, Thou knowest."
Yet the words have fulfillments short of the end. Even of successive chastisements upon the same people, each may have some aggravation unique to itself, so that of each, in turn, it may be said, in that respect, that no former visitation had been like it, none afterward should resemble it. Thus the Chaldaeans were chief in fierceness, Antiochus Epiphanes in his madness against God, the Romans in the completeness of the desolation. The fourth beast which Daniel saw "was dreadful and terrible and strong exceedingly, and it was diverse from all the beasts that were before it" Dan 7:7-19. The persecutions of the Roman Emperors were in extent and cruelty far beyond any before them. They shall be as nothing, in comparison to the deceivableness and oppression of antichrist. The prophet, however, does not say that there should be absolutely none like it, but only not "for the years of many genertions." The words "unto generation and generation" elsewhere mean "foRev_er;" here the word "years" may limit them to length of time. God, after some signal visitation, leaves a soul or a people to the silent workings of His grace or of His Providence. The marked interpositions of His Providence, are like His extraordinary miracles, rare; else, like the ordinary miracles of His daily operations, they would cease to be interpositions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: A day of darkness: "The quantity of these insects," says a French author,"is incredible to all who have not themselves witnessed their astonishing numbers; the whole earth is covered with them for the space of several leagues. The noise they make in browsing on the trees and herbage may be heard at a great distance, and resembles that of an army in secret. WheRev_er their myriads spread, the verdure of the country disappears; trees and plants, stripped of their leaves and reduced to their naked boughs and stems, cause the dreary image of winter to succeed in an instant to the rich scenery of spring. When these clouds of locusts take their flight, to surmount any obstacles or to traverse more rapidly a desert soil, the heavens may literally be said to be obscured by them." Joe 2:10, Joe 2:31, Joe 3:14, Joe 3:15; Exo 20:21; Psa 97:2; Isa 5:30, Isa 8:22; Jer 13:16; Amo 5:18-20; Zep 1:14, Zep 1:15; Heb 12:18; Jde 1:13
as: Amo 4:13
a great: Joe 2:5, Joe 2:11, Joe 2:25, Joe 1:6
there: Joe 1:2, Joe 1:3; Exo 10:6, Exo 10:14; Dan 12:1; Mar 13:19
many generations: Heb. generation and generation, Deu 32:7; Psa 10:6 *marg.
Carl Friedrich Keil and Franz Delitzsch
2:2
"A day of darkness and obscurity, a day of clouds and cloudy night: like morning dawn spread over the mountains, a people great and strong: there has not been the like from all eternity, nor will there be after it even to the years of generation and generation. Joel 2:3. Before it burneth fire, and behind it flameth flame: the land before it as the garden of Eden, and behind it like a desolate wilderness; and even that which escaped did not remain to it." With four words, expressing the idea of darkness and obscurity, the day of Jehovah is described as a day of the manifestation of judgment. The words חשׁך ענן וערפל are applied in Deut 4:11 to the cloudy darkness in which Mount Sinai was enveloped, when Jehovah came down upon it in the fire; and in Ex 10:22, the darkness which fell upon Egypt as the ninth plague is called אפלה. כּשׁחר וגו does not belong to what precedes, nor does it mean blackness or twilight (as Ewald and some Rabbins suppose), but "the morning dawn." The subject to pârus (spread) is neither yōm (day), which precedes it, nor ‛am (people), which follows; for neither of these yields a suitable thought at all. The subject is left indefinite: "like morning dawn is it spread over the mountains." The prophet's meaning is evident enough from what follows. He clearly refers to the bright glimmer or splendour which is seen in the sky as a swarm of locusts approaches, from the reflection of the sun's rays from their wings.
(Note: The following is the account given by the Portuguese monk Francis Alvarez, in his Journey through Abyssinia (Oedmann, Vermischte Sammlungen, vi. p. 75): "The day before the arrival of the locusts we could infer that they were coming, from a yellow reflection in the sky, proceeding from their yellow wings. As soon as this light appeared, no one had the slightest doubt that an enormous swarm of locusts was approaching." He also says, that during his stay in the town of Barua he himself saw this phenomenon, and that so vividly, that even the earth had a yellow colour from the reflection. The next day a swarm of locusts came.)
With עם רב ועצוּם (a people great and strong) we must consider the verb בּא (cometh) in Ex 10:1 as still retaining its force. Yōm (day) and ‛âm (people) have the same predicate, because the army of locusts carries away the day, and makes it into a day of cloudy darkness. The darkening of the earth is mentioned in connection with the Egyptian plague of locusts in Ex 10:15, and is confirmed by many witnesses (see the comm. on Ex. l.c.). The fire and the flame which go both before and behind the great and strong people, viz., the locusts, cannot be understood as referring to the brilliant light kindled as it were by the morning dawn, which proceeds from the fiery armies of the vengeance of God, i.e., the locusts (Umbreit), nor merely to the burning heat of the drought by which everything is consumed (Joel 1:19); but this burning heat is heightened here into devouring flames of fire, which accompany the appearing of God as He comes to judgment at the head of His army, after the analogy of the fiery phenomena connected with the previous manifestations of God, both in Egypt, where a terrible hail fell upon the land before the plague of locusts, accompanied by thunder and balls of fire (Ex 9:23-24), and also at Sinai, upon which the Lord came down amidst thunder and lightning, and spoke to the people out of the fire (Ex 19:16-18; Deut 4:11-12). The land, which had previously resembled the garden of paradise (Gen 2:8), was changed in consequence into a desolate wilderness. פּליטה does not mean escape or deliverance, either here or in Obad 1:17, but simply that which has run away or escaped. Here it signifies that part of the land which has escaped the devastation; for it is quite contrary to the usage of the language to refer לו, as most commentators do, to the swarm of locusts, from which there is no escape, no deliverance (cf. 2Kings 15:14; Judg 21:17; Ezra 9:13, in all of which ל refers to the subject, to which the thing that escaped was assigned). Consequently לו can only refer to הארץ. The perfect היתה stands related to אחריו, according to which the swarm of locusts had already completed the devastation.
Geneva 1599
2:2 A (b) day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a (c) great people and a strong; there hath not been ever the like, neither shall be any more after it, [even] to the years of many generations.
(b) Of affliction and trouble.
(c) Meaning, the Assyrians.
John Gill
2:2 A day of darkness and of gloominess, a day of clouds and of thick darkness,.... Alluding to the gloomy and thick darkness caused by the locusts, which sometimes come in prodigious numbers, like thick clouds, and darken the air; so the land of Egypt was darkened by them, Ex 10:15; historians and travellers relate, as Bochart (f) has shown, that these creatures will fly like a cloud, and darken the heavens at noonday, cover the sun, and hinder the rays of it from touching the earth; though all these phrases may be expressive of great afflictions and calamities, which are often in Scripture signified by darkness, as prosperity is by light; see Is 8:22;
as the morning spread upon the mountains; as the morning light, when it first appears, diffuses itself in a moment throughout the earth, and is first seen on the tops of the mountains (g); so these locusts, and this calamity threatened, should suddenly and at once come, and be spread over the whole land; and which could no more be resisted than the morning light. The Vulgate Latin version renders it, in connection with the next clause, "as the morning spread upon the mountains, a people much and mighty"; but the accents will not admit of it; though it may seem a little improper that the same thing should be as a dark day, and: the morning light; wherefore Cocceius understands the whole of the day of Christ, which was light to many nations, and darkness to the wicked Jews:
a great people and a strong; numerous and mighty, many in number, mighty in strength; so the locusts are represented as a nation and people for might and multitude, Joel 1:6; an emblem of the Chaldeans and Babylonians, who were a large and powerful people:
there hath not been ever the like, neither shall any more after it,
even to the years of many generations; that is, in the land of Judea; otherwise there might have been the like before in other places, as in Egypt, and since in other countries. Jarchi, Aben Ezra, and Kimchi, account for it thus; that it was never known, before or since, that four kinds of locusts came together; as for the plague of Egypt, there was but one sort of them, they say; but it is best to understand it of the like not having been in the same country: and such a numerous and powerful army as that of the Chaldeans had not been in Judea, and made such havoc and desolation as that did; nor would any hereafter, for many generations, even until the Romans came and took away their place and nation.
(f) Hierozoic. par. 2. l. 4. c. 5. p. 479. (g) "Postera vix summos spargebat lumine montes Orta dies----", Virgil. Aeneid. 12.
John Wesley
2:2 A day of darkness - A time of exceeding great troubles and calamities. And this passage may well allude to the day of judgment, and the calamities which precede that day. As the morning - As the morning spreads itself over all the hemisphere and first upon the high mountains, so shall the approaching calamities overspread this people. A great people - This seems more directly to intend the Babylonians.
Robert Jamieson, A. R. Fausset and David Brown
2:2 darkness . . . gloominess . . . clouds . . . thick darkness--accumulation of synonyms, to intensify the picture of calamity (Is 8:22). Appropriate here, as the swarms of locusts intercepting the sunlight suggested darkness as a fit image of the coming visitation.
as the morning spread upon the mountains: a great people--Substitute a comma for a colon after mountains: As the morning light spreads itself over the mountains, so a people numerous [MAURER] and strong shall spread themselves. The suddenness of the rising of the morning light, which gilds the mountain tops first, is less probably thought by others to be the point of comparison to the sudden inroad of the foe. MAURER refers it to the yellow splendor which arises from the reflection of the sunlight on the wings of the immense hosts of locusts as they approach. This is likely; understanding, however, that the locusts are only the symbols of human foes. The immense Assyrian host of invaders under Sennacherib (compare Is 37:36) destroyed by God (Joel 2:18, Joel 2:20-21), may be the primary objects of the prophecy; but ultimately the last antichristian confederacy, destroyed by special divine interposition, is meant (see on Joel 3:2).
there hath not been ever the like--(Compare Joel 1:2; Ex 10:14).
2:32:3: Առաջ նորա հուր ծախիչ, եւ վերջ նորա բոց բորբոքեալ. իբրեւ զդրախտ փափկութեան երկիրդ առաջի նորա, եւ զկնի նորա դա՛շտ ապականութեան. եւ ապրեալ ո՛չ իցէ ՚ի նմանէն[10616]։ [10616] Օրինակ մի. Առաջի նորա հուր։
3 Նրա առջեւից լափող կրակն է,նրա յետեւից՝ բորբոքեալ բոցը.նրանից առաջ երկիրը դրախտային այգի,իսկ նրանից յետոյ՝ ապականուած դաշտ.եւ փրկուող չի լինի նրանից:
3 Անոր առջեւէն կրակը պիտի սպառէ Ու ետեւէն բոցը պիտի այրէ. Երկիրը անոր առջեւ Եդեմի դրախտին պէս էր, Բայց անոր ետեւը ամայի անապատ պիտի ըլլայ։Անկէ բան մըն ալ պիտի չազատի։
Առաջ նորա հուր ծախիչ, եւ վերջ նորա բոց բորբոքեալ. իբրեւ զդրախտ [15]փափկութեան երկիրդ առաջի նորա, եւ զկնի նորա դաշտ ապականութեան, եւ ապրեալ ոչ իցէ ի նմանէն:

2:3: Առաջ նորա հուր ծախիչ, եւ վերջ նորա բոց բորբոքեալ. իբրեւ զդրախտ փափկութեան երկիրդ առաջի նորա, եւ զկնի նորա դա՛շտ ապականութեան. եւ ապրեալ ո՛չ իցէ ՚ի նմանէն[10616]։
[10616] Օրինակ մի. Առաջի նորա հուր։
3 Նրա առջեւից լափող կրակն է,նրա յետեւից՝ բորբոքեալ բոցը.նրանից առաջ երկիրը դրախտային այգի,իսկ նրանից յետոյ՝ ապականուած դաշտ.եւ փրկուող չի լինի նրանից:
3 Անոր առջեւէն կրակը պիտի սպառէ Ու ետեւէն բոցը պիտի այրէ. Երկիրը անոր առջեւ Եդեմի դրախտին պէս էր, Բայց անոր ետեւը ամայի անապատ պիտի ըլլայ։Անկէ բան մըն ալ պիտի չազատի։
zohrab-1805▾ eastern-1994▾ western am▾
2:32:3 Перед ним пожирает огонь, а за ним палит пламя; перед ним земля как сад Едемский, а позади него будет опустошенная степь, и никому не будет спасения от него.
2:3 τὰ ο the ἔμπροσθεν εμπροσθεν in front; before αὐτοῦ αυτος he; him πῦρ πυρ fire ἀναλίσκον αναλισκω waste; consume καὶ και and; even τὰ ο the ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him ἀναπτομένη αναπτω kindle φλόξ φλοξ blaze ὡς ως.1 as; how παράδεισος παραδεισος paradise τρυφῆς τρυφη self-indulgence ἡ ο the γῆ γη earth; land πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the ὄπισθεν οπισθεν from behind; in back of αὐτοῦ αυτος he; him πεδίον πεδιον obscurity καὶ και and; even ἀνασῳζόμενος ανασωζω not ἔσται ειμι be αὐτῷ αυτος he; him
2:3 לְ lᵊ לְ to פָנָיו֙ fānāʸw פָּנֶה face אָ֣כְלָה ʔˈāḵᵊlā אכל eat אֵ֔שׁ ʔˈēš אֵשׁ fire וְ wᵊ וְ and אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after תְּלַהֵ֣ט tᵊlahˈēṭ להט devour לֶֽהָבָ֑ה lˈehāvˈā לֶהָבָה flame כְּ kᵊ כְּ as גַן־ ḡan- גַּן garden עֵ֨דֶן ʕˌēḏen עֵדֶן Eden הָ hā הַ the אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth לְ lᵊ לְ to פָנָ֗יו fānˈāʸw פָּנֶה face וְ wᵊ וְ and אַֽחֲרָיו֙ ʔˈaḥᵃrāʸw אַחַר after מִדְבַּ֣ר miḏbˈar מִדְבָּר desert שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation וְ wᵊ וְ and גַם־ ḡam- גַּם even פְּלֵיטָ֖ה pᵊlêṭˌā פְּלֵיטָה escape לֹא־ lō- לֹא not הָ֥יְתָה hˌāyᵊṯā היה be לֹּֽו׃ llˈô לְ to
2:3. ante faciem eius ignis vorans et post eum exurens flamma quasi hortus voluptatis terra coram eo et post eum solitudo deserti neque est qui effugiat eumBefore the face thereof a devouring fire, and behind it a burning flame: the land is like a garden of pleasure before it, and behind it a desolate wilderness, neither is there any one that can escape it.
3. A fire devoureth before them; and behind them a flame burneth: the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and none hath escaped them.
2:3. Before their face is a devouring fire, and behind them is a burning flame. The land before them is like a lush garden, and behind them is a desolate desert, and there is no one who can escape them.
2:3. A fire devoureth before them; and behind them a flame burneth: the land [is] as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them.
A fire devoureth before them; and behind them a flame burneth: the land [is] as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them:

2:3 Перед ним пожирает огонь, а за ним палит пламя; перед ним земля как сад Едемский, а позади него будет опустошенная степь, и никому не будет спасения от него.
2:3
τὰ ο the
ἔμπροσθεν εμπροσθεν in front; before
αὐτοῦ αυτος he; him
πῦρ πυρ fire
ἀναλίσκον αναλισκω waste; consume
καὶ και and; even
τὰ ο the
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
ἀναπτομένη αναπτω kindle
φλόξ φλοξ blaze
ὡς ως.1 as; how
παράδεισος παραδεισος paradise
τρυφῆς τρυφη self-indulgence
ο the
γῆ γη earth; land
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
ὄπισθεν οπισθεν from behind; in back of
αὐτοῦ αυτος he; him
πεδίον πεδιον obscurity
καὶ και and; even
ἀνασῳζόμενος ανασωζω not
ἔσται ειμι be
αὐτῷ αυτος he; him
2:3
לְ lᵊ לְ to
פָנָיו֙ fānāʸw פָּנֶה face
אָ֣כְלָה ʔˈāḵᵊlā אכל eat
אֵ֔שׁ ʔˈēš אֵשׁ fire
וְ wᵊ וְ and
אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after
תְּלַהֵ֣ט tᵊlahˈēṭ להט devour
לֶֽהָבָ֑ה lˈehāvˈā לֶהָבָה flame
כְּ kᵊ כְּ as
גַן־ ḡan- גַּן garden
עֵ֨דֶן ʕˌēḏen עֵדֶן Eden
הָ הַ the
אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth
לְ lᵊ לְ to
פָנָ֗יו fānˈāʸw פָּנֶה face
וְ wᵊ וְ and
אַֽחֲרָיו֙ ʔˈaḥᵃrāʸw אַחַר after
מִדְבַּ֣ר miḏbˈar מִדְבָּר desert
שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
פְּלֵיטָ֖ה pᵊlêṭˌā פְּלֵיטָה escape
לֹא־ lō- לֹא not
הָ֥יְתָה hˌāyᵊṯā היה be
לֹּֽו׃ llˈô לְ to
2:3. ante faciem eius ignis vorans et post eum exurens flamma quasi hortus voluptatis terra coram eo et post eum solitudo deserti neque est qui effugiat eum
Before the face thereof a devouring fire, and behind it a burning flame: the land is like a garden of pleasure before it, and behind it a desolate wilderness, neither is there any one that can escape it.
2:3. Before their face is a devouring fire, and behind them is a burning flame. The land before them is like a lush garden, and behind them is a desolate desert, and there is no one who can escape them.
2:3. A fire devoureth before them; and behind them a flame burneth: the land [is] as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: В ст. 3-м некоторые комментаторы (Добронр.) находят описание двух бедствий, постигших страну: засухи и нашествия саранчи: перед ним, т. е. прежде нашествия саранчи; за ним, т. е. после этого; огонь пожирающий и пламя — образы засухи. Но выражения пророка сохраняют свой полный смысл, если, согласно контексту, мы будем видеть в ст. 3-м только описание нашествия саранчи, которое производит впечатление всепожирающего пламени. Как сад Едемский (ср. Иез XXXVI:35): kegan — eden; LXX перевели евр. gan словом aradeisoV, а eden нарицательным trufi — сладость; отсюда в слав. «якоже рай сладости».
Adam Clarke: Commentary on the Bible - 1831
2:3: A fire devoureth before them - They consume like a general conflagration. "They destroy the ground, not only for the time, but burn trees for two years after." Sir Hans Sloane, Nat. Hist. of Jamaica, vol. i., p. 29.
Behind them a flame burneth - "Wherever they feed," says Ludolf, in his History of Ethiopia, "their leavings seem as if parched with fire."
Nothing shall escape them - "After devouring the herbage," says Adanson, "with the fruits and leaves of trees, they attacked even the buds and the very bark; they did not so much as spare the reeds with which the huts were thatched."
Albert Barnes: Notes on the Bible - 1834
2:3: A fire devoureth before them ... - Travelers, of different nations and characters, and in different lands, some unacquainted with the Bible words, have agreed to describe under this image the ravages of locusts. : "They scorch many things with their touch." : "Whatever of herb or leaf they gnaw, is, as it were, scorched by fire." : "WheRev_er they come, the ground seems burned, as it were with fire." : "WheRev_er they pass, they burn and spoil everything, and that irremediably." : "I have myself observed that the places where they had browsed were as scorched, as if the fire had passed there." : "They covered a square mile so completely, that it appeared, at a little distance, to have been burned and strewn over with brown ashes. Not a shrub, nor a blade of grass was visible." : "A few months afterward, a much larger army alighted and gave the whole country the appearance of having been burned." "WheRev_er they settled, it looks as if fire had devoured and burnt up everything." : "It is better to have to do with the Tartars, than with these little destructive animals; you would think that fire follows their track," are the descriptions of their ravages in Italy, Aethiopia, the Levant, India, South Africa. The locust, itself the image of God's judgments, is described as an enemy, invading, as they say, "with fire and sword," "breathing fire," wasting all, as he advances, and leaving behind him the blackness of ashes, and burning villages. : "Whatsoever he seizeth on, he shall consume as a devouring flame and shall leave nothing whole behind him."
The land is as the garden of Eden before them - In outward beauty the land was like that Paradise of God, where He placed our first parents; as were Sodom and Gomorrah, before God overthrew them Gen 13:10. It was like a garden enclosed and protected from all inroad of evil. They sinned, and like our first parents forfeited its bliss. "A fruitful land God maketh barren, for the wickedness of them that dwell therein" Psa 107:34. Ezekiel fortells the removal of the punishment, in connection with the Gospel promise of "a new heart and a new spirit. They shall say, This land that was desolate is become like the garden of Eden" Eze 36:26, Eze 36:35.
And behind them a desolate wilderness - The desolation caused by the locust is even more inconceivable to us, than their numbers. We have seen fields blighted; we have known of crops, of most moment to man's support, devoured; and in one year we heard of terrific famine, as its result. We do not readily set before our eyes a whole tract, embracing in extent several of our counties, in which not the one or other crop was smitten, but every green thing was gone. Yet such was the scourge of locusts, the image of other and worse scourges in the treasure-house of God's displeasure. A Syrian writer relates , "1004 a. d., a large swarm of locusts appeared in the land of Mosul and Bagdad, and it was very grievous in Shiraz. It left no herb nor even leaf on the trees, and even gnawed the pieces of linen which the fullers were bleaching; of each piece the fuller gave a scrap to its owner: and time was a famine, and a cor (about two quarters) of wheat was sold in Bagdad for 120 gold dinars (about 54 British pounds):" and again , "when it (the locust of 784 a. d.,) had consumed the whole tract of Edessa and Sarug, it passed to the west and for three years after this heavy chastisement there was a famine in the land." : "We traveled five days through lands wholly despoiled; and for the canes of maize, as large as the largest canes used to prop vines, it cannot be said how they were broken and trampled, as if donkeys had trampled them; and all this from the locusts. The wheat, barley, tafos , were as if they had never been sown; the trees without a single leaf; the tender wood all eaten; there was no memory of herb of any sort. If we had not been advised to take mules laden with harley and provisions for ourselves, we should have perished of hunger, we and our mules. This land was all covered with locusts without wings, and they said that they were the seed of those who had all gone, who had destroyed the land." : "Everywhere, where their legions march, verdure disappears from the country, like a curtain which is folded up; trees and plants stripped of leaves, and reduced to their branches and stalks, substitute, in the twinkling of an eye, the dreary spectacle of winter for the rich scenes of spring." "Happily this plague is not very often repeated, for there is none which brings so surely famine and the diseases which follow it." : "Desolation and famine mark their progress; all the expectations of the farmer vanish; his fields, which the rising sun beheld covered with luxuriance, are before evening a desert; the produce of his garden and orchard are alike destroyed, for where these destructive swarms alight, not a leaf is left upon the trees, a blade of grass in the pastures, nor an ear of corn in the field." : "In 1654 a great multitude of locusts came from the northwest to the Islands Tayyovvan and Formosa, which consumed all that grew in the fields, so that above eight thousand men perished by famine." : "They come sometimes in such prodigious swarms, that they darken the sky as they pass by and devour all in those parts where they settle, so that the inhabitants are often obliged to change their habitations for want of sustenance, as it has happened frequently in China and the Isle of Tajowak." : "The lands, ravaged throughout the west, produced no harvest. The year 1780 was still more wretched. A dry winter produced a new race of locusts which ravaged what had escaped the inclemency of the season. The farmer reaped not what he had sown, and was reduced to have neither nourishment, seed, nor cattle. The people experienced all the horrors of famine. You might see them wandering over the country to devour the roots; and, seeking in the bowels of the earth for means to lengthen their days, perhaps they rather abridged them. A countless number died of misery and bad nourishment. I have seen countrymen on the roads and in the streets dead of starvation, whom others were laying across asses, to go bury them. fathers sold their children. A husband, in concert with his wife, went to marry her in some other province as if she were his sister, and went to redeem her, when better off. I have seen women and children run after the camels, seek in their dung for some grain of indigested barley and devour it with avidity."
Yea, and nothing shall escape them - Or (which the words also include) "none shall escape him," literally, "and also there shall be no escaping as to him or from him." The word , being used elsewhere of the persons who escape, suggests, in itself, that we should not linger by the type of the locusts only, but think of enemies more terrible, who destroy not harvests only, but people, bodies or souls also. Yet the picture of devastation is complete. No creature of God so destroys the whole face of nature, as does the locust. A traveler in the Crimea uses unconsciously the words of the prophet; ; "On whatever spot they fall, the whole vegetable produce disappears. Nothing escapes them, from the leaves of the forest to the herbs on the plain. Fields, vineyards, gardens, pastures, everything is laid waste; and sometimes the only appearance left is a disgusting superficies caused by their putrefying bodies, the stench of which is sufficient to breed a pestilence." Another in South Africa says , "When they make their appearance, not a single field of grain remains unconsumed by them. This year the whole of the Sneuwberg will not, I suppose, produce a single bushel." : "They had (for a space 80 or 90 miles in length) devoured every green herb and every blade of grass; and had it not been for the reeds on which our cattle entirely subsisted while we skirted the banks of the river, the journey must have been discontinued, at least in the line that had been proposed." : "Not a shrub nor blade of grass was visible." The rapidity with which they complete the destruction is also observed. : "In two hours, they destroyed all the herbs around Rama."
All this which is a strong, but true, image of the locusts is a shadow of God's other judgments. It is often said of God, "A fire goeth before Him and burneth up His enemies on every side" Psa 97:3. "The Lord will come with fire; by fire will the Lord plead with all flesh" Isa 66:15-16. This is said of the Judgment Day, as in Paul, "The Lord Jesus shall be Rev_ealed from heaven with His mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ" Th2 1:7-8. That awful lurid stream of fire shall burn up "the earth and all the works that are therein" Pe2 3:10. All this whole circuit of the globe shall be enveloped in one burning deluge of fire; all gold and jewels, gardens, fields, pictures, books, "the cloud-capt towers and gorgeous palaces, shall dissolve, and leave not a rack behind." The good shall be removed beyond its reach, for they shall be caught up to meet the Lord in the air Th1 4:17.
But all which is in the earth and those who are of the earth shall be swept away by it. It shall go before the army of the Lord, the Angels whom "the Son of man shall send forth, to gather out of His kingdom all things that shall offend and them that do iniquity. It shall burn after them" Mat 13:41. For it shall burn on during the Day of Judgment until it have consumed all for which it is sent. "The land will be a garden of Eden before it." For they will, our Lord says, be eating, drinking, buying, selling, planting, building, marrying and giving in marriage Luk 17:27-28, Luk 17:30; the world will be "glorifying itself and living deliciously," full of riches and delights, when it "shall be utterly burned with fire," and "in one hour so great riches shall come to nought" Rev 18:7-8, Rev 18:17. "And after it a desolate wilderness," for there shall be none left. "And none shall escape." For our Lord says, "they shall gather all things that offend; the angels shall come forth and sever the wicked from among the just, and shall cast them into the furnace of fire" Mat 13:41, Mat 13:49-50.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: fire: Joe 1:19, Joe 1:20; Psa 50:3; Amo 7:4
the land: Gen 2:8, Gen 13:10; Isa 51:3; Eze 31:8, Eze 31:9
and behind: Joe 1:4-7; Exo 10:5, Exo 10:15; Jer 5:17; Zac 7:14
Geneva 1599
2:3 A fire devoureth before them; and behind them a flame burneth: the land [is] as the garden of (d) Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them.
(d) The enemy destroyed our plentiful country, wherever he went.
John Gill
2:3 A fire devoureth before them, and behind them aflame burneth,.... This is not to be understood of the heat of the sun, or of the great drought that went before and continued after the locusts; but of them themselves, which were like a consuming fire; wherever they came, they devoured all green grass, herbs, and leaves of trees, as fire does stubble; they sucked out the juice and moisture of everything they came at, and what they left behind shrivelled up and withered away, as if it had been scorched with a flame of fire: and so the Assyrians and Chaldeans, they were an emblem of, destroyed all they met with, by fire and sword; cut up the corn and herbage for forage; and what they could not dispense with they set fire to, and left it burning. Sanctius thinks this refers to fire, which the Chaldeans worshipped as God, and carried before their armies as a sacred and military sign; but this seems not likely:
the land is as the garden of Eden before them; abounding with fields and vineyards, set with fruitful trees, planted with all manner of pleasant plants, and all kind of corn growing upon it, and even resembling a paradise:
and behind them a desolate wilderness; all green grass eaten up, the corn of the field devoured, the vines and olives destroyed, the leaves and fruit of them quite gone, and the trees themselves barked; so that there was just the same difference between this country before the calamities described came upon it, and what it was after, as between the garden of Eden, or a paradise, and the most desolate wilderness; such ravages were made by the locusts, and by those they resembled:
yea, and nothing shall escape them; no herb: plant, or tree, could escape the locusts; nor any city, town, or village, nor scarce any particular person, could escape the Chaldean army; but was either killed with the sword, or carried captive, or brought into subjection. The Targum interprets it of no deliverance to the ungodly.
John Wesley
2:3 A fire - The Chaldeans, as a fire shall utterly consume all things. Behind them - What is left behind is as burnt with a flame. As Eden - Fruitful and pleasant.
Robert Jamieson, A. R. Fausset and David Brown
2:3 before . . . behind--that is, on every side (1Chron 19:10).
fire . . . flame--destruction . . . desolation (Is 10:17).
as . . . Eden . . . wilderness--conversely (Is 51:3; Ezek 36:35).
2:42:4: Իբրեւ զտեսի՛լ երիվարաց տեսիլ նորա. իբրեւ զհեծեալս արշաւեսցեն։
4 Նրա տեսքը երիվարների նման է.նրանք կ’արշաւեն որպէս հեծեալներ.
4 Անոնց կերպարանքը ձիերու կերպարանքին պէս է, Անոնք ձիաւորներու պէս պիտի արշաւեն։
Իբրեւ զտեսիլ երիվարաց տեսիլ նորա. իբրեւ զհեծեալս արշաւեսցեն:

2:4: Իբրեւ զտեսի՛լ երիվարաց տեսիլ նորա. իբրեւ զհեծեալս արշաւեսցեն։
4 Նրա տեսքը երիվարների նման է.նրանք կ’արշաւեն որպէս հեծեալներ.
4 Անոնց կերպարանքը ձիերու կերպարանքին պէս է, Անոնք ձիաւորներու պէս պիտի արշաւեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:42:4 Вид его как вид коней, и скачут они как всадники;
2:4 ὡς ως.1 as; how ὅρασις ορασις appearance; vision ἵππων ιππος horse ἡ ο the ὄψις οψις sight; face αὐτῶν αυτος he; him καὶ και and; even ὡς ως.1 as; how ἱππεῖς ιππευς cavalry; rider οὕτως ουτως so; this way καταδιώξονται καταδιωκω hunt down; drive hard
2:4 כְּ kᵊ כְּ as מַרְאֵ֥ה marʔˌē מַרְאֶה sight סוּסִ֖ים sûsˌîm סוּס horse מַרְאֵ֑הוּ marʔˈēhû מַרְאֶה sight וּ û וְ and כְ ḵᵊ כְּ as פָרָשִׁ֖ים fārāšˌîm פָּרָשׁ horseman כֵּ֥ן kˌēn כֵּן thus יְרוּצֽוּן׃ yᵊrûṣˈûn רוץ run
2:4. quasi aspectus equorum aspectus eorum et quasi equites sic currentThe appearance of them is as the appearance of horses, and they shall run like horsemen.
4. The appearance of them is as the appearance of horses; and as horsemen, so do they run.
2:4. Their appearance is like the appearance of horses, and they will rush forward like horsemen.
2:4. The appearance of them [is] as the appearance of horses; and as horsemen, so shall they run.
The appearance of them [is] as the appearance of horses; and as horsemen, so shall they run:

2:4 Вид его как вид коней, и скачут они как всадники;
2:4
ὡς ως.1 as; how
ὅρασις ορασις appearance; vision
ἵππων ιππος horse
ο the
ὄψις οψις sight; face
αὐτῶν αυτος he; him
καὶ και and; even
ὡς ως.1 as; how
ἱππεῖς ιππευς cavalry; rider
οὕτως ουτως so; this way
καταδιώξονται καταδιωκω hunt down; drive hard
2:4
כְּ kᵊ כְּ as
מַרְאֵ֥ה marʔˌē מַרְאֶה sight
סוּסִ֖ים sûsˌîm סוּס horse
מַרְאֵ֑הוּ marʔˈēhû מַרְאֶה sight
וּ û וְ and
כְ ḵᵊ כְּ as
פָרָשִׁ֖ים fārāšˌîm פָּרָשׁ horseman
כֵּ֥ן kˌēn כֵּן thus
יְרוּצֽוּן׃ yᵊrûṣˈûn רוץ run
2:4. quasi aspectus equorum aspectus eorum et quasi equites sic current
The appearance of them is as the appearance of horses, and they shall run like horsemen.
2:4. Their appearance is like the appearance of horses, and they will rush forward like horsemen.
2:4. The appearance of them [is] as the appearance of horses; and as horsemen, so shall they run.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: В ст. 4-м саранча сравнивается по внешнему виду и по быстроте движений с конем. В объяснение ст. 4-го блаж. Феодорит замечает: «если кто внимательно рассмотрит голову саранчи, то найдет ее весьма похожею на голову конскую. Саранча, когда летит, по быстроте ничем не уступает коням». Скачут, как всадники у LXX, как и в рус. пер. вторая половина сравнения понята в смысле сравнения саранчи с конницей (евр. keparaschim, греч. wV ippeiV), но не просто скачущей, а преследующей врага; отсюда в слав. «якоже конницы тако проженут». Параллелизм будет более выдержан, если paraschim перевести словом «кони».
Adam Clarke: Commentary on the Bible - 1831
2:4: The appearance of horses - The head of the locust is remarkably like that of the horse; and so Ray on Insects describes them: Caput oblongum, equi instar, prona spectans - "They have an oblong head, like to that of a horse, bending downward." On this account the Italians call them cavaletta, cavalry. Bochart remarks, from an Arabic writer, that the locusts resemble ten different kinds of animals:
1. The Horse in its head.
2. The Elephant in its eyes.
3. The Bull in its neck.
4. The Stag in its horns.
5. The Lion in its breast.
6. The Scorpion in its belly.
7. The Eagle in its wings.
8. The Camel in its thighs.
9. The Ostrich in its feet. And
10. The Serpent in its tail.
Vid. Hieroz., vol. ii., p. 475, edit. 1692.
But its most prominent resemblance is to the horse, which the prophet mentions; and which the Arabic writer puts in the first place, as being the chief.
Albert Barnes: Notes on the Bible - 1834
2:4: The appearance of them, is as the appearance of horses - "If you carefully consider the head of the locust," says Theodoret, a Bishop in Syria, "you will find it exceedingly like that of a horse." Whence the Arabs, of old and to this day , say; "In the locust, slight as it is, is the nature of ten of the larger animals, the face of a horse, the eyes of an elephant, the neck of abull, the horns of a deer, the chest of a lion, the belly of a scorpion, the wings of an eagle, the thighs of a camel, the feet of an ostrich, the tail of a serpent."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: Rev 9:7
Carl Friedrich Keil and Franz Delitzsch
2:4
In Joel 2:4-6 we have a description of this mighty army of God, and of the alarm caused by its appearance among all nations. Joel 2:4. "Like the appearance of horses is its appearance; and like riding-horses, so do they run. Joel 2:5. Like rumbling of chariots on the tops of the mountains do they leap, like the crackling of flame which devours stubble, like a strong people equipped for conflict. Joel 2:6. Before it nations tremble; all faces withdraw their redness." The comparison drawn between the appearance of the locusts and that of horses refers chiefly to the head, which, when closely examined, bears a strong resemblance to the head of a horse, as Theodoret has already observed; a fact which gave rise to their being called Heupferde (hay-horses) in German. In Joel 2:4 the rapidity of their motion is compared to the running of riding-horses (pârâshı̄m); and in Joel 2:5 the noise caused by their springing motion to the rattling of chariots, the small two-wheeled war-chariots of the ancients, when driven rapidly over the rough mountain roads. The noise caused by their devouring the plants and shrubs is also compared to the burning of a flame over a stubble-field that has been set on fire, and their approach to the advance of a war force equipped for conflict. (Compare the adoption and further expansion of these similes in Rev_ 9:7, Rev_ 9:9). At the sight of this terrible army of God the nations tremble, so that their faces grow pale. ‛Ammı̄m means neither people (see at 3Kings 22:28) nor the tribes of Israel, but nations generally. Joel is no doubt depicting something more here than the devastation caused by the locusts in his own day. There are differences of opinion as to the rendering of the second hemistich, which Nahum repeats in Joel 2:11. The combination of פּארוּר with פּרוּר, a pot (Chald., Syr., Jer., Luth., and others), is untenable, since פּרוּר comes from פּרר, to break in pieces, whereas פּארוּר (= פּארוּר) is from the root פאר, piel, to adorn, beautify, or glorify; so that the rendering, "they gather redness," i.e., glow with fear, which has an actual but not a grammatical support in Is 13:8, is evidently worthless. We therefore understand פּארוּר, as Ab. Esr., Abul Wal., and others have done, in the sense of elegantia, nitor, pulchritudo, and as referring to the splendour or healthy ruddiness of the cheeks, and take קבּץ ekat dn as an intensive form of קבץ, in the sense of drawing into one's self, or withdrawing, inasmuch as fear and anguish cause the blood to fly from the face and extremities to the inward parts of the body. For the fact of the face turning pale with terror, see Jer 30:6.
John Gill
2:4 The appearance of them is as the appearance of horses,.... in their running, as Jarchi and Kimchi interpret it; they came with, as much swiftness and eagerness, with as much fierceness and courage, as horses rush into the battle. Bochart (h) has shown, from various writers, that the head of a locust is in shape like that of a horse; and Theodoret on the text observes, that whoever thoroughly examines the head of a locust will easily perceive that it is very like the head of a horse; see Rev_ 9:7. The Chaldeans are often represented as strong and mighty, fierce and furious, and riding on horses exceeding swift, Jer 4:13;
and as horsemen, so shall they run; with great agility and swiftness. The particle "as" is observed by some, against those interpreters that apply this wholly to the enemies of the Jews, and not the locusts; and it seems indeed best to favour them; but Theodoret observes, that the "as" here may be taken, not as a note of similitude, but as used for the increase and vehemency of the expression.
(h) Hierozoic. par. 2. l. 4. c. 5. p. 474, 475.
Robert Jamieson, A. R. Fausset and David Brown
2:4 appearance . . . of horses-- (Rev_ 9:7). Not literal, but figurative locusts. The fifth trumpet, or first woe, in the parallel passage (Rev_ 9:1-11), cannot be literal: for in Rev_ 9:11 it is said, "they had a king over them, the angel of the bottomless pit"--in the Hebrew, Abaddon ("destroyer"), but in the Greek, Apollyon--and (Rev_ 9:7) "on their heads were as it were crowns like gold, and their faces were as the faces of men." Compare Joel 2:11, "the day of the Lord . . . great and very terrible"; implying their ultimate reference to be connected with Messiah's second coming in judgment. The locust's head is so like that of a horse that the Italians call it cavalette. Compare Job 39:20, "the horse . . . as the grasshopper," or locust.
run--The locust bounds, not unlike the horse's gallop, raising and letting down together the two front feet.
2:52:5: Եւ իբրեւ զշաչիւն կառաց ՚ի վերայ գլխոց լերանց ասպատակեսցեն. իբրեւ զձա՛յն բոցոյ հրոյ որ ուտիցէ զեղէգն. իբրեւ զօր բազում եւ հզօր պատրաստեալ ՚ի պատերազմ[10617]։ [10617] Ոմանք. Որ ուտէ զեղէգն, եւ իբրեւ զօր։
5 որպէս կառքերի դղրդիւն կ’ասպատակեն լեռների գագաթներին,որպէս ձայնը բոցակէզ կրակի, որ ուտում է եղէգը,որպէս պատերազմի պատրաստուած բազմամարդ ու հզօր զօրք:
5 Լեռներու գլուխներուն վրայ կառքերու ձայնի պէս, Յարդը ուտող կրակի բոցի ձայնին պէս, Պատերազմի շարուած զօրաւոր ժողովուրդի պէս պիտի ցատկեն։
Եւ իբրեւ զշաչիւն կառաց ի վերայ գլխոց լերանց ասպատակեսցեն, իբրեւ զձայն բոցոյ հրոյ որ ուտիցէ զեղէգն, իբրեւ զօր բազում եւ հզօր պատրաստեալ ի պատերազմ:

2:5: Եւ իբրեւ զշաչիւն կառաց ՚ի վերայ գլխոց լերանց ասպատակեսցեն. իբրեւ զձա՛յն բոցոյ հրոյ որ ուտիցէ զեղէգն. իբրեւ զօր բազում եւ հզօր պատրաստեալ ՚ի պատերազմ[10617]։
[10617] Ոմանք. Որ ուտէ զեղէգն, եւ իբրեւ զօր։
5 որպէս կառքերի դղրդիւն կ’ասպատակեն լեռների գագաթներին,որպէս ձայնը բոցակէզ կրակի, որ ուտում է եղէգը,որպէս պատերազմի պատրաստուած բազմամարդ ու հզօր զօրք:
5 Լեռներու գլուխներուն վրայ կառքերու ձայնի պէս, Յարդը ուտող կրակի բոցի ձայնին պէս, Պատերազմի շարուած զօրաւոր ժողովուրդի պէս պիտի ցատկեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:52:5 скачут по вершинам гор как бы со стуком колесниц, как бы с треском огненного пламени, пожирающего солому, как сильный народ, выстроенный к битве.
2:5 ὡς ως.1 as; how φωνὴ φωνη voice; sound ἁρμάτων αρμα chariot ἐπὶ επι in; on τὰς ο the κορυφὰς κορυφη the ὀρέων ορος mountain; mount ἐξαλοῦνται εξαλλομαι spring up καὶ και and; even ὡς ως.1 as; how φωνὴ φωνη voice; sound φλογὸς φλοξ blaze πυρὸς πυρ fire κατεσθιούσης κατεσθιω consume; eat up καλάμην καλαμη cornstalk καὶ και and; even ὡς ως.1 as; how λαὸς λαος populace; population πολὺς πολυς much; many καὶ και and; even ἰσχυρὸς ισχυρος forceful; severe παρατασσόμενος παρατασσω into; for πόλεμον πολεμος battle
2:5 כְּ kᵊ כְּ as קֹ֣ול qˈôl קֹול sound מַרְכָּבֹ֗ות markāvˈôṯ מֶרְכָּבָה chariot עַל־ ʕal- עַל upon רָאשֵׁ֤י rāšˈê רֹאשׁ head הֶֽ hˈe הַ the הָרִים֙ hārîm הַר mountain יְרַקֵּד֔וּן yᵊraqqēḏˈûn רקד skip כְּ kᵊ כְּ as קֹול֙ qôl קֹול sound לַ֣הַב lˈahav לַהַב flame אֵ֔שׁ ʔˈēš אֵשׁ fire אֹכְלָ֖ה ʔōḵᵊlˌā אכל eat קָ֑שׁ qˈāš קַשׁ stubble כְּ kᵊ כְּ as עַ֣ם ʕˈam עַם people עָצ֔וּם ʕāṣˈûm עָצוּם mighty עֱר֖וּךְ ʕᵉrˌûḵ ערך arrange מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
2:5. sicut sonitus quadrigarum super capita montium exilient sicut sonitus flammae ignis devorantis stipulam velut populus fortis praeparatus ad proeliumThey shall leap like the noise of chariots upon the tops of mountains, like the noise of a flame of fire devouring the stubble, as a strong people prepared to battle.
5. Like the noise of chariots on the tops of the mountains do they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array.
2:5. Like the sound of a four-horse chariot, they will leap over the tops of the mountains. Like the sound of a burning flame devouring stubble, they are as a strong people prepared for battle.
2:5. Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array.
Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array:

2:5 скачут по вершинам гор как бы со стуком колесниц, как бы с треском огненного пламени, пожирающего солому, как сильный народ, выстроенный к битве.
2:5
ὡς ως.1 as; how
φωνὴ φωνη voice; sound
ἁρμάτων αρμα chariot
ἐπὶ επι in; on
τὰς ο the
κορυφὰς κορυφη the
ὀρέων ορος mountain; mount
ἐξαλοῦνται εξαλλομαι spring up
καὶ και and; even
ὡς ως.1 as; how
φωνὴ φωνη voice; sound
φλογὸς φλοξ blaze
πυρὸς πυρ fire
κατεσθιούσης κατεσθιω consume; eat up
καλάμην καλαμη cornstalk
καὶ και and; even
ὡς ως.1 as; how
λαὸς λαος populace; population
πολὺς πολυς much; many
καὶ και and; even
ἰσχυρὸς ισχυρος forceful; severe
παρατασσόμενος παρατασσω into; for
πόλεμον πολεμος battle
2:5
כְּ kᵊ כְּ as
קֹ֣ול qˈôl קֹול sound
מַרְכָּבֹ֗ות markāvˈôṯ מֶרְכָּבָה chariot
עַל־ ʕal- עַל upon
רָאשֵׁ֤י rāšˈê רֹאשׁ head
הֶֽ hˈe הַ the
הָרִים֙ hārîm הַר mountain
יְרַקֵּד֔וּן yᵊraqqēḏˈûn רקד skip
כְּ kᵊ כְּ as
קֹול֙ qôl קֹול sound
לַ֣הַב lˈahav לַהַב flame
אֵ֔שׁ ʔˈēš אֵשׁ fire
אֹכְלָ֖ה ʔōḵᵊlˌā אכל eat
קָ֑שׁ qˈāš קַשׁ stubble
כְּ kᵊ כְּ as
עַ֣ם ʕˈam עַם people
עָצ֔וּם ʕāṣˈûm עָצוּם mighty
עֱר֖וּךְ ʕᵉrˌûḵ ערך arrange
מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
2:5. sicut sonitus quadrigarum super capita montium exilient sicut sonitus flammae ignis devorantis stipulam velut populus fortis praeparatus ad proelium
They shall leap like the noise of chariots upon the tops of mountains, like the noise of a flame of fire devouring the stubble, as a strong people prepared to battle.
2:5. Like the sound of a four-horse chariot, they will leap over the tops of the mountains. Like the sound of a burning flame devouring stubble, they are as a strong people prepared for battle.
2:5. Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Пророк сравнивает нашествие саранчи с вторжением в страну неприятельского войска (ср. Откр IX:9). Очевидцы сравнивают также шум летящей саранчи с шумом реки или водопада.
Adam Clarke: Commentary on the Bible - 1831
2:5: Like the noise of chariots - Bochart also remarks: -
"The locusts fly with a great noise, so as to be heard six miles off, and while they are eating the fruits of the earth, the sound of them is like that of a flame driven by the wind."
Ibid., p. 478.
Albert Barnes: Notes on the Bible - 1834
2:5: Like the noise of chariots on the tops of the mountains shall they leap - The amazing noise of the flight of locusts is likened by those who have heard them, to all sorts of deep sharp rushing sounds. One says , "their noise may be heard six miles off." Others , "within a hundred paces I heard the rushing noise occasioned by the flight of so many million of insects. When I was in the midst of them, it was as loud as the dashing of the waters occasioned by the mill-wheel." : "While passing over our heads, their sound was as of a great cataract." : "We heard a noise as of the rushing of a great wind at a distance." : "In flying they make a rushing rustling noise, as when a strong wind blows through trees." : "They cause a noise, like the rushing of a torrent." To add another vivid description , "When a swarm is advancing, it seems as though brown clouds were rising from the horizon, which, as they approach, spread more and more. They cast a veil over the sun and a shadow on the earth. Soon you see little dots, and observe a whizzing and life. Nearer yet, the sun is darkened; you hear a roaring and rushing like gushing water. On a sudden you find yourself surrounded with locusts."
Like the noise of a flame of fire that devoureth the stubble - The sharp noise caused by these myriads of insects, while feeding, has also been noticed. : "You hear afar the noise which they make in browsing on the herbs and trees, as of an army which is foraging without restraint." : "When they alight upon the ground to feed, the plains are all covered, and they make a murmuring noise as they eat, when in two hours they devour all close to the ground." : "The noise which they make in devouring, ever announces their approach at some distance." : "They say, that not without a noise is their descent on the fields effected, and that there is a certain sharp sound, as they chew the grain as when the wind strongly fanneth a flame."
Their noise, Joel says, is like the "noise of chariots." Whence John says Rev 9:9, the sound of their wings was as the sound of many horses rushing to battle. Their sound should be like the sound of war-chariots, hounding in their speed; but their inroad should be, where chariots could not go and man's foot could rarely reach, "on the tops of the mountains" . A mountain range is, next to the sea, the strongest natural protection. Mountains have been a limit to the mightiest powers. The Caucasus of old held in the Persian power; on the one side, all was enslaved, on the other, all was fearlessly free . Of late it enabled a few mountaineers to hold at bay the power of Russia. The pass of Thermopylae, until betrayed, enabled a handful of men to check the invasion of nearly two million.
The mountain-ridges of Spain were, from times before our Lord, the last home and rallying-place of the conquered or the birth-place of deliverance . God had assigned to His people a spot, central hereafter for the conversion of the world, yet where, meantime, they lay enveloped and sheltered "amid the mountains" which "His Right Hand purchased" Psa 78:54. The Syrians owned that "their God" was "the God of the hills" Kg1 20:23; and the people confessed, "as the hills are round about Jerusalem, so the Lord is round about His people" Psa 125:2. Their protection was a symbol of His. But His protection withdrawn, nothing should be a hindrance to those whom He should send as a scourge. The prophet combines purposely things incompatible, the terrible heavy bounding of the scythed chariot, and the light speed with which these countless hosts should in their flight bound over the tops of the mountains, where God had made no path for man. Countless in number, boundless in might, are the instruments of God. The strongest national defenses give no security. Where then is safety, save in fleeing from God displeased to God appeased?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: the noise: Nah 2:3, Nah 2:4, Nah 3:2, Nah 3:3; Rev 9:9
like the noise of a: Isa 5:24, Isa 30:30; Mat 3:12
a strong: Joe 2:2
John Gill
2:5 Like the noise of chariots on the tops of that mountains shall they leap,.... The motion of the locusts is leaping from place to place; for which the locusts have legs peculiarly made, their hindermost being the longest; wherefore Pliny (i) observes, that insects which have their hindermost legs long leap locusts; to which agrees the Scripture description of them: "which have legs above their feet, to leap withal upon the earth; even those of them ye may eat; the locust after his kind", Lev 11:21; which words, as Dr. Shaw (k), observes, may bear this construction: "which have knees upon" or "above their hinder legs, to leap withal upon the earth"; and he observes, that the "locust", has the two hindermost of its legs or feet much stronger, larger, and longer, than any of the foremost; in them the knee, or the articulation of the leg and thigh, is distinguished by a remarkable bending or curvature, whereby it is able, whenever prepared to jump, to spring and raise itself with great force and activity; and this fitly resembles the jumping of chariots on mountains and hills, which are uneven, and usually have stones lie scattered about, which, with the chains and irons about chariots, cause a great rattling; and the noise of locusts is compared to the noise of these, which is represented as very great; some say it is to be heard six miles off, as Remigius on the place; and Pliny says (l), they make such a noise with their wings when they fly, that they are thought to be other winged fowls; see Rev_ 9:9. Chariots were made use of in war, and the Chaldeans are said to have chariots which should come like a whirlwind, Jer 4:13;
like the noise of a flame of fire that devoureth the stubble; as they are before compared to fire, and a flame of fire that devoured all things as easily as the fire devours stubble, so here to the crackling noise of it; see Eccles 7:6;
as a strong people set in battle array: that is, as the noise of a mighty army prepared for battle, just going to make the onset, when they lift up their voices aloud, and give a terrible shout; for this clause, as the other two, refer to the noise made by the locusts in their march; an emblem of the terribleness of the Chaldeans in theirs, who were heard before they were seen.
(i) Nat. Hist. l. 11. c. 48. (k) Travels, p. 420. Ed. 2. (l) Nat. Hist. l. 11. c. 29.
Robert Jamieson, A. R. Fausset and David Brown
2:5 Like the noise of chariots--referring to the loud sound caused by their wings in motion, or else the movement of their hind legs.
on the tops of mountains--MAURER connects this with "they," that is, the locusts, which first occupy the higher places, and thence descend to the lower places. It may refer (as in English Version) to "chariots," which make most noise in crossing over rugged heights.
2:62:6: Յերեսաց նորա խորտակեսցին ազգք, եւ ամենայն դէմք իբրեւ զայրեցած պուտան[10618]։ [10618] Ոսկան. Յերեսաց նոցա խոր՛՛։
6 Նրանց առաջ ազգեր կը խորտակուեն,եւ բոլոր դէմքերը կը դառնան ինչպէս սեւացած պուտուկ:
6 Անոնց առջեւ ժողովուրդները պիտի տագնապին, Բոլոր երեսները գոյներնին պիտի նետեն։
Յերեսաց նոցա [16]խորտակեսցին ազգք, եւ ամենայն դէմք իբրեւ զայրեցած պուտան:

2:6: Յերեսաց նորա խորտակեսցին ազգք, եւ ամենայն դէմք իբրեւ զայրեցած պուտան[10618]։
[10618] Ոսկան. Յերեսաց նոցա խոր՛՛։
6 Նրանց առաջ ազգեր կը խորտակուեն,եւ բոլոր դէմքերը կը դառնան ինչպէս սեւացած պուտուկ:
6 Անոնց առջեւ ժողովուրդները պիտի տագնապին, Բոլոր երեսները գոյներնին պիտի նետեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:62:6 При виде его затрепещут народы, у всех лица побледнеют.
2:6 ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him συντριβήσονται συντριβω fracture; smash λαοί λαος populace; population πᾶν πας all; every πρόσωπον προσωπον face; ahead of ὡς ως.1 as; how πρόσκαυμα προσκαυμα pot
2:6 מִ mi מִן from פָּנָ֖יו ppānˌāʸw פָּנֶה face יָחִ֣ילוּ yāḥˈîlû חיל have labour pain, to cry עַמִּ֑ים ʕammˈîm עַם people כָּל־ kol- כֹּל whole פָּנִ֖ים pānˌîm פָּנֶה face קִבְּצ֥וּ qibbᵊṣˌû קבץ collect פָארֽוּר׃ fārˈûr פָּארוּר glow
2:6. a facie eius cruciabuntur populi omnes vultus redigentur in ollamAt their presence the people shall be in grievous pains: all faces shall be made like a kettle.
6. At their presence the peoples are in anguish: all faces are waxed pale.
2:6. Before their face, the people will be tortured; each one’s appearance will retreat, as if into a jar.
2:6. Before their face the people shall be much pained: all faces shall gather blackness.
Before their face the people shall be much pained: all faces shall gather blackness:

2:6 При виде его затрепещут народы, у всех лица побледнеют.
2:6
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
συντριβήσονται συντριβω fracture; smash
λαοί λαος populace; population
πᾶν πας all; every
πρόσωπον προσωπον face; ahead of
ὡς ως.1 as; how
πρόσκαυμα προσκαυμα pot
2:6
מִ mi מִן from
פָּנָ֖יו ppānˌāʸw פָּנֶה face
יָחִ֣ילוּ yāḥˈîlû חיל have labour pain, to cry
עַמִּ֑ים ʕammˈîm עַם people
כָּל־ kol- כֹּל whole
פָּנִ֖ים pānˌîm פָּנֶה face
קִבְּצ֥וּ qibbᵊṣˌû קבץ collect
פָארֽוּר׃ fārˈûr פָּארוּר glow
2:6. a facie eius cruciabuntur populi omnes vultus redigentur in ollam
At their presence the people shall be in grievous pains: all faces shall be made like a kettle.
2:6. Before their face, the people will be tortured; each one’s appearance will retreat, as if into a jar.
2:6. Before their face the people shall be much pained: all faces shall gather blackness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: У всех лица побледнеют. Слову побледнеют в евр. соответствует выражению kibzu parur. Значение слова раrur неясно. LXX перевели его словом cutra горшок, а глаг. kubzu перевели свободно; отсюда получилось paV proswpon wV proskauma cutraV, слав. «аки опаление горица». Другие (Добронр.) понимают parur (от рааr) в значении украшение и слова пророка передают: «все лица собирают свое украшение». Такому пониманию соответствует в рус. пер. побледнеют.
Adam Clarke: Commentary on the Bible - 1831
2:6: All faces shall gather blackness - Universal mourning shall take place, because they know that such a plague is irresistible.
Albert Barnes: Notes on the Bible - 1834
2:6: Before their face the people shall be much pained - The locust being such a scourge of God, good reason have men to be terrified at their approach; and those are most terrified who have most felt the affliction. In Abyssinia, some province of which was desolated every year, one relates , "When the locusts travel, the people know of it a day before, not because they see them, but they see the sun yellow and the ground yellow, through the shadow which they cast on it (their wings being yellow) and immediately the people become as dead, saying, 'we are lost, for the Ambadas (so they call them) are coming.' I will say what I have seen three times; the first was at Barva. During three years that we were in this land, we often heard them say, 'such a realm, such a land, is destroyed by locusts:' and when it was so, we saw this sign, the sun was yellow, and the shadow on the earth the same, and the whole people became as dead." "The Captain of the place called Coiberia came to me with men, Clerks, and Brothers (Monks) to ask me, for the love God, to help them, that they were all lost through the locusts." : "There were men, women, children, sitting among these locusts, the young brood, as stupefied. I said to them 'why do you stay there, dying? Why do you not kill these animals, and avenge you of the evil which their parents have done you? and at least when dead, they will do you no more evil.' They answered, that they had no courage to resist a plague which God gave them for their sins. We found the roads full of men, women, and children, (some of these on foot, some in arms) their bundles of clothes on their heads, removing to some land where they might find provisions. It was pitiful to see them."
Burkhardt relates of South Arabia , "The Bedouins who occupy the peninsula of Sinai are frequently driven to despair by the multitudes of locusts, which constitute a land-plague. They remain there generally for forty or fifty days, and then disappear for the rest of the year." Pliny describes their approach , "they overshadow the sun, the nations looking up with anxiety, lest they should cover their lands. For their strength suffices, and as if it were too little to have passed seas, they traverse immense tracts, and overspread them with a cloud, fatal to the harvest."
All faces shall gather blackness - Others, of high-authority, have rendered, shall "withdraw (their) beauty" . But the word signifies to collect together, in order that what is so collected should be present, not absent ; and so is very different from another saying, the stars shall withdraw their shining Joe 2:10; Joe 3:15. The "their" had also needed to be expressed.) He expresses how the faces contract a livid color from anxiety and fear, as Jeremiah says of the Nazarites, "Their visage is darker than blackness" (Lam 4:8, see Margin). : "The faces are clothed with lurid hue of coming death; hence they not only grow pale, but are blackened." A slight fear drives the fresh hue from the cheek: the livid hue comes only with the deepest terror. So Isaiah says; "they look amazed one to the other; faces of flame are their faces" Isa 13:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: all: Psa 119:83; Isa 13:8; Jer 8:21, Jer 30:6; Lam 4:8; Nah 2:10
blackness: Heb. pot
Geneva 1599
2:6 Before their face the people shall be much pained: all faces (e) shall gather blackness.
(e) They will be pale and black because of fear, as in (Nahum 2:10).
John Gill
2:6 Before their face the people shall be much pained,.... Or, "at their presence"; at the sight of them they shall be in pain, as a woman in travail; into such distress an army of locusts would throw them, since they might justly fear all the fruits of the earth would be devoured by them, and they should have nothing left to live upon; and a like consternation and pain the army of the Assyrians or Chaldeans upon sight filled them with, as they expected nothing but ruin and destruction from them:
all faces shall gather blackness; like that of a pot, as the word (m) signifies; or such as appears in persons dying, or in fits and swoons; and this here, through fear and hunger; see Nahum 2:10.
(m) "fuliginem", Montanus; "luridum ollae colorem", Tigurine version, Tarnovius; "ollam pro nigore ollae", Drusius.
John Wesley
2:6 Blackness - Such as is the colour of dead men, or the dark paleness of men frightened into swoons.
Robert Jamieson, A. R. Fausset and David Brown
2:6 much pained--namely, with terror. The Arab proverb is, "More terrible than the locusts."
faces shall gather blackness-- (Is 13:8; Jer 30:6; Nahum 2:10). MAURER translates, "withdraw their brightness," that is, wax pale, lose color (compare Joel 2:10; Joel 3:15).
2:72:7: Իբրեւ զախոյա՛նս յարձակեսցին. եւ իբրեւ զարս պատերազմօղս ելցեն ՚ի վերայ պարսպաց. իւրաքանչիւր զիւր ճանապարհ գնասցեն, եւ մի՛ խոտորեսցին ՚ի շաւղաց իւրեանց[10619]. [10619] Ոմանք. Իբրեւ զախոյեանս... իւրաքանչիւր ճանապարհս գնաս՛՛։
7 Նրանք կը յարձակուեն որպէս ախոյեաններեւ որպէս ռազմիկներ կը բարձրանան պարիսպների վրայ.իւրաքանչիւրն իր ճանապարհով կը գնայ,եւ չեն շեղուի իրենց շաւիղներից,
7 Անոնք զօրաւորներու պէս պիտի վազեն, Պատերազմիկներու պէս պարիսպներու վրայ պիտի ելլեն, Իւրաքանչիւրը իր ճամբան պիտի քալէ, Իրենց շաւիղներէն պիտի չխոտորին։
Իբրեւ զախոյանս յարձակեսցին, եւ իբրեւ զարս պատերազմողս ելցեն ի վերայ պարսպաց. իւրաքանչիւր զիւր ճանապարհ գնասցէ, եւ մի՛ խոտորեսցին ի շաւղաց իւրեանց:

2:7: Իբրեւ զախոյա՛նս յարձակեսցին. եւ իբրեւ զարս պատերազմօղս ելցեն ՚ի վերայ պարսպաց. իւրաքանչիւր զիւր ճանապարհ գնասցեն, եւ մի՛ խոտորեսցին ՚ի շաւղաց իւրեանց[10619].
[10619] Ոմանք. Իբրեւ զախոյեանս... իւրաքանչիւր ճանապարհս գնաս՛՛։
7 Նրանք կը յարձակուեն որպէս ախոյեաններեւ որպէս ռազմիկներ կը բարձրանան պարիսպների վրայ.իւրաքանչիւրն իր ճանապարհով կը գնայ,եւ չեն շեղուի իրենց շաւիղներից,
7 Անոնք զօրաւորներու պէս պիտի վազեն, Պատերազմիկներու պէս պարիսպներու վրայ պիտի ելլեն, Իւրաքանչիւրը իր ճամբան պիտի քալէ, Իրենց շաւիղներէն պիտի չխոտորին։
zohrab-1805▾ eastern-1994▾ western am▾
2:72:7 Как борцы бегут они и как храбрые воины влезают на стену, и каждый идет своею дорогою, и не сбивается с путей своих.
2:7 ὡς ως.1 as; how μαχηταὶ μαχητης run καὶ και and; even ὡς ως.1 as; how ἄνδρες ανηρ man; husband πολεμισταὶ πολεμιστης step up; ascend ἐπὶ επι in; on τὰ ο the τείχη τειχος wall καὶ και and; even ἕκαστος εκαστος each ἐν εν in τῇ ο the ὁδῷ οδος way; journey αὐτοῦ αυτος he; him πορεύσεται πορευομαι travel; go καὶ και and; even οὐ ου not μὴ μη not ἐκκλίνωσιν εκκλινω deviate; avoid τὰς ο the τρίβους τριβος path αὐτῶν αυτος he; him
2:7 כְּ kᵊ כְּ as גִבֹּורִ֣ים ḡibbôrˈîm גִּבֹּור vigorous יְרֻצ֔וּן yᵊruṣˈûn רוץ run כְּ kᵊ כְּ as אַנְשֵׁ֥י ʔanšˌê אִישׁ man מִלְחָמָ֖ה milḥāmˌā מִלְחָמָה war יַעֲל֣וּ yaʕᵃlˈû עלה ascend חֹומָ֑ה ḥômˈā חֹומָה wall וְ wᵊ וְ and אִ֤ישׁ ʔˈîš אִישׁ man בִּ bi בְּ in דְרָכָיו֙ ḏᵊrāḵāʸw דֶּרֶךְ way יֵֽלֵכ֔וּן yˈēlēḵˈûn הלך walk וְ wᵊ וְ and לֹ֥א lˌō לֹא not יְעַבְּט֖וּן yᵊʕabbᵊṭˌûn עבט change אֹרְחֹותָֽם׃ ʔōrᵊḥôṯˈām אֹרַח path
2:7. sicut fortes current quasi viri bellatores ascendent murum vir in viis suis gradietur et non declinabunt a semitis suisThey shall run like valiant men: like men of war they shall scale the wall: the men shall march every one on his way, and they shall not turn aside from their ranks.
7. They run like mighty men; they climb the wall like men of war; and they march every one on his ways, and they break not their ranks.
2:7. They will rush forward, as if they were strong. Like valiant warriors, they will ascend the wall. The men will advance, each one on his own way, and they will not turn aside from their path.
2:7. They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks:
They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks:

2:7 Как борцы бегут они и как храбрые воины влезают на стену, и каждый идет своею дорогою, и не сбивается с путей своих.
2:7
ὡς ως.1 as; how
μαχηταὶ μαχητης run
καὶ και and; even
ὡς ως.1 as; how
ἄνδρες ανηρ man; husband
πολεμισταὶ πολεμιστης step up; ascend
ἐπὶ επι in; on
τὰ ο the
τείχη τειχος wall
καὶ και and; even
ἕκαστος εκαστος each
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
αὐτοῦ αυτος he; him
πορεύσεται πορευομαι travel; go
καὶ και and; even
οὐ ου not
μὴ μη not
ἐκκλίνωσιν εκκλινω deviate; avoid
τὰς ο the
τρίβους τριβος path
αὐτῶν αυτος he; him
2:7
כְּ kᵊ כְּ as
גִבֹּורִ֣ים ḡibbôrˈîm גִּבֹּור vigorous
יְרֻצ֔וּן yᵊruṣˈûn רוץ run
כְּ kᵊ כְּ as
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
מִלְחָמָ֖ה milḥāmˌā מִלְחָמָה war
יַעֲל֣וּ yaʕᵃlˈû עלה ascend
חֹומָ֑ה ḥômˈā חֹומָה wall
וְ wᵊ וְ and
אִ֤ישׁ ʔˈîš אִישׁ man
בִּ bi בְּ in
דְרָכָיו֙ ḏᵊrāḵāʸw דֶּרֶךְ way
יֵֽלֵכ֔וּן yˈēlēḵˈûn הלך walk
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יְעַבְּט֖וּן yᵊʕabbᵊṭˌûn עבט change
אֹרְחֹותָֽם׃ ʔōrᵊḥôṯˈām אֹרַח path
2:7. sicut fortes current quasi viri bellatores ascendent murum vir in viis suis gradietur et non declinabunt a semitis suis
They shall run like valiant men: like men of war they shall scale the wall: the men shall march every one on his way, and they shall not turn aside from their ranks.
2:7. They will rush forward, as if they were strong. Like valiant warriors, they will ascend the wall. The men will advance, each one on his own way, and they will not turn aside from their path.
2:7. They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9: Нападение саранчи сравнивается с осадой хорошо устроенным войском города.
Adam Clarke: Commentary on the Bible - 1831
2:7: Like mighty men - like men of war (and as horsemen, Joe 2:4) - The prophet does not say they are such, but they resemble. They are locusts; but in their operations they are Like the above.
They shall not break their ranks - See the account on Joe 2:2, from Dr. Shaw.
Albert Barnes: Notes on the Bible - 1834
2:7: They shall run like mighty men - They are on God's message, and they linger not, "but rejoice to run their course" Psa 19:5. "The height of walls cannot hinder the charge of the mighty; they enter not by the gates but over the walls" , as of a city taken by assault. People can mount a wall few at a time; the locusts scale much more steadily, more compactly, more determinately, and irresistibly. The picture unites the countless multitude, condensed march, and entire security of the locust with the might of warriors.
They shall march every one on his ways - There is something awful and majestic in the well-ordered flight of the winged locusts, or their march while yet unwinged. "This," says Jerome, "we have seen lately in this province (Palestine). For when the hosts of locusts came, and filled the air between heaven and earth, they flew, by the disposal of God ordaining, in such order, as to hold each his place, like the minute pieces of mosaic, fixed in the pavement by the artist's hands, so as not to incline to one another a hair's breadth." "You may see the locust," says Theodoret, "like enemies, both mounting the walls, and marching on the roads, and not allowing itself to be dispersed by any violence, but making the assault by a sort of concert." "It is said," says Cyril, "that they go in rank, and fly as in array, and are not severed from each other, but attend one on the other, like sisters, nature infusing into them this mutual love." : "They seemed to be impelled by one common instinct, and moved in one body, which had the appearance of being organized by a leader." : "There is something frightful in the appearance of these locusts proceeding in divisions, some of which are a league in length and 200 paces in breadth." : "They continued their journey, as if a signal had been actually given them to march."
So, of the young brood it is related; : "In June, their young broods begin gradually to make their appearance; no sooner were any of them hatched than they immediately collected themselves together, each of them forming a compact body of several hundred yards square, which, marching afterward directly forward, climbed over trees, walls and houses, ate up every plant in their way, "and let nothing escape them." : "They seemed to march in regular battalions, crawling over everything that lay in their passage, in one straight front." So the judgments of God hold on their course, each going straight to that person for whom God in the awful wisdom of His justice ordains it. No one judgment or chastisement comes by chance. Each is directed and adapted, weighed and measured, by Infinite Wisdom, and reaches just that soul, for which God appointed it, and no other, and strikes upon it with just that force which God ordains it. As we look on, God's judgments are like a heavy sleet of arrows; yet as each arrow, shot truly, found the mark at which it was aimed, so, and much more, does each lesser or greater judgment, sent by God, reach the heart for which He sends it and pierces it just as deeply as He wills.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: They shall run: In their progress, says Dr. Shaw, "they kept their ranks like men of war; climbing over every tree or wall that was in their way. Nay, they entered into our very houses and bedchambers, like so many thieves. Every effort of the inhabitants to stop them was unavailing; the trenches they had dug were quickly filled up, and the fires they had kindled extinguished, by infinite swarms succeeding each other." Sa2 1:23, Sa2 2:18, Sa2 2:19; Psa 19:5; Isa 5:26-29
climb: Joe 2:9; Sa2 5:8; Jer 5:10
they shall march: Pro 30:27
Carl Friedrich Keil and Franz Delitzsch
2:7
In Joel 2:7-10 the comparison of the army of locusts to a well-equipped army is carried out still further; and, in the first place, by a description of the irresistible force of its advance. Joel 2:7. "They run like heroes, like warriors they climb the wall; every one goes on its way, and they do not change their paths. Joel 2:8. And they do not press one another, they go every one in his path; and they fall headlong through weapons, and do not cut themselves in pieces. Joel 2:9. They run about in the city, they run upon the wall, they climb into the houses, they come through the windows like a thief." This description applies for the most part word for word to the advance of the locusts, as Jerome (in loc.) and Theodoret (on Joel 2:8) attest from their own observation.
(Note: Jerome says: "We saw (al. heard) this lately in the province (Palestine). For when the swarms of locusts come and fill the whole atmosphere between the earth and sky, they fly in such order, according to the appointment of the commanding God, that they preserve an exact shape, just like the squares drawn upon a tesselated pavement, not diverging on either side by, so to speak, so much as a finger's breadth. 'And,' as he (the prophet) interprets the metaphor, 'through the windows they will fall, and not be destroyed.' For there is no road impassable to locusts; they penetrate into fields, and crops, and trees, and cities, and houses, and even the recesses of the bed-chambers." And Theodoret observes on Joel 2:8: "For you may see the grasshopper like a hostile army ascending the walls, and advancing along the roads, and not suffering any difficulty to disperse them, but steadily moving forward, as if according to some concerted plan." And again, on Joel 2:9 : "And this we have frequently seen done, not merely by hostile armies, but also by locusts, which not only when flying, but by creeping along the walls, pass through the windows into the houses themselves.")
They run like heroes - namely, to the assault: רוּץ referring to an attack, as in Job 15:26 and Ps 18:30, "as their nimbleness has already been noticed in Joel 2:4" (Hitzig). Their climbing the walls also points to an assault. Their irresistible march to the object of their attack is the next point described. No one comes in another's way; they do not twist (עבט) their path, i.e., do not diverge either to the right hand or to the left, so as to hinder one another. Even the force of arms cannot stop their advance. שׁלח is not a missile, telum, missile (Ges. and others), but a weapon extended or held in front (Hitzig); and the word is not only applied to a sword (2Chron 23:10; Neh 4:11), but to weapons of defence (2Chron 32:5). בּצע, not "to wound themselves" (= פּצע), but "to cut in pieces," used here intransitively, to cut themselves in pieces. This does no doubt transcend the nature even of the locust; but it may be explained on the ground that they are represented as an invincible army of God.
(Note: The notion that these words refer to attempts to drive away the locusts by force of arms, in support of which Hitzig appeals to Liv. hist. xlii. 10, Plinii hist. n. xi. 29, and Hasselquist, Reise nach Pal. p. 225, is altogether inappropriate. All that Livy does is to speak of ingenti agmine hominum ad colligendas eas (locustas) coacto; and Pliny merely says, Necare et in Syria militari imperio coguntur. And although Hasselquist says, Both in Asia and Europe they sometimes take the field against the locusts with all the equipments of war," this statement is decidedly false so far as Europe is concerned. In Bessarabia (according to the accounts of eye-witnesses) they are merely in the habit of scaring away the swarms of locusts that come in clouds, by making a great noise with drums, kettles, hay-forks, and other noisy instruments, for the purpose of preventing them from settling on the ground, and so driving them further. Hass's account of a pasha of Tripoli having sent 4000 soldiers against the insects only a few years ago, is far too indefinite to prove that they were driven away by the force of arms.)
On the other hand, the words of Joel 2:9 apply, so far as the first half is concerned, both to the locusts and to an army (cf. Is 33:4; Nahum 2:5); whereas the second half applies only to the former, of which Theodoret relates in the passage quoted just now, that he has frequently seen this occur (compare also Ex 10:6).
John Gill
2:7 They shall run like mighty men,.... Like men of war, in a hostile way, as soldiers run upon their enemy with undaunted courage and bravery. Bochart from Pisidas describes the locusts' manner of fighting, who says, they strike not standing, but running:
they shall climb the wall like men of war; scale the walls of cities as besiegers do; walls and bulwarks cannot keep them out; all places are accessible to them, walled cities, towns, yea, even houses, Ex 10:6;
and they shall march everyone on his ways; in his proper path, following one another, and keeping just distance:
and they shall not break their ranks; or "pervert their ways", as the word signifies in the Arabic language, as Aben Ezra, Kimchi, and Ben Melech, observe; that is, decline not from their paths, as the Septuagint version; proceed in an orderly way, keep rank and file; so they are said to go forth in bands, Prov 30:27; and to encamp, Nahum 3:17. Jerom on the text relates what he saw with his own eyes:
"this we lately saw (says he) in this province (Palestine); for when swarms of locusts came, and filled the air between heaven and earth, they flew in such order, by the disposition and command of God, that they kept their place like chequered squares in a pavement fixed by the hands of artificers; so as not to decline a point, nor even I may say a nail's breadth;''
they keep as exact order as if military discipline was known and observed by them. Some render it, "they shall not ask their way" (n); being unconcerned about it, moving on in a direct line securely.
(n) "non interrogabunt isti ab illo de semitis suis", some in Vatablus, and others in Kimchi and Abendana.
John Wesley
2:7 Their ranks - This skill in ordering and the steadiness in keeping under, exactly like trained soldiers, foretells the terror and strength of both the armies signified by these locusts, and of the locusts themselves.
Robert Jamieson, A. R. Fausset and David Brown
2:7 Depicting the regular military order of their advance, "One locust not turning a nail's breadth out of his own place in the march" [JEROME]. Compare Prov 30:27, "The locusts have no king, yet go they forth all of them by bands."
2:82:8: այր յեղբօրէ եւ յընկերէ իւրմէ մի՛ զատցի։ Ծանրացեալք զինուք իւրեանց գնասցեն, եւ նետիւք իւրեանց անկցին եւ մի՛ վախճանեսցին։
8 Մարդն իր եղբօրից եւ ընկերոջից չի զատուի: Իրենց զէնքերով ծանրացած կը գնանեւ իրենց նետերի վրայ կ’ընկնեն եւ չեն մեռնի:
8 Մէկզմէկ պիտի չհրեն, Իւրաքանչիւրը իր ճամբան պիտի քալէ։Եթէ սուրի վրայ ալ իյնան՝ պիտի չվիրաւորուին։
այր [17]յեղբօրէ եւ յընկերէ իւրմէ մի՛ զատցի. ծանրացեալք զինուք իւրեանց գնասցեն, եւ նետիւք իւրեանց անկցին եւ մի՛ վախճանեսցին:

2:8: այր յեղբօրէ եւ յընկերէ իւրմէ մի՛ զատցի։ Ծանրացեալք զինուք իւրեանց գնասցեն, եւ նետիւք իւրեանց անկցին եւ մի՛ վախճանեսցին։
8 Մարդն իր եղբօրից եւ ընկերոջից չի զատուի: Իրենց զէնքերով ծանրացած կը գնանեւ իրենց նետերի վրայ կ’ընկնեն եւ չեն մեռնի:
8 Մէկզմէկ պիտի չհրեն, Իւրաքանչիւրը իր ճամբան պիտի քալէ։Եթէ սուրի վրայ ալ իյնան՝ պիտի չվիրաւորուին։
zohrab-1805▾ eastern-1994▾ western am▾
2:82:8 Не давят друг друга, каждый идет своею стезею, и падают на копья, но остаются невредимы.
2:8 καὶ και and; even ἕκαστος εκαστος each ἀπὸ απο from; away τοῦ ο the ἀδελφοῦ αδελφος brother αὐτοῦ αυτος he; him οὐκ ου not ἀφέξεται απεχω hold off; have in full καταβαρυνόμενοι καταβαρεω weigh down ἐν εν in τοῖς ο the ὅπλοις οπλον armament; weapon αὐτῶν αυτος he; him πορεύσονται πορευομαι travel; go καὶ και and; even ἐν εν in τοῖς ο the βέλεσιν βελος missile αὐτῶν αυτος he; him πεσοῦνται πιπτω fall καὶ και and; even οὐ ου not μὴ μη not συντελεσθῶσιν συντελεω consummate; finish
2:8 וְ wᵊ וְ and אִ֤ישׁ ʔˈîš אִישׁ man אָחִיו֙ ʔāḥiʸw אָח brother לֹ֣א lˈō לֹא not יִדְחָק֔וּן yiḏḥāqˈûn דחק urge גֶּ֥בֶר gˌever גֶּבֶר vigorous man בִּ bi בְּ in מְסִלָּתֹ֖ו mᵊsillāṯˌô מְסִלָּה highway יֵֽלֵכ֑וּן yˈēlēḵˈûn הלך walk וּ û וְ and בְעַ֥ד vᵊʕˌaḏ בַּעַד distance הַ ha הַ the שֶּׁ֛לַח ššˈelaḥ שֶׁלַח missile יִפֹּ֖לוּ yippˌōlû נפל fall לֹ֥א lˌō לֹא not יִבְצָֽעוּ׃ yivṣˈāʕû בצע cut off
2:8. unusquisque fratrem suum non coartabit singuli in calle suo ambulabunt sed et per fenestras cadent et non demolienturNo one shall press upon his brother: they shall walk every one in his path: yea, and they shall fall through the windows, and shall take no harm.
8. Neither doth one thrust another; they march every one in his path: and they burst through the weapons, and break not off .
2:8. And each one will not hem in his brother; every one will walk in his own rough path. Moreover, they will drop through the breach and not be harmed.
2:8. Neither shall one thrust another; they shall walk every one in his path: and [when] they fall upon the sword, they shall not be wounded.
Neither shall one thrust another; they shall walk every one in his path: and [when] they fall upon the sword, they shall not be wounded:

2:8 Не давят друг друга, каждый идет своею стезею, и падают на копья, но остаются невредимы.
2:8
καὶ και and; even
ἕκαστος εκαστος each
ἀπὸ απο from; away
τοῦ ο the
ἀδελφοῦ αδελφος brother
αὐτοῦ αυτος he; him
οὐκ ου not
ἀφέξεται απεχω hold off; have in full
καταβαρυνόμενοι καταβαρεω weigh down
ἐν εν in
τοῖς ο the
ὅπλοις οπλον armament; weapon
αὐτῶν αυτος he; him
πορεύσονται πορευομαι travel; go
καὶ και and; even
ἐν εν in
τοῖς ο the
βέλεσιν βελος missile
αὐτῶν αυτος he; him
πεσοῦνται πιπτω fall
καὶ και and; even
οὐ ου not
μὴ μη not
συντελεσθῶσιν συντελεω consummate; finish
2:8
וְ wᵊ וְ and
אִ֤ישׁ ʔˈîš אִישׁ man
אָחִיו֙ ʔāḥiʸw אָח brother
לֹ֣א lˈō לֹא not
יִדְחָק֔וּן yiḏḥāqˈûn דחק urge
גֶּ֥בֶר gˌever גֶּבֶר vigorous man
בִּ bi בְּ in
מְסִלָּתֹ֖ו mᵊsillāṯˌô מְסִלָּה highway
יֵֽלֵכ֑וּן yˈēlēḵˈûn הלך walk
וּ û וְ and
בְעַ֥ד vᵊʕˌaḏ בַּעַד distance
הַ ha הַ the
שֶּׁ֛לַח ššˈelaḥ שֶׁלַח missile
יִפֹּ֖לוּ yippˌōlû נפל fall
לֹ֥א lˌō לֹא not
יִבְצָֽעוּ׃ yivṣˈāʕû בצע cut off
2:8. unusquisque fratrem suum non coartabit singuli in calle suo ambulabunt sed et per fenestras cadent et non demolientur
No one shall press upon his brother: they shall walk every one in his path: yea, and they shall fall through the windows, and shall take no harm.
2:8. And each one will not hem in his brother; every one will walk in his own rough path. Moreover, they will drop through the breach and not be harmed.
2:8. Neither shall one thrust another; they shall walk every one in his path: and [when] they fall upon the sword, they shall not be wounded.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Еврейский текст ст. 8: спорен и допускает переводы различные. Вместо слов каждый идет своею стезею в слав. «отягощени оружии своими» (en toiV oploiV). Словам и падают на копья в евр. соответствуют; uvead hasehschelah ippolu. Предлог vead (рус. на) принимается в разных значениях (Геpениус — возле, Эвальд — кругом, Вюнше — позади, Мевер — чрез, между); слово schelah (рус. копья), — от schalah, посылать может означать всякое оружие — меч, копья, луки, стрелы (ср. 2: Пар XXXII:5; Неем IV:13, 16). Поэтому все приведенное выражение передают различно: kai en belesin autwn pesountai (LXX, слав. «и в стрелах своих падут»; «они бросаются через оружие» Добронр., Новак, Марти Гоонак.); «и позади падают стрелы» (Гольцгаузен). Пророк, по-видимому, хочет выразить мысль, что саранча не может быть остановлена никакими средствами, хотя бы против ней выслано было войско.
Adam Clarke: Commentary on the Bible - 1831
2:8: They shall not be wounded - They have hard scales like a coat of mail; but the expression refers to the utter uselessness of all means to prevent their depredations. See Shaw's account above.
Albert Barnes: Notes on the Bible - 1834
2:8: When they fall upon the sword - (literally, "among the darts") they shall not be wounded It may be that the prophet would describe how the locust seems armed as in a suit of armor. As one says , "Their form was wondrous; they had a sort of gorget round their neck like a lancer, and a helm on their head, such as soldiers wear." But, more, he exhibits their indomitableness and impenetrableness, how nothing checks, nothing retards, nothing makes any impression upon them. : "They do not suffer themselves to be impeded by any obstacles, but fly boldly on, and are drowned in the sea when they come to it." : "When on a march during the day, it is utterly impossible to turn the direction of a troop, which is generally with the wind." : "The guard of the Red Town attempted to stop their irruption into Transylvania by firing at them; and indeed when the balls and shot swept through the swarm, they gave way and divided; but having filled up their ranks in a moment, they proceeded on their journey."
And in like way of the young swarms ; "The inhabitants, to stop their progress, made trenches all over their fields and gardens and filled them with water; or else, placing in a row great quantities of heath, stubble, and such like combustible matter, they set them on fire on the approach of the locusts. But all this was to no purpose, for the trenches were quickly filled up, and the fires put out by infinite swarms, succeeding one another; while the front seemed regardless of danger, and the van pressed on so close, that a retreat was impossible." : "Like waves, they roll over one another on and on, and let themselves be stopped by nothing. Russians and Germans try many means with more or less success against them, when they come from the waste against the grainlands. Bundles of straw are laid in rows and set on fire before them; they march in thick heaps into the fire, but this is often put out thro' the great mass of the animals and those advancing from behind march away over the corpses of their companions, and continue the march." : "Their number was astounding; the whole face of the mountain was black with them. On they came like a living deluge. We dug trenches, and kindled fires, and beat and burned to death heaps upon heaps, but the effort was utterly useless. wave after wave rolled up the mountain side, and poured over rocks, walls, ditches and hedges, those behind covering up and bridging over the masses already killed. After a long and fatiguing contest, I descended the mountain to examine the depth of the column, but I could not see to the end of it." "It was perfectly appalling to watch this animated river, as it flowed up the road and ascended the hill."
Both in ancient and modern times, armies have been marched against them ; but in vain, unless they destroyed them, before they were full-grown.
Since the very smallest of God's judgments are thus irRev_ersible, since creatures so small cannot be turned aside, since we cannot turn away the time of one of the least of our Master's servants, since they are each as a "man of might", (so he calls them, it is the force of the word rendered "each") what of the greater? what of the whole?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: sword: or, dart, Ch2 23:10, Ch2 32:5 *marg. Neh 4:17, Neh 4:23; Job 33:18, Job 36:12; Sol 4:13
Geneva 1599
2:8 Neither shall one (f) thrust another; they shall walk every one in his path: and [when] they fall upon the sword, they shall not be wounded.
(f) For none will be able to resist them.
John Gill
2:8 Neither shall one thrust another,.... Press upon another, thrust him out of his place, or push him forward, or any ways straiten and distress him, or in the least hinder him in his progress:
they shall walk everyone in his path; or "highway" (o); everyone should have his path, and keep in it, and it should be as roomy to him as if he had a highway to walk in by himself, and in which he could not err:
and when they shall fall upon the sword; on which they would pitch without any fear or dread of it:
they shall not be wounded: or "cut to pieces" (p) by it; it not being easy for the sword to pierce and cut them, through the smoothness and smallness of their bodies; see Rev_ 9:9; and besides, their numbers being so great, the loss of a few by the use of a sword, or a dart, or any such flying projectile, as the word (q) signifies, would be of little consequence, and avail very little to the utter rout, or cutting of them in pieces. Kimchi observes that the word signifies haters of gain; and to this sense Jarchi explains it; and so the Targum,
"they go to the place whither they are sent, they slay, and receive not mammon;''
they are not, as other enemies, to be appeased by money, as Kimchi interprets it. The Targum is, they are not to be bribed, as soldiers sometimes may be, and so depart; see Is 13:17; and to this sense are other versions (r).
(o) "per aggerem suum", Junius & Tremellius, Piscator; "via elevata", Drusius; "via strata sua", Cocceius. (p) "verbum significat discidit", Amos ix. 1. Tarnovius, so Ben Melech. (q) "per missile", Cocceius; so Bochartus, Castalio, Drusius, Burkius; "super missile", Montanus. (r) "Non avari erunt", Montanus; "nec lucro inhiant", Tigurine version; "non studebunt avaritiae", so some in Vatablus.
John Wesley
2:8 The sword - The sword shall not be a weapon to destroy them; literally verified in the locusts, and verified in the strange preservations in the most desperate adventures made by the Assyrians or Babylonians.
Robert Jamieson, A. R. Fausset and David Brown
2:8 Neither shall one thrust another--that is, press upon so as to thrust his next neighbor out of his place, as usually occurs in a large multitude.
when they fall upon the sword--that is, among missiles.
not be wounded--because they are protected by defensive armor [GROTIUS]. MAURER translates, "Their (the locusts') ranks are not broken when they rush among missiles" (compare Dan 11:22).
2:92:9: Հասցեն ՚ի վերայ քաղաքին, եւ ընթասցին ՚ի վերայ պարսպաց. ելցեն յապարանս, եւ մտցեն ընդ պատուհանս իբրեւ զգողս։
9 Կը խուժեն քաղաք, կը քայլեն պարիսպների վրայ,կը մագլցեն տները եւ գողերի նման ներս կը մտնեն պատուհաններից:
9 Քաղաքին մէջ պիտի պտըտին Ու պարսպին վրայ պիտի վազեն։Տուներուն վրայ պիտի ելլեն, Գողի պէս պատուհաններէն պիտի մտնեն։
Հասցեն ի վերայ քաղաքին, եւ ընթասցին ի վերայ պարսպաց. ելցեն յապարանս, եւ մտցեն ընդ պատուհանս իբրեւ զգողս:

2:9: Հասցեն ՚ի վերայ քաղաքին, եւ ընթասցին ՚ի վերայ պարսպաց. ելցեն յապարանս, եւ մտցեն ընդ պատուհանս իբրեւ զգողս։
9 Կը խուժեն քաղաք, կը քայլեն պարիսպների վրայ,կը մագլցեն տները եւ գողերի նման ներս կը մտնեն պատուհաններից:
9 Քաղաքին մէջ պիտի պտըտին Ու պարսպին վրայ պիտի վազեն։Տուներուն վրայ պիտի ելլեն, Գողի պէս պատուհաններէն պիտի մտնեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:92:9 Бегают по городу, поднимаются на стены, влезают на дома, входят в окна, как вор.
2:9 τῆς ο the πόλεως πολις city ἐπιλήμψονται επιλαμβανομαι take hold / after καὶ και and; even ἐπὶ επι in; on τῶν ο the τειχέων τειχος wall δραμοῦνται τρεχω run καὶ και and; even ἐπὶ επι in; on τὰς ο the οἰκίας οικια house; household ἀναβήσονται αναβαινω step up; ascend καὶ και and; even διὰ δια through; because of θυρίδων θυρις window εἰσελεύσονται εισερχομαι enter; go in ὡς ως.1 as; how κλέπται κλεπτης thief
2:9 בָּ bā בְּ in † הַ the עִ֣יר ʕˈîr עִיר town יָשֹׁ֗קּוּ yāšˈōqqû שׁקק rush בַּֽ bˈa בְּ in † הַ the חֹומָה֙ ḥômˌā חֹומָה wall יְרֻצ֔וּן yᵊruṣˈûn רוץ run בַּ ba בְּ in † הַ the בָּתִּ֖ים bbāttˌîm בַּיִת house יַעֲל֑וּ yaʕᵃlˈû עלה ascend בְּעַ֧ד bᵊʕˈaḏ בַּעַד distance הַ ha הַ the חַלֹּונִ֛ים ḥallônˈîm חַלֹּון window יָבֹ֖אוּ yāvˌōʔû בוא come כַּ ka כְּ as † הַ the גַּנָּֽב׃ ggannˈāv גַּנָּב thief
2:9. urbem ingredientur in muro current domos conscendent per fenestras intrabunt quasi furThey shall enter into the city: they shall run upon the wall, they shall climb up the houses, they shall come in at the windows, as a thief.
9. They leap upon the city; they run upon the wall; they climb up into the houses; they enter in at the windows like a thief.
2:9. They will advance into the city; they will rush through the wall. They will scale the houses; they will go in through the windows, like a thief.
2:9. They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief.
They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief:

2:9 Бегают по городу, поднимаются на стены, влезают на дома, входят в окна, как вор.
2:9
τῆς ο the
πόλεως πολις city
ἐπιλήμψονται επιλαμβανομαι take hold / after
καὶ και and; even
ἐπὶ επι in; on
τῶν ο the
τειχέων τειχος wall
δραμοῦνται τρεχω run
καὶ και and; even
ἐπὶ επι in; on
τὰς ο the
οἰκίας οικια house; household
ἀναβήσονται αναβαινω step up; ascend
καὶ και and; even
διὰ δια through; because of
θυρίδων θυρις window
εἰσελεύσονται εισερχομαι enter; go in
ὡς ως.1 as; how
κλέπται κλεπτης thief
2:9
בָּ בְּ in
הַ the
עִ֣יר ʕˈîr עִיר town
יָשֹׁ֗קּוּ yāšˈōqqû שׁקק rush
בַּֽ bˈa בְּ in
הַ the
חֹומָה֙ ḥômˌā חֹומָה wall
יְרֻצ֔וּן yᵊruṣˈûn רוץ run
בַּ ba בְּ in
הַ the
בָּתִּ֖ים bbāttˌîm בַּיִת house
יַעֲל֑וּ yaʕᵃlˈû עלה ascend
בְּעַ֧ד bᵊʕˈaḏ בַּעַד distance
הַ ha הַ the
חַלֹּונִ֛ים ḥallônˈîm חַלֹּון window
יָבֹ֖אוּ yāvˌōʔû בוא come
כַּ ka כְּ as
הַ the
גַּנָּֽב׃ ggannˈāv גַּנָּב thief
2:9. urbem ingredientur in muro current domos conscendent per fenestras intrabunt quasi fur
They shall enter into the city: they shall run upon the wall, they shall climb up the houses, they shall come in at the windows, as a thief.
2:9. They will advance into the city; they will rush through the wall. They will scale the houses; they will go in through the windows, like a thief.
2:9. They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:9: They shall run to and fro in the city - "The city" is questionless Jerusalem. So to the Romans, "the city" meant Rome; to the Athenians, Athens; among ourselves, "town" or "the city" are idiomatic names for the whole of London or "the city of London." In Wales "town" is, with the country people, the neighboring town with which alone they are familiar. There is no ambiguity in the living language. In Guernsey, one who should call Port Pierre by any other name than "the town," would betray himself to be a stranger. In Hosea, and Amos, prophets for Israel, "the city" is Samaria Hos 11:9; Amo 3:6. In Solomon Psa 72:16; Pro 1:21; Pro 8:3 and the prophets of Judah (Mic 6:9; Lam 1:1, etc.; Eze 7:23; Eze 33:21), "the city" is Jerusalem; and that the more, because it was not only the capital, but the center of the worship of the One True God. Hence, it is called "the city of God Psa 46:4; Psa 48:1, Psa 48:8; Psa 87:3, the city of the Lord" Psa 101:8; Isa 60:14, then "the city of the Great King Psa 48:2; Mat 5:35, the holy city" Isa 48:2; Isa 52:1; Neh 11:1, Neh 11:18; Dan 9:24; and God calls it "the city I have chosen out of all the tribes of Israel Kg1 11:32, the city of righteousness" Isa 1:26. So our Lord spake, "go ye into the city" Mat 26:18; Mar 14:13; Luk 22:10, and perhaps, , "tarry ye in the city." So do His Evangelists Mat 21:17-18; Mat 28:11; Mar 11:1, Mar 11:19; Luk 19:41; Act 7:58; Joh 19:20), and so does Josephus .
All around corresponds with this. Joel had described their approach; they had come over "the tops of the mountains," those which protected Jerusalem; and now he describes them scaling "the wall," "mounting the houses," "entering the windows," "running to and fro in the city." Here the description has reached its height. The city is given over to those who assault it. There remaineth nothing more, save the shaking of the heaven and the earth.
They shall enter in at the windows - So in that first great judgment, in which God employed the locust, He said, "They shall cover the face of the earth, that one cannot be able to see the earth; and they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians" Exo 10:5-6. : "For nothing denies a way to the locusts, inasmuch as they penetrate fields, cornlands, trees, cities, houses, yea, the retirement of the bed-chambers." "Not that they who are victors, have the fear which thieves have, but as thieves are accustomed to enter through windows, and plunder secretly, so shall these, if the doors be closed, to cut short delay, burst with all boldness through the windows." : "We have seen this done, not by enemies only, but often by locusts also. For not only flying, but creeping up the walls also, they enter the houses through the openings for light." : "a. d. 784, there came the flying locust, and wasted the corn and left its offspring; and this came forth and crawled, and scaled walls and entered houses by windows and doors; and if it entered the house on the south side, it went out on the north; together with herbs and trees it devoured also woolen clothing, and men's dresses."
Modern travelers relate the same. : "They entered the inmost recesses of the houses, were found in every corner, stuck to our clothes and infested our food." : "They overwhelm the province of Nedjd sometimes to such a degree, that having destroyed the harvest, they penetrate by thousands into the private dwellings, and devour whatsoever they can find, even the leather of the water-vessels." : "In June 1646, at Novogorod it was prodigious to behold them, because they were hatched there that spring, and being as yet scarce able to fly, the ground was all covered, and the air so full of them, that I could not eat in my chamber without a candle, all the houses being full of them, even the stables, barns, chambers, garrets, and cellars. I caused cannon-powder and sulphur to be burnt, to expel them, but all to no purpose. For when the door was opened, an infinite number came in, and the others went fluttering about; and it was a troublesome thing when a man went abroad, to be hit on the face by those creatures, on the nose, eyes, or cheeks, so that there was no opening one's mouth, but some would get in. Yet all this was nothing, for when we were to eat, they gave us no respite; and when we went to cut a piece of meat, we cut a locust with it, and when a man opened his mouth to put in a morsel, he was sure to chew one of them." The eastern windows, not being glazed but having at most a lattice-work , presented no obstacle to this continuous inroad. All was one stream of infesting, harassing foes.
As the windows are to the house, so are the senses and especially the sight to the soul. As the strongest walls and battlements and towers avail not to keep out an enemy, if there be an opening or chink through which he can make his way, so, in vain is the protection of God's Providence or His Grace , if the soul leaves the senses unguarded to admit unchallenged sights, sounds, touches, which may take the soul prisoner. : "Death," says Jeremiah, "entereth through the window" Jer 9:21. Thy window is thy eye. If thou seest, to lust, death hath entered in; if thou hearest enticing words, death hath entered in: if softness gain possession of thy senses, death has made his way in." The arrow of sin is shot through them. : "When the tongue of one introduces the virus of perdition, and the ears of others gladly drink it in, "death enters in;" while with itching ears and mouth men minister eagerly to one another the deadly draught of detraction, "death enters in at the windows." : "Eve had not touched the forbidden tree, except she had first looked on it heedlessly. With what control must we in this dying life restrain our sight, when the mother of the living came to death through the eyes! The mind of the prophet, which had been often lifted up to see hidden mysteries, seeing heedlessly another's wife, was darkened," and fell. "To keep purity of heart, thou must guard the outward senses." An enemy is easily kept out by the barred door or window, who, having entered in unawares, can only by strong effort and grace be forced out. "It is easier," said the pagan philosopher , "to forbid the beginnings of feelings than to control their might."
Like a thief - that is, they should come unawares, so as to take people by surprise, that there should be no guarding against them. As this is the close at this wonderful description, it may be that he would, in the end, describe the suddenness and inevitableness of God's judgments when they do come, and of the final judgment. It is remarkable that our Lord, and His Apostles from Him adopt this image of the prophet, in speaking of the coming of the Day of Judgment and His own. "Behold I come as a thief. This know that if the goodman of the house had known what hour the thief would come, he would have watched. Be ye therefore ready also, for the Son of man cometh at an hour when ye think not. Yourselves know perfectly that the Day of the Lord so cometh as a thief in the night. Ye are not in darkness, that that Day should overtake you as a thief" (Rev 16:15 (add Rev 3:3.); Mat 24:43-44; Luk 12:39; Th1 5:2; Pe2 3:10).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: enter: Exo 10:6; Jer 9:21; Joh 10:1
John Gill
2:9 They shall run to and fro in the city,.... Leap about from place to place, as locusts do; see Is 33:4; and as the Chaldeans did when they became masters of the city of Jerusalem; they ran about from place to place to seize upon their spoil and plunder:
they shall run upon the wall; which before they climbed, now they shall run upon, and go from tower to tower, as the Chaldeans did, and broke clown the walls and fortifications:
they shall climb up upon the houses, and enter in at the windows, like a thief; so the locusts entered into the houses of the Egyptians, Ex 10:6; and Pliny says (s), they will eat through everything, and even the doors of houses. Theodoret on the place observes, that not only this may be done by enemies, what is here said,
"but even we have often seen it done by locusts; for not only flying, but even creeping up the walls, they enter into houses at the windows.''
(s) Nat. Hist. l. 11. c. 29.
John Wesley
2:9 Runs to and fro - This seems not proper to these insects, but it well suits with soldiers, that conquer a city and search all places for plunder. Run upon the wall - To clear the wall of all the besieged. The houses - Either forsaken by the inhabitants, or defended by such as are in them. Like a thief - Suddenly, unexpectedly, to spoil if not to kill.
Robert Jamieson, A. R. Fausset and David Brown
2:9 run to and fro in the city--greedily seeking what they can devour.
the wall--surrounding each house in Eastern buildings.
enter in at the windows--though barred.
like a thief-- (Jn 10:1; compare Jer 9:21).
2:102:10: Յերեսաց նորա խռովեսցի երկիր, եւ երկինք շարժեսցի՛ն. արեգակն եւ լուսին խաւարեսցին, եւ աստեղք ծածկեսցեն զլոյս իւրեանց։
10 Նրանց առաջ երկիրը կը խռովուի, երկինքը կը ցնցուի,արեգակն ու լուսինը կը խաւարեն,եւ աստղերը կը թաքցնեն իրենց լոյսը:
10 Անոնց առջեւ երկիրը պիտի դողայ, Երկինք պիտի սարսի, Արեւն ու լուսինը պիտի խաւարին, Աստղերը իրենց պայծառութիւնը պիտի կորսնցնեն։
Յերեսաց նոցա խռովեսցի երկիր, եւ երկինք շարժեսցին. արեգակն եւ լուսին խաւարեսցին, եւ աստեղք ծածկեսցեն զլոյս իւրեանց:

2:10: Յերեսաց նորա խռովեսցի երկիր, եւ երկինք շարժեսցի՛ն. արեգակն եւ լուսին խաւարեսցին, եւ աստեղք ծածկեսցեն զլոյս իւրեանց։
10 Նրանց առաջ երկիրը կը խռովուի, երկինքը կը ցնցուի,արեգակն ու լուսինը կը խաւարեն,եւ աստղերը կը թաքցնեն իրենց լոյսը:
10 Անոնց առջեւ երկիրը պիտի դողայ, Երկինք պիտի սարսի, Արեւն ու լուսինը պիտի խաւարին, Աստղերը իրենց պայծառութիւնը պիտի կորսնցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:102:10 Перед ними потрясется земля, поколеблется небо; солнце и луна помрачатся, и звезды потеряют свой свет.
2:10 πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him συγχυθήσεται συγχεω confuse; confound ἡ ο the γῆ γη earth; land καὶ και and; even σεισθήσεται σειω shake ὁ ο the οὐρανός ουρανος sky; heaven ὁ ο the ἥλιος ηλιος sun καὶ και and; even ἡ ο the σελήνη σεληνη moon συσκοτάσουσιν συσκοταζω and; even τὰ ο the ἄστρα αστρον constellation δύσουσιν δυνω set; sink τὸ ο the φέγγος φεγγος brilliance αὐτῶν αυτος he; him
2:10 לְ lᵊ לְ to פָנָיו֙ fānāʸw פָּנֶה face רָ֣גְזָה rˈāḡᵊzā רגז quake אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth רָעֲשׁ֖וּ rāʕᵃšˌû רעשׁ quake שָׁמָ֑יִם šāmˈāyim שָׁמַיִם heavens שֶׁ֤מֶשׁ šˈemeš שֶׁמֶשׁ sun וְ wᵊ וְ and יָרֵ֨חַ֙ yārˈēₐḥ יָרֵחַ moon קָדָ֔רוּ qāḏˈārû קדר be dark וְ wᵊ וְ and כֹוכָבִ֖ים ḵôḵāvˌîm כֹּוכָב star אָסְפ֥וּ ʔāsᵊfˌû אסף gather נָגְהָֽם׃ nāḡᵊhˈām נֹגַהּ brightness
2:10. a facie eius contremuit terra moti sunt caeli sol et luna obtenebrati sunt et stellae retraxerunt splendorem suumAt their presence the earth hath trembled, the heavens are moved: the sun and moon are darkened, and the stars have withdrawn their shining.
10. The earth quaketh before them; the heavens tremble: the sun and the moon are darkened, and the stars withdraw their shining:
2:10. Before their face, the earth has trembled, the heavens have been moved. The sun and moon have been obscured, and the stars have retracted their splendor.
2:10. The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining:
The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining:

2:10 Перед ними потрясется земля, поколеблется небо; солнце и луна помрачатся, и звезды потеряют свой свет.
2:10
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
συγχυθήσεται συγχεω confuse; confound
ο the
γῆ γη earth; land
καὶ και and; even
σεισθήσεται σειω shake
ο the
οὐρανός ουρανος sky; heaven
ο the
ἥλιος ηλιος sun
καὶ και and; even
ο the
σελήνη σεληνη moon
συσκοτάσουσιν συσκοταζω and; even
τὰ ο the
ἄστρα αστρον constellation
δύσουσιν δυνω set; sink
τὸ ο the
φέγγος φεγγος brilliance
αὐτῶν αυτος he; him
2:10
לְ lᵊ לְ to
פָנָיו֙ fānāʸw פָּנֶה face
רָ֣גְזָה rˈāḡᵊzā רגז quake
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
רָעֲשׁ֖וּ rāʕᵃšˌû רעשׁ quake
שָׁמָ֑יִם šāmˈāyim שָׁמַיִם heavens
שֶׁ֤מֶשׁ šˈemeš שֶׁמֶשׁ sun
וְ wᵊ וְ and
יָרֵ֨חַ֙ yārˈēₐḥ יָרֵחַ moon
קָדָ֔רוּ qāḏˈārû קדר be dark
וְ wᵊ וְ and
כֹוכָבִ֖ים ḵôḵāvˌîm כֹּוכָב star
אָסְפ֥וּ ʔāsᵊfˌû אסף gather
נָגְהָֽם׃ nāḡᵊhˈām נֹגַהּ brightness
2:10. a facie eius contremuit terra moti sunt caeli sol et luna obtenebrati sunt et stellae retraxerunt splendorem suum
At their presence the earth hath trembled, the heavens are moved: the sun and moon are darkened, and the stars have withdrawn their shining.
2:10. Before their face, the earth has trembled, the heavens have been moved. The sun and moon have been obscured, and the stars have retracted their splendor.
2:10. The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Блаж. Иероним объясняет слова пророка так: «Пророк говорит, что колеблется небо и трясется земля не потому, что саранча могла произвести это, но потому, что страдающим, вследствие великого страха, представляется, что рушатся небеса и земля трепещет». Другие комментаторы (Новак) полагают, что в ст. 10: пророк говорит о грозе, предшествовавшей появлению саранчи. Ввиду общего характера пророческой речи, в которой в описании нашествия саранчи привносятся и черты имеющего наступить страшного дня Господня, возможно и ст. 10: относит к этому последнему (Добронр.). Ср. Ис ХIII:10; Наум I:5: и д. Иез ХXXII:7; Мф XXIV:29.
Adam Clarke: Commentary on the Bible - 1831
2:10: The earth shall quake - the heavens shall tremble - Poetical expressions, to point out universal consternation and distress. The earth quaked to see itself deprived of its verdure; the heavens trembled to find themselves deprived of their light.
The sun and the moon shall be dark - Bochart relates that "their multitude is sometimes so immense as to obscure the heavens for the space of twelve miles!" - Ibid. p. 479.
Albert Barnes: Notes on the Bible - 1834
2:10: The earth shall quake before them - "Not," says Jerome, "as though locusts or enemies had power to move the heavens or to shake the earth; but because, to those under trouble, for their exceeding terror, the heaven seems to fall and the earth to reel. But indeed, for the multitude of the locusts which cover the heavens, sun and moon shall be turned into darkness, and the stars shall withdraw their shining, while the cloud of locusts interrupts the light, and allows it not to reach the earth." Yet the mention of moon and stars rather suggests that something more is meant than the locusts, who, not flying by night except when they cross the sea, do not obscure either. Rather, as the next verse speaks of God's immediate, sensible, presence, this verse seems to pass from the image of the locusts to the full reality, and to say that heaven and earth should shake at the judgments of God, before He appeareth. Our Lord gives the same description of the forerunners of the Day of Judgment; "there shall be signs in the sun and in the moon and in the stars; and upon the earth distress of nations with perplexity; the sea and the waves roaring, people's hearts failing them for fear and for looking after those things which are coming on the earth, for the powers of heaven shall be shaken" Luk 21:25-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: earth: Psa 18:7, Psa 114:7; Nah 1:5; Mat 27:51; Rev 6:12, Rev 20:11
the sun: Joe 2:2, Joe 2:31, Joe 3:15; Isa 13:10, Isa 34:4; Jer 4:23; Eze 32:7; Amo 5:8; Mat 24:29; Mar 13:24, Mar 13:25; Luk 21:25, Luk 21:26; Act 2:20; Rev 8:12
Carl Friedrich Keil and Franz Delitzsch
2:10
The whole universe trembles at this judgment of God. Joel 2:10. "Before it the earth quakes, the heavens tremble: sun and moon have turned black, and the stars have withdrawn their shining. Joel 2:11. And Jehovah thunders before His army, for His camp is very great, for the executor of His word is strong; for the day of Jehovah is great and very terrible, and who can endure it?" The remark of Jerome on Joel 2:10, viz., that "it is not that the strength of the locusts is so great that they can move the heavens and shake the earth, but that to those who suffer from such calamities, from the amount of their own terror, the heavens appear to shake and the earth to reel," is correct enough so far as the first part is concerned, but it by no means exhausts the force of the words. For, as Hitzig properly observes, the earth could only quake because of the locusts when they had settled, and the heavens could only tremble and be darkened when they were flying, so that the words would in any case be very much exaggerated. But it by no means follows from this, that לפניו is not to be taken as referring to the locusts, like מפּניו in Joel 2:6, but to the coming of Jehovah in a storm, and that it is to be understood in this sense: "the earth quakes, the air roars at the voice of Jehovah, i.e., at the thunder, and storm-clouds darken the day." For although nâthan qōlō (shall utter His voice) in Joel 2:11 is to be understood as referring to the thunder, Joel is not merely describing a storm, which came when the trouble had reached its height and put an end to the plague of locusts (Credner, Hitzig, and others). לפניו cannot be taken in any other sense than that in which it occurs in Joel 2:3; that is to say, it can only refer to "the great people and strong," viz., the army of locusts, like מפּניו. Heaven and earth tremble at the army of locusts, because Jehovah comes with them to judge the world (cf. Is 13:13; Nahum 1:5-6; Jer 10:10). The sun and moon become black, i.e., dark, and the stars withdraw their brightness ('âsaph, withdraw, as in 1Kings 14:19), i.e., they let their light shine no more. That these words affirm something infinitely greater than the darkening of the lights of heaven by storm-clouds, is evident partly from the predictions of the judgment of the wrath of the Lord that is coming upon the whole earth and upon the imperial power (Is 13:10; Ezek 32:7), at which the whole fabric of the universe trembles and nature clothes itself in mourning, and partly from the adoption of this particular feature by Christ in His description of the last judgment (Mt 24:29; Mk 13:24-25). Compare, on the other hand, the poetical description of a storm in Ps 18:8., where this feature is wanting. (For further remarks, see at Joel 3:4.) At the head of the army which is to execute His will, the Lord causes His voice of thunder to sound (nâthan qōl, to thunder; cf. Ps 18:14, etc.). The reason for this is given in three sentences that are introduced by kı̄. Jehovah does this because His army is very great; because this powerful army executes His word, i.e., His command; and because the day of judgment is so great and terrible, that no one can endure it, i.e., no one can stand before the fury of the wrath of the Judge (cf. Jer 10:10; Mal 3:1).
Geneva 1599
2:10 The earth shall quake before them; the heavens shall tremble: the (g) sun and the moon shall be dark, and the stars shall withdraw their shining:
(g) Read (Joel 2:31; Is 13:10; Ezek 32:7; Joel 3:15; Mt 24:29)
John Gill
2:10 The earth shall quake before them,.... The inhabitants of it, because of the desolating judgments they bring with them, and those enemies that are signified by them:
the heavens shall tremble; being obscured by them:
the sun and moon shall be dark; the locusts sometimes come in such large numbers as to intercept the rays of the sun. Pliny (t) says they sometimes darken it; and though some thought they did not fly in the night, because of the cold; this he observes is owing to their ignorance, not considering that they pass over wide seas to distant countries; and this will account for it how the moon also may be darkened by them, and the stars, as follows:
and the stars shall withdraw their shining; though all this may be understood in a figurative sense of the great consternation that all sorts of persons should be in at such calamities coming upon the land, either by locusts, or by enemies; as the king, queen, nobles, and the common people of the land, signified by sun, moon, and stars, heaven and earth.
(t) Ibid. (Nat. Hist. l. 11. c. 29.)
John Wesley
2:10 The earth - A divine hyperbole. But this also may have a reference to the great day.
Robert Jamieson, A. R. Fausset and David Brown
2:10 earth . . . quake before them--that is, the inhabitants of the earth quake with fear of them.
heavens . . . tremble--that is, the powers of heaven (Mt 24:29); its illumining powers are disturbed by the locusts which intercept the sunlight with their dense flying swarms. These, however, are but the images of revolutions of states caused by such foes as were to invade Judea.
2:112:11: Եւ Տէր տացէ զձայն իւր առաջի երեսաց զօրութեան իւրոյ. զի բազո՛ւմ է յոյժ բանակ նորա, եւ հզօր գործ պատերազմաց նորա. զի մե՛ծ է օր Տեառն, մեծ եւ երեւելի՛ յոյժ. եւ ո՞վ իցէ նմա բաւական։
11 Եւ Տէրն իր ձայնը կը բարձրացնի իր զօրքի առաջ,քանի որ չափազանց շատ է նրա բանակը,եւ հզօր՝ նրա պատերազմական գործը,որովհետեւ մեծ է Տիրոջ օրը, մեծ եւ շատ նշանաւոր.ո՞վ կարող է դիմանալ դրան:
11 Տէրը իր զօրքերուն առջեւ իր ձայնը պիտի բարձրացնէ, Քանզի անոր բանակը խիստ մեծ է, Քանզի անոր հրամանը գործադրողը զօրաւոր է. Քանզի Տէրոջը օրը խիստ մեծ ու խիստ ահեղ է, Ո՞վ կրնայ անոր դիմանալ։
Եւ Տէր տացէ զձայն իւր առաջի երեսաց զօրութեան իւրոյ. զի բազում է յոյժ բանակ նորա, [18]եւ հզօր գործ պատերազմաց`` նորա. զի մեծ է օր Տեառն, մեծ եւ երեւելի յոյժ. եւ ո՞վ իցէ նմա բաւական:

2:11: Եւ Տէր տացէ զձայն իւր առաջի երեսաց զօրութեան իւրոյ. զի բազո՛ւմ է յոյժ բանակ նորա, եւ հզօր գործ պատերազմաց նորա. զի մե՛ծ է օր Տեառն, մեծ եւ երեւելի՛ յոյժ. եւ ո՞վ իցէ նմա բաւական։
11 Եւ Տէրն իր ձայնը կը բարձրացնի իր զօրքի առաջ,քանի որ չափազանց շատ է նրա բանակը,եւ հզօր՝ նրա պատերազմական գործը,որովհետեւ մեծ է Տիրոջ օրը, մեծ եւ շատ նշանաւոր.ո՞վ կարող է դիմանալ դրան:
11 Տէրը իր զօրքերուն առջեւ իր ձայնը պիտի բարձրացնէ, Քանզի անոր բանակը խիստ մեծ է, Քանզի անոր հրամանը գործադրողը զօրաւոր է. Քանզի Տէրոջը օրը խիստ մեծ ու խիստ ահեղ է, Ո՞վ կրնայ անոր դիմանալ։
zohrab-1805▾ eastern-1994▾ western am▾
2:112:11 И Господь даст глас Свой пред воинством Своим, ибо весьма многочисленно полчище Его и могуществен исполнитель слова Его; ибо велик день Господень и весьма страшен, и кто выдержит его?
2:11 καὶ και and; even κύριος κυριος lord; master δώσει διδωμι give; deposit φωνὴν φωνη voice; sound αὐτοῦ αυτος he; him πρὸ προ before; ahead of προσώπου προσωπον face; ahead of δυνάμεως δυναμις power; ability αὐτοῦ αυτος he; him ὅτι οτι since; that πολλή πολυς much; many ἐστιν ειμι be σφόδρα σφοδρα vehemently; tremendously ἡ ο the παρεμβολὴ παρεμβολη encampment; barracks αὐτοῦ αυτος he; him ὅτι οτι since; that ἰσχυρὰ ισχυρος forceful; severe ἔργα εργον work λόγων λογος word; log αὐτοῦ αυτος he; him διότι διοτι because; that μεγάλη μεγας great; loud ἡ ο the ἡμέρα ημερα day τοῦ ο the κυρίου κυριος lord; master μεγάλη μεγας great; loud καὶ και and; even ἐπιφανὴς επιφανης manifest; notable σφόδρα σφοδρα vehemently; tremendously καὶ και and; even τίς τις.1 who?; what? ἔσται ειμι be ἱκανὸς ικανος adequate; sufficient αὐτῇ αυτος he; him
2:11 וַֽ wˈa וְ and יהוָ֗ה [yhwˈāh] יְהוָה YHWH נָתַ֤ן nāṯˈan נתן give קֹולֹו֙ qôlˌô קֹול sound לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face חֵילֹ֔ו ḥêlˈô חַיִל power כִּ֣י kˈî כִּי that רַ֤ב rˈav רַב much מְאֹד֙ mᵊʔˌōḏ מְאֹד might מַחֲנֵ֔הוּ maḥᵃnˈēhû מַחֲנֶה camp כִּ֥י kˌî כִּי that עָצ֖וּם ʕāṣˌûm עָצוּם mighty עֹשֵׂ֣ה ʕōśˈē עשׂה make דְבָרֹ֑ו ḏᵊvārˈô דָּבָר word כִּֽי־ kˈî- כִּי that גָדֹ֧ול ḡāḏˈôl גָּדֹול great יֹום־ yôm- יֹום day יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נֹורָ֥א nôrˌā ירא fear מְאֹ֖ד mᵊʔˌōḏ מְאֹד might וּ û וְ and מִ֥י mˌî מִי who יְכִילֶֽנּוּ׃ yᵊḵîlˈennû כול comprehend
2:11. et Dominus dedit vocem suam ante faciem exercitus sui quia multa sunt nimis castra eius quia fortia et facientia verbum eius magnus enim dies Domini et terribilis valde et quis sustinebit eumAnd the Lord hath uttered his voice before the face of his army: for his armies are exceedingly great, for they are strong, and execute his word: for the day of the Lord is great and very terrible: and who can stand it?
11. And the LORD uttereth his voice before his army; for his camp is very great; for he is strong that executeth his word: for the day of the LORD is great and very terrible; and who can abide it?
2:11. And the Lord has bestowed his voice before the face of his army. For its military camps are very numerous; for they are strong and they carry out his word. For the day of the Lord is great and so very terrible, and who can withstand it?
2:11. And the LORD shall utter his voice before his army: for his camp [is] very great: for [he is] strong that executeth his word: for the day of the LORD [is] great and very terrible; and who can abide it?
And the LORD shall utter his voice before his army: for his camp [is] very great: for [he is] strong that executeth his word: for the day of the LORD [is] great and very terrible; and who can abide it:

2:11 И Господь даст глас Свой пред воинством Своим, ибо весьма многочисленно полчище Его и могуществен исполнитель слова Его; ибо велик день Господень и весьма страшен, и кто выдержит его?
2:11
καὶ και and; even
κύριος κυριος lord; master
δώσει διδωμι give; deposit
φωνὴν φωνη voice; sound
αὐτοῦ αυτος he; him
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
δυνάμεως δυναμις power; ability
αὐτοῦ αυτος he; him
ὅτι οτι since; that
πολλή πολυς much; many
ἐστιν ειμι be
σφόδρα σφοδρα vehemently; tremendously
ο the
παρεμβολὴ παρεμβολη encampment; barracks
αὐτοῦ αυτος he; him
ὅτι οτι since; that
ἰσχυρὰ ισχυρος forceful; severe
ἔργα εργον work
λόγων λογος word; log
αὐτοῦ αυτος he; him
διότι διοτι because; that
μεγάλη μεγας great; loud
ο the
ἡμέρα ημερα day
τοῦ ο the
κυρίου κυριος lord; master
μεγάλη μεγας great; loud
καὶ και and; even
ἐπιφανὴς επιφανης manifest; notable
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
τίς τις.1 who?; what?
ἔσται ειμι be
ἱκανὸς ικανος adequate; sufficient
αὐτῇ αυτος he; him
2:11
וַֽ wˈa וְ and
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
נָתַ֤ן nāṯˈan נתן give
קֹולֹו֙ qôlˌô קֹול sound
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
חֵילֹ֔ו ḥêlˈô חַיִל power
כִּ֣י kˈî כִּי that
רַ֤ב rˈav רַב much
מְאֹד֙ mᵊʔˌōḏ מְאֹד might
מַחֲנֵ֔הוּ maḥᵃnˈēhû מַחֲנֶה camp
כִּ֥י kˌî כִּי that
עָצ֖וּם ʕāṣˌûm עָצוּם mighty
עֹשֵׂ֣ה ʕōśˈē עשׂה make
דְבָרֹ֑ו ḏᵊvārˈô דָּבָר word
כִּֽי־ kˈî- כִּי that
גָדֹ֧ול ḡāḏˈôl גָּדֹול great
יֹום־ yôm- יֹום day
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
נֹורָ֥א nôrˌā ירא fear
מְאֹ֖ד mᵊʔˌōḏ מְאֹד might
וּ û וְ and
מִ֥י mˌî מִי who
יְכִילֶֽנּוּ׃ yᵊḵîlˈennû כול comprehend
2:11. et Dominus dedit vocem suam ante faciem exercitus sui quia multa sunt nimis castra eius quia fortia et facientia verbum eius magnus enim dies Domini et terribilis valde et quis sustinebit eum
And the Lord hath uttered his voice before the face of his army: for his armies are exceedingly great, for they are strong, and execute his word: for the day of the Lord is great and very terrible: and who can stand it?
2:11. And the Lord has bestowed his voice before the face of his army. For its military camps are very numerous; for they are strong and they carry out his word. For the day of the Lord is great and so very terrible, and who can withstand it?
2:11. And the LORD shall utter his voice before his army: for his camp [is] very great: for [he is] strong that executeth his word: for the day of the LORD [is] great and very terrible; and who can abide it?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Образное изображение дня бедствия: во главе воинства, опустошающего страну, представляется Сам Иегова, отдающий повеления об опустошении (ср. Ис XIII:2–5). Подобно этому в день страшного суда над миром Господь явится во главе небесного воинства, т. е. со всеми Своими святыми Ангелами (Мф ХXIV:30–31; XXV:31; ср. Пс СII:20; Дан VII:10). Вместо рус. могуществен исполнитель слова Его в слав. читается: «яко крепка дела словес Его»; по-видимому, LXX евр. azum oseh, силен делающий, читали azum maasch, сильно дело. Евр. venora meod, и весьма страшен (день). LXX перевели epifanhV sfodra, слав. «светел зело», так как вместо nora они, по-видимому, читали naro, от оr быть светлым.
Adam Clarke: Commentary on the Bible - 1831
2:11: The Lord shall utter his voice - Such a mighty force seems as if summoned by the Almighty, and the noise they make in coming announces their approach, while yet afar off.
Albert Barnes: Notes on the Bible - 1834
2:11: And the Lord shall utter His voice - The prophet had described at length the coming of God's judgments, as a mighty army. But lest amid the judgments, people should, (as they often do) forget the Judge, he represents God, as commanding this His army, gathering, ordering, marshalling, directing them, giving them the word, when and upon whom they should pour themselves. Their presence was a token of His. They should neither anticipate that command, nor linger. But as an army awaits the command to move, and then, the word being given, rolls on instantly, so God's judgments await the precise moment of His Will, and then fall. "The voice of the Lord" is elsewhere used for the thunder; because in it He seems to speak in majesty and terror to the guilty soul. But here the voice refers, not to us, but to the army, which He is imaged as marshalling; as Isaiah, referring perhaps to this place, says "The Lord of hosts mustereth the host of the battle" Isa 13:4.
God had spoken, and His people had not obeyed; now He speaks not to them anymore, but to their enemies. He calls the Medes and Persians, "My sanctified ones, My mighty ones" Isa 13:3, when they were to exercise His judgments on Babylon; and our Lord calls the Romans His armies. "He sent forth His armies and destroyed those murderers and burned up their city" Mat 22:7. Then follow as threefold ground of terror. "For His camp is very great." All the instruments wherewith God punishes sin, are pictured as His one camp, each going, as He commands, "Who bringeth forth the host of heaven by number: He calleth them all by names, by the greatness of His might, for that He is strong in power; not one faileth" Isa 40:26. For he is "strong, that executeth His word," or, "for" it (His camp) is "strong, executing His word." Weak though His instruments be in themselves, they are mighty when they do His commands, for He empowers them, as Paul saith, "I can do all things through Christ instrengthening me" Phi 4:13. "For the Day of the Lord is great," great, on account of the great things done in it. As those are called evil days, "an evil time," in which evil comes; as it is called "an acceptable time;" in which we may be accepted; so the Day of God's judgment is "great and very terrible," on account of the great and terrible acts of His justice done in it. who can abide it? The answer is implied in the question. "No one, unless God enable him."
This is the close of the threatened woe. The close, so much beyond any passing scourge of any created destroyer, locusts or armies, suggests the more what has been said already, that the prophet is speaking of the whole aggregate of God's judgments unto the Day of Judgment.
: "The Lord saith, that He will send an Angel with the sound of a trumpet, and the Apostle declares that the resurrection of the dead shall take place amid the sound of a trumpet. In the Rev_elation of John too, we read that the seven Angels received seven trumpets, and as they sounded in order, that was done which Scripture describes. The priests and teachers accordingly are here bidden to lift up their voice like a trumpet in Zion, that is, the Church, that so all the inhabitants of the earth may be troubled or confounded, and this confusion may draw them to Salvation. "By the Day of the Lord," understand the Day of judgment, or the day when each departeth out of the body. For what will be to all in the Day of judgment, this is fulfilled in each in the day of death. It is a "day of darkness and gloominess, a day of clouds and of thick darkness," because everything will be full of punishment and torment.
The great and strong people of the angels will come, to render to each according to his works; and as the rising morn first seizes the mountains, so judgment shall begin with the great and mighty, so that "mighty men shall be mightily tormented" (Wisd. 6:6). "There hath not been ever the like, neither shall be any more after it." For all evils, contained in ancient histories and which have happened to people, by inundation of the sea, or overflow of rivers, or by pestilence, disease, famines wild beasts, ravages of enemies, cannot be compared to the Day of judgment. "A fire devoureth, or consumeth before" this people, to consume in us "hay, wood, stubble." Whence it is said of God, "thy God is a consuming fire" Deu 4:24. And "after" him "a flame burneth," so as to leave nothing unpunished. whomsoever this people toucheth not, nor findeth in him what is to be burned, shall be likened to the garden of God, and the paradise of pleasure, i. e., of Eden. If it burn any, it will reduce this (as it were) wilderness to dust and ashes, nor can any escape its fury.
For they shall run to and fro to torture those over whom they shall receive power, like horsemen flying hither and thither. Their sound shall be terrible, as "chariots" hurrying along level places, and upon the tops of the mountains they shall leap," longing to torment all who are lofty and set on high in the Church. And since "before them there is a devouring fire," they will destroy everything, "as the fire devoureth the stubble." They shall come to punish, "as a strong people in battle array." Such will be the fear, of all, such the conscience of sinners, that none shall shine or have any brightness of joy, but his face shall be turned into darkness. They shall not turn aside, in fulfilling the office enjoined them, but each shall carry on the punishments on sinners entrusted to him. At the presence of that people, "the earth shall quake and the heavens tremble. For heaven and earth shall pass away, but the word of the Lord shall endure foRev_er." The sun and moon also shall not endure to see the punishments of the miserable, and shall remove and, for bright light, shall be shrouded in terrible darkness. "The stars also shall withdraw their shining," in that the holy also shall not without fear behold the presence of the Lord. Amid all this, "The Lord shall utter His voice" before His army. For as the Babylonians, in punishing Jerusalem, are called the army of God, so the evil angels (of whom it is written, "He cast upon them the fierceness of His anger, wrath, and indignation, and trouble, by sending evil angels among them" Psa 78:49) are called the army of God and His camp, in that they do the Will of God."
The Day of the Lord, is great and terrible - Of which it is written, elsewhere, "to what end do ye desire the Day of the Lord? it is darkness and not light and very terrible" (from Amo 5:18), and few or none can abide it, but will furnish some ground of severity against himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: utter: Joe 3:16; Sa2 22:14, Sa2 22:15; Psa 46:6; Isa 7:18, Isa 13:4, Isa 42:13; Jer 25:30; Amo 1:2
his army: Joe 2:25
he is: Jer 50:34; Rev 18:8
the day: Jer 30:7; Amo 5:18, Amo 5:20; Zep 1:15
who: Num 24:23; Nah 1:6; Mal 3:2; Rev 6:17
Geneva 1599
2:11 And the LORD shall (h) utter his voice before his army: for his camp [is] very great: for [he is] strong that executeth his word: for the day of the LORD [is] great and very terrible; and who can abide it?
(h) The Lord will stir up the Assyrians to execute his judgments.
John Gill
2:11 And the Lord shall utter his voice before his army,.... Either the army of the locusts, whom Pliny (u) calls "pestis deorum", "the plague of the gods"; and the Arabians frequently style them the army of God. It is a tradition of theirs that locusts fell into the hands of Mahomet, with this inscription on their backs and wings,
"we are the army of the most high God;''
and because they were, for that reason Mahomet made a law that none should kill them; See Gill on Rev_ 9:3. These creatures are certainly at his beck and command; he can "command the locust to devour the land", 2Chron 7:13; which may be meant by his uttering his voice here; though Jarchi and Kimchi interpret it of the Lord's giving notice of this judgment by his prophets before it fame: or this may design the army of the Assyrians or Chaldeans, of which the locusts were all emblem, and which were of the Lord's mustering together, and was at his command; and who is here represented as a General at the head of his army, making a speech to them to animate and encourage them to the battle, and to give them the word of command when to begin the onset:
for his camp is very great; or numerous, as both the locusts and Chaldeans were:
for he is strong that executeth his word; or "strong is it"; namely, the camp and army of the locusts; which, though feeble in themselves, separately considered; yet being in such large bodies, and the Lord at the head of them, and strengthened by him, were able to fulfil his word; which he can make the least and meanest of his creatures do: or the Assyrian or Chaldean army, which was both numerous and mighty: which the Targum may refer unto, paraphrasing the words,
"for strong are the executors of his word:''
for the day of the Lord is great and very terrible, and who can abide it? the day appointed by the Lord to take vengeance on the Jews for sin; and this, being the day of his wrath, is very dreadful and intolerable; so any season may be called, in which God remarkably pours down his wrath on men of their sins; see Rev_ 6:17. Such was the time of Jerusalem's destruction, both by the Chaldeans and Romans.
(u) Ibid. (Nat. Hist. l. 11. c. 29.)
John Wesley
2:11 Utter his voice - Summon them in and encourage them as a general doth his soldiers. His army - Of locusts and insects, and of Chaldeans signified by these.
Robert Jamieson, A. R. Fausset and David Brown
2:11 Lord . . . his army--So among Mohammedans, "Lord of the locusts" is a title of God.
his voice--His word of command to the locusts, and to the antitypical human foes of Judea, as "His army."
strong that executeth his word-- (Rev_ 18:8).
2:122:12: Եւ արդ ասէ՛ Տէր Աստուած ձեր. Դարձարո՛ւք առ իս յամենայն սրտէ ձերմէ, պահօք եւ լալով եւ կոծելով[10620]։ [10620] Ոմանք. Լալով եւ կոծով։
12 «Եւ արդ, - ասում է ձեր Տէր Աստուածը, -դարձէ՛ք ինձ ձեր ամբողջ սրտով,ծոմապահութեամբ, լալով ու կոծելով:
12 Սակայն հիմա Տէրը այսպէս կ’ըսէ.«Ինծի դարձէ՛ք ձեր բոլոր սրտովը՝ Ծոմապահութեամբ, լալով ու սգալով։
Եւ արդ ասէ Տէր [19]Աստուած ձեր``. Դարձարուք առ իս յամենայն սրտէ ձերմէ, պահօք եւ լալով եւ կոծելով:

2:12: Եւ արդ ասէ՛ Տէր Աստուած ձեր. Դարձարո՛ւք առ իս յամենայն սրտէ ձերմէ, պահօք եւ լալով եւ կոծելով[10620]։
[10620] Ոմանք. Լալով եւ կոծով։
12 «Եւ արդ, - ասում է ձեր Տէր Աստուածը, -դարձէ՛ք ինձ ձեր ամբողջ սրտով,ծոմապահութեամբ, լալով ու կոծելով:
12 Սակայն հիմա Տէրը այսպէս կ’ըսէ.«Ինծի դարձէ՛ք ձեր բոլոր սրտովը՝ Ծոմապահութեամբ, լալով ու սգալով։
zohrab-1805▾ eastern-1994▾ western am▾
2:122:12 Но и ныне еще говорит Господь: обратитесь ко Мне всем сердцем своим в посте, плаче и рыдании.
2:12 καὶ και and; even νῦν νυν now; present λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your ἐπιστράφητε επιστρεφω turn around; return πρός προς to; toward με με me ἐξ εκ from; out of ὅλης ολος whole; wholly τῆς ο the καρδίας καρδια heart ὑμῶν υμων your καὶ και and; even ἐν εν in νηστείᾳ νηστεια fast καὶ και and; even ἐν εν in κλαυθμῷ κλαυθμος weeping καὶ και and; even ἐν εν in κοπετῷ κοπετος lamentation
2:12 וְ wᵊ וְ and גַם־ ḡam- גַּם even עַתָּה֙ ʕattˌā עַתָּה now נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH שֻׁ֥בוּ šˌuvû שׁוב return עָדַ֖י ʕāḏˌay עַד unto בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לְבַבְכֶ֑ם lᵊvavᵊḵˈem לֵבָב heart וּ û וְ and בְ vᵊ בְּ in צֹ֥ום ṣˌôm צֹום fasting וּ û וְ and בְ vᵊ בְּ in בְכִ֖י vᵊḵˌî בְּכִי weeping וּ û וְ and בְ vᵊ בְּ in מִסְפֵּֽד׃ mispˈēḏ מִסְפֵּד wailing
2:12. nunc ergo dicit Dominus convertimini ad me in toto corde vestro in ieiunio et in fletu et in planctuNow, therefore, saith the Lord. Be converted to me with all your heart, in fasting, and in weeping, and mourning.
12. Yet even now, saith the LORD, turn ye unto me with all your heart, and with fasting, and with weeping, and with mourning:
2:12. Now, therefore, the Lord says: “Be converted to me with your whole heart, in fasting and weeping and mourning.”
2:12. Therefore also now, saith the LORD, turn ye [even] to me with all your heart, and with fasting, and with weeping, and with mourning:
Therefore also now, saith the LORD, turn ye [even] to me with all your heart, and with fasting, and with weeping, and with mourning:

2:12 Но и ныне еще говорит Господь: обратитесь ко Мне всем сердцем своим в посте, плаче и рыдании.
2:12
καὶ και and; even
νῦν νυν now; present
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
ἐπιστράφητε επιστρεφω turn around; return
πρός προς to; toward
με με me
ἐξ εκ from; out of
ὅλης ολος whole; wholly
τῆς ο the
καρδίας καρδια heart
ὑμῶν υμων your
καὶ και and; even
ἐν εν in
νηστείᾳ νηστεια fast
καὶ και and; even
ἐν εν in
κλαυθμῷ κλαυθμος weeping
καὶ και and; even
ἐν εν in
κοπετῷ κοπετος lamentation
2:12
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
עַתָּה֙ ʕattˌā עַתָּה now
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
שֻׁ֥בוּ šˌuvû שׁוב return
עָדַ֖י ʕāḏˌay עַד unto
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
לְבַבְכֶ֑ם lᵊvavᵊḵˈem לֵבָב heart
וּ û וְ and
בְ vᵊ בְּ in
צֹ֥ום ṣˌôm צֹום fasting
וּ û וְ and
בְ vᵊ בְּ in
בְכִ֖י vᵊḵˌî בְּכִי weeping
וּ û וְ and
בְ vᵊ בְּ in
מִסְפֵּֽד׃ mispˈēḏ מִסְפֵּד wailing
2:12. nunc ergo dicit Dominus convertimini ad me in toto corde vestro in ieiunio et in fletu et in planctu
Now, therefore, saith the Lord. Be converted to me with all your heart, in fasting, and in weeping, and mourning.
2:12. Now, therefore, the Lord says: “Be converted to me with your whole heart, in fasting and weeping and mourning.”
2:12. Therefore also now, saith the LORD, turn ye [even] to me with all your heart, and with fasting, and with weeping, and with mourning:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-17: В ст. 12–17: пророк переходит к увещанию народа, пророк говорит, что несмотря на близость дня гнева Господня, он еще может быть отвращен истинным покаянием, выражающимся не в одних внешних обрядах, а главным образом в сокрушении сердца.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: 13 And rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. 14 Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the LORD your God? 15 Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: 16 Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. 17 Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say, Spare thy people, O LORD, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God?
We have here an earnest exhortation to repentance, inferred from that desolating judgment described and threatened in the foregoing verses: Therefore now turn you to the Lord. 1. "Thus you must answer the end and intention of the judgment; for it was sent for this end, to convince you of your sins, to humble you for them, to reduce you to your right minds and to your allegiance." God brings us into straits, that he may bring us to repentance and so bring us to himself. 2. "Thus you may stay the progress of the judgment. Things are bad with you, but thus you may prevent their growing worse; nay, if you take this course, they will soon grow better." Here is a gracious invitation,
I. To a personal repentance, exercised in the soul, every family apart, and their wives apart, Zech. xii. 12. When the judgments of God are abroad, each person is concerned to contribute his quota to the common supplications, having contributed to the common guilt. Every one must mend one and mourn for one, and then we should all be mended and all found among God's mourners. Observe,
1. What we are here called to, which will teach us what it is to repent, for it is the same that the Lord our God still requires of us, we having all made work for repentance. (1.) We must be truly humbled for our sins, must be sorry we have by sin offended God, and ashamed we have by sin wronged ourselves, both wronged our judgments and wronged our interests. There must be outward expressions of sorrow and shame, fasting, and weeping, and mourning; tears for the sin that procured it. But what will the outward expressions of sorrow avail if the inward impressions be not agreeable, and not only accompany them, but be the root and spring of them, and give rise to them? And therefore it follows, Rend your heart, and not your garments; not but that, according to the custom of that age, it was proper for them to rend their garments, in token of great grief for their sins and a holy indignation against themselves for their folly; but, "Rest not in the doing of that, as if that were sufficient, but be more in care to accommodate your spirits than to accommodate your dress to a day of fasting and humiliation; nay, rend not your garments at all, unless withal you rend your hearts, for the sign without the thing signified is but a jest and a mockery, and an affront to God." Rending the heart is that which God looks for and requires; that is the broken and contrite heart which he will not despise, Ps. li. 17. When we are greatly grieved in soul for sin, so that it even cuts us to the heart to think how we have dishonoured God and disparaged ourselves by it, when we conceive an aversion to sin, and earnestly desire and endeavor to get clear of the principles of it and never to return to the practice of it, then we rend our hearts for it, and then will God rend the heavens and come down to us with mercy. (2.) We must be thoroughly converted to our God, and come home to him when we fall out with sin. Turn you even to me, said the Lord (v. 12), and again (v. 13), Turn unto the Lord your God. Our fasting and weeping are worth nothing if we do not with them turn to God as our God. When we are fully convinced that it is our duty and interest to keep in with him, and are heartily sorry we have ever turned the back upon him, and thereupon, by a firm and fixed resolution, make his glory our end, his will our rule, and his favour our felicity, then we return to the Lord our God, and this we are all commanded and invited to do, and to do it quickly.
2. What arguments are here used to persuade this people thus to turn to the Lord, and to turn to him with all their hearts. When the heart is rent for sin, and rent from it, then it is prepared to turn entirely to God, and to be devoted entirely to him, and he will have it all or none. Now, to bring ourselves to this, let us consider, (1.) We are sure that he is, in general, a good God. We must turn to the Lord our God, not only because he has been just and righteous in punishing us for our sins, the fear of which should drive us to him, but because he is gracious and merciful, in receiving upon us our repentance, the hope of which should draw us to him. He is gracious and merciful, delights not in the death of sinners, but desires that they may turn and live. He is slow to anger against those that offend him, but of great kindness towards those that desire to please him. These very expressions are used in God's proclamation of his name when he caused his goodness, and with it all his glory, to pass before Moses, Exod. xxxiv. 6, 7. He repents him of the evil, not that he changes his mind, but, when the sinner's mind is changed, God's way towards him is changed; the sentence is reversed, and the curse of the law is taken off. Note, That is genuine, ingenuous, and evangelical repentance, which arises from a firm belief of the mercy of God, which we have sinned against, and yet are not in despair. Repent, for the kingdom of heaven is at hand. The goodness of God, if it be rightly understood, instead of emboldening us to go on in sin, will be the most powerful inducement to repentance, Ps. cxxx. 4. The act of indemnity brings those to God whom the act of attainder frightened from him. (2.) We have reason to hope that he will, upon our repentance, give us that good which by sin we have forfeited and deprived ourselves of (v. 14), that he will return and repent, that he will not proceed against us as he has done, but will act in favour of us. Therefore let us repent of our sins against him, and return to him in a way of duty, because then we may hope that he will repent of his judgments against us and return to us in a way of mercy. Now observe, [1.] The manner of expectation is very humble and modest: Who knows if he will? Some think it is expressed thus doubtfully to check the presumption and security of the people, and to quicken them to a holy carefulness and liveliness in their repentance, as Josh. xxiv. 19. Or, rather, it is expressed doubtfully because it is the removal of a temporal judgment that they here promise themselves, of which we cannot be so confident as we can that, in general, God is gracious and merciful. There is no question at all to be made but that if we truly repent of our sins God will forgive them, and be reconciled to us; but whether he will remove this or the other affliction which we are under may well be questioned, and yet the probability of it should encourage us to repent. Promises of temporal good things are often made with a peradventure. It may be, you shall be hid, Zeph. ii. 3. David's sin is pardoned, and yet the child shall die, and, when David prayed for its life, he said, as here, Who can tell whether God will be gracious to me in this matter likewise? 2 Sam. xii. 22. The Ninevites repented and reformed upon such a consideration as this, Jonah iii. 9. [2.] The matter of expectation is very pious. They hope God will return and repent, and leave a blessing behind him, not as if he were about to go from them, and they could be content with any blessing in lieu of his presence, but behind him, that is, "After he has ceased his controversy with us, he will bestow a blessing upon us;" and what is it? It is a meat-offering and a drink-offering to the Lord our God. The fruits of the earth are called a blessing (Isa. xlv. 8) because they depend upon God's blessing and are necessary blessings to us. They had been deprived of these, and that which grieved them most while they were so was that God's altar was deprived of its offerings and God's priests of their maintenance; that therefore which they comfort themselves with the prospect of in their return of plenty is that then there shall be meat-offerings and drink-offerings in abundance brought to God's altar, which they more desired than to see the wonted abundance of meat and drink brought to their own tables. Thus when Hezekiah was in hopes that he should recover of his sickness he asked, What is the sign that I shall go up, not to the thrones of judgment, or to the councilboard, but to the house of the Lord? Isa. xxxviii. 22. Note, The plentiful enjoyment of God's ordinances in their power and purity is the most valuable instance of a nation's prosperity and the greatest blessing that can be desired. If God give the blessing of meat-offering and the drink-offering, that will bring along with it other blessings, will sanctify them, sweeten them, and secure them.
II. They are here called to a public national repentance, to be exercised in the solemn assembly, as a national act, for the glory of God and the excitement of one another, and that the neighbouring nations might know and observe what it was that qualified them for God's gracious returns in mercy to them, which they would be the admiring witnesses of. Let us see here, 1. How the congregation must be called together, v. 15, 16. The trumpet was blown (v. 1), to sound an alarm of war; but now it must be blown in order to a treaty of peace. God is willing to show mercy to his people if he do but find them in a frame fit for it; and therefore, Call them together; sanctify a fast. By the law many annual feasts were appointed, but only one day in the year was to be observed as a fast, the day of atonement, a day to afflict the soul; and, if they had kept close to God and their duty, there would have been no occasion to observe any more; but now that they had by sin brought the judgments of God upon them they are often called to fasting. What was said ch. i. 14 is here repeated: "Call a solemn assembly; gather the people (press them to come together upon this errand); sanctify the congregation; appoint a time for solemn preparation beforehand and put them in mind to prepare themselves. Let not the greatest be excused, but assemble the elders, the judges and magistrates. Let not the meanest be passed by, but gather the children, and those that suck the breasts." It is good to bring little children, as soon as they are capable of understanding any thing, to religious assemblies, that they may be trained up betimes in the way wherein they should go; but these were brought even when they were at the breast and were kept fasting, that by their cries for the breast the hearts of the parents might be moved to repent of sin, which God might justly so visit upon their children that the tongue of the sucking child might cleave to the roof of his mouth (Lam. iv. 4), and that on them God might have compassion, as he had on the infants of Nineveh, Jonah iv. 11. New-married people must not be exempted: Let the bridegroom go forth of his chamber and the bride out of her closet; let them not take state upon them as usual, not put on their ornaments, nor indulge themselves in mirth, but address themselves to the duties of the public fast with as much gravity and sadness as any of their neighbours. Note, Private joys must always give way to public sorrows, both those for affliction and those for sin. 2. How the work of the day must be carried on, v. 17. (1.) The priests, the Lord's ministers, must preside in the congregation, and be God's mouth to the people, and theirs to God; who should stand in the gap to turn away the wrath of God but those whose business it was to make intercession upon ordinary occasions? (2.) They must officiate between the porch and the altar. There they used to attend about the sacrifices, and therefore now that they have no sacrifices to offer, or next to none, there they must offer up spiritual sacrifices. There the people must see them weeping and wrestling, like their father Jacob, and be helped into the same devout frame. Ministers must themselves be affected with those things wherewith they desire to affect others. It was between the porch and the altar that Zechariah the son of Jehoiada was put to death for his faithfulness; that precious blood God would require at their hands, and therefore, to turn away the judgment threatened for it, there they must weep. (3.) They must pray. Words here are put into their mouths, which they might in their prayers enlarge upon. Their petition must be, Spare thy people, O Lord! God's people, when they are in distress, can expect no relief against God's justice but what comes from his mercy. They cannot say, Lord, right us, but, Lord, spare us. We deserve the correction; we need it; but, Lord, mitigate it. The sinner's supplication is, Spare us, good Lord. Their plea must be taken from the relation wherein they stand to God ("They are thy people, and thy heritage, therefore have compassion on them"), but especially from the concern of God's glory in their trouble--"Lord, give not thy heritage to reproach, to the reproach of famine; let not the land of Canaan, that has so long been celebrated as the glory of all lands, now be made the scorn of all lands; let not the heathen rule over them, as they will easily do when thy heritage is thus impoverished and disabled to subsist. Let not the heathen make them a proverb, or a by-word" (so some read it); "let it never be said, As poor and beggarly as an Israelite." Note, The maintaining of the credit of the nation among its neighbours is a blessing to be desired and prayed for by all that wish well to it. But that reproach of the church is especially to be dreaded and deprecated which reflects upon God: "Let them not say among the people, Where is their God--that God who has promised to help them, whom they have boasted so much of and put such a confidence in?" If God's heritage be destroyed, the neighbours will say, "God was either weak and could not relieve them or unkind and would not." Deut. xxxii. 37, Where are now their gods in whom they trusted? And Sennacherib thus triumphs over them. Where are they gods of Hamath and Arpad? But it must by no means be suffered that they should say of Israel, Where is their God? For we are sure that our God is in the heavens (Ps. cxv. 2, 3), is in his temple, Ps. xi. 4.
Adam Clarke: Commentary on the Bible - 1831
2:12: Turn ye even to me - Three means of turning are recommended: Fasting, weeping, mourning, i.e., continued sorrow.
Albert Barnes: Notes on the Bible - 1834
2:12: Therefore - (And) now also All this being so, one way of escape there is, true repentance. As if God said , "All this I have therefore spoken, in order to terrify you by My threats. Wherefore "turn unto Me with all your hearts," and show the penitence of your minds "by fasting and weeping and mourning," that, fasting now, ye may "be filled" hereafter "weeping now," ye may laugh hereafter; mourning now, ye may hereafter "be comforted" Luk 6:21; Mat 5:4. And since it is your custom "to rend your garments" in sorrow, I command you to rend, not them but your hearts which are full of sin, which, like bladders, unless they be opened, will burst of themselves. And when ye have done this, return unto the Lord your God, whom your former sins aleinated from you; and despair not of pardon for the greatness of your guilt, for mighty mercy will blot out mighty sins."
: "The strict Judge cannot be overcome, for He is Omnipotent; cannot be deceived, for He is Wisdom; cannot be corrupted, for He is justice; cannot be sustained, for He is Eternal; cannot be avoided, for He is everywhere. Yet He can be entreated, because He is mercy; He can be appeased, because He is Goodness; He can cleanse, because He is the Fountain of grace; He can satisfy, because He is the Bread of life; He can soothe, because He is the Unction from above; He can beautify, because He is Fullness; He can beatify because He is Bliss. Turned from Him, then, and fearing His justice, turn ye to Him, and flee to His mercy. Flee from Himself to Himself, from the rigor of justice to the Bosom of mercy. The Lord who is to be feared saith it. He who is Truth enjoins what is just, profitable, good, "turn ye to Me," etc."
Turn ye - even "to Me," i. e., so as to return "quite to" (see the note at Hos 14:2) God, not halting, not turning half way, not in some things only, but from all the lusts and pleasures to which they had turned from God. : "Turn quite to Me," He saith, "with all your heart," with your whole mind, whole soul, whole spirit, whole affections. For I am the Creator and Lord of the heart and mind, and therefore will, that that whole should be given, yea, given back, to Me, and endure not that any part of it be secretly stolen from Me to be given to idols, lusts or appetites." "It often happens with some people," says Gregory , "that they stoutly gird themselves up to encounter mine vices, but neglect to overcome others, and while they never rouse themselves up against these, they are re-establishing against themselves, even those which they had subdued."
Others, "in resolve, aim at right courses, but are ever doubling back to their wonted evil ones, and being, as it were, drawn out without themselves, they return back to themselves in a round, desiring good ways, but never forsaking evil ways." In contrast to these half conversions, he bids us turn to God with our whole inmost soul, so that all our affections should be fixed on God, and all within us, by a strong union, cleave to Him, for "in whatever degree our affections are scattered among created things, so far is the conversion of the heart to God impaired." "Look diligently," says Bernard , "what thou lovest, what thou fearest, wherein thou rejoicest or art saddened, and under the rags of conversion thou wilt find a heart pervered. The whole heart is in these four affections; and of these I think we must understand that saying, "turn to" the Lord "with all thy heart."
Let then thy love be converted to Him, so that thou love nothing whatever save Himself, or at least for Him. Let thy fear also be converted unto Him, for all fear is perverted, whereby thou fearest anything besides Him or not for Him. So too let thy joy and sorrow equally be converted unto Him. This will be, if thou only grieve or joy according to Him." : "There is a conversion with the whole heart, and another with a part. The conversion with the whole heart God seeketh, for it suffices to salvation. That which is partial he rejecteth, for it is feigned and far from salvation. In the heart, there are three powers, reason, will, memory; reason, of things future; will, of things present; memory, of things past. For reason seeks things to come; the will loves things present; memory retains things past. Reason illumines; will loves; memory retains. When then the reason seeks that Highest Good and finds, the will receives and loves, the memory anxiously keeps and closely embraces, then the soul turns with the whole heart to God. But when the reason slumbers and neglects to seek heavenly things, or the will is tepid and cares not to love them, or the memory is torpid and is careless to retain them, then the soul acts false, falling first into the vice of ignorance, secondly into the guilt of negligence, thirdly into the sin of malice.
In each, the soul acts false; else ignorance would be expelled by the light of reason, and negligence be excluded by zeal of will, and malice be quenched by diligence of memory (of divine things). Reason then seeking begetteth knowledge; will embracing produceth love; memory holding fast, edification. The first produceth the light of knowledge, the second, the love of righteousness; the third preserveth the treasure of grace. This is that conversion of heart, which God requireth; this is that, which sufficeth to salvation."
And with fasting - o: "In their returning to Him, it is required in the first place, that it be with the heart in the inward man, yet so that the outward man is not left unconcerned, but hath his part also, in performance of such things whereby he may express, how the inward man is really affected; and so by the concurrence of both is true conversion made up. "With fasting," which shall make for the humbling of the heart, which pampering of the flesh is apt to puff up and make insensible of its own condition, and forgetful of God and His service, as Jeshurun who, being "waxed fat, kicked, and forsook the God which made him and lightly esteemed the God of his salvation Deu 32:15. To waiting then on God's service and prayer, it is usually joined in Scripture, as almost a necessary accompaniment, called for by God, and by holy men practiced."
And with weeping and with mourning - that is, by "beating" on the breast, (as the word originally denoted,) "as the publican smote upon his breast" Luk 18:13, and "all the people that came together to that sight" (of Jesus on the Cross), "beholding the things which were done, smote their breasts" Luk 23:48. : "These also, in themselves signs of grief, stir up in the heart more grief, and so have their effects on the person himself, for the increase of his repentance, as well as for shewing it." It also stirs up in others like passions, and provokes them also to repentance." : "These things, done purely and holily, are not conversion itself, but are excellent signs of conversion." : "We ought "to turn in fasting," whereby vices are repressed, and the mind is raised. We ought to "turn in weeping," out of longing for our home, out of displeasure at our faults, out of love to the sufferings of Christ, and for the manifold transgressions and errors of the world." "What avails it," says Gregory , "to confess iniquities, if the affliction of penitence follow not the confession of the lips? For three things are to be considered in every true penitent, conversion of the mind, confession of the mouth, and Rev_enge for the sin. This third sort is as a necessary medicine, that so the imposthume of guilt, pricked by confession, be purified by conversion, and healed by the medicine of affliction. The sign of true conversion is not in the confession of the mouth, but in the affliction of penitence. For then do we see that a sinner is well converted, when by a worthy austerity of affliction he strives to efface what in speech he confesses. Wherefore John Baptist, rebuking the ill-converted Jews who flock to him says, "O generation of vipers - bring forth therefore fruits worthy of repentance."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: turn: Deu 4:29, Deu 4:30; Sa1 7:3; Kg1 8:47-49; Ch2 6:38, Ch2 6:39, Ch2 7:13, Ch2 7:14; Isa 55:6, Isa 55:7; Jer 4:1, Jer 29:12, Jer 29:13; Lam 3:40, Lam 3:41; Hos 6:1, Hos 12:6, Hos 14:1; Zac 1:3, Zac 1:4; Act 26:20
with fasting: Jdg 20:26; Sa1 7:6; Ch2 20:3, Ch2 20:4; Neh 9:1, Neh 9:2; Isa 22:12; Jon 3:5-8; Zac 7:3, Zac 7:5, Zac 12:10-14; Jam 4:8, Jam 4:9
Carl Friedrich Keil and Franz Delitzsch
2:12
But there is still time to avert the completion of the judgment by sincere repentance and mourning; for God is merciful, and ready to forgive the penitent. Joel 2:12. "Yet even now, is the saying of Jehovah, turn ye to me with all your heart, and with fasting, and with weeping, and with mourning. Joel 2:13. And rend your heart and not your garments, and turn back to Jehovah your God; for He is gracious and merciful, long-suffering, and great in kindness, and suffers Himself to repent of the evil. Joel 2:14. Who knoweth He turns and repents, and leaves behind Him blessing, meat-offering and drink-offering for Jehovah your God?" As the plague of locusts was intended to bring the people to reflect upon their conduct towards the Lord, so was the announcement of the great day of judgment and all its terrors made with no other object than to produce repentance and conversion, and thereby promote the good of the people of God. Joel therefore appends to the threatening of judgment a summons to sincere conversion to the Lord; and this he does by first of all addressing the summons to the people as a saying of Jehovah (v. 12), and then explaining this word of God in the most emphatic manner (vv. 13, 14). The Lord God requires conversion to Himself with all the heart (cf. 1Kings 7:3, and Deut 6:5; and for שׂוּב עד, Hos 14:2), associated with deep-rooted penitence on account of sin, which is to be outwardly manifested in fasting and mourning. But lest the people should content themselves with the outward signs of mourning, he proceeds in Joel 2:13 with the warning admonition, "Rend your heart, and not your garments." Rending the heart signifies contrition of heart (cf. Ps 51:19; Ezek 36:26). He then assigns the motive for this demand, by pointing to the mercy and grace of God, in the words of Ex 34:6, with which the Lord made known to Moses His inmost nature, except that in the place of ואמת, which we find in this passage, he adds, on the ground of the facts recorded in Ezek 32:14 and 2Kings 24:16, ונחם על הרעה. On the strength of these facts he hopes, even in the present instance, for forgiveness on the part of God, and the removal of the judgment. "Who knoweth?" equivalent to "perhaps;" not because "too confident a hope would have had in it something offensive to Jehovah" (Hitzig), but "lest perchance they might either despair on account of the magnitude of their crimes, or the greatness of the divine clemency might make them careless" (Jerome).
(Note: "He speaks after the manner of a terrified conscience, which is lifted up again with difficulty after a season of affliction, and begins to aspire after hope and the mercy of God. Moreover, the expression 'who knoweth' is a Hebrew phrase, which does not indicate doubt, but rather affirmation, coupled with desire, as if we were to say, 'And yet surely God will turn again.'" - Luther, Enarrat. in Joelem, Opp., Jena 1703, p. iii.)
ישׁוּב, to turn, sc. from coming to judgment. נהם as in Joel 2:13. השׁאיר אחריו, to leave behind Him, sc. when He returns to His throne in heaven (Hos 5:15). Berâkhâh, a blessing, viz., harvest-produce for a meat-offering and drink-offering, which had been destroyed by the locusts (Joel 1:9, Joel 1:13).
John Gill
2:12 Therefore also now, saith the Lord,.... Before this terrible and intolerable day, which is near at hand, comes; before these judgments and calamities threatened take place, though just at hand; serious repentance is never too late, now is the accepted time; see Lk 19:42;
turn ye even to me with all your heart; against whom they had sinned, and who had prepared his army against them, and was at the head of it, just ready to give the orders, and play his artillery upon them; and yet suggests, that even now, that if they turned to the Lord by true repentance, not, feignedly and hypocritically, but cordially and sincerely, with true hearts, and with their whole hearts, he was ready to receive and forgive them. The Targum is,
"turn ye to my worship with all your heart:''
and with fasting, and with weeping, and with mourning; external signs of inward grief and sorrow, testifying their hearty return to the Lord; which, though, without the heart, signify nothing, yet should be shown where hearty repentance is, for the honour and glory of God.
Robert Jamieson, A. R. Fausset and David Brown
2:12 With such judgments impending over the Jews, Jehovah Himself urges them to repentance.
also now--Even now, what none could have hoped or believed possible, God still invites you to the hope of salvation.
fasting . . . weeping . . . mourning--Their sin being most heinous needs extraordinary humiliation. The outward marks of repentance are to signify the depth of their sorrow for sin.
2:132:13: Պատառեցէ՛ք զսիրտս ձեր՝ եւ մի՛ զհանդերձս, եւ դարձարո՛ւք առ Տէր Աստուած ձեր. զի ողորմած եւ գթա՛ծ է, երկայնամիտ եւ բազո՛ւմ ողորմ. եւ զղջանայ ՚ի վերայ չարեաց մարդկան[10621]։ [10621] Ոմանք. Որ զղջանայ ՚ի վերայ չարեաց. ո՛ գիտէ։
13 Ձեր սրտե՛րը պատռեցէք եւ ոչ թէ ձեր հագուստները»:Այո՛, դարձէ՛ք ձեր Տէր Աստծուն,որովհետեւ նա ողորմած է եւ գթասիրտ,համբերատար եւ բազումողորմեւ ափսոսում է մարդկանց չարիքների համար:
13 Ձեր սրտերը պատռեցէ՛ք եւ ո՛չ թէ ձեր հանդերձները»։Ձեր Տէր Աստուծոյն դարձէ՛ք. Քանզի անիկա ողորմած ու գթած, Երկայնամիտ ու բազումողորմ է Ու չարիքի համար կը զղջայ։
Պատառեցէք զսիրտս ձեր, եւ մի՛ զհանդերձս, եւ դարձարուք առ Տէր Աստուած ձեր. զի ողորմած եւ գթած է, երկայնամիտ եւ բազումողորմ, եւ զղջանայ ի վերայ չարեաց:

2:13: Պատառեցէ՛ք զսիրտս ձեր՝ եւ մի՛ զհանդերձս, եւ դարձարո՛ւք առ Տէր Աստուած ձեր. զի ողորմած եւ գթա՛ծ է, երկայնամիտ եւ բազո՛ւմ ողորմ. եւ զղջանայ ՚ի վերայ չարեաց մարդկան[10621]։
[10621] Ոմանք. Որ զղջանայ ՚ի վերայ չարեաց. ո՛ գիտէ։
13 Ձեր սրտե՛րը պատռեցէք եւ ոչ թէ ձեր հագուստները»:Այո՛, դարձէ՛ք ձեր Տէր Աստծուն,որովհետեւ նա ողորմած է եւ գթասիրտ,համբերատար եւ բազումողորմեւ ափսոսում է մարդկանց չարիքների համար:
13 Ձեր սրտերը պատռեցէ՛ք եւ ո՛չ թէ ձեր հանդերձները»։Ձեր Տէր Աստուծոյն դարձէ՛ք. Քանզի անիկա ողորմած ու գթած, Երկայնամիտ ու բազումողորմ է Ու չարիքի համար կը զղջայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:132:13 Раздирайте сердца ваши, а не одежды ваши, и обратитесь к Господу Богу вашему; ибо Он благ и милосерд, долготерпелив и многомилостив и сожалеет о бедствии.
2:13 καὶ και and; even διαρρήξατε διαρρηγνυμι rend; tear τὰς ο the καρδίας καρδια heart ὑμῶν υμων your καὶ και and; even μὴ μη not τὰ ο the ἱμάτια ιματιον clothing; clothes ὑμῶν υμων your καὶ και and; even ἐπιστράφητε επιστρεφω turn around; return πρὸς προς to; toward κύριον κυριος lord; master τὸν ο the θεὸν θεος God ὑμῶν υμων your ὅτι οτι since; that ἐλεήμων ελεημων merciful καὶ και and; even οἰκτίρμων οικτιρμων compassionate ἐστίν ειμι be μακρόθυμος μακροθυμος and; even πολυέλεος πολυελεος and; even μετανοῶν μετανοεω reconsider; yield ἐπὶ επι in; on ταῖς ο the κακίαις κακια badness; vice
2:13 וְ wᵊ וְ and קִרְע֤וּ qirʕˈû קרע tear לְבַבְכֶם֙ lᵊvavᵊḵˌem לֵבָב heart וְ wᵊ וְ and אַל־ ʔal- אַל not בִּגְדֵיכֶ֔ם biḡᵊḏêḵˈem בֶּגֶד garment וְ wᵊ וְ and שׁ֖וּבוּ šˌûvû שׁוב return אֶל־ ʔel- אֶל to יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹֽהֵיכֶ֑ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) כִּֽי־ kˈî- כִּי that חַנּ֤וּן ḥannˈûn חַנּוּן gracious וְ wᵊ וְ and רַחוּם֙ raḥûm רַחוּם compassionate ה֔וּא hˈû הוּא he אֶ֤רֶךְ ʔˈereḵ אָרֵךְ long אַפַּ֨יִם֙ ʔappˈayim אַף nose וְ wᵊ וְ and רַב־ rav- רַב much חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty וְ wᵊ וְ and נִחָ֖ם niḥˌām נחם repent, console עַל־ ʕal- עַל upon הָ hā הַ the רָעָֽה׃ rāʕˈā רָעָה evil
2:13. et scindite corda vestra et non vestimenta vestra et convertimini ad Dominum Deum vestrum quia benignus et misericors est patiens et multae misericordiae et praestabilis super malitiaAnd rend your hearts, and not your garments and turn to the Lord your God: for he is gracious and merciful, patient and rich in mercy, and ready to repent of the evil.
13. and rend your heart, and not your garments, and turn unto the LORD your God, for he is gracious and full of compassion, slow to anger, and plenteous in mercy, and repenteth him of the evil.
2:13. And rend your hearts, and not your garments, and convert to the Lord your God. For he is gracious and merciful, patient and full of compassion, and steadfast despite ill will.
2:13. And rend your heart, and not your garments, and turn unto the LORD your God: for he [is] gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.
And rend your heart, and not your garments, and turn unto the LORD your God: for he [is] gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil:

2:13 Раздирайте сердца ваши, а не одежды ваши, и обратитесь к Господу Богу вашему; ибо Он благ и милосерд, долготерпелив и многомилостив и сожалеет о бедствии.
2:13
καὶ και and; even
διαρρήξατε διαρρηγνυμι rend; tear
τὰς ο the
καρδίας καρδια heart
ὑμῶν υμων your
καὶ και and; even
μὴ μη not
τὰ ο the
ἱμάτια ιματιον clothing; clothes
ὑμῶν υμων your
καὶ και and; even
ἐπιστράφητε επιστρεφω turn around; return
πρὸς προς to; toward
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
ὑμῶν υμων your
ὅτι οτι since; that
ἐλεήμων ελεημων merciful
καὶ και and; even
οἰκτίρμων οικτιρμων compassionate
ἐστίν ειμι be
μακρόθυμος μακροθυμος and; even
πολυέλεος πολυελεος and; even
μετανοῶν μετανοεω reconsider; yield
ἐπὶ επι in; on
ταῖς ο the
κακίαις κακια badness; vice
2:13
וְ wᵊ וְ and
קִרְע֤וּ qirʕˈû קרע tear
לְבַבְכֶם֙ lᵊvavᵊḵˌem לֵבָב heart
וְ wᵊ וְ and
אַל־ ʔal- אַל not
בִּגְדֵיכֶ֔ם biḡᵊḏêḵˈem בֶּגֶד garment
וְ wᵊ וְ and
שׁ֖וּבוּ šˌûvû שׁוב return
אֶל־ ʔel- אֶל to
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹֽהֵיכֶ֑ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s)
כִּֽי־ kˈî- כִּי that
חַנּ֤וּן ḥannˈûn חַנּוּן gracious
וְ wᵊ וְ and
רַחוּם֙ raḥûm רַחוּם compassionate
ה֔וּא hˈû הוּא he
אֶ֤רֶךְ ʔˈereḵ אָרֵךְ long
אַפַּ֨יִם֙ ʔappˈayim אַף nose
וְ wᵊ וְ and
רַב־ rav- רַב much
חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty
וְ wᵊ וְ and
נִחָ֖ם niḥˌām נחם repent, console
עַל־ ʕal- עַל upon
הָ הַ the
רָעָֽה׃ rāʕˈā רָעָה evil
2:13. et scindite corda vestra et non vestimenta vestra et convertimini ad Dominum Deum vestrum quia benignus et misericors est patiens et multae misericordiae et praestabilis super malitia
And rend your hearts, and not your garments and turn to the Lord your God: for he is gracious and merciful, patient and rich in mercy, and ready to repent of the evil.
2:13. And rend your hearts, and not your garments, and convert to the Lord your God. For he is gracious and merciful, patient and full of compassion, and steadfast despite ill will.
2:13. And rend your heart, and not your garments, and turn unto the LORD your God: for he [is] gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Сожалеет о бедствии, в слав. «раскаяваяйся о злобах». Евр. raah означает и зло физическое, и зло нравственное; в ст. 13: оно употреблено в первом смысле. Все выражение имеет человекообразный характер. Изменение Господом Своих планов и решений не противоречит неизменяемости Божией, потому что обетования в угрозы даются Богом под условием исполнения или неисполнения людьми заповедей Божиих.
Adam Clarke: Commentary on the Bible - 1831
2:13: Rend your heart - Let it not be merely a rending of your garments, but let your hearts be truly contrite. Merely external worship and hypocritical pretensions will only increase the evil, and cause God to meet you with heavier judgments.
For he is gracious - Good and benevolent in his own nature.
Merciful - Pitying and forgiving, as the effect of goodness and benevolence.
Slow to anger - He is not easily provoked to punish, because he is gracious and merciful.
Of great kindness - Exuberant goodness to all them that return to him.
And repenteth him of the evil - Is ever ready to change his purpose to destroy, when he finds the culprit willing to be saved. See the notes on Exo 34:6, Exo 34:7.
Albert Barnes: Notes on the Bible - 1834
2:13: And rend your hearts and not your garments - that is, "not your garments only" (see the note at Hos 6:6). The rending of the clothes was an expression of extraordinary uncontrollable emotion, chiefly of grief, of terror, or of horror. At least, in Holy Scripture it is not mentioned as a part of ordinary mourning, but only upon some sudden overpowering grief, whether public or private . It was not used on occasion of death, unless there were something very grievous about its circumstances. At times it was used as an outward expression, one of deep grief, as when the leper was commanded to keep his clothes rent Lev 13:45, or when David, to express his abhorrence at the murder of Abner, commanded "all the people with him, rend your clothes;" Ahab used it, with fasting and haircloth, on God's sentence by Elijah and obtained a mitigation of the temporal punishment of his sin; Jeremiah marvels that neither "the king," Jehoiakim, "nor any of his servants, rent their garments" Jer 36:24, on reading the roll containing the woes which God had by him pronounced against Judah. The holy garments of the priests were on no occasion to be rent Lev 10:6; Lev 21:10; (probably because the wholeness was a symbol of perfection, from where care was to be taken that the ephod should not accidentally be torn Exo 28:32; Exo 39:23) so that the act of Caiaphas was the greater hypocrisy Mat 26:65; Mar 14:63.
He used it probably to impress his own blasphemous accusation on the people, as for a good end, the Apostles Paul and Barnabas rent their Act 14:14 clothes, when they heard that, after the cure of the impotent man, the priest of Jupiter with the people would have done sacrifice unto them. Since then apostles used this act, Joel plainly doth not forbid the use of such outward behavior, by which their repentance might be expressed, but only requires that it be done not in outward show only, but accompanied with the inward affections. : "The Jews are bidden then to rend their hearts rather than their garments, and to set the truth of repentance in what is inward, rather than in what is outward." But since the rending of the garments was the outward sign of very vehement grief, it was no commonplace superficial sorrow, which the prophet enjoined, but one which should pierce and rend the inmost soul, and empty it of its sins and its love for sin. : Any very grieving thing is said to cut one's heart, to "cut him to the heart."
A truly penitent heart is called a "broken and a contrite heart." Such a penitent rends and "rips up by a narrow search the recesses of the heart, to discover the abominations thereof," and pours out before God "the diseased and perilous stuff" pent up and festering there, "expels the evil thoughts lodged in it, and opens it in all things to the reception of divine grace. This rending is no other than the spiritual circumcision to which Moses exhorts. Whence of the Jews, not thus rent in heart, it is written in Jeremiah, 'All the nations are uncircumcised, and all the house of Israel are uncircumcised in heart' Jer 9:26. This rending then is the casting out of the sins and passions."
And turn unto the Lord your God - God owns Himself as still their God, although they had turned and were gone from Him in sin and were alienated from Him. To Him, the true, Unchangeable God, if they returned, they would find Him still "their God." "Return, ye backsliding children, I will heal your backsliding," God saith by Jeremiah; "Behold, Israel answers, we come unto Thee, for Thou art the Lord our God" Jer 3:22.
For He is very gracious and very merciful - Both these words are intensive. All the words, "very gracious, very merciful, slow to anger, and of great kindness," are the same and in the same order as in that Rev_elation to Moses, when, on the renewal of the two tables of the law, "the Lord descended in the cloud and proclaimed the name of the Lord" Exo 34:5-6). The words are frequently repeated, showing how deeply that Rev_elation sunk in the pious minds of Israel. They are, in part, pleaded to God by Moses himself Num 14:18; David, at one time, pleaded them all to God Psa 85:1-13 :15; elsewhere he repeats them of God, as in this place Psa 103:8; Psa 145:8. Nehemiah, in praising God for His forgiving mercies, prefixes the title, "God of pardons" Neh 9:17, and adds, "and Thou forsakedst them not;" as Joel, for the special object here, adds, "and repenteth Him of the evil." A Psalmist, and Hezekiah in his message to Isaiah, and Nehemiah in the course of that same prayer, repeat the two words of intense mercy, "very gracious and very merciful" Psa 111:4; Ch2 30:9; Neh 9:31, which are used of God only, except once by that same Psalmist Psa 112:4, with the express object of showing how the good man conformeth himself to God. The word "very gracious" expresses God's free love, whereby He sheweth Himself good to us; "very merciful" expresses the tender yearning of His love over our miseries (see the note at Hos 2:19); "great kindness," expresses God's tender love, as love.
He first says, that God is "slow to anger" or "long-suffering," enduring long the wickedness and rebellion of man, and waiting patiently for the conversion and repentance of sinners. Then he adds, that God is "abundant in kindness," having manifold resources and expedients of His tender love, whereby to win them to repentance. Lastly He is "repentant of the evil." The evil which lie foretells, and at last inflicts, is (so to speak) against His Will, "Who willeth not that any should perish," and, therefore, on the first tokens of repentance "He repenteth Him of the evil," and doeth it not.
The words rendered, "of great kindness," are better rendered elsewhere, "abundant, plenteous in goodness, mercy" Exo 34:6; Psa 86:15; Psa 103:8. Although the mercy of God is in itself one and simple, yet it is called abundant on account of its divers effects. For God knoweth how in a thousand ways to succor His own. Whence the Psalmist prays, "According to the multitude of Thy mercies, turn Thou unto me" Psa 25:7, Psa 25:16. "According to the multitude of Thy tender mercies, do away mine offences" Psa 51:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: rend: Here the word "rend" is used only once, but with two significations; in the former sentence it is used figuratively; in the latter literally - the heart not being rent in the same sense in which garments are rent. Kg2 22:19; Psa 34:18, Psa 51:17; Isa 57:15, Isa 66:2; Eze 9:4; Mat 5:3, Mat 5:4
your garments: Gen 37:29, Gen 37:34; Sa2 1:11; Kg1 21:27; Kg2 5:7, Kg2 6:30, Kg2 22:11; Job 1:20; Isa 58:5; Mat 6:16-18; Ti1 4:8
for: Exo 34:6, Exo 34:7; Num 14:18; Psa 86:5, Psa 86:15, Psa 145:7-9; Jon 4:2; Mic 7:18; Rom 2:4; Rom 5:20, Rom 5:21; Eph 2:4
slow: Neh 9:17; Psa 103:8; Nah 1:3; Jam 1:19, Jam 1:20
and repenteth: Psa 106:45; Jer 18:7, Jer 18:8; Amo 7:2-6; Jon 4:2
Geneva 1599
2:13 And (i) rend your heart, and not your garments, and turn unto the LORD your God: for he [is] gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.
(i) Mortify your affections and serve God with pureness of heart, and not with ceremonies.
John Gill
2:13 And rend your heart, and not your garments,.... Which latter used to be done in times of distress, either private or public, and as a token of grief and sorrow, Gen 37:34; nor was it criminal or unlawful, the apostles themselves used it, Acts 14:14; nor is it absolutely forbidden here, only comparatively, that they should rend their hearts rather than their garments; or not their garments only, but their hearts also; in like sense as the words in Hos 6:6; are to be taken as rending garments was only an external token of sorrow and might be done hypocritically. Where no true repentance was, the Lord calls for that, rather than the other; and that they would show contrition of heart and brokenness of spirit under a sense of sin, and in the view of pardoning grace and mercy; which is here held forth, to influence godly sorrow and evangelical repentance; the acts of which, flowing from faith in Christ are much more acceptable to the Lord than any outward expressions of grief; see Ps 51:17. The Targum is,
"remove the wickedness of your heart but not with the rending of your meats;''
the rending of the garment goes to the heart some say to the navel (w):
and turn unto the Lord your God; consider him not as an absolute God, and as an angry one, wrathful and inexorable; but as your covenant God and Father as your God in Christ, ready to receive backsliding sinners and prodigal sons; yea all sinners sensible of sin that flee to him for mercy through Christ:
for be is gracious and merciful; he is the God of all grace, and has laid up a fulness of it in Christ; and he gives it freely to them that ask it of him without upbraiding them with their sins; he is rich and plenteous in mercy, and ready to forgive; be delights in showing mercy, and in them that hope in it; and this is no small encouragement to turn to the Lord, and seek mercy of him: and, besides, he is
slow to anger; he is not hasty to stir it up, and show it; he bears with much longsuffering the vessels of wrath; and his longsuffering to his own people issues in their salvation: he waits to be gracious to them; and, though he may seem to be angry, he does not stir up all his wrath their sins deserve nor does he retain anger for ever:
and of great kindness; both in a providential way, and in a way of special grace through Christ; whom he has provided as a Saviour, and sent him into the world as such, and saves sinners by obedience sufferings, and death: these characters of God are taken out of Ex 34:6; and are admirably adapted to engage and encourage sensible souls to turn to the Lord by acts of faith in him, and repentance towards him; see Is 55:7; and it is added,
and repenteth him of the evil; which the sins of men deserve; and he has threatened on account of them; not that he ever changes the counsels of his will, but alters the course of his providence, and the manner of his conduct towards men, according to his unalterable repentance otherwise does not properly belong to God, Num 23:19; but is ascribed to him after the manner of men; and is used to express his compassion men; how ready he is to receive and forgive returning sinners and not execute the threatened and deserved evil and to bestow all needful good; see Jon 3:10. The Targum is,
"and he recalls his word from bringing on the evil.''
(w) T. Bab. Moed Katon, fol. 26. 2.
John Wesley
2:13 And repenteth him - He turneth from executing the fierceness of his wrath.
Robert Jamieson, A. R. Fausset and David Brown
2:13 Let there be the inward sorrow of heart, and not the mere outward manifestation of it by "rending the garment" (Josh 7:6).
the evil--the calamity which He had threatened against the impenitent.
2:142:14: Ո՛ գիտէ եթէ դարձցի՝ եւ ապաշաւեսցէ, եւ թողցէ զկնի իւր օրհնութիւն. եւ զոհս եւ սպանդ Տեառն Աստուծոյ մերում։
14 Ո՞վ գիտի, թերեւս դառնայ ու խղճայ,եւ իրենից յետոյ լինի օրհնութիւն, զոհ եւ զենում մեր Տէր Աստծուն:
14 Ո՞վ գիտէ, թերեւս անիկա դառնայ ու զղջայ Ու իր ետեւէն օրհնութիւն թողու, Որպէս զի կարող ըլլաք ձեր Տէր Աստուծոյ Հացի ընծայ ու ըմպելի նուէր մատուցանել։
Ո՞ գիտէ եթէ դարձցի եւ ապաշաւեսցէ, եւ թողցէ զկնի իւր օրհնութիւն, [20]եւ զոհս եւ սպանդ Տեառն Աստուծոյ մերում:

2:14: Ո՛ գիտէ եթէ դարձցի՝ եւ ապաշաւեսցէ, եւ թողցէ զկնի իւր օրհնութիւն. եւ զոհս եւ սպանդ Տեառն Աստուծոյ մերում։
14 Ո՞վ գիտի, թերեւս դառնայ ու խղճայ,եւ իրենից յետոյ լինի օրհնութիւն, զոհ եւ զենում մեր Տէր Աստծուն:
14 Ո՞վ գիտէ, թերեւս անիկա դառնայ ու զղջայ Ու իր ետեւէն օրհնութիւն թողու, Որպէս զի կարող ըլլաք ձեր Տէր Աստուծոյ Հացի ընծայ ու ըմպելի նուէր մատուցանել։
zohrab-1805▾ eastern-1994▾ western am▾
2:142:14 Кто знает, не сжалится ли Он, и не оставит ли благословения, хлебного приношения и возлияния Господу Богу вашему?
2:14 τίς τις.1 who?; what? οἶδεν οιδα aware εἰ ει if; whether ἐπιστρέψει επιστρεφω turn around; return καὶ και and; even μετανοήσει μετανοεω reconsider; yield καὶ και and; even ὑπολείψεται υπολειπω leave below / behind ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him εὐλογίαν ευλογια commendation; acclamation θυσίαν θυσια immolation; sacrifice καὶ και and; even σπονδὴν σπονδη lord; master τῷ ο the θεῷ θεος God ἡμῶν ημων our
2:14 מִ֥י mˌî מִי who יֹודֵ֖עַ yôḏˌēₐʕ ידע know יָשׁ֣וּב yāšˈûv שׁוב return וְ wᵊ וְ and נִחָ֑ם niḥˈām נחם repent, console וְ wᵊ וְ and הִשְׁאִ֤יר hišʔˈîr שׁאר remain אַֽחֲרָיו֙ ʔˈaḥᵃrāʸw אַחַר after בְּרָכָ֔ה bᵊrāḵˈā בְּרָכָה blessing מִנְחָ֣ה minḥˈā מִנְחָה present וָ wā וְ and נֶ֔סֶךְ nˈeseḵ נֵסֶךְ libation לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ פ ʔᵉlōhêḵˈem . f אֱלֹהִים god(s)
2:14. quis scit si convertatur et ignoscat et relinquat post se benedictionem sacrificium et libamen Domino Deo nostroWho knoweth but he will return, and forgive, and leave a blessing behind him, sacrifice and libation to the Lord your God?
14. Who knoweth whether he will not turn and repent, and leave a blessing behind him, even a meal offering and a drink offering unto the LORD your God?
2:14. Who knows if he might convert and forgive, and bequeath a blessing after him, a sacrifice and a libation to the Lord your God?
2:14. Who knoweth [if] he will return and repent, and leave a blessing behind him; [even] a meat offering and a drink offering unto the LORD your God?
Who knoweth [if] he will return and repent, and leave a blessing behind him; [even] a meat offering and a drink offering unto the LORD your God:

2:14 Кто знает, не сжалится ли Он, и не оставит ли благословения, хлебного приношения и возлияния Господу Богу вашему?
2:14
τίς τις.1 who?; what?
οἶδεν οιδα aware
εἰ ει if; whether
ἐπιστρέψει επιστρεφω turn around; return
καὶ και and; even
μετανοήσει μετανοεω reconsider; yield
καὶ και and; even
ὑπολείψεται υπολειπω leave below / behind
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
εὐλογίαν ευλογια commendation; acclamation
θυσίαν θυσια immolation; sacrifice
καὶ και and; even
σπονδὴν σπονδη lord; master
τῷ ο the
θεῷ θεος God
ἡμῶν ημων our
2:14
מִ֥י mˌî מִי who
יֹודֵ֖עַ yôḏˌēₐʕ ידע know
יָשׁ֣וּב yāšˈûv שׁוב return
וְ wᵊ וְ and
נִחָ֑ם niḥˈām נחם repent, console
וְ wᵊ וְ and
הִשְׁאִ֤יר hišʔˈîr שׁאר remain
אַֽחֲרָיו֙ ʔˈaḥᵃrāʸw אַחַר after
בְּרָכָ֔ה bᵊrāḵˈā בְּרָכָה blessing
מִנְחָ֣ה minḥˈā מִנְחָה present
וָ וְ and
נֶ֔סֶךְ nˈeseḵ נֵסֶךְ libation
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶֽם׃ פ ʔᵉlōhêḵˈem . f אֱלֹהִים god(s)
2:14. quis scit si convertatur et ignoscat et relinquat post se benedictionem sacrificium et libamen Domino Deo nostro
Who knoweth but he will return, and forgive, and leave a blessing behind him, sacrifice and libation to the Lord your God?
2:14. Who knows if he might convert and forgive, and bequeath a blessing after him, a sacrifice and a libation to the Lord your God?
2:14. Who knoweth [if] he will return and repent, and leave a blessing behind him; [even] a meat offering and a drink offering unto the LORD your God?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Пророк выражает надежду на помилование, соединенную с некоторым сомнением, дабы, по мнению толкователей, с одной стороны не довести народ до отчаяния, а с другой не подать ему повода к беспечности. Вместо слов и не оставит ли благословения в слав. точнее: «и оставит за собою (евр. acharaj) благословение». Под благословением пророк разумеет урожай хлеба и плодов.
Adam Clarke: Commentary on the Bible - 1831
2:14: Who knoweth if he will return - He may yet interpose and turn aside the calamity threatened, and so far preserve the land from these ravagers, that there will be food for men and cattle, and a sufficiency of offerings for the temple service. Therefore: -
Albert Barnes: Notes on the Bible - 1834
2:14: Who knoweth if He will return - God has promised forgiveness of sins and of eternal punishment to those who turn to Him with their whole heart. Of this, then, there could be no doubt. But He has not promised either to individuals or to Churches, that He will remit the temporal punishment which He had threatened. He forgave David the sin. Nathan says, "The Lord also hath put away thy sin." But he said at the same time, "the sword shall never depart from thy house Sa2 12:13, Sa2 12:10; and the temporal punishment of his sin pursued him, even on the bed of death. David thought that the temporal punishment of his sin, in the death of the child, might be remitted to him. He used the same form of words as Joel, "I said, who can tell whether God will be gracious unto me, that the child may live?" Sa2 12:22. But the child died. The king of Nineveh used the like words, "Who can tell if God will return and repent and turn away from His fierce anger, that we perish not?" Jon 3:9.
And he was heard. God retained or remitted the temporal punishment, as He saw good for each. This of the prophet Joel is of a mixed character. The "blessing" which they crave, he explains to be "the meat offering and the drink offering," which had been "cut off or withholden" from the house of their God. For "if He gave them wherewith to serve Him," after withdrawing it, it was clear that "He would accept of them and be pleased with their service." Yet this does not imply that He would restore all to them. A Jewish writer notes that after the captivity, "the service of sacrifices alone returned to them," but that "prophecy, (soon after), the ark, the Urim and Thummim, and the other things (the fire from heaven) were missing there." As a pattern, however, to all times, God teaches them to ask first what belongs to His kingdom and His righteousness, and to leave the rest to Him. So long as the means of serving Him were left, there was hope of all. Where the sacrament of the Body and Blood of Christ (whereof "the meat offering and the drink offering" were symbols) remains, there are "the pledges of His love," the earnest of all other blessing.
He says, "leave a blessing behind Him," speaking of God as one estranged, who had been long absent and who returns, giving tokens of His forgiveness and renewed good-pleasure. God often visits the penitent soul and, by some sweetness with which the soul is bathed, leaves a token of His renewed presence. God is said to repent, not as though He varied in Himself, but because He deals variously with us, as we receive His inspirations and follow His drawings, or no.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: Who: Exo 32:30; Jos 14:12; Sa1 6:5; Sa2 12:22; Kg2 19:4; Amo 5:15; Jon 1:6; Jon 3:9; Zep 2:3; Ti2 2:25
and leave: Isa 65:8; Hag 2:19; Co2 9:5-11 *marg.
even: Joe 1:9, Joe 1:13, Joe 1:16
Geneva 1599
2:14 Who knoweth [if] he will (k) return and repent, and leave a blessing behind him; [even] a meat offering and a drink offering unto the LORD your God?
(k) He speaks this to stir up their slothfulness, and not that he doubted of God's mercies, if they did repent. For the way in which God repents, See Jer 18:8
John Gill
2:14 Who knoweth if he will return and repent,.... Which some understand of man, and of his returning and repentance; either thus whosoever he be that knows the ways of repentance, he will return, and God will repent of this evil: which sense is mentioned by Kimchi and Ben Melech: or he that knoweth that iniquity is on him will return and repent; so Jarchi, with which agrees the Targum,
"he that knows that sins are in him will return from them, and he shall obtain mercy; and whoever repents, his sins shall be forgiven him;''
but rather they are to be understood of God, as some in Kimchi, and paraphrase it, who knows? perhaps God may return; and this is the sense of Aben Ezra, and seems to be most correct; and to be interpreted, either as carrying some doubt in it; not as if it was questionable whether God will give pardon to repenting sinners, but whether he will at once remove the present affliction and chastisement; which may be thus expressed to check the presumption and awaken the security of the people, and rouse them from their sluggishness and stupidity: or rather as expressive of hope that God would return and change the dispensation of his providence, and repent of the evil he had threatened, or brought upon them; which might be justly grounded upon the character before given of him, and that from the revelation of himself, and the proclamation of his own perfections; see Jon 3:9;
and leave a blessing behind him; meaning not behind God himself, as if he was departed, or about to depart, for which there was no great concern, provided he left a temporal blessing with them; but behind the army of the locust, after that had made all the devastation it did: or rather "cause to leave"; stop the locust in its progress, and not suffer it to make a total desolation, but cause it to leave some of the fruits of the earth behind it. So Aben Ezra gives the sense of the words,
"perhaps God will return, and cause the locust to leave a blessing;''
and to the same purpose Jarchi, of which they make a meat offering and a drink offering, as follows:
even a meat offering and a drink offering to the Lord your God; at least leave so much of the wheat, that a meat offering might be made of it; and so many of the vines, as that so much wine might be produced by them as would furnish out a drink offering to be offered to the Lord, agreeably to the laws given about these; for which the greatest concern is expressed, this being cut off and withheld from the house of the Lord, by reason of the present scarcity, Joel 1:9; which shows a truly pious and religious mind, having more at heart the worship of God than themselves and families.
John Wesley
2:14 He will return - God doth not move from one place to another; but when he withholds his blessings, he is said to withdraw himself. And so when he gives out his blessing, he is said to return. And leave a blessing behind him - Cause the locusts to depart before they have eaten up all that is in the land.
Robert Jamieson, A. R. Fausset and David Brown
2:14 leave . . . a meat offering and a drink offering--that is, give plentiful harvests, out of the first-fruits of which we may offer the meat and drink offering, now "cut off" through the famine (Joel 1:9, Joel 1:13, Joel 1:16). "Leave behind Him": as God in visiting His people now has left behind Him a curse, so He will, on returning to visit them, leave behind Him a blessing.
2:152:15: Փո՛ղ հարէք ՚ի Սիոն. սրբեցէ՛ք պահս. քարոզեցէք պաղատանս[10622]. [10622] Ոմանք. Քարոզ կարդացէք պաղատանս։
15 Փո՛ղ զարկէք Սիոնի մէջ,ծոմի օ՛ր նշանակեցէք,պաղատա՛նք քարոզեցէք, հաւաքեցէ՛ք ժողովրդին,
15 Սիօնի մէջ փող հնչեցուցէ՛ք, Ծոմապահութեան օր որոշեցէ՛ք, Հանդիսաւոր ժողով գումարեցէ՛ք
Փող հարէք ի Սիոն, սրբեցէք պահս, քարոզեցէք պաղատանս:

2:15: Փո՛ղ հարէք ՚ի Սիոն. սրբեցէ՛ք պահս. քարոզեցէք պաղատանս[10622].
[10622] Ոմանք. Քարոզ կարդացէք պաղատանս։
15 Փո՛ղ զարկէք Սիոնի մէջ,ծոմի օ՛ր նշանակեցէք,պաղատա՛նք քարոզեցէք, հաւաքեցէ՛ք ժողովրդին,
15 Սիօնի մէջ փող հնչեցուցէ՛ք, Ծոմապահութեան օր որոշեցէ՛ք, Հանդիսաւոր ժողով գումարեցէ՛ք
zohrab-1805▾ eastern-1994▾ western am▾
2:152:15 Вострубите трубою на Сионе, назначьте пост и объявите торжественное собрание.
2:15 σαλπίσατε σαλπιζω trumpet; sound the trumpet σάλπιγγι σαλπιγξ trumpet ἐν εν in Σιων σιων Siōn; Sion ἁγιάσατε αγιαζω hallow νηστείαν νηστεια fast κηρύξατε κηρυσσω herald; proclaim θεραπείαν θεραπεια ministry
2:15 תִּקְע֥וּ tiqʕˌû תקע blow שֹׁופָ֖ר šôfˌār שֹׁופָר horn בְּ bᵊ בְּ in צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion קַדְּשׁוּ־ qaddᵊšû- קדשׁ be holy צֹ֖ום ṣˌôm צֹום fasting קִרְא֥וּ qirʔˌû קרא call עֲצָרָֽה׃ ʕᵃṣārˈā עֲצָרָה assembly
2:15. canite tuba in Sion sanctificate ieiunium vocate coetumBlow the trumpet in Sion, sanctify a fast, call a solemn assembly,
15. Blow the trumpet in Zion, sanctify a fast, call a solemn assembly:
2:15. Blow the trumpet in Zion, sanctify a fast, call an assembly.
2:15. Blow the trumpet in Zion, sanctify a fast, call a solemn assembly:
Blow the trumpet in Zion, sanctify a fast, call a solemn assembly:

2:15 Вострубите трубою на Сионе, назначьте пост и объявите торжественное собрание.
2:15
σαλπίσατε σαλπιζω trumpet; sound the trumpet
σάλπιγγι σαλπιγξ trumpet
ἐν εν in
Σιων σιων Siōn; Sion
ἁγιάσατε αγιαζω hallow
νηστείαν νηστεια fast
κηρύξατε κηρυσσω herald; proclaim
θεραπείαν θεραπεια ministry
2:15
תִּקְע֥וּ tiqʕˌû תקע blow
שֹׁופָ֖ר šôfˌār שֹׁופָר horn
בְּ bᵊ בְּ in
צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion
קַדְּשׁוּ־ qaddᵊšû- קדשׁ be holy
צֹ֖ום ṣˌôm צֹום fasting
קִרְא֥וּ qirʔˌû קרא call
עֲצָרָֽה׃ ʕᵃṣārˈā עֲצָרָה assembly
2:15. canite tuba in Sion sanctificate ieiunium vocate coetum
Blow the trumpet in Sion, sanctify a fast, call a solemn assembly,
2:15. Blow the trumpet in Zion, sanctify a fast, call an assembly.
2:15. Blow the trumpet in Zion, sanctify a fast, call a solemn assembly:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Ср. Иоил I:14; II:1.
Adam Clarke: Commentary on the Bible - 1831
2:15: Blow the trumpet - Let no time be lost, let the alarm be sounded.
Albert Barnes: Notes on the Bible - 1834
2:15: Before, he had, in these same words Joe 2:1; Joe 1:14, called to repentance, because the Day of the Lord was coming, was near, "a day of darkness," etc. Now , because God is "gracious and merciful, slow to anger and plenteous in goodness," he agains exhorts, "Blow ye the trumpet;" only the call is more detailed, that every sex and age should form one band of suppliants to the mercy of God. : "Most full abolition of sins is then obtained, when one prayer and one confession issueth from the whole Church. For since the Lord promiseth to the pious agreement of two or three, that He will grant whatever is so asked, what shall be denied to a people of many thousands, fulfilling together one observance, and supplicating in harmony through One Spirit?" "We come together," says Tertullian of Christian worship, "in a meeting and congregation as before God, as though we would in one body sue Him by our prayers. This violence is pleasing to God."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: Blow: Joe 2:1; Num 10:3
sanctify: Joe 1:14; Kg1 21:9, Kg1 21:12; Kg2 10:20; Jer 36:9
Carl Friedrich Keil and Franz Delitzsch
2:15
To make this admonition still more emphatic, the prophet concludes by repeating the appeal for the appointment of a meeting in the temple for prayer, and even gives the litany in which the priests are to offer their supplication. Joel 2:15. "Blow ye the trumpet in Zion, sanctify a fast, proclaim a meeting. Joel 2:16. Gather the people together, sanctify an assembly, bring together the old men, gather together the children and sucklings at the breasts. Let the bridegroom go out of his chamber, and the bride out of her room. Joel 2:17. Between the porch and the altar are the priests, the servants of Jehovah, to weep and say, Spare, O Jehovah, Thy people, and give not up Thine inheritance to shame, so that the heathen scoff at them. Wherefore should men say among the nations, Where is their God?" Joel 2:15 is a literal repetition from Joel 2:1 and Joel 1:14; Joel 1:16 a more detailed expansion of Joel 1:14, in which, first of all, the people generally (עם) are mentioned, and then the objection of the summons explained in the words קדּשׁוּ קהל, "Call a holy meeting of the congregation." But in order that none may think themselves exempt, the people are more precisely defined as old men, children, and sucklings. Even the bride and bridegroom are to give up the delight of their hearts, and take part in the penitential and mournful worship. No age, no rank, is to stay away, because no one, not even the suckling, is free from sin; but all, without exception, are exposed to the judgment. "A stronger proof of the deep and universal guilt of the whole nation could not be found, than that on the great day of penitence and prayer, even new-born infants were to be carried in their arms" (Umbreit). The penitential supplication of the whole nation is to be brought before the Lord by the priests as the mediators of the nation. יבכּוּ in Joel 1:17 is jussive, like יצא in Joel 1:16, though Hitzig disputes this, but on insufficient grounds. The allusion to the priests in the former could only be unsuitable, if they were merely commanded to go to the temple like the rest of the people. But it is not to this that Joel 1:17 refers, but to the performance of their official duty, when the people had assembled for the penitential festival. They were to stand between the porch of the temple and the altar of burnt-offering, i.e., immediately in front of the door of the holy place, and there with tears entreat the Lord, who was enthroned in the sanctuary, not to give up the people of His possession (nachălâh as in 3Kings 8:51; cf. Deut 4:20; Deut 32:9) to the reproach of being scoffed at by the heathen. למשׁל־בּם גּוים is rendered by Luther and others, "that heathen rule over them," after the ancient versions; and Ps 106:41; Deut 15:6, and Lam 5:8, might be appealed to in support of this rendering. But although grammatically allowable, it is not required by the parallelism, as Hengstenberg maintains. For even if the reproach of Israel could consist in the fact that they, the inheritance of the Lord, were subjected to the government of heathen, this thought is very remote from the idea of the passage before us, where there is no reference at all in the threatening of punishment to subjection to the heathen, but simply to the devastation of the land. משׁל with ב also signifies to utter a proverb (= to scoff) at any one, for which Ezekiel indeed makes use of משׁל משׁל (Ezek 17:2; Ezek 18:2, and in Ezek 12:23 and Ezek 18:3 construed with ב); but it is evident that mâshal was sometimes used alone in this sense, from the occurrence of mōshelı̄m in Num 21:27 as a term applied to the inventors of proverbs, and also of meshōl as a proverb or byword in Job 17:6, whether we take the word as an infinitive or a substantive. This meaning, as Marck observes, is rendered probable both by the connection with חרפּה, and also by the parallel clause which follows, viz., "Wherefore should men among the heathen say," etc., more especially if we reflect that Joel had in his mind not Deut 15:6, which has nothing in common with the passage before us except the verb mâshal, but rather Deut 28:37, where Moses not only threatens the people with transportation to another land for their apostasy from the Lord, and that they shall become "an astonishment, a proverb (mâshâl), and a byword" among all nations, but (Deut 28:38, Deut 28:40-42) also threatens them with the devastation of their seed-crops, their vineyards, and their olive-grounds by locusts. Compare also 3Kings 9:7-8, where not only the casting out of Israel among the heathen, but even the destruction of the temple, is mentioned as the object of ridicule on the part of the heathen; also the combination of לחרפּה and למשׁל in Jer 24:9. But Joel 2:19 is decisive in favour of this view of למשׁל בם ג. The Lord there promises that He will send His people corn, new wine, and oil, to their complete satisfaction, and no longer make them a reproach among the nations; so that, according to this, it was not subjugation or transportation by heathen foes that gave occasion to the scoffing of the nations at Israel, but the destruction of the harvest by the locusts. The saying among the nations, "Where is their God?" is unquestionably a sneer at the covenant relation of Jehovah to Israel; and to this Jehovah could offer no inducement, since the reproach would fall back upon Himself. Compare for the fact itself, Ex 32:12; Mic 7:10, and Ps 115:2. Thus the prayer closes with the strongest reason why God should avert the judgment, and one that could not die away without effect.
John Gill
2:15 Blow the trumpet in Zion,.... For the calling of the people together to religious duties, which was one use of the silver trumpets made for and blows by the priests, Num 10:2;
sanctify a fast, call a solemn assembly; See Gill on Joel 1:14.
Robert Jamieson, A. R. Fausset and David Brown
2:15 Blow the trumpet--to convene the people (Num 10:3). Compare Joel 1:14. The nation was guilty, and therefore there must be a national humiliation. Compare Hezekiah's proceedings before Sennacherib's invasion (2Ch. 30:1-27).
2:162:16: ժողովեցէ՛ք զժողովուրդսդ. սրբեցէ՛ք զեկեղեցի. ընտրեցէ՛ք զծերս. ժողովեցէ՛ք զտղայս ստնդիացս. ելցէ՛ փեսայ ՚ի սենեկէ իւրմէ, եւ հարսն յառագաստէ։
16 սուրբ ժողո՛վ գումարեցէք,ընտրեցէ՛ք ծերերին,հաւաքեցէ՛ք կաթնակեր երեխաներին,թող փեսան դուրս գայ իր սենեակից եւ հարսը՝ առագաստից:
16 Ժողովուրդը հաւաքեցէ՛ք, Ժողովը սրբեցէ՛ք, ծերերը հաւաքեցէ՛ք. Տղաքներն ու կաթնկեր մանուկները հաւաքեցէ՛ք. Փեսան իր սենեակէն թող ելլէ Ու հարսը՝ իր առագաստէն։
ժողովեցէք, զժողովուրդսդ, սրբեցէք զեկեղեցի, ընտրեցէք զծերս, ժողովեցէք զտղայս ստնդիացս. ելցէ փեսայ ի սենեկէ իւրմէ, եւ հարսն յառագաստէ:

2:16: ժողովեցէ՛ք զժողովուրդսդ. սրբեցէ՛ք զեկեղեցի. ընտրեցէ՛ք զծերս. ժողովեցէ՛ք զտղայս ստնդիացս. ելցէ՛ փեսայ ՚ի սենեկէ իւրմէ, եւ հարսն յառագաստէ։
16 սուրբ ժողո՛վ գումարեցէք,ընտրեցէ՛ք ծերերին,հաւաքեցէ՛ք կաթնակեր երեխաներին,թող փեսան դուրս գայ իր սենեակից եւ հարսը՝ առագաստից:
16 Ժողովուրդը հաւաքեցէ՛ք, Ժողովը սրբեցէ՛ք, ծերերը հաւաքեցէ՛ք. Տղաքներն ու կաթնկեր մանուկները հաւաքեցէ՛ք. Փեսան իր սենեակէն թող ելլէ Ու հարսը՝ իր առագաստէն։
zohrab-1805▾ eastern-1994▾ western am▾
2:162:16 Соберите народ, созовите собрание, пригласите старцев, соберите отроков и грудных младенцев; пусть выйдет жених из чертога своего и невеста из своей горницы.
2:16 συναγάγετε συναγω gather λαόν λαος populace; population ἁγιάσατε αγιαζω hallow ἐκκλησίαν εκκλησια assembly ἐκλέξασθε εκλεγω select; choose πρεσβυτέρους πρεσβυτερος senior; older συναγάγετε συναγω gather νήπια νηπιος minor θηλάζοντα θηλαζω nurse μαστούς μαστος breast ἐξελθάτω εξερχομαι come out; go out νυμφίος νυμφιος groom ἐκ εκ from; out of τοῦ ο the κοιτῶνος κοιτων bedroom αὐτοῦ αυτος he; him καὶ και and; even νύμφη νυμφη bride; daughter-in-law ἐκ εκ from; out of τοῦ ο the παστοῦ παστος he; him
2:16 אִסְפוּ־ ʔisᵊfû- אסף gather עָ֞ם ʕˈām עַם people קַדְּשׁ֤וּ qaddᵊšˈû קדשׁ be holy קָהָל֙ qāhˌāl קָהָל assembly קִבְצ֣וּ qivṣˈû קבץ collect זְקֵנִ֔ים zᵊqēnˈîm זָקֵן old אִסְפוּ֙ ʔisᵊfˌû אסף gather עֹֽולָלִ֔ים ʕˈôlālˈîm עֹולָל child וְ wᵊ וְ and יֹנְקֵ֖י yōnᵊqˌê ינק suck שָׁדָ֑יִם šāḏˈāyim שַׁד breast יֵצֵ֤א yēṣˈē יצא go out חָתָן֙ ḥāṯˌān חָתָן son-in-law מֵֽ mˈē מִן from חֶדְרֹ֔ו ḥeḏrˈô חֶדֶר room וְ wᵊ וְ and כַלָּ֖ה ḵallˌā כַּלָּה bride מֵ mē מִן from חֻפָּתָֽהּ׃ ḥuppāṯˈāh חֻפָּה balcony
2:16. congregate populum sanctificate ecclesiam coadunate senes congregate parvulos et sugentes ubera egrediatur sponsus de cubili suo et sponsa de thalamo suoGather together the people, sanctify the church, assemble the ancients, gather together the little ones, and them that suck at the breasts: let the bridegroom go forth from his bed, and the bride out of her bridal chamber.
16. gather the people, sanctify the congregation, assemble the old men, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet.
2:16. Gather the people, sanctify the church, unite the elders, gather together the little ones and infants at the breast. Let the bridegroom depart from his bed, and the bride from her bridal chamber.
2:16. Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet.
Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet:

2:16 Соберите народ, созовите собрание, пригласите старцев, соберите отроков и грудных младенцев; пусть выйдет жених из чертога своего и невеста из своей горницы.
2:16
συναγάγετε συναγω gather
λαόν λαος populace; population
ἁγιάσατε αγιαζω hallow
ἐκκλησίαν εκκλησια assembly
ἐκλέξασθε εκλεγω select; choose
πρεσβυτέρους πρεσβυτερος senior; older
συναγάγετε συναγω gather
νήπια νηπιος minor
θηλάζοντα θηλαζω nurse
μαστούς μαστος breast
ἐξελθάτω εξερχομαι come out; go out
νυμφίος νυμφιος groom
ἐκ εκ from; out of
τοῦ ο the
κοιτῶνος κοιτων bedroom
αὐτοῦ αυτος he; him
καὶ και and; even
νύμφη νυμφη bride; daughter-in-law
ἐκ εκ from; out of
τοῦ ο the
παστοῦ παστος he; him
2:16
אִסְפוּ־ ʔisᵊfû- אסף gather
עָ֞ם ʕˈām עַם people
קַדְּשׁ֤וּ qaddᵊšˈû קדשׁ be holy
קָהָל֙ qāhˌāl קָהָל assembly
קִבְצ֣וּ qivṣˈû קבץ collect
זְקֵנִ֔ים zᵊqēnˈîm זָקֵן old
אִסְפוּ֙ ʔisᵊfˌû אסף gather
עֹֽולָלִ֔ים ʕˈôlālˈîm עֹולָל child
וְ wᵊ וְ and
יֹנְקֵ֖י yōnᵊqˌê ינק suck
שָׁדָ֑יִם šāḏˈāyim שַׁד breast
יֵצֵ֤א yēṣˈē יצא go out
חָתָן֙ ḥāṯˌān חָתָן son-in-law
מֵֽ mˈē מִן from
חֶדְרֹ֔ו ḥeḏrˈô חֶדֶר room
וְ wᵊ וְ and
כַלָּ֖ה ḵallˌā כַּלָּה bride
מֵ מִן from
חֻפָּתָֽהּ׃ ḥuppāṯˈāh חֻפָּה balcony
2:16. congregate populum sanctificate ecclesiam coadunate senes congregate parvulos et sugentes ubera egrediatur sponsus de cubili suo et sponsa de thalamo suo
Gather together the people, sanctify the church, assemble the ancients, gather together the little ones, and them that suck at the breasts: let the bridegroom go forth from his bed, and the bride out of her bridal chamber.
2:16. Gather the people, sanctify the church, unite the elders, gather together the little ones and infants at the breast. Let the bridegroom depart from his bed, and the bride from her bridal chamber.
2:16. Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Пригласите старцев, LXX неудачно eklexasqe presb. Слав. «изберите старейшины»: речь идет о собрании всех до грудных младенцев включительно, а не об избрании представителей. Вместо слов отроков и грудных младенцев (olalim vejonkej) в слав. «младенцы, ссущия сосца».
Adam Clarke: Commentary on the Bible - 1831
2:16: Gather the children - Let all share in the humiliation, for all must feel the judgment, should it come. Let no state nor condition among the people be exempted. The elders, the young persons, the infants, the bridegroom, and the bride; let all leave their houses, and go to the temple of God.
Albert Barnes: Notes on the Bible - 1834
2:16: Sanctify the congregation - o: "Do what in you lies, by monishing, exhorting, threatening, giving the example of a holy life, that the whole people present itself holy before its God" , "lest your prayers be hindered, and a little leaven corrupt the whole lump."
Assemble the elders - o: "The judgment concerned all; all then were to join in seeking mercy from God. None were on any pretence to be exempted; not the oldest, whose strength was decayed, or the youngest, who might seem not yet of strength." The old also are commonly freer from sin and more given to prayer.
Gather the children - o: "He Who feedeth the young ravens when they cry, will not neglect the cry of poor children. He assigns as a reason, why it were fitting to spare Nineveh, the "six-score thousand persons that could not discern between their right hand and their left" Jon 4:11. The sight of them who were involved in their parents' punishment could not but move the parents to greater earnestness. So when Moab and Ammon Ch2 20:1-4, Ch2 20:13, a great multitude, came against Jehoshaphat, he proclaimed a fast throughout all Judah, and Judah gathered themselves together to ask help of the Lord; even out of all the cities of Judah, they came to seek the Lord. And all Judah was standing before the Lord, their little ones also, their wives, and their children." So it is described in the book of Judith, how "with great vehemency did they humble their souls, both they and their wives and their children - and every man and woman and the little children - fell before the temple, and cast ashes upon their heads and spread out their sackcloth before the Face of the Lord" (Judith 4:9-11).
Let the bridegroom go forth - He says not even, the married, or the newly married, he who had taken a new wife, but he uses the special terms of the marriage-day, "bridegroom" and "bride." The new-married man was, during a year, exempted from going out to war, or from any duties which might "press upon him" Deu 24:5. But nothing was to free from this common affliction of sorrow. Even the just newly married, although it were the very day of the bridal, were to leave the marriage-chamber and join in the common austerity of repentance. It was mockery of God to spend in delights time consecrated by Him to sorrow. He says, "In that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth. And behold joy and gladness - surely this iniquity shall not be purged from you until ye die, saith the Lord God of Hosts" Isa 22:12-14. Whence, in times of fasting or prayer, the Apostle suggests the giving up of pure pleasures, "that ye may give yourselves to fasting and prayer" Co1 7:5.
: "He then who, by chastisement in food and by fasting and alms, says that he is doing acts of repentance, in vain doth he promise this in words, unless he "go forth out of his chamber" and fulfill a holy and pure fast by a chaste penitence."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: sanctify: Exo 19:10, Exo 19:15, Exo 19:22; Jos 7:13; Sa1 16:5; Ch2 29:5, Ch2 29:23, Ch2 29:24, Ch2 30:17, Ch2 30:19, Ch2 35:6; Job 1:5
assemble: Joe 1:14; Deu 29:10, Deu 29:11; Ch2 20:13; Jon 3:7, Jon 3:8
let: Zac 12:11-14; Mat 9:15; Co1 7:5
Geneva 1599
2:16 Gather the people, sanctify the congregation, assemble the elders, gather the (l) children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet.
(l) That as all have sinned, so all may show forth signs of their repentance, so that men seeing the children who are not free from God's wrath, might be the more deeply touched with the consideration of their own sins.
John Gill
2:16 Gather the people,.... The common people, all the inhabitants of the land, Joel 1:14; summon them to meet together in the temple, in order to humble themselves before God for their sins, and implore his mercy, and seek his face to remove his judgments, or avert them:
sanctify the congregation; see that they are sanctified and prepared for a fast, as the law directs in such cases; that they may be clean and free from all ceremonial impurities; that their bodies and clothes be washed, and that they abstain from their wives, and from all lawful pleasures, as well as sinful ones:
assemble the elders; both in age and authority; that they, by their presence and example, might influence others to attend such a service:
gather the children and those that suck the breast; who were involved in the common calamity and distress, were obliged to fasting and whose cries might affect parents, and engage them the more to humiliation and repentance for their sins, which brought such, miseries, not only upon themselves, but upon their tender infants; and they might think their cries would move the pity and compassion of God; all which is suggested in the note of Kimchi:
let the bridegroom go forth of his chamber, and the bride out of her closet; where they are adorning themselves and preparing for an interview with each other; or where they are enjoying each other's embraces and the pleasures of the matrimonial state. The sense is, let them put off their nuptial robes, and deny themselves their lawful pleasures, and betake themselves to fasting mourning, and prayer; see 1Cor 7:5. This refers to a custom among the Jews at the time of espousals when the bridegroom and bride were introduced into the nuptial chamber, where the marriage was completed; and, according to the Jewish writes it was not finished before: the blessing of the bridegroom and bride did not complete the marriage but the bringing of them into the chamber did; and then they were said to he married, though as yet they had not cohabited and then, and not before a man might enjoy his wife (x): and the marriage chamber was nothing else but a linen cloth or garment spread upon four poles over the head of the bridegroom and bride; this they called (y); the word is here rendered a "closet" and the same with the "chamber"; and their leaving and coming out of this signifies their abstaining from the lawful enjoyment of each other, which now they had a right unto.
(x) Maimon. Hilchot Ishot, c. 10. sect. 2, 4. Schulchan Aruch, par. 2. Eben Hezer, c. 55. sect. 2, 3. (y) R. Elias Levita, Tishbi in p. 119.
John Wesley
2:16 The children - Though they understand little what is done, yet their cities ascend, and God with pity looks on their tears. These that suck - Their cries and tears may perhaps move the congregation to more earnest supplication to God for mercy. So the Ninevites, Jon 3:7-8. The bridegroom - Let the new married man leave the mirth of the nuptials and afflict himself with the rest.
Robert Jamieson, A. R. Fausset and David Brown
2:16 sanctify the congregation--namely, by expiatory rites and purification with water [CALVIN], (Ex 19:10, Ex 19:22). MAURER translates, "appoint a solemn assembly," which would be a tautological repetition of Joel 2:15.
elders . . . children--No age was to be excepted (2Chron 20:13).
bridegroom--ordinarily exempted from public duties (Deut 24:5; compare 1Cor 7:5, 1Cor 7:29).
closet--or, nuptial bed, from a Hebrew root "to cover," referring to the canopy over it.
2:172:17: Ընդ աստիճանս եւ ընդ սեղանն լացցեն քահանայք եւ պաշտօնեայք Տեառն, եւ ասասցեն. Խնայեա՛ Տէր ՚ի ժողովուրդս քո, եւ մի՛ տար զժառանգութիւն քո ՚ի նախատինս տիրե՛լ ՚ի վերայ նորա ազգաց. զի մի՛ ասասցեն ՚ի հեթանոսս՝ թէ ո՛ւր է Աստուած նոցա[10623]։ [10623] Ոմանք. Ընդ աշտիճանս եւ ընդ սեղանս... զժառանգութիւնս քո։
17 Աստիճանների ու խորանի միջեւ Տիրոջ քահանաներն ու պաշտօնեաները լաց կը լինեն եւ կ’ասեն.«Խնայի՛ր, Տէ՛ր, քո ժողովրդին,եւ քո ժառանգութիւնը նախատինքի մի՛ ենթարկիր,որ ազգերը տիրեն նրան,որպէսզի հեթանոսները չասեն, թէ՝“Ո՞ւր է նրանց Աստուածը”»:
17 Տէրոջը պաշտօնը կատարող քահանաները Սրահին ու սեղանին մէջտեղ թող լան Ու ըսեն. «Ո՛վ Տէր, քու ժողովուրդիդ խնայէ՛ Եւ քու ժառանգութիւնդ մի՛ նախատեր, Որ ազգերը անոնց վրայ տիրեն։Ինչո՞ւ համար ժողովուրդներուն մէջ ըսեն թէ‘Ո՞ւր է անոնց Աստուածը’»։
Ընդ աստիճանս եւ ընդ սեղանն լացցեն քահանայք եւ պաշտօնեայք Տեառն, եւ ասասցեն. Խնայեա. Տէր, ի ժողովուրդս քո, եւ մի՛ տար զժառանգութիւն քո ի նախատինս` տիրել ի վերայ նորա ազգաց. զի մի՛ ասասցեն ի հեթանոսս թէ` Ո՞ւր է Աստուած նոցա:

2:17: Ընդ աստիճանս եւ ընդ սեղանն լացցեն քահանայք եւ պաշտօնեայք Տեառն, եւ ասասցեն. Խնայեա՛ Տէր ՚ի ժողովուրդս քո, եւ մի՛ տար զժառանգութիւն քո ՚ի նախատինս տիրե՛լ ՚ի վերայ նորա ազգաց. զի մի՛ ասասցեն ՚ի հեթանոսս՝ թէ ո՛ւր է Աստուած նոցա[10623]։
[10623] Ոմանք. Ընդ աշտիճանս եւ ընդ սեղանս... զժառանգութիւնս քո։
17 Աստիճանների ու խորանի միջեւ Տիրոջ քահանաներն ու պաշտօնեաները լաց կը լինեն եւ կ’ասեն.«Խնայի՛ր, Տէ՛ր, քո ժողովրդին,եւ քո ժառանգութիւնը նախատինքի մի՛ ենթարկիր,որ ազգերը տիրեն նրան,որպէսզի հեթանոսները չասեն, թէ՝“Ո՞ւր է նրանց Աստուածը”»:
17 Տէրոջը պաշտօնը կատարող քահանաները Սրահին ու սեղանին մէջտեղ թող լան Ու ըսեն. «Ո՛վ Տէր, քու ժողովուրդիդ խնայէ՛ Եւ քու ժառանգութիւնդ մի՛ նախատեր, Որ ազգերը անոնց վրայ տիրեն։Ինչո՞ւ համար ժողովուրդներուն մէջ ըսեն թէ‘Ո՞ւր է անոնց Աստուածը’»։
zohrab-1805▾ eastern-1994▾ western am▾
2:172:17 Между притвором и жертвенником да плачут священники, служители Господни, и говорят: >
2:17 ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῆς ο the κρηπῖδος κρηπις the θυσιαστηρίου θυσιαστηριον altar κλαύσονται κλαιω weep; cry οἱ ο the ἱερεῖς ιερευς priest οἱ ο the λειτουργοῦντες λειτουργεω employed; minister κυρίῳ κυριος lord; master καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned φεῖσαι φειδομαι spare; refrain κύριε κυριος lord; master τοῦ ο the λαοῦ λαος populace; population σου σου of you; your καὶ και and; even μὴ μη not δῷς διδωμι give; deposit τὴν ο the κληρονομίαν κληρονομια inheritance σου σου of you; your εἰς εις into; for ὄνειδος ονειδος disgrace τοῦ ο the κατάρξαι καταρχω he; him ἔθνη εθνος nation; caste ὅπως οπως that way; how μὴ μη not εἴπωσιν επω say; speak ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste ποῦ που.1 where? ἐστιν ειμι be ὁ ο the θεὸς θεος God αὐτῶν αυτος he; him
2:17 בֵּ֤ין bˈên בַּיִן interval הָ hā הַ the אוּלָם֙ ʔûlˌām אֵילָם porch וְ wᵊ וְ and לַ la לְ to † הַ the מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar יִבְכּוּ֙ yivkˌû בכה weep הַ ha הַ the כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest מְשָׁרְתֵ֖י mᵊšārᵊṯˌê שׁרת serve יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְֽ wᵊˈ וְ and יֹאמְר֞וּ yōmᵊrˈû אמר say ח֧וּסָה ḥˈûsā חוס pity יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon עַמֶּ֗ךָ ʕammˈeḵā עַם people וְ wᵊ וְ and אַל־ ʔal- אַל not תִּתֵּ֨ן tittˌēn נתן give נַחֲלָתְךָ֤ naḥᵃlāṯᵊḵˈā נַחֲלָה heritage לְ lᵊ לְ to חֶרְפָּה֙ ḥerpˌā חֶרְפָּה reproach לִ li לְ to מְשָׁל־ mᵊšol- משׁל say proverb בָּ֣ם bˈām בְּ in גֹּויִ֔ם gôyˈim גֹּוי people לָ֚מָּה ˈlāmmā לָמָה why יֹאמְר֣וּ yōmᵊrˈû אמר say בָֽ vˈā בְּ in † הַ the עַמִּ֔ים ʕammˈîm עַם people אַיֵּ֖ה ʔayyˌē אַיֵּה where אֱלֹהֵיהֶֽם׃ ʔᵉlōhêhˈem אֱלֹהִים god(s)
2:17. inter vestibulum et altare plorabunt sacerdotes ministri Domini et dicent parce Domine populo tuo et ne des hereditatem tuam in obprobrium ut dominentur eis nationes quare dicunt in populis ubi est Deus eorumBetween the porch and the altar the priests, the Lord's ministers, shall weep, and shall say: Spare, O Lord, spare thy people: and give not thy inheritane to reproach, that the heathens should rule over them. Why should they say among the nations: Where is their God?
17. Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say, Spare thy people, O LORD, and give not thine heritage to reproach, that the nations should rule over them: wherefore should they say among the peoples, Where is their God?
2:17. Between the vestibule and the altar, the priests, the ministers of the Lord, will weep, and they will say: “Spare, O Lord, spare your people. And do not bequeath your inheritance into disgrace, so that the nations would rule over them. Why should they say among the peoples, ‘Where is their God?’ ”
2:17. Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say, Spare thy people, O LORD, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where [is] their God?
Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say, Spare thy people, O LORD, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where [is] their God:

2:17 Между притвором и жертвенником да плачут священники, служители Господни, и говорят: <<пощади, Господи, народ Твой, не предай наследия Твоего на поругание, чтобы не издевались над ним народы; для чего будут говорить между народами: где Бог их?>>
2:17
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῆς ο the
κρηπῖδος κρηπις the
θυσιαστηρίου θυσιαστηριον altar
κλαύσονται κλαιω weep; cry
οἱ ο the
ἱερεῖς ιερευς priest
οἱ ο the
λειτουργοῦντες λειτουργεω employed; minister
κυρίῳ κυριος lord; master
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
φεῖσαι φειδομαι spare; refrain
κύριε κυριος lord; master
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
καὶ και and; even
μὴ μη not
δῷς διδωμι give; deposit
τὴν ο the
κληρονομίαν κληρονομια inheritance
σου σου of you; your
εἰς εις into; for
ὄνειδος ονειδος disgrace
τοῦ ο the
κατάρξαι καταρχω he; him
ἔθνη εθνος nation; caste
ὅπως οπως that way; how
μὴ μη not
εἴπωσιν επω say; speak
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
ποῦ που.1 where?
ἐστιν ειμι be
ο the
θεὸς θεος God
αὐτῶν αυτος he; him
2:17
בֵּ֤ין bˈên בַּיִן interval
הָ הַ the
אוּלָם֙ ʔûlˌām אֵילָם porch
וְ wᵊ וְ and
לַ la לְ to
הַ the
מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar
יִבְכּוּ֙ yivkˌû בכה weep
הַ ha הַ the
כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest
מְשָׁרְתֵ֖י mᵊšārᵊṯˌê שׁרת serve
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְֽ wᵊˈ וְ and
יֹאמְר֞וּ yōmᵊrˈû אמר say
ח֧וּסָה ḥˈûsā חוס pity
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
עַמֶּ֗ךָ ʕammˈeḵā עַם people
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּתֵּ֨ן tittˌēn נתן give
נַחֲלָתְךָ֤ naḥᵃlāṯᵊḵˈā נַחֲלָה heritage
לְ lᵊ לְ to
חֶרְפָּה֙ ḥerpˌā חֶרְפָּה reproach
לִ li לְ to
מְשָׁל־ mᵊšol- משׁל say proverb
בָּ֣ם bˈām בְּ in
גֹּויִ֔ם gôyˈim גֹּוי people
לָ֚מָּה ˈlāmmā לָמָה why
יֹאמְר֣וּ yōmᵊrˈû אמר say
בָֽ vˈā בְּ in
הַ the
עַמִּ֔ים ʕammˈîm עַם people
אַיֵּ֖ה ʔayyˌē אַיֵּה where
אֱלֹהֵיהֶֽם׃ ʔᵉlōhêhˈem אֱלֹהִים god(s)
2:17. inter vestibulum et altare plorabunt sacerdotes ministri Domini et dicent parce Domine populo tuo et ne des hereditatem tuam in obprobrium ut dominentur eis nationes quare dicunt in populis ubi est Deus eorum
Between the porch and the altar the priests, the Lord's ministers, shall weep, and shall say: Spare, O Lord, spare thy people: and give not thy inheritane to reproach, that the heathens should rule over them. Why should they say among the nations: Where is their God?
2:17. Between the vestibule and the altar, the priests, the ministers of the Lord, will weep, and they will say: “Spare, O Lord, spare your people. And do not bequeath your inheritance into disgrace, so that the nations would rule over them. Why should they say among the peoples, ‘Where is their God?’ ”
2:17. Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say, Spare thy people, O LORD, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where [is] their God?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Между притвором (ulam) и жертвенником: в слав. «между степеньми (ступенями) жертвенника». Словом ulam назывался пристроенный с восточной стороны храма и ведший во святилище, притвор 20: локтей в длину, 20: в высоту и 10: в ширину (3: Цар VI:3). В следующей части храма, на внутреннем дворе священников (3: Цар VI:36; 2: Пар IV:9) находился жертвенник, лицом к которому и должны были стоять священники. Не предай наследия Твоего на поругание и д. Речь идет не о порабощении Израиля языческими народами, как предполагают защитники аллегорического толкования кн. Иоиля, а вообще о бедственном положений страны, могущей подать повод для насмешек язычников.
Adam Clarke: Commentary on the Bible - 1831
2:17: Let the priests - weep between the porch and the altar - The altar of burnt-offerings stood before the porch of the temple, Ch2 8:12, and between them there was an open space of fifteen or twenty cubits. It was there that the priests prostrated themselves on such occasions. It was into this place that the priests brought the sacrifice or victim of atonement; and where the high priest laid his hands on the head of the victim confessing his sins.
Let them say - The following was the form to be used on this occasion, "Spare thy people," etc. And if this be done with a rent heart, etc., "then will the Lord be jealous for his land, and pity his people," Ch2 8:18. He will surely save, if ye seriously return to and penitently seek him.
Albert Barnes: Notes on the Bible - 1834
2:17: Let the priests, the ministers of the Lord, weep between the porch and the altar - The porch in this, Solomon's temple, was in fact a tower, in front of the holy of holies, of the same breadth with the temple, namely, 20 cubits, and its depth half its breadth, namely, 10 cubits Kg1 6:3, and its height 120 cubits, the whole "overlaid within with pure gold" Ch2 3:4. The brass altar for burnt-offerings stood in front of it Ch2 8:12. The altar was of brass, twenty cubits square; and so, equal in breadth to the temple itself, and ten cubits high Ch2 4:1. The space then between the porch and the altar was enclosed on those two sides Ch2 7:7; it became an inner part of the court of the priests. Through it the priests or the high priest passed, whenever they went to sprinkle the blood, typifying the atonement, before the veil of the tabernacle, or for any other office of the tabernacle. It seems to have been a place of prayer for the priests. It is spoken of as an aggravation of the sins of those 25 idolatrous priests, that here, where they ought to worship God, they turned their backs toward the Temple of the Lord, to worship the sun Eze 8:16. Here, in the exercise of his office, Zechariah was standing Ch2 24:20-21; Mat 23:35, when the Spirit of God came upon him and he rebuked the people and they stoned him. Here the priests, with their faces toward the holy of holies and the temple which He had filled with His Glory, were to weep. Tears are a gift of God. In holier times, so did the priests weep at the holy eucharist in thought of the Passion and Precious Death of our Lord Jesus, which we then plead to God, that they bore with them, as part of their dress, linen wherewith to dry their tears .
And let them say - A form of prayer is provided for them. From this the words, "spare us good Lord, spare thy people," enter into the litanies of the Christian Church.
And give not thine heritage to reproach - The enmity of the pagan against the Jews was an enmity against God. God had avouched them as His people and His property. Their land was an heritage from God. God, in that He had separated them from the pagan, and Rev_ealed Himself to them, had made them His special heritage. Moses Exo 32:12; Num 14:13-16; Deu 9:28, Deu 9:9, then Joshua Jos 7:9, the Psalmists Ps. 74; Psa 79:1-13; 115, plead with God, that His own power or will to save His people would be called in question, if he should destroy them, or give them up. God, on the other hand, tells them, that not for any deserts of theirs, but for His own Name's sake, He delivered them, lest the Pagan should be the more confirmed in their errors as to Himself Eze 20:5; Eze 36:21-23. It is part of true penitence to plead to God to pardon us, not for anything in ourselves, (for we have nothing of our own but our sins) but because we are the work of His hands, created in His image, the prince of the Blood of Jesus, called by His Name.
That the pagan should rule over them - This, and not the rendering in the margin, use a byword against them, is the uniform meaning of the Hebrew phrase. It is not to be supposed that the prophet Joel would use it in a sense contrary to the uniform usage of all the writers before him. Nor is there any instance of any other usage of the idiom in any later writer . "The enigma which was closed," says Jerome, "is now opened. For who that people is, manifold and strong, described above under the name of the "palmerworm, the locust, the canker-worm" and "the catterpillar," is now explained more clearly, "lest the pagan rule over them." For the heritage of the Lord is given to reproach, when they serve their enemies, and the nations say, "Where is their God," whom they boasted to be their Sovereign and their Protector?" Such is the reproach ever made against God's people, when He does not visibly protect them, which the Psalmist says was as a sword in his bones (Psa 42:3, Psa 42:10; add Psa 79:10; Psa 115:2 : Mic 7:16); his tears were his meat day and night while they said it. The Chief priests and scribes and elders fulfilled a prophecy by venturing so to blaspheme our Lord, "He trusted in God; let Him, deliver Him now, if He will have Him" (Mat 27:43, from Psa 22:8).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: the priests: Joe 1:9, Joe 1:13
between: Kg1 6:3; Ch2 8:12; Eze 8:16; Mat 23:35
and let: Hos 14:2
Spare: Exo 32:11-13, Exo 34:9; Deu 9:16-29; Isa 37:20, Isa 64:9-12; Dan 9:18, Dan 9:19; Amo 7:2, Amo 7:5; Mal 1:9
and give: Psa 44:10-14, Psa 74:10, Psa 74:18-23, Psa 79:4, Psa 89:41, Psa 89:51; Eze 36:4-7
that: Neh 9:36; Isa 63:17-19
rule over them: or, use a byword against them, Deu 28:37; Kg1 9:7; Ch2 7:20; Psa 44:14
wherefore: Num 14:14-16; Deu 32:27; Psa 42:10, Psa 79:10, Psa 115:2; Eze 20:9; Mic 7:10; Mat 27:43
John Gill
2:17 Let the priests, the ministers of the Lord, weep between the porch and the altar,.... Not the altar of incense which stood in the holy place; but the altar of burnt offering, where the priests used to stand and do service; but now having nothing to do of that kind, they are called upon to weep and pray between that and the porch of the temple; where they might be seen and heard by the people in the outward court which the porch led into: this is thought by some to be the same situation with that between the temple and the altar, Mt 23:35;
and let them say, spare thy people, O Lord; they are directed to plead, not in a way of justice, but mercy; that though it might be just with God to destroy these people, who were called by his name; yet it is entreated that he would not, but in mercy spare them, and not cut them off in his sore displeasure, which the present judgment threatened them with: there seems to be an argument for mercy suggested, in the relation these people stood in to God, they are "thy people", whom thou hast chosen, and who are called by thy name; though this was also an aggravation of their sin; and the same may be observed in what follows:
and give not thine heritage to reproach: the people whom he had chosen for his inheritance, and the land of Canaan he had given to them for an inheritance; both which would be given to reproach if such a famine should ensue that they must be obliged to go into other countries for food:
that the Heathen should rule over them; as they would, should they be forced to leave their own country, and settle in theirs for the sake of food: or "to be a proverb", or "byword, among the Heathen", as Jarchi. This clause Jerom thinks opens the mystery, and explains who are meant by the mighty nation under the name of locusts, the enemies of the Jews; though this does not necessarily follow, take the words in either sense, as explained: it seems indeed very likely, that though the locusts may be understood literally, yet may be considered as an emblem of the Assyrian or Chaldean army, as we have all along observed; and, as the same ancient writer observes, when we read of the locusts, we should think of the Chaldeans, in which thought we may be confirmed by this clause:
wherefore should they say among the people, where is their God? they boast of as their Creator and Benefactor, their Protector and Defender, that gave them a land flowing with milk and honey, and abounding with all blessings? what is become of that? and where is he now? which the Gentiles would say in a reproaching blaspheming way, should they be reduced to famine by the locusts, or fall into the hands of their enemies; than which kind of reproach and blasphemy there is nothing more cutting to religious minds: see Ps 42:10; and this, as well as the former is used as an argument with God for mercy. The Targum is,
"where are they that are redeemed by the Word of your God?''
John Wesley
2:17 The porch - That stately porch built by Solomon, 3Kings 6:3. The altar - The altar of burnt - offering, which stood at some distance from this porch, and here are the priests commanded to stand, fasting and praying, whence they might be heard and seen by the people in the next court, in which the people were wont to pray. To reproach - Famine, though by locusts is a reproach to this thine heritage; it will be greater reproach to be slaves to the nations signified by the locusts, therefore in mercy deliver us from both one and the other.
Robert Jamieson, A. R. Fausset and David Brown
2:17 between the porch and . . . altar--the porch of Solomon's temple on the east (3Kings 6:3); the altar of burnt offerings in the court of the priests, before the porch (2Chron 8:12; compare Ezek 8:16; Mt 23:35). The suppliants thus were to stand with their backs to the altar on which they had nothing to offer, their faces towards the place of the Shekinah presence.
heathen should rule over them--This shows that not locusts, but human foes, are intended. The Margin translation, "use a byword against them," is not supported by the Hebrew.
wherefore should they say . . . Where is their God?--that is, do not for thine own honor's sake, let the heathen sneer at the God of Israel, as unable to save His people (Ps 79:10; Ps 115:2).
2:182:18: Եւ նախանձեցա՛ւ Տէր վասն երկրի իւրոյ. եւ խնայեա՛ց ՚ի ժողովուրդ իւր։
18 Տէրը նախանձախնդիր եղաւ իր երկրի համար ու խնայեց իր ժողովրդին:
18 Այն ատեն Տէրը իր երկրին համար նախանձախնդիր պիտի ըլլայ Ու իր ժողովուրդին պիտի ողորմի։
Եւ նախանձեցաւ Տէր վասն երկրի իւրոյ, եւ խնայեաց ի ժողովուրդ իւր:

2:18: Եւ նախանձեցա՛ւ Տէր վասն երկրի իւրոյ. եւ խնայեա՛ց ՚ի ժողովուրդ իւր։
18 Տէրը նախանձախնդիր եղաւ իր երկրի համար ու խնայեց իր ժողովրդին:
18 Այն ատեն Տէրը իր երկրին համար նախանձախնդիր պիտի ըլլայ Ու իր ժողովուրդին պիտի ողորմի։
zohrab-1805▾ eastern-1994▾ western am▾
2:182:18 И тогда возревнует Господь о земле Своей, и пощадит народ Свой.
2:18 καὶ και and; even ἐζήλωσεν ζηλοω zealous; jealous κύριος κυριος lord; master τὴν ο the γῆν γη earth; land αὐτοῦ αυτος he; him καὶ και and; even ἐφείσατο φειδομαι spare; refrain τοῦ ο the λαοῦ λαος populace; population αὐτοῦ αυτος he; him
2:18 וַ wa וְ and יְקַנֵּ֥א yᵊqannˌē קנא be jealous יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to אַרְצֹ֑ו ʔarṣˈô אֶרֶץ earth וַ wa וְ and יַּחְמֹ֖ל yyaḥmˌōl חמל have compassion עַל־ ʕal- עַל upon עַמֹּֽו׃ ʕammˈô עַם people
2:18. zelatus est Dominus terram suam et pepercit populo suoThe Lord hath been zealons for his land, and hath spared his people.
18. Then was the LORD jealous for his land, and had pity on his people.
2:18. The Lord has been zealous for his land, and he has spared his people.
2:18. Then will the LORD be jealous for his land, and pity his people.
Then will the LORD be jealous for his land, and pity his people:

2:18 И тогда возревнует Господь о земле Своей, и пощадит народ Свой.
2:18
καὶ και and; even
ἐζήλωσεν ζηλοω zealous; jealous
κύριος κυριος lord; master
τὴν ο the
γῆν γη earth; land
αὐτοῦ αυτος he; him
καὶ και and; even
ἐφείσατο φειδομαι spare; refrain
τοῦ ο the
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
2:18
וַ wa וְ and
יְקַנֵּ֥א yᵊqannˌē קנא be jealous
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
אַרְצֹ֑ו ʔarṣˈô אֶרֶץ earth
וַ wa וְ and
יַּחְמֹ֖ל yyaḥmˌōl חמל have compassion
עַל־ ʕal- עַל upon
עַמֹּֽו׃ ʕammˈô עַם people
2:18. zelatus est Dominus terram suam et pepercit populo suo
The Lord hath been zealons for his land, and hath spared his people.
2:18. The Lord has been zealous for his land, and he has spared his people.
2:18. Then will the LORD be jealous for his land, and pity his people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: а. По рус. переводу в ст. 18–19: речь идет о будущем. Но при таком понимании стихов связь с предшествующим неясна. Поэтому согласно руководству древних переводов (LXX в Вульг.) лучше вместе с большинством комментаторов глаголы vajjomer, vajaan, vajjachmol, vojjekane, понимать не в смысле так наз. perfectum propheticum, а в смысле perf. historicum, т. е. переводить не будущим временем, как в рус. т., а прошедшим (как у LXX и в слав. возревнова, пощаде, отвеща, рече; в Вульг. zeiatus est, pepercit, respondit, dixit). В ст. 18–19: мы имеем историческое замечание о том, что Господь помиловал еврейский народ. Так как в ст. 15–17: пророк давал надежду на такое помилование только под условием обращения народа, назначения поста и торжественного собрания, то, очевидно, все это были исполнено, хотя пророк и не упоминает об этом. И ответит Господь, и скажет народу Своему: пророк, вероятно, хочет выразить только общую мысль, что Господь услышал молитву народа и исполнил его просьбы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 Then will the LORD be jealous for his land, and pity his people. 19 Yea, the LORD will answer and say unto his people, Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith: and I will no more make you a reproach among the heathen: 20 But I will remove far off from you the northern army, and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things. 21 Fear not, O land; be glad and rejoice: for the LORD will do great things. 22 Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength. 23 Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. 24 And the floors shall be full of wheat, and the fats shall overflow with wine and oil. 25 And I will restore to you the years that the locust hath eaten, the canker-worm, and the caterpillar, and the palmer-worm, my great army which I sent among you. 26 And ye shall eat in plenty, and be satisfied, and praise the name of the LORD your God, that hath dealt wondrously with you: and my people shall never be ashamed. 27 And ye shall know that I am in the midst of Israel, and that I am the LORD your God, and none else: and my people shall never be ashamed.
See how ready God is to succour and relieve his people, how he waits to be gracious; as soon as ever they humble themselves under this hand, and pray, and seek his face, he immediately meets them with his favours. They prayed that God would spare them, and see here with what good words and comfortable words he answered them; for God's promises are real answers to the prayers of faith, because with him saying and doing are not two things. Now observe,
I. Whence this mercy promised shall take rise (v. 18): God will be jealous for his land and pity his people. He will have an eye, 1. To his own honour, and the reputation of his covenant with Israel, by which he had conveyed to them that good land and had given in the value of it very high; now he will not suffer it to be despised nor disparaged, but will be jealous for the credit of his land, and the inhabitants of it, who had been praised as a happy people and therefore must not lie open to reproach as a miserable people. 2. To their distress: He will pity his people, and, in pity to them, he will restore them their forfeited comforts. God's compassion is a great encouragement to those that come humbly to him as penitents and as petitioners.
II. What his mercy shall be, in several instances:-- 1. The destroying army shall be dispersed and defeated (v. 20): "I will remove far off from you the northern army, that army of locusts and caterpillars that invaded you from the north, brought in upon the wings of a north wind, an army which you could put no stop to the progress of; but, when you have made your peace with God, he will ease you of these soldiers that are quartered upon you and will drive them into a land barren and desolate, into that vast howling wilderness that Israel wandered in, where, after having surfeited upon the plenty of Canaan, they shall perish for want of sustenance. Those that have their face to the east sea (the Dead Sea, which lay east of Judea) shall perish in that, and the rear of the army shall be lost in the Great Sea," called here the utmost sea. They had made the land barren and desolate, and now God will cast them into a land barren and desolate. Thus those whom God employs for the correction of his people come afterwards to be themselves reckoned with; and the rod is thrown into the fire. Nothing shall remain of these swarms of insects but the ill savour of them. When Egypt was eased of the plague of locusts they were carried away to the Red Sea, Exod. x. 19. Note, When an affliction has done its work it shall be removed in mercy, as the locusts of Canaan were from a penitent people, not as the locusts of Egypt were removed, in wrath, from an impenitent prince, only to make room for another plague. Many interpreters, by this northern army, understand that of Sennacherib, which was dispersed when God by it had accomplished his whole work upon Mount Zion and upon Jerusalem, Isa. x. 12. This enemy shall be driven away, because he has done great things, has done a great deal of mischief, and has magnified to do it, has done it in the pride of his heart; therefore it follows (v. 21), The Lord will do great things for his people, as the enemy has done great things against them, to convince them that wherein they deal proudly he is, and will be, above them, that, what great things soever they did, they did no more than God commissioned them to do; and as, when he said to them, Go, they went, so, when he said to them, Come, they came, to show that they were soldiers under him. 2. The destroyed land shall be watered and made fruitful. When the army is scattered, yet what shall we do if the desolation they have made continue? It is therefore promised (v. 22) that the pastures of the wilderness, the pastures which the locusts had left as bare as the wilderness, shall again spring and the trees shall again bear their fruit, particularly the fig-tree and the vine. But, when we see how the country is wasted, we are tempted to say, Can these dry bones live? If the Lord should make windows in heaven, it cannot be; but it shall be, for (v. 23) the Lord has given and will give you the former rain and the latter rain, and, if he give them in mercy, he will give them moderately, so that the rain shall not turn into a judgment, and he will give them in due season, the latter rain in the first month, when it was wanted and expected. It would make it comfortable to them to see it coming from the hand of God, and ordered by his wisdom, for then we are sure it is well ordered. He has given you a teacher of righteousness, (so the margin reads it, for the same word that signifies the rain signifies a teacher. and that which we translate moderately is according to righteousness), and this teacher of righteousness, says one of the rabbin, is the King Messias, and of him many others understand this; for he is a teacher come from God, and he shows us the way of righteousness. But others understand it of any prophet that instructs unto righteousness, and some of Hezekiah particularly, others of Isaiah. Note, It is a good sign that God has mercy in store for a people when he sends them teachers of righteousness, pastors after his own heart. 3. All their losses shall be repaired (v. 25): "I will restore to you the years that the locust has eaten; you shall be comforted according to the time that you have been afflicted, and shall have years of plenty to balance the years of famine." Thus does it repent the Lord concerning his servants, when they repent, and, to show how perfectly he is reconciled to them, he makes good the damage they have sustained by his judgments, and, like the jailer, washes their stripes. Though, in justice, he distrained upon them, and did them no wrong, yet, in compassion, he makes restitution; as the father of the prodigal, upon his return, made up all he had lost by his sin and folly, and took him into his family, as in his former estate. The locusts and caterpillars are here called God's great army which he sent among them, and he will repair what they had devoured because they were his army. 4. They shall have great abundance of all good things. The earth shall yield her increase, and they shall enjoy it. Look into the stores where they lay up, and you shall find the floors full of wheat, and the fats overflowing with wine and oil (v. 24), whereas, in the day of their distress, the wine and oil languished and the barns were broken down, ch. i. 10, 17. Look upon their tables, where they lay out what they have laid up, and you shall find that they eat in plenty and are satisfied, v. 26. They do not eat to excess, nor are surfeited; we hope the drunkards are cured by the late affliction of their inordinate love of wine and strong drink, for, though they were brought in howling for their scarcity (ch. i. 5), they are now brought in again here singing for the plenty of it; but now all shall have enough, and shall known when they have enough, for God will make their food nourishing and give them to be content with it.
These are the mercies promised, and in these God does great things (v. 21), He deals wondrously with his people, v. 26. Herein he glorifies his power, and shows that he can relieve his people though their distress be ever so great, and glorifies his goodness, that he will do it upon their repentance though their provocations were ever so great. Note, When God deals graciously with poor sinners that return to him it must be acknowledged that he deals wondrously and does great things. Some expositors understand these promises figuratively, as pointing at gospel-grace, and having their accomplishment in the abundant comforts that are treasured up for believers in the covenant of grace and the satisfaction of soul they have therein. When God sends us his promises to be the matter of our comfort, his graces to be the grounds of it, and his Spirit to be the author of it, we may well own that he has sent us (according to his promise here, v. 19) corn, and wine, and oil, or that which is unspeakably better, and we have reason to be satisfied therewith.
III. What use shall be made of these returns of God's mercy to them and the good account they shall turn to.
1. God shall have the glory thereof, for they shall rejoice in the Lord their God (v. 23), and what is the matter of their rejoicing shall be the matter of their thanksgiving; they shall praise the name of the Lord their God (v. 26) and not praise their idols, nor call their corn and wine the rewards that their lovers had given them. Note, The plenty of our creature-comforts is a mercy indeed to us when by them our hearts are enlarged in love and thankfulness to God, who gives us all things richly to enjoy, though we serve him but poorly. When God restores to us plenty after we have known scarcity, as it is doubly pleasant to us, so it should make us the more thankful to God. When Israel comes out of a wilderness into a Canaan, and there eats and is full, surely he will then bless the Lord, with a very sensible pleasure, for that good land which he has given him, Deut. viii. 10.
2. They shall have the credit, and comfort, and spiritual benefit, thereof. When God gives them plenty again, and gives them to be satisfied with it, (1.) Their reputation shall be retrieved; they and their God shall be no more reflected upon as unfaithful to one another when they have returned to him in a way of duty and he to them in a way of mercy (v. 19): "I will no more make you a reproach among the heathen, that triumphed in your calamities and insulted over you;" and v. 26, 27, "My people shall never be ashamed, as they have been, of their good land which they used to boast of, but shall again and ever have the same occasion to boast of it." Note, It redounds much to the honour of God when he does that which saves the honour of his people; and those that are his people indeed, though they may be for a time, shall not be always, a reproach among the heathens; if we be rightly ashamed of our sins against God, we shall never be ashamed of our glorying in God. (2.) Their joys shall be revived (v. 23): Be glad and rejoice, O land! and all the inhabitants of it. Times of plenty are commonly times of joy; yet the favour of God puts gladness into the heart more than those who have corn, and wine, and oil increase. But especially be glad them, you children of Zion, and rejoice in the Lord your God, v. 23. They mourned in Zion (v. 15), and therefore there in a particular manner they shall rejoice; for those that sow in penitential tears shall certainly reap in thankful joys. The children of Zion, who led the rest in fasting, must lead the rest in rejoicing. But observe, They shall rejoice in the Lord their God, not so much in the good themselves that are given them as in the good hand that gives them and in the return of his favour to them, as theirs in covenant, which these good things are the tokens and pledges of. The joy of harvest and the joy of a feast must both terminate in God, whose love we should taste in all the gifts of his bounty, that we may make him our chief joy, as he is our chief good, and the fountain of all good to us. (3.) Their faith in God shall be confirmed and increased. When temporal mercies are made by the grace of God to be of spiritual advantage to us, and plenty for the body is so far from being an enemy (as with many it proves) that it becomes a friend to the prosperity of the soul, then they are mercies indeed to us. This is promised here (v. 27): You shall know that I am in the midst of Israel, the Holy One in the midst of thee (Hos. xi. 9), and that I am the Lord your God, and none else. As it proves that the Lord is God, and there is none other, because he wounds and he heals, he forms light and darkness, he does good and evil (Isa. xlv. 7; Deut. xxxii. 39), so it proves him to be God of Israel, a God in covenant with his people and a father to them, that as a father he both corrects them when they offend and comforts them when they repent. It was the burden of the threatenings in Ezekiel's prophecy, Such and such evils I will bring upon you, and you shall know that I am the Lord; and the same is here made the crown of the promises: You shall eat, and be satisfied, and rejoice, and thus you shall know that I am the Lord. Note, We should labour to grow in our acquaintance with God by all providences, both merciful and afflictive. When God gives to his people plenty, and peace, and joy, upon their return to him, he thereby gives them to understand that he is pleased with their repentance, that he has pardoned their sins, and that he is theirs as much as ever--that they are taken into the same covenant with him, for he is the Lord their God, and into the same communion, for he is in the midst of them, nigh unto them in all that they call upon him for, and, as the sun in the centre of the worlds, so in the midst of them as to diffuse his benign influences to all the parts of his land.
3. Even the inferior creatures shall share therein and be made easy thereby: Fear not, O land! v. 21. Be not afraid, you beasts of the field, v. 22. They had suffered for the sin of man, and for God's quarrel with him; and now they shall fare the better for man's repentance and God's reconciliation to him. Nay, the beasts were said to cry unto God (ch. i. 20); and now that cry is answered, and they are directed not to be afraid, for they shall have plenty of all that which their nature craves. God, in sparing Nineveh, had an eye to the cattle (Jonah iv. 11), for the cattle had fasted, ch. iii. 8. This may lead us to think of the restitution of all things, when the creature, that is now made subject to vanity and groans under it, shall be brought, though not into the glorious joy, yet into the glorious liberty, of the children of God, Rom. viii. 21.
Albert Barnes: Notes on the Bible - 1834
2:18: Then will the Lord be jealous for His land - Upon repentance, all is changed. Before, God seemed set upon their destruction. It was His great army which was ready to destroy them; He was at its head, giving the word. Now He is full of tender love for them, which resents injury done to them, as done to Himself. The word might more strictly perhaps be rendered, "And the Lord is jealous" . He would show how instantaneous the mercy and love of God for His people is, restrained while they are impenitent, flowing forth upon the first tokens of repentance. The word, "jealous for," when used of God, jealous for My holy Name Eze 39:25, jealous for Jerusalem, Zac 1:14; Zac 8:2, is used, when God resents evil which had been actually inflicted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: be: Isa 42:13; Zac 1:14, Zac 8:2
and pity: Deu 32:16, Deu 32:36, Deu 32:43; Jdg 10:16; Psa 103:13, Psa 103:17; Isa 60:10, Isa 63:9, Isa 63:15; Jer 31:20; Lam 3:22; Hos 11:8, Hos 11:9; Luk 15:20; Jam 5:11
Carl Friedrich Keil and Franz Delitzsch
2:18
Joel 2:18 and Joel 2:19 contain the historical statement, that in consequence of the penitential prayer of the priests, the Lord displayed His mercy to His people, and gave them a promise, the first part of which follows in Joel 2:19-27. Joel 2:18, Joel 2:19. "Then Jehovah was jealous for His land, and had compassion upon His people. And Jehovah answered, and said." The grammar requires that we should take the imperfects with Vav consec. in these clauses, as statements of what actually occurred. The passages in which imperfects with Vav cons. are either really or apparently used in a prophetic announcement of the future, are of a different kind; e.g., in Joel 2:23, where we find one in a subordinate clause preceded by perfects. As the verb ויּען describes the promise which follows, as an answer given by Jehovah to His people, we must assume that the priests had really offered the penitential and supplicatory prayer to which the prophet had summoned them in Joel 2:17. The circumstance that this is not expressly mentioned, neither warrants us in rendering the verbs in Joel 2:17 in the present, and taking them as statements of what the priest really did (Hitzig), nor in changing the historical tenses in Joel 2:18, Joel 2:19 into futures. We have rather simply to supply the execution of the prophet's command between Joel 2:17 and Joel 2:18. קנּא with ל, to be jealous for a person, i.e., to show the jealousy of love towards him, as in Ex 39:25; Zech 1:14 (see at Ex 20:5). חמל as in Ex 2:6; 1Kings 23:21. In the answer from Jehovah which follows, the three features in the promise are not given according to their chronological order; but in order to add force to the description, we have first of all, in Joel 2:19, a promise of the relief of the distress at which both man and beast had sighed, and then, in Joel 2:20, a promise of the destruction of the devastator; and it is not till Joel 2:21-23 that the third feature is mentioned in the further development of the promise, viz., the teacher for righteousness. Then finally, in Joel 2:23-27, the fertilizing fall of rain, and the plentiful supply of the fruits of the ground that had been destroyed by the locusts, are more elaborately described, as the first blessing bestowed upon the people.
Geneva 1599
2:18 Then will the LORD be (m) jealous for his land, and pity his people.
(m) If they repent he shows that God will preserve and defend them with a most fervent affection.
John Gill
2:18 Then will the Lord be jealous for his land,.... Or "zealous" for it; for the honour of it, and the good of its inhabitants, and for the glory of his own name, it being the chief place in the world for his worship and service; and his indignation will be moved against those who have brought desolation on it:
and pity his people; as a father his children, who had suffered much, and had been reduced to great distress by the locusts, or by their enemies: this the prophet foretells would be done upon their repentance, fasting, prayers, and tears; or, as some think, this is a narrative of what had been done, and the prophet was a witness of; that the people meeting together with their princess and priests, and humbling themselves before the Lord, and crying to him, he expressed a zeal and compassion for them, and delivered them out of their troubles; for though their humiliation is not expressed, it may be understood and supposed, as doubtless, it was fact.
Robert Jamieson, A. R. Fausset and David Brown
2:18 Then--when God sees His people penitent.
be jealous for his land--as a husband jealous of any dishonor done to the wife whom he loves, as if done to himself. The Hebrew comes from an Arabic root, "to be flushed in face" through indignation.
2:192:19: Եւ պատասխանի ետ Տէր ժողովրդեան իւրոյ՝ եւ ասէ. Ահաւասիկ ես առաքե՛մ ՚ի ձեզ զցորեան եւ զգինի եւ զեւղ, եւ լցջի՛ք ՚ի նոցանէն. եւ ո՛չ եւս տաց զձեզ ՚ի նախատինս ազգաց։
19 Տէրը պատասխանեց իր ժողովրդին եւ ասաց.«Ահա ես ուղարկում եմ ձեզ ցորեն, գինի եւ իւղ,եւ դուք կը կշտանաք դրանցով,ու այլեւս ձեզ չեմ յանձնի ազգերի նախատինքին:
19 Եւ Տէրը պատասխան պիտի տայ ու իր ժողովուրդին ըսէ.«Ահա ես ձեզի ցորեն, գինի ու իւղ պիտի պարգեւեմ, Որ անոնցմով կշտանաք։Ձեզ անգամ մըն ալ ազգերուն մէջ նախատինքի առարկայ պիտի չընեմ։
Եւ պատասխանի ետ Տէր ժողովրդեան իւրում եւ ասէ. Ահաւասիկ ես առաքեմ ի ձեզ զցորեան եւ զգինի եւ զեւղ, եւ լցջիք ի նոցանէն. եւ ոչ եւս տաց զձեզ ի նախատինս ազգաց:

2:19: Եւ պատասխանի ետ Տէր ժողովրդեան իւրոյ՝ եւ ասէ. Ահաւասիկ ես առաքե՛մ ՚ի ձեզ զցորեան եւ զգինի եւ զեւղ, եւ լցջի՛ք ՚ի նոցանէն. եւ ո՛չ եւս տաց զձեզ ՚ի նախատինս ազգաց։
19 Տէրը պատասխանեց իր ժողովրդին եւ ասաց.«Ահա ես ուղարկում եմ ձեզ ցորեն, գինի եւ իւղ,եւ դուք կը կշտանաք դրանցով,ու այլեւս ձեզ չեմ յանձնի ազգերի նախատինքին:
19 Եւ Տէրը պատասխան պիտի տայ ու իր ժողովուրդին ըսէ.«Ահա ես ձեզի ցորեն, գինի ու իւղ պիտի պարգեւեմ, Որ անոնցմով կշտանաք։Ձեզ անգամ մըն ալ ազգերուն մէջ նախատինքի առարկայ պիտի չընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
2:192:19 И ответит Господь, и скажет народу Своему: вот, Я пошлю вам хлеб и вино и елей, и будете насыщаться ими, и более не отдам вас на поругание народам.
2:19 καὶ και and; even ἀπεκρίθη αποκρινομαι respond κύριος κυριος lord; master καὶ και and; even εἶπεν επω say; speak τῷ ο the λαῷ λαος populace; population αὐτοῦ αυτος he; him ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐξαποστέλλω εξαποστελλω send forth ὑμῖν υμιν you τὸν ο the σῖτον σιτος wheat καὶ και and; even τὸν ο the οἶνον οινος wine καὶ και and; even τὸ ο the ἔλαιον ελαιον oil καὶ και and; even ἐμπλησθήσεσθε εμπιπλημι fill in; fill up αὐτῶν αυτος he; him καὶ και and; even οὐ ου not δώσω διδωμι give; deposit ὑμᾶς υμας you οὐκέτι ουκετι no longer εἰς εις into; for ὀνειδισμὸν ονειδισμος disparaging; reproach ἐν εν in τοῖς ο the ἔθνεσι εθνος nation; caste
2:19 וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לְ lᵊ לְ to עַמֹּ֗ו ʕammˈô עַם people הִנְנִ֨י hinnˌî הִנֵּה behold שֹׁלֵ֤חַ šōlˈēₐḥ שׁלח send לָכֶם֙ lāḵˌem לְ to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּגָן֙ ddāḡˌān דָּגָן corn וְ wᵊ וְ and הַ ha הַ the תִּירֹ֣ושׁ ttîrˈôš תִּירֹושׁ wine וְ wᵊ וְ and הַ ha הַ the יִּצְהָ֔ר yyiṣhˈār יִצְהָר oil וּ û וְ and שְׂבַעְתֶּ֖ם śᵊvaʕtˌem שׂבע be sated אֹתֹ֑ו ʔōṯˈô אֵת [object marker] וְ wᵊ וְ and לֹא־ lō- לֹא not אֶתֵּ֨ן ʔettˌēn נתן give אֶתְכֶ֥ם ʔeṯᵊḵˌem אֵת [object marker] עֹ֛וד ʕˈôḏ עֹוד duration חֶרְפָּ֖ה ḥerpˌā חֶרְפָּה reproach בַּ ba בְּ in † הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people
2:19. et respondit Dominus et dixit populo suo ecce ego mittam vobis frumentum et vinum et oleum et replebimini eo et non dabo vos ultra obprobrium in gentibusAnd the Lord answered, and said to his people: Behold I will send you corn, and wine, and oil, and you shall be filled with them: and I will no more make you a reproach among the nations.
19. And the LORD answered and said unto his people, Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith: and I will no more make you a reproach among the nations:
2:19. And the Lord responded, and he said to his people: “Behold, I will send you grain and wine and oil, and you will again be filled with them. And I will no longer give you disgrace among the Gentiles.
2:19. Yea, the LORD will answer and say unto his people, Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith: and I will no more make you a reproach among the heathen:
Yea, the LORD will answer and say unto his people, Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith: and I will no more make you a reproach among the heathen:

2:19 И ответит Господь, и скажет народу Своему: вот, Я пошлю вам хлеб и вино и елей, и будете насыщаться ими, и более не отдам вас на поругание народам.
2:19
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
κύριος κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
τῷ ο the
λαῷ λαος populace; population
αὐτοῦ αυτος he; him
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐξαποστέλλω εξαποστελλω send forth
ὑμῖν υμιν you
τὸν ο the
σῖτον σιτος wheat
καὶ και and; even
τὸν ο the
οἶνον οινος wine
καὶ και and; even
τὸ ο the
ἔλαιον ελαιον oil
καὶ και and; even
ἐμπλησθήσεσθε εμπιπλημι fill in; fill up
αὐτῶν αυτος he; him
καὶ και and; even
οὐ ου not
δώσω διδωμι give; deposit
ὑμᾶς υμας you
οὐκέτι ουκετι no longer
εἰς εις into; for
ὀνειδισμὸν ονειδισμος disparaging; reproach
ἐν εν in
τοῖς ο the
ἔθνεσι εθνος nation; caste
2:19
וַ wa וְ and
יַּ֨עַן yyˌaʕan ענה answer
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לְ lᵊ לְ to
עַמֹּ֗ו ʕammˈô עַם people
הִנְנִ֨י hinnˌî הִנֵּה behold
שֹׁלֵ֤חַ šōlˈēₐḥ שׁלח send
לָכֶם֙ lāḵˌem לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּגָן֙ ddāḡˌān דָּגָן corn
וְ wᵊ וְ and
הַ ha הַ the
תִּירֹ֣ושׁ ttîrˈôš תִּירֹושׁ wine
וְ wᵊ וְ and
הַ ha הַ the
יִּצְהָ֔ר yyiṣhˈār יִצְהָר oil
וּ û וְ and
שְׂבַעְתֶּ֖ם śᵊvaʕtˌem שׂבע be sated
אֹתֹ֑ו ʔōṯˈô אֵת [object marker]
וְ wᵊ וְ and
לֹא־ lō- לֹא not
אֶתֵּ֨ן ʔettˌēn נתן give
אֶתְכֶ֥ם ʔeṯᵊḵˌem אֵת [object marker]
עֹ֛וד ʕˈôḏ עֹוד duration
חֶרְפָּ֖ה ḥerpˌā חֶרְפָּה reproach
בַּ ba בְּ in
הַ the
גֹּויִֽם׃ ggôyˈim גֹּוי people
2:19. et respondit Dominus et dixit populo suo ecce ego mittam vobis frumentum et vinum et oleum et replebimini eo et non dabo vos ultra obprobrium in gentibus
And the Lord answered, and said to his people: Behold I will send you corn, and wine, and oil, and you shall be filled with them: and I will no more make you a reproach among the nations.
2:19. And the Lord responded, and he said to his people: “Behold, I will send you grain and wine and oil, and you will again be filled with them. And I will no longer give you disgrace among the Gentiles.
2:19. Yea, the LORD will answer and say unto his people, Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith: and I will no more make you a reproach among the heathen:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: b — III гл. С половины ст. 19-го начинается новая речь пророка Иоиля, произнесенная после первой. В этой речи пророк возвещает прекращение постигших страну бедствий и ниспослание обильного урожая (19–27); затем дает обетование об излиянии Св. Духа на всяку плоть (23–32) и, наконец, изображает суд над всеми народами и последствия его (гл. III).
Adam Clarke: Commentary on the Bible - 1831
2:19: Yea, the Lord will answer - It is not a peradventure; it will surely be done; if ye seek God as commanded, ye will find him as promised.
I will send you corn and wine - He will either prevent the total ravaging of the land, or so bless it with extraordinary vegetable strength, that ye shall have plentiful crops.
Albert Barnes: Notes on the Bible - 1834
2:19: I will send you corn ... - This is the beginning of the Rev_ersal of the threatened judgments. It is clear from this, and still more from what follows, that the chastisements actually came, so that the repentance described, was the consequence, not of the exhortations to repentance, but of the chastisement. What was removed was the chastisement which had burst upon them, not when it was ready to burst. What was given, was what before had been taken away. So it ever was with the Jews; so it is mostly with the portions of the Christian Church or with individuals now. Seldom do they take warning of coming woe; when it has begun to burst, or has burst, then they repent and God gives them back upon repentance what He had withdrawn or a portion of it. So the prophet seems here to exhibit to us a law and a course of God's judgments and mercies upon man's sin. He takes away both temporal and spiritual blessings symbolized here by the grain and wine and oil; upon repentance He restores them. : "Over and against the wasting of the land, he sets its richness; against hunger, fullness; against reproach, unperiled glory; against the cruelty and incursion of enemies, their destruction and putrefaction; against barrenness of fruits and aridity of trees, their fresh shoots and richness; against the hunger of the word and thirst for doctrine, he brings in the fountain of life, and the Teacher of righteousness; against sadness, joy; against confusion, solace; against reproaches, glory; against death, life; against ashes, a crown."
O fruitful and manly penitence! O noble maiden, most faithful intercessor for sins! A plank after shipwreck! Refuge of the poor, help of the miserable, hope of exiles, cherisher of the weak, light of the blind, solace of the fatherless, scourge of the petulant, axe of vices, garner of virtues. Thou who alone bindest the Judge, pleadest with the Creator, conquerest the Almighty. While overcome, thou overcomest; while tortured, thou torturest; while wounding, thou healest; while healthfully succumbing, thou triumphest gloriously. Thou alone, while others keep silence, mountest boldly the throne of grace. David thou leadest by the hand and reconcilest; Peter thou restorest; Paul thou enlightenest; the Publican, taken from the receipt of custom, thou boldly insertest in the choir of the Apostles; Mary, from a harlot, thou bearest aloft and joinest to Christ; the robber nailed to the cross, yet fresh from blood, thou introducest into Paradise. What more? At thy disposal is the court of heaven."
And I will no more make you a reproach - All the promises of God are conditional. They presuppose man's faithfulness. God's pardon is complete. He will not, He says, for these offences, or for any like offences, give them over to the pagan. So after the captivity He no more made them a reproach unto the pagan, until they finally apostatized, and leaving their Redeemer, owned no king but Caesar. They first gave themselves up; they chose Caesar rather than Christ, and to be servants of Caesar, rather than that He should not be crucified; and so God left them in his hands, whom they had chosen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: I will send: Joe 2:24, Joe 1:10; Isa 62:8, Isa 62:9, Isa 65:21-24; Hos 2:15; Amo 9:13, Amo 9:14; Hag 2:16-19; Mal 3:10-12; Mat 6:33
and ye: Joe 2:26
and I: Eze 34:29, Eze 36:15, Eze 39:29
Carl Friedrich Keil and Franz Delitzsch
2:19
The promise runs as follows. Joel 2:19. "Behold, I send you the corn, and the new wine, and the oil, that ye may become satisfied therewith; and will no more make you a reproach among the nations. Joel 2:20. And I will remove the northern one far away from you, and drive him into the land of drought and desert; its van into the front sea, and its rear into the hinder sea: and its stink will ascend, and its corruption ascend, for it has done great things." The Lord promises, first of all, a compensation for the injury done by the devastation, and then the destruction of the devastation itself, so that it may do no further damage. Joel 2:19 stands related to Joel 1:11. Shâlach, to send: the corn is said to be sent instead of given (Hos 2:10), because God sends the rain which causes the corn to grow. Israel shall no longer be a reproach among the nations, "as a poor people, whose God is unable to assist it, or has evidently forsaken it" (Ros.). Marck and Schmieder have already observed that this promise is related to the prayer, that He would not give up His inheritance to the reproach of the scoffings of the heathen (Joel 1:17 : see the comm. on this verse). הצּפוני, the northern one, as an epithet applied to the swarm of locusts, furnishes no decisive argument in favour of the allegorical interpretation of the plague of locusts. For even if locusts generally come to Palestine from the south, out of the Arabian desert, the remark out of the Arabian desert, the remark made by Jerome, to the effect that "the swarms of locusts are more generally brought by the south wind than by the north," shows that the rule is not without its exceptions. "Locusts come and go with all winds" (Oedmann, ii. p. 97). In Arabia, Niebuhr (Beschreib. p. 169) saw swarms of locusts come from south, west, north, and east. Their home is not confined to the desert of Arabia, but they are found in all the sandy deserts, which form the southern boundaries of the lands that were, and to some extent still are, the seat of cultivation, viz., in the Sahara, the Libyan desert, Arabia, and Irak (Credner, p. 285); and Niebuhr (l.c.) saw a large tract of land, on the road from Mosul to Nisibis, completely covered with young locusts. They are also met with in the Syrian desert, from which swarms could easily be driven to Palestine by a north-east wind, without having to fly across the mountains of Lebanon. Such a swarm as this might be called the tsephōnı̄, i.e., the northern one, or northerner, even if the north was not its true home. For it cannot be philologically proved that tsephōnı̄ can only denote one whose home is in the north. Such explanations as the Typhonian, the barbarian, and others, which we meet with in Hitzig, Ewald, and Meier, and which are obtained by alterations of the text or far-fetched etymologies, must be rejected as arbitrary. That which came from the north shall also be driven away by the north wind, viz., the great mass into the dry and desert land, i.e., the desert of Arabia, the van into the front (or eastern) sea, i.e., the Dead Sea (Ezek 47:18; Zech 14:8), the rear into the hinder (or western) sea, i.e., the Mediterranean (cf. Deut 11:24). This is, of course, not to be understood as signifying that the dispersion was to take place in all these three directions at one and the same moment, in which case three different winds would blow at the same time; but it is a rhetorical picture of rapid and total destruction, which is founded upon the idea that the wind rises in the north-west, then turns to the north, and finally to the north-east, so that the van of the swarm is driven into the eastern sea, the great mass into the southern desert, and the rear into the western sea. The explanation given by Hitzig and others - namely, that pânı̄m signifies the eastern border, and sōph the western border of the swarm, which covered the entire breadth of the land, and was driven from north to south - cannot be sustained. Joel mentions both the van and the rear after the main body, simply because they both meet with the same fate, both falling into the sea and perishing there; whereupon the dead bodies are thrown up by the waves upon the shore, where their putrefaction fills the air with stench. The perishing of locusts in seas and lakes is attested by many authorities.
(Note: Even Pliny says (h. n. xi. 29), Gregatim sublato vento in maria aut stagna decidunt; and Jerome has the following remarks on this verse: "Even in our own times we have seen the land of Judaea covered by swarms of locusts, which, as soon as the wind rose, were precipitated into the first and latest seas, i.e., the Dead Sea and the Mediterranean. And when the shores of both seas were filled with heaps of dead locusts, which the waters had thrown up, their corruption and stench became so noxious, that even the atmosphere was corrupted, and both man and beasts suffered from the consequent pestilence.")
For עלה באשׁו, compare Is 34:3 and Amos 4:10. צחנה is ἁπ. λεγ.; but the meaning corruption is sustained partly by the parallelism, and partly by the Syriac verb, which means to be dirty. The army of locusts had deserved this destruction, because it had done great things. הגדּיל לעשׂות, to do great things, is affirmed of men or other creatures, with the subordinate idea of haughtiness; so that it not only means he has done a mighty thing, accomplished a mighty devastation, but is used in the same sense as the German grosstun, via. to brag or be proud of one strength. It does not follow from this, however, that the locusts are simply figurative, and represent hostile nations. For however true it may be that sin and punishment presuppose accountability (Hengst., Hvernick), and conclusion drawn from this - namely, that they cannot be imputed to irrational creatures - is incorrect. The very opposite is taught by the Mosaic law, according to which God will punish every act of violence done by beasts upon man (Gen 9:5), whilst the ox which killed a man was commanded to be stoned (Ex 21:28-32).
John Gill
2:19 Yea, the Lord will answer and say unto his people,.... By his prophets, as Kimchi: or, "the Lord answered and said" (a); while they were praying and weeping, or as soon as they cried unto him; or, however, praying to him, they might assure themselves that he heard them, and would answer them both by words and deeds:
behold, I will send you corn, and wine, and oil; that is, cause the earth to bring forth corn, as wheat and barley, and the vines and olive trees to bring forth grapes and olives, from which wine and oil might be made: this is, according to some interpreters, to be understood of an abundance of spiritual blessings:
and ye shall be satisfied therewith; or, "with it"; with each and every of the above things, corn, wine, and oil; they should not only have them, but have enough of them, even to satiety:
and I will no more make you a reproach among the Heathen; for want of food, and as if forsaken of God. The Targum is,
"and I will not give you any more the reproaches of famine among the people;''
see Joel 2:17.
(a) "et respondit", Piscator, Drusius, Burkius.
Robert Jamieson, A. R. Fausset and David Brown
2:19 corn . . . wine . . . oil--rather, as Hebrew, "the corn . . . the wine . . . the oil," namely, which the locusts have destroyed [HENDERSON]. MAURER not so well explains, "the corn, &c., necessary for your sustenance." "The Lord will answer," namely, the prayers of His people, priests, and prophets. Compare in the case of Sennacherib, 4Kings 19:20-21.
2:202:20: Եւ զհիւսւսայինն հալածեցի՛ց ՚ի ձէնջ, եւ մերժեցից զնա յերկիր անջուր. եւ ապականեցից զառա՛ջ նորա ՚ի ծովն առաջին, եւ զվերջ նորա ՚ի ծովն վերջին. եւ ելցէ՛ շարաւ նորա, եւ բուրեսցէ հոտ նորա. զի մեծացա՛ն գործք նորա։
20 Հիւսիսային բանակը կը հալածեմ ձեզնից,նրան կը վտարեմ դէպի անջուր երկիր,կը կործանեմ նրա առաջապահ գնդերը առաջին ծովում[59]եւ նրա վերջապահ գունդը՝ վերջին ծովում[60].նրա թարախը կը հոսի, եւ նրա հոտը դուրս կը գայ,քանի որ նրա կատարած գործերը չափն անցան: 59. Նկատի ունի Մեռեալ ծովը:[60] Նկատի ունի Միջերկրական ծովը:
20 Հիւսիսային զօրքը ձեր վրայէն պիտի հեռացնեմ. Անոր երեսը՝ դէպի արեւելեան ծովը, Կռնակը դէպի արեւմտեան ծովը պիտի ըլլայ։Զանիկա չոր ու ամայի երկիր մը պիտի քշեմ. Անոր գէշ հոտը պիտի ելլէ, Անոր գարշահոտութիւնը պիտի աւելնայ, Քանզի մեծ բաներ ըրաւ։
Եւ զհիւսիսայինն հալածեցից ի ձէնջ, եւ մերժեցից զնա յերկիր [21]անջուր. եւ ապականեցից զառաջ նորա ի ծովն առաջին, եւ զվերջ`` նորա ի ծովն վերջին. եւ ելցէ շարաւ նորա, եւ բուրեսցէ հոտ նորա. զի մեծացան գործք նորա:

2:20: Եւ զհիւսւսայինն հալածեցի՛ց ՚ի ձէնջ, եւ մերժեցից զնա յերկիր անջուր. եւ ապականեցից զառա՛ջ նորա ՚ի ծովն առաջին, եւ զվերջ նորա ՚ի ծովն վերջին. եւ ելցէ՛ շարաւ նորա, եւ բուրեսցէ հոտ նորա. զի մեծացա՛ն գործք նորա։
20 Հիւսիսային բանակը կը հալածեմ ձեզնից,նրան կը վտարեմ դէպի անջուր երկիր,կը կործանեմ նրա առաջապահ գնդերը առաջին ծովում[59]եւ նրա վերջապահ գունդը՝ վերջին ծովում[60].նրա թարախը կը հոսի, եւ նրա հոտը դուրս կը գայ,քանի որ նրա կատարած գործերը չափն անցան:
59. Նկատի ունի Մեռեալ ծովը:
[60] Նկատի ունի Միջերկրական ծովը:
20 Հիւսիսային զօրքը ձեր վրայէն պիտի հեռացնեմ. Անոր երեսը՝ դէպի արեւելեան ծովը, Կռնակը դէպի արեւմտեան ծովը պիտի ըլլայ։Զանիկա չոր ու ամայի երկիր մը պիտի քշեմ. Անոր գէշ հոտը պիտի ելլէ, Անոր գարշահոտութիւնը պիտի աւելնայ, Քանզի մեծ բաներ ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:202:20 И пришедшего от севера удалю от вас, и изгоню в землю безводную и пустую, переднее полчище его в море восточное, а заднее в море западное, и пойдет от него зловоние, и поднимется от него смрад, так как он много наделал {зла}.
2:20 καὶ και and; even τὸν ο the ἀπὸ απο from; away βορρᾶ βορρας north wind ἐκδιώξω εκδιωκω chase out ἀφ᾿ απο from; away ὑμῶν υμων your καὶ και and; even ἐξώσω εξωθεω drive αὐτὸν αυτος he; him εἰς εις into; for γῆν γη earth; land ἄνυδρον ανυδρος waterless καὶ και and; even ἀφανιῶ αφανιζω obscure; hide τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him εἰς εις into; for τὴν ο the θάλασσαν θαλασσα sea τὴν ο the πρώτην πρωτος first; foremost καὶ και and; even τὰ ο the ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him εἰς εις into; for τὴν ο the θάλασσαν θαλασσα sea τὴν ο the ἐσχάτην εσχατος last; farthest part καὶ και and; even ἀναβήσεται αναβαινω step up; ascend ἡ ο the σαπρία σαπρια he; him καὶ και and; even ἀναβήσεται αναβαινω step up; ascend ὁ ο the βρόμος βρομος he; him ὅτι οτι since; that ἐμεγάλυνεν μεγαλυνω enlarge; magnify τὰ ο the ἔργα εργον work αὐτοῦ αυτος he; him
2:20 וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צְּפֹונִ֞י ṣṣᵊfônˈî צְפֹונִי northern אַרְחִ֣יק ʔarḥˈîq רחק be far מֵ mē מִן from עֲלֵיכֶ֗ם ʕᵃlêḵˈem עַל upon וְ wᵊ וְ and הִדַּחְתִּיו֮ hiddaḥtiʸw נדח wield אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth צִיָּ֣ה ṣiyyˈā צִיָּה dry country וּ û וְ and שְׁמָמָה֒ šᵊmāmˌā שְׁמָמָה desolation אֶת־ ʔeṯ- אֵת [object marker] פָּנָ֗יו pānˈāʸw פָּנֶה face אֶל־ ʔel- אֶל to הַ ha הַ the יָּם֙ yyˌom יָם sea הַ ha הַ the קַּדְמֹנִ֔י qqaḏmōnˈî קַדְמֹנִי eastern וְ wᵊ וְ and סֹפֹ֖ו sōfˌô סֹוף end אֶל־ ʔel- אֶל to הַ ha הַ the יָּ֣ם yyˈom יָם sea הָ hā הַ the אַֽחֲרֹ֑ון ʔˈaḥᵃrˈôn אַחֲרֹון at the back וְ wᵊ וְ and עָלָ֣ה ʕālˈā עלה ascend בָאְשֹׁ֗ו vošˈô בְּאֹשׁ stench וְ wᵊ וְ and תַ֨עַל֙ ṯˈaʕal עלה ascend צַחֲנָתֹ֔ו ṣaḥᵃnāṯˈô צַחֲנָה smell of putrefaction כִּ֥י kˌî כִּי that הִגְדִּ֖יל hiḡdˌîl גדל be strong לַ la לְ to עֲשֹֽׂות׃ ʕᵃśˈôṯ עשׂה make
2:20. et eum qui ab aquilone est procul faciam a vobis et expellam eum in terram inviam et desertam faciem eius contra mare orientale et extremum eius ad mare novissimum et ascendet fetor eius et ascendet putredo eius quia superbe egitAnd I will remove far off from you the northern enemy: and I will drive him into a land unpassable, and desert, with his face towards the east sea, and his hinder part towards the utmost sea: and his stench shall ascend, and his rottenness shall go up, because he hath done proudly.
20. but I will remove far off from you the northern , and will drive him into a land barren and desolate, his forepart into the eastern sea, and his hinder part into the western sea; and his stink shall come up, and his ill savour shall come up, because he hath done great things.
2:20. And he who is from the North, I will drive far from you. And I will expel him into an impassable land, and into the desert, with his face opposite the Eastern sea, and his furthest part towards the furthest sea. And his stench will ascend, and his rottenness will ascend, because he has acted arrogantly.
2:20. But I will remove far off from you the northern [army], and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things.
But I will remove far off from you the northern [army], and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things:

2:20 И пришедшего от севера удалю от вас, и изгоню в землю безводную и пустую, переднее полчище его в море восточное, а заднее в море западное, и пойдет от него зловоние, и поднимется от него смрад, так как он много наделал {зла}.
2:20
καὶ και and; even
τὸν ο the
ἀπὸ απο from; away
βορρᾶ βορρας north wind
ἐκδιώξω εκδιωκω chase out
ἀφ᾿ απο from; away
ὑμῶν υμων your
καὶ και and; even
ἐξώσω εξωθεω drive
αὐτὸν αυτος he; him
εἰς εις into; for
γῆν γη earth; land
ἄνυδρον ανυδρος waterless
καὶ και and; even
ἀφανιῶ αφανιζω obscure; hide
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
εἰς εις into; for
τὴν ο the
θάλασσαν θαλασσα sea
τὴν ο the
πρώτην πρωτος first; foremost
καὶ και and; even
τὰ ο the
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
εἰς εις into; for
τὴν ο the
θάλασσαν θαλασσα sea
τὴν ο the
ἐσχάτην εσχατος last; farthest part
καὶ και and; even
ἀναβήσεται αναβαινω step up; ascend
ο the
σαπρία σαπρια he; him
καὶ και and; even
ἀναβήσεται αναβαινω step up; ascend
ο the
βρόμος βρομος he; him
ὅτι οτι since; that
ἐμεγάλυνεν μεγαλυνω enlarge; magnify
τὰ ο the
ἔργα εργον work
αὐτοῦ αυτος he; him
2:20
וְֽ wᵊˈ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
צְּפֹונִ֞י ṣṣᵊfônˈî צְפֹונִי northern
אַרְחִ֣יק ʔarḥˈîq רחק be far
מֵ מִן from
עֲלֵיכֶ֗ם ʕᵃlêḵˈem עַל upon
וְ wᵊ וְ and
הִדַּחְתִּיו֮ hiddaḥtiʸw נדח wield
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
צִיָּ֣ה ṣiyyˈā צִיָּה dry country
וּ û וְ and
שְׁמָמָה֒ šᵊmāmˌā שְׁמָמָה desolation
אֶת־ ʔeṯ- אֵת [object marker]
פָּנָ֗יו pānˈāʸw פָּנֶה face
אֶל־ ʔel- אֶל to
הַ ha הַ the
יָּם֙ yyˌom יָם sea
הַ ha הַ the
קַּדְמֹנִ֔י qqaḏmōnˈî קַדְמֹנִי eastern
וְ wᵊ וְ and
סֹפֹ֖ו sōfˌô סֹוף end
אֶל־ ʔel- אֶל to
הַ ha הַ the
יָּ֣ם yyˈom יָם sea
הָ הַ the
אַֽחֲרֹ֑ון ʔˈaḥᵃrˈôn אַחֲרֹון at the back
וְ wᵊ וְ and
עָלָ֣ה ʕālˈā עלה ascend
בָאְשֹׁ֗ו vošˈô בְּאֹשׁ stench
וְ wᵊ וְ and
תַ֨עַל֙ ṯˈaʕal עלה ascend
צַחֲנָתֹ֔ו ṣaḥᵃnāṯˈô צַחֲנָה smell of putrefaction
כִּ֥י kˌî כִּי that
הִגְדִּ֖יל hiḡdˌîl גדל be strong
לַ la לְ to
עֲשֹֽׂות׃ ʕᵃśˈôṯ עשׂה make
2:20. et eum qui ab aquilone est procul faciam a vobis et expellam eum in terram inviam et desertam faciem eius contra mare orientale et extremum eius ad mare novissimum et ascendet fetor eius et ascendet putredo eius quia superbe egit
And I will remove far off from you the northern enemy: and I will drive him into a land unpassable, and desert, with his face towards the east sea, and his hinder part towards the utmost sea: and his stench shall ascend, and his rottenness shall go up, because he hath done proudly.
2:20. And he who is from the North, I will drive far from you. And I will expel him into an impassable land, and into the desert, with his face opposite the Eastern sea, and his furthest part towards the furthest sea. And his stench will ascend, and his rottenness will ascend, because he has acted arrogantly.
2:20. But I will remove far off from you the northern [army], and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: В ст. 20: речь идет об избавлении от саранчи. И пришедшего от севера: собств. в евр. veeth hazzephoni, и северного (северянина). Хотя отечество саранчи юг, и именно пустыни Аравии и сев.-вост. Африки, однако, вследствие смены ветров, она могла быть заносима в Палестину и с севера и могла быть названа hazzephoni. Поэтому нет нужды понимать hazzephoni в иносказательном смысле — «приносящий с собою бедствия» (Юсти, Кук), ввиду того, что север был для Палестины источником бедствий, или темный (Маурер, Гезениус), т. е. закрывающий лучи солнца и т. п. И изгоню в землю безводную и пустую: саранча обыкновенно погибает в пустынях и морях. 8: ст. 20, может быть, имеется в виду ближайшим образом пустыня Аравийская или пустыня, находящаяся между Идумеей и Иудеей (Добронр.). Море восточное (слав. «в море первем») — Мертвое море, называвшееся иначе «Соленым» (Быт XIV:3; Чис ХXXIV:12). Море заднее — западное или Средиземное море, называвшееся великим (Чис XXXIV:6, 7). И пойдет от него зловоние: по сообщению блаж. Иеронима, в его время гниение саранчи, погибшей в Мертвом и Средиземном морях настолько заразило воздух, что вызвало моровую язву на людях и на скоте. Так как он много наделал [зла]; слав. «яко возвеличи дела своя». В Библии нередко неразумные существа представляются вменяемыми (ср. Быт. IX:5; Исх XXI:28–32; Иов XLI:25; XXXIX:7, 22).
Adam Clarke: Commentary on the Bible - 1831
2:20: I will remove far off from you the northern army - "That is, the locusts; which might enter Judea by the north, as Circassia and Mingrelia abound with them. Or the locusts may be thus called, because they spread terror like the Assyrian armies, which entered Judea by the north. See Zep 2:13." - Newcome. Syria, which was northward of Judea, was infested with them; and it must have been a northern wind that brought them into Judea, in the time of Joel; as God promises to change this wind, and carry them into a barren and desolate land, Arabia Deserta. "And his face toward the east sea," i.e., the Dead Sea, which lay eastward of Jerusalem. "His hinder part toward the utmost sea," the western sea, i.e., the Mediterranean.
And his stink shalt come up - After having been drowned by millions in the Mediterranean, the reflux of the tide has often brought them back, and thrown there in heaps upon the shore, where they putrefied in such a manner as to infect the air and produce pestilence, by which both men and cattle have died in great multitudes. See Bochart, Hieroz., vol. ii., p. 481.
Livy, and St. Augustine after him, relate that there was such an immense crowd of locusts in Africa that, having eaten up every green thing, a wind arose that carried them into the sea, where they perished; but being cast upon the shore, they putrefied, and bred such a pestilence, that eighty thousand men died of it in the kingdom of Massinissa, and thirty thousand in the garrison of Utica, in which only ten remained alive. See Calmet and Livy, lib. xc., and August. De Civitate Dei, lib. iv., c. 31. We have many testimonies of a similar kind.
Because he hath done great things - Or, כי ki, although he have done great things, or, after he has done them, i.e., in almost destroying the whole country.
Albert Barnes: Notes on the Bible - 1834
2:20: And I will remove far off from you the northern army - God speaks of the human agent under the figure of the locusts, which perish in the sea; yet so as to show at once, that He did not intend the locust itself, nor to describe the mode in which He should overthrow the human oppressor. He is not speaking of the locust itself, for the Northern is no name for the locust which infested Palestine, since it came from the south; nor would the destruction of the locust be in two opposite seas, since they are uniformly driven by the wind into the sea, upon whose waves they alight and perish, but the wind would not carry them into two opposite seas; nor would the locust perish in a "barren and desolate" land, but would fly further; nor would it be said of the locust that he was destroyed, Because he had done great things . But He represents to us, how this enemy should be driven quite out of the bounds of His people, so that he should not vex them more, but perish.
The imagery is from the holy land. The "East sea" is the Dead Sea, once the fertile "vale of Siddim" Gen 14:3, , "in which sea were formerly Sodom and Gomorrah, Admah and Zeboim, until God overthrew them." This, in the Pentateuch, is called "the salt sea" Gen 14:3; Num 34:3, Num 34:12, or "the sea of the plain," or "desert" (Deu 3:17; Deu 4:49; Jos 3:16; Jos 12:3; Jos 15:25; Jos 18:19; also in Kg2 14:25), explained in Deuteronomy and Joshua to be "the salt sea" Deut. 3; jos 3; 12; Ezekiel calls it "the East sea" Eze 47:18, and in Numbers it is said of it, "your south border shall be the salt sea eastward" Num 34:3. The utmost, or rather, the "hinder sea" Deu 11:24; Deu 34:2 (i. e., that which is behind one who is looking toward the east whose Hebrew name is from "fronting" you) is the Mediterranean, "on whose shores are Gaza and Ascalon, Azotus and Joppa and Caesarea." The "land barren and desolate," lying between, is the desert of Arabia, the southern boundary of the holy land.
The picture then seems to be, that the "Northern" foes filled the whole of Judaea, in numbers like the locust, and that God drove them violently forth, all along the bounds of the holy land, into the desert, the Dead Sea, the Mediterranean. Jerome relates a mercy of God in his own time which illustrates the image; but he writes so much in the language of Holy Scripture, that perhaps he only means that the locusts were driven into the sea, not into both seas. "In our times too we have seen hosts of locusts cover Judaea, which afterward, by the mercy of the Lord, when the priests and people, 'between the porch and the altar,' i. e., between the place of the Cross and the Resurrection prayed the Lord and said, 'spare Thy people,' a wind arising, were carried headlong 'into the Eastern sea, and the utmost sea.'" Alvarez relates how, priests and people joining in litanies to God, He delivered them from an exceeding plague of locusts, which covered 24 English miles, as He delivered Egypt of old at the prayer of Moses . "When we knew of this plague being so near, most of the clerks of the place came to me, that I should tell them some remedy against it. I answered them, that I knew of no remedy except to commend themselves to God and to pray Him to drive the plague out of the land. I went to the Embassador and told him that to me it seemed good that we should make a procession with the people of the land and that it might please our Lord God to hear us; it seemed good to the Embassador; and, in the morning of the next day, we collected the people of the place and all the Clergy; and we took our altar-stone, and those of the place theirs, and our Cross and theirs, singing our litany, we went forth from the Church, all the Portuguese and the greater part of the people of the place. I said to them that they should not keep silence, but should, as we, cry aloud saying in their tongue Zio marinos, i. e., in our's, Lord Jesus Christ, have mercy on us.
And with this cry and litany, we went through an open wheat-country for the space of one third of a league. It pleased our Lord to hear the sinners, and while we were turning to the place, because their (the locusts') road was toward the sea whence they had come, there were so many after us, that it seemed no otherwise than that they sought to break our ribs and heads with blows of stones, such were the blows they dealt us. At this time a great thunderstorm arose from toward the sea, which came in their face with rain and hail, which lasted three good hours; the river and brooks filled greatly; and when they had ceased to drive, it was matter of amazement, that the dead locusts on the bank of the great river measured two cubits high; and so for the rivulets, there was a great multitude of dead on their banks. On the next day in the morning there was not in the whole land even one live locust."
And his stink shall come up - The image is still from the locust. It, being such a fearful scourge of God, every individual full of activity and life repeated countlessly in the innumerable host, is, at God's will and in His time, cast by His word into the sea, and when thrown up by the waves on the shore, becomes in a few hours one undistinguishable, putrefying, heaving mass. Such does human malice and ambition and pride become, as soon as God casts aside the sinful instrument of His chastisement. Just now, a world to conquer could not satisfy it; superior to man, independent, it deems, of God. He takes away its breath, it is a putrid carcass. Such was Sennacherib's army; in the evening inspiring terror; "before the morning, he is not" Isa 17:14. "They were all dead corpses." Isa 37:36.
The likeness stops here. For the punishment is at an end. The wicked and the persecutors of God's people are cut off; the severance has taken place. On the one side, there is the putrefying mass; on the other, the jubilee of thanksgiving. The gulf is fixed between them. The offensive smell of the corruption ascends; as Isaiah closes his prophecy, "the carcases" of the wicked, the perpetual prey of the "worm and the fire, shall be an abhorring to all flesh." The righteous behold it, but it reaches them not, to hurt them. In actual life, the putrid exhalations at times have, among those on the sea-shore, produced a pestilence, a second visitation of God, more destructive than the first. This, however, has been but seldom. Yet what must have been the mass of decay of creatures so slight, which could produce a wide-wasting pestilence! What an image of the numbers of those who perish, and of the fetidness of sin! Augustine, in answer to the pagan who imputed all the calamities of the later Roman Empire to the displeasure of the gods, because the world had become Christian, says , "They themselves have recorded that the multitude of locusts was, even in Africa, a sort of prodigy, while it was a Roman province. They say that, after the locusts had consumed the fruits and leaves of trees, they were cast into the sea, in a vast incalculable cloud, which having died and being cast back on the shores, and the air being infected thereby, such a pestilence arose, that in the realm of Masinissa alone 800, 000 men perished, and manymore in the lands on the coasts. Then at Utica, out of 30, 000 men in the prime of life who were there, they assert that 10 only remained."
Jerome says of the locusts of Palestine ; "when the shores of both seas were filled with heaps of dead locusts which the waters had cast up, their stench and putrefaction was so noxious as to corrupt the air, so that a pestilence was produced among both beasts and men." Modern writers say , "The locusts not only produce a famine, but in districts near the sea where they had been drowned, they have occasioned a pestilence from the putrid effluvia of the immense numbers blown upon the coast or thrown up by the tides." : "We observed, in May and June, a number of these insects coming from the south directing their course to the northern shore; they darken the sky like a thick cloud, but scarcely have they quitted the shore before they who, a moment before, ravaged and ruined the country, cover the surface of the sea with their dead bodies, to the great distress of the Franks near the harbor, on account of the stench from such a number of dead insects, driven by the winds close to the very houses." : "All the full-grown insects were driven into the sea by a tempestuous northwest wind, and were afterward cast upon the beach, where, it is said, they formed a bank of 3 or 4 feet high, extending - a distance of near 50 English miles. It is asserted that when this mass became putrid and the wind was southeast the stench was sensibly felt in several parts of Sneuwberg. The column passed the houses of two of our party, who asserted that it continued without any interruption for more than a month." : "The south and east winds drive the clouds of locusts with violence into the Mediterranean, and drown them in such quantities that when their dead are cast on the shore, they infect the air to a great distance." Wonderful image of the instantaneous, ease, completeness, of the destruction of God's enemies; a mass of active life exchanged, in a moment, into a mass of death.
Because he hath done great things - Literally, (as in the English margin) ""because he hath magnified to do," i. e., as used of man, "hath done proudly." To do greatly Joe 2:21; Psa 126:2-3; Sa1 12:24, or to magnify Himself, Eze 38:23, when used of God, is to display His essential greatness, in goodness to His people, or in vengeance on their enemies. Man's great deeds are mostly deeds of great ambition, great violence, great pride, great iniquity; and so of him, the words "he magnified himself, Isa 10:15; Dan 11:36-37, he did greatly" Lam 1:9; Zep 2:8; Dan 8:4, Dan 8:8, Dan 8:11, Dan 8:25, mean, he did ambitiously, proudly, and so offended God. In like way "great doings," when used of God, are His great works of good ; of man, his great works of evil . : "Man has great deserts, but evil." "To speak great things" Psa 12:3; Dan 7:8, Dan 7:11, Dan 7:20, is to speak proud things: "greatness of heart" Isa 9:9; Isa 10:12 is pride of heart. He is speaking then of man who was God's instrument in chastening His people; since of irrational, irresponsible creatures, a term which involves moral fault, would not have been used, nor would a moral fault have been set down as the ground why God destroyed them. The destruction of Sennacherib or Holofernes have been assigned as the fulfillment of this prophecy. They were part of its fulfillment, and of the great law of God which it declares, that instruments, which He employs, and who exceed or accomplish for their own ends, the office which He assigns them, He casts away and destroys.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: remove: Joe 2:2-11, Joe 1:4-6; Exo 10:19
the northern: Jer 1:14
the east: Eze 47:7, Eze 47:8, Eze 47:18; Zac 14:8
utmost: Deu 11:24
his stink: Eze 39:12-16
because: Kg2 8:13
done: Heb. magnified to do
Geneva 1599
2:20 But I will remove far off from you the (n) northern [army], and will drive him into a land barren and desolate, with his face toward the (o) east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things.
(n) That is, the Assyrians your enemies.
(o) Called the Salt Sea, or Persian Sea: meaning, that even though this army was so great that it filled all from this sea to the Mediterranean Sea, yet he would scatter them.
John Gill
2:20 But I will remove far off from you the northern army,.... The army of the locusts, which came from the northern corner, as Aben Ezra and Kimchi; and is the first sense Jarchi makes mention of; though he says their Rabbins (b) interpret it of the evil imagination hid in the heart of men; and the two seas, later mentioned, of the two temples, first and second, destroyed by it; so, Kimchi says, they explain this verse of the days of the Messiah, and observes, the same sense they give; but Jarchi mentions another, according to which a people coming from the north are designed, even the kings of Assyria; and with this agrees the Targum, which paraphrases it,
"and the people which come from the north I will remove far off from you;''
and indeed locusts do not usually come from the north, but from the south, or from the east; it was an east wind that brought the locusts into Egypt, Ex 10:13; though the word "northern" may be used of the locusts in the emblem, because the Assyrians or Chaldeans came from the north to Judea:
and will drive him into a land barren and desolate: where there are no green grass, herbs, plants, and trees, to live upon, and so must starve and die:
with his face towards the east sea; the front of this northern army was towards the east sea, into which it was drove and fell; that is, the sea of Chinnereth, or Gennesareth, the same with the lake of Tiberias, often mentioned in the New Testament; or the Salt sea, the same with the lake Asphaltites, or Dead sea, which was where Sodom and Gomorrah formerly stood, as is usually said; and both these were to the east of the land of Israel, as Kimchi and Ben Melech observe; and so either of them might be called the "eastern sea":
and his hinder part towards the utmost sea; the rear of this army was towards the utmost sea, or hinder sea, as it is called in Zech 14:8; the western sea, as Kimchi and Ben Melech interpret it, the same with the Mediterranean sea, which lay to the west of the land of Israel; so the Egyptian locusts were cast into the Red sea, Ex 10:19; and Pliny (c) observes, that they are sometimes taken away with a wind, and fall into seas and lakes, and adds, perhaps this comes by chance; but what is here related came not by chance, but by the will and providence of God:
and his stink shall come up, and his ill savour shall come up: that is, the stink and ill savour of the locusts shall come, up out of the seas and lakes into which they fell, and where they died and putrefied; or, being cast up from thence upon the shares, gave a most noisome stench; so Jerom on the place says,
"in our times we have seen swarms of locusts cover the land of Judea, which upon the wind rising have been driven into the first and last seas; that is, into the Dead and Mediterranean seas; and when the shores of both seas have been filled with heaps of dead locusts, which the waters have thrown up, their rottenness and stench have been so very noxious as to corrupt the air, and produce a pestilence among men and beasts;''
or this may be understood of the fall and ruin of the enemies of the Jews, signified by these locusts; and some apply it to Sennacherib's army smote by the angel, when there fell in one night a hundred and fourscore and five thousand of them in the land of Israel, and lay unburied, 4Kings 19:35; Theodoret interprets the seas of armies; the first sea of the army of the Babylonians, by which Nineveh the royal seat of the Assyrians was destroyed; and the other sea of the army of the Persians, who, under Cyrus, took Babylon, the metropolis of the Chaldean empire:
because he hath done great things; evil things, as the Targum; either the locust, which had done much mischief to the fruits of the earth; or the enemy, signified by it, who had behaved proudly, and done much hurt to the inhabitants of Judea: or, "though he hath done great things" (d), as some render it, yet all this shall come to him. Some interpret it of God, "for he (God) hath done", or "will do, great things" (e); in the removing of the locusts, or in the destruction of those enemies they represented, as is expressly said of him in Joel 2:21.
(b) Vid. T. Bab. Succah, fol. 52. 1. (c) Nat. Hist. l. 11. c. 29. (d) "quamvis magna gesserit", Gataker. (e) "Quia magnifica Jehovah agit", Junius & Tremellius; "aget", Piscator, Liveleus, Castalio.
John Wesley
2:20 The northern army - That part of the locusts which are toward the north. With his face - The van of this army shall be driven into the dead sea, east of Jerusalem. The hinder part - The rear of this army shall be driven into the west sea. His stink - The stench of these locusts destroying and lying putrified on the face of the earth, or the corpses of the Assyrians slain and unburied.
Robert Jamieson, A. R. Fausset and David Brown
2:20 the northern army--The Hebrew expresses that the north in relation to Palestine is not merely the quarter whence the invader comes, but is his native land, "the Northlander"; namely, the Assyrian or Babylonian (compare Jer 1:14-15; Zeph 2:13). The locust's native country is not the north, but the south, the deserts of Arabia, Egypt, and Libya. Assyria and Babylon are the type and forerunner of all Israel's foes (Rome, and the final Antichrist), from whom God will at last deliver His people, as He did from Sennacherib (4Kings 19:35).
face . . . hinder part--more applicable to a human army's van and rear, than to locusts. The northern invaders are to be dispersed in every other direction but that from which they had come: "a land barren and desolate," that is, Arabia-Deserta: "the eastern (or front) sea," that is, the Dead Sea: "the utmost (or hinder) sea," that is, the Mediterranean. In front and behind mean east and west; as, in marking the quarters of the world, they faced the east, which was therefore "in front"; the west was behind them; the south was on their right, and the north on their left.
stink--metaphor from locusts, which perish when blown by a storm into the sea or the desert, and emit from their putrefying bodies such a stench as often breeds a pestilence.
because he hath done great things--that is, because the invader hath haughtily magnified himself in his doings. Compare as to Sennacherib, 4Kings 19:11-13, 4Kings 19:22, 4Kings 19:28. This is quite inapplicable to the locusts, who merely seek food, not self-glorification, in invading a country.
2:212:21: Քաջալերեա՛ց երկիր. խնդա եւ ուրա՛խ լեր, զի մեծացո՛յց Տէր զառնել իւր քեզ[10624]։ [10624] Բազումք. Զառնել իւր ընդ քեզ։
21 Քաջալերուի՛ր, երկի՛ր, ցնծա՛ եւ ուրախացի՛ր,որովհետեւ Տէրը մեծ գործեր կատարեց քեզ հետ:
21 Մի՛ վախնար, ո՛վ երկիր, ցնծա՛ եւ ուրախացի՛ր, Քանզի Տէրը մեծ բաներ պիտի ընէ։
Քաջալերեաց, երկիր, խնդա եւ ուրախ լեր, զի մեծացոյց Տէր զառնել իւր ընդ քեզ:

2:21: Քաջալերեա՛ց երկիր. խնդա եւ ուրա՛խ լեր, զի մեծացո՛յց Տէր զառնել իւր քեզ[10624]։
[10624] Բազումք. Զառնել իւր ընդ քեզ։
21 Քաջալերուի՛ր, երկի՛ր, ցնծա՛ եւ ուրախացի՛ր,որովհետեւ Տէրը մեծ գործեր կատարեց քեզ հետ:
21 Մի՛ վախնար, ո՛վ երկիր, ցնծա՛ եւ ուրախացի՛ր, Քանզի Տէրը մեծ բաներ պիտի ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:212:21 Не бойся, земля: радуйся и веселись, ибо Господь велик, чтобы совершить это.
2:21 θάρσει θαρσεω brave γῆ γη earth; land χαῖρε χαιρω rejoice; hail καὶ και and; even εὐφραίνου ευφραινω celebrate; cheer ὅτι οτι since; that ἐμεγάλυνεν μεγαλυνω enlarge; magnify κύριος κυριος lord; master τοῦ ο the ποιῆσαι ποιεω do; make
2:21 אַל־ ʔal- אַל not תִּֽירְאִ֖י tˈîrᵊʔˌî ירא fear אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil גִּ֣ילִי gˈîlî גיל rejoice וּ û וְ and שְׂמָ֔חִי śᵊmˈāḥî שׂמח rejoice כִּֽי־ kˈî- כִּי that הִגְדִּ֥יל hiḡdˌîl גדל be strong יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לַ la לְ to עֲשֹֽׂות׃ ʕᵃśˈôṯ עשׂה make
2:21. noli timere terra exulta et laetare quoniam magnificavit Dominus ut faceretFear not, O land, be glad, and rejoice: for the Lord hath done great things.
21. Fear not, O land, be glad and rejoice; for the LORD hath done great things.
2:21. Earth, do not be afraid. Exult and rejoice. For the Lord has great esteem for what he has done.
2:21. Fear not, O land; be glad and rejoice: for the LORD will do great things.
Fear not, O land; be glad and rejoice: for the LORD will do great things:

2:21 Не бойся, земля: радуйся и веселись, ибо Господь велик, чтобы совершить это.
2:21
θάρσει θαρσεω brave
γῆ γη earth; land
χαῖρε χαιρω rejoice; hail
καὶ και and; even
εὐφραίνου ευφραινω celebrate; cheer
ὅτι οτι since; that
ἐμεγάλυνεν μεγαλυνω enlarge; magnify
κύριος κυριος lord; master
τοῦ ο the
ποιῆσαι ποιεω do; make
2:21
אַל־ ʔal- אַל not
תִּֽירְאִ֖י tˈîrᵊʔˌî ירא fear
אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil
גִּ֣ילִי gˈîlî גיל rejoice
וּ û וְ and
שְׂמָ֔חִי śᵊmˈāḥî שׂמח rejoice
כִּֽי־ kˈî- כִּי that
הִגְדִּ֥יל hiḡdˌîl גדל be strong
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לַ la לְ to
עֲשֹֽׂות׃ ʕᵃśˈôṯ עשׂה make
2:21. noli timere terra exulta et laetare quoniam magnificavit Dominus ut faceret
Fear not, O land, be glad, and rejoice: for the Lord hath done great things.
2:21. Earth, do not be afraid. Exult and rejoice. For the Lord has great esteem for what he has done.
2:21. Fear not, O land; be glad and rejoice: for the LORD will do great things.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-23: Ввиду избавления от бедствия пророк приглашает к радованию землю, животных и людей, как ранее приглашал их к сетованию и плачу.
Adam Clarke: Commentary on the Bible - 1831
2:21: Fear not - for the Lord will do great things - The words are repeated from the preceding verse; Jehovah will do great things in driving them away, and supernaturally restoring the land to fertility.
Albert Barnes: Notes on the Bible - 1834
2:21: Fear not, O land - Before, they were bidden to tremble Joe 2:1, now they are bidden, "fear not;" before, "to turn in weeping, fasting and mourning;" now, "to bound for joy and rejoice;" before, "the land mourned;" now, "the land is bidden to rejoice." The enemy had "done great things;" now the cause of joy is that God had "done great things;" the Almightiness of God overwhelming and sweeping over the might put forth to destroy. It is better rendered, "the Lord hath done great things." If Joel includes herein God's great doings yet to come, he speaks of them as, in the purpose of God, already in being; or he may, in this verse, presuppose that this new order of God's mercies has begun, in the destruction of the Pagan foe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: Fear: Gen 15:1; Isa 41:10, Isa 54:4; Jer 30:9, Jer 30:10; Zep 3:16, Zep 3:17; Zac 8:15
be glad: Psa 65:12, Psa 65:13, Psa 96:11, Psa 96:12, Psa 98:8; Isa 35:1, Isa 44:23, Isa 55:12; Hos 2:21
for: Joe 2:20; Deu 4:32; Sa1 12:16, Sa1 12:24; Psa 71:19, Psa 126:1-3; Jer 33:3
Carl Friedrich Keil and Franz Delitzsch
2:21
This promise is carried out still further in what follows; and Joel summons the earth (Joel 2:21), the beasts of the field (Joel 2:22), and the sons of Zion (Joel 2:23) to joy and exultation at this mighty act of the Lord, by which they have been delivered from the threatening destruction. Joel 2:21. "Fear not, O earth! exult and rejoice: for Jehovah doeth great things! Joel 2:22. Fear ye not, O beasts of the field! for the pastures of the desert become green, for the tree bears its fruit; fig-tree and vine yield their strength. Joel 2:23. And ye sons of Zion, exult and rejoice in the Lord your God; for He giveth you the teacher for righteousness, and causes to come down to you a rain-fall, early rain and latter rain, first of all." The soil had suffered from the drought connected with the swarms of locusts (Joel 1:9); the beasts of the field had groaned on account of the destruction of all the plants and vegetation of every kind (Joel 1:18); the men had sighed over the unparalleled calamity that had befallen both land and people. The prophet here calls to all of them not to fear, but to exult and rejoice, and gives in every case an appropriate reason for the call. In that of the earth, he introduces the thought that Jehovah had done great things - had destroyed the foe that did great things; in that of the beasts, he points to the fresh verdure of the pastures, and the growth of the fruit upon the trees; in that of men, he lays stress upon a double fact, viz., the gift of a teacher for righteousness, and the pouring out of a plentiful rain. In this description we have to notice the rhetorical individualizing, which forms its peculiar characteristic, and serves to explain not only the distinction between the earth, the beasts of the field, and the sons of Zion, but the distribution of the divine blessings among the different members of the creation that are mentioned here. For, so far as the fact itself is concerned, the threefold blessing from God benefits all three classes of the earthly creation: the rain does good not only to the sons of Zion, or to men, but also to animals and to the soil; and so again do the green of the pastures and the fruits of the trees; and lastly, even the הגדּיל יי לעשׂות not only blesses the earth, but also the beasts and men upon it. It is only through overlooking this rhetorico-poetical distribution, that any one could infer from Joel 2:22, that because the fruits are mentioned here as the ordinary food of animals, in direct contrast to Gen 1:28-29, where the fruit of the trees is assigned to men for food, the beasts of the field signify the heathen. The perfects in the explanatory clauses of these three verses are all to be taken alike, and not to be rendered in the preterite in Joel 2:21, and in the present in Joel 2:22 and Joel 2:23. The perfect is not only applied to actions, which the speaker looks upon from his own standpoint as actually completed, as having taken place, or as things belonging to the past, but to actions which the will or the lively fancy of the speaker regards as being as good as completed, in other words, assumes as altogether unconditional and certain, and to which in modern languages we should apply the present (Ewald, 135, a, etc.). The latter is the sense in which it is used here, since the prophet sets forth the divine promise as a fact, which is unquestionably certain and complete, even though its historical realization has only just begun, and extends into the nearer or more remote future. The divine act over which the prophet calls upon them to rejoice, is not to be restricted to the destruction of those swarms of locusts that had at that time invaded Judah, and the revivification of drying nature, but is an act of God that is being constantly repeated whenever the same circumstances occur, or whose influence continues as long as this earth lasts; since it is a tangible pledge, that to all eternity, as is stated in Joel 2:26, Joel 2:27, the people of the Lord will not be put to shame. The "sons of Zion" are not merely the inhabitants of Zion itself, but the dwellers in the capital are simply mentioned as the representatives of the kingdom of Judah. As the plague of locusts fell not upon Jerusalem only, but upon the whole land, the call to rejoicing must refer to all the inhabitants of the land (Joel 1:2, Joel 1:14). They are to rejoice in Jehovah, who has proved Himself to be their God by the removal of the judgment and the bestowal of a fresh blessing.
This blessing is twofold in its nature. He gives them את־המּורה לצדקה. From time immemorial there has been a diversity of opinion as to the meaning of these words. Most of the Rabbins and earlier commentators have followed the Chaldee and Vulgate, and taken mōreh in the sense of "teacher;" but others, in no small number, have taken it in the sense of "early rain," e.g., Ab. Ezra, Kimchi, Tanch., Calvin, and most of the Calvinistic and modern commentators. But although mōreh is unquestionably used in the last clause of this verse in the sense of early rain; in every other instance this is called yōreh (Deut 11:14; Jer 5:24); for Ps 84:7 cannot be brought into the account since the meaning is disputed. Consequently the conjecture is a very natural one, that in the last clause of the verse Joel selected the form mōreh, instead of yōreh, to signify early rain, simply on account of the previous occurrence of hammōreh in the sense of "teacher," and for the sake of the unison. This rendering of hammōreh is not only favoured by thee article placed before it, since neither mōreh = yōreh (early rain), nor the corresponding and tolerably frequent malqōsh (latter rain), ever has the article, and no reason can be discovered why mōreh should be defined by the article here if it signified early rain; but it is decisively confirmed by the following word לצדקה, which is quite inapplicable to early rain, since it cannot mean either "in just measure," or "at the proper time," or "in becoming manner," as tsedâqâh is only used in the ethical sense of righteousness, and is never met with sensu physico, neither in 2Kings 19:29; Neh 2:20, nor in Ps 23:3 and Lev 19:36, where moreover צדק occurs. For מעגּלי צדק (in the Psalm) are not straight or right ways, but ways of righteousness (spiritual ways); and although מאזני צדק, אבני צדק, are no doubt really correct scales and weight-stones, this is simply because they correspond to what is ethically right, so that we cannot deduce from this the idea of correct measure in the case of the rain. Ewald and Umbreit, who both of them recognise the impossibility of proving that tsedâqâh is used in the physical sense of correctness or correct measure, have therefore adopted the rendering "rain for justification," or "for righteousness;" Ewald regarding the rain as a sign that they are adopted again into the righteousness of God, whilst Umbreit takes it as a manifestation of eternal righteousness in the flowing stream of fertilizing grace. But apart from the question, whether these thoughts are in accordance with the doctrine of Scripture, they are by no means applicable here, where the people have neither doubted the revelation of the righteousness of God, nor prayed to God for justification, but have rather appealed to the compassion and grace of God in the consciousness of their sin and guilt, and prayed to be spared and rescued from destruction (Joel 2:13, Joel 2:17). By the "teacher for righteousness," we are to understand neither the prophet Joel only (v. Hofmann), nor the Messiah directly (Abarbanel), nor the idea teacher or collective body of messengers from God (Hengstenberg), although there is some truth at the foundation of all these suppositions. The direct or exclusive reference to the Messiah is at variance wit the context, since all the explanatory clauses in vv. 21-23 treat of blessings or gifts of God, which were bestowed at any rate partially at that particular time. Moreover, in v. 23, the sending of the rain-fall is represented by ויּורד (imperf. c. Vav cons.), if not as the consequence of the sending of the teacher for righteousness, at any rate as a contemporaneous event. These circumstances apparently favour the application of the expression to the prophet Joel. Nevertheless, it is by no means probable that Joel describes himself directly as the teacher for righteousness, or speaks of his being sent to the people as the object of exultation. No doubt he had induced the people to turn to the Lord, and to offer penitential supplication for His mercy through his call to repentance, and thereby effected the consequent return of rain and fruitful seasons; but his address and summons would not have had this result, if the people had not been already instructed by Moses, by the priests, and by other prophets before himself, concerning the ways of the Lord. All of these were teachers for righteousness, and are included under hammōreh. Still we must not stop at them. As the blessings of grace, at the reception of which the people were to rejoice, did not merely consist, as we have just observed, in the blessings which came to it at that time, or in Joel's days, but also embraced those which were continually bestowed upon it by the Lord; we must not exclude the reference to the Messiah, to whom Moses had already pointed as the prophet whom the Lord would raise up unto them, and to whom they were to hearken (Deut 18:18-19), but must rather regard the sending of the Messiah as the final fulfilment of this promise. This view answers to the context, if we simply notice that Joel mentions here both the spiritual and material blessings which the Lord is conveying to His people, and then in what follows expounds the material blessings still further in Joel 2:23-27, and the spiritual blessings in Joel 2:28-32 and ch. 3. They are both of them consequences of the gift of the teacher for righteousness.
Hence the expansion of the earthly saving gifts is attached by ויּורד with Vav cons. Joel mentions first of all geshem, a rain-fall, or plentiful rain for the fertilizing of the soil and then defines it more exactly as early rain, which fell in the autumn at the sowing time and promoted the germination and growth of the seed, and latter rain, which occurred in the spring shortly before the time of harvest and brought the crops to maturity (see at Lev 26:3). בּראשׁון, in the beginning, i.e., first (= ראשׂנה in Gen 33:2, just as כּראשׁון is used in Lev 9:15 for בּראשׂנה in Num 10:13), not in the first month (Chald., etc.), or in the place of כּבראשׂנה, as before (lxx, Vulg., and others). For בּראשׁון corresponds to אחרי־כן in Joel 2:28 (Heb 3:1), as Ewald, Meier, and Hengstenberg admit. First of all the pouring out of a plentiful rain (an individualizing expression for all kinds of earthly blessings, chosen here with reference to the opposite of blessing occasioned by the drought); and after that, the pouring out of the spiritual blessing (Joel 2:28-3:21).
John Gill
2:21 Fear not, O land,.... O land of Israel, as the Targum, and the inhabitants of it; neither of the locusts, who had so terrified them, and had done so much mischief, and threatened more; nor of their enemies, the Assyrians or Chaldeans, and their powerful armies, or any other; but, on the contrary,
be glad, and rejoice; at the removal of the locusts, and at the destruction of their enemies:
for the Lord will do great things; good things, in opposition to the evil things done by the locusts, as Aben Ezra, Kimchi, and Ben Melech observe; or by the destroying army of the king of Assyria, by delivering the Jews out of the Babylonish captivity; and in the times of the Maccabees, and especially in the times of Christ, which are quickly prophesied of in this chapter; and which prophecies some interpreters begin here, it not being unusual for the prophets to pass directly from things temporal to things spiritual, and especially to the great deliverance and salvation by Christ, and also by temporal blessings to design spiritual ones.
Robert Jamieson, A. R. Fausset and David Brown
2:21 In an ascending gradation, the land destroyed by the enemy, the beasts of the field, and the children of Zion, the land's inhabitants, are addressed, the former two by personification.
Lord will do great things--In contrast to the "great things" done by the haughty foe (Joel 2:20) to the hurt of Judah stand the "great things" to be done by Jehovah for her benefit (compare Ps 126:2-3).
2:222:22: Քաջալերեա՛ երէ վայրի, զի դալարացան դաշտք անապատի. զի ծառ՝ ե՛տ զպտուղ իւր. որթ եւ թզենի ետուն զզօրութիւն իւրեանց[10625]։ [10625] Ոմանք. Դաշտք յանապատի։
22 Քաջալերուի՛ր, վայրի՛ կենդանի,որովհետեւ անապատի դաշտերը դալարեցին,որովհետեւ ծառը տուեց իր պտուղը,որթատունկն ու թզենին տուեցին իրենց բերքը:
22 Ո՛վ դաշտի անասուններ, մի՛ վախնաք, Քանզի անապատին արօտները պիտի կանանչանան, Քանզի ծառը իր պտուղը պիտի տայ, Թզենին ու որթատունկը իրենց արդիւնքը պիտի տան։
Քաջալերեաց, երէ վայրի, զի դալարացան դաշտք անապատի. զի ծառ ետ զպտուղ իւր, որթ եւ թզենի ետուն զզօրութիւն իւրեանց:

2:22: Քաջալերեա՛ երէ վայրի, զի դալարացան դաշտք անապատի. զի ծառ՝ ե՛տ զպտուղ իւր. որթ եւ թզենի ետուն զզօրութիւն իւրեանց[10625]։
[10625] Ոմանք. Դաշտք յանապատի։
22 Քաջալերուի՛ր, վայրի՛ կենդանի,որովհետեւ անապատի դաշտերը դալարեցին,որովհետեւ ծառը տուեց իր պտուղը,որթատունկն ու թզենին տուեցին իրենց բերքը:
22 Ո՛վ դաշտի անասուններ, մի՛ վախնաք, Քանզի անապատին արօտները պիտի կանանչանան, Քանզի ծառը իր պտուղը պիտի տայ, Թզենին ու որթատունկը իրենց արդիւնքը պիտի տան։
zohrab-1805▾ eastern-1994▾ western am▾
2:222:22 Не бойтесь, животные, ибо пастбища пустыни произрастят траву, дерево принесет плод свой, смоковница и виноградная лоза окажут свою силу.
2:22 θαρσεῖτε θαρσεω brave κτήνη κτηνος livestock; animal τοῦ ο the πεδίου πεδιον since; that βεβλάστηκεν βλαστανω sprout πεδία πεδιον the ἐρήμου ερημος lonesome; wilderness ὅτι οτι since; that ξύλον ξυλον wood; timber ἤνεγκεν φερω carry; bring τὸν ο the καρπὸν καρπος.1 fruit αὐτοῦ αυτος he; him ἄμπελος αμπελος vine καὶ και and; even συκῆ συκη fig tree ἔδωκαν διδωμι give; deposit τὴν ο the ἰσχὺν ισχυς force αὐτῶν αυτος he; him
2:22 אַל־ ʔal- אַל not תִּֽירְאוּ֙ tˈîrᵊʔû ירא fear בַּהֲמֹ֣ות bahᵃmˈôṯ בְּהֵמָה cattle שָׂדַ֔י śāḏˈay שָׂדַי open field כִּ֥י kˌî כִּי that דָשְׁא֖וּ ḏāšᵊʔˌû דשׁא grow green נְאֹ֣ות nᵊʔˈôṯ נָוָה pasture מִדְבָּ֑ר miḏbˈār מִדְבָּר desert כִּֽי־ kˈî- כִּי that עֵץ֙ ʕˌēṣ עֵץ tree נָשָׂ֣א nāśˈā נשׂא lift פִרְיֹ֔ו firyˈô פְּרִי fruit תְּאֵנָ֥ה tᵊʔēnˌā תְּאֵנָה fig וָ wā וְ and גֶ֖פֶן ḡˌefen גֶּפֶן vine נָתְנ֥וּ nāṯᵊnˌû נתן give חֵילָֽם׃ ḥêlˈām חַיִל power
2:22. nolite timere animalia regionis quia germinaverunt speciosa deserti quia lignum adtulit fructum suum ficus et vinea dederunt virtutem suamFear not, ye beasts of the fields: for the beautiful places of the wilderness are sprung, for the tree hath brought forth its fruit, the fig tree, and the vine have yielded their strength.
22. Be not afraid, ye beasts of the field; for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength.
2:22. Animals of the countryside, do not be afraid. For the beauty of the wilderness has sprung forth. For the tree has borne its fruit. The fig tree and the vine have bestowed their virtue.
2:22. Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength.
Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength:

2:22 Не бойтесь, животные, ибо пастбища пустыни произрастят траву, дерево принесет плод свой, смоковница и виноградная лоза окажут свою силу.
2:22
θαρσεῖτε θαρσεω brave
κτήνη κτηνος livestock; animal
τοῦ ο the
πεδίου πεδιον since; that
βεβλάστηκεν βλαστανω sprout
πεδία πεδιον the
ἐρήμου ερημος lonesome; wilderness
ὅτι οτι since; that
ξύλον ξυλον wood; timber
ἤνεγκεν φερω carry; bring
τὸν ο the
καρπὸν καρπος.1 fruit
αὐτοῦ αυτος he; him
ἄμπελος αμπελος vine
καὶ και and; even
συκῆ συκη fig tree
ἔδωκαν διδωμι give; deposit
τὴν ο the
ἰσχὺν ισχυς force
αὐτῶν αυτος he; him
2:22
אַל־ ʔal- אַל not
תִּֽירְאוּ֙ tˈîrᵊʔû ירא fear
בַּהֲמֹ֣ות bahᵃmˈôṯ בְּהֵמָה cattle
שָׂדַ֔י śāḏˈay שָׂדַי open field
כִּ֥י kˌî כִּי that
דָשְׁא֖וּ ḏāšᵊʔˌû דשׁא grow green
נְאֹ֣ות nᵊʔˈôṯ נָוָה pasture
מִדְבָּ֑ר miḏbˈār מִדְבָּר desert
כִּֽי־ kˈî- כִּי that
עֵץ֙ ʕˌēṣ עֵץ tree
נָשָׂ֣א nāśˈā נשׂא lift
פִרְיֹ֔ו firyˈô פְּרִי fruit
תְּאֵנָ֥ה tᵊʔēnˌā תְּאֵנָה fig
וָ וְ and
גֶ֖פֶן ḡˌefen גֶּפֶן vine
נָתְנ֥וּ nāṯᵊnˌû נתן give
חֵילָֽם׃ ḥêlˈām חַיִל power
2:22. nolite timere animalia regionis quia germinaverunt speciosa deserti quia lignum adtulit fructum suum ficus et vinea dederunt virtutem suam
Fear not, ye beasts of the fields: for the beautiful places of the wilderness are sprung, for the tree hath brought forth its fruit, the fig tree, and the vine have yielded their strength.
2:22. Animals of the countryside, do not be afraid. For the beauty of the wilderness has sprung forth. For the tree has borne its fruit. The fig tree and the vine have bestowed their virtue.
2:22. Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:22: The Rev_ersal of the whole former sentence is continued up to man. The beasts of the field "groaned, were perplexed, cried" unto God; now they are bidden, "be not afraid;" before, "the pastures of the wilderness were devoured by fire;" now, they "spring" with fresh tender life; before, "the fig tree" was "withered, the vine languished;" now, they should "yield their strength, put out their full" vigor. For God was reconciled to His people; and all things served them, serving Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: afraid: Joe 1:18-20; Psa 36:6, Psa 104:11-14, Psa 104:27-29, Psa 145:15, Psa 145:16, Psa 147:8, Psa 147:9; Isa 30:23, Isa 30:24; Jon 4:11
for the pastures: Joe 1:19; Psa 65:12; Isa 51:3
for the tree: Lev 26:4, Lev 26:5; Psa 67:6, Psa 107:35-38; Eze 34:26, Eze 34:27, Eze 36:8, Eze 36:30, Eze 36:35; Hos 14:5-7; Amo 9:14, Amo 9:15; Hag 2:16; Zac 8:12; Mal 3:10-12
yield: Gen 4:12; Co1 3:7
John Gill
2:22 Be not afraid, ye beasts of the field,.... Which before groaned, and were perplexed for want of pasture, and cried because of the drought, Joel 1:18; perhaps the Gentiles may be here designed, in the mystic and spiritual sense, in distinction from the Jews, the children of Zion, in Joel 2:23;
for the pastures of the wilderness do spring; grass in abundance springs up in them, and covers them, so that there was plenty of food for the beasts of the field:
for the tree beareth her fruit; brings forth and bears fruit suitable to it, agreeable to its nature:
the fig tree and the vine do yield their strength; send forth their branches, put forth their buds, their leaves and fruit. This and the preceding clause cannot be understood as a reason why the beasts of the field should not be afraid, for they relate not to them, but to men; and may serve to confirm the mystic sense of the words, as they may refer to the great fruitfulness produced in the wilderness of the Gentile world, through the preaching of the Gospel in the times of the Messiah; which are more clearly pointed at in Joel 2:23; and which were introduced with great outward peace and plenty; and the Jews (f) by the tree bearing her fruit, in the preceding clause, understand barren trees bearing fruit.
(f) T. Bab. Cetubot, fol. 112. 2.
John Wesley
2:22 Their strength - Bring forth as much as they are able to stand under.
Robert Jamieson, A. R. Fausset and David Brown
2:22 (Zech 8:12). As before (Joel 1:18, Joel 1:20) he represented the beasts as groaning and crying for want of food in the "pastures," so now he reassures them by the promise of springing pastures.
2:232:23: Որդիք Սիոնի, ցնծացէ՛ք եւ ուրա՛խ լերուք ՚ի Տէր Աստուած ձեր. զի ե՛տ ձեզ Տէր կերակուր արդարութեան. եւ տեղասցէ ձեզ անձրեւ կանո՛ւխ եւ անագան իբրեւ զառաջինն[10626]։ [10626] Ոմանք. Որդիք Սիոնի, խնդացէ՛ք եւ ու՛՛։
23 Սիոնի՛ որդիներ, ցնծացէ՛ք եւ ուրախացէ՛ք ձեր Տէր Աստուծով,քանի որ Տէրը արդար կերակուր տուեց ձեզեւ ձեզ համար կը տեղացնի գարնան առաջինեւ աշնան վերջին անձրեւը՝ ինչպէս առաջ:
23 Եւ դո՛ւք, ո՛վ Սիօնի որդիներ, Ձեր Տէր Աստուծմով ցնծացէ՛ք եւ ուրախ եղէ՛ք, Քանզի անիկա պէտք եղած չափով* առաջին անձրեւը ձեզի պիտի տայ, Ձեզի անձրեւ պիտի տեղացնէ, առաջին անձրեւն ու վերջին անձրեւը առաջուան պէս։
Որդիք Սիոնի, ցնծացէք եւ ուրախ լերուք ի Տէր Աստուած ձեր. զի [22]ետ ձեզ Տէր կերակուր արդարութեան``. եւ տեղասցէ ձեզ անձրեւ կանուխ եւ անագան [23]իբրեւ զառաջինն:

2:23: Որդիք Սիոնի, ցնծացէ՛ք եւ ուրա՛խ լերուք ՚ի Տէր Աստուած ձեր. զի ե՛տ ձեզ Տէր կերակուր արդարութեան. եւ տեղասցէ ձեզ անձրեւ կանո՛ւխ եւ անագան իբրեւ զառաջինն[10626]։
[10626] Ոմանք. Որդիք Սիոնի, խնդացէ՛ք եւ ու՛՛։
23 Սիոնի՛ որդիներ, ցնծացէ՛ք եւ ուրախացէ՛ք ձեր Տէր Աստուծով,քանի որ Տէրը արդար կերակուր տուեց ձեզեւ ձեզ համար կը տեղացնի գարնան առաջինեւ աշնան վերջին անձրեւը՝ ինչպէս առաջ:
23 Եւ դո՛ւք, ո՛վ Սիօնի որդիներ, Ձեր Տէր Աստուծմով ցնծացէ՛ք եւ ուրախ եղէ՛ք, Քանզի անիկա պէտք եղած չափով* առաջին անձրեւը ձեզի պիտի տայ, Ձեզի անձրեւ պիտի տեղացնէ, առաջին անձրեւն ու վերջին անձրեւը առաջուան պէս։
zohrab-1805▾ eastern-1994▾ western am▾
2:232:23 И вы, чада Сиона, радуйтесь и веселитесь о Господе Боге вашем; ибо Он даст вам дождь в меру и будет ниспосылать вам дождь, дождь ранний и поздний, как прежде.
2:23 καὶ και and; even τὰ ο the τέκνα τεκνον child Σιων σιων Siōn; Sion χαίρετε χαιρω rejoice; hail καὶ και and; even εὐφραίνεσθε ευφραινω celebrate; cheer ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master θεῷ θεος God ὑμῶν υμων your διότι διοτι because; that ἔδωκεν διδωμι give; deposit ὑμῖν υμιν you τὰ ο the βρώματα βρωμα food εἰς εις into; for δικαιοσύνην δικαιοσυνη rightness; right standing καὶ και and; even βρέξει βρεχω shower; rain ὑμῖν υμιν you ὑετὸν υετος rain πρόιμον πρωιμος early καὶ και and; even ὄψιμον οψιμος late καθὼς καθως just as / like ἔμπροσθεν εμπροσθεν in front; before
2:23 וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son צִיֹּ֗ון ṣiyyˈôn צִיֹּון Zion גִּ֤ילוּ gˈîlû גיל rejoice וְ wᵊ וְ and שִׂמְחוּ֙ śimḥˌû שׂמח rejoice בַּ ba בְּ in יהוָ֣ה [yhwˈāh] יְהוָה YHWH אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) כִּֽי־ kˈî- כִּי that נָתַ֥ן nāṯˌan נתן give לָכֶ֛ם lāḵˈem לְ to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֹּורֶ֖ה mmôrˌeh מֹורֶה teacher לִ li לְ to צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice וַ wa וְ and יֹּ֣ורֶד yyˈôreḏ ירד descend לָכֶ֗ם lāḵˈem לְ to גֶּ֛שֶׁם gˈešem גֶּשֶׁם rain מֹורֶ֥ה môrˌeh מֹורֶה teacher וּ û וְ and מַלְקֹ֖ושׁ malqˌôš מַלְקֹושׁ spring-rain בָּ bā בְּ in † הַ the רִאשֹֽׁון׃ rišˈôn רִאשֹׁון first
2:23. et filii Sion exultate et laetamini in Domino Deo vestro quia dedit vobis doctorem iustitiae et descendere faciet ad vos imbrem matutinum et serotinum in principioAnd you, O children of Sion, rejoice, and be joyful in the Lord your God: because he hath given you a teacher of justice, and he will make the early and the latter rain to come down to you as in the beginning.
23. Be glad then, ye children of Zion, and rejoice in the LORD your God: for he giveth you the former rain in just measure, and he causeth to come down for you the rain, the former rain and the latter rain, in the first .
2:23. And you, sons of Zion, exult and rejoice in the Lord your God. For he has given you a teacher of justice, and he will make the early and the late rains descend to you, just as it was in the beginning.
2:23. Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first [month].
Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first:

2:23 И вы, чада Сиона, радуйтесь и веселитесь о Господе Боге вашем; ибо Он даст вам дождь в меру и будет ниспосылать вам дождь, дождь ранний и поздний, как прежде.
2:23
καὶ και and; even
τὰ ο the
τέκνα τεκνον child
Σιων σιων Siōn; Sion
χαίρετε χαιρω rejoice; hail
καὶ και and; even
εὐφραίνεσθε ευφραινω celebrate; cheer
ἐπὶ επι in; on
τῷ ο the
κυρίῳ κυριος lord; master
θεῷ θεος God
ὑμῶν υμων your
διότι διοτι because; that
ἔδωκεν διδωμι give; deposit
ὑμῖν υμιν you
τὰ ο the
βρώματα βρωμα food
εἰς εις into; for
δικαιοσύνην δικαιοσυνη rightness; right standing
καὶ και and; even
βρέξει βρεχω shower; rain
ὑμῖν υμιν you
ὑετὸν υετος rain
πρόιμον πρωιμος early
καὶ και and; even
ὄψιμον οψιμος late
καθὼς καθως just as / like
ἔμπροσθεν εμπροσθεν in front; before
2:23
וּ û וְ and
בְנֵ֣י vᵊnˈê בֵּן son
צִיֹּ֗ון ṣiyyˈôn צִיֹּון Zion
גִּ֤ילוּ gˈîlû גיל rejoice
וְ wᵊ וְ and
שִׂמְחוּ֙ śimḥˌû שׂמח rejoice
בַּ ba בְּ in
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s)
כִּֽי־ kˈî- כִּי that
נָתַ֥ן nāṯˌan נתן give
לָכֶ֛ם lāḵˈem לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מֹּורֶ֖ה mmôrˌeh מֹורֶה teacher
לִ li לְ to
צְדָקָ֑ה ṣᵊḏāqˈā צְדָקָה justice
וַ wa וְ and
יֹּ֣ורֶד yyˈôreḏ ירד descend
לָכֶ֗ם lāḵˈem לְ to
גֶּ֛שֶׁם gˈešem גֶּשֶׁם rain
מֹורֶ֥ה môrˌeh מֹורֶה teacher
וּ û וְ and
מַלְקֹ֖ושׁ malqˌôš מַלְקֹושׁ spring-rain
בָּ בְּ in
הַ the
רִאשֹֽׁון׃ rišˈôn רִאשֹׁון first
2:23. et filii Sion exultate et laetamini in Domino Deo vestro quia dedit vobis doctorem iustitiae et descendere faciet ad vos imbrem matutinum et serotinum in principio
And you, O children of Sion, rejoice, and be joyful in the Lord your God: because he hath given you a teacher of justice, and he will make the early and the latter rain to come down to you as in the beginning.
2:23. And you, sons of Zion, exult and rejoice in the Lord your God. For he has given you a teacher of justice, and he will make the early and the late rains descend to you, just as it was in the beginning.
2:23. Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first [month].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Пророк называет только жителей Сиона, т. е. иерусалимлян, но без сомнения имеет в виду не одних их, а и всех, пострадавших и теперь избавленных от бедствия. Ибо Он даст вам дождь (moreh) в меру (lizedakah). Евр. moreh (от jarah бросал, орошал и указывал) имеет два различных значения — дождь и учитель. В последнем значении слово понято в халдейском парафразе и в Вульгате, в которой приведенное выражение читается: quia dedit vobis doctorem justitae, потому что дал вам учителя справедливости. В таком же смысле принимают moreh многие новейшие экзегеты (Кейль, Меркс, Гоонакер). При этом слова пророка понимают в смысле обетования, что Господь даст народу учителя и пророков (Кнабенбауер), в частности в лице пророка Иоиля (Орелли) или что Господь пошлет учителя Правды — Мессию (Шегг, Гоонакер). Но, по-видимому, в рассматриваемом выражении лучше понимать слово moreh в значении дождь. В этом именно значении слово употреблено в том же стихе далее; затем, упоминание об учителе правды не соответствовало бы контексту ст. 22–26, где идёт речь о земных благах, а не о благах духовных. Что касается слова lizedakah, то с передачей его в нашем тексте («в меру») едва ли можно согласиться. Евр. zedakah употребляется только в смысле нравственном (праведность, справедливость) и в рассматриваемом выражении оно может относиться только к Иегове. Пророк желает сказать, что Иегова даст дождь по (ввиду) праведности, т. е. считая евреев достойными милости, ввиду их обращения (Кук, Добронр.) или, даст дождь, как знак праведности евреев пред Богом после покаяния (Велльг., Новак): У LXX евр, moreh lizedakah передано — brwmata eiV dikaiosunhn, слав. «даде вам пищу в правду». Полагают, что LXX вместо причины (дождь) хотели указать прямо следствие (плодородие). Дождь ранний и поздний: дождь ранний — осенний дождь, идущий в последней половине октября или в начале ноября; дождь поздний — весенний дождь, идущий пред временем жатвы в конце марта или в начале апреля.
Adam Clarke: Commentary on the Bible - 1831
2:23: The former rain moderately - המורה לצדקה hammoreh litsedakah, "the former rain in righteousness," that is, in due time and in just proportion. This rain fell after autumn, the other in spring. See Hos 6:3.
In the first month - בראשון barishon, "as aforetime." So Bp. Newcome. In the month Nisan. - Syriac.
Albert Barnes: Notes on the Bible - 1834
2:23: Be glad then and rejoice in the Lord your God - All things had been restored for their sakes; they were to rejoice, not chiefly in these things, but in God; nor only in God, but in the Lord their God. "For He hath given you the former rain moderately." The word rendered "moderately" should be rendered "unto righteosness;" the word often as it occurs never having any sense but that of "righteousness;" whether of God or man. The other word מורה mô wreh, rendered "the former rain," confessedly has that meaning in the latter part of the verse, although "yoreh" יורה yô wreh is the distinctive term for "latter rain" Deu 11:14; Jer 5:24. "Moreh" mostly signifies "a teacher" (Kg2 17:28; Job 36:22; Pro 5:13; Isa 9:15; Isa 30:20, (twice); Hab 2:18), which is connected with the other ordinary meanings of the root, "torah, law, etc." The older translators then agreed in rendering, "of righteousness," or, "unto righteousness" , in which case the question as to "moreh," is only, whether it is to be taken literally of "a teacher," or figuratively of spiritual blessings, as we say, "the dew of His grace." Even a Jew paraphrases , "But ye, O children of Zion, above all other nations, be glad and rejoice in the Lord your God. For in Him ye shall have perfect joy, in the time of your captivity. "For He will give you an instructor to righteosness;" and He is the king Messias, which shall teach them the way in which they shall walk, and the doings which they shall do." The grounds for so rendering the word are:
(1) Such is almost its uniform meaning.
(2) The righteousness spoken of is most naturally understood of righteousness in man; it is a condition which is the result and object of God's gifts, not the Righteousness of God. But "He hath given you the early rain unto righteousness," i. e., that ye may be righteous, is an unaccustomed expression.
(3) There is a great emphasis on the word , which is not used in the later part of the verse, where rain, (whether actual, or symbolic of spiritual blessings) is spoken of.
(4) The following words, "and He maketh the rain to descend for you," according to the established Hebrew idiom relates to a separate action, later, in order of time or of thought, than the former. But if the former word "moreh" signified "early rain," both would mean one and the same thing. We should not say, "He giveth you the former rain to righteousness, and then He maketh the rain, the former rain and the latter rain to descend;" nor doth the Hebrew.
It seems then most probable, that the prophet prefixes to all the other promises, that first all-containing promise of the Coming of Christ. Such is the custom of the prophets, to go on from past judgments and deliverances, to Him who is the center of all this cycle of God's dispensations, the Son manifest in the Flesh. He had been promised as a Teacher when that intermediate dispensation of Israel began, the prophet like unto Moses. His Coming old Jacob looked to, "I have longed for Thy salvation, O Lord." Him, well known and longed for by the righteous of old, Joel speaks of as the subject of rejoicing, as Zechariah did afterward, "Rejoice greatly, daughter of Zion; behold thy King cometh unto thee." So Joel here, "Exult and joy in the Lord thy God, for He giveth," or "will give thee, the Teacher unto righteousness," i. e., the result and object of whose Coming is righteousness; or, as Daniel says, "to bring in everlasting righteousness;" and Isaiah, "By His knowledge," i. e., by the knowledge of Him, "shall My righteous Servant justify many," i. e., make many righteous. How His coming should issue in righteousness, is not here said. It is presupposed. But Joel speaks of His Coming, as a gift, "He shall give you;" as Isaiah says, "unto us a Son is given;" and that, as the Teacher, as Isaiah says, "I have given Him a witness to the peoples, a Prince and a Commander unto the people" Isa 55:4; and that, "for righteousness."
"It is the custom of the holy prophets," says Cyril, "on occasion of good things promised to a part or a few, to introduce what is more general or universal. And these are the things of Christ. To this then the discourse again proceeds. For when was ground given to the earth to rejoice? When did the Lord do mighty things, but when the Word, being God, became Man, that, flooding all below with the goods from above, He might be found to those who believe in Him, as a river of peace, a torrent of pleasure, as the former and latter rain, and the giver of all spiritual fruitfulness?"
The early rain and the latter rain - o: "He multiplies words, expresssive of the richness of the fruits of the earth, that so we may understand how wondrous is the plenteousness of spiritual goods." Being about to speak of the large gift of God the Holy Spirit as an "out-pouring," he says here that "the largeness of the spiritual gifts thereafter should be as abundant as the riches temporal blessings" hitherto, when God disposed all things to bring about the fruitfulness which He had promised. "The early and latter rain," coming respectively at the seed-time and the harvest, represent the beginning and the completion; and so, by the analogy of earthly and spiritual sowing, growth and ripeness, they represent pRev_enting and perfecting grace; the inspiration of good purposes and the gift of final perseverance, which brings the just to glory consummated; "the principles of the doctrine of Christ" and "the going on unto perfection Heb 6:1.
In the first month - This would belong only to the latter rain, which falls about the first month, Nisan, or our April, "the former rain" falling about 6 months earlier, at their seed time . Or, since this meaning is uncertain , it may be, "at the first" , i. e., as soon as ever it is needed, or in contrast to the more extensive gifts afterward; or, "as at first" i. e., all shall, upon their penitence, be restored as at first. These lesser variations leave the sense of the whole the same, and all are supported by good authorities. It is still a Rev_ersal of the former sentence, that, whereas afore the rivers of water were dried up, now the rains should come, each in its season. "In the first month," and "at the beginning," express the same thought, the one with, the other without a figure.
For no one then needed to be told that the latter rain, if it fell, should fall "in the first month," which was its appointed season for falling. If then the words had this meaning, there must have been this emphasis in it, that God would give them good gifts punctually, instantly, at man's first and earliest needs, at the first moment when it would be good for him to have them. 'As at the beginning,' would express the same which he goes on to say, that God would bestow the same largeness of gifts as He did, before they forfeited His blessings by forsaking Him. So He says, "I will restore thy judges as at the first, and thy counselors as at the beginning" ; and, "She shall sing there as in the days of her youth, and as in the day when she come up out of the land of Egypt" Hos 2:15; and, "then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old and as in the former years" Mal 3:4.
Likeness does not necessarily imply equality as in the words, "The Lord thy God will raise up unto thee a prophet like unto me" Deu 18:15; and, "that they may be one, even as We are One" Joh 17:22. The good things of the Old Testament had a likeness to those of the New, else "the law" would not have been even the shadow of good things to come Heb 10:1; they had not equality, else they would have been the very things themselves. : "Christ is the whole delight of the soul, from When and through whom there cometh to those who love Him, all fullness of good and supply of heavenly gifts, represented in "the early and latter rain," and "the full floor of wheat," and "the fats overflowing with wine and oil." It is true also as to the fullness of the mysteries. For the living water of Holy Baptism is given us as in rain; and as in grain, the Bread of Life, and as in wine the Blood." Before, "the barns were broken down," since there was nothing to store therein.
As other parts of the natural and spiritual husbandry correspond, and our Lord Himself compares His gracious trials of those who bear fruit, with the pruning of the vine Joh 15:2; it may be that the "vat" wherein the grape or the olive, through pressure, yield their rich juice, is a symbol of the "tribulations," through which we "must enter the kingdom of God" Act 14:22. : "The holy mind, placed as if in a winefat, is pressed, refined, drawn out pure. It is pressed by calamity; refined from iniquity, purified from vanity. Hence are elicited the groans of pure confession; hence, stream the tears of anxious compunction; hence flow the sighs of pleasurable devotion; hence melt the longings of sweetest love; hence are drawn the drops of purest contemplation. Wheat is the perfecting of righteousness; wine, the clearness of spiritual understanding; oil, the sweetness of a most pure conscience."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: ye children: Psa 149:2; Lam 4:2; Zac 9:13; Gal 4:26, Gal 4:27
rejoice: Psa 28:7, Psa 32:11, Psa 33:1, Psa 95:1-3, Psa 104:34; Isa 12:2-6, Isa 41:16, Isa 61:10; Hab 3:17, Hab 3:18; Zep 3:14-17; Zac 9:9, Zac 10:7; Luk 1:46, Luk 1:47; Phi 3:1, Phi 3:3, Phi 4:4
the former: etc. or, a teacher of righteousness, Joe 2:28, Joe 2:29; Deu 32:2; Job 33:23; Psa 72:6, Psa 72:7; Isa 30:21, Isa 30:23; Eph 4:8-11
moderately: Heb. according to righteousness
he will: Lev 26:4; Deu 11:14, Deu 28:12; Pro 16:15; Jer 3:3; Hos 6:3; Zac 10:1; Jam 5:7, Jam 5:8
in: Amo 4:7
Geneva 1599
2:23 Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain (p) moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first [month].
(p) That is, such as would come by just measure, and would be sent when God was reconciled with them.
John Gill
2:23 Be glad then, ye children of Zion,.... The people of the Jews, and especially the spiritual and believing part of them; such as were born again, that were born of Zion, and born in Zion, and brought up by her, and in her; the children of that Zion or Jerusalem that is the mother of us all; and who were looking for the Messiah, and to whom it would be good news and glad tidings to hear of his coming, Zech 9:9;
and rejoice in the Lord your God; not in any creature or creature enjoyment, but in the Lord. The Targum is,
"in the Word of the Lord your God;''
in Christ the essential Word; see Phil 3:3; though rather Jehovah the Father, the giver and sender of Christ, is here meant, because of what follows; and who is to be rejoiced in by his people, not as an absolute God, but as in Christ, and as their covenant God and Father in him; who has chosen them for himself, and is their portion and inheritance; which are reasons sufficient why they should rejoice in him, and others follow:
for he hath given you the former rain moderately; or rather, "for he hath given you the teacher of righteousness" (g); to which agrees the Targum,
"for he hath returned to you your teacher in righteousness;''
and so Jarchi paraphrases the words, and interprets them of the prophets in general,
"your prophets that teach you to return unto me, that I may justify you;''
and R. Japhet says that signifies a prophet that should teach them in the way of righteousness; not Isaiah, as Grotius; but the King Messiah as Abarbinel interprets it; who is the teacher sent from God, and given by him, as his presence with him, and the miracles done by him, sufficiently prove, Jn 3:2; for which he was abundantly qualified, being the omniscient God, and the Son of God that lay in the bosom of his Father; is the Wisdom of God, as Mediator; had the Spirit of wisdom on him, and the treasures of wisdom and knowledge hid in him; and who is able to make his teachings effectual, and to qualify others for such work. This office he performed personally on earth, both in a doctrinal way, and by way of example; and now executes it by his Spirit, and by his ministers: and a "teacher of righteousness" he may be truly said to be; since he not only taught the Gospel, the word of righteousness in general; but in particular directed men to seek in the first place the righteousness of God, which is no other than his own; and pronounced those happy that hungered after it: he declared he came to fulfil all righteousness, even the law for righteousness; and taught men to believe in him for it, and to live righteously and godly. Aben Ezra observes, that the phrase is the same with "the sun of righteousness", Mal 4:2; which is said of Christ the author of righteousness, who is our righteousness made so by imputation, the Lord our righteousness: or, as here, "a teacher unto, or for righteousness" (h), all which is matter of joy and gladness; see Is 61:10;
and he will cause to come down for you the rain, the former rain, and the latter rain in the first month; alluding to the two seasons of the year in which rain was given to the Jews; the former rain fell in Marchesvan, which answers to our September and, October, part of each, at their seedtime; and the latter in Nisan, the first month of their ecclesiastical year, and answers to part of March and April, and fell some time before their harvest; and these former and latter rains now fall about the same time. So Dr. Shaw (i) observes, that
"the first rains in these countries (Syria, Phoenicia, and the Holy Land) usually fall about the beginning of November; the latter sometimes in the middle, sometimes toward the end, of April:''
and elsewhere he says (k),
"in Barbary the first rains fall some years in September, in others a month later; the latter rains usually fall in the middle of April:''
and the same traveller relates (l), that
"upon the coast (of Egypt) from Alexandria, all along to Damiata and Tineh, they have their former and latter rains as in Barbary and the Holy Land.''
This rain spiritually designs the doctrine of the Gospel, which is sometimes compared to rain, Deut 32:2; because as rain it comes from God, descends from heaven, is a divine gift, both as to the ministry and experience of it; it tarries not for man, neither for his desires nor deserts; falls according to divine direction, sometimes here, and sometimes there; is a great blessing, and brings many with it, revives, refreshes, and makes fruitful. Jerom interprets these two rains of the first receiving of doctrine, and of a more perfect knowledge of it; as also of the two Testaments, the Old and New: but it may be better interpreted of the preaching of the Gospel by John the Baptist, and by Christ; or by Christ, and then by his apostles; or of the first and second ministration of apostles, first to the Jews, then to the Gentiles; or of the coming of Christ in the flesh, for the same word is used here as in the former clause, and of his spiritual coming in the latter day, both which are compared to rain, Hos 6:3.
(g) "doctorem justitiae", V. L. Pagninus, Montanus, Munster. (h) "Doctorem ad justitiam", Tigurine version, Mercerus, Castalio, Drusius, Cocceius, Burkius. (i) Travels, tom. 2. par. 2. c. 1. p. 335. Ed. 2. (k) Ib. tom. 1. part 3. sect. 2. p. 137. (l) Ib. tom. 2. part 2. c. 2. sect. 3. p. 377.
John Wesley
2:23 The former rain - The autumn rain which is needful to mellow the earth and fit it to receive the corn. The latter rain - Needful to bring forward and ripen the fruits, accounted the latter rain because these husbandmen and vine - dressers reckoned from seed time to spring and harvest. The first month - That is, our March.
Robert Jamieson, A. R. Fausset and David Brown
2:23 rejoice in the Lord--not merely in the springing pastures, as the brute "beasts" which cannot raise their thoughts higher (Is 61:10; Hab 3:18).
former rain . . . the rain . . . the former . . . the latter rain--The autumnal, or "former rain," from the middle of October to the middle of December, is put first, as Joel prophesies in summer when the locusts' invasion took place, and therefore looks to the time of early sowing in autumn, when the autumnal rain was indispensably required. Next, "the rain," generically, literally, "the showering" or "heavy rain." Next, the two species of the latter, "the former and the latter rain" (in March and April). The repetition of the "former rain" implies that He will give it not merely for the exigence of that particular season when Joel spake, but also for the future in the regular course of nature, the autumn and the spring rain; the former being put first, in the order of nature, as being required for the sowing in autumn, as the latter is required in spring for maturing the young crop. The Margin, "a teacher of righteousness," is wrong. For the same Hebrew word is translated "former rain" in the next sentence, and cannot therefore be differently translated here. Besides, Joel begins with the inferior and temporal blessings, and not till Joel 2:28 proceeds to the higher and spiritual ones, of which the former are the pledge.
moderately--rather, "in due measure," as much as the land requires; literally, "according to right"; neither too much nor too little, either of which extremes would hurt the crop (compare Deut 11:14; Prov 16:15; Jer 5:24; see on Hos 6:3). The phrase, "in due measure," in this clause is parallel to "in the first month," in the last clause (that is, "in the month when first it is needed," each rain in its proper season). Heretofore the just or right order of nature has been interrupted through your sin; now God will restore it. See my Introduction to Joel.
2:242:24: Եւ լցցի՛ն կալք ցորենոյ. եւ զեղցին հնծանք գինւոյ եւ իւղոյ։
24 Կը լցուեն ցորենի կալերը,եւ կը յորդեն գինու եւ իւղի հնձանները:
24 Կալերը ցորենով պիտի լեցուին, Հնձանները գինիով ու իւղով պիտի յորդին։
Եւ լցցին կալք ցորենոյ, եւ զեղցին հնծանք գինւոյ եւ իւղոյ:

2:24: Եւ լցցի՛ն կալք ցորենոյ. եւ զեղցին հնծանք գինւոյ եւ իւղոյ։
24 Կը լցուեն ցորենի կալերը,եւ կը յորդեն գինու եւ իւղի հնձանները:
24 Կալերը ցորենով պիտի լեցուին, Հնձանները գինիով ու իւղով պիտի յորդին։
zohrab-1805▾ eastern-1994▾ western am▾
2:242:24 И наполнятся гумна хлебом, и переполнятся подточилия виноградным соком и елеем.
2:24 καὶ και and; even πλησθήσονται πληθω fill; fulfill αἱ ο the ἅλωνες αλων threshing floor σίτου σιτος wheat καὶ και and; even ὑπερεκχυθήσονται υπερεκχεω the ληνοὶ ληνος trough; vat οἴνου οινος wine καὶ και and; even ἐλαίου ελαιον oil
2:24 וּ û וְ and מָלְא֥וּ mālᵊʔˌû מלא be full הַ ha הַ the גֳּרָנֹ֖ות ggᵒrānˌôṯ גֹּרֶן threshing-floor בָּ֑ר bˈār בַּר grain וְ wᵊ וְ and הֵשִׁ֥יקוּ hēšˌîqû שׁוק be narrow הַ ha הַ the יְקָבִ֖ים yᵊqāvˌîm יֶקֶב pit תִּירֹ֥ושׁ tîrˌôš תִּירֹושׁ wine וְ wᵊ וְ and יִצְהָֽר׃ yiṣhˈār יִצְהָר oil
2:24. et implebuntur areae frumento et redundabunt torcularia vino et oleoAnd the floors shall be filled with wheat, and the presses shall overfiow with wine, and oil.
24. And the floors shall be full of wheat, and the vats shall overflow with wine and oil.
2:24. And the threshing floors will be filled with grain, and the presses will overflow with wine and oil.
2:24. And the floors shall be full of wheat, and the fats shall overflow with wine and oil.
And the floors shall be full of wheat, and the fats shall overflow with wine and oil:

2:24 И наполнятся гумна хлебом, и переполнятся подточилия виноградным соком и елеем.
2:24
καὶ και and; even
πλησθήσονται πληθω fill; fulfill
αἱ ο the
ἅλωνες αλων threshing floor
σίτου σιτος wheat
καὶ και and; even
ὑπερεκχυθήσονται υπερεκχεω the
ληνοὶ ληνος trough; vat
οἴνου οινος wine
καὶ και and; even
ἐλαίου ελαιον oil
2:24
וּ û וְ and
מָלְא֥וּ mālᵊʔˌû מלא be full
הַ ha הַ the
גֳּרָנֹ֖ות ggᵒrānˌôṯ גֹּרֶן threshing-floor
בָּ֑ר bˈār בַּר grain
וְ wᵊ וְ and
הֵשִׁ֥יקוּ hēšˌîqû שׁוק be narrow
הַ ha הַ the
יְקָבִ֖ים yᵊqāvˌîm יֶקֶב pit
תִּירֹ֥ושׁ tîrˌôš תִּירֹושׁ wine
וְ wᵊ וְ and
יִצְהָֽר׃ yiṣhˈār יִצְהָר oil
2:24. et implebuntur areae frumento et redundabunt torcularia vino et oleo
And the floors shall be filled with wheat, and the presses shall overfiow with wine, and oil.
2:24. And the threshing floors will be filled with grain, and the presses will overflow with wine and oil.
2:24. And the floors shall be full of wheat, and the fats shall overflow with wine and oil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: Joe 3:13, Joe 3:18; Lev 26:10; Pro 3:9, Pro 3:10; Amo 9:13; Mal 3:10
Carl Friedrich Keil and Franz Delitzsch
2:24
Effects of the rain. Joel 2:24. "And the barns become full of corn, and the vats flow over with new wine and oil. Joel 2:25. And I repay to you the years which the locust has eaten, the licker, and the devourer, and the gnawer, my great army which I sent among you. Joel 2:26. And ye will eat, eat and be satisfied, and praise the name of Jehovah your God, who hath done wondrously with you; and my people shall not be put to shame to all eternity. Joel 2:27. And ye will know that I am in the midst of Israel, and I (am) Jehovah your God, and none else, and my people shall not be put to shame to all eternity." Joel 2:24 is practically the same as Joel 2:19, and the counterpart to Joel 1:10-12. השׁיק from שׁוּק, to run, hiphil only here and Joel 3:13, to run over, to overflow; pilel, Ps 65:10, shōqēq, to cause to overflow. יקבים, the vats of the wine-presses, into which the wine flows when trodden out; here it also applies to the vats of the oil-presses, into which the oil ran as it was pressed out. Through these bountiful harvests God would repay to the people the years, i.e., the produce of the years, which the locusts ate. The plural, shânı̄m, furnishes no certain proof that Joel referred in ch. 1 to swarms of locusts of several successive years; but is used either with indefinite generality, as in Gen 21:7, or with a distinct significance, viz., as a poetical expression denoting the greatness and violence of the devastation. On the different names of the locusts, see at Joel 1:4. It is to be observed here that the copula stands before the last two names, but not before yeleq, so that the last three names belong to one another as co-ordinates (Hitzig), i.e., they are merely different epithets used for 'arbeh, the locusts.
John Gill
2:24 And the floors shall be full of wheat,.... The churches of Christ, which will now be in Judea, and in the Gentile world, which are his "floors", Mt 3:12; and which will be set up everywhere through the preaching of the Gospel, the descent of the former and latter rain; these will be full of precious souls gathered in, compared to wheat, and of the choice and excellent, doctrines of the Gospel, and of all spiritual provisions, Mt 13:30;
and the fats shall overflow with wine and oil; with the wine of Gospel doctrine, and the oil of true grace; there shall be a flow, an overflow, a redundancy of these, both in the ministers of the word and private Christians, in whom the grace of God shall abound and superabound; see Rom 5:20.
John Wesley
2:24 The fats - The vessels into which the liquor ran out of the press.
Robert Jamieson, A. R. Fausset and David Brown
2:24 The effect of the seasonable rains shall be abundance of all articles of food.
2:252:25: Եւ հատուցից ձեզ փոխանակ՝ ամացն յորս եկեր մարախն՝ եւ ջորեակն՝ եւ թրթուրն, զօ՛ր իմ մեծ զոր առաքեցի ՚ի վերայ ձեր[10627]. [10627] Ոսկան. Ձեզ ամացն փոխանակ։
25 Եւ այն տարիների դիմաց,ինչ որ մորեխը, ջորեակն ու թրթուրը կերան,կը հատուցեմ ձեզ իմ մեծ զօրքով, որ ուղարկեցի ձեզ վրայ:
25 Կրկին ձեզի պիտի տամ այն տարիներուն պտուղները, Որոնք մարախը, ջորեակը, գրուիճն ու խառնիճը, Ձեր մէջ ղրկած իմ մեծ բանակս, կերան։
Եւ հատուցից ձեզ փոխանակ ամացն յորս եկեր մարախն եւ ջորեակն եւ [24]թրթուրն, զօր իմ մեծ զոր առաքեցի ի վերայ ձեր:

2:25: Եւ հատուցից ձեզ փոխանակ՝ ամացն յորս եկեր մարախն՝ եւ ջորեակն՝ եւ թրթուրն, զօ՛ր իմ մեծ զոր առաքեցի ՚ի վերայ ձեր[10627].
[10627] Ոսկան. Ձեզ ամացն փոխանակ։
25 Եւ այն տարիների դիմաց,ինչ որ մորեխը, ջորեակն ու թրթուրը կերան,կը հատուցեմ ձեզ իմ մեծ զօրքով, որ ուղարկեցի ձեզ վրայ:
25 Կրկին ձեզի պիտի տամ այն տարիներուն պտուղները, Որոնք մարախը, ջորեակը, գրուիճն ու խառնիճը, Ձեր մէջ ղրկած իմ մեծ բանակս, կերան։
zohrab-1805▾ eastern-1994▾ western am▾
2:252:25 И воздам вам за те годы, которые пожирали саранча, черви, жуки и гусеница, великое войско Мое, которое послал Я на вас.
2:25 καὶ και and; even ἀνταποδώσω ανταποδιδωμι repay ὑμῖν υμιν you ἀντὶ αντι against; instead of τῶν ο the ἐτῶν ετος year ὧν ος who; what κατέφαγεν κατεσθιω consume; eat up ἡ ο the ἀκρὶς ακρις locust; grasshopper καὶ και and; even ὁ ο the βροῦχος βρουχος and; even ἡ ο the ἐρυσίβη ερυσιβη and; even ἡ ο the κάμπη καμπη the δύναμίς δυναμις power; ability μου μου of me; mine ἡ ο the μεγάλη μεγας great; loud ἣν ος who; what ἐξαπέστειλα εξαποστελλω send forth εἰς εις into; for ὑμᾶς υμας you
2:25 וְ wᵊ וְ and שִׁלַּמְתִּ֤י šillamtˈî שׁלם be complete לָכֶם֙ lāḵˌem לְ to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׁנִ֔ים ššānˈîm שָׁנָה year אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] אָכַ֣ל ʔāḵˈal אכל eat הָֽ hˈā הַ the אַרְבֶּ֔ה ʔarbˈeh אַרְבֶּה locust הַ ha הַ the יֶּ֖לֶק yyˌeleq יֶלֶק locust וְ wᵊ וְ and הֶ he הַ the חָסִ֣יל ḥāsˈîl חָסִיל cockroach וְ wᵊ וְ and הַ ha הַ the גָּזָ֑ם ggāzˈām גָּזָם locust חֵילִי֙ ḥêlˌî חַיִל power הַ ha הַ the גָּדֹ֔ול ggāḏˈôl גָּדֹול great אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שִׁלַּ֖חְתִּי šillˌaḥtî שׁלח send בָּכֶֽם׃ bāḵˈem בְּ in
2:25. et reddam vobis annos quos comedit lucusta bruchus et rubigo et eruca fortitudo mea magna quam misi in vosAnd I will restore to you the years which the locust, and the bruchus, and the mildew, and the palmerworm hath eaten; my great host which I sent upon you.
25. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you.
2:25. And I will repay you for the years which the locust, and the beetle, and the mildew, and the caterpillar consumed: my great strength which I sent upon you.
2:25. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you.
And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you:

2:25 И воздам вам за те годы, которые пожирали саранча, черви, жуки и гусеница, великое войско Мое, которое послал Я на вас.
2:25
καὶ και and; even
ἀνταποδώσω ανταποδιδωμι repay
ὑμῖν υμιν you
ἀντὶ αντι against; instead of
τῶν ο the
ἐτῶν ετος year
ὧν ος who; what
κατέφαγεν κατεσθιω consume; eat up
ο the
ἀκρὶς ακρις locust; grasshopper
καὶ και and; even
ο the
βροῦχος βρουχος and; even
ο the
ἐρυσίβη ερυσιβη and; even
ο the
κάμπη καμπη the
δύναμίς δυναμις power; ability
μου μου of me; mine
ο the
μεγάλη μεγας great; loud
ἣν ος who; what
ἐξαπέστειλα εξαποστελλω send forth
εἰς εις into; for
ὑμᾶς υμας you
2:25
וְ wᵊ וְ and
שִׁלַּמְתִּ֤י šillamtˈî שׁלם be complete
לָכֶם֙ lāḵˌem לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שָּׁנִ֔ים ššānˈîm שָׁנָה year
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
אָכַ֣ל ʔāḵˈal אכל eat
הָֽ hˈā הַ the
אַרְבֶּ֔ה ʔarbˈeh אַרְבֶּה locust
הַ ha הַ the
יֶּ֖לֶק yyˌeleq יֶלֶק locust
וְ wᵊ וְ and
הֶ he הַ the
חָסִ֣יל ḥāsˈîl חָסִיל cockroach
וְ wᵊ וְ and
הַ ha הַ the
גָּזָ֑ם ggāzˈām גָּזָם locust
חֵילִי֙ ḥêlˌî חַיִל power
הַ ha הַ the
גָּדֹ֔ול ggāḏˈôl גָּדֹול great
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שִׁלַּ֖חְתִּי šillˌaḥtî שׁלח send
בָּכֶֽם׃ bāḵˈem בְּ in
2:25. et reddam vobis annos quos comedit lucusta bruchus et rubigo et eruca fortitudo mea magna quam misi in vos
And I will restore to you the years which the locust, and the bruchus, and the mildew, and the palmerworm hath eaten; my great host which I sent upon you.
2:25. And I will repay you for the years which the locust, and the beetle, and the mildew, and the caterpillar consumed: my great strength which I sent upon you.
2:25. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Господь обещает щедро вознаградить иудеев за то время, которое они страдали от саранчи. И воздам вам за те годы: нет нужды думать, что нашествие саранчи постигало страну несколько лет (Новак); речь пророка можно понимать в поэтическом смысле, как указание на тяжесть опустошения страны, которое было так велико, что как будто саранча прилетала несколько лет подряд (Гитциг, Добронр.).
Adam Clarke: Commentary on the Bible - 1831
2:25: I will restore - the years - It has already been remarked that the locusts not only destroyed the produce of that year, but so completely ate up all buds, and barked the trees, that they did not recover for some years. Here God promises that he would either prevent or remedy that evil; for he would restore the years that the locusts, cankerworm, caterpillar, and palmerworm had eaten.
Albert Barnes: Notes on the Bible - 1834
2:25: And I will restore to you the years that the locust hath eaten - The order in which these destroyers are named not being the same as before, it is plain that the stress is not on the order, but on the successiveness of the inroads, scourge after scourge. It is plain too that they did not come in the same year, or two years, but year after year, for he says, not "year," but in the plural, "years." The locusts, although not the whole plague, intended, are not excluded. : "As the power of God was shewn in the plagues of Egypt by small animals, such as the cyniphes, gnats so small as scarce to be seen, so also now," in creatures so small "is shown the power of God and weakness of man. If a creature so small is stronger than man, "why are earth and ashes proud?" The locusts, small as they are, are in God's hands "a great army," (and from this place probably, Muhammed taught his followers so to call them) and mighty empires are but "the forces of God and messengers of His Providence for the punishing of" His people "by them," "the rod of His Anger;" and when they have done their commission and are cast away by Him, they are as the vilest worms.
: "Since then after repentance God promises such richness, what will Novatus say, who denies repentance or that sinners can be reformed into their former state, if they but do works meet for repentance? For God in such wise receives penitents, as to call them His people, and to say, that they "shall never be confounded," and to promise, that He will dwell in the midst of them, and that they shall have no other God, but shall, with their whole mind, trust in Him who abides in them foRev_er."
Through repentance all which had been lost by sin, is restored. In itself deadly sin is an irreparable evil. It deprives the soul of grace, of its hope of glory; it forfeits heaven, it merits hell. God, through Christ, restores the sinner, blots out sin, and does away with its eternal consequences. He replaces the sinner where he was before he fell. So God says by Ezekiel; "If the wicked will turn from all the sins which he hath committed and keep all My statutes, and do that which is lawful and right, he shall surely live, he shall not die; all his transgressions that he hath committed shall not be mentioned unto him" Eze 18:21-22; and, "as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness" Eze 33:12. God forgives that wickedness, as though it had never been. If it had never been, man would have all the grace, which he had before his fall.
So then also, after he has been forgiven, none of his former grace, no store of future glory, will be taken from him. The time which the sinner lost, in which he might have gained increase of grace and glory, is lost foRev_er. But all which he had gained before, returns. All his lost love returns through penitence; all his past attainments, which were before accepted by God, are accepted still for the same glory. "Former works which were deadened by sins following, Rev_ive through repentance" . The penitent begins anew God's service, but he is not at the beginning of that service, nor of his preparation for life eternal. If the grace which he had before, and the glory corresponding to that grace, and to his former attainments through that grace, were lost to him, then, although eternally blessed, he would be punished eternally for forgiven sin, which, God has promised, should "not be remembered."
God has also promised to reward all which is "done in the body Co2 5:10. What is evil, is effaced by the Blood of Jesus. What, through His Grace, was good, and done for love of Himself, He rewards, whether it was before anyone fell, or after his restoration. Else He would not, as He says He will, reward all. And who would not believe, that, after David's great fall and great repentance, God still rewarded all that great early simple faith and patience, which He gave him? Whence writers of old say , "It is pious to believe that the recovered grace of God which destroys a man's former evils, also reintegrates his good, and that God, when He hath destroyed in a man what is not His, loves the good which He implanted even in the sinner." : "God is pleased alike with the virtue of the just, and the meet repentance of sinners, which restored to their former estate David and Peter." "Penitence is an excellent thing which recalleth to perfection every defect." : "God letteth His sun arise on sinners, nor doth He less than before, give them, most large gifts of life and salvation."
Whence, since the cankerworm, etc. are images of spiritual enemies, this place has been paraphrased ; "I will not allow the richness of spiritual things to perish which ye lost through the passions of the mind." Nay, since none can recover without the grace of God and using that grace, the penitent, who really rises again by the grace of God, rises with larger grace than before, since he has both the former grace, and; in addition, this new grace, whereby he rises.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:25: that: Joe 2:2-11, Joe 1:4-7; Zac 10:6
John Gill
2:25 And I will restore to you the years that the locust hath eaten,.... Or "I will recompense to you the years" (m); give you fruitful ones, as a full compensation for those in which the locust ate up the fruits of the earth for some years running:
the canker worm, and the caterpillar, and the palmer worm; of which see Joel 1:4;
my great army which I sent among you; as in Joel 2:11; the Targum of the whole is,
"and I will recompense unto you good years, in the room of the years in which the people, nations, and tongues, the governors and kingdoms of vengeance, spoiled you, my great army which I sent among you;''
and Kimchi observes, that the sense of the Targumist is, that this verse is a prophecy of the days of the Messiah; as no doubt it is, in which the Lord has done for his people, as Moses prayed he would, "make them glad according to the days wherein he afflicted them, and the years wherein they had seen evil", Ps 90:15; the times of the Messiah, in which so many good things come to the people of God, are a sufficient recompence for what they endured in times past. Of the Mahometan notion of locusts being the army of God; see Gill on Joel 2:11.
(m) "et rependam vobis", Junius & Tremellius, Piscator, Vatablus, Tarnovius; "compensabo", Grotius, Cocceius.
John Wesley
2:25 Restore - Make up to you.
Robert Jamieson, A. R. Fausset and David Brown
2:25 locust . . . cankerworm . . . caterpiller . . . palmer worm--the reverse order from Joel 1:4, where (see on Joel 1:4) God will restore not only what has been lost by the full-grown consuming locust, but also what has been lost by the less destructive licking locust, and swarming locust, and gnawing locust.
2:262:26: եւ ուտելով կերիջիք՝ եւ յագեսջիք, եւ օրհնեսջիք զանուն Տեառն Աստուծոյ ձերոյ՝ որ արա՛ր ընդ ձեզ սքանչելիս. եւ մի՛ եւս ամաչեսցէ ժողովուրդ իմ յաւիտեան։
26 առատօրէն կ’ուտէք, կը յագենաքեւ կ’օրհնէք ձեր Տէր Աստծու անունը,որ հրաշքներ գործեց ձեզ համար,եւ այլեւս իմ ժողովուրդը չի ամաչի յաւիտեան:
26 Առատօրէն պիտի ուտէք ու կշտանաք Ու ձեր Տէր Աստուծոյն անունը պիտի օրհնէք, Որ ձեզի համար հրաշքներ ըրաւ։Իմ ժողովուրդս յաւիտեան պիտի չամչնայ։
եւ ուտելով կերիջիք, եւ յագեսջիք, եւ օրհնեսջիք զանուն Տեառն Աստուծոյ ձերոյ որ արար ընդ ձեզ սքանչելիս. եւ մի՛ եւս ամաչեսցէ ժողովուրդ իմ յաւիտեան:

2:26: եւ ուտելով կերիջիք՝ եւ յագեսջիք, եւ օրհնեսջիք զանուն Տեառն Աստուծոյ ձերոյ՝ որ արա՛ր ընդ ձեզ սքանչելիս. եւ մի՛ եւս ամաչեսցէ ժողովուրդ իմ յաւիտեան։
26 առատօրէն կ’ուտէք, կը յագենաքեւ կ’օրհնէք ձեր Տէր Աստծու անունը,որ հրաշքներ գործեց ձեզ համար,եւ այլեւս իմ ժողովուրդը չի ամաչի յաւիտեան:
26 Առատօրէն պիտի ուտէք ու կշտանաք Ու ձեր Տէր Աստուծոյն անունը պիտի օրհնէք, Որ ձեզի համար հրաշքներ ըրաւ։Իմ ժողովուրդս յաւիտեան պիտի չամչնայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:262:26 И до сытости будете есть и насыщаться и славить имя Господа Бога вашего, Который дивное соделал с вами, и не посрамится народ Мой во веки.
2:26 καὶ και and; even φάγεσθε εσθιω eat; consume ἐσθίοντες εσθιω eat; consume καὶ και and; even ἐμπλησθήσεσθε εμπιπλημι fill in; fill up καὶ και and; even αἰνέσετε αινεω sing praise τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ὑμῶν υμων your ἃ ος who; what ἐποίησεν ποιεω do; make μεθ᾿ μετα with; amid ὑμῶν υμων your εἰς εις into; for θαυμάσια θαυμασιος wonderful; wonders καὶ και and; even οὐ ου not μὴ μη not καταισχυνθῇ καταισχυνω shame; put to shame ὁ ο the λαός λαος populace; population μου μου of me; mine εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
2:26 וַ wa וְ and אֲכַלְתֶּ֤ם ʔᵃḵaltˈem אכל eat אָכֹול֙ ʔāḵôl אכל eat וְ wᵊ וְ and שָׂבֹ֔ועַ śāvˈôₐʕ שׂבע be sated וְ wᵊ וְ and הִלַּלְתֶּ֗ם hillaltˈem הלל praise אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֤ם šˈēm שֵׁם name יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹ֣הֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֥ה ʕāśˌā עשׂה make עִמָּכֶ֖ם ʕimmāḵˌem עִם with לְ lᵊ לְ to הַפְלִ֑יא haflˈî פלא be miraculous וְ wᵊ וְ and לֹא־ lō- לֹא not יֵבֹ֥שׁוּ yēvˌōšû בושׁ be ashamed עַמִּ֖י ʕammˌî עַם people לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity
2:26. et comedetis vescentes et saturabimini et laudabitis nomen Domini Dei vestri qui fecit vobiscum mirabilia et non confundetur populus meus in sempiternumAnd you shall eat in plenty, and shall be filled and you shall praise the name of the Lord your God; who hath done wonders with you, and my people shall not be confounded for ever.
26. And ye shall eat in plenty and be satisfied, and shall praise the name of the LORD your God, that hath dealt wondrously with you: and my people shall never be ashamed.
2:26. And you will eat with enjoyment, and you will be satisfied, and you will praise the name of the Lord your God, who has worked miracles with you, and my people will not be confounded forever.
2:26. And ye shall eat in plenty, and be satisfied, and praise the name of the LORD your God, that hath dealt wondrously with you: and my people shall never be ashamed.
And ye shall eat in plenty, and be satisfied, and praise the name of the LORD your God, that hath dealt wondrously with you: and my people shall never be ashamed:

2:26 И до сытости будете есть и насыщаться и славить имя Господа Бога вашего, Который дивное соделал с вами, и не посрамится народ Мой во веки.
2:26
καὶ και and; even
φάγεσθε εσθιω eat; consume
ἐσθίοντες εσθιω eat; consume
καὶ και and; even
ἐμπλησθήσεσθε εμπιπλημι fill in; fill up
καὶ και and; even
αἰνέσετε αινεω sing praise
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ὑμῶν υμων your
ος who; what
ἐποίησεν ποιεω do; make
μεθ᾿ μετα with; amid
ὑμῶν υμων your
εἰς εις into; for
θαυμάσια θαυμασιος wonderful; wonders
καὶ και and; even
οὐ ου not
μὴ μη not
καταισχυνθῇ καταισχυνω shame; put to shame
ο the
λαός λαος populace; population
μου μου of me; mine
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
2:26
וַ wa וְ and
אֲכַלְתֶּ֤ם ʔᵃḵaltˈem אכל eat
אָכֹול֙ ʔāḵôl אכל eat
וְ wᵊ וְ and
שָׂבֹ֔ועַ śāvˈôₐʕ שׂבע be sated
וְ wᵊ וְ and
הִלַּלְתֶּ֗ם hillaltˈem הלל praise
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֤ם šˈēm שֵׁם name
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹ֣הֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s)
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֥ה ʕāśˌā עשׂה make
עִמָּכֶ֖ם ʕimmāḵˌem עִם with
לְ lᵊ לְ to
הַפְלִ֑יא haflˈî פלא be miraculous
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יֵבֹ֥שׁוּ yēvˌōšû בושׁ be ashamed
עַמִּ֖י ʕammˌî עַם people
לְ lᵊ לְ to
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
2:26. et comedetis vescentes et saturabimini et laudabitis nomen Domini Dei vestri qui fecit vobiscum mirabilia et non confundetur populus meus in sempiternum
And you shall eat in plenty, and shall be filled and you shall praise the name of the Lord your God; who hath done wonders with you, and my people shall not be confounded for ever.
2:26. And you will eat with enjoyment, and you will be satisfied, and you will praise the name of the Lord your God, who has worked miracles with you, and my people will not be confounded forever.
2:26. And ye shall eat in plenty, and be satisfied, and praise the name of the LORD your God, that hath dealt wondrously with you: and my people shall never be ashamed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:26: Praise the name of the Lord your God, that hath dealt wondrously with you - In so destroying this formidable enemy; and so miraculously restoring the land to fertility, after so great a devastation.
Albert Barnes: Notes on the Bible - 1834
2:26: And ye shall eat in plenty and be satisfied - It is of the punishment of God, when people eat and are not satisfied (see Hos 4:10); it is man's sin, that they are satisfied, and do not to praise God, but the more forget Him Hos 13:6. And so God's blessings become a curse to him. God promises to restore His gifts, and to give grace withal, that they should own and thank Him.
Who hath dealt wondrously with you - "First, wonderfully He afflicted and chastened them, and then gave them wonderful abundance of all things, and very great and miraculous consolation after vehement tribulution, so that they might truly say, This is the change of the Right Hand of the Most High."
And My people shall never be ashamed - o: "So that they persevere in His service. Although he incur temporal confusion, yet this shall not last for ever, but the people of the predestinate, penitent, and patient in adversity, will be saved foRev_er."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:26: ye shall: Lev 26:5, Lev 26:26; Deu 6:11, Deu 6:12, Deu 8:10; Neh 9:25; Psa 22:26, Psa 103:5; Pro 13:25; Sol 5:1; Isa 55:2, Isa 62:8, Isa 62:9; Mic 6:14; Zac 9:15, Zac 9:17; Ti1 6:17
and praise: Deu 12:7, Deu 12:12, Deu 12:18, Deu 26:10, Deu 26:11; Ti1 4:3-5
that: Joe 2:20, Joe 2:21; Gen 33:11; Psa 13:6, Psa 72:18, Psa 116:7, Psa 126:2, Psa 126:3; Isa 25:1
and my: Psa 25:2, Psa 25:3, Psa 37:19; Isa 29:22, Isa 45:17, Isa 49:23, Isa 54:4; Zep 3:11; Rom 5:5; Rom 9:33, Rom 10:11; Jo1 2:28
Carl Friedrich Keil and Franz Delitzsch
2:26
On the reception of these benefits the people will praise the Lord, who has shown it such wondrous grace, lit., has acted towards it even to the doing of wonders.
John Gill
2:26 And ye shall eat in plenty,.... Or, "in eating eat" (n); most surely eat, and in great abundance; which Hebraism not only denotes the certainty of a thing, but the increase and abundance of it; see Gen 22:17; there is plenty of spiritual provisions held forth under the Gospel dispensation: much in God, in his goodness, grace, and love, truth and faithfulness; in his covenant, the blessings and promises of it: much in Christ, who is compared to many things eatable; is called the Lamb of God, the fatted calf, the hidden manna, the tree of life, and the bread of God; everything in him, and that belongs to him, is food for faith; his flesh is meat indeed, his blood is drink indeed; the fulness of grace in him; the righteousness wrought out by him; the salvation he is the author of; upon all which the believer lives by faith: much in the Gospel, and the doctrines of it, compared to honey for sweetness of taste; to milk for its nourishing nature, easiness of digestion, and the suitableness of it for babes; and to strong meat fit for men: and there is groat plenty also in the ordinances of the Gospel, particularly in the Lord's supper, the feast of fat things, where saints are invited to eat and drink abundantly; which eating is not a bare attendance on outward ordinances, or a superficial taste of the things in them, but a feeding upon them by faith, receiving and digesting them;
and be satisfied; eat to satiety; eat and be full, so as to be entirely contented, and desire no other sort of food; thus saints, as Naphtali, are satisfied with the favour and love of God, having a delightful sensation of it, and a full persuasion of interest in it; with Christ as the bread of life, so as not to hunger after other; with his righteousness, as not to seek any other; and with his salvation, being so suitable to them; and with the goodness and fatness of the Lord's house, his word and ordinances;
and praise the name of the Lord your God, that hath dealt wondrously with you; acknowledge him to be the giver of all this spiritual food, and that they are unworthy of it; ascribe it entirely to the grace of God, who has done wonders for them; in wonderfully setting them apart for himself in eternal election; in making such a well ordered covenant with them in Christ; in sending him to be their Saviour and Redeemer; in calling them out of darkness into marvellous light; in bestowing such love upon them, as to call them and make them his children, and also heirs of him and eternal glory; see Ps 22:26;
and my people shall never be ashamed; because they shall always have food to eat; shall never be disappointed, when they rightly apply for it in proper places and times; and not be like the troops of Tema, and companies of Sheba, Job 6:19; they shall not be ashamed of their faith and hope, and expectation of good things promised them; nor of the word and ordinances, and the profession they have made of Christ in this world; nor shall they be ashamed at his coming; but shall be placed at his right hand, and received into his kingdom, and shall be led by him to fountains of living water, and be satisfied with pleasures for evermore.
(n) "comedetis comedendo", Pagninus, Montanus; "ceras", Vatablus, Piscator, Tarnovius.
John Wesley
2:26 Wondrously - In one year giving as much as the locusts wasted in the years foregoing. Ashamed - Neither disappointed of your hopes, nor necessitated to seek relief among the heathen.
Robert Jamieson, A. R. Fausset and David Brown
2:26 never be ashamed--shall no longer endure the "reproach of the heathen (Joel 2:17), [MAURER]; or rather, "shall not bear the shame of disappointed hopes," as the husbandmen had heretofore (Joel 1:11). So spiritually, waiting on God, His people shall not have the shame of disappointment in their expectations from Him (Rom 9:33).
2:272:27: Եւ ծանիջիք թէ ՚ի մէջ Իսրայէլի եմ ես. եւ ես Տէր Աստուած ձեր, եւ չի՛ք ոք բա՛ց յինէն. եւ ո՛չ ամաչեսցէ ժողովուրդ իմ յաւիտեան։
28* Եւ կ’իմանաք, որ Իսրայէլի մէջ եմ ես,որ ես եմ ձեր Տէր Աստուածը,ու չկայ ոչ ոք ինձնից բացի,եւ իմ ժողովուրդը չի ամաչի յաւիտեան:
27 Պիտի գիտնաք թէ ես Իսրայէլի մէջ եմ, Թէ ձեր Տէր Աստուածը ես եմ եւ ուրիշ մը չկայ։Իմ ժողովուրդս յաւիտեան պիտի չամչնայ։
Եւ ծանիջիք թէ ի մէջ Իսրայելի եմ ես. եւ ես Տէր Աստուած ձեր, եւ չիք ոք բաց յինէն. եւ ոչ ամաչեսցէ ժողովուրդ իմ յաւիտեան:

2:27: Եւ ծանիջիք թէ ՚ի մէջ Իսրայէլի եմ ես. եւ ես Տէր Աստուած ձեր, եւ չի՛ք ոք բա՛ց յինէն. եւ ո՛չ ամաչեսցէ ժողովուրդ իմ յաւիտեան։
28* Եւ կ’իմանաք, որ Իսրայէլի մէջ եմ ես,որ ես եմ ձեր Տէր Աստուածը,ու չկայ ոչ ոք ինձնից բացի,եւ իմ ժողովուրդը չի ամաչի յաւիտեան:
27 Պիտի գիտնաք թէ ես Իսրայէլի մէջ եմ, Թէ ձեր Տէր Աստուածը ես եմ եւ ուրիշ մը չկայ։Իմ ժողովուրդս յաւիտեան պիտի չամչնայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:272:27 И узнаете, что Я посреди Израиля, и Я Господь Бог ваш, и нет другого, и Мой народ не посрамится во веки.
2:27 καὶ και and; even ἐπιγνώσεσθε επιγινωσκω recognize; find out ὅτι οτι since; that ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the Ισραηλ ισραηλ.1 Israel ἐγώ εγω I εἰμι ειμι be καὶ και and; even ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your καὶ και and; even οὐκ ου not ἔστιν ειμι be ἔτι ετι yet; still πλὴν πλην besides; only ἐμοῦ εμου my καὶ και and; even οὐ ου not μὴ μη not καταισχυνθῶσιν καταισχυνω shame; put to shame οὐκέτι ουκετι no longer πᾶς πας all; every ὁ ο the λαός λαος populace; population μου μου of me; mine εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
2:27 וִ wi וְ and ידַעְתֶּ֗ם yḏaʕtˈem ידע know כִּ֣י kˈî כִּי that בְ vᵊ בְּ in קֶ֤רֶב qˈerev קֶרֶב interior יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אָ֔נִי ʔˈānî אֲנִי i וַ wa וְ and אֲנִ֛י ʔᵃnˈî אֲנִי i יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶ֖ם ʔᵉlōhêḵˌem אֱלֹהִים god(s) וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] עֹ֑וד ʕˈôḏ עֹוד duration וְ wᵊ וְ and לֹא־ lō- לֹא not יֵבֹ֥שׁוּ yēvˌōšû בושׁ be ashamed עַמִּ֖י ʕammˌî עַם people לְ lᵊ לְ to עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
2:27. et scietis quia in medio Israhel ego sum et ego Dominus Deus vester et non est amplius et non confundetur populus meus in aeternumAnd you shall know that I am in the midst of Israel: and I am the Lord your God, and there is none besides: and my people shall not be confounded forever.
27. And ye shall know that I am in the midst of Israel, and that I am the LORD your God, and there is none else: and my people shall never be ashamed.
2:27. And you will know that I am in the midst of Israel, and I am the Lord your God, and there is no other, and my people will not be confounded forever.
2:27. And ye shall know that I [am] in the midst of Israel, and [that] I [am] the LORD your God, and none else: and my people shall never be ashamed.
And ye shall know that I [am] in the midst of Israel, and [that] I [am] the LORD your God, and none else: and my people shall never be ashamed:

2:27 И узнаете, что Я посреди Израиля, и Я Господь Бог ваш, и нет другого, и Мой народ не посрамится во веки.
2:27
καὶ και and; even
ἐπιγνώσεσθε επιγινωσκω recognize; find out
ὅτι οτι since; that
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἐγώ εγω I
εἰμι ειμι be
καὶ και and; even
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἔτι ετι yet; still
πλὴν πλην besides; only
ἐμοῦ εμου my
καὶ και and; even
οὐ ου not
μὴ μη not
καταισχυνθῶσιν καταισχυνω shame; put to shame
οὐκέτι ουκετι no longer
πᾶς πας all; every
ο the
λαός λαος populace; population
μου μου of me; mine
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
2:27
וִ wi וְ and
ידַעְתֶּ֗ם yḏaʕtˈem ידע know
כִּ֣י kˈî כִּי that
בְ vᵊ בְּ in
קֶ֤רֶב qˈerev קֶרֶב interior
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אָ֔נִי ʔˈānî אֲנִי i
וַ wa וְ and
אֲנִ֛י ʔᵃnˈî אֲנִי i
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶ֖ם ʔᵉlōhêḵˌem אֱלֹהִים god(s)
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
עֹ֑וד ʕˈôḏ עֹוד duration
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יֵבֹ֥שׁוּ yēvˌōšû בושׁ be ashamed
עַמִּ֖י ʕammˌî עַם people
לְ lᵊ לְ to
עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
2:27. et scietis quia in medio Israhel ego sum et ego Dominus Deus vester et non est amplius et non confundetur populus meus in aeternum
And you shall know that I am in the midst of Israel: and I am the Lord your God, and there is none besides: and my people shall not be confounded forever.
2:27. And you will know that I am in the midst of Israel, and I am the Lord your God, and there is no other, and my people will not be confounded forever.
2:27. And ye shall know that I [am] in the midst of Israel, and [that] I [am] the LORD your God, and none else: and my people shall never be ashamed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-32: Благоволение Господа к народу не ограничится посланием только земных благ; с особенною силою это благоволение проявится некогда в послании благ духовных, в излиянии Св. Духа на всякую плоть. Ст. 27–32: в евр. Библии составляют особую главу (III-ю), так что наша III-я гл. будет в евр. Библии уже IV-й.
Albert Barnes: Notes on the Bible - 1834
2:27: And ye shall know that I am in the midst of Israel - God had foretold their rebellion His forsaking them, "the troubles" which should "find" them, and that they should say, "Are not these evils come upon us, because our God is not among us?" Deu 31:17. It had been the mockery of the Pagan in their distress, "Where is their God?" Joe 2:17. "Now, by the fulfillment of His promises and by all God's benefits, they should know that He was among them by special grace as His own peculiar people." Still more was this to be fulfilled to Christians, in whose heart He dwells by love and grace, and of whom He says, "Where two or three are gathered together in My name, there will I be in the midst of them." In the highest sense, "God was in the midst of them," in that "God the Son, equal to God the Father as touching His Godhead, did, in the truth of human nature, take our flesh. This to see and know, is glory and bliss ineffable. Therefore He repeats, and by repeating, confirms, what he had said, "And My people shall never be ashamed." Yea, glorious, magnified, honored, shall be the people, to whom such a Son was promised, and of whom He was born. Glorious to them is that which the Apostle saith, that "He took not on Him the nature of Angels, but He took the seed of Abraham," and this glory shall be eternal."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:27: I am: Joe 3:17; Lev 26:11, Lev 26:12; Deu 23:14; Psa 46:5, Psa 68:18; Isa 12:6; Eze 37:26-28; Zep 3:17; Co2 6:16; Rev 21:3
that I: Isa 45:5, Isa 45:18, Isa 45:21, Isa 45:22, Isa 53:6; Eze 39:22, Eze 39:28
and my: Joe 2:26; Pe1 2:6
Carl Friedrich Keil and Franz Delitzsch
2:27
They will learn thereby that Jehovah is present among His people, and the only true God, who does not suffer His people to be put to shame. The repetition of ולא יבשׁוּ וגו, by which the promised grace is guaranteed to the people for all ages, serves as a rhetorical rounding off of the section (see at Joel 2:20).
John Gill
2:27 And ye shall know that I am in the midst of Israel,.... The presence of God among his people shall be so manifest, the tokens of it so clear, that it shall be easily known, by the impressions of his love upon them; the teachings of his Spirit in them; the usefulness of the word and ordinances to them; the spiritual and heavenly frame of soul they shall be favoured with, and the savouriness of their conversation; this is the blessing Christ has promised to Gospel ministers and churches, Mt 28:20;
and that I am the Lord your God, and none else; that he is their covenant God and Father, and acknowledge none else:
and my people shall never be ashamed; which is repeated for the certainty of it; see Joel 2:26.
Robert Jamieson, A. R. Fausset and David Brown
2:27 know that I am in the midst of Israel--As in the Old Testament dispensation God was present by the Shekinah, so in the New Testament first, for a brief time by the Word made flesh dwelling among us (Jn 1:14), and to the close of this dispensation by the Holy Spirit in the Church (Mt 28:20), and probably in a more perceptible manner with Israel when restored (Ezek 37:26-28).
never be ashamed--not an unmeaning repetition from Joel 2:26. The twice-asserted truth enforces its unfailing certainty. As the "shame" in Joel 2:26 refers to temporal blessings, so in this verse it refers to the spiritual blessings flowing from the presence of God with His people (compare Jer 3:16-17; Rev_ 21:3).
2:282:28: Եւ եղիցի յետ այսորիկ հեղի՛ց յՈգւոյ իմոյ ՚ի վերայ ամենայն մարմնոյ. եւ մարգարէասցին ուստերք ձեր, եւ դստերք ձեր. եւ ծերք ձեր երազովք երազեսցին, եւ երիտասարդք ձեր տեսի՛լս տեսցեն[10628]։ [10628] Ոմանք. Եւ եղիցի յետ այնորիկ հեղից յՈգւոյ իմմէ։ Ոսկան. Երազովք երազասցին։
27* Եւ կը լինի այնպէս,որ սրանից յետոյ իմ Հոգուց կը հեղեմ ամէն մարմնի վրայ,կը մարգարէանան ձեր տղաներն ու աղջիկները,ձեր ծերերը երազներ կը տեսնեն,եւ ձեր երիտասարդները տեսիլքներ կ’ունենան:
28 «Ասկէ յետոյ Իմ Հոգիս ամէն մարմնի վրայ պիտի թափեմ Ու ձեր տղաքը եւ ձեր աղջիկները պիտի մարգարէանան, Ձեր ծերերը երազներ պիտի տեսնեն։Ձեր երիտասարդները տեսիլքներ պիտի տեսնեն։
Եւ եղիցի յետ այսորիկ հեղից [25]յՈգւոյ իմմէ`` ի վերայ ամենայն մարմնոյ. եւ մարգարէասցին ուստերք ձեր եւ դստերք ձեր. եւ ծերք ձեր երազովք երազեսցին, եւ երիտասարդք ձեր տեսիլս տեսցեն:

2:28: Եւ եղիցի յետ այսորիկ հեղի՛ց յՈգւոյ իմոյ ՚ի վերայ ամենայն մարմնոյ. եւ մարգարէասցին ուստերք ձեր, եւ դստերք ձեր. եւ ծերք ձեր երազովք երազեսցին, եւ երիտասարդք ձեր տեսի՛լս տեսցեն[10628]։
[10628] Ոմանք. Եւ եղիցի յետ այնորիկ հեղից յՈգւոյ իմմէ։ Ոսկան. Երազովք երազասցին։
27* Եւ կը լինի այնպէս,որ սրանից յետոյ իմ Հոգուց կը հեղեմ ամէն մարմնի վրայ,կը մարգարէանան ձեր տղաներն ու աղջիկները,ձեր ծերերը երազներ կը տեսնեն,եւ ձեր երիտասարդները տեսիլքներ կ’ունենան:
28 «Ասկէ յետոյ Իմ Հոգիս ամէն մարմնի վրայ պիտի թափեմ Ու ձեր տղաքը եւ ձեր աղջիկները պիտի մարգարէանան, Ձեր ծերերը երազներ պիտի տեսնեն։Ձեր երիտասարդները տեսիլքներ պիտի տեսնեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:282:28 И будет после того, излию от Духа Моего на всякую плоть, и будут пророчествовать сыны ваши и дочери ваши; старцам вашим будут сниться сны, и юноши ваши будут видеть видения.
2:28 וְ wᵊ וְ and הָיָ֣ה hāyˈā היה be אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after כֵ֗ן ḵˈēn כֵּן thus אֶשְׁפֹּ֤וךְ ʔešpˈôḵ שׁפך pour אֶת־ ʔeṯ- אֵת [object marker] רוּחִי֙ rûḥˌî רוּחַ wind עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole בָּשָׂ֔ר bāśˈār בָּשָׂר flesh וְ wᵊ וְ and נִבְּא֖וּ nibbᵊʔˌû נבא speak as prophet בְּנֵיכֶ֣ם bᵊnêḵˈem בֵּן son וּ û וְ and בְנֹֽותֵיכֶ֑ם vᵊnˈôṯêḵˈem בַּת daughter זִקְנֵיכֶם֙ ziqnêḵˌem זָקֵן old חֲלֹמֹ֣ות ḥᵃlōmˈôṯ חֲלֹום dream יַחֲלֹמ֔וּן yaḥᵃlōmˈûn חלם dream בַּח֣וּרֵיכֶ֔ם baḥˈûrêḵˈem בָּחוּר young man חֶזְיֹנֹ֖ות ḥezyōnˌôṯ חִזָּיֹון vision יִרְאֽוּ׃ yirʔˈû ראה see
2:28. et erit post haec effundam spiritum meum super omnem carnem et prophetabunt filii vestri et filiae vestrae senes vestri somnia somniabunt et iuvenes vestri visiones videbuntAnd it shall come to pass after this, that I will pour out my spirit upon all flesh: and your sons and your daughters shall prophesy: your old men shall dream dreams, and your young men shall see visions.
28. And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:
2:28. And after this, it will happen that I will pour out my spirit upon all flesh, and your sons and your daughters will prophesy; your elders will dream dreams, and your youths will see visions.
2:28. And it shall come to pass afterward, [that] I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:
And it shall come to pass afterward, [that] I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:

2:28 И будет после того, излию от Духа Моего на всякую плоть, и будут пророчествовать сыны ваши и дочери ваши; старцам вашим будут сниться сны, и юноши ваши будут видеть видения.
2:28
וְ wᵊ וְ and
הָיָ֣ה hāyˈā היה be
אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after
כֵ֗ן ḵˈēn כֵּן thus
אֶשְׁפֹּ֤וךְ ʔešpˈôḵ שׁפך pour
אֶת־ ʔeṯ- אֵת [object marker]
רוּחִי֙ rûḥˌî רוּחַ wind
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
בָּשָׂ֔ר bāśˈār בָּשָׂר flesh
וְ wᵊ וְ and
נִבְּא֖וּ nibbᵊʔˌû נבא speak as prophet
בְּנֵיכֶ֣ם bᵊnêḵˈem בֵּן son
וּ û וְ and
בְנֹֽותֵיכֶ֑ם vᵊnˈôṯêḵˈem בַּת daughter
זִקְנֵיכֶם֙ ziqnêḵˌem זָקֵן old
חֲלֹמֹ֣ות ḥᵃlōmˈôṯ חֲלֹום dream
יַחֲלֹמ֔וּן yaḥᵃlōmˈûn חלם dream
בַּח֣וּרֵיכֶ֔ם baḥˈûrêḵˈem בָּחוּר young man
חֶזְיֹנֹ֖ות ḥezyōnˌôṯ חִזָּיֹון vision
יִרְאֽוּ׃ yirʔˈû ראה see
2:28. et erit post haec effundam spiritum meum super omnem carnem et prophetabunt filii vestri et filiae vestrae senes vestri somnia somniabunt et iuvenes vestri visiones videbunt
And it shall come to pass after this, that I will pour out my spirit upon all flesh: and your sons and your daughters shall prophesy: your old men shall dream dreams, and your young men shall see visions.
28. And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:
2:28. And after this, it will happen that I will pour out my spirit upon all flesh, and your sons and your daughters will prophesy; your elders will dream dreams, and your youths will see visions.
2:28. And it shall come to pass afterward, [that] I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: И будет после того (acharej-chen), слав. «и будет по сих»: евр. выражение acharej-chen (по сих), как и аналогичные ему bcacharith hajjamim, слав. в последок дней, в последняя дни, указывает на отдаленное будущее и служит у пророков обычным термином для обозначения мессианских времен (Ис II:2; Мих IV:1). Излию от Духа Моего, с евр. (aschepoch roach) излию Духа Моего: пророк заимствует образ от излияния дождя, о чем была речь выше (ст. 23); он хочет выразить мысль, что как излияние дождя естественного явится источником оживления природы, так в ниспослание Св. Духа оживит некогда все человечество (ср. Ис ХXXII:15; XLIV:3; Зах ХII:10: и др.). LXX, вероятно, желая указать, что дары Св. Духа изольются не во всей полноте, вместо выражения излию Духа Моего поставили: ekxew apo tou pneumatoV mou, излию от Духа Моего. На всякую плоть, al-kol basar. Слово basar (плоть) употребляется в Библии для обозначения всех живых существ, как людей, так и животных (Быт VI:13; VII:15; IX:11, 15). Один из комментаторов (Креднер) находит возможным понимать слово basar в таком широком смысле (ср. Ис XI:6) и в рассматриваемом месте, усвояя пророку Иоилю обетование излияния Св. Духа и на животных. Но дальнейшие слова пророка (старцы, юноши и др.) показывают, что он употребляет слово basar в тесном смысле и говорит только о людях. Однако нельзя суживать обетование пророка и полагать вместе с Гитцигом, Вюнше, Мерксом и др., что он возвещает излияние Св. Духа только на евреев: слова ст. 32-го — и будет всякий, кто призовет имя Господне, спасется — свидетельствуют, что пророк чужд был партикуляризма и ожидал ниспослания благодатных даров для всех людей, а не для одних евреев. Но так как непосредственно он возвещает свое обетование народу еврейскому, то он и говорит: сыны ваши, дочери ваши. Плодом излияния Св. Духа будет то, что все будут просвещены Духом Божиим, все будут пророками. И будут пророчествовать сыны ваши и дочери ваши; старцам вашим будут сниться сны, и юноши ваши будут видеть видения. Пророк предвозвещает осуществление того, чего желал некогда законодатель Моисей, когда говорил: «О если бы все в народе Господнем были пророками, когда бы Господь послал Духа Своего на них!» (Чис XI:29). Пророк называет формы, в которых сообщалось откровение людям: сны и видения (1: Цар III, Зах II:1–9; Дан V; VIII и др.). Он не хочет сказать, что каждому возрасту доступна будет только одна известная форма откровения, — старцам сны, юношам — видения: выражение его только прием поэтической речи, а мысль пророка та, что божественное откровение будет получаться и во сне, и в видениях.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: 29 And also upon the servants and upon the handmaids in those days will I pour out my spirit. 30 And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. 31 The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come. 32 And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.
The promises of corn, and wine, and oil, in the foregoing verses, would be very acceptable to a wasted country; but here we are taught that we must not rest in those things. God has reserved some better things for us, and these verses have reference to those better things, both the kingdom of grace and the kingdom of glory, with the happiness of true believers in both. We are here told,
I. How the kingdom of grace shall be introduced by a plentiful effusion of the Spirit, (v. 28, 29). We are not at a loss about the meaning of this promise, nor in doubt what it refers to and wherein it had its accomplishment, for the apostle Peter has given us an infallible explication and application of it, assuring us that when the Spirit was poured out upon the apostles, on the day of Pentecost (Acts ii. 1, &c.), that was the very thing which was spoken of here by the prophet Joel, v. 16, 17. That was the gift of the Spirit, which, according to this prediction, was to come, and we are not to look for any other, any more than for another accomplishment of the promise of the Messiah. Now, 1. The blessing itself here promised is the pouring out of the Spirit of God, his gifts, graces, and comforts, which the blessed Spirit is the author of. We often read in the Old Testament of the Spirit of the Lord coming by drops, as it were, upon the judges and prophets whom God raised up for extraordinary services; but now the Spirit shall be poured out plentifully in a full stream, as was promised with an eye to gospel-times, Isa. xliv. 3. I will pour my Spirit upon thy seed. 2. The time fixed for this is afterwards; after the fulfilling of the foregoing promises this shall be fulfilled. St. Peter expounds this of the last days, the days of the Messiah, by whom the world was to have its last revelation of the divine will and grace in the last days of the Jewish church, a little before its dissolution. 3. The extent of this blessing, in respect of the persons on whom it shall be bestowed. The Spirit shall be poured out upon all flesh, not as hitherto upon Jews only, but upon Gentiles also; for in Christ there is no distinction between Jew and Greek, Rom. x. 11, 12. Hitherto divine revelation was confined to the seed of Abraham, none but those of the land of Israel had the Spirit of prophecy; but, in the last days, all flesh shall see the glory of God (Isa. xl. 5) and shall come to worship before him, Isa. lxvi. 23. The Jews understand it of all flesh in the land of Israel, and Peter himself did not fully understand it as speaking of the Gentiles till he saw it accomplished in the descent of the Holy Ghost upon Cornelius and his friends, who were Gentiles (Acts x. 44, 45), which was but a continuation of the same gift which was bestowed on the day of Pentecost. The Spirit shall be poured out upon all flesh, that is, upon all those whose hearts are made hearts of flesh, soft and tender, and so prepared to receive the impressions and influences of the Holy Ghost. Upon all flesh, that is, upon some of all sorts of men; the gifts of the Spirit shall not be so sparing, or so much confined, as they have been, but shall be more general and diffusive of themselves. (1.) The Spirit shall be poured out upon some of each sex. Not your sons only, but your daughters, shall prophesy; we read of four sisters in one family that were prophetesses, Acts xxi. 9. Not the parents only, but the children, shall be filled with the Spirit, which intimates the continuance of this gift for some ages successively in the church. (2.) Upon some of each age: "Your old men, who are past their vigour and whose spirits begin to decay, your young men, who have yet but little acquaintance with and experience of divine things, shall yet dream dreams and see visions;" God will reveal himself by dreams and visions both to the young and old. (3.) Upon those of the meanest rank and condition, even upon the servants and the handmaids. The Jewish doctors say, Prophecy does not reside on any but such as are wise, valiant, and rich, not upon the soul of a poor man, or a man in sorrow. But in Christ Jesus there is neither bond nor free, Gal. iii. 28. There were many that were called being servants (1 Cor. vii. 21), but that was no obstruction to their receiving the Holy Ghost. (4.) The effect of this blessing: They shall prophesy; they shall receive new discoveries of divine things, and that not for their own use only, but for the benefit of the church. They shall interpret scripture, and speak of things secret, distant, and future, which by the utmost sagacities of reason, and their natural powers, they could not have any insight into nor foresight of. By these extraordinary gifts the Christian church was first founded and set up, and the scriptures were written, and the ministry settled, by which, with the ordinary operations and influences of the Spirit, it was to be afterwards maintained and kept up.
II. How the kingdom of glory shall be introduced by the universal change of nature, v. 30, 31. The pouring out of the Spirit will be very comfortable to the righteous; but let the unrighteous hear this, and tremble. There is a great and terrible day of the Lord coming, which shall be ushered in with wonders in heaven and earth, blood, and fire, and pillars of smoke, the turning of the sun into darkness and the moon into blood. This is to have its full accomplishment (as the learned Dr. Pocock thinks) in the day of judgment, at the end of time, before which these signs will be performed in the letter of them, yet so that it was accomplished in part in the death of Christ (which is called the judgment of this world, when the earth quaked and the sun was darkened, and a great and terrible day it was), and more fully in the destruction of Jerusalem, which was a type and figure of the general judgment, and before which there were many amazing prodigies, besides the convulsions of states and kingdoms prophesied of under the figurative expressions of turning the sun into darkness and the moon into blood, and the wars and rumours of wars, and distress of nations, which our Saviour spoke of as the beginning of these sorrows, Matt. xxiv. 6, 7. But before the last judgment there will be wonders indeed in heaven and earth, the dissolution of both, without a metaphor. The judgments of God upon a sinful world, and the frequent destruction of wicked kingdoms by fire and sword, are prefaces to and presages of the judgment of the world in the last day. Those on whom the Spirit is poured out shall foresee and foretel that great and terrible day of the Lord, and expound the wonders in heaven and earth that go before it; for, as to his first coming, so to his second, all the prophets did and do bear witness, Rev. x. 7.
III. The safety and happiness of all true believers both in the first and second coming of Jesus Christ, v. 32. This speaks of particular persons, for to them the New Testament has more respect, and less to kingdoms and nations, than the Old. Now observe here, 1. That there is a salvation wrought out. Though the day of the Lord will be great and terrible, yet in Mount Zion and in Jerusalem there shall be deliverance from the terror of it. It is the day of the Lord, the day of his judgment, who knows how to separate between the precious and the vile. In the everlasting gospel, which went from Zion, in the church of the first-born typified by Mount Zion, and which is the Jerusalem that is from above, there is deliverance; a way of escaping the wrath to come is found out and laid open. Christ is himself not only the Saviour, but the salvation; he is so to the ends of the earth. This deliverance, laid up for us in the covenant of grace, is in performance of the promises made to the fathers. There shall be deliverance, as the Lord has said. See Luke i. 72. Note, This is ground of comfort and hope to sinners, that, whatever danger there is in their case, there is also deliverance, deliverance for them, if it be not their own fault. And, if we would share in this deliverance, we must ourselves apply to the gospel--Zion, to God's Jerusalem. 2. That there is a remnant interested in this salvation, and for whom the deliverance is wrought. It is in that remnant (that is, among them) that the deliverance is, or in their souls and spirits; there are the earnests and evidences of it. Christ in you, the hope of glory. They are called a remnant, because they are but a few in comparison with the multitudes that are left to perish; a little remnant but a chosen one, a remnant according to the election of grace. And here we are told who they are that shall be delivered in the great day. (1.) Those that sincerely call upon God: Whosoever shall call upon the name of the Lord, whether Jew or Gentile (for the apostle so expounds it, Rom. x. 13, where he lays this down as the great rule of the gospel by which we must all be judged), shall be delivered. This calling on God supposes knowledge of him, faith in him, desire towards him, dependence on him, and, as an evidence of the sincerity of all this, a conscientious obedience to him; for, without that, crying Lord, Lord, will not stand us in any stead. Note, It is the praying remnant that shall be the saved remnant. And it will aggravate the ruin of those who perish that they might have been saved on such easy terms. (2.) Those that are effectually called to God. The deliverance is sure to the remnant whom the Lord shall call, not only with the common call of the gospel, with which many are called that are not chosen, but with a special call into the fellowship of Jesus Christ, whom the Lord predestinates, or prepares, so the Chaldee. St. Peter borrows this phrase, Acts ii. 39. Note, Those only shall be delivered in the great day that are now effectually called from sin to God, from self to Christ, from things below to things above.
Adam Clarke: Commentary on the Bible - 1831
2:28: Shall come to pass afterward - אחרי כן acharey ken, "after this;" the same, says Kimchi, as in the latter days, which always refers to the days of the Messiah; and thus this prophecy is to be interpreted: and we have the testimony of St. Peter, Act 2:17, that this prophecy relates to that mighty effusion of the Holy Spirit which took place after the day of pentecost. Nor is there any evidence that such an effusion took place, nor such effects were produced, from the days of this prophet till the day of pentecost. And the Spirit was poured out then upon all flesh, that is, on people of different countries, speaking the languages of almost all the people of the earth; which intimated that these were the first-fruits of the conversion of all the nations of the world. For there was scarcely a tongue in the universe that was not to be found among the Parthians, Medes, Elamites, Mesopotamians, Jews, Cappadocians, people of Pontus, of Asia, Phrygia, Pamphylia, Egypt, Libya, Cyrene, Rome, Crete, and Arabia, who were residents at Jerusalem at that time; and on whom this mighty gift was poured out, each hearing and apprehending the truths of the Gospel, in his own language wherein he was born. Thus we have Divine authority for saying, that was the fulfillment of this prophecy by Joel. And the mighty and rapid spread of the Gospel of Christ in the present day, by means of the translation of the Scriptures into almost all the regular languages of the world, and the sending missionaries to all nations, who preach the Gospel in those tongues, are farther proofs that the great promise is in the fullest progress to be speedily fulfilled, even in the utmost sense of the words.
Your sons and your daughters shall prophesy - Shall preach - exhort, pray, and instruct, so as to benefit the Church.
Your old men shall dream dreams - Have my will represented to them in this way, as the others by direct inspiration.
Your young men shall see visions - Have true representations of Divine things made upon their imaginations by the power of God; that they shall have as full an evidence of them as they could have of any thing that came to the mind through the medium of the senses.
Albert Barnes: Notes on the Bible - 1834
2:28: And it shall come to pass afterward - After the punishment of the Jews through the Pagan, and their deliverance; after the Coming of the Teacher of righteousness, was to follow the outpouring of the Spirit of God.
I will pour out My Spirit on all flesh - o: "This which He says, "on all flesh," admits of no exception of nations or persons. For before Jesus was glorified, He had poured His Spirit only on the sons of Zion, and out of that nation only were there prophets and wise men. But after He was glorified by His Resurrection and Ascension, He made no difference of Jews and Gentiles, but willed that remission of sins should be preached to all alike."
All flesh - is the name of all mankind. So in the time of the flood, it is said "all flesh had corrupted his way: the end of all flesh is come before Me." Moses asks, "who of all flesh hath heard the voice of the Lord God, as we have, and lived?" So in Job; "in whose Hand is the breath of all flesh of man." If He set His heart upon man, if He gather to Himself his spirit and his breath, all flesh shall perish together. And David; "Thou that hearest prayer, to Thee shall all flesh come; let all flesh bless His Holy Name foRev_er and ever" Gen 6:12-13; Deu 5:26; Job 12:10; Job 34:14-15; Psa 65:2; Psa 145:21. In like way speak Isaiah, Jeremiah, Ezekiel, Zechariah Isa 40:5-6; Isa 49:26; Isa 66:16, Isa 66:23-24; Jer 25:31; Jer 32:27; Jer 45:5; Eze 20:48; Eze 21:4-5; Zac 2:13. The words "all flesh" are in the Pentateuch, and in one place in Daniel, used, in a yet wider sense, of everything which has life (Gen 6:17, Gen 6:19; Gen 7:15-16, Gen 7:21; Gen 8:17; Gen 9:11, Gen 9:15-17; Lev 17:14; Num 18:15; Dan 4:12; probably Psa 136:25); but, in no one case, in any narrower sense.
It does not include every individual in the race, but it includes the whole race, and individuals throughout it, in every nation, sex, condition, "Jew or Gentile, Greek or Barbarian," i. e., educated or uneducated, rich or poor, bond or free, male or female. As "all" were to be "one in Christ Jesus" Gal 3:28, so on all was to be poured the Holy Spirit, the Bond who was to bind all in one. He names our nature from that which is the lowest in it, "the flesh," with the same condescension with which it is said, "The Word was made flesh" , from where we speak of the "Incarnation" of our Blessed Lord, i. e., "His taking on Him our Flesh." He humbled Himself to take our flesh; He came, as our Physician, to heal our flesh, the seat of our concupisceuce. So also God the Holy Spirit vouchsafes to dwell in our flesh, to sanctify it and to heal it. He, whom God saith He will pour out on all flesh, is the Spirit of God, and God. He does not say that He will pour out graces, or gifts, ordinary or extraordinary, influences, communications, or the like.
He says, "I will pour out My Spirit;" as Paul says, "know ye not that ye are the temple of God, and the Spirit of God dwelleth in you?" Co1 3:16. "Ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of His" Rom 8:9-10. It is said indeed, "on the Gentiles also was poured out the gift of the Holy Spirit," but the gift of the Holy Spirit was the Holy Spirit Himself, as it had been just said, "the Holy Spirit fell on all them that heard the word" Act 10:44-45. It is said, "the love of God is shed abroad in our hearts by the Holy Spirit, which is given us" Rom 5:5; but the "Holy Spirit" is first "given," and He poureth out into the soul "the love of God." As God the Word, when He took human nature, came into it personally, so that "the fullness of the Godhead dwelt bodily in it" Col 2:9; so, really, although not personally, "doth the Holy Spirit, and so the whole Trinity, enter into our mind by sanctification, and dwelleth in it as in His throne."
No created being, no Angel, nor Archangel could dwell in the soul. : "God Alone can be poured out into the soul, so as to possess it, enlighten it, teach, kindle, bend, move it as He wills," sanctify, satiate, fill it. And "as God is really present with the blessed, when He sheweth to them His Essence by the beatific vision and light of glory, and communicates it to them, to enjoy and possess; so He, the Same, is also in the holy soul, and thus diffuseth it in His grace, love, and other divine gifts." At the moment of justification, "the Holy Spirit and so the whole Holy Trinity entereth the soul at His temple, sanctifying and as it were dedicating and consecrating it to Himself, and at the same moment of time, although in the order of nature subsequently, He communicates to it His love and grace. Such is the meaning of, "We will come unto him, and make Our abode with him." This is the highest union of God with the holy soul; and greater than this can none be given to any creature, for by it we become "partakers of the divine Nature," as Peter saith Pe2 1:4. See here, O Christian, the dignity of the holiness whereunto thou art called and with all zeal follow after, preserve, enlarge it.
This His Spirit, God says, "I will pour," i. e., give largely, as though He would empty out Him who is Infinite, so that there should be no measure of His giving, save our capacity of receiving. So He says of converted Israel, "I have poured out My Spirit upon the house of Israel" Eze 39:29, and, "I will pour out upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and supplication" Zac 12:10.
And your sons and your daughters shall prophesy - This cannot limit what he has said, that God would pour out His Spirit upon all flesh. He gives instances of that out-pouring, in those miraculous gifts, which were at the first to be the tokens and evidence of His inward presence. These gifts were at the first bestowed on the Jews only. The highest were reserved altogether for them. Jews only were employed as Apostles and Evangelists; Jews only wrote, by inspiration of God, the "oracles of God," as the source of the faith of the whole world. : "The Apostles were sons of Israel; the Mother of our Lord Jesus Christ, and the other women who abode at the same time and prayed with the Apostles, were daughters. Luke mentions, "All these were persevering with one accord in prayer with the women and Mary the Mother of Jesus, and His brethren." These sons and daughters of the Sons of Zion, having received the Spirit, prophesied, i. e., in divers tongues they spoke of the heavenly mysteries."
In the narrower sense of "foretelling the future, the Apostles, the Blessed Virgin Luk 1:48, Zacharias (Luk 1:67 ff), and Anna Luk 2:36, Luk 2:38, Elizabeth Luk 1:42-45, the virgin daughters of Philip Act 21:9, Agabus Act 11:28; Act 21:10-11, John in the Apocalypse," Simeon Luk 2:27-35, and Paul also oftentimes Act 20:29-30; Th2 2:3-12; Ti2 3:1, Ti2 3:4; Ti1 4:1 prophesied. At Antioch, there were certain "prophets" Act 13:1; and "the Holy Spirit in every city witnessed, saying, that bonds and afflictions awaited him in Jerusalem" Act 20:23. "But it is superfluous," adds Theodoret after giving some instances, "to set myself to prove the truth of the prophecy. For down to our times also hath this gift been preserved, and there are among the saints, people who have the eye of the mind clear, who foreknow and foretell many of the things which are about to be." So the death of Julian the Apostate, who fell, as it seemed, by a chance wound in war with the Persians was foreseen and foretold ; and Cyprian foretold the day of his own martyrdom and the close of Decian persecution, which ended through the death of the Emperor in a rash advance over a morass, when victory was gained . The stream of prophecy has been traced down through more than four centuries from the Birth of the Redeemer. One of the Bishops of the Council of Nice was gifted with a prophetic spirit .
Your old men shall dream dreams, and your young men shall see visions - "God often attempers Himself and His oracles to the condition of people, and appears to each, as suits his state" Act 11:28; Act 21:10-11. It may then be, that to old men while sleeping by reason of age, He appeared most commonly in dreams; to young men, while watching, in visions. But it is so common in Hebrew, that each part of the verse should be filled up from the other, that perhaps the prophet only means, that their old and young should have dreams and see visions, and both from God. Nor are these the highest of God's Rev_elations; as He says, that to the prophet He would "make" Himself known in a vision and would "speak in a dream," but to Moses "mouth to mouth; even apparently, and not in dark speeches; and the similitude of the Lord shall he behold Num 12:6, Num 12:8.
The Apostles also saw waking visions, as Peter at Joppa (Act 10:10 ff; Act 11:5 ff); (and that so frequently, that when the Angel delivered him, he thought that it was one of his accustomed visions Act 12:9,) and Paul after his conversion, and calling him to Macedonia; and the Lord appeared unto him in vision at Corinth, Rev_ealing to him the conversions which should be worked there, and at Jerusalem foretelling to him the witness he should bear to Him at Rome. In the ship, the Angel of the Lord foretold to him his own safety, and that God had given him all who sailed with him Act 9:12; Act 16:6-7, Act 16:9; Act 18:9; Act 19:21; Act 23:11; Act 27:24. Ananias Act 9:10 and Cornelius Act 10:3 also received Rev_elations through visions. But all these were only Rev_elations of single truths or facts. Of a higher sort seems to be that Rev_elation, whereby our Lord Rev_ealed to Paul Himself and His Gospel which Paul was to preach, and "the wisdom of God," and the glories of the world to come, and the conversion of the Gentiles; and when he was "caught up to the third heaven, and abundance of Rev_elations were vouchsafed to him" Gal 1:12, Gal 1:16; Co1 2:7; Eph 3:3; Co2 12:1-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:28: that I: Pro 1:23; Isa 32:15, Isa 44:3; Eze 39:29; Joh 7:39; Act 2:16-18
upon: Isa 40:5, Isa 49:6; Zac 12:10; Luk 3:6; Act 2:2-4, Act 2:33, Act 2:39, Act 10:44-47; Act 11:15-18, Act 15:7, Act 15:8
your daughters: Isa 54:13; Act 21:9; Gal 3:28
dream: Gen 37:5-10; Num 12:6; Jer 23:28
Carl Friedrich Keil and Franz Delitzsch
2:28
(Heb. ch. 3). Outpouring of the Spirit of God, and Announcement of Judgment.
(Note: Among other special expositions of these verses, see Hengstenberg's Christology, vol. i. p. 326ff. translation.)
Joel 2:28. "And it will come to pass afterwards, I will pour out my Spirit upon all flesh; and your sons and your daughters will prophesy, your old men will dream dreams, and your young men see visions. Joel 2:29. And also upon the men-servants and maid-servants I will put out my Spirit in those days." As 'achărē-khēn points back to bâri'shōn in Joel 2:23, the formula vehâyâh achărē-khēn describes the outpouring of the Spirit as a second and later consequence of the gift of the teacher for righteousness. שׁפך, to pour out, signifies communication in rich abundance, like a rain-fall or water-fall. For the communication of the Spirit of God was not entirely wanting to the covenant nation from the very first. In fact, the Spirit of God was the only inward bond between the Lord and His people; but it was confined to the few whom God endowed as prophets with the gift of His Spirit. This limitation was to cease in the future.
(Note: "There is no doubt that the prophet promises something greater here than the fathers had experienced under the law. We know that the grace of the Holy Spirit flourished even among the ancient people; but the prophet promises here not what the faithful had formerly experienced, but something greater. And this may be gathered from the verb 'to pour' which he employs. For שׁפך does not mean merely to give in drops, but to pour out in great abundance. But God did not pour out the Holy Spirit so abundantly or copiously under the law, as He has since the manifestation of Christ." - Calvin.)
What Moses expressed as a wish - namely, that the people were all prophets, and the Lord would put His Spirit upon them (Num 11:29) - was to be fulfilled in the future. Rūăch Yehōvâh is not the first principle of the physico-creaturely life (i.e., not equivalent to rūăch Elōhı̄m in Gen 1:2), but that of the spiritual or ethical and religious life of man, which filled the prophets under the Old Testament as a spirit of prophecy; consequently Joel describes its operations under this form. "All flesh" signifies all men. The idea that it embraces the irrational animals, even the locusts (Credner), is rejected with perfect justice by Hitzig as an inconceivable thought, and one unheard-of in the Bible; but he is wrong in adding that the Old Testament does not teach a communication of the Spirit of God to all men, but limits it to the people of Israel. A decided protest is entered against this by Gen 6:3, where Jehovah threatens that He will no longer let His Spirit rule bâ'âdâm, i.e., in the human race, because it has become bâsâr (flesh). Bâsâr, as contrasted with rūăch Yehōvâh, always denotes human nature regarded as incapacitated for spiritual and divine life. Even in this verse we must not restrict the expression "all flesh" to the members of the covenant nation, as most of the commentators have done; for whatever truth there may be in the remark made by Calovius and others (compare Hengstenberg, Christol. i. p. 328 transl.), that the following clause, "your sons, your daughters, your old men, your young men, and men-servants and maid-servants," contains a specification of כּל־בּשׂר, it by no means follows with certainty from this, that the word all does not do away with the limitation to one particular nation, but merely that in this one nation even the limits of sex, age, and rank are abolished; since it cannot be proved that the specification in Joel 2:2 and Joel 2:3 is intended to exhaust the idea of "all flesh." Moreover, as the prophecy of Joel had respect primarily to Judah, Joel may primarily have brought into prominence, and specially singled out of the general idea of kol-bâsâr in Joel 2:28 and Joel 2:29, only those points that were of importance to his contemporaries, viz., that all the members of the covenant nation would participate in this outpouring of the Spirit, without regard to sex, age, or rank; and in so doing, he may have looked away from the idea of the entire human race, including all nations, which is involved in the expression "all flesh." We shall see from Joel 2:32 that this last thought was not a strange one to the prophet. In the specification of the communication of the Spirit, the different forms which it assumes are rhetorically distributed as follows: to the sons and daughters, prophesying is attributed; to the old, dreams; to the young, sights or visions. But it by no means follows from this, that each of these was peculiar to the age mentioned. For the assertion, that the Spirit of God only manifests itself in the weakened mind of the old man by dreams and visions of the night; that the vigorous and lively fancy of the youth or man has sights by day, or true visions; and lastly, that in the soul of the child the Spirit merely works as furor sacer Tychs., Credner, Hitzig, and others), cannot be historically sustained. According to Num 12:6, visions and dreams are the two forms of the prophetic revelation of God; and נבּא is the most general manifestation of the prophetic gift, which must not be restricted to the ecstatic state associated with the prophesying. The meaning of this rhetorical individualizing, is simply that their sons, daughters, old persons, and youths, would receive the Spirit of God with all its gifts. The outpouring of the Spirit upon slaves (men-servants and maidens) is connected by vegam, as being something very extraordinary, and under existing circumstances not to be expected. Not a single case occurs in the whole of the Old Testament of a salve receiving the gift of prophecy. Amos, indeed, was a poor shepherd servant, but not an actual slave. And the communication of this gift to slaves was irreconcilable with the position of slaves under the Old Testament. Consequently even the Jewish expositors could not reconcile themselves to this announcement. The lxx, by rendering it ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου, have put servants of God in the place of the slaves of men; and the Pharisees refused to the ὄχλος even a knowledge of the law (Jn 7:49). The gospel has therefore also broken the fetters of slavery.
Judgment upon all nations goes side by side with the outpouring of the Spirit of God. Joel 2:30. "And I give wonders in the heavens and on earth, blood, fire, and pillars of smoke. Joel 2:31. The sun will turn into darkness, and the moon into blood, before the day of Jehovah, the great and terrible (day), comes. Joel 2:32. And it comes to pass, every one who shall call upon the name of Jehovah will be saved; for on Mount Zion and in Jerusalem will be fugitives, as Jehovah hath said, and among those that are left will be those whom Jehovah calls." With the word ונתתּי, Joel 2:3 is attached to Joel 2:2 as a simple continuation (Hitzig). The wonders which God will give in the heavens and upon earth are the forerunners of judgment. Mōphethı̄m (see at Ex 4:21) are extraordinary and marvellous natural phenomena. The wonders on earth are mentioned first, in Joel 2:30; then in Joel 2:31 those in the heavens. Blood and fire recal to mind the plagues which fell upon Egypt as signs of the judgment: the blood, the changing of the water of the Nile into blood (Ex 7:17); the fire, the balls of fire which fell to the earth along with the hail (Ex 9:24). Blood and fire point to bloodshed and war. Timrōth ‛âshân signifies cloud-pillars (here and in Song 3:6), whether we regard the form timrōth as original, and trace it to timrâh and the root tâmar, or prefer the reading תּימרות, which we meet with in many codices and editions, and take the word as a derivative of yâmar = mūr, as Hengstenberg does (Christol. i. p. 334 transl.). This sign has its type in the descent of Jehovah upon Sinai, at which the whole mountain smoked, and its smoke ascended like the smoke of a smelting-furnace (Ex 19:18). We have not to think, therefore, of columns of cloud ascending from basons of fire, carried in front of caravans or armies on the march to show the way (see at Song 3:6), but of pillars of cloud, which roll up from burning towns in time of war (Is 9:17). Joel 2:31. In the heavens the sun is darkened, and the moon assumes a dull, blood-red appearance. These signs also have their type in the Egyptian plague of darkness (Ex 10:21.). The darkening and extinction of the lights of heaven are frequently mentioned, either as harbingers of approaching judgment, or as signs of the breaking of the day of judgment (it was so in Joel 2:2, Joel 2:10, and is so again in Joel 3:14 : see also Is 13:10; Is 34:4; Jer 4:23; Ezek 32:1-8; Amos 8:9; Mt 24:29; Mk 13:24; Lk 21:25). What we have to think of here, is not so much periodically returning phenomena of nature, or eclipses of the sun and moon, as extraordinary (not ecliptic) obscurations of the sun and moon, such as frequently occur as accompaniments to great catastrophes in human history.
(Note: Compare O. Zoeckler, Theologia Natural. i. p. 420, where reference is made to Humboldt (Kosmos, iii. 413-17), who cites no fewer than seventeen extraordinary cases of obscuration of the sun from the historical tradition of past ages, which were occasioned, not by the moon, but by totally different circumstances, such as diminished intensity in the photosphere, unusually large spots in the sun, extraneous admixtures in our own atmosphere, such as trade-wind dust, inky rain, and sand rain, etc.; and many of which took place in most eventful years, such as 45 b.c., a.d. 29 (the year of the Redeemer's death), 358, 360, etc.)
And these earthly and celestial phenomena are forerunners and signs of the approaching or bursting judgment; not only so far as subjective faith is concerned, from the impression which is made upon the human mind by rare and terrible phenomena of nature, exciting a feeling of anxious expectation as to the things that are about to happen,
(Note: Calvin has taken too one-sided and subjective a view of the matter, when he gives the following explanation of Joel 2:31 : "What is said here of the sun and moon - namely, that the sun will be turned into darkness, and the moon into blood - is metaphorical, and signifies that the Lord will fill the whole universe with signs of His wrath, which will paralyze men with fear, as if all nature were changed into a thing of horror. For just as the sun and moon are witnesses of the paternal favour of God towards us, while they give light in their turns to the earth, so, on the other hand, the prophet affirms that they will be the heralds of an angry and offended God.... By the darkness of the sun, the turning of the moon into blood, and the black vapour of smoke, the prophet meant to express the thought, that wherever men turned their eyes, everywhere, both above and below, many things would meet the eye that would fill them with terror. So that it is just as if he had said, that there had never been such a state of misery in the world, nor so many fierce signs of the wrath of God." For example, the assertion that they "are metaphorical expressions" cannot possibly be sustained, but is at variance with the scriptural view of the deep inward connection between heaven and earth, and more particularly with the scriptural teaching, that with the last judgment the present heavens and present earth will perish, and the creation of a new heaven and a new earth will ensue. Moreover, the circumstance that a belief in the significance of these natural phenomena is met with in all nations, favours their real (not merely imaginary) connection with the destinies of humanity.)
but also in their real connection with the onward progress of humanity towards its divinely appointed goal, which may be explained from the calling of man to be the lord of the earth, though it has not yet received from science its due recognition and weight; in accordance with which connection, they show "that the eternal motion of the heavenly worlds is also appointed by the world-governing righteousness of God; so that the continued secret operation of this peculiar quality manifests itself through a strong cosmico-uranian symbolism, in facts of singular historical significance" (Zoeckler, l. c.).
Geneva 1599
2:28 And it shall come to pass afterward, [that] I will pour (q) out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream (r) dreams, your young men shall see visions:
(q) That is, in greater abundance, and more broadly than in times past. And this was fulfilled under Christ, when God's graces and his Spirit under the Gospel were abundantly given to the Church; (Is 44:3; Acts 2:17) (Jn 7:38-39).
(r) As they had visions and dreams in ancient times, so will they now have clearer revelations.
John Gill
2:28 And it shall come to pass afterward,.... After the teacher of righteousness has been sent, and a plentiful rain of the Gospel has been let down in the land of Judea, in the ministry of John the Baptist, Christ and his apostles, and such a comfortable enjoyment of the blessings of grace in it, and the knowledge of God by it; and after the wonderful work of redemption wrought by Christ. R. Jeshua in Aben Ezra and Jarchi both say this prophecy refers to time to come; and Kimchi observes, that the phrase is the same with "in the last days"; and so the Apostle Peter quotes it, Acts 2:17; a phrase, as the above writer observes, which always signifies the days of the Messiah, to which he applies these words; and so do other Jewish writers, both ancient and modern (o); and there is no doubt with us Christians that they belong to the times of Christ and his apostles, since they are by an inspired writer said to be fulfilled in those times, Acts 2:16; here some begin a new chapter;
that I will pour out my Spirit upon all flesh; not on such whose hearts are made tender as flesh, according to Ezek 36:26; as Jarchi; for the Spirit must be given first to make the heart such; nor only upon men in the land of Israel, a place fit to prophesy in, as Aben Ezra and Kimchi; but upon all men, as this phrase frequently signifies; see Is 40:5; that is, all sorts of men, Jews and Gentiles, men of all nations; and such there were on the day of Pentecost, when the Spirit was poured down upon the apostles, and the grace of the Spirit was given to many of all nations; though that was only the beginning of the fulfilment of this prophecy, which quickly had a further accomplishment in the Gentile world; and denotes the abundance of the gifts of the Spirit, both extraordinary and ordinary, and of his grace, and the blessings of it, bestowed on them;
and your sons and your daughters shall prophesy; as Agabus, Barnabas, Simeon, &c. and the four daughters of Philip the evangelist, Acts 11:28;
your old men shall dream dreams, your young men shall see visions; as Ananias, Peter, Paul, John, and others, some in their elder, some in their younger years, Acts 9:10; though prophecy, dreams, and visions, being the usual ways of conveying knowledge, here signify that the knowledge of men in Gospel times should be equal to, yea, exceed, whatever was communicated to men in the highest degree in former times: John the Baptist was greater than any of the prophets, and yet the least in the kingdom of heaven was greater than he, Lk 7:28.
(o) Zohar in Numb. fol. 99. 2. Bemidbar Rabba, sect. 15. fol. 219. 2. Debarim Rabba, sect. 6. fol. 242. 2. Abarbinel, Mashmia Jeshua, fol. 9. 3. R. Isaac, Chizzuk Emunah, par. 1. p. 51.
John Wesley
2:28 Afterward - After the return out of Babylon, after the various troubles and salvations by which these may know that I am the Lord. I will pour - In extraordinary gifts on the first preachers of the gospel, and in various graces to all believers. Upon all flesh - Before these gifts were confined to one particular nation; but now they shall be enlarged to all nations, and all that believe. Shall prophesy - This was in part fulfilled according to the letter in the first days of the gospel; but the promise means farther, by pouring out of the spirit on your sons and your daughters, they shall have as full a knowledge of the mysteries of God's law, as prophets before time had. Shalt dream dreams - This also was literally fulfilled in the apostles days. But it may mean farther, the knowledge of God and his will, shall abound among all ranks, sexes and ages in the Messiah's days, and not only equal, but surpass all that formerly was by prophesy, dreams, or visions.
Robert Jamieson, A. R. Fausset and David Brown
2:28 afterward--"in the last days" (Is 2:2) under Messiah after the invasion and deliverance of Israel from the northern army. Having heretofore stated the outward blessings, he now raises their minds to the expectation of extraordinary spiritual blessings, which constitute the true restoration of God's people (Is 44:3). Fulfilled in earnest (Acts 2:17) on Pentecost; among the Jews and the subsequent election of a people among the Gentiles; hereafter more fully at the restoration of Israel (Is 54:13; Jer 31:9, Jer 31:34; Ezek 39:29; Zech 12:10) and the consequent conversion of the whole world (Is 2:2; Is 11:9; Is 66:18-23; Mic 5:7; Rom 11:12, Rom 11:15). As the Jews have been the seedmen of the elect Church gathered out of Jews and Gentiles, the first Gospel preachers being Jews from Jerusalem, so they shall be the harvest men of the coming world-wide Church, to be set up at Messiah's appearing. That the promise is not restricted to the first Pentecost appears from Peter's own words: "The promise is (not only) unto you and to your children, (but also) to all that are afar off (both in space and in time), even as many as the Lord our God shall call" (Acts 2:39). So here "upon all flesh."
I will pour out--under the new covenant: not merely, let fall drops, as under the Old Testament (Jn 7:39).
my spirit--the Spirit "proceeding from the Father and the Son," and at the same time one with the Father and the Son (compare Is 11:2).
sons . . . daughters . . . old . . . young--not merely on a privileged few (Num 11:29) as the prophets of the Old Testament, but men of all ages and ranks. See Acts 21:9; 1Cor 11:5, as to "daughters," that is, women, prophesying.
dreams . . . visions-- (Acts 9:10; Acts 16:9). The "dreams" are attributed to the "old men," as more in accordance with their years; "visions" to the "young men," as adapted to their more lively minds. The three modes whereby God revealed His will under the Old Testament (Num 12:6), "prophecy, dreams, and visions," are here made the symbol of the full manifestation of Himself to all His people, not only in miraculous gifts to some, but by His indwelling Spirit to all in the New Testament (Jn 14:21, Jn 14:23; Jn 15:15). In Acts 16:9; Acts 18:9, the term used is "vision," though in the night, not a dream. No other dream is mentioned in the New Testament save those given to Joseph in the very beginning of the New Testament, before the full Gospel had come; and to the wife of Pilate, a Gentile (Mt 1:20; Mt 2:13; Mt 27:19). "Prophesying" in the New Testament is applied to all speaking under the enlightenment of the Holy Spirit, and not merely to foretelling events. All true Christians are "priests" and "ministers" of our God (Is 61:6), and have the Spirit (Ezek 36:26-27). Besides this, probably, a special gift of prophecy and miracle-working is to be given at or before Messiah's coming again.
2:292:29: Եւ ՚ի վերայ ծառայից իմոց, եւ ՚ի վերայ աղախնաց իմոց յաւուրսն յայնոսիկ հեղի՛ց յՈգւոյ իմմէ, եւ մարգարէասցին։
29 Այն օրերին իմ Հոգուց կը հեղեմ իմ ծառաների վրայ,իմ աղախինների վրայ, որոնք կը մարգարէանան:
29 Ծառաներուն վրայ ու աղախիններուն վրայ ալ Այն օրերը իմ Հոգիս պիտի թափեմ։
Եւ ի վերայ ծառայից իմոց, եւ ի վերայ աղախնաց իմոց յաւուրսն յայնոսիկ հեղից [26]յՈգւոյ իմմէ, եւ մարգարէասցին:

2:29: Եւ ՚ի վերայ ծառայից իմոց, եւ ՚ի վերայ աղախնաց իմոց յաւուրսն յայնոսիկ հեղի՛ց յՈգւոյ իմմէ, եւ մարգարէասցին։
29 Այն օրերին իմ Հոգուց կը հեղեմ իմ ծառաների վրայ,իմ աղախինների վրայ, որոնք կը մարգարէանան:
29 Ծառաներուն վրայ ու աղախիններուն վրայ ալ Այն օրերը իմ Հոգիս պիտի թափեմ։
zohrab-1805▾ eastern-1994▾ western am▾
2:292:29 И также на рабов и на рабынь в те дни излию от Духа Моего.
2:29 וְ wᵊ וְ and גַ֥ם ḡˌam גַּם even עַל־ ʕal- עַל upon הָֽ hˈā הַ the עֲבָדִ֖ים ʕᵃvāḏˌîm עֶבֶד servant וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the שְּׁפָחֹ֑ות ššᵊfāḥˈôṯ שִׁפְחָה maidservant בַּ ba בְּ in † הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the הֵ֔מָּה hˈēmmā הֵמָּה they אֶשְׁפֹּ֖וךְ ʔešpˌôḵ שׁפך pour אֶת־ ʔeṯ- אֵת [object marker] רוּחִֽי׃ rûḥˈî רוּחַ wind
2:29. sed et super servos et ancillas in diebus illis effundam spiritum meumMoreover, upon my servants and handmaids in those days I will pour forth my spirit.
29. and also upon the servants and upon the handmaids in those days will I pour out my spirit.
2:29. Moreover, in those days I will pour out my spirit upon my servants and handmaids.
2:29. And also upon the servants and upon the handmaids in those days will I pour out my spirit.
And also upon the servants and upon the handmaids in those days will I pour out my spirit:

2:29 И также на рабов и на рабынь в те дни излию от Духа Моего.
2:29
וְ wᵊ וְ and
גַ֥ם ḡˌam גַּם even
עַל־ ʕal- עַל upon
הָֽ hˈā הַ the
עֲבָדִ֖ים ʕᵃvāḏˌîm עֶבֶד servant
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
שְּׁפָחֹ֑ות ššᵊfāḥˈôṯ שִׁפְחָה maidservant
בַּ ba בְּ in
הַ the
יָּמִ֣ים yyāmˈîm יֹום day
הָ הַ the
הֵ֔מָּה hˈēmmā הֵמָּה they
אֶשְׁפֹּ֖וךְ ʔešpˌôḵ שׁפך pour
אֶת־ ʔeṯ- אֵת [object marker]
רוּחִֽי׃ rûḥˈî רוּחַ wind
2:29. sed et super servos et ancillas in diebus illis effundam spiritum meum
Moreover, upon my servants and handmaids in those days I will pour forth my spirit.
29. and also upon the servants and upon the handmaids in those days will I pour out my spirit.
2:29. Moreover, in those days I will pour out my spirit upon my servants and handmaids.
2:29. And also upon the servants and upon the handmaids in those days will I pour out my spirit.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: И также (vegam) на рабов и на рабынь: частицей gam (также) усиливается речь и указывается на то, что возвещается нечто необычное (vegam — и даже). Действительно, в ветхоз. истории дар пророчества рабам не сообщался. Поэтому LXX поняли слова пророка в том смысле, что он говорит о рабах Иеговы, т. е. евреях, и дополнили их местоимением 1-го лица, переведя: «на рабы Моя, и на рабыни Моя».
Adam Clarke: Commentary on the Bible - 1831
2:29: And also upon the servants and upon the handmaids - The gifts of teaching and instructing men shall not be restricted to any one class or order of people. He shall call and qualify the men of his own choice; and shall take such out of all ranks, orders, degrees, and offices in society. And he will pour out his Spirit upon them; and they shall be endowed with all the gifts and graces necessary to convert sinners, and build up the Church of Christ on its most holy faith.
And this God has done, and is still doing. He left the line of Aaron, and took his apostles indiscriminately from any tribe. He passed by the regular order of the priesthood, and the public schools of the most celebrated doctors, and took his evangelists from among fishermen, tent-makers, and even the Roman tax-gatherers. And he, lastly, passed by the Jewish tribes, and took the Gentile converts, and made them preachers of righteousness to the inhabitants of the whole earth. The same practice he continues to the present day; yet he did not then pass by a man brought up at the feet of Gamaliel, no more than he would now a man brought up in a celebrated seminary of learning. He is ever free to use his own gifts, in his own way; and when learning is sanctified, by being devoted to the service of God, and the possessor is humble and pious, and has those natural gifts necessary for a public teacher, perhaps we might safely say, God would in many cases prefer such: but he will have others, as intimated in the prophecy, that we may see the conversion of men is not by human might, nor power, but by the Spirit of the Lord of hosts. The learned man can do nothing without his Spirit; the unlearned must have his gifts and graces, without which both their labors would be unprofitable; and thus the excellency of the power is of God, and no flesh can glory in his presence. See my sermon on this passage.
Albert Barnes: Notes on the Bible - 1834
2:29: And also upon the servants - God tells beforehand that he would be no respecter of persons. He had said, that He would endow every age and sex. He adds here, and every condition, even that of slaves, both male and female. He does not add here, that they shall prophesy. Under the law, God had provided for slaves, that, even if aliens, they should by circumcision be enrolled in His family and people; that they should have the rest and the devotion of the sabbath; and share the joy of their great festivals, going up with their masters and mistresses to the place which God appointed. They were included in one common ordinance of joy; "Ye shall rejoice before the Lord your God, ye and your sons and your daughters, and (literally) your men slaves and your women slaves, and the Levite which is within your gates" Gen 17:23, Gen 17:27; Exo 20:10; Deu 12:12, Deu 12:18; Deu 16:11, Deu 16:14. In the times before the Gospel, they doubtless fell under the contempt in which the Pharisees held all the less educated class; "These people who knoweth not the law" (i. e., according to the explanation of their schools) "is cursed."
Whence it was a saying of theirs , "Prophecy doth not reside except on one wise and mighty and rich." As then elsewhere it was given as a mark of the Gospel, "the poor have the Gospel preached unto them," so here. It was not what the Jews of his day expected, for he says, "And on the servants too." But he tells beforehand, what was against the pride both of his own times and of the time of its fulfillment, that "God chose the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world and things which are despised hath God chosen, and things which are not, to bring to naught things that are, that no flesh should glory in His presence" Co1 1:27-30. The prophetic word circles round to that wherewith it began, the all-containing promise of the large out-pouring of the Spirit of God; and that, upon those whom the carnal Jews at all times would least expect to receive it. It began with including the pagan; "I will pour out My Spirit on all flesh;" it instances individual gifts; and then it ends by resting on the slaves; "and on these too in those days will I pour out My Spirit." The order of the words is significant. He begins, "I will pour out My Spirit upon all flesh," and then, in order to leave the mind resting on these same great words, he inverts the order, and ends, "and upon the servants and upon the handmaidens I will pour out My Spirit." It leaves the thoughts resting on the great words, "I will pour out My Spirit."
The Church at Rome, whose "faith was spoken of throughout the whole world" Rom 1:8, was, as far as it consisted of converted Jews, made up of slaves, who had been set free by their masters. For such were most of the Roman Jews , "who occupied that large section of Rome beyond the Tiber." Most of these, Philo says, "having been made freemen, were Roman citizens. For having been brought as captives to Italy, set free by their purchasers, without being compelled to change any of their country's rites, they had their synagogues and assembled in them, especially on the sabbath."
Peter, in declaring that these words began to be fulfilled in the Day of Pentecost, quotes them with two lesser differences. "I will pour out of My Spirit, and upon My servants and My handmaidens." The words declare something in addition, but do not alter the meaning, and so Peter quotes them as they lay in the Greek, which probably was the language known by most of the mixed multitude, to whom he spake on the day of Pentecost. The words, "I will pour out My Spirit," express the largeness and the fullness of the gift of Him , "Who is Very God, Unchangeable and Infinite, who is given or poured out, not by change of place but by the largeness of His presence." The words, "I will pour out of My Spirit," express in part, that He who is Infinite cannot be contained by us who are finite; in part, they indicate, that there should be a distribution of gifts, although "worked by One and the Same Spirit," as the prophet also implies in what follows.
Again, the words, "the servants and the handmaidens," mark the outward condition; the words "My servants and My handmaidens," declare that there should be no difference between "bond and free." The servants and handmaidens should have that highest title of honor, that they should be the servants of God. For what more can the creature desire? The Psalmist says to God, "Lo I am Thy servant and the son of Thine handmaid" Psa 116:16; and God gives it as a title of honor to Abraham and Moses and Job and David and Isaiah (Gen 26:24; Num 12:7; Jos 1:2; Kg2 21:8; Job 1:8; Job 2:3; Job 42:7-8; Sa2 7:5, etc.; Isa 20:3), and Abraham and David call themselves the servants of God, Gen 19:19; Psa 86:2, Psa 86:4, and Paul, Peter, and Jude, "servants of Jesus Christ" Rom 1:1; Gal 1:10; Pe2 1:1; Jde 1:1, and James, "the servant of God" (Jam 1:1; also Tit 1:1); and the blessed Virgin, "the handmaid of the Lord Luk 1:38, Luk 1:48; yea, and our Lord Himself, in His Human Nature is spoken of in prophecy as (Isa 42:1; Isa 49:6; Isa 52:13; Zac 12:8; Eze 34:23-24; Eze 37:24-25) "the Servant of the Lord."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:29: Co1 12:13; Gal 3:28; Col 3:11
John Gill
2:29 And also upon the servants and upon the handmaids in those days will I pour my Spirit. Men servants and maidservants should partake of the gifts and grace of the Spirit in great, abundance; and many of them were effectually called by grace, through the ministry of the word; and some servants became ministers of it; all which appears from 1Cor 7:21; for that is not true what the Jews (p) say, the Shechinah or divine Majesty does not rest but upon a wise man, and one mighty and rich; or prophecy, as Maimonides (q) has it.
(p) T. Bab. Sabbat, fol. 92. 1. (q) Moreh Nevochim, par. 2. c. 32.
John Wesley
2:29 My spirit - Of adoption and sanctification.
Robert Jamieson, A. R. Fausset and David Brown
2:29 And also--"And even." The very slaves by becoming the Lord's servants are His freemen (1Cor 7:22; Gal 3:28; Col 3:11; Philem 1:16). Therefore, in Acts 2:18 it is quoted, "My servants" and "My handmaidens"; as it is only by becoming the Lord's servants they are spiritually free, and partake of the same spirit as the other members of the Church.
2:302:30: Եւ տա՛ց նշանս յերկինս ՚ի վեր, եւ նշանս յերկիր ՚ի խոնարհ, արիւն եւ հուր եւ մրրիկ ծխոյ[10629]։ [10629] ՚Ի բազումս պակասի. Եւ նշանս յերկիր ՚ի խո՛՛։
30 Հրաշքներ ցոյց կը տամ երկնքումեւ երկրի վրայ՝ արիւն, հուր եւ ծխի մրրիկ.
30 Երկնքի մէջ ու երկրի վրայ նշաններ պիտի դնեմ, Արիւն, կրակ եւ ծուխի սիւներ։
Եւ տաց նշանս յերկինս ի վեր եւ յերկիր ի խոնարհ` արիւն եւ հուր եւ մրրիկ ծխոյ:

2:30: Եւ տա՛ց նշանս յերկինս ՚ի վեր, եւ նշանս յերկիր ՚ի խոնարհ, արիւն եւ հուր եւ մրրիկ ծխոյ[10629]։
[10629] ՚Ի բազումս պակասի. Եւ նշանս յերկիր ՚ի խո՛՛։
30 Հրաշքներ ցոյց կը տամ երկնքումեւ երկրի վրայ՝ արիւն, հուր եւ ծխի մրրիկ.
30 Երկնքի մէջ ու երկրի վրայ նշաններ պիտի դնեմ, Արիւն, կրակ եւ ծուխի սիւներ։
zohrab-1805▾ eastern-1994▾ western am▾
2:302:30 И покажу знамения на небе и на земле: кровь и огонь и столпы дыма.
2:30 וְ wᵊ וְ and נָֽתַתִּי֙ nˈāṯattî נתן give מֹֽופְתִ֔ים mˈôfᵊṯˈîm מֹופֵת sign בַּ ba בְּ in † הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens וּ û וְ and בָ vā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth דָּ֣ם dˈām דָּם blood וָ wā וְ and אֵ֔שׁ ʔˈēš אֵשׁ fire וְ wᵊ וְ and תִֽימֲרֹ֖ות ṯˈîmᵃrˌôṯ תִּימָרָה column עָשָֽׁן׃ ʕāšˈān עָשָׁן smoke
2:30. et dabo prodigia in caelo et in terra sanguinem et ignem et vaporem fumiAnd I will shew wonders in heaven; and in earth, blood, and fire, and vapour of smoke.
30. And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.
2:30. And I will grant wonders in the sky and on earth: blood and fire and the vapor of smoke.
2:30. And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.
And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke:

2:30 И покажу знамения на небе и на земле: кровь и огонь и столпы дыма.
2:30
וְ wᵊ וְ and
נָֽתַתִּי֙ nˈāṯattî נתן give
מֹֽופְתִ֔ים mˈôfᵊṯˈîm מֹופֵת sign
בַּ ba בְּ in
הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
וּ û וְ and
בָ בְּ in
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
דָּ֣ם dˈām דָּם blood
וָ וְ and
אֵ֔שׁ ʔˈēš אֵשׁ fire
וְ wᵊ וְ and
תִֽימֲרֹ֖ות ṯˈîmᵃrˌôṯ תִּימָרָה column
עָשָֽׁן׃ ʕāšˈān עָשָׁן smoke
2:30. et dabo prodigia in caelo et in terra sanguinem et ignem et vaporem fumi
And I will shew wonders in heaven; and in earth, blood, and fire, and vapour of smoke.
30. And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.
2:30. And I will grant wonders in the sky and on earth: blood and fire and the vapor of smoke.
2:30. And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Пророк переходит к изображению страшного дня Господня или дня суда и указывает знамения наступления его. Непосредственный переход речи к другому событию не обозначает того, что пророк считает оба события имеющими наступить одновременно. Пророки нередко сопоставляют два события не по их хронологической связи, а по внутренней, идейной близости, потому, что при сопоставлении этих двух событий рядом яснее выступает значение каждого из них (ср. Иc XL и д.). Кровь и огонь и столпы дыма. По-видимому, в этих словах имеются в виду войны, сопровождающиеся пролитием крови и сожжением городов и селений (ср. Мф XXIV:6, 7; Мк XIII:6, 7; Лк XXI:9, 10).
Adam Clarke: Commentary on the Bible - 1831
2:30: Wonders in the heavens and in the earth - This refers to those dreadful sights, dreadful portents, and destructive commotion, by which the Jewish polity was finally overthrown, and the Christian religion established in the Roman empire. See how our Lord applies this prophecy, Mat 24:29 (note), and the parallel texts.
Albert Barnes: Notes on the Bible - 1834
2:30: And I will shew wonders - Each Rev_elation of God prepares the way for another, until that last Rev_elation of His love and of His wrath in the Great Day. In delivering His people from Egypt, "the Lord shewed signs and wonders, great and sore, upon Egypt Deu 6:22. Here, in allusion to it, He says, in the same words, of the new Rev_elation, "I will shew," or "give, wonders, or wondrous signs," (as the word includes both) wonders beyond the course and order of nature, and portending other dispensations of God, of joy to His faithful, terror to His enemies. As when Israel came out of Egypt, "the pillar of the cloud was a cloud and darkness to the camp of the Egyptians," but "gave light by night" to the "camp of Israel" Exo 14:19-20, so all God's workings are light and darkness at once, according as people are, who see them or to whom they come. These wonders in heaven and earth "began in" the First Coming and "Passion of Christ, grew in the destruction of Jerusalem, but shall be perfectly fulfilled toward the end of the world, before the final Judgment, and the destruction of the Universe." At the birth of Christ, there was "the star" which appeared unto the wise men, "and the multitude of the heavenly host," whom the shepherds saw. At His Atoning Death, "the sun was darkened," there was the three hours' darkness over the whole land; and on earth "the veil of the temple was rent in twain from the top to the bottom, and the earth did quake, and the rocks rent, and the graves were opened" Luk 23:44-45; Mat 27:45, Mat 27:51-52 : and the Blood and water issued from the Saviour's side. After His Resurrection, there was the vision of Angels, terrible to the soldiers who watched the sepulchre, comforting to the women who sought to honor Jesus. His Resurrection was a sign on earth, His Ascension in earth and heaven. But our Lord speaks of signs both in earth and heaven, as well before the destruction of Jerusalem, as before His second Coming.
With regard to the details, it seems probable that this is an instance of what we may call an inverted parallelism, that having mentioned generally that God would give "signs in (1) heaven and (2) earth," the prophet first instances the "signs in earth," and then those "in heaven." A very intellectual Jewish expositor has suggested this, and certainly it is frequent enough to be, in conciser forms, one of the idioms of the sacred language. In such case, "the blood and fire and pillars of smoke, will be signs in earth; the turning of the sun into darkness and the moon into blood will be signs in heaven." When fortelling the destruction of Jerusalem, the Day of vengeance, which fell with such accumulated horror on the devoted city, and has for these 1800 years dispersed the people of Israel to the four winds, our Lord mentions first the signs on earth, then those in heaven. "Nation shall arise against nation, and kingdom against kingdom, and great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven. Luk 21:10-11. Before the Day of Judgment our Lord also speaks of both Luk 21:25-26;
(1) "there shall be signs in the sun and in the moon and in the stars;
(2) and upon the earth distress of nations with perplexity; the sea and the waves roaring; people's hearts failing them for fear and for looking after those things which are coming on the earth, for the powers of heaven shall be shaken."
The Jewish historian relates signs both in heaven and in earth, before the destruction of Jerusalem. : "A star stood like a sword over Jerusalem;" "a light which, when the people were assembled at the Passover at 9 at night, shone so brightly around the altar and the temple, that it seemed like bright day, and this for half an hour; the eastern door of the temple, which 20 men scarcely shut at eventide, stayed with iron-bound bars and very deep bolts let down into the threshhold of one solid stone, was seen at 6 o'clock at night to open of its own accord; chariots and armed troops were seen along the whole country, coursing through the clouds, encircling the cities; at the feast of Pentecost, the priests entering the temple by night, as their wont was for worship, first perceived a great movement and sound, and then a multitudinous voice, 'Let us depart hence.'" These signs were authenticated by the multitude or character of those who witnessed them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:30: I will: Mat 24:29; Mar 13:24; Luk 21:11, Luk 21:25, Luk 21:26; Act 2:19, Act 2:20; Rev 6:12-17
pillars: Gen 19:28; Jos 8:20; Jdg 20:38, Jdg 20:40; Sol 3:6; Rev 18:9, Rev 18:18
Geneva 1599
2:30 And I will shew (s) wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.
(s) He warns the faithful what terrible things would come, with the intent that they should not look for continual quietness in this world: and yet in all these troubles he would preserve them.
John Gill
2:30 And I will show wonders in the heavens and in the earth,.... This, and what follow, refer to the prodigies seen in the air, and done in the earth, a little before the destruction of Jerusalem (r); when in the air were seen comets and blazing stars, particularly one in the form of a sword, hanging over Jerusalem, and appearances of armies engaged in battle; and, on the earth, a flame was seen in the temple, and a voice heard in it, saying, let us go hence; the doors of it opened of themselves; an idiot went about, crying woe to the people, woe to the city, &c.
blood, and fire, and pillars of smoke; "blood" may design the great slaughter of then by the Roman army in the land of Judea, and by murders committed among themselves in the city of Jerusalem, which were very horrible, and of great numbers; "fire", the burning of towns and cities; though Kimchi interprets it of lightnings in the heavens; and "pillars of smoke", rising up in straightness and height like palm trees, as the word (s) signifies, vast quantities of it arising from cities and towns burnt. Gussetius (t) interprets this of the burning of the martyrs in the first ages of Christianity, and of their spiritual affections, which ascended upwards to God, and were grateful to him; see Song 3:6.
(r) Vid. Joseph. De Bello Jud. l. 6. c. 5. sect. 3. (s) "palmas fumi", Piscator, Cocceius. (t) Ebr. Comment. p. 947.
John Wesley
2:30 Wonders - They who read what historians report of these times, will see this fulfilled in the very letter. Blood - Possibly eruption of blood, as some fountains have been reported to have run with blood, prefiguring the great effusion of blood by the sword, and wars following. Fire - Either breaking out of the earth, or lightning in the air.
Robert Jamieson, A. R. Fausset and David Brown
2:30 As Messiah's manifestation is full of joy to believers, so it has an aspect of wrath to unbelievers, which is represented here. Thus when the Jews received Him not in His coming of grace, He came in judgment on Jerusalem. Physical prodigies, massacres, and conflagrations preceded its destruction [JOSEPHUS, Wars of the Jews]. To these the language here may allude; but the figures chiefly symbolize political revolutions and changes in the ruling powers of the world, prognosticated by previous disasters (Amos 8:9; Mt 24:29; Lk 21:25-27), and convulsions such as preceded the overthrow of the Jewish polity. Such shall probably occur in a more appalling degree before the final destruction of the ungodly world ("the great and terrible day of Jehovah," compare Mal 4:5), of which Jerusalem's overthrow is the type and earnest.
2:312:31: Արեգակն դարձցի ՚ի խաւա՛ր եւ լուսին յարիւն, մինչչեւ եկեալ իցէ օր Տեառն մեծն եւ երեւելին[10630]։ [10630] Ոսկան. Օր Տեառն մեծ եւ երեւելի։
[30] արեգակը կը խաւարի, եւ լուսինը արիւն կը դառնայ,քանի դեռ չի եկել Տիրոջ մեծ ու երեւելի օրը»:
31 Արեւը խաւարի պիտի դառնայ ու լուսինը՝ արիւնի, Դեռ Տէրոջը մեծ ու ահեղ օրը չեկած։
Արեգակն դարձցի ի խաւար եւ լուսին յարիւն, մինչչեւ եկեալ իցէ օր Տեառն մեծն եւ երեւելին:

2:31: Արեգակն դարձցի ՚ի խաւա՛ր եւ լուսին յարիւն, մինչչեւ եկեալ իցէ օր Տեառն մեծն եւ երեւելին[10630]։
[10630] Ոսկան. Օր Տեառն մեծ եւ երեւելի։
[30] արեգակը կը խաւարի, եւ լուսինը արիւն կը դառնայ,քանի դեռ չի եկել Տիրոջ մեծ ու երեւելի օրը»:
31 Արեւը խաւարի պիտի դառնայ ու լուսինը՝ արիւնի, Դեռ Տէրոջը մեծ ու ահեղ օրը չեկած։
zohrab-1805▾ eastern-1994▾ western am▾
2:312:31 Солнце превратится во тьму и луна в кровь, прежде нежели наступит день Господень, великий и страшный.
2:31 הַ ha הַ the שֶּׁ֨מֶשׁ֙ ššˈemeš שֶׁמֶשׁ sun יֵהָפֵ֣ךְ yēhāfˈēḵ הפך turn לְ lᵊ לְ to חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness וְ wᵊ וְ and הַ ha הַ the יָּרֵ֖חַ yyārˌēₐḥ יָרֵחַ moon לְ lᵊ לְ to דָ֑ם ḏˈām דָּם blood לִ li לְ to פְנֵ֗י fᵊnˈê פָּנֶה face בֹּ֚וא ˈbô בוא come יֹ֣ום yˈôm יֹום day יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הַ ha הַ the גָּדֹ֖ול ggāḏˌôl גָּדֹול great וְ wᵊ וְ and הַ ha הַ the נֹּורָֽא׃ nnôrˈā ירא fear
2:31. sol vertetur in tenebras et luna in sanguinem antequam veniat dies Domini magnus et horribilisThe sun shall be turned into darkness, and the moon into blood: before the great and dreadful day of the Lord doth come.
31. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the LORD come.
2:31. The sun will be turned into darkness, and the moon into blood, before the great and terrible day of the Lord shall arrive.
2:31. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come.
The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come:

2:31 Солнце превратится во тьму и луна в кровь, прежде нежели наступит день Господень, великий и страшный.
2:31
הַ ha הַ the
שֶּׁ֨מֶשׁ֙ ššˈemeš שֶׁמֶשׁ sun
יֵהָפֵ֣ךְ yēhāfˈēḵ הפך turn
לְ lᵊ לְ to
חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
וְ wᵊ וְ and
הַ ha הַ the
יָּרֵ֖חַ yyārˌēₐḥ יָרֵחַ moon
לְ lᵊ לְ to
דָ֑ם ḏˈām דָּם blood
לִ li לְ to
פְנֵ֗י fᵊnˈê פָּנֶה face
בֹּ֚וא ˈbô בוא come
יֹ֣ום yˈôm יֹום day
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הַ ha הַ the
גָּדֹ֖ול ggāḏˌôl גָּדֹול great
וְ wᵊ וְ and
הַ ha הַ the
נֹּורָֽא׃ nnôrˈā ירא fear
2:31. sol vertetur in tenebras et luna in sanguinem antequam veniat dies Domini magnus et horribilis
The sun shall be turned into darkness, and the moon into blood: before the great and dreadful day of the Lord doth come.
31. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the LORD come.
2:31. The sun will be turned into darkness, and the moon into blood, before the great and terrible day of the Lord shall arrive.
2:31. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Пророк говорит не об обыкновенных солнечных и лунных затмениях, потому что он указывает знамения чудесные, необычные. Нет основания, также, понимать слова пророка в смысле аллегорическом, как указание на душевное состояние людей пред наступлением дня Господня, когда от тяжести страданий небесные светила им будут казаться затмившимися (Феодор Мопсеус., Кольвин, Генгстенберг). Пророк говорит именно о страшных знамениях в природе.
Adam Clarke: Commentary on the Bible - 1831
2:31: The sun shall be turned into darkness - The Jewish polity, civil and ecclesiastical, shall be entirely destroyed.
Before the great and the terrible day of the Lord come - In the taking and sacking of Jerusalem, and burning of the temple, by the Romans, under Titus, the son of Vespasian. This was, perhaps, the greatest and most terrible day of God's vengeance ever shown to the world, or that ever will be shown, till the great day of the general judgment. For a full view of this subject, I wish to refer the reader to the notes on Matthew 24.
Albert Barnes: Notes on the Bible - 1834
2:31: Before the great and terrible Day of the Lord come - o: "The days of our life are our days wherein we do what we please; that will be the "Day of the Lord," when He, our Judge, shall require the account of all our doings. It will be "great," because it is the horizon of time and eternity; the last day of time, the beginning of eternity. It will put an end to the world, guilt, deserts, good or evil. It will be "great," because in it great things will be done. Christ with all His Angels will come down and sit on His Throne; all who have ever lived or shall live, shall be placed before Him to be judged; all thoughts, words, and deeds shall be weighed most exactly; on all a sentence will be passed, absolute, irRev_ocable throughout eternity; the saints shall be assigned to heaven, the ungodly to hell; a great gulf shall be placed between, which shall sever them foRev_er, so that the ungodly shall never see the godly nor heaven nor God; but shall be shut up in a prison foRev_er, and shall burn as long as heaven shall be heaven, or God shall be God." : "That day shall be great to the faithful, terrible to the unbelieving; great to those who said, 'Truly this is the Son of God;' terrible to those who said, 'His blood be upon us and upon our children.'" : "When then thou art hurried to any sin, think on that terrible and unendurable judgment-seat of Christ, where the Judge sits on His lofty Throne, and all creation shall stand in awe at His glorious Appearing and we shall be brought, one by one, to give account of what we have done in life. Then by him who hath done much evil in life, there will stand terrible angels. "There" will be the deep gulf, the impassable darkness, the lightless fire, retaining in darkness the power to burn, but reft of its rays. There is the empoisoned and ravenous worm insatiably devouring and never satisfied, inflicting by its gnawing pangs unbearable. There that sharpest punishment of all, that shame and everlasting reproach. Fear these things; and, instructed by this fear, hold in thy soul as with a bridle from the lust of evil."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:31: sun: Joe 2:10, Joe 3:1, Joe 3:15; Isa 13:9, Isa 13:10, Isa 34:4, Isa 34:5; Mat 24:29, Mat 27:45; Mar 13:24, Mar 13:25; Luk 21:25; Rev 6:12, Rev 6:13
the great: Zep 1:14-16; Mal 4:1, Mal 4:5
Carl Friedrich Keil and Franz Delitzsch
2:31
For Joel 2:31, see at Joel 2:1, Joel 2:11. But it is only by the world and its children that the terrible day of the Lord is to be feared; to the children of God it brings redemption (Lk 21:28). Whoever calls upon the name of Jehovah, i.e., the believing worshippers of the Lord, will be exempted from the judgment. "Calling upon the name of Jehovah" signifies not only the public worship of God, but inward worship also, in which the confession of the mouth is also an expression of the heart. Upon Mount Zion will be pelētâh, i.e., not deliverance, but that which has escaped, or, in a collective sense, those who have escaped the judgment, as the synonym serı̄dı̄m, which follows, clearly shows. Mount Zion and Jerusalem are not mentioned here as the capital of the kingdom of Judah, but, according to their spiritual significance, as the place where the Lord was enthroned in the sanctuary in the midst of His people; that is to say, as the central spot of the kingdom of God. Consequently it is not "to the whole nation of Judah as such that deliverance is promised, on the assumption that in those times of distress the population of the land would have streamed to Jerusalem" (Hitzig), but only to those who call upon the name of the Lord, i.e., to the true worshippers of God, upon whom the Spirit of God is poured out. The words כּאשׁר אמר יי are not synonymous with נאם יי or כּי יי דּבּר (Joel 3:8; Is 1:20; Is 40:5, etc.), but point to a prophetic word already known, viz., to Obad 1:17, where the saying of the Lord, that in the midst of the judgment there would be rescued ones upon Mount Zion, occurs word for word. וּבשּׂרידים also depends תּהיה ... כּי: "and among those that remain will be those whom Jehovah calls." Sârı̄d is one who is left after a judgment or a battle; hence in Jer 42:17 and Josh 8:22 it is connected with pâlı̄t (one who has escaped from destruction), so that here serı̄dı̄m and pelētâh are actually alike, the serı̄dı̄m being just the escaped ones upon Mount Zion. Through this clause there is appended to what precedes the fresh definition, that among the saved will be found those whom the Lord calls. These may either be the believing portion of Judah, or believers from among the heathen. If we adopted the first view, the sentence would simply contain a more precise definition of the thought, that none are saved but those who call upon the name of the Lord, and therefore would preclude the possibility of including all the inhabitants of Judah among those who call upon the Lord. If we took the second view, the sentence would add this new feature to the thought contained in the first hemistich, that not only citizens of Jerusalem and Judah would be saved in the time of judgment, but all who called upon the Lord out of every nation. The latter view deserves the preference, because the expression קרא בשׁם יי did not need a more precise definition. The salvation of believers from the heathen world is implied in the first half of the verse, since it is simply connected with calling upon the name of the Lord. The Apostle Paul has quoted it in this sense in Rom 10:13, as a proof of the participation of the heathen in the Messianic salvation.
If we proceed now to seek for the fulfilment of this prophecy, the Apostle Peter quoted the whole of these verses (28-32), with the exception of Joel 2:32, after the outpouring of the Holy Spirit upon the disciples, on the first Whitsuntide feast of the apostolical church, as having been fulfilled by that Whitsuntide miracle (Acts 2:17-21); and in his subsequent reference to this fulfilment in Joel 2:39, "For the promise is unto you and to your children, and to all that are afar off, even as many as the Lord our God shall call," he even adds the closing words of Joel (Joel 2:32).
(Note: In quoting this passage Peter follows the lxx on the whole, even in their deviations from the original text, viz., in ἀπὸ τοῦ πνεύματός μου instead of רוּחי (Joel 2:28, Joel 2:29), in the addition of μου to ἐπὶ τοὺς δούλους and δούλας (Joel 2:29), in ἐπιφανῆ for נורא (Joel 2:4), because these differences were of no consequence, so far as his object was concerned. On the other hand, he has interpreted καὶ ἔσται μετὰ ταῦτα (והיה אחרי כן) by καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέπαις, and added for the same purpose, λέγει ὁ Θεός. He has also transposed the two clauses καὶ οἱ πρεσβύτεροι ... and καὶ οἱ νεανίσκοι, probably simply for the purpose of letting the youths follow the sons and daughters, and placing the old men in the third row; and lastly, he has added ἄνω to ἐν τῶ οὐρανῶ ..., and κάτω to ἐπὶ τῆς γῆς, to give greater prominence to the antithesis.)
Consequently the Christian church from time immemorial has recognised in the miracle of Pentecost the outpouring of the Spirit of God predicted in Joel 2:1, Joel 2:2 :
(Note: See Hengstenberg, Christol. i. pp. 345, 346, translation.)
so that the only point upon which there has been a division of opinion has been, whether the fulfilment is to be confined to the feast of Pentecost (as nearly all the fathers and earlier Lutheran commentators suppose); or is to be sought for in certain events of Joel's own time, as well as the first feast of Pentecost (Ephr. Syr., Grot., and others); or, lastly, whether the occurrence at the first feast of Pentecost is to be regarded as simply the beginning of the fulfilment which has continued throughout the whole of the Christian era (Calov., Hengstenberg, and many others). Even the Rabbins, with the exception of R. Mose Hakkohen in Aben Ezra, who sees only a reference to some event in Joel's own time, expect the fulfilment to take place in the future on the advent of the Messiah (Yarchi, Kimchi, Abarb.). Of the three views expressed by Christian commentators, the third is the only one that answers to the nature of the prophecy as correctly interpreted. The outpouring of the Spirit of God, or the communication of it in all its fulness to the covenant nation, without any limitation whatever, is a standing mark with the prophets of the Messianic times (compare Is 32:15 with Is 11:9 and Is 54:13) or new covenant (Jer 31:33-34; Ezek 36:26.; Zech 12:10). And even if the way was opened and prepared for this by the prophetic endowment of particular members of the old covenant, these sporadic communications of the Spirit of God in the Old Testament times cannot be regarded as the first steps in the fulfilment of our prophecy, since they were not outpourings of the Spirit of God. This first took place when Christ Jesus the Son of God had completed the work of redemption, i.e., on the first feast of Pentecost after the resurrection and ascension of Christ. Previous to this the words of Jn 7:39 applied: οὔπω ἦν πνεῦμα ἅγιον, ὅτι ὁ Ἰησοῦς οὐδέπω ἐδοξάστη. The reference in this prophecy to the founding of the new covenant, or Christian church, is also evident from the words, "And it shall come to pass afterwards," for which Peter substituted, "And it shall come to pass in the last days," interpreting אחרי כן, the use of which was occasioned by the retrospective reference to בּראשׁון in Joel 2:23, with perfect correctness so far as the fact was concerned, by the formula answering to באחרית הימים, viz., ἐν ταῖς ἐσχάταις ἡμέραις, which always denotes the Messianic future, or times of the completion of the kingdom of God. And just as achărē khēn precludes any reference to an event in Joel's own time, so does ἐν ταῖς ἐσχάταις ἡμέραις preclude any fulfilment whatever in the times before Christ. But however certain it may be that the fulfilment first took place at the first Christian feast of Pentecost, we must not stop at this one pentecostal miracle. The address of the Apostle Peter by no means requires this limitation, but rather contains distinct indications that Peter himself saw nothing more therein than the commencement of the fulfilment, "but a commencement, indeed, which embraced the ultimate fulfilment, as the germ enfolds the tree." We see this in Acts 2:38, where he exhorts his hearers to repent and be baptized, and adds the promise, "and ye shall receive the gift of the Holy Ghost;" and again in Acts 2:39, where he observes, "The promise belongs to you and to your children, and to all that are afar off (τοῖς εἰς μακράν), as many as the Lord our God will call." For if not only the children of the apostle's contemporaries, but also those that were afar off - i.e., not foreign Jews, but the far-off heathen - were to participate in the gift of the Holy Spirit, the outpouring of the Holy Spirit which commenced at Pentecost must continue as long as the Lord shall receive into His kingdom those who re still standing afar off, i.e., until the fulness of the Gentiles shall have entered the kingdom of God. See Hengstenberg, Christology, i. pp. 326ff. transl., where further reasons are adduced for taking this to be the allusion in the prophecy.
There is far greater diversity in the opinions entertained as to the fulfilment of Joel 2:30-32 : some thinking of the destruction of Jerusalem by the Chaldeans (Grotius, Turretius, and the Socinians); and others of judgments upon the enemies of the covenant nation shortly after the return from the Babylonian exile (Ephr. Syr. and others); others, again, of the last judgment (Tertull., Theod., Crus.), or the destruction of Jerusalem and the last judgment (Chrys.). Of all these views, those which refer to events occurring before the Christian era are irreconcilable with the context, according to which the day of the Lord will come after the outpouring of the Spirit of God. Even the wonders connected with the death of Christ and the outpouring of the Holy Spirit upon the apostles, of which some have thought, cannot properly be taken into account, although the marvellous phenomena occurring at the death of Christ - the darkening of the sun, the shaking of the earth, and the rending of the rocks - were harbingers of the approaching judgment, and were recognised by the ὄχλοις as warnings to repent, and so escape from the judgment (Mt 27:45, Mt 27:51; Lk 23:44, Lk 23:48). For the signs in heaven and earth that are mentioned in Joel 2:30 and Joel 2:31 were to take place before the coming of the terrible day of the Lord, which would dawn after the outpouring of the Spirit of God upon all flesh, and which came, as history teaches, upon the Jewish nation that had rejected its Saviour on the destruction of Jerusalem by the Romans, and upon the Gentile world-power in the destruction of the Roman empire, and from that time forward breaks in constant succession upon one Gentile nation after another, until all the ungodly powers of this world shall be overthrown (cf. Joel 3:2). On account of this internal connection between the day of Jehovah and the outpouring of the Spirit upon the church of the Lord, Peter also quoted vv. 30-32 of this prophecy, for the purpose of impressing upon the hearts of all the hearers of his address the admonition, "Save yourselves from this perverse generation" (Acts 2:40), and also of pointing out the way of deliverance from the threatening judgment to all who were willing to be saved.
Geneva 1599
2:31 The (t) sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come.
(t) The order of nature will seem to be changed because of the horrible afflictions that will be in the world; (Is 13:10; Ezek 32:7; Joel 3:15; Mt 24:29).
John Gill
2:31 The sun shall be turned into darkness, and the moon into blood,.... Not by eclipses, as Aben Ezra; but by the clouds of smoke arising from the burning of towns and cities, which would be so great as to obscure the sun, and through which the moon would look like blood: or all, this may be understood in a figurative sense of the change that should be made in the ecclesiastic and civil state of the Jewish nation, signified by the "heavens" and "earth"; and particularly that their king or kingdom should be in a low, mean, and distressed condition, designed by the sun; and the change of their priesthood is signified by the "moon": so Vitringa on Is 24:23; interprets the "sun" here of King Agrippa, the last king of the Jews in obscurity; and the "moon" of Ananias junior, the high priest, slain by the zealots:
before the great and the terrible day of the Lord come; not the fall of Gog and Magog, as Kimchi; not the day of the last judgment, but of the destruction of Jerusalem; not by the Chaldeans, but by the Romans; their last destruction, which was very great and terrible indeed, and in which there was a manifest appearance of the hand and power of God; see Mal 4:1. Maimonides (u) interprets it of the destruction of Sennacherib near Jerusalem; but if that sense is not acceptable, he proposes that of the destruction of Gog and Magog, in the times of the Messiah.
(u) Moreh Nevochim, par. 2. c. 19. p. 271.
John Wesley
2:31 The sun - Having mentioned the prodigies which were to be wrought on earth, he now specifies what shall be done in heaven. The terrible day - The unholy day of the destruction of Jerusalem; typifying the day of judgment.
2:322:32: Եւ եղիցի ամենայն որ կարդասցէ զանուն Տեառն կեցցէ։ Զի ՚ի լեառն Սիոն եւ յԵրուսաղէմ եղիցի ապրեա՛լ՝ որպէս եւ ասաց Տէր. եւ աւետարանեալ զորս Տէր կոչեսցէ առ ինքն[10631]։[10631] Ոմանք. Եւ աւետարանել զորս։
31 Այո՛, կը լինի այնպէս, որ, ով որ կանչի Տիրոջ անունը՝ կ’ապրի: Սիոն լերան վրայ եւ Երուսաղէմում փրկութիւն կը լինի, Տէրը կը կանչի իր մօտ,ինչպէս որ ասաց եւ ծանուցեց:
32 Ամէն ով որ Տէրոջը անունը կանչէ, պիտի ազատի. Քանզի Տէրոջը ըսածին պէս՝ Սիօն լերանը վրայ ու Երուսաղէմի մէջ փրկութիւն պիտի ըլլայ, Այն մնացորդներուն մէջ ալ՝ որոնք Տէրը պիտի կանչէ»։
Եւ եղիցի ամենայն որ կարդասցէ զանուն Տեառն` կեցցէ. զի ի լեառն Սիոն եւ յԵրուսաղէմ եղիցի ապրեալ, որպէս եւ ասաց Տէր, եւ [27]աւետարանեալ զորս Տէր կոչեսցէ առ ինքն:

2:32: Եւ եղիցի ամենայն որ կարդասցէ զանուն Տեառն կեցցէ։ Զի ՚ի լեառն Սիոն եւ յԵրուսաղէմ եղիցի ապրեա՛լ՝ որպէս եւ ասաց Տէր. եւ աւետարանեալ զորս Տէր կոչեսցէ առ ինքն[10631]։
[10631] Ոմանք. Եւ աւետարանել զորս։
31 Այո՛, կը լինի այնպէս, որ, ով որ կանչի Տիրոջ անունը՝ կ’ապրի: Սիոն լերան վրայ եւ Երուսաղէմում փրկութիւն կը լինի, Տէրը կը կանչի իր մօտ,ինչպէս որ ասաց եւ ծանուցեց:
32 Ամէն ով որ Տէրոջը անունը կանչէ, պիտի ազատի. Քանզի Տէրոջը ըսածին պէս՝ Սիօն լերանը վրայ ու Երուսաղէմի մէջ փրկութիւն պիտի ըլլայ, Այն մնացորդներուն մէջ ալ՝ որոնք Տէրը պիտի կանչէ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:322:32 И будет: всякий, кто призовет имя Господне, спасется; ибо на горе Сионе и в Иерусалиме будет спасение, как сказал Господь, и у остальных, которых призовет Господь.
2:32 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כֹּ֧ל kˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִקְרָ֛א yiqrˈā קרא call בְּ bᵊ בְּ in שֵׁ֥ם šˌēm שֵׁם name יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יִמָּלֵ֑ט yimmālˈēṭ מלט escape כִּ֠י kˌî כִּי that בְּ bᵊ בְּ in הַר־ har- הַר mountain צִיֹּ֨ון ṣiyyˌôn צִיֹּון Zion וּ û וְ and בִ vi בְּ in ירוּשָׁלִַ֜ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem תִּֽהְיֶ֣ה tˈihyˈeh היה be פְלֵיטָ֗ה fᵊlêṭˈā פְּלֵיטָה escape כַּֽ kˈa כְּ as אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and בַ֨ vˌa בְּ in † הַ the שְּׂרִידִ֔ים śśᵊrîḏˈîm שָׂרִיד survivor אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH קֹרֵֽא׃ qōrˈē קרא call
2:32. et erit omnis qui invocaverit nomen Domini salvus erit quia in monte Sion et in Hierusalem erit salvatio sicut dixit Dominus et in residuis quos Dominus vocaveritAnd it shall come to pass, that every one that shall call upon the name of the Lord, shall be saved: for in Mount Sion, and in Jerusalem shall be salvation, as the Lord hath said, and in the residue whom the Lord shall call.
32. And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem there shall be those that escape, as the LORD hath said, and among the remnant those whom the LORD doth call.
2:32. And it will happen that everyone who will call upon the name of the Lord will be saved. For on Mount Zion, and in Jerusalem, and in the remnant whom the Lord will call, there will be salvation, just as the Lord has said.
2:32. And it shall come to pass, [that] whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.
And it shall come to pass, [that] whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call:

2:32 И будет: всякий, кто призовет имя Господне, спасется; ибо на горе Сионе и в Иерусалиме будет спасение, как сказал Господь, и у остальных, которых призовет Господь.
2:32
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כֹּ֧ל kˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִקְרָ֛א yiqrˈā קרא call
בְּ bᵊ בְּ in
שֵׁ֥ם šˌēm שֵׁם name
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
יִמָּלֵ֑ט yimmālˈēṭ מלט escape
כִּ֠י kˌî כִּי that
בְּ bᵊ בְּ in
הַר־ har- הַר mountain
צִיֹּ֨ון ṣiyyˌôn צִיֹּון Zion
וּ û וְ and
בִ vi בְּ in
ירוּשָׁלִַ֜ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem
תִּֽהְיֶ֣ה tˈihyˈeh היה be
פְלֵיטָ֗ה fᵊlêṭˈā פְּלֵיטָה escape
כַּֽ kˈa כְּ as
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
בַ֨ vˌa בְּ in
הַ the
שְּׂרִידִ֔ים śśᵊrîḏˈîm שָׂרִיד survivor
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
קֹרֵֽא׃ qōrˈē קרא call
2:32. et erit omnis qui invocaverit nomen Domini salvus erit quia in monte Sion et in Hierusalem erit salvatio sicut dixit Dominus et in residuis quos Dominus vocaverit
And it shall come to pass, that every one that shall call upon the name of the Lord, shall be saved: for in Mount Sion, and in Jerusalem shall be salvation, as the Lord hath said, and in the residue whom the Lord shall call.
32. And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem there shall be those that escape, as the LORD hath said, and among the remnant those whom the LORD doth call.
2:32. And it will happen that everyone who will call upon the name of the Lord will be saved. For on Mount Zion, and in Jerusalem, and in the remnant whom the Lord will call, there will be salvation, just as the Lord has said.
2:32. And it shall come to pass, [that] whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: Всякий, кто призовет имя Господне, спасется: пророк говорит не об израильтянах только, но о всех народах. Ап. Павел прилагает слова Иоиля и к язычникам, когда замечает, что в Церкви Христовой нет различия между иудеем и язычником, потому что один Господь у всех, богатый для всех призывающих Его, «ибо всякий, кто призовет имя Господне, спасется» (Рим Х:12–13). Ибо на горе Сионе и в Иерусалиме будет спасение (peleitah). Пророк разумеет духовный Сион и Иерусалим, т. е. Царство Божие (Евр XII:22). Евр. pelejtah лучше переводить — спасенные, как в у LXX anaswzomenoV. Как сказал Господь: эти слова понимаются или как подтверждение Иоилем истинности его пророчества (как сказал Господь), или в смысле указания на бывшее до Иоиля пророчество о спасении на Сионе.

Под этим последним разумеют обыкновенно (Кейль, Кук, Новак) пророчество Авдия о том, что на Сионе будет спасение (ст. 17). И у остальных, которых призовет Господь: таким образом, спасутся те из призывающих Господа, которых призовет и Сам Господь. У LXX евр. ubasswidim (рус. и у остальных) переведено вследствие иного чтения словом euaggelizomenoi; отсюда в слав. «и благовествуемии». Об исполнении пророчества Иоиля об излиянии даров Св. Духа на всякую плоть должно сказать следующее. В Ветхом Завете дар пророчества подавался только некоторым лицам, обильное же ниспослание даров Св. Духа ветхоз. писателями ожидалось во время мессианское (Ис XXXII:15; LIV:13; Иер ХХХI:33; Зах XII:10). Это время, без сомнения имеет в виду и пророк Иоиль. По объяснению Ап. Петра, в речи, произнесенный им пред народом, пророчество Иоиля, действительно, исполнилось в день Пятидесятницы, в факте сошествия Св. Духа на апостолов (Деян II:14: и др.). Но по мысли апостола, день Пятидесятницы был только началом исполнения пророчества, так как апостол, на основании слов пророка, обещает в будущем ниспослание даров Св. Духа и всем тем, которые покаются и крестятся (Деян II:38–39). Можно, поэтому, сказать, что пророчество Иоиля будет исполняться до тех пор, пока через покаяние и крещение не войдет в Церковь, через которую подаются дар Св. Духа, «исполнение языков» (Рим II:25). С обетованием о ниспослании Св. Духа у пророка Иоиля соединяется и предвозвещение наступления дня Господня, т. е. для Страшного Суда. Так как Ап. Петр, изъясняя великое событие дня Пятидесятницы, приводит и это предвозвещение пророка Иоиля, то, значит, он считает и его исполнившимся в день Пятидесятницы. И действительно, ниспосланием Св. Духа на апостолов окончилось дело спасения человечества, поданы людям все необходимые для спасения благодатные силы. С этого дня каждому человеку предлагается избрать или вечное блаженство, или осуждение на вечные муки, открывается в истории человечества новый период, имеющий завершиться днем Страшного Суда над миром. Но великое событие дня Пятидесятницы было только началом осуществления пророчества Иоиля о суде. Во всей же полноте это пророчество осуществится тогда, когда настанут предвозвещенные пророком страшные явления, когда «подвигнется небо и земля», и все племена земные увидят Сына Человеческого, идущего на облаках небесных силою и славою великою (Мф ХХIV:30).
Adam Clarke: Commentary on the Bible - 1831
2:32: Whosoever shall call on the name of the Lord - כל אשר יקרא בשם יהוה col asher yikra beshem Yehovah, "All who shall invoke in the name of Jehovah." That Christ is the Jehovah here mentioned appears plain from Rom 10:15, where the reader had better consult the notes. "This refers," says Bp. Newcome, "to the safety of the Christians during the Jewish and the Roman war." It may: but it has a much more extensive meaning, as the use of it by St. Paul, as above, evidently shows. Every man who invokes Jehovah for mercy and salvation by or in the name, Jesus - that very name given under heaven among men for this purpose - shall be saved. Nor is there salvation in any other; and those who reject him had better lay these things to heart before it be too late.
For in Mount Zion and in Jerusalem - Our blessed Lord first began to preach the Gospel in Mount Zion, in the temple, and throughout Jerusalem. There he formed his Church, and thence he sent his apostles and evangelists to every part of the globe: "Go ye into all the world, and preach the Gospel to every creature." Of the Jews there was but a remnant, a very small number, that received the doctrine of the Gospel, here termed the remnant that the Lord should call; קרא kore, whom he calleth. Many were called who would not obey: but those who obeyed the call were saved; and still he delivers those who call upon him; and he is still calling on men to come to him that they may be saved.
Albert Barnes: Notes on the Bible - 1834
2:32: Whosoever shall call upon the name of the Lord - To call upon the name of the Lord, is to worship Him, as He is, depending "upon" Him. "The name of the Lord," expresses His True Being, That which He is. Hence, so often in Holy Scripture, people are said to "call on the Name of the Lord," to bless the Name of the Lord, to praise the Name of the Lord, to sing praises to His Name, to make mention of His Name, to tell of His Name, to know His Name" but it is very rarely said "I will praise the Name of God" (Psa 69:31; Hebrew), for the Name rendered "the Lord," expresses that He is, and that He Alone is, the Self-Same, the Unchangeable; the name rendered "God" is not the special Name of God. Hence, as soon as people were multiplied and the corrupt race of Cain increased, people "began," after the birth of Enos, the son of Seth, "to call upon the Name of the Lord" Gen 4:26, i. e., in public worship. Abraham's worship, in the presence of the idolatries of Canaan, is spoken of, under the same words, "he called upon the Name of the Lord" Gen 12:8; Gen 13:4; Gen 21:33; Gen 26:25. Elijah says to the prophets of Baal, "call ye on the name of your gods, and I will call on the Name of the Lord" Kg1 18:24. Naaman the Pagan says of Elisha, "I thought that he would come out to me, and stand and call on the Name of the Lord his God" Kg2 5:11. Asaph and Jeremiah pray God; "Pour out Thy wrath upon the pagan that have not known Thee, and upon the kingdom (families Jerome) which have not called upon Thy Name" Psa 79:6; Jer 10:25; and Zephaniah fortells the conversion of the Pagan, "that they may all call upon the Name of the Lord, to serve Him with one consent" Zep 3:9.
To "call" then "upon the Name of the Lord" implies right faith to call upon Him as He is; right trust in Him, leaning upon Him; right devotion, calling upon Him as He has appointed; right life, ourselves who call upon Him being, or becoming by His Grace, what lie wills. They "call" not "upon the Lord," but upon some idol of their own imagining, who call upon Him, as other than He has Rev_ealed Himself, or remaining themselves other than those whom He has declared that He will hear. For such deny the very primary attribute of God, His truth. "Their" God is not a God of truth. But whosoever shall in true faith and hope and charity have in this life worshiped God, "shall be delivered," i. e., out of the midst of all the horrors of that Day, and the horrible damnation of the ungodly. The "deliverance" is by way of "escape" (for such is the meaning of the word , "he shall be made to escape, slip through" (as it were) perils as imminent as they shall be terrible. Our Lord uses the like word of the same Day, "Watch ye therefore and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man" Luk 21:36. Those who so call upon Him in truth shall be heard in that day, as He says, "Ask and it shall be given you; Whatsoever ye shall ask the Father in My Name, He will give it you" Mat 7:7; Joh 16:23.
: "That calling on God whereon salvation depends, is not in words only, but in heart and in deed. For what the heart believeth, the mouth confesseth, the hand in deed fulfilleth, The Apostle saith, "No man can say that Jesus is the Lord, but by the Holy Spirit" Co1 12:3; yet this very "saying" must be weighed not by words, but by the afflictions. Whence, we read of Samuel, "And Samuel among those who call upon His Name," and of Moses and Aaron, "These called upon the Lord, and He heard them" Psa 99:6.
For in Mount Zion ... shall be deliverance - Repentance and remission of sins" were to "be preached in the Name" of Jesus, "in all nations, beginning at Jerusalem" Luk 24:47. "There" was, under the Old Testament, the center of the worship of God; there was the Church founded; thence it spread over the whole world. "The place," "whither the tribes went up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto the Name of the Lord" Psa 122:4, where God had set His Name, where alone sacrifice could lawfully be offered, stands, as elsewhere, for the whole Church. Of that Church, we are in Baptism all made members, when we are made members of Christ, children of God, and heirs of heaven. Of that Church all remain members, who do not, by viciousness of life, or rejecting the truth of God, cast themselves out of it. They then are members of the soul of the Church, who, not being members of the visible communion and society, know not, that in not becoming members of it, they are rejecting the command of Christ, to whom by faith and love and in obedience they cleave. And they, being members of the "body" or visible commumion of the Church, are not members of the "soul" of the Church, who, amid outward profession of the faith, do, in heart or deeds, deny Him whom in words they confess. The deliverance promised in that Day, is to those who, being in the body of the Church, shall by true faith in Christ and fervent love to Him belong to the soul of the Church also, or who, although not in the body of the Church shall not, through their own fault, have ceased to be in the body, and shall belong to its soul, in that through faith and love they cleave to Christ its Head.
As the Lord hath said - By the prophet Joel himself. This which he had said, is not man's word, but God's; and what God had said, shall certainly be. They then who have teared and loved God in this their day, shall not need to fear him in that Day, for He is the Unchangeable God; as our Blessed Saviour says; "heaven and earth shall pass away, but My words shall not pass away" Mar 13:31. God had said of both Jews and Gentiles, united in one; "Rejoice, O ye nations, with His people, for He will avenge the blood of His servants, and will render vengeance to His adversaries, and will be merciful to His land and unto His people" Deu 32:43.
And in the remnant - While foretelling His mercies in Christ, God foretells also, that "few they be that find them" Mat 7:14. It is evermore "a remnant, a residue, a body which escapes;" and so here, the mercies should be fulfilled, literally, "in the fugitives," in those who flee from the wrath to come. All prophecy echoes the words of Joel; all history exemplifies them. Isaiah, Micah, Zephaniah, Jeremiah, Ezekiel, Zechariah, all foretell with one voice, that a remnant, and a "remnant" only, shall be left. In those earlier dispensations of God, in the flood, the destruction of Sodom and Gomorrah; in His dealings with Israel himself at the entrance into the promised land, the return from the captivity, the first preaching of the Gospel, the destruction of Jerusalem, "a remnant" only was saved. It is said in tones of compassion and mercy, that "a remnant should be saved. The remnant should return, the remnant of Jacob, to the Mighty God" (Isa 10:20; add Isa 10:21-22; Isa 6:9-13, etc.). "The Lord of hosts shall be for a crown of glory to the residue of His people" Isa 28:5. "The Lord shall set His Hand to recover the remnant of His people which shall be left" (Isa 11:11, add 16). "I will gather the remnant of My flock out of all countries whither I have driven them" Jer 23:3. "Publish ye, praise ye, and say, O Lord, save Thy people, the remnant of Israel" Jer 31:7. "Yet I will leave a remnant, that ye may have some that escape the sword among the nations" Eze 6:8. "Therein shall be left a remnant which shall be brought forth" Eze 14:22. "I will surely gather the remnant of Israel" (Mic 2:12; add Mic 4:7 : Mic 5:3, Mic 5:7-8). "Who is a God like Thee, that pardoneth iniquity, and passeth by the transgression of the remnant of His heritage?" Mic 7:18. "The remnant of Israel shall not do iniquity" (Zep 3:13; add Zep 2:9). "The residue of the people shall not be cut off from the city" Zac 14:2. It is then a summary of the declarations of the prophets, when Paul says, "Even so, at this present time also, there is a remnant according to the election of grace. Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded" Rom 11:5, Rom 11:7. And so the prophet says here;
Whom the Lord shall call - He had said before, "whosoever shall call upon the Name of the Lord shall be delivered." Here he says, that they who should "so call on God," shall themselves have been first "called by God." So Paul, "to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the Name of Jesus Christ our Lord" Co1 1:2. It is all of grace. God must first call by His grace; then we obey His call, and call upon Him; and He has said, "call upon Me in the day of trouble, and I will deliver thee, and thou shalt glorify Me" Psa 50:15. God accounts our salvation His own glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:32: that: Psa 50:15; Jer 33:3; Zac 13:9; Act 2:21; Rom 10:11-14; Co1 1:2
for: Isa 46:13, Isa 59:20, Isa 59:21; Oba 1:17, Oba 1:21; Joh 4:22; Rom 11:26; Heb 12:22
and in: Isa 10:22, Isa 11:11, Isa 11:16; Jer 31:7; Mic 4:6, Mic 4:7, Mic 5:3, Mic 5:7, Mic 5:8; Joh 10:16; Act 2:39, Act 15:17; Rom 8:28-30, Rom 9:24, Rom 9:27, Rom 11:5, Rom 11:7; Th2 2:13, Th2 2:14
Geneva 1599
2:32 And it shall come to pass, [that] whosoever shall call (u) on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the (x) remnant whom the LORD shall call.
(u) God's judgments are for the destruction of the unbelievers, and to exhort the godly to call upon the name of God, who will give them salvation.
(x) Meaning the Gentiles by this; (Rom 10:13).
John Gill
2:32 And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered,.... Or "saved", as in Acts 2:21; from those miseries and calamities before described, from the impending ruin and destruction of the city; and so it was, that those that believed in Christ, that were in the city, had an intimation of it beforehand, and removed from thence to a place called Pella (w), and so escaped being involved in the common calamity: though this also may be understood of a spiritual deliverance and salvation by Christ, from sin, Satan, and the world, and from the second death, and wrath to come, and out of the hands of every enemy; which such share in who call on the name of the Lord, pray to him for grace and mercy, life and salvation, through Christ; that have a spiritual knowledge of God in Christ, real and sincere desires after him, and trust and confidence in him, which this phrase supposes; and which also includes the whole worship of God, internal and external, performed in a spiritual and evangelical manner; see Rom 10:13;
for in Mount Zion and in Jerusalem shall be deliverance, as the Lord hath said; either by this prophet, or some others before him; see Ps 14:7; this cannot be understood literally of Mount Zion and Jerusalem, unless it be of deliverance out of it; not in it, for Jerusalem was the seat of blood, confusion, and distress; but mystically of the church of Christ, often called Zion and Jerusalem, Heb 12:22; hither the deliverer came, here he is, and to be seen; from hence the word of the Lord came, the Gospel of salvation, which proclaims deliverance to the captives; here it is to be heard, met with, and found, Is 2:3;
and in the remnant whom the Lord shall call; not merely externally, by the outward ministry of the word; but internally, according to his purpose, and by his grace, powerfully and effectually, to the special blessings of grace here, and eternal glory hereafter: these are the remnant according to the election of grace; the little flock to whom God gives the kingdom; the few that enter in at the strait gate; the little city, and few men in it, delivered by the poor wise man; these share in the deliverance of Zion, and shall be certainly and completely saved, with an everlasting salvation. This may respect not only the remnant, or a small number of the Jews that believed in Christ, upon his first coming, and the preaching of the Gospel by his apostles, but the call and conversion of them in the latter day; which sense connects the words better with the following chapter.
(w) Euseb. Eccl. Hist. l. 3. c. 5. p. 75.
John Wesley
2:32 Whosoever shall call - Who hearing the gospel repents and believes in Christ. Delivered - Either from those outward afflictions, or which is infinitely better from eternal miseries, which will swallow up the unbelieving world; "and it will aggravate the ruin of those who perish, that they might have been saved on such easy terms." Is it then easy for a non - elect to repent and believe? May he not as easily pull the sun out of the firmament? In mount Zion - In the true church typified by Zion. Jerusalem - In mystical Jerusalem, the church and the city of the Messiah. Deliverance - Temporal and eternal. Shall call - To believe in Christ, and by him to wait for eternal life.
Robert Jamieson, A. R. Fausset and David Brown
2:32 call on . . . name of . . . Lord--Hebrew, JEHOVAH. Applied to Jesus in Rom 10:13 (compare Acts 9:14; 1Cor 1:2). Therefore, Jesus is JEHOVAH; and the phrase means, "Call on Messiah in His divine attributes."
shall be delivered--as the Christians were, just before Jerusalem's destruction, by retiring to Pella, warned by the Saviour (Mt 24:16); a type of the spiritual deliverance of all believers, and of the last deliverance of the elect "remnant" of Israel from the final assault of Antichrist. "In Zion and Jerusalem" the Saviour first appeared; and there again shall He appear as the Deliverer (Zech 14:1-5).
as the Lord hath said--Joel herein refers, not to the other prophets, but to his own words preceding.
call--metaphor from an invitation to a feast, which is an act of gratuitous kindness (Lk 14:16). So the remnant called and saved is according to the election of grace, not for man's merits, power, or efforts (Rom 11:5).