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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Предисловие

О книге пророка Иоиля

Пророк Иоиль (евр. Joel = jehovah el означает «Иегова есть Бог»), как видно из надписания его книги, был сын Вафуила (евр. pethuel). Никаких других сведений о лице пророка и обстоятельствах его жизни не сообщается ни в книге самого Иоиля, ни в других памятниках библейской письменности. В Библии упоминается несколько лиц с именем Иоиля (1: Цар VIII:2; 1: Пар V:4, 12: и др.). Но ни с одним из этих лиц нельзя отождествить Иоиля, писателя пророческой книги, как нет оснований также отождествлять вместе с раввинами Вафуила (pethuela) отца Иоиля, с Самуилом или с упоминаемым в 1: Пар ХХIV:16: начальником 19-й священнической чреды Петахией. Некоторые исследователи на том основании, что в кн. Иоиля неоднократно упоминается о священниках (I:9, 13; II:17), о храме (I:9, 14, 16; II:17) и о жертвах, делают заключение о принадлежности пророка к священническому сословию. Но в речах пророков, которые были стражами теократии, подобные упоминания вполне поняты и без предположения принадлежности пророка к священству. У церковных писателей (Епифания и Дорофея) сообщается предание, что Иоиль происходил из Рувимова или Гадова колена и жил в городе Вефаране или Вефаре за Иорданом. Но и это предание не имеет ручательства за свою достоверность. Из самой кн. Иоиля скорее следует то, что пророк проходил свое служение в царстве иудейском и именно в Иерусалиме (ср. I:9, 13; II:1, 15) так как речь его обращена к сынам Сиона, к жителям Иудеи и Иерусалима.

Время жизни и деятельности пророка Иоиля определяется исключительно на основании содержания его книги. Но это содержание не везде ясно и не заключает в себе каких-либо характерных и вполне точных исторических указаний. Отсюда вопрос о времени жизни пророка Иоиля и происхождении его книги является спорным и решается неодинаково как в западной литературе, так и в нашей. Иоиля считали современником Ровоама (Карл, Пирсон), относили его деятельность к первым годам царя иудейского Иоаса и именно, к 868–838: гг. (Креднер, Эвальд, Гитциг, Орелли, Добронравов, Юнгеров), ко времени Иеровоама II-го, когда проходил свое служение Амос (Шмолпер, Кнабенбауер, Покровский), к периоду послепленному (Гоонакер) и именно к VI в. (Шольц), к средине V-го в. (Гильгенфельд, Кьюнен, Меркс), к концу V-го и к началу VI в. (Новак, Велльгаузен, Марти). Новейшие исследователи книги Иоиля обыкновенно относят время жизни пророка и происхождение его книги ко времени послепленному. Такое воззрение основывается на следующих данных: 1) Черты политического, общественного и религиозного состояния народа, выступающие в кн. Иоиля, соответствуют времени послепленному. Пророк не говорит ни о царе, ни о князьях, а только о священниках и о старейшинах (II:16–17). Иерусалимский храм Иоиль представляет единственным святилищем, не упоминая ни о идолопоклонстве, ни о служении на высотах. Пророк говорит только об Иуде (II:27; III:1), которому усвояет наименование Израиля (III:2), а о десятиколенном царстве не упоминает. При этом Иоиль указывает на рассеяние Израиля-Иуды между народами и даже о разделении народами Израильской земли (III:2). 2) Книга Иоиля имеет много сходных мест с другими (ср. III:16: и Ам I:2; III:18: и Ам IX:13; I–II:11: и Ам VII:1–6; II:2: и Соф I:14–15; II:14: и Иона III:9; II:11; III:4: и Мал III:23: и др.) и особенно с кн. Иезекииля (Ср. III:18: и Иез XLVII). Общий характер кн. Иоиля, при этом, по мнению Гоонакера говорит за то, что сходные места заимствованы пророком Иоилем, который, следовательно, должен был жить после Иезекииля. 3) Наконец, выраженные в книге Иоиля воззрения соответствуют более послепленному времени. Так, в духе послепленного времени пророк придает большое значение жертвам и ни о чем так не сожалеет, как о прекращении жертв. Между тем, допленные пророки придают жертвам значение второстепенное. Равным образом, говорят, воззрение на «день Господень», как на день суда над всеми народами, могло возникнуть только в эпоху ассиро-вавилонских завоеваний, но не в древнейшее время.

Нельзя не признать, что некоторые черты кн. Иоиля, действительно, хорошо соответствуют времени послепленному (см. п. 1: и 2). Но с другой стороны, и древнее воззрение на кн. Иоиля, как на допленную книгу, имеет за себя достаточно твердые основания, доказательную силу которых признают и представители новейшей отрицательной критики (Баудиссин, Готье). Главным аргументом в пользу древности книги Иоиля и допленного ее происхождения является место книги в ряду древнейших пророческих книг (Осия, Иоиль, Амос). В самом содержании книги есть черты более понятные в допленное время, нежели в послепленное. Так, в качестве врагов Иуды в кн. Иоиля упоминаются народы, которые имели отношение к Иуде в древнейшее время, — именно Тир, Сидон, филистимляне, Едом. По свидетельству 2: Пар ХXI:16: при царе Иораме (IX в.), действительно, филистимляне и арабы напали на иудейскую область, причем захвачены были сыновья и жены царя. При Иораме же отложились от иудеев едомитяне и город Ливна (4: Цар IX:20–22), захваченный, вероятно, филистимлянами. С другой стороны, многие указываемые комментаторами в кн. Иоиля черты послепленного времени могут быть объяснены и с точки зрения допленной истории. Так, представление народом Божиим, Израилем, только иудеев и умолчание о десятиколенном царстве допустимо и для времени до разрушения Самарии: оно может быть объясняемо уклонением десятиколенного царства в служение тельцам. Упоминание о храме, как единственном законном месте богослужения, понятно и в допленное время. Речь кн. Иоиля о рассеянии Израиля между народами, о разделении земли Израильской, о продаже пленников иудейских несомненно, более понятна в послепленное время; но и факты, отмеченные в 2: Пар XXI:16; 4: Цар IX:20–22, также могли подать достаточный повод к указанной речи. Умолчание пророка об идолопоклонстве, о высотах, в чем видят черту послепленного времени, не будет особенным удивительным, если принять во внимание, что в кн. Иоиля и вообще не называются отдельные грехи народа. Не упоминание кн. Иоиля о царе, без сомнения, представляется удивительным для допленного времени. Но с другой стороны, если бы признать кн. Иоиля послепленным произведением, то не менее удивительным будет и не упоминание о первосвященнике во время всеобщего бедствия.

Что касается изложенных выше доказательств послепленного происхождения кн. Иоиля, почерпаемых из воззрений пророка и из факта сходства многих мест его книги с другими пророческими писаниями, то эти доказательства не могут считаться особенно сильными. Воззрение Иоиля на значение жертв не противоречит воззрению на жертвы допленных пророков, так как и они не отрицали значения жертв, а боролись против одного внешнего, формального отношения к жертвам (ср. Ам V:21–24; Ис I). Идея «дня Господня» известна и допленным пророкам (Ам V:18, 20). А факт сходства многих мест кн. Иоиля с другими может быть объясняем как заимствование со стороны пророка Иоиля у других писателей, так и предположением, что в сходных местах кн. Иоиля служила оригиналом.

Из сказанного следует, что вопрос о времени жизни пророка Иоиля и происхождении его книги трудно решить с положительностью. Но несомненно, что древнее воззрение на кн. Иоиля, как на допленную книгу, имеет за себя достаточно твердые основания. Если считать кн. Иоиля допленным произведением, то происхождение нужно отнести к первым годам царствования Иоаса, царя иудейского, т. е. приблизительно к половине IX в. (868–838). Упоминание пророка о нападении филистимлян (III:4), можно думать, имеет в виду факт нападения филистимлян на Иудею при Иораме (2: Пар XXI:10). Следовательно, пророк написал свою книгу после этого факта, т. е. приблизительно после 879: г. С другой стороны, молчание об ассириянах и сирийцах в изображении суда над народами дает основание заключать, что пророк написал свою книгу до вступления ассириян (746) и до разграбления сириянами Иерусалима (2: Пар XXIV:23), имевшего место в 928: г. Предположением происхождения кн. Иоиля в первые годы царя Иоаса, когда, за малолетством царя, руководил им благочестивый первосвященник Иоддай, хорошо объясняет и неупоминание книги о царе, и умолчание ее об идолопоклонстве, и признание особенного значения за священниками и старейшинами.

Содержание кн. Иоиля. Кн. Иоиля в нашей Библии состоит из трех глав, а в еврейской из четырех, так ст. 27–32: гл. II-й выделены там в особую главу. Кн. Иоиля, кроме написания содержит, по-видимому две речи, разделяемые кратким историческим замечанием в ст. 18–19: гл. II-й. Книга представляет нечто целое и содержит пророчество о великом «дне Господнем», т. е. дне суда Господа над народами. Первая речь пророка произнесена им по поводу тяжкого бедствия, постигшего страну, именно нашествия саранчи (I:2–16; II:1–17) и засухи (I:17–20). Пророк подробно описывает это бедствие и призывает всех к покаянию и молитве о помиловании (13–17). Относительно первой речи пророка Иоиля издавна обсуждается в экзегетической литературе вопрос о том, как должно понимать содержащиеся в речи описания бедствия. Некоторые древние и новые комментаторы кн. Иоиля полагают, что содержащееся в I-II:11: описание нашествия саранчи должно быть понимаемо в аллегорическом смысле, как описание нашествия неприятелей, и при этом должно быть относимо не к настоящему или прошедшему, а к будущему. Так, св. Ефрем Сирин, истолковывает описания нашествия саранчи у Иоиля в отношении к ассириянам и вавилонянам. «В землю Израильскую, говорит св. Отец, вторгались разные войска из Ассирии и из Вавилона под предводительством четырех вождей. Первый вторгся Феглаффелассар, это — гусеницы, второй — Салманассар, это — прузи крылатые; третий Сеннахирим — это мшицы; четвертый Навуходоносор, это — сиплеве. Посему смысл пророчества таков: останок гусениц, т. е. оставленное Феглаффелассаром поядоша прузи, т. е. Салманассар; останок пругов поядоша мшицы, т. е. Сеннахирим, и останок мшиц поядоше сиплеве, т. е. Навуходоносор» (Творений св. Ефрема Сир. ч. 8. М. 1853, с. 131–132). Блаж. Иероним, не отрицая и буквального смысла в описании саранчи у пророка Иоиля, вместе с тем толкует это описание аллегорически, разумея под различными видами саранчи ассириян, вавилонян, мидян, персов и римлян. В новое время аллегорического толкования первой речи Иоиля держались Генстенберг и Гингельфельд, причем последний в названии четырех видов саранчи видит указание на четыре персидские войска, опустошившие Палестину во время походов в Египет (при Камбизе в 525: г., при Ксерксе 484: и при Артаксерксе в 460: и 458: гг.). Новейшими комментаторами западными и нашими отечественными (Добронравов, Кн. Иоиля. С. 82) первая речь пророка Иоиля обыкновенно понимается буквально, и с таким пониманием должно согласиться. Если бы пророк имел в виду в своем описании нашествие неприятелей, то он назвал бы их прямо, как это делается в гл. III. Кроме того, описание опустошения страны, сделанное пророком, соответствует именно опустошению от нашествия саранчи (I:7: — «сделались белыми ветви»; I:12; «засохла виноградная лоза и смоковница завяла»). А в II:7: саранча сравнивается с войском, чем дается понять, что речь идет не о войске. Неприложимо к войску и описание гибели саранчи (II:20). К сказанному должно добавить, что описание бедствия относится к совершившемуся уже факту, а не к будущему. Все глаголы, встречающиеся в описании, употреблены в форме perfect.

В I:16: пророк говорит: «не пред нашими ли глазами отнимается пища», т. е., очевидно, себя и своих слушателей представляет свидетелями бедствия. Если бы пророк говорил о будущем, то обращение его к старцам «бывало ли такое во дни ваши или во дни отцов ваших» не имело бы смысла.

Итак, первая речь произнесена Иоилем по поводу постигшего страну нашествия саранчи. Это тяжкое бедствие, вопреки мнению защитников аллегорического понимания гл. I-II, было достаточным поводом для выступления пророка с призывом к покаянию. Но в глазах пророка это бедствие, кроме того, имеет особенное значение: оно является образом и предвестником страшного дня Господня, дня суда. Поэтому и в описании пророка образ сливается с изображаемым, черты «дня Господня» переносятся на постигшее страну бедствие, и последнее описывает отчасти гиперболически (II:2–3, 10).

Народ внял призыву пророка к покаянию и молитве. Тогда Господь возревновал (II:16: рис., возревнует) о земле своей и пощадил народ свой. После этого пророк обратился к народу со второю утешительною речью (II:19b–III). Пророк возвещает в этой речи, что Господь пошлет народу обилие хлеба, вина и елея, истребит саранчу и будет посылать дождь ранний и поздний (II:19b–26). Но обилие земных благ есть только образ благ духовных, которые будут посланы некогда народу. Пророк возвещает, что некогда на всякую плоть изольется Св. Дух и плодом этого будет то, что все станут пророками (II:27–30). С осуществлением этого наступит и день Господень, которому будут предшествовать страшные явления на небе и на земле (II:30–31) и в который спасется только тот, кто призовет имя Господне (II:32). День Господень, будет днем суда. Пророк в гл. III-й изображает этот суд Господень в целом ряде величественных образов. В этот день совершится нечто подобное тому, что произошло некогда в долине благословения, где Иосафат, царь иудейский, поразил напавших на Иудею врагов (2: Пар XX). Господь накажет финикиян и филистимлян, притеснителей народа своего (III:1–8), а затем произведет суд и над всеми другими народами. Но день суда Господня не будет страшен для Израиля: для него он явится началом блаженной жизни, когда «горы будут источать сладкий сок, а с холмов потечет молоко, источники наполнятся водою, из дому Господня выйдет поток, который будет напоять безводную долину Ситтим» (III:18).

Язык кн. Иоиля отличается чистотою, простотою и ясностью. Речь его течет с последовательностью, без отступлений и резких переходов, встречающихся у других пророков. Образы пророка отличаются красотою и живостью (I:6, 8; II:2, 7; III:13). Вообще, по литературным качествам своим кн. Иоиля относится исследователями к числу наиболее совершенных произведений библейской письменности. Текст сохранился в чистоте и без значительных разностей, передается в подлиннике и в древних переводах.

Литература о кн. Иоиля:
1) Иностранная — Credner, Der Prophet Joel Ubersetz. und erklart. 1831. Merx. Die Praphetie Joel und ihre Austeger. 1879. Scholz, Commentar zurn Buche Joel. 1885. Driver, The books of Joel and Amos. 1801.
2) Русская — Е. Палладий, толкование на св. пророка Иоиля, 1872. Смирнов, Св. пророк Иоиль. 1873. Покровский. Время деятельности пророка Иоиля и состав его книги. Хр. Чт. 1876, ф. I-II. Н. Добронравов. Книга пророка Иоиля. 1885: (Магистерская диссертация). См. Ганте общие труды о книгах малых пророков.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
WE are altogether uncertain concerning the time when this prophet prophesied; it is probable that it was about the same time Amos prophesied, not for the reason that the rabbin give, "Because Amos begins his prophecy with that wherewith Joel concludes his, The Lord shall roar out of Zion," but for the reason Dr. Lightfoot gives, "Because he speaks of the same judgments of locusts, and drought, and fire, that Amos laments, which is an intimation that they appeared about the same time, Amos in Israel and Joel in Judah. Hosea and Obadiah prophesied about the same time; and it appears that Amos prophesied in the says of Jeroboam, the second king of Israel, Amos vii. 10. God sent a variety of prophets, that they might strengthen the hands one of another, and that out of the mouth of two or three witnesses every word might be established. In this prophecy, I. The desolations made by hosts of noxious insects is described, ch. i. and part of ch. ii. II. The people are hereupon called to repentance, ch. ii. III. Promises are made of the return of mercy upon their repentance (ch. ii.), and promises of the pouring out of the Spirit in the latter days. IV. The cause of God's people is pleaded against their enemies, whom God would in due time reckon with (ch. iii.); and glorious things are spoken of the gospel--Jerusalem and of the prosperity and perpetuity of it.

This chapter is the description of a lamentable devastation made of the country of Judah by locusts and caterpillars. Some think that the prophet speaks of it as a thing to come and gives warning of it beforehand, as usually the prophets did of judgments coming. Others think that it was now present, and that his business was to affect the people with it and awaken them by it to repentance. I. It is spoken of as a judgment which there was no precedent of in former ages, ver. 1-7. II. All sorts of people sharing in the calamity are called upon to lament it, ver. 8-13. III. They are directed to look up to God in their lamentations, and to humble themselves before him, ver. 14-20.
Adam Clarke: Commentary on the Bible - 1831
Introduction to the Book of the Prophet Joel
Joel, the son of Pethuel, the second of the twelve minor prophets, was, as is said, of the tribe of Reuben, and city of Bethoran; or rather Betharan, for Bethoran was on this side Jordan, in the tribe of Ephraim, and Betharan was on the other side of the river, in the tribe of Reuben. Joel prophesied in the kingdom of Judah; and it is the opinion of some critics that he did not appear there till after the removal of the ten tribes and the destruction of the kingdom of Israel. We do not know distinctly the year wherein he began to prophesy, nor that in which he died. He speaks of a great famine, and an inundation of locusts, which ravaged Judea; but as these are evils not uncommon in that country, and all sorts of events have not been registered in history, we can infer nothing from thence towards fixing the particular period of Joel's prophecy.
St. Jerome, followed by many others, both ancients and moderns, believed Joel to have been contemporary with Hosea, according to this rule laid down by him, that when there is no certain proof of the time wherein any prophet lived, we are to be directed in our conjectures by the time of the preceding prophet, whose epoch is better known. But this rule is not always certain, and should not hinder us from following another system, if we have good reason for doing so. The Hebrews maintain that Joel prophesied under Manasseh; and as collateral circumstances seem to preponderate in favor of this hypothesis, it has been accordingly followed in the margin. Under the idea of an enemy's army, the prophet represents a cloud of locusts, which in his time fell upon Judea, and caused great desolation. This, together with the caterpillars, and the drought, brought a terrible famine upon the land. God, being moved with the calamities and prayers of his people, scattered the locusts, and the wind blew them into the sea. These misfortunes were succeeded by plenty and fertility. After this, the prophet foretold the day of the Lord, and the vengeance he was to exercise in the valley of Jezreel. He speaks of the teacher of righteousness, whom God was to send; and of the Holy Spirit, which was to descend upon all flesh. He says that Jerusalem will be inhabited for ever; that salvation will come out from thence; and that whosoever shall call upon the name of the Lord shall be saved. All this relates to the new covenant, and the time of the Messiah. See Calmet.
Bishop Lowth observes that "the style of Joel differs much from that of Hosea; but, though of a different kind, is equally poetical. It is elegant, perspicuous, clear, diffusive, and flowing; and, at the same time, very sublime, nervous, and animated. He displays the whole power of poetic description in the first and second chapters; and, at the same time, his fondness for metaphors, comparisons, and allegories; nor is the connection of his subjects less remarkable than the graces of his diction. It is not to be denied that in some places he is very obscure; which every attentive reader will perceive, especially in the end of this prophecy." Prael. xxi.; and see Dodd. The two first chapters are inimitably beautiful; and the language, in force, and often in sound, well adapted to the subject. See the note on Joe 1:1 (note).

This and the beginning of the next chapter contain a double prophecy, applicable in its primary sense to a plague of locusts which was to devour the land, and to be accompanied with a severe drought and famine; and in its secondary sense it denotes the Chaldean invasion. Both senses must be admitted: for some of the expressions will apply only to the dearth by insects; others to the desolation by war. The contexture of both is beautiful and well conducted. In this chapter the distress of every order of people is strongly painted; and not only does the face of nature languish when the God of nature is displeased, vv. 1-19; but the very beasts of the field, by a bold figure, are represented as supplicating God in their distress, and reproaching the stupidity of man, Joe 1:20.
Albert Barnes: Notes on the Bible - 1834
Introduction to Joel
The prophet Joel relates nothing of himself. He gives no hints as to himself, except the one fact which was necessary to authenticate his prophecy, that the word of the Lord came to him, and that the book to which that statement is prefixed is that "word of the Lord." "The word of the Lord, which came to Joel, son of Pethuel." Like Hosea, he distinguished himself from others of the same name, by the mention of the name of his unknown father. But his whole book bears evidence, that he was a prophet of Jerusalem. He was living in the center of the public worship of God: he speaks to the priests as though present, "Come ye, lie all night in sackcloth" Joe 1:13-14; he was, where the "solemn assembly Joe 2:15-17, which he bids them "proclaim," would be held; "the house of the Lord Joe 1:9, from which "meat-offering and drink-offering" were "cut off," was before his eyes. Whether for alarm Joe 2:1, or for prayer Joe 2:15, he bids, "blow ye the trumpet in Zion. The city Joe 2:9, which he sees the enemy approaching to beleaguer and enter, is Jerusalem. He adresses the "children of Zion" Joe 2:23; he reproaches Tyre, Zidon, and Philistia, with selling to the Greeks the "children of Zion and Jerusalem" Joe 3:4, Joe 3:6.
God promises by him to "bring back the captivity of Judah and Jerusalem Joe 3:1. Of Israel, in its separated existence, he takes no more notice, than if it were not. They may be included in the three places in which he uses the name; "Ye shall know that I am in the midst of Israel; I will plead for My people and My heritage, Israel; the Lord will be the strength of Israel Joe 2:27; Joe 3:2, Joe 3:16; but, (as the context shows) only as included, together with Judah, in the one people of God. The promises to Judah, Jerusalem, Zion, with which he closes his book, being simply prophetic, must, so far, remain the same, whomsoever he addressed. He foretells that those blessings were to issue from Zion, and that the Church was to be founded there. Yet the absence of any direct promise of the extension of those blessings to the ten tribes, (such as occur in Hosea and Amos) implies that he had no office in regard to them.
Although a prophet of Jerusalem, and calling, in the name of God, to a solemn and strict fast and supplication, he was no priest. He mentions the priests as a class to which he did not belong Joe 1:9, Joe 1:12; Joe 2:17, the priests, the Lord's ministers; ye priests; ye ministers of the altar; ye ministers of my God; let the priests, the ministers of the Lord, weep between the porch and the altar, the place where they officiated. He calls upon them to proclaim the fast, which he enjoined in the name of God. "Sanctify ye a fast, call a solemn assembly Joe 1:14, he says to those, whom be had just called to mourn, "ye priests, ye ministers of the altar." As entrusted with a Rev_elation from God, he had an authority superior to that of the priests. While using this, he interfered not with their own special office.
Joel must have completed his prophecy in its present form, before Amos collected his prophecies into one whole. For Amos takes as the key-note of his prophecy, words with which Joel almost closes his; "The Lord shall roar from Zion, and utter His voice from Jerusalem" Joe 3:16. Nor only so, but Amos inserts at the end of his own prophecy some of Joel's closing words of promise. Amos thus identified his own prophecy with that of Joel. In the threatening with which he opens it, he retains each word of Joel, in the self-same order, although the words admit equally of several different collocations, each of which would have had an emphasis of its own. The symbolic blessing, which Amos takes from Joel at the close of his prophecy "the mountains shall drop with new wine, is found in these two prophets alone; and the language is the bolder and more peculiar, because the word "drop" is used of dropping from above, not of flowing down.
It seems as if the picture were, that the mountains of Judaea, "the" mountains, instead of mist or vapor, should "distill" that which is the symbol of joy, "wine which maketh glad the heart of man" Psa 104:15. The reason why Amos, in this marked way, joined on his own book of prophecy to the book of Joel, must remain uncertain, since he did not explain it. It may have been, that, being called in an unusual way to the prophetic office, he would in this way identify himself with the rest of those whom God called to it. A prophet, out of Judah but for Israel, Amos identified himself with the one prophet of Judah, whose prophecy was committed to writing. Certainly those first words of Amos, "The Lord shall roar from Zion, and utter His voice from Jerusalem," pointed out to the ten tribes, that Zion and Jerusalem were the place "which God had chosen to place His Name there," the visible center of His government, whence proceeded His judgments and His Rev_elation. Others have supposed that bad men thought that the evil which Joel had foretold would not come, and that the good may have looked anxiously for the fulfillment of God's promises; and that on that ground, Amos renewed, by way of allusion, both God's threats and promises, thereby impressing on men's minds, what Habakkuk says in plain terms, Hab 2:3, "The vision is for the appointed time, and it hasteth to the end : though it tarry, wait for it, for it will come, it will not tarry, or be behindhand .
However this may have been, such marked renewal of threatenings and promises of Joel by Amos, attests two things:
(1) that Joel's prophecy must, at the time when Amos wrote, have become part of Holy Scripture, and its authority must have been acknowledged;
(2) that its authority must have been acknowledged by, and it must have been in circulation among, those to whom Amos prophesied; otherwise he would not have prefixed to his book those words of Joel.
For the whole force of the words, as employed by Amos, depends upon their being recognized by his hearers, as a renewal of the prophecy of Joel. Certainly bad men jeered at Amos, as though his threatenings would not be fulfilled Amo 5:18; Amo 6:3; Amo 9:10.
Since, then, Amos prophesied during the time, when Azariah and Jeroboam II reigned together, the book of Joel must have been at that time written, and known in Israel also. Beyond this, the brief, although full, prophecy of Joel affords no clue as to its own date. Yet probably it was not far removed from that of Amos. For Amos, as well as Joel, speaks of the sin of Tyre and Zidon and of the Philistines in selling the children of Judah into captivity Joe 3:4-6; Amo 1:6, Amo 1:9. And since Amos speaks of this, as the crowning sin of both, it is perhaps likely that some signal instance of it had taken place, to which both prophets refer. To this, the fact that both prophets speak of the scourge of locusts and drought , (if this were so) would not add any further evidence. For Joel was prophesying to Judah; Amos, to Israel. The prophecy of Joel may indeed subordinately, although very subordinately at the most, "include" real locusts; and such locusts, if he meant to include them, could have been no local plague, and so could hardly have passed over Israel. But Amos does not speak of the ravages of the locusts, by which, in addition to drought, mildew, pestilence, God had, when he prophesied, recently chastened Israel, as distinguished above others which God had sent upon this land. There is nothing therefore to identify the locusts spoken of by Amos with those which Joel speaks of as an image of the terrible, successive, judgments of God. Rather Amos enumerates, one after the other, God's ordinary plagues in those countries, and says that all had failed in the object for which God sent them, the turning of His people to Himself.
Nor, again, does anything in Joel's own prophecy suggest any particular date, beyond what is already assigned through the relation which the book of Amos bears to his book. On the contrary, in correspondence, perhaps, with the wide extent of his prophecy, Joel says next to nothing of what was temporary or local. He mentions, incidentally, in one place the "drunkards" Joe 1:5 of his people; yet in this case too, he speaks of the sin as especially affected and touched by the chastisement, not of the chastisement, as brought upon the sinner or upon the sinful people by that sin. Beyond this one case, the prophet names neither sins nor sinners among his own people. He foretells chastisement, and exhorts to repentance as the means of averting it, but does not specify any sins. His prophecy is one declaration of the displeasure of God against all sin, and of His judgments consequent thereon, one promise of pardon upon earnest repentance; and so, perhaps, what is individual has, for the most part been purposely suppressed.
The notices in the book of Joel, which have been employed to fix more precisely the date of the prophet, relate:
(1) to the proclamation of the solemn assembly, which, it is supposed, would be enjoined thus authoritatively in a time when that injunction would be obeyed;
(2) to the mention of certain nations, and the supposed omission of certain other nations, as enemies of Judah.
Both arguments have been overstated and misstated.
(1) the call to public humiliation implies, so far, times in which the king would not interfere to pRev_ent it. But ordinarily, in Judah, even bad and irreligious kings did not interfere with extraordinary fasts in times of public distress. Jehoiakim did not; the king, who hesitated not to cut in shreds the roll of Jeremiah's prophecies when three or four columns or chapters Jer 36:23 had been read before him, and burned it on the hearth by which he was sitting. The fast-day, upon which that roll had been read in the ears of all the people, was an extraordinary "fast before the Lord, proclaimed to all the people in Jerusalem, and to all the people that came from the cities of Judah unto Jerusalem" Jer 36:9. This fasting day was not their annual fast, the day of atonement. For the day of atonement was in the seventh month; this Jeremiah tells us, "was in the ninth month" Jer 36:9.
When such a king as Jehoiakim tolerated the appointment of an extraordinary fast, not for Jerusalem only, but for "all the people who came from the cities of Judah," we may well think that no king of ordinary impiety would, in a time of such distress as Joel foretells, have interfered to hinder it. There were at most, after Athaliah's death, two periods only of decided antagonism to God. The first was at the close of the reign of Joash, after the death of Johoiada, when Joash with the princes gave himself to the idolatry of Ashtaroth and put to death Zechariah, the son of Jehoiada, upon whom "the Spirit of God came" and he foretold their destruction; "Because ye have forsaken the Lord, He had also forsaken you" Ch2 24:17-21. The period after the murder of Zechariah was very short. "As the year came round," the Syrians came against them; and "when they departed, his own servants slew him" Ch2 24:23, Ch2 24:25. The only space, left uncertain, is the length of time, during which the idolatry lasted, before the murder of Zechariah. The second period, that in which Amaziah fell away to the idolatry of the Edomites, silenced the prophet of God, and was abandoned by him to his destruction Ch2 25:14-16, Ch2 25:23, was also brief, lasting probably some 16 years.
(2) the argument from the prophet's of some enemies of God's people and the supposed omission of other later enemies, rests partly on a wrong conception of prophecy, partly on wrong interpretation of the prophet. On the assumption that the prophets did not speak of nations, as instruments of God's chastisements on His people, until they had risen above the political horizon of Judah, it has been inferred that Joel lived before the time when Assyria became an object of dread, because, mentioning other enemies of God's people, he does not mention Assyria. The assumption, which originated in unbelief, is untrue in fact. Balaam prophesied the captivity through Assyria Num 24:22, when Israel was entering on the promised land; he foretold also the destruction of Assyria or the great empire of the East through a power who should come from Europe Num 24:24. The prophet Ahijah foretold to Jeroboam I that the Lord would "root up Israel out of the good land which He gave to their fathers, and would scatter them beyond the river Kg1 14:15. Neither in temporal nor spiritual prophecy can we discern the rules, by which, "at sundry times and in diver's manners, God" Rev_ealed Himself "through the prophets," so that we should be able to reduce to one strict method "the manifold wisdom" of God, and infer the age of a prophet from the tenor of the prophecy which God put into his mouth.
It is plain, moreover, from the text of Joel himself, that God had Rev_ealed to him, that other more formidable enemies than had yet invaded Judah would hereafter come against it, and that those enemies whom he speaks of, he mentions only, as specimens of hatred against God's people and of its punishment. There can really be no question, that by "the Northern Joe 2:20 army, he means the Assyrian. God foretells also by him the capture of Jerusalem, and the punishment of those who "scattered Israel, My heritage, among the pagan, and divided My land" Joe 3:2. Such words can only be understood of an entire removal of Judah, whereby others could come and take possession of his land. In connection with these great powers occurs the mention of Tyre, Sidon and Philistia, petty yet vexatious enemies, contrasted with the more powerful. The very formula with which that mention is introduced, shows that they are named only incidentally and as instances of a class. "And also, what are ye to Me, O Tyre, and Zidon, and all the coasts of Philistia?" The mighty nations were to come as lions, to lay waste; these, like jackals, made their own petty merchants gain. The mighty divided the land; these were plunderers and men-stealers. In both together, he declares that nothing, either great or small, should escape the righteous judgments of God. Neither shall might save the mighty, nor shall the petty malice of the lesser enemies of God be too small to be requited. But not only is there no proof that Joel means to enumerate all the nations who had hitherto infested Judah, but there is proof that he did not.
One only has been found to place Joel so early as the reign of Jehoshaphat. But in his reign, after the death of Ahab, (897 b. c.) "Moab and Ammon and with them others, a great multitude Ch2 20:1-2, invaded Judah. Since then it is tacitly admitted, that the absence of the mention of Moab and Ammon does not imply that Joel prophesied before their invasion (897 b. c.) neither is the non-mention of the invasion of the Syrians any argument that he lived before the end of the reign of Jehoash (840 b. c.). Further, not the mere invasion of Judah, but the motives of the invasion or cruelty evinced in it, drew down the judgments of God. The invasion of Hazael was directed not against Judah, but "against Gath." Kg2 12:17. But "a small company of men" Ch2 24:24 went up against Jerusalem; "and the Lord delivered a very great company into their hand, because they had forsaken the Lord God of their fathers. They executed," we are told, "judgment against Joash." Nor does it appear, that they, like the Assyrians, exceeded the commission for which God employed them (Ch2 24:23; add 17, 18). "They destroyed all the princes of the people from among the people," the princes who had seduced Joash to idolatry and were the authors of the murder of Zechariah Ch2 24:21. "They conspired against him, and stoned him (Zechariah) with stones at the commandment of the king." Amos mentions, as the last ground of God's sentence against Damascus, not this incursion, but the cruelty of Hazael to Gilead Joe 1:3. The religious aspect of the single invasion of Judah by this band of Syrians was very different from the perpetual hostility of the Philistines, or the malicious cupidity of the Phoenicians.
Still less intelligible is the assertion, that Joel would not have foretold any punishment of Edom, had he lived after the time when Amaziah smote 20, 000 of them "in the valley of salt, and took Selah Kg2 14:7; Ch2 25:11, or Petra 838 b. c. For Amos confessedly prophesied in the reign of Azariah, the son of Amaziah. Azariah recovered Elath also from Edom; Kg2 14:22; Ch2 26:2 yet Amos, in his time, foretells the utter destruction of Bozra and Teman Joe 1:12. The victory of Amaziah did not humble Edom. They remained the same embittered foe. In the time of Ahaz, they again invaded Judah and "smote" it and "carried away a captivity" Ch2 28:17. Prophecy does not regard these little variations of conquest or defeat. They do not exhaust its meaning. It pronounces God's judgment against the abiding character of the nation; and while that continues unchanged, the sentence remains. Its fulfillment seems often to linger, but in the end, it does not fail nor remain behind God's appointed time. Egypt and Edom moreover, in Joel, stand also as symbols of nations or people like themselves. They stand for the people themselves, but they represent also others of the same character, as long as the struggle between "the city of God" and "the city of the devil" shall last, i. e., to the end of time.
There being then no internal indication of the date of Joel, we cannot do better than acquiesce in the tradition, by which his book is placed next to that of Hosea, and regard Joel as the prophet of Judah, during the earlier part of Hosea's office toward Israel, and rather earlier than Isaiah. At least, Isaiah, although he too was called to the prophetic office in the days of Uzziah, appears to have embodied in his prophecy, words of Joel, as well of Micah, bearing witness to the unity of prophecy, and, amid the richness and fullness of his own prophetic store, purposely borrowing from those, of whose ministry God did not will that such large fruit should remain. The remarkable words Isa 13:6, "Near is the Day of the Lord, like destruction from the Almighty shall it come," Isaiah inserted, word for word from Joel, Joe 1:15, including the remarkable alliteration, משׁשׁדי סשׁד seshod mishshadday, "like a 'mighty' destruction from the 'Almighty. '"
The prophecy of Joel is altogether one. It extends from his own day to the end of time. He gives the key to it in a saying, which he casts into the form of a proverb, that judgment shall follow after judgment Joe 1:4. Then he describes that first desolation, as if present, and calls to repentance Joe 1:5, ff.; yet withal he says expressly, that the day of the Lord is not come, but is at hand Joe 1:15. This he repeats at the beginning of the second chapter Joe 2:1, in which he describes the coming judgment more fully, speaks of it, as coming Joe 2:2-10, and, when, he has pictured it as just ready to break upon them, and God, as giving the command to the great camp assembled to fulfill His word Joe 2:11, he calls them, in God's name, yet more earnestly to repentance Joe 2:12-17, and promises, upon that repentance, plenary forgiveness and the restoration of everything which God had withdrawn from them Joe 2:18-27. These promises culminate in the first Coming of Christ, the outpouring of the Spirit upon all flesh, and the enlarged gift of prophecy at the same time among the sons and daughters of Judah Joe 2:28-29. Upon these mercies to His own people, follow the judgments upon His and their enemies, reaching on to the second Coming of our Lord.
An attempt has been made to sever the prophecy into two discourses, of which the first is to end at Joe 2:17, the second is to comprise the remainder of the book . That scheme severs what is closely united, God's call to prayer and His promise that He will answer it. According to this severance of the prophecy, the first portion is to contain the exhortation on the part of God, without any promise; the second is to contain an historical relation that God answered, without saying what He answered. The notion was grounded on unbelief, that God absolutely foretold, that He would, beyond the way of nature, bring, what He would, upon repentance, as certainly remove. It is rested upon a mere error in grammar . The grammatical form was probably chosen, in order to express how instantaneously God would hearken to real repentance, "that the Lord is jealous for His land." The words of prayer should not yet have escaped their lips, when God answered. As He says, "And it shall be, before they shall call, I will answer; while they are yet speaking, I will hear" Isa 65:24. Man has to make up his mind on a petition; with God, hearing and answering are one.
The judgments upon God's people, described in the two first chapters of Joel, cannot be limited to a season of drought and a visitation of locusts, whether one or more.
I. The prophet includes all which he foretells, in one statement, which, both from its form and its preternatural character, has the appearance of a proverbial saying Joe 1:4. It does stand, as a summary. For he draws the attention of all to "this" Joe 1:2; "Hear" this, "ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days? etc." He appeals to the aged, whether they had heard the like, and bids all transmit it to their posterity Joe 1:3. The summary is given in a very measured form, in three divisions, each consisting of four words, and the four words standing, in each, in the same order. The first and third words of the four are the same in each; and the fourth of the first and second four become the second of the second and third four, respectively. Next to Hebrew, its force can best be seen in Latin:
Residuum erucae comedit loeusta; Residuumque locustae comedit bruchus; Residuumque bruchi comedit exesor. The structure of the words resembles God's words to Elijah Kg1 19:17, whose measured rhythm and precise order of words may again be best, because most concisely, exhibited in Latin. Each division contains five words in the same order; and here, the first, second, and fourth words of each five remain the same, and the proper name which is the fifth in the first five becomes the third in the second five.
Profugum gladii Hazaelis occidet Jehu; Profugumque gladii Jehu occidet Elisha. In this case, we see that the form is proverbial, because the slaying by Elisha is different in kind from the slaying by Jehu and Hazael, and is the same of which God speaks by Hosea, "I hewed them by the prophets; I slew them by the words of my mouth" Hos 6:5. But so also is it with regard to the locust. Except by miracle, what the prophet here describes, would not happen. He foretells, not only that a scourge should come, unknown in degree and number, before or afterward, in Palestine, but that four sorts of locusts should come successively, the latter destroying what the former left. Now this is not God's ordinary way in bringing this scourge. In His ordinary Providence different sorts of locusts do not succeed one another. Nor would it be any increase of the infliction, anything to record or forewarn of. At times, by a very rare chastisement, God has brought successive flights of the same insect from the same common birthplace; and generally, where the female locusts deposit their eggs and die, unless a moist winter or man's forethought destroy the eggs, the brood which issues from them in the next spring, being as voracious as the full grown locusts, but crawling through the land, does, in that immediate neighborhood, destroy the produce of the second year, more fatally than the parent had that of the preceding. This however is, at most, the ravage of two stages of the same insect, not four successive scourges, the three last destroying what the former had spared. What the prophet predicted, if taken literally, was altogether out of the order of nature, and yet its literal fulfillment has not the character of a miracle, for it adds nothing to the intensity of what is predicted. The form of his prediction is proverbial; and this coincides with the other indications that the prophet did not intend to speak of mere locusts.
(1) In order to bring down this summary of the prophet to the level of an ordinary event in God's ordinary Providence, a theory has been invented, that he is not here speaking of different sorts of locusts, but of the same locust in different stages of its growth, from the time when it leaves the egg, until it attains its full development and its wings. According to the inventor of this theory , the first, the גזם gâ zâ m (the "palmer-worm" of our version) was to be the migratory locust, which visits Palestine (it was said) chiefly in Autumn; the second, ארבה 'arbeh," (the ordinary name of the locust) was to stand for the young locust, as it first creeps out of the shell; the ילק yeleq (translated "cankerworm") was to be the locust, in what was supposed to be the third stage of development; the חסיל châ sı̂ yl (translated "caterpillar") was to be the full-grown locust.
According to this form of the theory, the גזם gâ zâ m was to be the same as the חסיל châ sı̂ yl, the first as the last; and two of the most special names of the locust, גזם gâ zâ m and חסיל châ sı̂ yl, were, without any distinction, to be ascribed to the full-grown locust, of one and the same species. For, according to the theory, the גזם gâ zâ m was to be the full-grown locust which arrived by flight and deposited its eggs; the ארבה 'arbeh, ילק yeleq, חסיל châ sı̂ yl," were to be three chief stages of development of the locusts which left those eggs. So that the חסיל châ sı̂ yl, although not the same individual, was to be exactly the same insect as the גזם gâ zâ m, and at the same stage of existence, the full-grown locust, the gryllus migratorius with wings. But while these two, more special, names were appropriated to the self-same species of locust, in the same, its full-grown stage (which in itself is unlikely, when they are thus distinguished from each other) one of the two names which remained to describe (as was supposed) the earlier, (so to speak) infantine or childish stages of its development, ארבה 'arbeh, is the most general name of locust. This was much as if, when we wished to speak of a "colt" as such, we were to call it "horse," or were to use the word "cow" to designate a "calf." For, according to this theory, Joel, wishing to mark that he was speaking of the pupa, just emerged from the egg, called it ארבה 'arbeh, the most common name of the locust tribe.
This theory then was tacitly modified tacitly corrects Credner. Maurer, Ewald, Umbreit, follow Gesenius; yet Ewald thinks that the גזם gâ zâ m, ילק yeleq, חסיל châ sı̂ yl, need" not belong to the proper locust tribe ארבה 'arbeh, (which is in fact an abandonment of the theory)). In the second form of the theory, which is more likely to be introduced among us, גזם gâ zâ m was to be the locust in its first stage; ארבה 'arbeh was to be the second, instead of the first; ילק yeleq was to be the last but one; חסיל châ sı̂ yl was, as before, to be the full-grown locust. This theory escaped one difficulty, that of making the גזם gâ zâ m and חסיל châ sı̂ yl full-grown locusts of the same species. It added another. The three moultings which it assumes to be represented by the ארבה 'arbeh, ילק yeleq, and גזם gâ zâ m, correspond neither with the actual moults of the locust, nor with those which strike the eye. Some observers have noticed four moultings of the locust, after it had left the egg . Some write, as if there were yet more . But of marked changes which the eye of the observer can discern, there are two only, that by which it passes from the larva state into the pupa; and that by which it passes from the pupa to the full-grown locust. The "three" names, arbitrarily adapted to the natural history of the locust, correspond neither with the "four" actual, nor with the "two" noticeable changes.
But even these terms larva and pupa, if taken in their popular sense, would give a wrong idea of the moults of the locust. The changes with which we are familiar under these names, take place in the locust, before it leaves the egg . : "The pupae are equally capable of eating and moving with the larvae, which they resemble except in having rudiments of wings or of wings and elytra:" having in fact "complete wings, only folded up longitudinally and transversely, and enclosed in membranous cases." "The pupae of the orthoptera" (to which the locust belongs) "resemble the perfect insect, both as to shape and the organs for taking their food, except in not having their wings and elytra fully developed."
These changes regard only its outward form, not its habits. Its voracity begins almost as soon as it has left the egg. The first change takes place "a few days" after they are first in motion. "They fast, 'for a short time,'" before each change. But the creature continues, throughout, the same living, devouring, thing . From the first, "creeping and jumping in the same general direction, they begin their destructive march." . The change, when it is made, takes place "in seven or eight minutes" by the creature disengaging itself from its former outward skin . All the changes are often completed in six weeks. In the Ukraine, six weeks after it has left the egg, it has wings and flies away . In the warmer climate of Palestine, the change would be yet more rapid. "They attain their natural size," Niebuhr says of those in Mosul , "with astonishing rapidity." "Tis three weeks," says Le Bruyn , "before they can use their wings."
(2) But the prophet is not writing on "natural history," nor noticing distinctions observable only on minute inspection. He is foretelling God's judgments. But, as all relate, who have described the ravages of locusts, there are not three, four or five, but two stages only, in which its ravages are at all distinct, the unwinged and the winged state.
(3) Probably, only in a country which was the birthplace of locusts, and where consequently they would, in all the stages of their existence, be, year by year, before the eyes of the people, would those stages be marked by different names. Arabia was one such birthplace, and the Arabs, living a wild life of nature, have invented, probably beyond any other nation, words with very special physical meanings. The Arabs, who have above 50 names for different locusts, or locusts under different circumstances, as they distinguished the sexes of the locust by different names, so they did three of its ages. : "When it came forth out of its egg, it was called "doba;" when its wings appeared and grew, it was called "ghaugha;" and this, when they jostled one another; and when their colors appeared, the males becoming yellow, the females black, then they were called 'jerad.'" This is no scientific description; for the wings of the locust are not visible, until after the last moult.
But in the language of other countries, where this plague was not domestic, these different stages of the existence of the locust are not marked by a special name. The Syrians added an epithet "the flying," "the creeping," but designated by the "creeping" the חסיל châ sı̂ yl as well as the ילק yeleq, , creeping." In Psa 78:46, it renders חסיל châ sı̂ yl by kamtso, locust," and ארבה 'arbeh, by dsochelo, creeper." In Psa 105:34, it renders ארבה 'arbeh," by kamtso only (as also in 2 Chr. 6) and ילק yeleq again by dsochelo) which last the Chaldees render by (parecha) "the flying." In Joel where they had to designate the four kinds of locusts together, they were obliged, like our own version, in one case to substitute the name of another destructive insect; in another, they use the name of a different kind of locust, the "tsartsuro," or "tsartsero," the Syrian and Arabic way of pronouncing the Hebrew צלצל tselatsal Deu 28:42. In Greek the Βροῦχος Brouchos and Ἀττέλαβος Attelabos have been thought to be two stages of the unwinged, and so, unperfected, locusts. But Cyril and Theodoret speak of the Βροῦχος Brouchos as having wings; Aristotle and Plutarch speak of the eggs of the Ἀττέλαβος Attelabos.
(4) The prophet is speaking of successive ravagers, each devouring what the former left. If the theory of these writers was correct, the order in which he names them, would be the order of their development. But in the order of their development, they never destroy what they left in their former stages. From the time when they begin to move, they march right onward "creeping and jumping, all in the same general direction" . This march never stops. They creep on, eating as they creep, in the same tract of country, not in the same spot. You could not say of creatures (were we afflicted with such,) who crawled for six weeks, devouring, over two counties of England, that in their later stage they devoured what in their former they left. We should speak of the plague "spreading" over two counties. We could not use the prophet's description, for it would not be true.
This mere march, however destructive in its course, does not correspond with the prophet's words. The prophet then must mean something else. When the locust becomes winged it flies away, to ravage other countries. So far from destroying what, in its former condition, it left, its ravages in that country are at an end. Had it been ever so true, that these four names, גזם gâ zâ m, ארבה 'arbeh, ילק yeleq, חסיל châ sı̂ yl," designated four stages of being of the one locust, of which stages גזם gâ zâ m was the first, חסיל châ sı̂ yl חסיל châ sı̂ yl the last, then to suit this theory, it should have been said, that גזם gâ zâ m, the young locust, devoured what the חסיל châ sı̂ yl, by the hypothesis the full-grown locust, left, not the Rev_erse, as it stands in the prophet. For the young, when hatched, do destroy in the same place which their parents visited, when they deposited their eggs; but the grown locust does not devastate the country which he wasted before he had wings. So then, in truth, had the prophet meant this, he would have spoken of two creatures, not of four; and of those two he would have spoken in a different order from that of this hypothesis.
(5) Palestine not being an ordinary breeding place of the locusts, the locust arrives there by flight. Accordingly, on this ground also, the first mentioned would be the winged, not the crawling, locust.
(6) The use of these names of the locust, elsewhere in Holy Scripture, contradicts the theory, that they designate different stages of growth, of the same creature.
(a) The ארבה 'arbeh is itself one of the four kinds of locust, allowed to be eaten, having subordinate species. "The locust" (ארבה 'arbeh) "after his kind, and the bald locust" (סלעם sol‛ â m "the devourer") "after his kind, and the beetle" (חרגל châ rgô l, literally, "the springer") "after his kind, and the grasshopper" (חגב châ gâ b), perhaps, "the overshadower) after his kind" Lev 11:22. It is to the last degree unlikely, that the name ארבה 'arbeh, which is the generic name of the most common sort of the "winged" locust, should be given to one imperfect, unwinged, stage of one species of locust.
(b) The creeping, unwinged, insect, which has just come forth from the ground, would more probably be called by yet another name for "locust," גוב gô b, גובי gô bay," "the creeper," than by that of גזם gâ zâ m. But though such is probably the etymology of גוב gô b, probably it too is winged Nah 3:17.
(c) Some of these creatures here mentioned by Joel are named together in Holy Scripture as distinct and winged. The ארבה 'arbeh and חסיל châ sı̂ yl, are mentioned together Kg1 8:37; Ch2 6:28; Psa 78:46; as are also the ארבה 'arbeh and the ילק yeleq " Nah 3:16-17; Psa 105:34. The ארבה 'arbeh, the ילק yeleq, and the חסיל châ sı̂ yl, are all together mentioned in regard to the plague of Egypt , and all consequently, as winged, since they were brought by the wind. The prophet Nahum also speaks of the ילק yeleq, a "spoiling and fleeing away" Nah 3:16. According to the theory, the ילק yeleq," as well as the ארבה 'arbeh, ought to be unwinged.
Nor, again, can it be said, that the names are merely poetic names of the locust. It is true that ארבה 'arbeh, the common name of the locust, is taken from its number; the rest, גזם gâ zâ m, ילק yeleq, חסיל châ sı̂ yl, are descriptive of the voracity of that tribe. But both the ארבה 'arbeh and the חסיל châ sı̂ yl occur together in the historical and so in prose books. We know of ninety sorts of locusts , and they are distinguished from one another by some epithet. It would plainly be gratuitous to assume that the Hebrew names, although epithets, describe only the genus in its largest sense, and are not names of species. If, moreover, these names were used of the same identical race, not of different species in it, the saying would the more have the character of a proverb. We could not say, for instance, "what the horse left, the steed devoured," except in some proverbial meaning.
This furnishes a certain probability that the prophet means something more under the locust, than the creature itself, although this in itself too is a great scourge of God.
II. In the course of the description itself, the prophet gives hints, that he means, under the locust, a judgment far greater, an enemy far mightier, than the locust. These hints have been put together most fully, and supported in detail by Hengstenberg , so that here they are but re-arranged.
(1) Joel calls the scourge, whom he describes, "the Northern" or Northman. But whereas the Assyrian invaders of Palestine did pour into it from the north, the locust, almost always, by a sort of law of their being, make their inroads there from their birth-place in the south (see the note at Joe 2:20).
(2) The prophet directs the priests to pray, "O Lord give not Thine heritage to reproach, that the heathen should rule over them" Joe 2:17. But there is plainly no connection between the desolation caused by locusts, and the people being given over to a pagan conqueror.
(3) The prophet speaks of, or alludes to, the agent, as one responsible. It is not likely that, of an irrational scourge of God, the prophet would have assigned as a ground of its destruction, "he hath magnified to do" (see the note at Joe 2:20); words used of human pride which exceeds the measure appointed to it by God. On the other hand, when God says, "a nation is come up upon My land Joe 1:6 then will the Lord be jealous for His land Joe 2:18, the words belong rather to a pagan invader of God's land, who disputed with His people the possession of the land which He had given them, than to an insect, which was simply carried, without volition of its own, by the wind. With this, falls in the use of the title "people, גוי gô y Joe 1:6, used often of pagan, not (as is עם ‛ am) of irrational creatures.
(4) After the summary which mentions simply different kinds of locusts, the prophet speaks of "fire, flame, drought Joe 1:19-20, which show that he means something beyond that plague.
(5) The imagery, even where it has some correspondence with what is known of locusts, goes beyond any mere plague of locusts.
(a) People are terrified at their approach; but Joel says not "people," but "peoples Joe 2:6, nations. It was a scourge then, like those great conquering Empires, whom God made "the hammer of the whole earth" Jer 50:23.
(b) The locusts darken the air as they come; but the darkening of the sun and moon, the withdrawing of the shining of the stars Joe 2:10 (which together are incompatible) are far beyond this, and are symbols elsewhere of the trembling of all things before the Rev_elation of the wrath of God Isa 13:10.
(c) Locusts enter towns and are troublesome to their inhabitants (see the note at Joe 2:9, p. 117): but the fields are the scenes of their desolation, in towns they are destroyed .
These in Joel are represented as taking "the city," Jerusalem Joe 2:10, symbols of countless trusts, but as mere locusts, harmless.
(6) The effects of the scourge are such as do not result from mere locusts.
(a) The quantity used for the "meat-offering and drink-offering" Joe 1:9 was so small, that even a famine could not occasion their disuse. They were continued even in the last dreadful siege of Jerusalem. Not materials for sacrifice, but sacrificers were wanting .
(b) God says, I "will restore the years which the locust hath eaten" Joe 2:25. But the locust, being a passing scourge, did not destroy the fruits of several "years," only of that one year.
(c) The "beasts of the field" are bidden to rejoice, "because the tree beareth her fruit Joe 2:22. This must be a metaphor, for the trees are not food for cattle.
(d) The scourge is spoken of as greater than any which they or their fathers knew of, and as one to be ever remembered Joe 1:2-3; Joe 2:2; but Israel had many worse scourges than any plague of locusts, however severe. God had taught them by David, It is better to fall into the hands of God, than into the hands of men.
(7) The destruction of this scourge of God is described in a way, taken doubtless in its details from the destruction of locusts, yet, as a whole, physically impossible in a literal sense (see the note at Joe 2:20).
(8) The Day of the Lord, of which he speaks, is identical with the scourge which he describes, but is far beyond any plague of locusts. It includes the captivity of Judah Joe 3:1, the division of their land Joe 3:2, its possession by strangers, since it is promised that these are "no more to pass through her" Joe 3:17. It is a day of utter destruction, such as the Almighty alone can inflict. "It shall come like a mighty destruction from the Almighty" Joe 1:15.
I. Attempts have been made to meet some of these arguments; but these attempts for the most part only illustrate the strength of the arguments, which they try to remove.
(1) Northern has been taken in its natural sense, and it has been asserted, contrary to the fact, that locusts did come from the North into Palestine ; or it has been said , that the locusts were first driven from their birthplace in Arabia Deserta through Palestine "to" the North, and then brought back again into Palestine "from" the North; or that "Northern" meant that part of the whole body of locusts which occupied the Northern parts of Palestine , Judea lying to the extreme south.
But an incidental flight of locusts, which should have entered Palestine from the North, (which they are not recorded to have done) would not have been called "the Northern." The object of such a name would be to describe the locale of those spoken of, not a mere accident or anomaly. Still less, if this ever happened, (of which there is no proof) would a swarm of locusts be so called, which had first come from the South. The regularity, with which the winds blow in Palestine, makes such a bringing back of the locusts altogether improbable. The South wind blows chiefly in March; the East wind in Summer, the North wind mostly about the Autumnal equinox. But neither would a body so blown to and fro, be the fearful scourge predicted by the prophet, nor would it have been called "the Northern." The "iy" of the word צפוני tsephô nı̂ y, like our "-ern" in Northern, designates that which is spoken of, not as coming incidentally from the North, but as having an habitual relation to the North. A flight of locusts driven back, contrary to continual experience, from the North, would not have been designated as "the Northern," anymore than a Lowlander who passes some time in the Highlands would be called a Highlander, or a Highlander, passing into the South, would be called a "Southron." With regard to the third explanation, Joel was especially a prophet of Judah. The supposition that, in predicting the destruction of the locusts, he spoke of the Northern not of the Southern portion of them, implies that he promised on the part of God, as the reward of the humiliation of Judah, that God would remove this scourge from the separated kingdom of the ten tribes, without any promise as to that part which immediately concerned themselves. Manifestly also, "the Northern" does not, by itself, express the Northern part of a whole.
It is almost incredible that some have understood by "the Northern," those driven toward the North, and so those actually in the South ; and "I will remove far from you the Northern," "I will remove far from "you" who are in the South, the locusts who have come to you from the South, whom I will drive to the North."
(2) Instances have been brought "from other lands," to which locusts have come from the North. This answer wholly misstates the point at issue. The question is not as to the direction which locusts take, "in other countries," where God sends them, but as to the quarter from which they enter Judea. The direction which they take, varies in different countries, but is on one and the same principle. It is said by one observer, that they have power to fly against the wind . Yet this probably is said only of light airs, when they are circling round in preparation for their flight. For the most part, they are carried by the pRev_ailing wind, sometimes, if God so wills, to their own destruction, but, mostly, to other counties as a scourge. "When they can fly, they go," relates Beauplan of those bred in the Ukraine, "wheRev_er the wind carries them. If the Northeast wind pRev_ails, when they first take flight, it carries them all into the Black Sea; but if the wind blows from any other quarter, they go into some other country, to do mischief."
Lichtenstein writes , "They never deviate from the straight line, so long as the same wind blows." Niebuhr says, : "I saw in Cairo a yet more terrible cloud of locusts, which came by a southwest wind and so from the desert of Libya" . "In the night of Nov. 10, 1762, a great cloud passed over Jidda with a West wind, consequently over the Arabian gulf which is very broad here." Of two flights in India which Forbes witnessed, he relates , "Each of these flights were brought by an East wind; they took a Westerly direction, and, without settling in the country, probably perished in the gulf of Cambay." Dr. Thomson who had spent 25 years in the holy land, says in illustration of David's words, "I am tossed up and down like the locust" Psa 109:23. : "This refers to the flying locust. I have had frequent opportunities to notice, how these squadrons are tossed up and down, and whirled round and round by the evervarying currents of the mountain winds."
Morier says , "The Southeast wind constantly brought with it innumerable flights of locusts," but also "a fresh wind from the Southwest which had brought them, so completely drove them forward that not a vestige of them was to be seen two hours afterward." These were different kinds of locusts, the first "at Bushire," having "legs and body of a light yellow and wings spotted brown" ; the second at Shiraz (which "the Persians said came from the Germesir,") being "larger and red."
The breeding country for the locust in Southwestern Asia, is the great desert of Arabia reaching to the Persian gulf. From this, at God's command, "the East wind brought the locust" Exo 10:13 to Egypt. They are often carried by a west or southwest wind into Persia. "I have often in spring," relates Joseph de S. Angelo , "seen the sun darkened by very thick clouds (so to say) of locusts, which cross the sea from the deserts of Arabia far into Persia." In Western Arabia, Burckhard writes, "the locusts are known to come invariably from the East," i. e., from the same deserts. The South wind carries them to the different countries Northward. This is so general, that Hasselquist wrote ; "The locusts appear to be directed - in a direct meridian line by keeping nearly from South to North, turning very little either to the East or West. They come from the deserts of Arabia, take their course on through Palestine, Syria, Carmania, Natolia, go sometimes through Bithynia. They never turn from their course, for example, to the West, wherefore Egypt is not visited by them, though so near their usual tract.
Neither do they turn to the East, for I never heard that Mesopotamia or the confines of the Euphrates are ravaged by them." And Volney reports, as the common observation of the natives ; "The inhabitants, of Syria remarked that the locusts only came after overmild winters, and that they always came from the deserts of Arabia." Whence Jerome, himself an inhabitant of Palestine, regarded this mention of the North as an indication that the prophet intended us to understand under the name of locusts, the great Conquerors who did invade Palestine from the North (in Joe 2:20). "According to the letter, the South wind, rather than the North, hath been wont to bring the flocks of locusts, i. e., they come not from the cold but from the heat. But since he was speaking of the Assyrians, under the image of locusts, therefore he inserted the mention of the North, that we may understand, not the actual locust, which hath been wont to come from the South, but under the locust, the Assyrians and Chaldees."
On the same ground, that the locusts came to Palestine from the South they were brought from Tartary, (the breeding-place of the locust thence called the Tartarian locust) by an East or Southeast wind to the Ukraine. : "They generally come (to the Ukraine) from toward Tartary, which happens in a dry spring, for Tartary and the countries East of it, as Circassia, Bazza and Mingrelia, are seldom free from them. The vermin being driven by an East or Southeast wind come into the Ukraine." To the coasts of Barbary or to Italy for the same reason they come from the South; to Upper Egypt from Arabia; and to Nubia from the North , namely, from Upper Egypt. "In the summer of 1778," Chenier says of Mauritania , there "were seen, coming from the South, clouds of locusts which darkened the sun. Strabo states, that , "the strong Southwest or West winds of the vernal equinox drive them together into the country of Acridophagi." To the Cape of Good Hope they come from the North, from where alone they could come ; to Senegal they come with the wind from the East . "They infest Italy," Pliny says , "chiefly from Africa;" from where of course, they come to Spain also . Shaw writes of those in Barbary ; "Their first appearance was toward the latter end of March, the wind having been for some time Southerly." "As the direction of the marches and flight of them both," (i. e. both of the young brood and their parents, their "marches" before they had wings, and their "flight" afterward) "was always to the Northward, it is probable that they perished in the sea."
All this, however, illustrates the one rule of their flight, that they come with the wind from their birthplace to other lands. On the same ground that they come to Italy or Barbary from the South, to the Ukraine or Arabia Felix from the East, to Persia from the South or Southwest, to Nubia or to the Cape, or Constantinople sometimes, from the North, they came to Judea from the South. The word "Northern" describes the habitual character of the army here spoken of. Such was the character of the Assyrian or Chaldean conquerors, who are described oftentimes, in holy Scripture, as coming "out of the North," and such was not the character of the locusts, who, if described by the quarter from which they habitually came, must have been called "the Southern."
(3) The third mode of removing the evidence of the word "Northern," has been to explain its meaning. But in no living, nor indeed in any well-known language, would anyone have recourse to certain or uncertain etymology, in order to displace the received meaning of a word. Our "North" originally meant "narrowed, contracted;" the Latin "Septentrionalis" is so called from the constellation of the Great Bear; yet no one in his right mind, if he understood not how anything was, by an English author, called "Northern," would have recourse to the original meaning of the word and say "Northern" might signify "hemmed in," or that "septentrionalis" or septentrionel meant "belonging to the seven plowers," or whatever other etymology might be given to septentrio. No more should they, because they did not or would not understand the use of the word צפוני tsephô nı̂ y, have had recourse to etymologies. צפן tsâ phan as uniformly signifies the North, as our word "North" itself. צפוני tsephô nı̂ y signifies Northern, the "iy" having the same office as our ending "ern" in "Northern." The word צפן tsâ phan originally signified "hid;" then, "laid up;" and, it may be, that "the North" was called צפון tsâ phô n, as "the hidden," "shrouded in darkness." But to infer from that etymology, that צפוני tsephô nı̂ y here may signify the "hider," "that which obscures the rays of the sun," is, apart from its grammatical incorrectness, much the same argument as if we were to say that Northern meant, that which "narrows, contracts, hems in," or "is fast bound."
Equally capricious and arbitrary is the coining of a new Hebrew word to substitute for the word צפוני tsephô nı̂ y; as one , first reading it צבה tsâ bâ h, supposes it to mean "captain," or "main army," because in Arabic or Aramaic, "tsaphpha" means, "set things in a row, "set an army in array," of which root there is no trace in Hebrew. Stranger yet is it to identify the well-known Hebrew word צפון tsâ phô n with the Greek τύφων tuphō n, and צפוני tsephô nı̂ y with τυφωνικός tuphō nikos; and because Typhon was, in Egyptian mythology, a principle of evil, to infer that צפוני tsephô nı̂ y meant a "destroyer" . Another , who would give to צפוני tsephô nı̂ y the meaning of "Barbarian," admits in fact the prophetic character of the title; since the Jews had as yet, in the time of Joel, no external foe on their North border; no one, except Israel, as yet invaded them from the North. Not until the Assyrian swept over them, was "the Northern" any special enemy of Judah. Until the time of Ahaz, Syria was the enemy, not of Judah, but of Israel.
This varied straining to get rid of the plain meaning of the word "the Northern," illustrates the more the importance of the term as one of the keys of the prophecy.
One and the same wind could not drive the same body of locusts, to perish in three different, and two of them opposite, directions. Yet it is clear that the prophet speaks of them as one and the same. The locusts are spoken of as one great army, (as God had before called them,) Joe 2:11, with front and rear. The resource has been to say that the van and rear were two different bodies of locusts, destroyed at different times, or to say that it is only Hebrew parallelism. In Hebrew parallelism, each portion of the verse adds something to the other. It does not unite things incompatible. Nor is it here the question of two but of three directions, where this enemy was to be swept away and perish.
But Joel speaks of them first as one whole. "I will drive him into a land barren and desolate," the wastes South of Judah, and then of the front and rear, as driven into the two seas, which bound Judah on the East and West. The two Hebrew words, וספו פניו, "his front and his rear," can no more mean two bodies, having no relation to one another and to the whole, than our English words could, when used of an army.
II. Equally unsuccessful are the attempts to get rid of the proofs that the invader here described is a moral agent. In regard to the words assigned as the ground of his destruction, "for he hath magnified to do,
(1) It has been denied, contrary to the Hebrew idiom and the context, that they do relate to moral agency, whereas, in regard to creatures, the idiom is used of nothing else, nor in any other sense could this be the ground why God destroyed them. Yet, that this their pride was the cause of their destruction, is marked by the word "for."
(2) (Strange to say) one has been found who thought that the prophet spoke of the locusts as moral agents.
(3) Others have applied the words to God, again contrary to the context. For God speaks in this same verse of Himself in the first person, of the enemy whom He sentences to destruction, in the third. "And 'I' will remove far off from you the Northern army, and 'I' will drive 'him' into a land barren and desolate, 'his' face toward the Eastern sea, and 'his' rear toward the Western sea, and 'his' stink shall come up, and 'his' ill savor shall come up, because 'he' hath magnified to do." Joel does not use rapid transitions. And rapid transitions, when used, are never without meaning. A sacred writer who has been speaking of God, does often, in holy fervor, turn suddenly to address God; or, having upbraided a sinful people, he turns away from them, and speaks, not "to" them anymore but "of" them. But it is unexampled in Holy Scripture, that in words in the mouth of God, God should speak of Himself first in the first person, then in the third.
III. Instead of "'that the pagan should rule over them,'" they render, "'That the pagan should' jest at 'them,'" But besides this place, the phrase occurs fifty times in the Hebrew Bible, and in every case means indisputably "rule over." It is plainly contrary to all rules of language, to take an idiom in the 51st case, in a sense wholly different from that which it has in the other 50. The noun also signifying "proverb," is derived from a root entirely distinct from the verb to "rule;" the verb which Ezekiel perhaps formed (as verbs are formed in Hebrew) from the noun, is never used except in connection, direct or implied, with that noun . The idiom "became a proverb," "make a proverb of," is always expressed, not by the verb, but by the noun with some other verb, as "became, give, set, place" . It is even said , "I will make him desolate to a proverb, or shall take up a parable against him , but in no one of these idioms is the verb used.
IV. The word "jealousy" is used 20 times in the Old Testament, of that attribute in God, whereby He does not endure the love of His creatures to be transferred from Him, or divided with Him. Besides this place, it is used by the prophets 15 times, of God's love for His people, as shown against the Pagan who oppressed them. In all the 35 cases it is used of an attribute of Almighty God toward His rational creatures. And it is a violation of the uniform usage of holy Scripture in a matter which relates to the attributes of Almighty God and His relation to the creatures which He has made, to extend it to His irrational creation. It is to force on holy Scripture an unauthorized statement as to Almighty God.
Of these hints that the prophecy extends beyond any mere locusts, five are given in the space of four verses at the close of that part of the prophecy, and seem to be condensed there, as a key to the whole. Joel began his prophecy by a sort of sacred enigma or proverb, which waited its explanation. At the close of the description of God's judgments on His people, which he so opened, he concentrates traits which should indicate its fullest meaning. He does not exclude suffering by locusts, fire, drought, famine, or any other of God's natural visitations. But he indicates that the scourge, which he was chiefly foretelling, was man. Three of these hints combine to show that Joel was speaking of Pagan scourges of God's people and Church. The mention "of the Northern" fixes the prophecy to enemies, of whom Joel had no human knowledge, but by whom Judah was carried away captive, and who themselves were soon afterward destroyed, while Judah was restored. Not until after Joel and all his generation were fallen asleep, did a king of Assyria come up against Israel, nor was the North a quarter from where men would then apprehend danger. Pul came up against Menahem, king of Israel, at the close of the reign of Uzziah. The reign of Jotham was victorious. Not until invited by his son Ahaz, did Tiglath-pileser meddle with the affairs of Judah. In yet another reign, that of Hezekiah, was the first invasion of Judah. Sennacherib, first the scourge of God, in his second invasion blasphemed God, and his army perished in one night, smitten by the Angel of God.
It seems then probable, that what Joel describes was presented to him in the form of a vision, the title which he gives to his prophecy. There, as far as we can imagine what was exhibited by God to His prophets, he saw before him the land wasted and desolate; pastures and trees burned up by fire; the channels of the rivers dried up, the barns broken down as useless, and withal, the locusts, such as he describes them in the second chapter, advancing, overspreading the land, desolating all as they advanced, marching in the wonderful order in which the locust presses on, indomitable, unbroken, unhindercd; assaulting the city Jerusalem, mounting the walls, possessing themselves of it, entering its houses, as victorious. But withal he knew by that same inspiration which spread this scene before his eyes, that not mere locusts were intended, and was inspired to intermingle in his description expressions which forewarned his people of invaders yet more formidable.
It may be added, that John, in the Book of Rev_elation, not only uses the symbol of locusts as a type of enemies of God's Church and people, whether actual persecutors or spirtual foes or both, but, in three successive verses of his description, he takes from Joel three traits of the picture. "The shapes of the locusts were like unto horses prepared unto battle; their teeth were as the teeth of lions; the sound of their wings was as the sound of chariots of many horses running to battle Rev 9:7-9; Joe 2:4; Joe 1:6; Joe 2:5. It seems probable, that as John takes up anew the prophecies of the Old Testament, and embodies in his prophecy their language, pointing on to a fulfillment of it in the Christian Church, he does, by adopting the symbol of the locusts, in part in Joel's own words, express that he himself understood the prophet to speak of enemies, beyond the mere irrational scourge.
The chief characteristic of the prophet's style is perhaps its simple vividness. Everything is set before our eyes, as though we ourselves saw it. This is alike the character of the description of the desolation in the first chapter; the advance of the locusts in the second; or that more awful gathering in the valley of Jehoshaphat, described in the third. The prophet adds detail to detail; each, clear, brief, distinct, a picture in itself, yet adding to the effect of the whole. We can, without an effort, bring the whole of each picture before our eyes. Sometimes he uses the very briefest form of words, two words, in his own language, sufficing for each feature in his picture. One verse consists almost of five such pairs of words . Then, again, the discourse flows on in a soft and gentle cadence, like one of those longer sweeps of an AEolian harp. This blending of energy and softness is perhaps one secret, why the diction also of this prophet has been at all times so winning and so touching. Deep and full, he pours out the tide of his words, with an unbroken smoothness, carries all along with him, yea, like those rivers of the new world, bears back the bitter, restless billows which oppose him, a pure strong stream amid the endless heavings and tossings of the world.
Poetic as Joel's language is, he does not much use distinct imagery. For his whole picture is one image. They are God's chastenings through inanimate nature, picturing the worse chastenings through man. So much had he, probably, in prophetic vision, the symbol spread before his eyes, that he likens it in one place to that which it represents, the men of war of the invading army. But this too adds to the formidableness of the picture.
Full of sorrow himself, he summons all with him to repentance, priests and people, old and young, bride and bridegroom. Yet his very call, "let the bridegroom go forth out of his chamber, and the bride out of her closet," shows how tenderly he felt for those, whom he called from the solaces of mutual affection to fasting and weeping and girding with sackcloth. Yet more tender is the summons to all Israel, "Lament like a virgin girded with sackcloth for the husband of her youth" Joe 1:8. The tenderness of his soul is evinced by his lingering over the desolation which he foresees. It is like one, counting over, one by one, the losses he endures in the privations of others. Nature to him "seemed to mourn;" he had a feeling of sympathy with the brute cattle which in his ears mourn so grievously; and, if none else would mourn for their own sins, he himself would mourn to Him who is full of compassion and mercy. He announces to the poor cattle the removal of the woe, "Fear not, fear ye not" Joe 2:21-22. Few passages in Scripture itself are more touching, than when, having represented God as marshalling His creatures for the destruction of His people, and just ready to give the word, having expressed the great terribleness of the Day of the Lord, and asked "who can abide it?" he suddenly turns, "And now too" Joe 2:12, and calls to repentance.
Amid a wonderful beauty of language, he employs words not found elsewhere in holy Scripture. In one verse, he has three such words Joe 1:16. The degree to which the prophecies of Joel reappear in the later prophets has been exaggerated. The subjects of the prophecy recur; not, for the most part, the form in which they were delivered. The subjects could not but recur. For the truths, when once Rev_ealed, became a part of the hopes and fears of the Jewish Church; and the prophets, as preachers and teachers of their people, could not but repeat them. But it was no mere repetition. Even those truths which, in one of their bearings, or, again, in outline were fully declared, admitted of subordinate enlargement, or of the Rev_elation of other accessory truths, which filled up or determined or limited that first outline. And as far as anything was added or determined by any later prophet, such additions constituted a fresh Rev_elation by him.
It is so in the case of the wonderful image, in which, taking occasion of the fact of nature, that there was a fountain under the temple (see the note at Joe 3:18), which carried off the blood of the sacrifices, and, carrying it off, was intermingled with that blood, the image of the All-atoning Blood, Joel speaks of "a fountain" flowing forth "from the House of the Lord and watering the valley of Shittim," where by nature its waters could not flow. He first describes the holiness to be bestowed upon Mount Zion; then, how from the temple, the center of worship and of Rev_elation, the place of the shadow of the atonement, the stream should gush forth, which, pouring on beyond the bounds of the land of Judah, should carry fertility to a barren and thirsty land. (For in such lands the shittah grows.) To this picture Zechariah Zac 14:8 adds the permanence of the life-giving stream and its perennial flow, "in summer and in winter shall it be." Ezekiel, in his full and wonderful expansion of the image Eze 47:1-12, adds the ideas of the gradual increase of those waters of life, their exceeding depth, the healing of all which could be healed, the abiding desolation where those waters did not reach; and trees, as in the garden of Eden, yielding food and health. He in a manner anticipates our Lord's prophecy, "ye shall be fishers of men." John takes up the image Rev 22:1-5, yet as an emblem of such fullness of bliss and glory, that, amid some things, which can scarcely be understood except of this life, it seems rather to belong to life eternal.
Indeed, as to the great imagery of Joel, it is much more adopted and enforced in the New Testament than in the Old Testament. The image of the locust is taken up in the Rev_elation; that of the "pouring out of the Spirit" (for this too is an image, how largely God would bestow Himself in the times of the Gospel) is adopted in the Old Testament by Ezekiel Eze 39:29, Jews only; in the New by Peter and Paul . Of those condensed images, under which Joel speaks of the wickedness of the whole earth ripened for destruction, the harvest and the wine-treading, that of the harvest is employed by Jeremiah Jer 51:33 as to Babylon, that of the wine-press is enlarged by Isaiah Isa 63:1-6. The harvest is so employed by our Lord Mat 13:39 as to explain the imagery of Joel; and in that great embodiment of Old Testament prophecy, the Rev_elation Rev 14:18-20, John expands the image of the wine-press in the same largeness of meaning as it is used by Joel.
The largeness of all these declarations remains peculiar to Joel. To this unknown prophet, whom in his writings we cannot but love, but of whose history, condition, rank, parentage, birth-place, nothing is known, nothing beyond his name, save the name of an unknown father, of whom moreover God has allowed nothing to remain save these few chapters - to him God reserved the prerogative, first to declare the out-pouring of the Holy Spirit upon all flesh, the perpetual abiding of the Church, the final struggle of good and evil, the last rebellion against God, and the Day of Judgment. "The Day of the Lord, the great and terrible day," the belief in which now forms part of the faith of all Jews and Christians, was a title first Rev_ealed to this unknown prophet.
The primeval prophecy on Adam's expulsion from Paradise, had been renewed to Abraham, Jacob, Moses, David, Solomon. In Abraham's seed were all nations of the earth to be blessed Gen 22:18; the obedience of the nations was to be rendered to Shiloh the Peacemaker Gen 49:10; the nations were to rejoice with the people of God Deu 32:43; God's anointed king was from Mount Zion to have the pagan for his inheritance Psa 2:1-12; David's Son and David's Lord was to be a king and priest foRev_er after the order of Melchizedek Psa 110:1-7; the peoples were to be willing in the Day of His power. All nations were to serve him Psa 72:11. This had been prophesied before. It was part of the body of belief in the time of Joel. But to Joel it was first foreshown that the Gentiles too should be filled with the Spirit of God. To him was first declared that great paradox, or mystery, of faith, which, after his time, prophet after prophet insisted upon, that while deliverance should be in Mount Zion, while sons and daughters, young and old, should prophesy in Zion, and the stream of God's grace should issue to the barren world from the temple of the Lord, those in her who should be delivered should be a remnant only Joe 2:32.
Marvelous faith, alike in those who uttered it and those who received it; marvelous, disinterested faith! The true worship of God was, by the Rev_olt of the ten tribes, limited to the two tribes, the territory of the largest of which was but some 50 miles long, and not 30 miles broad; Benjamin added but 12 miles to the length of the whole. It was but 12 miles from Jerusalem on its Southern Border to Bethel on its Northern. They had made no impression beyond their own boundaries. Edom, their "brother," was their bitterest enemy, wise in the wisdom of the world Oba 1:8; Jer 49:7, but worshiping false gods Ch2 25:14, Ch2 25:20. Nay they themselves still borrowed the idolatries of their neighbors Ch2 25:14, Ch2 25:20. Beset as Judah was by constant wars without, deserted by Israel, the immediate band of worshipers of the one God within its narrow borders thinned by those who fell away from Him, Joel foretold, not as uncertainly, not as anticipation, or hope, or longing, but absolutely and distinctly, that God would "pour out" His "Spirit upon all flesh;" and that the healing stream should issue forth from Jerusalem. Eight centuries rolled on, and it was not accomplished. "He" died, of whom it was said, "we trusted that it had been He who should have redeemed Israel; Luk 24:21 and it was fulfilled. Had it failed, justly would the Hebrew prophets have been called fanatics. The words were too distinct to be explained away. It could not fail, for God had said it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
It is generally supposed, that the prophet Joel blends two subjects of affliction in one general consideration, or beautiful allegory; and that, under the devastation to be produced by locusts in the vegetable world, he portrays the more distant calamities to be inflicted by the armies of the Chaldeans in their invasion of Judea. These predictions are followed by a more general denunciation of God's vengeance, delivered in such language as to be in some measure descriptive of the final judgment of mankind. The prophet intermingles these declarations with earnest exhortations to repentance, and with promises of returning prosperity productive of Gospel blessings; foretelling, in the clearest terms, the general effusion of the Holy Spirit under the Christian dispensation, and the awful consequences of obstinately rejecting the sacred influence, especially to the Jews. The state of this nation at the present day, fully attests the Divine inspiration of the prophecy.

Joe 1:1, Joel, declaring sundry judgments of God, exhorts to observe them, v. 8, and to mourn; v. 14, He prescribes a solemn fast to deprecate those judgments.
Carl Friedrich Keil and Franz Delitzsch
I. The Judgment of God, and the Prophet's Call to Repentance - Joel 1:2-2:17
An unparalleled devastation of the land of Judah by several successive swarms of locusts, which destroyed all the seedlings, all field and garden fruits, all plants and trees, and which was accompanied by scorching heat, induced the prophet to utter a loud lamentation at this unparalleled judgment of God, and an earnest call to all classes of the nation to offer prayer to the Lord in the temple, together with fasting, mourning, and weeping, that He might avert the judgment. In the first chapter, the lamentation has reference chiefly to the ruin of the land (Joel 1:2-20); in the second, the judgment is depicted as a foretype and harbinger of the approaching day of the Lord, which the congregation is to anticipate by a day of public fasting, repentance, and prayer (Joel 2:1-17); so that ch. 1 describes rather the magnitude of the judgment, and ch. 2:1-17 its significance in relation to the covenant nation.
Lamentation over the Devastation of Judah by Locusts and Drought - Joel 1
After an appeal to lay to heart the devastation by swarms of locusts, which has fallen upon the land (Joel 1:2-4), the prophet summons the following to utter lamentation over this calamity: first the drunkards, who are to awake (Joel 1:5-7); then the congregation generally, which is to mourn with penitence (Joel 1:8-12); and then the priests, who are to appoint a service of repentance (Joel 1:13-18). For each of these appeals he gives, as a reason, a further description of the horrible calamity, corresponding to the particular appeal; and finally, he sums up his lamentation in a prayer for the deliverance of the land from destruction (Joel 1:19, Joel 1:20).
John Gill
INTRODUCTION TO JOEL 1
This chapter describes a dreadful calamity upon the people of the Jews, by locusts and, caterpillars, and drought. After the title of the book, Joel 1:1; old men are called upon to observe this sore judgment to their children, that it might be transmitted to the latest posterity, as that the like to which had not been seen and heard of, Joel 1:2; and drunkards to awake and weep, because the vines were destroyed, and no wine could be made for them, Joel 1:5; and not only husbandmen and vinedressers, but the priests of the Lord, are called to mourn, because such destruction, was made in the fields and vineyards, that there were no meat nor drink offering brought into the house of the Lord, Joel 1:8; wherefore a general and solemn fast is required throughout the land, because of the distress of man and beast, Joel 1:14; and the chapter is concluded with the resolution of the prophet to cry unto the Lord, on account of this calamity, Joel 1:19.
1:11:1: 1 Պատգամ Տեառն որ եղեւ առ Յովէլ Բաթուէլի յաւելի յաւուրս Եզեկիայ[10607]։ [10607] ՚Ի բազումս պակասի. Յաւուրս Եզեկիայ. յոր օրինակն մեր միայն յաւելու եւ զայն թէ՝ Յաւելի յաւուրս։ Իսկ Ոսկան ունի. Առ Յովէլ որդի Բաթուիլի։
1 Տիրոջ պատգամը, որ հասաւ Բաթուէլի որդի Յովէլին Եզեկիայի ժամանակ:
1 Տէրոջը խօսքը Փաթուէլի որդիին Յովէլին։
Պատգամ Տեառն որ եղեւ առ Յովէլ որդի Բաթուելի:

1:1: 1 Պատգամ Տեառն որ եղեւ առ Յովէլ Բաթուէլի յաւելի յաւուրս Եզեկիայ[10607]։
[10607] ՚Ի բազումս պակասի. Յաւուրս Եզեկիայ. յոր օրինակն մեր միայն յաւելու եւ զայն թէ՝ Յաւելի յաւուրս։ Իսկ Ոսկան ունի. Առ Յովէլ որդի Բաթուիլի։
1 Տիրոջ պատգամը, որ հասաւ Բաթուէլի որդի Յովէլին Եզեկիայի ժամանակ:
1 Տէրոջը խօսքը Փաթուէլի որդիին Յովէլին։
zohrab-1805▾ eastern-1994▾ western am▾
1:11:1 Слово Господне, которое было к Иоилю, сыну Вафуила.
1:1 λόγος λογος word; log κυρίου κυριος lord; master ὃς ος who; what ἐγενήθη γινομαι happen; become πρὸς προς to; toward Ιωηλ ιωηλ Iōēl; Iil τὸν ο the τοῦ ο the Βαθουηλ βαθουηλ Bathouēl; Vathoil
1:1 דְּבַר־ dᵊvar- דָּבָר word יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָיָ֔ה hāyˈā היה be אֶל־ ʔel- אֶל to יֹואֵ֖ל yôʔˌēl יֹואֵל Joel בֶּן־ ben- בֵּן son פְּתוּאֵֽל׃ pᵊṯûʔˈēl פְּתוּאֵל Pethuel
1:1. verbum Domini quod factum est ad Iohel filium FatuhelThe word of the Lord, that came to Joel, the son of Phatuel.
1. The word of the LORD that came to Joel the son of Pethuel.
The word of the LORD that came to Joel the son of Pethuel:

1:1 Слово Господне, которое было к Иоилю, сыну Вафуила.
1:1
λόγος λογος word; log
κυρίου κυριος lord; master
ὃς ος who; what
ἐγενήθη γινομαι happen; become
πρὸς προς to; toward
Ιωηλ ιωηλ Iōēl; Iil
τὸν ο the
τοῦ ο the
Βαθουηλ βαθουηλ Bathouēl; Vathoil
1:1
דְּבַר־ dᵊvar- דָּבָר word
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָיָ֔ה hāyˈā היה be
אֶל־ ʔel- אֶל to
יֹואֵ֖ל yôʔˌēl יֹואֵל Joel
בֶּן־ ben- בֵּן son
פְּתוּאֵֽל׃ pᵊṯûʔˈēl פְּתוּאֵל Pethuel
1:1. verbum Domini quod factum est ad Iohel filium Fatuhel
The word of the Lord, that came to Joel, the son of Phatuel.
1. The word of the LORD that came to Joel the son of Pethuel.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The word of the LORD that came to Joel the son of Pethuel. 2 Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? 3 Tell ye your children of it, and let your children tell their children, and their children another generation. 4 That which the palmer-worm hath left hath the locust eaten; and that which the locust hath left hath the canker-worm eaten; and that which the canker-worm hath left hath the caterpillar eaten. 5 Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. 6 For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. 7 He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white.
It is a foolish fancy which some of the Jews have, that this Joel the prophet was the same with that Joel who was the son of Samuel (1 Sam. viii. 2); yet one of their rabbin very gravely undertakes to show why Samuel is here called Pethuel. This Joel was long after that. He here speaks of a sad and sore judgment which was now brought, or to be brought, upon Judah, for their sins. Observe,
I. The greatness of the judgment, expressed here in two things:-- 1. It was such as could not be paralleled in the ages that were past, in history, or in the memory of any living, v. 2. The old men are appealed to, who could remember what had happened long ago; nay, and all the inhabitants of the land are called on to testify, if they could any of them remember the like. Let them go further than any man's memory, and prepare themselves for the search of their fathers (Job viii. 8), and they would not find an account of the like in any record. Note, Those that outdo their predecessors in sin may justly expect to fall under greater and sorer judgments than any of their predecessors knew. 2. It was such as would not be forgotten in the ages to come (v. 3): "Tell you your children of it; let them know what dismal tokens of the wrath of God you have been under, that they make take warning, and may learn obedience by the things which you have suffered, for it is designed for warning to them also. Yea, let your children tell their children, and their children another generation; let them tell it not only as a strange thing, which may serve for matter of talk" (as such uncommon accidents are records in our almanacs--It is so long since the plague, and fire--so long since the great frost, and the great wind), "but let them tell it to teach their children to stand in awe of God and of his judgments, and to tremble before him." Note, We ought to transmit to posterity the memorial of God's judgments as well as of his mercies.
II. The judgment itself; it is an invasion of the country of Judea by a great army. Many interpreters both ancient and modern understand it of armies of men, the forces of the Assyrians, which, under Sennacherib, took all the defenced cities of Judah, and then, no doubt, made havoc of the country and destroyed the products of it: nay, some make the four sorts of animals here names (v. 4) to signify the four monarchies which, in their turns, were oppressive to the people of the Jews, one destroying what had escaped the fury of the other. Many of the Jewish expositors think it is a parabolic expression of the coming of enemies, and their multitude, to lay all waste. So the Chaldee paraphrast mentions these animals (v. 4); but afterwards (ch. ii. 25) puts instead of them, Nations, peoples, tongues, languages, potentates, and revenging kingdoms. But it seems much rather to be understood literally of armies of insects coming upon the land and eating up the fruits of it. Locusts were one of the plagues of Egypt. Of them it is said, There never were any like them, nor should be (Exod. x. 14), none such as those in Egypt, none such as these in Judah--none like those locusts for bigness, none like these for multitude and the mischief they did. The plague of locusts in Egypt lasted but for a few days; this seems to have continued for four years successively (as some think), because here are four sorts of insects mentioned (v. 4), one destroying what the other left; but others think they came all in one year. We are not told, in the history of the Old Testament, when this happened, but we are sure that no word of God fell to the ground; and, though a devastation by these insects is primarily intended here, yet it is expressed in such a language as is very applicable to the destruction of the country by a foreign enemy invading it, because, if the people were not humbled and reformed by that less judgment which devoured the land, God would send this greater upon them, which would devour the inhabitants; and by the description of that they are bidden to take it for a warning. If this nation of worms do not subdue them, another nation shall come to ruin them. Observe, 1. What these animals are that are sent against them--locusts and caterpillars, palmer-worms and canker-worms, v. 4. We cannot now describe how these differed one from another; they were all little insects, any one of them despicable, and which a man might easily crush with his foot or with his finger; but when they came in vast swarms, or shoals, they were very formidable and ate up all before them. Note, God is Lord of hosts, has all creatures at his command, and, when he pleases, can humble and mortify a proud and rebellious people by the weakest and most contemptible creatures. Man is said to be a worm; and by this it appears that he is less than a worm, for, when God pleases, worms are too hard for him, plunder his country, eat up that for which he laboured, destroy the forage, and cut off the subsistence of a potent nation. The weaker the instrument is that God employs the more is his power magnified. 2. What fury and force they came with. They are here called a nation (v. 6), because they are embodied, and act by consent, and as it were with a common design; for, though the locusts have no king, yet they go forth all of them by bands (Prov. xxx. 27), and it is there mentioned as an instance of their wisdom. It is prudence for those that are weak severally to unite and act jointly. They are strong, for they are without number. The small dust of the balance is light, and easily blown away, but a heap of dust is weighty; so a worm can do little (yet one worm served to destroy Jonah's gourd), but numbers of them can do wonders. They are said to have teeth of a lion, of a great lion, because of the great and terrible execution they do. Note, Locusts become as lions when they come armed with a divine commission. We read of the locusts out of the bottomless pit, that their teeth were as the teeth of lions, Rev. ix. 8. 3. What mischief they do. They eat up all before them (v. 4); what one leaves the other devours; they destroy not only the grass and corn, but the trees (v. 7): The vine is laid waste. There vermin eat the leaves which should be a shelter to the fruit while it ripens, and so that also perishes and comes to nothing. They eat the very bark of the fig-tree, and so kill it. Thus the fig-tree does not blossom, nor is there fruit in the vine.
III. A call to the drunkards to lament this judgment (v. 5): Awake and weep, all you drinkers of wine. This intimates, 1. That they should suffer very sensibly by this calamity. It should touch them in a tender part; the new wine which they loved so well should be cut off from their mouth. Note, It is just with God to take away those comforts which are abused to luxury and excess, to recover the corn and wine which are prepared for Baal, which are made the food and fuel of a base lust. And to them judgments of that kind are most grievous. The more men place their happiness in the gratification of sense the more pressing temporal afflictions are upon them. The drinkers of water need not to care when the vine was laid waste; they could live as well without it as they had done; it was no trouble to the Nazarites. But the drinkers of wine will weep and howl. The more delights we make necessary to our satisfaction the more we expose ourselves to trouble and disappointment. 2. It intimates that they had been very senseless and stupid under the former tokens of God's displeasure; and therefore they are here called to awake and weep. Those that will not be roused out of their security by the word of God shall be roused by his rod; those that will not be startled by judgments at a distance shall be themselves arrested by them; and when they are going to partake of the forbidden fruit a prohibition of another nature shall come between the cup and the lip, and cut off the wine from their mouth.
Adam Clarke: Commentary on the Bible - 1831
1:1: The word of the Lord that came to Joel - See the introduction for some account of this prophet, whose history is very obscure. Bishop Newcome thinks that he prophesied while the kingdom of Judah subsisted, and refers to Joe 2:1, Joe 2:15, (see also Joe 1:14 (note), and the note there), but not long before its subversion as his words, Joe 3:1, seem to imply that its captivity was approaching. See Kg2 21:10-15. He therefore favors the conjecture of Drusius, that this prophet lived under Manasseh, and before his conversion, Ch2 33:13; that is, some time from before Christ 697 to (suppose) 660.
Albert Barnes: Notes on the Bible - 1834
1:1: The word of the Lord that came to Joel - Joel, like Hosea, mentions the name of his father only, and then is silent about his extraction, his tribe, his family. He leaves even the time when he lived, to be guessed at. He would be known only, as the instrument of God. "The word of the Lord came to" him (see the note at Hos 1:1), and he willed simply to be the voice which uttered it. He was "content to live under the eyes of God, and, as to people, to be known only in what concerned their salvation." But this he declares absolutely, that the Word of God came to him; in order that we may give faith to his prophecy, being well assured that what he predicted, would come to pass. So the Saviour Himself says, ""My words shall not pass away" Mat 24:35. For truth admits of nothing false, and what God saith, will certainly be. For "He confirmeth the word of His servant, and performeth the counsel of His messengers" Isa 44:26. The prophet claimeth belief then, as speaking not out of his own heart, but out of the mouth of the Lord speaking in the Spirit." Joel signifies, "The Lord is God." It owns that God who had Rev_ealed Himself, is alone the God. The prophet's name itself, embodied the truth, which, after the miraculous answer to Elijah's prayer, all the people confessed, "The Lord He is the God, The Lord He is the God." Pethuel signifies, "persuaded of God." The addition of his father's name distinguished the prophet from others of that name, as the son of Samuel, of king Uzziah, and others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: word: Jer 1:2; Eze 1:3; Hos 1:1; Pe2 1:21
to: Act 2:16
Carl Friedrich Keil and Franz Delitzsch
1:1
Joel 1:1 contains the heading to the book, and has already been noticed in the introduction. Joel 1:2. "Hear this, ye old men; and attend, all ye inhabitants of the land! Has such a thing indeed happened in your days, or in the days of your fathers? Joel 1:1. Ye shall tell your sons of it, and your sons their sons, and their sons the next generation. Joel 1:4. The leavings of the gnawer the multiplier ate, and the leavings of the multiplier the licker ate, and the leavings of the licker the devourer ate." Not only for the purpose of calling the attention of the hearers to his address, but still more to set forth the event of which he is about to speak as something unheard of - a thing that has never happened before, and therefore is a judgment inflicted by God - the prophet commences with the question addressed to the old men, whose memory went the furthest back, and to all the inhabitants of Judah, whether they had ever experienced anything of the kind, or heard of such a thing from their fathers; and with the command to relate it to their children, and grandchildren, and great-grandchildren.
(Note: "As he is inquiring concerning the past according to the command of Moses in Deut 32:7, he asks the old men, who have been taught by long experience, and are accustomed, whenever they see anything unusual, to notice that this is not according to the ordinary course of nature, which they have observed for so many years. And since this existing calamity, caused by the insects named, has lasted longer and pressed more heavily than usual, he admonishes them to carry their memory back to the former days, and see whether anything of the kind ever happened naturally before; and if no example can be found, the prophet's advice is, that they should recognise this as the hand of God from heaven." - Tarnov.)
"The inhabitants of the land" are the inhabitants of Judah, as it was only with this kingdom that Joel was occupied (cf. Joel 1:14 and Joel 2:1). זאת is the occurrence related in Joel 1:4, which is represented by the question "Has this been in your days?" as a fact just experienced. Yether haggâzâm, the leavings of the gnawer, i.e., whatever the gnawer leaves unconsumed of either vegetables or plants. The four names given to the locusts, viz., gâzâm, 'arbeh, yeleq, and châsil, are not the names applied in natural history to four distinct species, or four different generations of locusts; nor does Joel describe the swarms of two successive years, so that "gâzâm is the migratory locust, which visits Palestine chiefly in the autumn, 'arbeh the young brood, yeleq the young locust in the last stage of its transformation, or before changing its skin for the fourth time, and châsı̄l the perfect locust after this last change, so that as the brood sprang from the gâzâm, châsı̄l would be equivalent to gâzâm" (Credner). This explanation is not only at variance with Joel 2:25, where gâzâm stands last, after châsı̄l, but is founded generally merely upon a false interpretation of Nahum 3:15-16 (see the passage) and Jer 51:27, where the adjective sâmâr (horridus, horrible), appended to yeleq, from sâmâr, to shudder, by no means refers to the rough, horny, wing-sheath of the young locusts, and cannot be sustained from the usage of the language, It is impossible to point out any difference in usage between gâzâm and châsı̄l, or between these two words and 'arbeh. The word gâzâm, from gâzâm, to cut off (in Arabic, Ethiopic, and the Rabb.), occurs only in this passage, in Joel 2:25, and in Amos 4:9, where it is applied to a swarm of flying locusts, which leave the vine, fig-tree, and olive, perfectly bare, as it is well known that all locusts do, when, as in Amos, the vegetables and field fruits have been already destroyed. 'Arbeh, from râbhâh, to be many, is the common name of the locust, and indeed in all probability of the migratory locust, because this always appears in innumerable swarms. Châsı̄l, from châsal, to eat off, designates the locust (hâ'arbeh), according to Deut 28:38, by its habit of eating off the field crops and tree fruits, and is therefore used in 3Kings 8:37; 2Chron 6:28; Ps 78:46, as synonymous with hâ'arbeh, and in Is 33:4 in its stead. Yeleq, from yâlaq = lâqaq, to lick, to lick off, occurs in Ps 105:34 as equivalent to 'arbeh, and in Nahum as synonymous with it; and indeed it there refers expressly to the Egyptian plague of locusts, so that young locusts without wings cannot possibly be thought of. Haggâzâm the gnawer, hayyeleq the licker, hechâsı̄l the devourer, are therefore simply poetical epithets applied to the 'arbeh, which never occur in simple plain prose, but are confined to the loftier (rhetorical and poetical) style. Moreover, the assumption that Joel is speaking of swarms of locusts of two successive years, is neither required by Joel 2:25 (see the comm. on this verse), nor reconcilable with the contents of the verse itself. If the 'arbeh eats what the gâzâm has left, and the yeleq what is left by the 'arbeh, we cannot possibly think of the field and garden fruits of two successive years, because the fruits of the second year are not the leavings of the previous year, but have grown afresh in the year itself.
(Note: Bochart (Hieroz. iii. p. 290, ed. Ros.) has already expressed the same opinion. "If," he says, "the different species had been assigned to so many different years, the 'arbeh would not be said to have eaten the leavings of the gâzâm, or the yeleq the leavings of the 'arbeh, or the châsı̄l the leavings of the yeleq; for the productions of this year are not the leavings of last, nor can what will spring up in future be looked upon as the leavings of this. Therefore, whether this plague of locusts was confined to one year, or was repeated for several years, which seems to be the true inference from Joel 2:25, I do not think that the different species of locusts are to be assigned to different years respectively, but that they all entered Judaea in the same year; so that when one swarm departed from a field, another followed, to eat up the leavings of the previous swarm, if there were any; and that this was repeated as many times as was necessary to consume the whole, so that nothing at all should be left to feed either man or beast.")
The thought is rather this: one swarm of locusts after another has invaded the land, and completely devoured its fruit. The use of several different words, and the division of the locusts into four successive swarms, of which each devours what has been left by its precursor, belong to the rhetorical drapery and individualizing of the thought. The only thing that has any real significance is the number four, as the four kinds of punishment in Jer 15:3, and the four destructive judgments in Ezek 14:21, clearly show. The number four, "the stamp of oecumenicity" (Kliefoth), indicates here the spread of the judgment over the whole of Judah in all directions.
Geneva 1599
1:1 The word of the LORD that came to Joel the son of Pethuel.
The Argument - The Prophet Joel first rebukes those of Judah, that being now punished with a great plague of famine, still remain obstinate. Secondly, he threatens greater plagues, because they grow daily to a more hardness of heart and rebellion against God in spite of his punishments. Thirdly, he exhorts them to repentance, showing that it must be earnest, and proceed from the heart, because they had grievously offended God. And in doing this, Joel promises that God will be merciful, and not forget his covenant that he made with their fathers, but will send his Christ, who will gather the scattered sheep, and restore them to life and liberty, even though they seem to be dead.
John Gill
1:1 The word of the Lord that came to Joel the son of Pethuel. Who this Pethuel was is not known; Jarchi takes him to be the same with Samuel the prophet, who had a son of this name, 1Kings 8:2; and gives this reason for his being called Pethuel, because in his prayer he persuaded God; but the long span of time will by no means admit of this, nor the character of Samuel's son agree with Joel; and therefore is rightly denied by Aben Ezra, who observes, however, that this man was an honourable man, and therefore his name is mentioned; and gives this as a rule, that whenever any prophet mentions the name of his father, he was honourable. Perhaps, it is here observed, to distinguish him from another of the same name; and there was one of this name, Joel, a high priest in the reigns of Uzziah and Jotham, according to Seder Olam Zuta (i) and Abarbinel (k); in whose time Joel is by some thought to prophesy.
(i) Fol. 104. (k) In Meyer. Anotat. in ib. p, 626.
John Wesley
1:1 Came to Joel - Probably in the latter end of Jeroboam the second's reign over Israel and in the days of Uzziah, over Judah.
Robert Jamieson, A. R. Fausset and David Brown
1:1 THE DESOLATE ASPECT OF THE COUNTRY THROUGH THE PLAGUE OF LOCUSTS; THE PEOPLE ADMONISHED TO OFFER SOLEMN PRAYERS IN THE TEMPLE; FOR THIS CALAMITY IS THE EARNEST OF A STILL HEAVIER ONE. (Joel 1:1-20)
Joel--meaning, "Jehovah is God."
son of Pethuel--to distinguish Joel the prophet from others of the name. Persons of eminence also were noted by adding the father's name.
1:21:2: Լուարո՛ւք զայս ծերք, եւ ո՛ւնկն դիք ամենայն բնակիչք երկրի. եթէ եղեա՞լ է այսպիսի ինչ յաւուրս ձեր, կամ յաւուրս հարցն ձերոց։
2 Լսեցէ՛ք սա, ծերունինե՛ր,ակա՛նջ դրէք, երկրի բոլո՛ր բնակիչներ.եղե՞լ է արդեօք այսպիսի բան ձեր օրերում կամ ձեր հայրերի ժամանակ:
2 «Լսեցէ՛ք ասիկա, ո՛վ ծերեր Ու ակա՛նջ տուէք, ո՛վ երկրի բոլոր բնակիչներ, Միթէ այսպիսի բան եղա՞ծ է ձեր օրերուն մէջ, Կամ ձեր հայրերուն օրերուն մէջ։
Լուարուք զայս, ծերք, եւ ունկն դիք, ամենայն բնակիչք երկրի. եթէ եղեա՞լ է այսպիսի ինչ յաւուրս ձեր, կամ յաւուրս հարցն ձերոց:

1:2: Լուարո՛ւք զայս ծերք, եւ ո՛ւնկն դիք ամենայն բնակիչք երկրի. եթէ եղեա՞լ է այսպիսի ինչ յաւուրս ձեր, կամ յաւուրս հարցն ձերոց։
2 Լսեցէ՛ք սա, ծերունինե՛ր,ակա՛նջ դրէք, երկրի բոլո՛ր բնակիչներ.եղե՞լ է արդեօք այսպիսի բան ձեր օրերում կամ ձեր հայրերի ժամանակ:
2 «Լսեցէ՛ք ասիկա, ո՛վ ծերեր Ու ակա՛նջ տուէք, ո՛վ երկրի բոլոր բնակիչներ, Միթէ այսպիսի բան եղա՞ծ է ձեր օրերուն մէջ, Կամ ձեր հայրերուն օրերուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 Слушайте это, старцы, и внимайте, все жители земли сей: бывало ли такое во дни ваши, или во дни отцов ваших?
1:2 ἀκούσατε ακουω hear δὴ δη in fact ταῦτα ουτος this; he οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older καὶ και and; even ἐνωτίσασθε ενωτιζομαι give ear πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle τὴν ο the γῆν γη earth; land εἰ ει if; whether γέγονεν γινομαι happen; become τοιαῦτα τοιουτος such; such as these ἐν εν in ταῖς ο the ἡμέραις ημερα day ὑμῶν υμων your ἢ η or; than ἐν εν in ταῖς ο the ἡμέραις ημερα day τῶν ο the πατέρων πατηρ father ὑμῶν υμων your
1:2 שִׁמְעוּ־ šimʕû- שׁמע hear זֹאת֙ zōṯ זֹאת this הַ ha הַ the זְּקֵנִ֔ים zzᵊqēnˈîm זָקֵן old וְ wᵊ וְ and הַֽאֲזִ֔ינוּ hˈaʔᵃzˈînû אזן listen כֹּ֖ל kˌōl כֹּל whole יֹושְׁבֵ֣י yôšᵊvˈê ישׁב sit הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth הֶ he הֲ [interrogative] הָ֤יְתָה hˈāyᵊṯā היה be זֹּאת֙ zzōṯ זֹאת this בִּֽ bˈi בְּ in ימֵיכֶ֔ם ymêḵˈem יֹום day וְ wᵊ וְ and אִ֖ם ʔˌim אִם if בִּ bi בְּ in ימֵ֥י ymˌê יֹום day אֲבֹֽתֵיכֶֽם׃ ʔᵃvˈōṯêḵˈem אָב father
1:2. audite hoc senes et auribus percipite omnes habitatores terrae si factum est istud in diebus vestris aut in diebus patrum vestrorumHear this, ye old men, and give ear, all ye inhabitants of the land: did this ever happen in your days, or in the days of your fathers?
2. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or in the days of your fathers?
Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers:

1:2 Слушайте это, старцы, и внимайте, все жители земли сей: бывало ли такое во дни ваши, или во дни отцов ваших?
1:2
ἀκούσατε ακουω hear
δὴ δη in fact
ταῦτα ουτος this; he
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
καὶ και and; even
ἐνωτίσασθε ενωτιζομαι give ear
πάντες πας all; every
οἱ ο the
κατοικοῦντες κατοικεω settle
τὴν ο the
γῆν γη earth; land
εἰ ει if; whether
γέγονεν γινομαι happen; become
τοιαῦτα τοιουτος such; such as these
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ὑμῶν υμων your
ἢ η or; than
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
τῶν ο the
πατέρων πατηρ father
ὑμῶν υμων your
1:2
שִׁמְעוּ־ šimʕû- שׁמע hear
זֹאת֙ zōṯ זֹאת this
הַ ha הַ the
זְּקֵנִ֔ים zzᵊqēnˈîm זָקֵן old
וְ wᵊ וְ and
הַֽאֲזִ֔ינוּ hˈaʔᵃzˈînû אזן listen
כֹּ֖ל kˌōl כֹּל whole
יֹושְׁבֵ֣י yôšᵊvˈê ישׁב sit
הָ hā הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
הֶ he הֲ [interrogative]
הָ֤יְתָה hˈāyᵊṯā היה be
זֹּאת֙ zzōṯ זֹאת this
בִּֽ bˈi בְּ in
ימֵיכֶ֔ם ymêḵˈem יֹום day
וְ wᵊ וְ and
אִ֖ם ʔˌim אִם if
בִּ bi בְּ in
ימֵ֥י ymˌê יֹום day
אֲבֹֽתֵיכֶֽם׃ ʔᵃvˈōṯêḵˈem אָב father
1:2. audite hoc senes et auribus percipite omnes habitatores terrae si factum est istud in diebus vestris aut in diebus patrum vestrorum
Hear this, ye old men, and give ear, all ye inhabitants of the land: did this ever happen in your days, or in the days of your fathers?
2. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or in the days of your fathers?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Евр. sekenim (старцы) часто употребляется в Библии в качестве почетного названия старейшин, начальников и управителей (Втор XXI:2; Ис XXIV:23; Плач II:10: и др.). В ст. 2-м пророк Иоиль употребляет слово sekenim в общем смысле. Пророк обращается с речью прежде всего к борцам, как к людям, которые много видели и слышали и которые особенно способны оценить значение событий, являющихся предметам речи. Вместе с тем пророк призывает внимать его словам и всех жителей «земли сей», т. е. жителей Иудейского царства, которое постигнуто было бедствием. — Дальнейшими словами ст. 2–3: пророк хочет указать на тяжесть бедствия, постигшего страну (ср. Исх Х:1, 2, 6).
Adam Clarke: Commentary on the Bible - 1831
1:2: Ye old men - Instead of הזקנים hazzekenim old men, a few MSS. have הכהנים haccohanim, ye priests, but improperly.
Hath this been in your days - He begins very abruptly; and before he proposes his subject, excites attention and alarm by intimating that he is about to announce disastrous events, such as the oldest man among them has never seen, nor any of them learnt from the histories of ancient times.
Albert Barnes: Notes on the Bible - 1834
1:2: Hear this, ye old men - By reason of their age they had known and heard much; they had heard from their fathers, and their father's fathers, much which they had not known themselves. Among the people of the east, memories of past times were handed down from generation to generation, for periods, which to us would seem incredible. Israel was commanded, so to transmit the vivid memories of the miracles of God. The prophet appeals "to the old men, to hear," and, (lest, anything should seem to have escaped them) to the whole people of the land, to give their whole attention to this thing, which he was about to tell them, and then, Rev_iewing all the evils which each had ever heard to have been inflicted by God upon their forefathers, to say whether this thing had happened in their days or in the days of their fathers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Hear: Psa 49:1; Isa 34:1; Jer 5:21; Hos 5:1; Amo 3:1, Amo 4:1, Amo 5:1; Mic 1:2; Mic 3:1, Mic 3:9; Mat 13:9; Rev 2:7
ye old: Job 8:8, Job 12:12, Job 15:10, Job 21:7
Hath: Joe 2:2; Deu 4:32-35; Isa 7:17; Jer 30:7; Dan 12:1; Mat 24:21
Geneva 1599
1:2 Hear this, ye (a) old men, and give ear, all ye inhabitants of the land. Hath (b) this been in your days, or even in the days of your fathers?
(a) Signifying the princes, the priests, and the governors.
(b) He calls the Jews to the consideration of God's judgments, who had now plagued the fruits of the ground for the space of four years, which was because of their sins, and to call them to repentance.
John Gill
1:2 Hear this, ye old men,.... What the prophet was about to relate, concerning the consumption of the fruits of the earth, by various sorts of creatures, and by a drought; and these are called upon to declare if ever the like had been known or heard of by them; who by reason of age had the greatest opportunities of knowledge of this sort, and could remember what they had heard or seen, and would faithfully relate it: this maybe understood of elders in office, as well as in age;
and give ear, all ye inhabitants of the land; or "earth", not of the whole earth; but of the land of Judea; who were more particularly concerned in this affair, and therefore are required to listen attentively to it:
hath this been in your days, or even in the days of your fathers? that is, not the selfsame thing, but anything equal to it; a judgment of the same kind and nature, and of the same degree. By this question it seems the like had never been in the memory of any man living; nor in former times, in the days of their ancestors, as could be averted upon report; or attested on the credit of annals, chronicles, or other methods of conveying the history of ages past. As for the plague of locusts in Egypt, though they were such as; never find been, nor would be there any more; yet such or greater, and more in number than those, might be in Judea; besides, they continued but a few, lays at most, these four years successively, as Kimchi observes; and who thinks that in Egypt there was but one sort of locusts, here four; but the passage he quotes in Ps 78:46; contradicts him; to which may be added Ps 105:34.
John Wesley
1:2 Old men - The oldest among you, who can remember things done many years ago.
Robert Jamieson, A. R. Fausset and David Brown
1:2 A spirited introduction calling attention.
old men--the best judges in question concerning the past (Deut 32:7; Job 32:7).
Hath this been, &c.--that is, Hath any so grievous a calamity as this ever been before? No such plague of locusts had been since the ones in Egypt. Ex 10:14 is not at variance with this verse, which refers to Judea, in which Joel says there had been no such devastation before.
1:31:3: Պատմեցէ՛ք զայս որդւոց ձերոց. եւ որդի՛ք ձեր որդւոց իւրեանց. եւ որդիք նոցա յա՛զգ յայլ։
3 Պատմեցէ՛ք սա ձեր որդիներին,ձեր որդիները՝ իրենց որդիներին,եւ նրանց որդիները՝ յաջորդ սերնդին:
3 Ասիկա ձեր որդիներուն պատմեցէ՛քՈւ ձեր որդիները իրենց որդիներուն Ու անոնց որդիները յետագայ ազգին թող պատմեն։
Պատմեցէք զայս որդւոց ձերոց, եւ որդիք ձեր որդւոց իւրեանց, եւ որդիք նոցա յազգ յայլ:

1:3: Պատմեցէ՛ք զայս որդւոց ձերոց. եւ որդի՛ք ձեր որդւոց իւրեանց. եւ որդիք նոցա յա՛զգ յայլ։
3 Պատմեցէ՛ք սա ձեր որդիներին,ձեր որդիները՝ իրենց որդիներին,եւ նրանց որդիները՝ յաջորդ սերնդին:
3 Ասիկա ձեր որդիներուն պատմեցէ՛քՈւ ձեր որդիները իրենց որդիներուն Ու անոնց որդիները յետագայ ազգին թող պատմեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 Передайте об этом детям вашим; а дети ваши пусть скажут своим детям, а их дети следующему роду:
1:3 ὑπὲρ υπερ over; for αὐτῶν αυτος he; him τοῖς ο the τέκνοις τεκνον child ὑμῶν υμων your διηγήσασθε διηγεομαι narrate; describe καὶ και and; even τὰ ο the τέκνα τεκνον child ὑμῶν υμων your τοῖς ο the τέκνοις τεκνον child αὐτῶν αυτος he; him καὶ και and; even τὰ ο the τέκνα τεκνον child αὐτῶν αυτος he; him εἰς εις into; for γενεὰν γενεα generation ἑτέραν ετερος different; alternate
1:3 עָלֶ֖יהָ ʕālˌeʸhā עַל upon לִ li לְ to בְנֵיכֶ֣ם vᵊnêḵˈem בֵּן son סַפֵּ֑רוּ sappˈērû ספר count וּ û וְ and בְנֵיכֶם֙ vᵊnêḵˌem בֵּן son לִ li לְ to בְנֵיהֶ֔ם vᵊnêhˈem בֵּן son וּ û וְ and בְנֵיהֶ֖ם vᵊnêhˌem בֵּן son לְ lᵊ לְ to דֹ֥ור ḏˌôr דֹּור generation אַחֵֽר׃ ʔaḥˈēr אַחֵר other
1:3. super hoc filiis vestris narrate et filii vestri filiis suis et filii eorum generationi alteraeTell ye of this to your children, and let your children tell their children, and their children to another generation.
3. Tell ye your children of it, and your children their children, and their children another generation.
Tell ye your children of it, and [let] your children [tell] their children, and their children another generation:

1:3 Передайте об этом детям вашим; а дети ваши пусть скажут своим детям, а их дети следующему роду:
1:3
ὑπὲρ υπερ over; for
αὐτῶν αυτος he; him
τοῖς ο the
τέκνοις τεκνον child
ὑμῶν υμων your
διηγήσασθε διηγεομαι narrate; describe
καὶ και and; even
τὰ ο the
τέκνα τεκνον child
ὑμῶν υμων your
τοῖς ο the
τέκνοις τεκνον child
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
τέκνα τεκνον child
αὐτῶν αυτος he; him
εἰς εις into; for
γενεὰν γενεα generation
ἑτέραν ετερος different; alternate
1:3
עָלֶ֖יהָ ʕālˌeʸhā עַל upon
לִ li לְ to
בְנֵיכֶ֣ם vᵊnêḵˈem בֵּן son
סַפֵּ֑רוּ sappˈērû ספר count
וּ û וְ and
בְנֵיכֶם֙ vᵊnêḵˌem בֵּן son
לִ li לְ to
בְנֵיהֶ֔ם vᵊnêhˈem בֵּן son
וּ û וְ and
בְנֵיהֶ֖ם vᵊnêhˌem בֵּן son
לְ lᵊ לְ to
דֹ֥ור ḏˌôr דֹּור generation
אַחֵֽר׃ ʔaḥˈēr אַחֵר other
1:3. super hoc filiis vestris narrate et filii vestri filiis suis et filii eorum generationi alterae
Tell ye of this to your children, and let your children tell their children, and their children to another generation.
3. Tell ye your children of it, and your children their children, and their children another generation.
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Adam Clarke: Commentary on the Bible - 1831
1:3: Tell ye your children of it - To heighten the effect, he still conceals the subject, and informs them that it is such as should be handed down from father to son through all generations.
Albert Barnes: Notes on the Bible - 1834
1:3: Tell ye your children of it - In the order of God's goodness, generation was to declare to generation the wonders of His love. "He established a testimony in Jacob, and appointed a law in Israel, which He commanded our fathers that they should make them known to their children, that the generation to come might know them, the children which should be born, who should arise and declare them to their children that they might ... not forget the works of God" Psa 78:5-7. This tradition of thankful memories God, as the Psalmist says, enforced in the law; "Take heed to thyself, lest thou forget the things which thine eyes have seen, but teach them thy sons and thy sons' sons" (Deu 4:9; add Deu 6:6-7; Deu 11:19). This was the end of the memorial acts of the ritual, that their sons might inquire the meaning of them, the fathers tell them God's wonders Deu 6:20-24. Now contrariwise, they are, generation to generation, to tell concerning it, this message of unheard-of woe and judgment. The memory of God's deeds of love should have stirred them to gratitude; now He transmits to them memories of woe, that they might entreat God against them, and break off the sins which entail them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: Exo 10:1, Exo 10:2, Exo 13:14; Deu 6:7; Jos 4:6, Jos 4:7, Jos 4:21, Jos 4:22; Psa 44:1, Psa 71:18, Psa 78:3-8; Psa 145:4; Isa 38:19
John Gill
1:3 Tell ye your children of it,.... Give them a particular account of it; describe the creatures and their number as near as you can; say when they begun and how long they continued, and what devastations they made, and what was the cause and reason of such a judgment, your sins and transgressions:
and let your children tell their children, and their children other generation; or, "to the generation following" (l); let it be handed down from one generation to another that it may be a caution to future posterity how they behave and lest they bring down the like awful judgments on them. What this referred to was as follows:
(l) "posteritati sequenti", Vatablus; "generationi posterae", Junius & Tremellius, Piscator, Tarnovius.
Robert Jamieson, A. R. Fausset and David Brown
1:3 Tell ye your children--in order that they may be admonished by the severity of the punishment to fear God (Ps 78:6-8; compare Ex 13:8; Josh 4:7).
1:41:4: Զմնացորդս թրթրոյ եկեր մարախ, եւ զմնացորդս մարախոյ՝ եկեր ջորեակ, եւ զմնացորդս ջորեկի եկե՛ր երեւիլ։
4 Թրթուրից մնացածները մորեխը կերաւ,մորեխից մնացածները կերաւ ջորեակը,եւ ջորեակից մնացածները կերաւ բուսակեր ճիճուն:
4 Ինչ որ խառնիճը թողուց՝ մարախը կերաւ, Ինչ որ մարախը թողուց՝ ջորեակը կերաւ, Ինչ որ ջորեակը թողուց՝ գրուիճը կերաւ։
Զմնացորդս [1]թրթրոյ եկեր մարախ, եւ զմնացորդս մարախոյ եկեր ջորեակ, եւ զմնացորդս ջորեկի եկեր [2]երեւիլ:

1:4: Զմնացորդս թրթրոյ եկեր մարախ, եւ զմնացորդս մարախոյ՝ եկեր ջորեակ, եւ զմնացորդս ջորեկի եկե՛ր երեւիլ։
4 Թրթուրից մնացածները մորեխը կերաւ,մորեխից մնացածները կերաւ ջորեակը,եւ ջորեակից մնացածները կերաւ բուսակեր ճիճուն:
4 Ինչ որ խառնիճը թողուց՝ մարախը կերաւ, Ինչ որ մարախը թողուց՝ ջորեակը կերաւ, Ինչ որ ջորեակը թողուց՝ գրուիճը կերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 оставшееся от гусеницы ела саранча, оставшееся от саранчи ели черви, а оставшееся от червей доели жуки.
1:4 τὰ ο the κατάλοιπα καταλοιπος left behind τῆς ο the κάμπης καμπη consume; eat up ἡ ο the ἀκρίς ακρις locust; grasshopper καὶ και and; even τὰ ο the κατάλοιπα καταλοιπος left behind τῆς ο the ἀκρίδος ακρις locust; grasshopper κατέφαγεν κατεσθιω consume; eat up ὁ ο the βροῦχος βρουχος and; even τὰ ο the κατάλοιπα καταλοιπος left behind τοῦ ο the βρούχου βρουχος consume; eat up ἡ ο the ἐρυσίβη ερυσιβη rust
1:4 יֶ֤תֶר yˈeṯer יֶתֶר remainder הַ ha הַ the גָּזָם֙ ggāzˌām גָּזָם locust אָכַ֣ל ʔāḵˈal אכל eat הָֽ hˈā הַ the אַרְבֶּ֔ה ʔarbˈeh אַרְבֶּה locust וְ wᵊ וְ and יֶ֥תֶר yˌeṯer יֶתֶר remainder הָ hā הַ the אַרְבֶּ֖ה ʔarbˌeh אַרְבֶּה locust אָכַ֣ל ʔāḵˈal אכל eat הַ ha הַ the יָּ֑לֶק yyˈāleq יֶלֶק locust וְ wᵊ וְ and יֶ֣תֶר yˈeṯer יֶתֶר remainder הַ ha הַ the יֶּ֔לֶק yyˈeleq יֶלֶק locust אָכַ֖ל ʔāḵˌal אכל eat הֶ he הַ the חָסִֽיל׃ ḥāsˈîl חָסִיל cockroach
1:4. residuum erucae comedit lucusta et residuum lucustae comedit bruchus et residuum bruchi comedit rubigoThat which the palmerworm hath left, the locust hath eaten: and that which the locust hath left, the bruchus hath eaten: and that which tbe bruchus hath left, the mildew hath destroyed.
4. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.
That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten:

1:4 оставшееся от гусеницы ела саранча, оставшееся от саранчи ели черви, а оставшееся от червей доели жуки.
1:4
τὰ ο the
κατάλοιπα καταλοιπος left behind
τῆς ο the
κάμπης καμπη consume; eat up
ἡ ο the
ἀκρίς ακρις locust; grasshopper
καὶ και and; even
τὰ ο the
κατάλοιπα καταλοιπος left behind
τῆς ο the
ἀκρίδος ακρις locust; grasshopper
κατέφαγεν κατεσθιω consume; eat up
ὁ ο the
βροῦχος βρουχος and; even
τὰ ο the
κατάλοιπα καταλοιπος left behind
τοῦ ο the
βρούχου βρουχος consume; eat up
ἡ ο the
ἐρυσίβη ερυσιβη rust
1:4
יֶ֤תֶר yˈeṯer יֶתֶר remainder
הַ ha הַ the
גָּזָם֙ ggāzˌām גָּזָם locust
אָכַ֣ל ʔāḵˈal אכל eat
הָֽ hˈā הַ the
אַרְבֶּ֔ה ʔarbˈeh אַרְבֶּה locust
וְ wᵊ וְ and
יֶ֥תֶר yˌeṯer יֶתֶר remainder
הָ hā הַ the
אַרְבֶּ֖ה ʔarbˌeh אַרְבֶּה locust
אָכַ֣ל ʔāḵˈal אכל eat
הַ ha הַ the
יָּ֑לֶק yyˈāleq יֶלֶק locust
וְ wᵊ וְ and
יֶ֣תֶר yˈeṯer יֶתֶר remainder
הַ ha הַ the
יֶּ֔לֶק yyˈeleq יֶלֶק locust
אָכַ֖ל ʔāḵˌal אכל eat
הֶ he הַ the
חָסִֽיל׃ ḥāsˈîl חָסִיל cockroach
1:4. residuum erucae comedit lucusta et residuum lucustae comedit bruchus et residuum bruchi comedit rubigo
That which the palmerworm hath left, the locust hath eaten: and that which the locust hath left, the bruchus hath eaten: and that which tbe bruchus hath left, the mildew hath destroyed.
4. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
4: Говоря об опустошении земли саранчею, пророк в ст. 4-м употребляет четыре наименования саранчи gasam (гусеницы), arbeh (capaнча, слав. прузи), jelek (черви, слав. мшицы) и chasil (жуки, греч. erudibh; слав. сиплеве). В этих четырех наименованиях многие толкователи (древние иудеи, Кимхи, Кальвин) видели указание на то, что саранча, по мысли пророка, сряду четыре года опустошала иудейскую землю, причем растительность, уцелевшая в одном году, погибла в следующем. По мнению других толкователей (Креднер), пророк имеет в виду не четыре года бедствия, а один: четыре названия саранчи обозначают только степени ее развития: gasam — саранча вполне развившаяся, аrbeh и jelek — находящаяся в состоянии личинок и chasil — саранча окрылившаяся. Развития gasam, arbeh, jelek и chasil этимологически не содержат указания на какие-либо характеристические признаки, и едва ли могут обозначать четыре разные вида саранчи или четыре ступени развития ее (ср. Иоил II:25). В Библии arbeh, jelek и chasil употребляются, как термины однозначащие (ср. Втор XXVIII:38; Пс СIV:34; Наум III:15; 3: Цар VIII:77; 2: Пар VI:28; Пс LXXVII:46; Ис XXXIII:4). По мнению лучших экзегета (Генгст., Кейл.) пророк употребляет разные названия саранчи в качестве поэтическик эпитетов к обыкновенному названию ее — arbeh. Таким образом речи пророк хочет ярче представить картину великого опустошения, произведенного саранчей.
Adam Clarke: Commentary on the Bible - 1831
1:4: That which the palmerworm hath left - Here he begins to open his message, and the words he chooses show that he is going to announce a devastation of the land by locusts, and a famine consequent on their depredations. What the different insects may be which he specifies is not easy to determine. I shall give the words of the original, with their etymology.
The palmerworm, גזם gazam, from the same root, to cut short; probably the caterpillar, or some such blight, from its cutting the leaves of the trees into pieces for its nourishment.
The locust, ארבה arbeh, from רבה rabah, to multiply, from the immense increase and multitude of this insect.
Cankerworm, ילק yelek, from לק lak, to lick or lap with the tongue; the reference is uncertain.
Caterpillar, חסיל chasil, from חסל chasal, to consume, to eat up, the consumer. Bishop Newcome translates the first grasshopper; the second, locust; the third, devouring locust; and the fourth, consuming locust. After all that has been said by interpreters concerning these four animals, I am fully of opinion that the arbeh, or locust himself, is the gazam, the yelek, and the chasil and that these different names are used here by the prophet to point out the locust in its different states, or progress from embryo to full growth. See the note on Joe 2:2 (note).
Albert Barnes: Notes on the Bible - 1834
1:4: That which the palmerworm hath left, hath the locust eaten - The creatures here spoken of are different kinds of locusts, so named from their number or voracity. We, who are free from this scourge of God, know them only by the generic name of locusts. But the law mentions several sorts of locusts, each after its kind, which might be eaten . In fact, above eighty different kinds of locusts have been observed , some of which are twice as large as that which is the ordinary scourge of God . Slight as they are in themselves, they are mighty in God's Hand; beautiful and gorgeous as they are, floating in the sun's rays , they are a scourge, including other plagues, famine, and often, pestilence.
Of the four kinds, here named by the prophet, that rendered "locust" is so called from its multitude, (from where Jeremiah says "they are more numerous than the locust" See Jdg 6:5; Jdg 7:12; Psa 105:34; Nah 3:15. It is a proverb in Arabic also)), and is, probably, the creature which desolates whole regions of Asia and Africa. The rest are named from their voracity, the "gnawer," "licker," "consumer," but they are, beyond doubt, distinct kinds of that destroyer. And this is the characteristic of the prophet's threatening, that he foretells a succession of destroyers, each more fatal than the preceding; and that, not according to the order of nature. For in all the observations which have been made of the locusts, even when successive flights have desolated the same land, they have always been successive clouds of the same creature.
Over and above the fact, then, that locusts are a heavy chastisement from God, these words of Joel form a sort of sacred proverb. They are the epitome of his whole prophecy. It is "this" which he had called the old men to hear, and to say whether they had known anything like "this;" that scourge came after scourge, judgment after judgment, until man yielded or perished. The visitation of locusts was one of the punishments threatened in the law, "Thou shall carry much seed out into the field, and shalt gather but little in, for the locust shall consume it" Deu 28:38. It was one of God's ordinary punishments for sin, in that country, like famine, or pestilence, or blight, or mildew, or murrain, or (in this) potato disease. Solomon, accordingly, at the dedication of the temple mentions the locust among the other plagues, which he then solemnly entreated God to remove, when individuals or the whole people should spread forth their hands in penitence toward that house Kg1 8:37-38.
But the characteristic of "this" prophecy is the successiveness of the judgments, each in itself, desolating, and the later following quick upon the earlier, and completing their destructiveness. The judgments of God are linked together by an invisible chain, each drawing on the other; yet, at each link of the lengthening chain, allowing space and time for repentance to break it through. So in the plagues of Egypt, God, "executing His judgments upon them by little and little, gave them time for repentance" (Wisd. 12:10); yet, when Pharaoh hardened his heart, each followed on the other, until he perished in the Red Sea. In like way God said, "him that escapeth the sword of Hazael shall Jehu slay; and him that escapeth from the sword of Jehu shall Elisha slay" Kg1 19:17. So, in the Rev_elation, the "trumpets" are sounded Rev 8:1-13; Rev_. 9; Rev 11:15, and "the vials of the wrath of God are poured out upon the earth, one after the other" Rev_. 16. Actual locusts were very likely one of the scourges intended by the prophet. They certainly were not the whole; but pictured others fiercer, more desolating, more overwhelming. The proverbial dress gained and fixed people's attention on the truth, which, if it had been presented to the people nakedly, they might have turned from. Yet as, in God's wisdom, what is said generally, is often fulfilled specially, so here there were four great invaders which in succession wasted Judah; the Assyrian, Chaldaean, Macedonian and Roman.
Morally, also, four chief passions desolate successively the human heart. : "For what is designated by the "palmerworm," which creeps with all its body on the ground, except it be lust, which so pollutes the heart which it possesses, that it cannot rise up to the love of heavenly purity? What is expressed by the "locust," which flies by leaps, except vain glory which exalts itself with empty presumptions? What is typified by the "cankerworm," almost the whole of whose body is gathered into its belly, except gluttony in eating? What but anger is indicated by mildew, which burns as it touches? What the "palmerworm" then "hath left the locust heath eaten," because, when the sin of lust has retired from the mind, vain glory often succeeds. For since it is not now subdued by the love of the flesh, it boasts of itself, as if it were holy through its chastity. "And that which the locust hath left, the cankerworm hath eaten," because when vain glory, which came, as it were, from holiness, is resisted, either the appetite, or some ambitious desires are indulged in too immoderately. For the mind which knows not God, is led the more fiercely to any object of ambition, in proportion as it is not restrained by any love of human praise. "That which the cankerworm hath left," the mildew consumes, because when the gluttony of the belly is restrained by abstinence, the impatience of anger holds fiercer sway, which, like mildew, eats up the harvest by burning it, because the flame of impatience withers the fruit of virtue. When then some vices succeed to others, one plague devours the field of the mind, while another leaves it."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: That which the palmerworm hath left: Heb. The residue of the palmer-worm, Joe 2:25; Amo 4:9; The learned Bochart, and others, are of the opinion that the four Hebrew words, gazam, yelek, arbeh, chasil, respectively rendered the palmer-worm, locust, canker-worm and caterpillar, denote four different species of locusts. See note on Exo 10:4
the locust eaten: Exo 10:12-15; Deu 28:38, Deu 28:42; Kg1 8:37; Ch2 6:28, Ch2 7:13; Psa 78:46, Psa 105:34; Amo 7:1; Rev 9:3-7
the cankerworm eaten: Nah 3:15-17
the caterpillar: Isa 33:4; Jer 51:14, Jer 51:27
John Gill
1:4 That which the palmer worm hath left hath the locust eaten,.... These, with the two following, are four kinds of, locusts as Jarchi observes; though it is difficult to fix the particular species designed; they seem to have their names from some peculiar properties belonging to them; as the first of these from their sheering or cropping off the fruits and leaves of trees; and the second from the vast increase of them, the multitude they bring forth and the large numbers they appear in:
and that which the locust hath left hath the canker worm eaten; which in the Hebrew language is called from its licking up the fruits of the earth, by which it becomes barren:
and that which the canker worm hath left hath the caterpillar eaten; which has its name from wasting and consuming all that comes in its way: now these came not together, but followed one another; not one one year, and another the second, and so on throughout four years, as Kimchi thinks; for though the calamity lasted some years as is manifest from Joel 2:25; yet it is not reasonable, that, for instance what the palmer worm left the first year should remain in the fields and vineyards, on the fig trees and vines till the next year for the locust to consume and is on:, but rather these all appeared in succession in one and the same year; and so what the palmer worm left having eaten up what was most agreeable to them, the locust came and devoured what they had left; and then what they left was destroyed by the canker worm, which fed on that which was most grateful to them; and last of all came the caterpillar, and consumed all the others had left; and this might be continued for years successively: when this calamity was, we have no account in sacred history; whether it was in the seven years' famine in the days of Elisha, or the same with what Amos speaks of, Amos 4:6; is not easy to say: and though it seems to be literally understood, as the drought later mentioned, yet might be typical of the enemies of the Jews succeeding one another in the destruction of them. Not of the four monarchies, the Babylonians, Persians, Grecians, and Romans, as Lyra and Abarbinel; since the Persians particularly never entered into the land of Judea and wasted it; though this is the sense of the ancient Jews, as Jerom relates; for he says the Hebrews interpret the "palmer worm" of the Assyrians, Babylonians, and Chaldeans, who, coming from one climate of the world, destroyed both the ten and the two tribes, that is, all the people of Israel: the locust they interpret of the Medes and Persians, who, having overturned the Chaldean empire, carried the Jews captive: the "canker worm" is the Macedonians, and all the successors of Alexander; especially King Antiochus, surnamed Epiphanes, who like a canker worm sat in Judea, and devoured all the remains of the former kings, under whom were the wars of the Maccabees: the "caterpillar" they refer to the Roman empire, the fourth and last that oppressed the Jews, and drove them out of their borders. Nor of the several kings of Assyria and Babylon, who followed one another, and wasted first the ten tribes, and then the other two, as Tiglathpileser, Shalmaneser, Sennacherib, and Nebuchadnezzar, so Theodoret; since this prophecy only relates to the two tribes. Rather therefore this may point at the several invasions and incursions of the Chaldean army into Judea, under Nebuchadnezzar and his generals; first, when he came up against Jerusalem, and made Jehoiakim tributary to him; a second time, when he carried Jehoiachin and his family into Babylon, with a multitude of the Jews, and their wealth; a third time, when he besieged Jerusalem, and took it, and Zedekiah the king, and carried him captive; and a fourth time, when Nebuzaradan came and burnt the temple, and the houses of Jerusalem, and broke down the walls of it, and cleared the land of its inhabitants and riches; see 4Kings 24:1.
John Wesley
1:4 Palmer - worm - Four sorts of insects, are here mentioned, which succeeded each other, and devoured all that might be a support to the Jews, whence ensued a grievous famine.
Robert Jamieson, A. R. Fausset and David Brown
1:4 This verse states the subject on which he afterwards expands. Four species or stages of locusts, rather than four different insects, are meant (compare Lev 11:22). Literally, (1) the gnawing locust; (2) the swarming locust; (3) the licking locust; (4) the consuming locust; forming a climax to the most destructive kind. The last is often three inches long, and the two antennÃ&brvbr;, each an inch long. The two hinder of its six feet are larger than the rest, adapting it for leaping. The first "kind" is that of the locust, having just emerged from the egg in spring, and without wings. The second is when at the end of spring, still in their first skin, the locusts put forth little ones without legs or wings. The third, when after their third casting of the old skin, they get small wings, which enable them to leap the better, but not to fly. Being unable to go away till their wings are matured, they devour all before them, grass, shrubs, and bark of trees: translated "rough caterpillars" (Jer 51:27). The fourth kind, the matured winged locusts (see on Nahum 3:16). In Joel 2:25 they are enumerated in the reverse order, where the restoration of the devastations caused by them is promised. The Hebrews make the first species refer to Assyria and Babylon; the second species, to Medo-Persia; the third, to Greco-Macedonia and Antiochus Epiphanes; the fourth, to the Romans. Though the primary reference be to literal locusts, the Holy Spirit doubtless had in view the successive empires which assailed Judea, each worse than its predecessor, Rome being the climax.
1:51:5: Սթափեցարո՛ւք արբեալք ՚ի գինւոյ, եւ լացէ՛ք եւ զգացարո՛ւք ամենեքեան որ ըմպէք գինի ցարբենալ. զի բարձա՛ւ ՚ի բերանոյ ձերմէ ուրախութիւն եւ խնդութիւն[10608]։ [10608] Ոմանք. Լացէք եւ սգացարուք ա՛՛։
5 Սթափուեցէ՛ք գինուց հարբածնե՛ր,լացէ՛ք եւ ողբացէ՛ք բոլորդ,որ մինչեւ հարբելը գինի էք խմում,որովհետեւ չքացաւ ձեր բերանից ուրախութիւնն ու խնդութիւնը,
5 «Արթնցէ՛ք, ո՛վ գինովներ ու լացէ՛քԵւ դուք ամէնքդ, ո՛վ գինի խմողներ. Սուգ բռնեցէ՛ք քաղցուին համար, Քանզի ձեր բերնէն կտրուեցաւ։
Սթափեցարուք, արբեալք ի գինւոյ, եւ լացէք եւ զգացարուք, ամենեքեան որ ըմպէք գինի ցարբենալ. զի բարձաւ ի բերանոյ ձերմէ ուրախութիւն եւ խնդութիւն:

1:5: Սթափեցարո՛ւք արբեալք ՚ի գինւոյ, եւ լացէ՛ք եւ զգացարո՛ւք ամենեքեան որ ըմպէք գինի ցարբենալ. զի բարձա՛ւ ՚ի բերանոյ ձերմէ ուրախութիւն եւ խնդութիւն[10608]։
[10608] Ոմանք. Լացէք եւ սգացարուք ա՛՛։
5 Սթափուեցէ՛ք գինուց հարբածնե՛ր,լացէ՛ք եւ ողբացէ՛ք բոլորդ,որ մինչեւ հարբելը գինի էք խմում,որովհետեւ չքացաւ ձեր բերանից ուրախութիւնն ու խնդութիւնը,
5 «Արթնցէ՛ք, ո՛վ գինովներ ու լացէ՛քԵւ դուք ամէնքդ, ո՛վ գինի խմողներ. Սուգ բռնեցէ՛ք քաղցուին համար, Քանզի ձեր բերնէն կտրուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 Пробудитесь, пьяницы, и плачьте и рыдайте, все пьющие вино, о виноградном соке, ибо он отнят от уст ваших!
1:5 ἐκνήψατε εκνηφω sober up οἱ ο the μεθύοντες μεθυω get drunk ἐξ εκ from; out of οἴνου οινος wine αὐτῶν αυτος he; him καὶ και and; even κλαύσατε κλαιω weep; cry θρηνήσατε θρηνεω lament πάντες πας all; every οἱ ο the πίνοντες πινω drink οἶνον οινος wine εἰς εις into; for μέθην μεθη drunkenness ὅτι οτι since; that ἐξῆρται εξαιρω lift out / up; remove ἐκ εκ from; out of στόματος στομα mouth; edge ὑμῶν υμων your εὐφροσύνη ευφροσυνη celebration καὶ και and; even χαρά χαρα joy
1:5 הָקִ֤יצוּ hāqˈîṣû קיץ pass summer שִׁכֹּורִים֙ šikkôrîm שִׁכֹּור drunk וּ û וְ and בְכ֔וּ vᵊḵˈû בכה weep וְ wᵊ וְ and הֵילִ֖לוּ hêlˌilû ילל howl כָּל־ kol- כֹּל whole שֹׁ֣תֵי šˈōṯê שׁתה drink יָ֑יִן yˈāyin יַיִן wine עַל־ ʕal- עַל upon עָסִ֕יס ʕāsˈîs עָסִיס juice כִּ֥י kˌî כִּי that נִכְרַ֖ת niḵrˌaṯ כרת cut מִ mi מִן from פִּיכֶֽם׃ ppîḵˈem פֶּה mouth
1:5. expergescimini ebrii et flete et ululate omnes qui bibitis vinum in dulcedine quoniam periit ab ore vestroAwake, ye that are drunk, and weep, and mourn all ye that take delight; in drinking sweet wine: for it is cut off from your mouth.
5. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the sweet wine; for it is cut off from your mouth.
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth:

1:5 Пробудитесь, пьяницы, и плачьте и рыдайте, все пьющие вино, о виноградном соке, ибо он отнят от уст ваших!
1:5
ἐκνήψατε εκνηφω sober up
οἱ ο the
μεθύοντες μεθυω get drunk
ἐξ εκ from; out of
οἴνου οινος wine
αὐτῶν αυτος he; him
καὶ και and; even
κλαύσατε κλαιω weep; cry
θρηνήσατε θρηνεω lament
πάντες πας all; every
οἱ ο the
πίνοντες πινω drink
οἶνον οινος wine
εἰς εις into; for
μέθην μεθη drunkenness
ὅτι οτι since; that
ἐξῆρται εξαιρω lift out / up; remove
ἐκ εκ from; out of
στόματος στομα mouth; edge
ὑμῶν υμων your
εὐφροσύνη ευφροσυνη celebration
καὶ και and; even
χαρά χαρα joy
1:5
הָקִ֤יצוּ hāqˈîṣû קיץ pass summer
שִׁכֹּורִים֙ šikkôrîm שִׁכֹּור drunk
וּ û וְ and
בְכ֔וּ vᵊḵˈû בכה weep
וְ wᵊ וְ and
הֵילִ֖לוּ hêlˌilû ילל howl
כָּל־ kol- כֹּל whole
שֹׁ֣תֵי šˈōṯê שׁתה drink
יָ֑יִן yˈāyin יַיִן wine
עַל־ ʕal- עַל upon
עָסִ֕יס ʕāsˈîs עָסִיס juice
כִּ֥י kˌî כִּי that
נִכְרַ֖ת niḵrˌaṯ כרת cut
מִ mi מִן from
פִּיכֶֽם׃ ppîḵˈem פֶּה mouth
1:5. expergescimini ebrii et flete et ululate omnes qui bibitis vinum in dulcedine quoniam periit ab ore vestro
Awake, ye that are drunk, and weep, and mourn all ye that take delight; in drinking sweet wine: for it is cut off from your mouth.
5. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the sweet wine; for it is cut off from your mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:5: Awake, ye drunkards - The general destruction of vegetation by these devouring creatures has totally prevented both harvest and vintage; so that there shall not be wine even for necessary uses, much less for the purposes of debauchery. It is well known that the ruin among the vines by locusts prevents the vintage for several years after.
Albert Barnes: Notes on the Bible - 1834
1:5: Awake, ye drunkards, and weep - All sin stupefies the sinner. All intoxicate the mind, bribe and pervert the judgment, dull the conscience, blind the soul and make it insensible to its own ills. All the passions, anger, vain glory, ambition, avarice and the rest are a spiritual drunkenness, inebriating the soul, as strong drink doth the body. : "They are called drunkards, who, confused with the love of this world, feel not the ills which they suffer. What then is meant by, "Awake, ye drunkards and weep," but, 'shake off the sleep of your insensibility, and oppose by watchful lamentations the many plagues of sins, which succeed one to the other in the devastation of your hearts?'" God arouse those who will be aroused, by withdrawing from them the pleasures wherein they offended Him. Awake, the prophet cries, from the sottish slumber of your drunkenness; awake to weep and howl, at least when your feverish enjoyments are dashed from your lips. Weeping for things temporal may awaken to the fear of losing things eternal.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: Awake: Isa 24:7-11; Amo 6:3-7; Luk 21:34-36; Rom 13:11-14
weep: Joe 1:11, Joe 1:13; Jer 4:8; Eze 30:2; Jam 5:1
for: Isa 32:10-12; Luk 16:19, Luk 16:23-25
Carl Friedrich Keil and Franz Delitzsch
1:5
In order that Judah may discern in this unparalleled calamity a judgment of God, and the warning voice of God calling to repentance, the prophet first of all summons the wine-bibbers to sober themselves, and observe the visitation of God. Joel 1:5. "Awake, ye drunken ones, and weep! and howl, all ye drinkers of wine! at the new wine; for it is cut off from your mouth. Joel 1:6. For a people has come up over my land, a strong one, and innumerable: its teeth are lion's teeth, and it has the bite of a lioness. Joel 1:7. It has made my vine a wilderness, and my fig-tree into sticks. Peeling, it has peeled it off, and cast it away: its shoots have grown white." הקיץ to awake out of the reeling of intoxication, as in Prov 23:35. They are to howl for the new wine, the fresh sweet juice of the grape, because with the destruction of the vines it is taken away and destroyed from their mouth. Joel 1:6 and Joel 1:7 announce through whom. In the expression gōi ‛âlâh (a people has come up) the locusts are represented as a warlike people, because they devastate the land like a hostile army. Gōi furnishes no support to the allegorical view. In Prov 30:25-26, not only are the ants described as a people (‛âm), but the locusts also; although it is said of them that they have no king. And ‛âm is synonymous with gōi, which has indeed very frequently the idea of that which is hostile, and even here is used in this sense; though it by no means signifies a heathen nation, but occurs in Zeph 2:9 by the side of ‛âm, as an epithet applied to the people of Jehovah (i.e., Israel: see also Gen 12:2). The weapons of this army consist in its teeth, its "bite," which grinds in pieces as effectually as the teeth of the lion or the bite of the lioness (מתלּעות; see at Job 29:17). The suffix attached to ארצי does not refer to Jehovah, but to the prophet, who speaks in the name of the people, so that it is the land of the people of God. And this also applies to the suffixes in גּפני and תּאנתי in Joel 1:7. In the description of the devastation caused by the army of locusts, the vine and fig-tree are mentioned as the noblest productions of the land, which the Lord has given to His people for their inheritance (see at Hos 2:14). לקצפה, εἰς κλασμόν, literally, for crushing. The suffix in chăsâphâh refers, no doubt, simply to the vine as the principal object, the fig-tree being mentioned casually in connection with it. Châsaph, to strip, might be understood as referring simply to the leaves of the vine (cf. Ps 29:9); but what follows shows that the gnawing or eating away of the bark is also included. Hishlı̄kh, to throw away not merely what is uneatable, "that which is not green and contains no sap" (Hitzig), but the vine itself, which the locusts have broken when eating off its leaves and bark. The branches of the vine have become white through the eating off of the bark (sârı̄gı̄m, Gen 40:10).
(Note: H. Ludolf, in his Histor. Aethiop. i. c. 13, 16, speaking of the locusts, says: "Neither herbs, nor shrubs, nor trees remain unhurt. Whatever is either grassy or covered with leaves, is injured, as if it had been burnt with fire. Even the bark of trees is nibbled with their teeth, so that the injury is not confined to one year alone.")
Geneva 1599
1:5 Awake, ye (c) drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.
(c) Meaning, that the reason for their excess and drunkenness was taken away.
John Gill
1:5 Awake, ye drunkards, and weep: and howl, all ye drinkers of wine,.... Who are used to neither, either to awake or to howl, being very prone to drowsiness upon their drinking bouts, and to mirth and jollity in them; but now should be awake, and sober enough, not as being a virtue in them, but through want of wine; and for the same reason should howl, as follows:
because of the new wine, for it is cut off from your mouth; the locusts having spoiled the vines and eaten the grapes, no new wine could be made, and so none could be brought in cups to their mouths; nor they drink it in bowls, as they had used to do; and which, being sweet and grateful to their taste, they were wont to drink in great abundance, till they were inebriated with it; but now there was a scarcity, their lips were dry, but not their eyes. The word, Kimchi says, signifies all liquor which is squeezed by bruising or treading.
John Wesley
1:5 Is cut off - Suddenly cut off even when you are ready to drink it, and totally cut off by these devouring vermin.
Robert Jamieson, A. R. Fausset and David Brown
1:5 Awake--out of your ordinary state of drunken stupor, to realize the cutting off from you of your favorite drink. Even the drunkards (from a Hebrew root, "any strong drink") shall be forced to "howl," though usually laughing in the midst of the greatest national calamities, so palpably and universally shall the calamity affect all.
wine . . . new wine--"New" or "fresh wine," in Hebrew, is the unfermented, and therefore unintoxicating, sweet juice extracted by pressure from grapes or other fruit, as pomegranates (Song 8:2). "Wine" is the produce of the grape alone, and is intoxicating (see on Joel 1:10).
1:61:6: Զի ա՛զգ մի ել յերկիր իմ հզօր եւ անթիւ. ատամունք նորա ատամունք առիւծու, եւ ժանիք նորա կորեա՛ն առիւծու։
6 քանի որ մի ազգ յարձակուեց իմ երկրի վրայ՝ հզօր եւ անթիւ.նրա ատամները առիւծի ատամներ են,նրա ժանիքները՝ առիւծի կորիւնի ժանիքներ:
6 Վասն զի իմ երկրիս վրայ Զօրաւոր ու անթիւ ազգ մը ելաւ։Անոր ակռաները առիւծի ակռաներ են Ու անիկա մատակ առիւծի ժանիքներ ունի։
Զի ազգ մի ել յերկիր իմ հզօր եւ անթիւ. ատամունք նորա ատամունք առիւծու, եւ ժանիք նորա կորեան առիւծու:

1:6: Զի ա՛զգ մի ել յերկիր իմ հզօր եւ անթիւ. ատամունք նորա ատամունք առիւծու, եւ ժանիք նորա կորեա՛ն առիւծու։
6 քանի որ մի ազգ յարձակուեց իմ երկրի վրայ՝ հզօր եւ անթիւ.նրա ատամները առիւծի ատամներ են,նրա ժանիքները՝ առիւծի կորիւնի ժանիքներ:
6 Վասն զի իմ երկրիս վրայ Զօրաւոր ու անթիւ ազգ մը ելաւ։Անոր ակռաները առիւծի ակռաներ են Ու անիկա մատակ առիւծի ժանիքներ ունի։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 Ибо пришел на землю Мою народ сильный и бесчисленный; зубы у него зубы львиные, и челюсти у него как у львицы.
1:6 ὅτι οτι since; that ἔθνος εθνος nation; caste ἀνέβη αναβαινω step up; ascend ἐπὶ επι in; on τὴν ο the γῆν γη earth; land μου μου of me; mine ἰσχυρὸν ισχυρος forceful; severe καὶ και and; even ἀναρίθμητον αναριθμητος innumerable οἱ ο the ὀδόντες οδους tooth αὐτοῦ αυτος he; him ὀδόντες οδους tooth λέοντος λεων lion καὶ και and; even αἱ ο the μύλαι μυλη he; him σκύμνου σκυμνος cub
1:6 כִּֽי־ kˈî- כִּי that גֹוי֙ ḡôy גֹּוי people עָלָ֣ה ʕālˈā עלה ascend עַל־ ʕal- עַל upon אַרְצִ֔י ʔarṣˈî אֶרֶץ earth עָצ֖וּם ʕāṣˌûm עָצוּם mighty וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מִסְפָּ֑ר mispˈār מִסְפָּר number שִׁנָּיו֙ šinnāʸw שֵׁן tooth שִׁנֵּ֣י šinnˈê שֵׁן tooth אַרְיֵ֔ה ʔaryˈē אַרְיֵה lion וּֽ ˈû וְ and מְתַלְּעֹ֥ות mᵊṯallᵊʕˌôṯ מְתַלְּעֹות jaw-bones לָבִ֖יא lāvˌî לָבִיא lion לֹֽו׃ lˈô לְ to
1:6. gens enim ascendit super terram meam fortis et innumerabilis dentes eius ut dentes leonis et molares eius ut catuli leonisFor a nation come up upon my land, strong, and without number: his teeth are like the teeth of a lion: and his cheek teeth as of a lion's whelp.
6. For a nation is come up upon my land, strong, and without number; his teeth are the teeth of a lion, and he hath the jaw teeth of a great lion.
For a nation is come up upon my land, strong, and without number, whose teeth [are] the teeth of a lion, and he hath the cheek teeth of a great lion:

1:6 Ибо пришел на землю Мою народ сильный и бесчисленный; зубы у него зубы львиные, и челюсти у него как у львицы.
1:6
ὅτι οτι since; that
ἔθνος εθνος nation; caste
ἀνέβη αναβαινω step up; ascend
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
μου μου of me; mine
ἰσχυρὸν ισχυρος forceful; severe
καὶ και and; even
ἀναρίθμητον αναριθμητος innumerable
οἱ ο the
ὀδόντες οδους tooth
αὐτοῦ αυτος he; him
ὀδόντες οδους tooth
λέοντος λεων lion
καὶ και and; even
αἱ ο the
μύλαι μυλη he; him
σκύμνου σκυμνος cub
1:6
כִּֽי־ kˈî- כִּי that
גֹוי֙ ḡôy גֹּוי people
עָלָ֣ה ʕālˈā עלה ascend
עַל־ ʕal- עַל upon
אַרְצִ֔י ʔarṣˈî אֶרֶץ earth
עָצ֖וּם ʕāṣˌûm עָצוּם mighty
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
מִסְפָּ֑ר mispˈār מִסְפָּר number
שִׁנָּיו֙ šinnāʸw שֵׁן tooth
שִׁנֵּ֣י šinnˈê שֵׁן tooth
אַרְיֵ֔ה ʔaryˈē אַרְיֵה lion
וּֽ ˈû וְ and
מְתַלְּעֹ֥ות mᵊṯallᵊʕˌôṯ מְתַלְּעֹות jaw-bones
לָבִ֖יא lāvˌî לָבִיא lion
לֹֽו׃ lˈô לְ to
1:6. gens enim ascendit super terram meam fortis et innumerabilis dentes eius ut dentes leonis et molares eius ut catuli leonis
For a nation come up upon my land, strong, and without number: his teeth are like the teeth of a lion: and his cheek teeth as of a lion's whelp.
6. For a nation is come up upon my land, strong, and without number; his teeth are the teeth of a lion, and he hath the jaw teeth of a great lion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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: По мнению блаж. Иеронима, под «народом» в ст. 6: пророк разумеет ассириян, вавилонян, мидян, македонян и римлян. Но, очевидно, пророк продолжает начатую выше речь о нашествии саранчи; «народом» (goi) он называет саранчу, подобно тому в Притч XXX:25–26: слово аm — народ прилагается к муравьям и кроликам, а в Пс LXXIII:14: (goi) к зверям. — В Библии саранча, прилетающая обыкновенно громадными массами, нередко является образом бесчисленного множества (Суд VI:5; VII:12; Иер ХLVI:23; LI:14; Наум III:15). Пророк Иоиль также называет саранчу народом сильным и бесчисленным. Имея в виду опустошительность нашествий саранчи, которая не только истребляет растительность, но даже обгрызает сухие деревья и двери жилищ, пророк сравнивает зубы саранчи с зубами льва, а челюсти с челюстями львицы, которая с особенной яростью бросается на защиту своих детей. Слав. «членовные», греч. mugai, корневые зубы, челюсти. «Львичища», греч. skumnou, молодого льва; но евр. lavi, соответственно контексту и мнению многих толковников, лучше принимать в смысле — львицы.
Adam Clarke: Commentary on the Bible - 1831
1:6: A nation is come up upon my land - That real locusts are intended there can be little doubt; but it is thought that this may be a double prophecy, and that the destruction by the Chaldeans may also be intended, and that the four kinds of locusts mentioned above may mean the four several attacks made on Judea by them. The first in the last year of Nabonassar, (father of Nebuchadnezzar), which was the third of Jehoiakim; the second when Jehoiakim was taken prisoner in the eleventh year of his reign; the third in the ninth year of Zedekiah and the fourth three years after, when Jerusalem was destroyed by Nebuchadnezzar. Others say that they mean four powers which have been enemies of the Jews:
1. The palmerworm, the Assyrians and Chaldeans.
2. The locust, the Persians and Medes.
3. The cankerworm, the Greeks, and particularly Antiochus Epiphanes.
4. The caterpillar, the Romans.
Others make them four kings; Tiglath-pileser, Shalmaneser, Sennacherib, and Nebuchadnezzar. But of such similitudes there is no end; and the best of them is arbitrary and precarious.
Albert Barnes: Notes on the Bible - 1834
1:6: For a nation is come up upon my land - He calls this scourge of God a "nation," giving them the title most used in Holy Scripture, of pagan nations. The like term, "people, folk," is used of the "ants" and the "conies" Pro 30:25-26, for the wisdom with which God teaches them to act. Here it is used, in order to include at once, the irrational invader, guided by a Reason above its own, and the pagan conqueror. This enemy, he says, is "come up" (for the land as being God's land, was exalted in dignity, above other lands,) "upon My land," i. e. "the Lord's land" Hos 9:3, hitherto owned protected as God's land, a land which, Moses said to them, "the Lord thy God careth for; the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year" Deu 11:12. Now it was to be bared of God's protection, and to be trampled upon by a pagan foe.
Strong and without number - The figure is still from the locust, whose numbers are wholly countless by man. Travelers sometimes use likenesses to express their number, as clouds darkening the sun (see the note at Joe 2:10) or discharging flakes of snow ; some grave writers give it up, as hopeless. : "Their multitude is incredible, whereby they cover the earth and fill the air; they take away the brightness of the sun. I say again, the thing is incredible to one who has not seen them." "It would not be a thing to be believed, if one had not seen it." "On another day, it was beyond belief: they occupied a space of eight leagues (about 24 English miles). I do not mention the multitude of those without wings, because it is incredible." : "When we were in the Seignory of Abrigima, in a place called Aquate, there came such a multitude of locusts, as cannot be said. They began to arrive one day about terce (nine) and until night they cease not to arrive; and when they arrived, they bestowed themselves. On the next day at the hour of prime they began to depart, and at mid-day there was not one, and there remained not a leaf on the trees. At this instant others began to come, and staved like the others to the next day at the same hour; and these left not a stick with its bark, nor a green herb, and thus did they five days one after another; and the people said that they were the sons, who went to seek their fathers, and they took the road toward the others which had no wings. After they were gone, we knew the breadth which they had occupied, and saw the destruction which they had made, it exceeded three leagues (nine miles) wherein there remained no bark on the trees."
Another writes of South Africa ; "Of the innumerable multitudes of the incomplete insect or larva of the locusts, which at this time infested this part of Africa, no adequate idea could be conceived without having witnessed them. For the space of ten miles on each side of the Sea-Cow river, and eighty or ninety miles in length, an area of 16, or 1800 square miles, the whole surface might literally be said to be covered with them. The water of the river was scarcely visible on account of the dead carcasses which floated on the surface, drowned in the attempt to come at the weeds which grew in it." : "The present year is the third of their continuance, and their increase has far exceeded that of a geometrical progression whose whole ratio is a million." A writer of reputation says of a "column of locusts" in India ; "It extended, we were informed, 500 miles, and so compact was it when on the wing, that, like an eclipse, it completely hid the sun; so that no shadow was cast by any object, and some lofty tombs, not more than 200 yards distant, were rendered quite invisible."
In one single neighborhood, even in Germany, it was once calculated that near 17, 000, 000 of their eggs were collected and destroyed . Even Volney writes of those in Syria , "the quantity of these insects is a thing incredible to anyone who has not seen it himself; the ground is covered with them for several leagues." "The steppes," says Clarke , an incredulous traveler, "were entirely covered by their bodies, and their numbers falling resembled flakes of snow, carried obliquely by the wind, and spreading thick mists over the sun. Myriads fell over the carriage, the horses, the drivers. The Tartars told us, that persons had been suffocated by a fall of locusts on the "steppes." It was now the season, they added, in which they began to diminish." : "It was incredible, that their breadth was eight leagues."
Strong - The locust is remarkable for its long flights. "Its strength of limbs is amazing; when pressed down by the hand on the table, it has almost power to move the fingers" .
Whose teeth are the teeth of a lion - The teeth of the locust are said to be "harder than stone." : "They appear to be created for a scourge; since to strength incredible for so small a creature, they add saw-like teeth admirably calculated to "eat up all the herbs in the land."" Some near the Senegal, are described as "quite brown, of the thickness and length of a finger, and armed with two jaws, toothed like a saw, and very powerful." The prophet ascribes to them the sharp or prominent eye-teeth of the lion and lioness, combining strength with number. The ideal of this scourge of God is completed by blending numbers, in which creatures so small only could exist together, with the strength of the fiercest. : "Weak and short-lived is man, yet when God is angered against a sinful people, what mighty power does He allow to man against it!" "And what more cruel than those who endeavor to slay souls, turning them from the Infinite and Eternal Good, and so dragging them to the everlasting torments of Hell?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: nation: Joe 2:2-11, Joe 2:25; Pro 30:25-27
my: Psa 107:34; Isa 8:8, Isa 32:13; Hos 9:3
whose: Pro 30:14; Rev 9:7-10
Geneva 1599
1:6 For (d) a nation is come up upon my land, strong, and without number, whose teeth [are] the teeth of a lion, and he hath the cheek teeth of a great lion.
(d) This was another plague with which God had punished them when he stirred up the Assyrians against them.
John Gill
1:6 For a nation is come up upon my land,.... A nation of locusts, so called from their great numbers, and coming from foreign parts; just as the ants are called a "people", and the conies a "folk", Prov 30:25; and which were an emblem of the nation of the Chaldeans, which came up from Babylon, and invaded the land of Judea; called by the Lord "my land", because he had chosen it for the habitation of his people; here he himself had long dwelt, and had been served and worshipped in it: though Kimchi thinks these are the words of the inhabitants of the land, or of the prophet; but if it can be thought they are any other than the words of God, they rather seem to be expressed by the drunkards in particular, howling for want of wine, and observing the reason of it:
strong, and without number; this description seems better to agree with the Assyrians or Chaldeans, who were a mighty and powerful people, as well as numerous; though locusts, notwithstanding they are weak, singly taken, yet, coming in large bodies, carry all before them, and there is no stopping them:
whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion; or "the grinders" (m) of such an one; being hard, strong, and sharp, to bite off the tops, boughs, and branches of trees: Pliny (n) says, locusts will gnaw with their teeth the doors of houses; so the teeth of locusts are described in Rev_ 9:8; this may denote the strength, cruelty, and voraciousness of the Chaldean army.
(m) "molares", Pagninus, Mercerus, Burkius. (n) Nat. Hist. l. 11. c. 29.
John Wesley
1:6 A nation - An innumerable multitude of locusts and caterpillars, called a nation here, as Solomon calls the conies and the ant, Prov 30:25-26, and perhaps a prognostick of a very numerous and mighty nation, that ere long will invade Judah. Strong - Mighty in power, and undaunted in courage, if you refer it to the Assyrian or Babylonians; if to those vermin, they are, though each weak by itself, yet in those multitudes, strong and irresistible. A great lion - Such waste as lions make, these the locusts do, and the Assyrians will make.
Robert Jamieson, A. R. Fausset and David Brown
1:6 nation--applied to the locusts, rather than "people" (Prov 30:25-26), to mark not only their numbers, but also their savage hostility; and also to prepare the mind of the hearer for the transition to the figurative locusts in the second chapter, namely, the "nation" or Gentile foe coming against Judea (compare Joel 2:2).
my land--that is, Jehovah's; which never would have been so devastated were I not pleased to inflict punishment (Joel 2:18; Is 14:25; Jer 16:18; Ezek 36:5; Ezek 38:16).
strong--as irresistibly sweeping away before its compact body the fruits of man's industry.
without number--so Judg 6:5; Judg 7:12, "like grasshoppers (or "locusts") for multitude" (Jer 46:23; Nahum 3:15).
teeth . . . lion--that is, the locusts are as destructive as a lion; there is no vegetation that can resist their bite (compare Rev_ 9:8). PLINY says "they gnaw even the doors of houses."
1:71:7: Արա՛ր զորթ իմ յապականութիւն, եւ զթզենիս իմ ՚ի խորտակումն. յուզելո՛վ յուզեաց եւ ընկէ՛ց զնա, եւ լսնեցոյց զուռս նորա։
7 Նա ապականեց իմ որթատունկը եւ իմ թզենիները խորտակեց,ցնցելով ցնցեց, գցեց այն եւ կեղեւից մերկացրեց նրա ճիւղերը:
7 Անիկա իմ որթատունկս աւերեց Եւ իմ թզենիս կոտրտեց։Զանոնք բոլորովին կեղուեց ու վար ձգեց, Անոնց ճիւղերը ճերմկցուեցան։
Արար զորթ իմ յապականութիւն, եւ զթզենիս իմ ի խորտակումն. յուզելով յուզեաց եւ ընկէց զնա, եւ լսնեցոյց զուռս նորա:

1:7: Արա՛ր զորթ իմ յապականութիւն, եւ զթզենիս իմ ՚ի խորտակումն. յուզելո՛վ յուզեաց եւ ընկէ՛ց զնա, եւ լսնեցոյց զուռս նորա։
7 Նա ապականեց իմ որթատունկը եւ իմ թզենիները խորտակեց,ցնցելով ցնցեց, գցեց այն եւ կեղեւից մերկացրեց նրա ճիւղերը:
7 Անիկա իմ որթատունկս աւերեց Եւ իմ թզենիս կոտրտեց։Զանոնք բոլորովին կեղուեց ու վար ձգեց, Անոնց ճիւղերը ճերմկցուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 Опустошил он виноградную лозу Мою, и смоковницу Мою обломал, ободрал ее догола, и бросил; сделались белыми ветви ее.
1:7 ἔθετο τιθημι put; make τὴν ο the ἄμπελόν αμπελος vine μου μου of me; mine εἰς εις into; for ἀφανισμὸν αφανισμος obscurity καὶ και and; even τὰς ο the συκᾶς συκη fig tree μου μου of me; mine εἰς εις into; for συγκλασμόν συγκλασμος explore; check ἐξηρεύνησεν εξερευναω fully explore αὐτὴν αυτος he; him καὶ και and; even ἔρριψεν ριπτω fling; disperse ἐλεύκανεν λευκαινω whiten κλήματα κλημα branch αὐτῆς αυτος he; him
1:7 שָׂ֤ם śˈām שׂים put גַּפְנִי֙ gafnˌî גֶּפֶן vine לְ lᵊ לְ to שַׁמָּ֔ה šammˈā שַׁמָּה destruction וּ û וְ and תְאֵנָתִ֖י ṯᵊʔēnāṯˌî תְּאֵנָה fig לִ li לְ to קְצָפָ֑ה qᵊṣāfˈā קְצָפָה stump חָשֹׂ֤ף ḥāśˈōf חשׂף strip חֲשָׂפָהּ֙ ḥᵃśāfˌāh חשׂף strip וְ wᵊ וְ and הִשְׁלִ֔יךְ hišlˈîḵ שׁלך throw הִלְבִּ֖ינוּ hilbˌînû לבן be white שָׂרִיגֶֽיהָ׃ śārîḡˈeʸhā שָׂרִיג tendril
1:7. posuit vineam meam in desertum et ficum meam decorticavit nudans spoliavit eam et proiecit albi facti sunt rami eiusHe hath laid my vineyard waste, and hath pilled off the bark of my fig tree: he hath stripped it bare, and cast it away; the branches thereof are made white.
7. He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white.
He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast [it] away; the branches thereof are made white:

1:7 Опустошил он виноградную лозу Мою, и смоковницу Мою обломал, ободрал ее догола, и бросил; сделались белыми ветви ее.
1:7
ἔθετο τιθημι put; make
τὴν ο the
ἄμπελόν αμπελος vine
μου μου of me; mine
εἰς εις into; for
ἀφανισμὸν αφανισμος obscurity
καὶ και and; even
τὰς ο the
συκᾶς συκη fig tree
μου μου of me; mine
εἰς εις into; for
συγκλασμόν συγκλασμος explore; check
ἐξηρεύνησεν εξερευναω fully explore
αὐτὴν αυτος he; him
καὶ και and; even
ἔρριψεν ριπτω fling; disperse
ἐλεύκανεν λευκαινω whiten
κλήματα κλημα branch
αὐτῆς αυτος he; him
1:7
שָׂ֤ם śˈām שׂים put
גַּפְנִי֙ gafnˌî גֶּפֶן vine
לְ lᵊ לְ to
שַׁמָּ֔ה šammˈā שַׁמָּה destruction
וּ û וְ and
תְאֵנָתִ֖י ṯᵊʔēnāṯˌî תְּאֵנָה fig
לִ li לְ to
קְצָפָ֑ה qᵊṣāfˈā קְצָפָה stump
חָשֹׂ֤ף ḥāśˈōf חשׂף strip
חֲשָׂפָהּ֙ ḥᵃśāfˌāh חשׂף strip
וְ wᵊ וְ and
הִשְׁלִ֔יךְ hišlˈîḵ שׁלך throw
הִלְבִּ֖ינוּ hilbˌînû לבן be white
שָׂרִיגֶֽיהָ׃ śārîḡˈeʸhā שָׂרִיג tendril
1:7. posuit vineam meam in desertum et ficum meam decorticavit nudans spoliavit eam et proiecit albi facti sunt rami eius
He hath laid my vineyard waste, and hath pilled off the bark of my fig tree: he hath stripped it bare, and cast it away; the branches thereof are made white.
7. He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
7: Виноградная лоза и смоковница составляли основу благосостояния страны. Поэтому пророк в описании опустошения, причиненного саранчою, особенно подчеркивает гибель названных растений — слав. «взыскуя обиска» и соответствует греч. ereunwn exereunhsen authn, причем в греч. тексте речь идет о винограде, а в слав. о смоквах; что чтение греч. т. возникло вследствие того, что вместо евр. hapchoph haschaphah («ободрал догола») LXX читали haphosch hapahascha (обыскивал, обыскал). — И бросил (слав. «сверже»): речь идет о молодых ветках, перегрызенных саранчою и упавших на землю. Сделались белыми ветви ее, т. е. вследствие того, что саранча обгрызла кору, побелели ветви. — Картина опустошения, начертанная пророком, вполне соответствует тем сообщениям о нашествии саранчи, которые мы имеем у древних писателей (Тацит, Анналы XV, 5) и новейших путешественников.
Adam Clarke: Commentary on the Bible - 1831
1:7: He hath laid my vine waste - The locusts have eaten off both leaves and bark. חשף חשפה chasoph chasaphah, he hath made it clean bare; שדד שדה suddad sadeh, the field is laid waste, Joe 1:10; and כשד משדי kesod mishshaddai, a destruction from the Almighty, Joe 1:15; are all paronomasias in which this prophet seems to delight.
Albert Barnes: Notes on the Bible - 1834
1:7: He hath laid my vine waste, and barked my fig tree - This describes an extremity of desolation. The locusts at first attack all which is green and succulent; when this has been consumed, then they attack the bark of trees. : "When they have devoured all other vegetables, they attack the trees, consuming first the leaves, then the bark." : "A day or two after one of these bodies were in motion, others were already hatched to glean after them, gnawing off the young branches and the very bark of such trees as had escaped before with the loss only of their fruit and foliage." : "They carried desolation wheRev_er they passed. After having consumed herbage, fruit, leaves of trees, they attacked even their young shoots and their bark. Even the reeds, wherewith the huts were thatched, though quite dry, were not spared." : "Everything in the country was devoured; the bark of figs, pomegranates, and oranges, bitter hard and corrosive, escaped not their voracity." The effects of this wasting last on for many years .
He hath made it clean bare - o: "It is sufficient, if these terrible columns stop half an hour on a spot, for everything growing on it, vines, olive trees, and grain, to be entirely destroyed. After they have passed, nothing remains but the large branches, and the roots which, being under ground, have escaped their voracity." : "After eating up the corn, they fell upon the vines, the pulse, the willows and even the hemp, notwithstanding its great bitterness." : "They are particularly injurious to the palm trees; these they strip of every leaf and green particle, the trees remaining like skeletons with bare branches." : "The bushes were eaten quite bare, though the animals could not have been long on the spot. They sat by hundreds on a bush gnawing the rind and the woody fibres."
The branches thereof are made white - o: "The country did not seem to be burnt, but to be much covered with snow, through the whiteness of the trees and the dryness of the herbs. It pleased God that the fresh crops were already gathered in."
The "vine" is the well-known symbol of God's people Psa 80:8, Psa 80:14; Sol 2:13, Sol 2:15; Hos 10:1; Isa 5:1-7; Isa 27:2; the fig too, by reason of its sweetness, is an emblem of His Church and of each soul in her, bringing forth the fruit of grace Hos 9:10; Mat 21:19; Luk 13:6-7. When then God says, "he hath laid My vine waste," He suggests to us, that He is not speaking chiefly of the visible tree, but of that which it represents. The locusts, accordingly, are not chiefly the insects, which bark the actual trees, but every enemy which wastes the heritage of God, which He calls by those names. His vineyard, the Jewish people, was outwardly and repeatedly desolated by the Chaldaens, Antiochus Epiphanes, and afterward by the Romans. The vineyard, which the Jews had, was, (as Jesus foretold,) let out to other farmers when they had killed Him; and, thenceforth, is the Christian Church, and, subordinately each soul in her. : "Pagan and heretical Emperors and heresiarchs wasted often the Church of Christ. antichrist shall waste it. They who have wasted her are countless. For the Psalmist says, "They who hate me without a cause are more than the hair's of my head" Psa 69:4.
: "The nation which cometh up against the soul, are the princes of this world and of darkness and spiritual wickedness in high places, whose teeth are the teeth of a lion, of whom the Apostle Peter saith, "Our adversary the devil, as a roaring lion, walketh about seeking whom he may devour" Pe1 5:8. If we give way to this nation, so that they should come up in us, immediately they will make our vineyard where we were accustomed to make "wine to gladden the heart of man" Psa 104:15, a desert, and bark or break our fig tree, that we should no more have in us those most sweet gifts of the Holy Spirit. Nor is it enough for that nation to destroy the vineyard and break the fig tree, unless it also destroy whatever there is of life in it, so that, its whole freshness being consumed. the switches remain white and dead, and that be fulfilled in us, "If they do these things in a green tree, what shall be done in the dry?" Luk 23:31. : "The Church, at least apart of it, is turned into a desert, deprived of spiritual goods, when the faithful are led, by consent to sin, to forsake God. "The fig tree is barked," when the soul which once abounded with sweetest goods and fruits of the Holy Spirit, hath those goods lessened or cut off. Such are they who, having "begun in the Spirit" Gal 3:3, are perfected by the flesh."
" By spirits lying in wait, the vineyard of God is made a desert, when the soul, replenished with fruits, is wasted with longing for the praise of people. That "people barks" the "fig tree" of God, in that, carrying away the misguided soul to a thirst for applause, in proportion as it draws her on to ostentation, it strips her of the covering of humility. "Making it clean bare, it despoils it," in that, so long as it lies hidden in its goodness, it is, as it were, clothed with a covering of its own, which protects it. But when the mind longs that which it has done should be seen by others, it is as though "the fig tree despoiled" had lost the bark that covered it. And so, as it follows, "The branches thereof are made white;" in that his works, displayed to the eyes of people, have a bright show; a name for sanctity is gotten, when good actions are published. But as, upon the bark being removed, the branches of the fig tree wither, so observe that the deeds of the arrogant, paraded before human eyes, wither through the very act of socking to please. Therefore the mind which is betrayed through boastfulness is rightly called a fig tree barked, in that it is at once fair to the eye, as being seen, and within a little of withering, as being bared of the covering of the bark. Within, then, must our deeds be laid up, if we look to a reward of our deeds from Him who seeth within."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: laid: Joe 1:12; Exo 10:15; Psa 105:33; Isa 5:6, Isa 24:7; Jer 8:13; Hos 2:12; Hab 3:17
barked my fig tree: Heb. laid my fig-tree for a barking
John Gill
1:7 He hath laid my vine waste,.... That is, the locust, which spoiled the vines in Judea, the singular being put for the plural, by gnawing the branches, biting the tops of them, and devouring the leaves and the fruit; and so not only left them bare and barren, but destroyed them: this may emblematically represent the Assyrians or Babylonians wasting the land of Judea, the vine and vineyard of the Lord of hosts; see Is 5:1;
and barked my fig tree; gnawed off the bark of them; locusts are not only harmful to vines, as is hinted by Theocritus (o), but to fig trees also: Pliny (p) speaks of fig trees in Boeotia gnawn by locusts, which budded again; and mentions it as something wonderful and miraculous that they should: and yet Sanctius observes, that these words cannot be understood properly of the locusts, since fig trees cannot be harmed by the bite or touch of them; which, besides their roughness, have an insipid bitter juice, which preserves them from being gnawn by such creatures; and the like is observed of the cypress by Vitruvius (q); but the passage out of Pliny shows the contrary. Some interpret it of a from or scum they left upon the fig tree when they gnawed it, such as Aben Ezra says is upon the face of the water; and something like this is left by caterpillars on the leaves of trees, which destroy them;
he hath made it clean bare; stripped it of its leaves and fruit, and bark also:
and cast it away; having got out all the juice they could:
the branches thereof are made white; the bark being gnawed off, and all the greenness and verdure of them dried up; so trees look, when this is their case: and thus the Jews were stripped by the Chaldeans of all their wealth and treasure, and were left bare and naked, and as the scum and offscouring of all things.
(o) Idyll. 5. (p) Nat. Hist. l. 17. c. 25. (q) De Architectura, l. 2. c. 9. p. 70.
Robert Jamieson, A. R. Fausset and David Brown
1:7 barked--BOCHART, with the Septuagint and Syriac, translates, from an Arabic root, "hath broken," namely, the topmost shoots, which locusts most feed on. CALVIN supports English Version.
my vine . . . my fig tree--being in "My land," that is, Jehovah's (Joel 1:6). As to the vine-abounding nature of ancient Palestine, see Num 13:23-24.
cast it away--down to the ground.
branches . . . white--both from the bark being stripped off (Gen 30:37), and from the branches drying up through the trunk, both bark and wood being eaten up below by the locusts.
1:81:8: Ողբա՛յ առ իս իբրեւ զհարսն քրձազգած ՚ի վերայ առն իւրոյ ամուսնոյ[10609]։ [10609] Ոմանք. Իբրեւ զքրձազգեաց ՚ի վերայ։
8 Ողբա՛ ինձ, ինչպէս քուրձ հագած հարսը՝ իր ամուսնու վրայ:
8 Ողբ ըրէ՛ կոյսի մը պէս՝ Որ իր երիտասարդութեան էրկանը համար քուրձ հագած կ’ողբայ։
Ողբա [3]առ իս իբրեւ զհարսն քրձազգած ի վերայ առն իւրոյ ամուսնոյ:

1:8: Ողբա՛յ առ իս իբրեւ զհարսն քրձազգած ՚ի վերայ առն իւրոյ ամուսնոյ[10609]։
[10609] Ոմանք. Իբրեւ զքրձազգեաց ՚ի վերայ։
8 Ողբա՛ ինձ, ինչպէս քուրձ հագած հարսը՝ իր ամուսնու վրայ:
8 Ողբ ըրէ՛ կոյսի մը պէս՝ Որ իր երիտասարդութեան էրկանը համար քուրձ հագած կ’ողբայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 Рыдай, как молодая жена, препоясавшись {вретищем}, о муже юности своей!
1:8 θρήνησον θρηνεω lament πρός προς to; toward με με me ὑπὲρ υπερ over; for νύμφην νυμφη bride; daughter-in-law περιεζωσμένην περιζωννυμι wrap; gird up σάκκον σακκος sackcloth; sack ἐπὶ επι in; on τὸν ο the ἄνδρα ανηρ man; husband αὐτῆς αυτος he; him τὸν ο the παρθενικόν παρθενικος of a virgin
1:8 אֱלִ֕י ʔᵉlˈî אלה wail כִּ ki כְּ as בְתוּלָ֥ה vᵊṯûlˌā בְּתוּלָה virgin חֲגֻֽרַת־ ḥᵃḡˈuraṯ- חגר gird שַׂ֖ק śˌaq שַׂק sack עַל־ ʕal- עַל upon בַּ֥עַל bˌaʕal בַּעַל lord, baal נְעוּרֶֽיהָ׃ nᵊʕûrˈeʸhā נְעוּרִים youth
1:8. plange quasi virgo accincta sacco super virum pubertatis suaeLament like a virgin girded with sackcloth for the husband of her youth.
8. Lament like a virgin girded with sackcloth for the husband of her youth.
Lament like a virgin girded with sackcloth for the husband of her youth:

1:8 Рыдай, как молодая жена, препоясавшись {вретищем}, о муже юности своей!
1:8
θρήνησον θρηνεω lament
πρός προς to; toward
με με me
ὑπὲρ υπερ over; for
νύμφην νυμφη bride; daughter-in-law
περιεζωσμένην περιζωννυμι wrap; gird up
σάκκον σακκος sackcloth; sack
ἐπὶ επι in; on
τὸν ο the
ἄνδρα ανηρ man; husband
αὐτῆς αυτος he; him
τὸν ο the
παρθενικόν παρθενικος of a virgin
1:8
אֱלִ֕י ʔᵉlˈî אלה wail
כִּ ki כְּ as
בְתוּלָ֥ה vᵊṯûlˌā בְּתוּלָה virgin
חֲגֻֽרַת־ ḥᵃḡˈuraṯ- חגר gird
שַׂ֖ק śˌaq שַׂק sack
עַל־ ʕal- עַל upon
בַּ֥עַל bˌaʕal בַּעַל lord, baal
נְעוּרֶֽיהָ׃ nᵊʕûrˈeʸhā נְעוּרִים youth
1:8. plange quasi virgo accincta sacco super virum pubertatis suae
Lament like a virgin girded with sackcloth for the husband of her youth.
8. Lament like a virgin girded with sackcloth for the husband of her youth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
8: Ввиду тяжелого бедствия, постигшего страну, пророк приглашает к плачу всю землю иудейскую, которую он сравнивает с невестой, потерявшей своего жениха. Вместо русск. «как девица» в слав. «паче невесты», греч. uper numfhn. Чтение греч. т. возникло или потому, что вместо евр. kibethulah LXX читали mibbethulah, считая предлог min здесь употребленные для выражения сравнения, или же вследствие ошибки греческого переписчика, изменившего wsper numfh в uper numfh. — О муже юности своей: слово baaf, муж, употреблено здесь, очевидно, вместо alluph, жених, так как в Моисеевом законе обрученные рассматриваются, как действительно вступившие в брак (Втор ХХII:23, 24). Вместо слов: о муже юности своей в слав. чит.: «по мужи своем девственном», соответственно греч. epi ton andra authV parqenikon; чтение LXX явилось вследствие того, что евр. neureicha, юности своей, LXX относили к baal, муж, а не к bethulah девица.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Lament like a virgin girded with sackcloth for the husband of her youth. 9 The meat offering and the drink offering is cut off from the house of the LORD; the priests, the LORD's ministers, mourn. 10 The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth. 11 Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. 12 The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men. 13 Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God.
The judgment is here described as very lamentable, and such as all sorts of people should share in; it shall not only rob the drunkards of their pleasure (if that were the worst of it, it might be the better borne), but it shall deprive others of their necessary subsistence, who are therefore called to lament (v. 8), as a virgin laments the death of her lover to whom she was espoused, but not completely married, yet so that he was in effect her husband, or as a young woman lately married, from whom the husband of her youth, her young husband, or the husband to whom she was married when she was young, is suddenly taken away by death. Between a new-married couple that are young, that married for love, and that are every way amiable and agreeable to each other, there is great fondness, and consequently great grief if either be taken away. Such lamentation shall there be for the loss of their corn and wine. Note, The more we are wedded to our creature-comforts that harder it is to part with them. See that parallel place, Isa. xxxii. 10-12. Two sorts of people are here brought in, as concerned to lament this devastation, countrymen and clergymen.
I. Let the husbandmen and vine-dressers lament, v. 11. Let them be ashamed of the care and pains they have taken about their vineyards, for it will be all labour lost, and they shall gain no advantage by it; they shall see the fruit of their labour eaten up before their eyes, and shall not be able to save any of it. Note, Those who labour only for the meat that perishes will, sooner or later, be ashamed of their labour. The vine-dressers will then express their extreme grief by howling, when they see their vineyards stripped of leaves and fruit, and the vines withered, so that nothing is to be had or hoped for from them, wherewith they might pay their rent and maintain their families. The destruction is particularly described here: The field is laid waste (v. 10).; all is consumed that is produced; the land mourns; the ground has a melancholy aspect, and looks ruefully; all the inhabitants of the land are in tears for what they have lost, are in fear of perishing for want, Isa. xxiv. 4; Jer. iv. 28. "The corn, the bread-corn, which is the staff of life, is wasted; the new wine, which should be brought into the cellars for a supply when the old is drunk, is dried up, is ashamed of having promised so fair what it is not now able to perform; the oil languishes, or is diminished, because (as the Chaldee renders it) the olives have fallen off." The people were not thankful to God as they should have been for the bread that strengthens man's heart, the wine that makes glad the heart, and the oil that makes the face to shine (Ps. civ. 14, 15); and therefore they are justly brought to lament the loss and want of them, of all the products of the earth, which God had given either for necessity or for delight (this is repeated, v. 11, 12)-- the wheat and barley, the two principal grains bread was then made of, wheat for the rich and barley for the poor, so that the rich and poor meet together in the calamity. The trees are destroyed, not only the vine and the fig-tree (as before, v. 7), which were more useful and necessary, but other trees also that were for delight--the pomegranate, palm-tree, and apple-tree, yea, all the trees of the field, as well as those of the orchard, timber-trees as well as fruit-trees. In short, all the harvest of the field has perished, v. 11. And by this means joy has withered away from the children of men (v. 11); the joy of harvest, which is used to express great and general joy, has come to nothing, is turned into shame, is turned into lamentation. Note, The perishing of the harvest is the withering of the joy of the children of men. Those that place their happiness in the delights of the sense, when they are deprived of them, or in any way disturbed in the enjoyment of them, lose all their joy; whereas the children of God, who look upon the pleasures of sense with holy indifference and contempt, and know what it is to make God their hearts' delight, can rejoice in him as the God of their salvation even when the fig-tree does not blossom; spiritual joy is so far from withering then, that it flourishes more than ever, Hab. iii. 17, 18. Let us see here, 1. What perishing uncertain things all our creature-comforts are. We can never be sure of the continuance of them. Here the heavens had given their rains in due season, the earth had yielded her strength, and, when the appointed weeks of harvest were at hand, they saw no reason to doubt but that they should have a very plentiful crop; yet then they are invaded by these unthought-of enemies, that lay all waste, and not by fire and sword. It is our wisdom not to lay up our treasure in those things which are liable to so many untoward accidents. 2. See what need we have to live in continual dependence upon God and his providence, for our own hands are not sufficient for us. When we see the full corn in the ear, and think we are sure of it--nay, when we have brought it home, if he blow upon it, nay, if he do not bless it, we are not likely to have any good of it. 3. See what ruinous work sin makes. A paradise is turned into a wilderness, a fruitful land, the most fruitful land upon earth, into barrenness, for the iniquity of those that dwelt therein.
II. Let the priests, the Lord's ministers, lament, for they share deeply in the calamity: Gird yourselves with sackcloth (v. 13); nay, they do mourn, v. 9. Observe, The priests are called the ministers of the altar, for on that they attended, and the ministers of the Lord (of my God, says the prophet), for in attending on the altar they served him, did is work, and did him honour. Note, Those that are employed in holy things are therein God's ministers, and on him they attend. The ministers of the altar used to rejoice before the Lord, and to spend their time very much in singing; but now they must lament and howl, for the meat-offering and drink-offering were cut off from the house of the Lord (v. 9), and the same again (v. 13), from the house of your God. "He is your God in a particular manner; you are in a nearer relation to him than other Israelites are; and therefore it is expected that you should be more concerned than others for that which is a hindrance to the service of his sanctuary." It is intimated, 1. That the people, as long as they had the fruits of the earth brought in in their season, presented to the Lord his dues out of them, and brought the offerings to the altar and tithes to those that served at the altar. Note, A people may be filling up the measure of their iniquity apace, and yet may keep up a course of external performances in religion. 2. That, when the meat and drink failed, the meat-offering and drink-offering failed of course; and this was the sorest instance of the calamity. Note, As far as any public trouble is an obstruction to the course of religion it is to be upon that account, more than any other, sadly lamented, especially by the priests, the Lord's ministers. As far as poverty occasions the decay of piety and the neglect of divine offices, and starves the cause of religion among a people, it is indeed a sore judgment. When the famine prevailed God could not have his sacrifices, nor could the priests have their maintenance; and therefore let the Lord's ministers mourn.
Adam Clarke: Commentary on the Bible - 1831
1:8: Lament like a virgin - for the husband of her youth - Virgin is a very improper version here. The original is בתולה bethulah, which signifies a young woman or bride not a virgin, the proper Hebrew for which is עלמה almah. See the notes on Isa 7:14 (note), and Mat 1:23 (note).
Albert Barnes: Notes on the Bible - 1834
1:8: Lament like a virgin - The prophet addresses the congregation of Israel, as one espoused to God ; "'Lament thou,' daughter of Zion," or the like. He bids her lament, with the bitterest of sorrows, as one who, in her virgin years, was just knit into one with the husband of her youth, and then at once was, by God's judgment, on the very day of her espousal, ere yet she ceased to be a virgin, parted by death. The mourning which God commands is not one of conventional or becoming mourning, but that of one who has put away all joy from her, and takes the rough garment of penitence, girding the haircloth upon her, enveloping and embracing, and therewith, wearing the whole frame. The haircloth was a coarse, rough, formless, garment, girt close round the waist, afflictive to the flesh, while it expressed the sorrow of the soul. God regarded as a virgin, the people which He had made holy to Himself Jer 2:2.
He so regards the soul which He has regenerated and sanctified. The people, by their idolatry, lost Him who was a Husband to them; the soul, by inordinate affections, is parted from its God. : "God Almighty was the Husband of the synagogue, having espoused it to Himself in the patriarchs and at the giving of the law. So long as she did not, through idolatry and other heavy sins, depart from God, she was a spouse in the integrity of mind, in knowledge, in love and worship of the true God." : "The Church is a Virgin; Christ her Husband. By pRev_ailing sins, the order, condition, splendor, worship of the Church, are, through negligence, concupiscence, avarice, irRev_erence, worsened, deformed, obscured." "The soul is a virgin by its creation in nature; a virgin by privilege of grace; a virgin also by hope of glory. Inordinate desire maketh the soul a harlot; manly penitence restoreth to her chastity; wise innocence, virginity. For the soul recovereth a sort of chastity, when through thirst for righteousness, she undertakes the pain and fear of penitence; still she is not as yet raised to the eminence of innocence. - In the first state she is exposed to concupiscence; in the second, she doth works of repentance; in the third, bewailing her Husband, she is filled with the longing for righteousness; in the fourth, she is gladdened by virgin embraces and the kiss of Wisdom. For Christ is the Husband of her youth, the Betrother of her virginity. But since she parted from Him to evil concupiscence, she is monished to return to Him by sorrow and the works and garb of repentance." : "So should every Christian weep who has lost Baptismal grace, or has fallen back after repentance, and, deprived of the pure embrace of the heavenly Bridegroom, embraced instead these earthly things which are as dunghills Lam 4:5, having been brought up in scarlet, and being in honor, had no understanding Psa 49:12, Psa 49:20. Whence it is written, "let tears run down like a river day and night; give thyself no rest" Lam 2:18. Such was he who said; rivers of waters run down mine eyes, because they keep not Thy law" Psa 119:136.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: Lament: Joe 1:13-15, Joe 2:12-14; Isa 22:12, Isa 24:7-12, Isa 32:11; Jer 9:17-19; Jam 4:8, Jam 4:9; Jam 5:1
the husband: Pro 2:17; Jer 3:4; Mal 2:15
Carl Friedrich Keil and Franz Delitzsch
1:8
The whole nation is to mourn over this devastation. Joel 1:8. "Lament like a virgin girded with sackcloth for the husband of her youth. Joel 1:9. The meat-offering and the drink-offering are destroyed from the house of Jehovah. The priests, the servant of Jehovah. mourn. Joel 1:10. The field is laid waste, the ground mourns: for the corn is laid waste: the new wine is spoiled, the oil decays. Joel 1:11. Turn pale, ye husbandmen; howl, ye vinedressers, over wheat and barley: for the harvest of the field is perished. Joel 1:12. The vine is spoiled, and the fig-tree faded; the pomegranate, also the palm and the apple tree: all the trees of the field are withered away; yea, joy has expired from the children of men." In Joel 1:8 Judah is addressed as the congregation of Jehovah. אלי is the imperative of the verb אלה, equivalent to the Syriac 'elā', to lament. The verb only occurs here. The lamentation of the virgin for the בּעל נעוּריה, i.e., the beloved of your youth, her bridegroom, whom she has lost by death (Is 54:6), is the deepest and bitterest lamentation. With reference to חגרת־שׂק, see Delitzsch on Is 3:24. The occasion of this deep lamentation, according to Joel 1:9, is the destruction of the meat-offering and drink-offering from the house of the Lord, over which the servants of Jehovah mourn. The meat and drink offerings must of necessity cease, because the corn, the new wine, and the oil are destroyed through the devastation of the field and soil. Hokhrath minchâh does not affirm that the offering of the daily morning and evening sacrifice (Ex 29:38-42) - for it is to this that מנחה ונסך chiefly, if not exclusively, refers - has already ceased; but simply that any further offering is rendered impossible by the failure of meal, wine, and oil. Now Israel could not suffer any greater calamity than the suspension of the daily sacrifice; for this was a practical suspension of the covenant relation - a sign that God had rejected His people. Therefore, even in the last siege of Jerusalem by the Romans, the sacrificial worship was not suspended till it had been brought to the last extremity; and even then it was for the want of sacrificers, and not of the material of sacrifice (Josephus, de bell. Jud. vi. 2, 1). The reason for this anxiety was the devastation of the field and land (Joel 1:10); and this is still further explained by a reference to the devastation and destruction of the fruits of the ground, viz., the corn, i.e., the corn growing in the field, so that the next harvest would be lost, and the new wine and oil, i.e., the vines and olive-trees, so that they could bear no grapes for new wine, and no olives for oil. The verbs in Joel 1:11 are not perfects, but imperatives, as in the fifth verse. הבישׁ has the same meaning as bōsh, as in Jer 2:26; Jer 6:15, etc., to stand ashamed, to turn pale with shame at the disappointment of their hope, and is probably written defectively, without ו, to distinguish it from הובישׁ, the hiphil of יבשׁ, to be parched or dried up (Joel 1:10 and Joel 1:12). The hope of the husbandmen was disappointed through the destruction of the wheat and barley, the most important field crops. The vine-growers had to mourn over the destruction of the vine and the choice fruit-trees (Joel 1:12), such as the fig and pomegranate, and even the date-palm (gam-tâmâr), which has neither a fresh green rind nor tender juicy leaves, and therefore is not easily injured by the locusts so as to cause it to dry up; and tappūăch, the apple-tree, and all the trees of the field, i.e., all the rest of the trees, wither. "All trees, whether fruit-bearing or not, are consumed by the devastating locusts" (Jerome). In the concluding clause of Joel 1:12, the last and principal ground assigned for the lamentation is, that joy is taken away and withered from the children of men (hōbbı̄sh min, constr. praegn.). כּי introduces a reason here as elsewhere, though not for the clause immediately preceding, but for the הבישׁוּ and הילילוּ in Joel 1:11, the leading thought in both verses; and we may therefore express it by an emphatic yea.
Geneva 1599
1:8 Lament like a virgin girded with sackcloth for the (e) husband of her youth.
(e) Mourn grievously as a woman who has lost her husband, to whom she has been married in her youth.
John Gill
1:8 Lament like a virgin,.... This is not the continuation of the prophet's speech to the drunkards; but, as Aben Ezra observes, he either speaks to himself, or to the land the Targum supplies it, O congregation of Israel; the more religious and godly part of the people are here addressed; who were concerned for the pure worship of God, and were as a chaste virgin espoused to Christ, though not yet come, and for whom they were waiting; these are called upon to lament the calamities of the times in doleful strains, like a virgin:
girded with sackcloth for the husband of her youth; either as one that had been betrothed to a young man, but not married, he dying after the espousals, and before marriage; which must be greatly distressing to one that passionately loved him; and therefore, instead of her nuptial robes, prepared to meet him and be married in, girds herself with sackcloth; a coarse hairy sort of cloth, as was usual, in the eastern countries, to put on in token of mourning: or as one lately married to a young man she dearly loved, and was excessively fond of, and lived extremely happy with; but, being suddenly snatched away from her by death, puts on her widow's garments, and mourns not in show only, but in reality; having lost in her youth her young husband, she had the strongest affection for: this is used to express the great lamentation the people are called unto in this time of their distress.
John Wesley
1:8 The husband of her youth - Espoused to her, but snatched away by an untimely death.
Robert Jamieson, A. R. Fausset and David Brown
1:8 Lament--O "my land" (Joel 1:6; Is 24:4).
virgin . . . for the husband--A virgin betrothed was regarded as married (Deut 22:23; Mt 1:19). The Hebrew for "husband" is "lord" or "possessor," the husband being considered the master of the wife in the East.
of her youth--when the affections are strongest and when sorrow at bereavement is consequently keenest. Suggesting the thought of what Zion's grief ought to be for her separation from Jehovah, the betrothed husband of her early days (Jer 2:2; Ezek 16:8; Hos 2:7; compare Prov 2:17; Jer 3:4).
1:91:9: Բարձա՛ն զոհք եւ սպանդք ՚ի տանէ Տեառն. սո՛ւգ առէք քահանայք, պաշտօնեայք սեղանոյ.
9 Վերացան զոհերն ու զենումը Տիրոջ տնից,սգացէ՛ք քահանանե՛ր՝ խորանի պաշտօնեանե՛ր,
9 Հացի ընծան ու ըմպելի նուէրը Տէրոջը տունէն կտրուեցան։Տէրոջը պաշտօնը կատարող քահանաները սուգ կը բռնեն։
Բարձան զոհք եւ սպանդք`` ի տանէ Տեառն. սուգ առէք, քահանայք` պաշտօնեայք [4]սեղանոյ:

1:9: Բարձա՛ն զոհք եւ սպանդք ՚ի տանէ Տեառն. սո՛ւգ առէք քահանայք, պաշտօնեայք սեղանոյ.
9 Վերացան զոհերն ու զենումը Տիրոջ տնից,սգացէ՛ք քահանանե՛ր՝ խորանի պաշտօնեանե՛ր,
9 Հացի ընծան ու ըմպելի նուէրը Տէրոջը տունէն կտրուեցան։Տէրոջը պաշտօնը կատարող քահանաները սուգ կը բռնեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 Прекратилось хлебное приношение и возлияние в доме Господнем; плачут священники, служители Господни.
1:9 ἐξῆρται εξαιρω lift out / up; remove θυσία θυσια immolation; sacrifice καὶ και and; even σπονδὴ σπονδη from; out of οἴκου οικος home; household κυρίου κυριος lord; master πενθεῖτε πενθεω sad οἱ ο the ἱερεῖς ιερευς priest οἱ ο the λειτουργοῦντες λειτουργεω employed; minister θυσιαστηρίῳ θυσιαστηριον altar
1:9 הָכְרַ֥ת hoḵrˌaṯ כרת cut מִנְחָ֛ה minḥˈā מִנְחָה present וָ wā וְ and נֶ֖סֶךְ nˌeseḵ נֵסֶךְ libation מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אָֽבְלוּ֙ ʔˈāvᵊlû אבל mourn הַ ha הַ the כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest מְשָׁרְתֵ֖י mᵊšārᵊṯˌê שׁרת serve יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:9. periit sacrificium et libatio de domo Domini luxerunt sacerdotes ministri DominiSacrifice and libation is cut off from the house of the Lord: the priests, the Lord's ministers, have mourned:
9. The meal offering and the drink offering is cut off from the house of the LORD; the priests, the LORD’S ministers, mourn.
The meat offering and the drink offering is cut off from the house of the LORD; the priests, the LORD' S ministers, mourn:

1:9 Прекратилось хлебное приношение и возлияние в доме Господнем; плачут священники, служители Господни.
1:9
ἐξῆρται εξαιρω lift out / up; remove
θυσία θυσια immolation; sacrifice
καὶ και and; even
σπονδὴ σπονδη from; out of
οἴκου οικος home; household
κυρίου κυριος lord; master
πενθεῖτε πενθεω sad
οἱ ο the
ἱερεῖς ιερευς priest
οἱ ο the
λειτουργοῦντες λειτουργεω employed; minister
θυσιαστηρίῳ θυσιαστηριον altar
1:9
הָכְרַ֥ת hoḵrˌaṯ כרת cut
מִנְחָ֛ה minḥˈā מִנְחָה present
וָ wā וְ and
נֶ֖סֶךְ nˌeseḵ נֵסֶךְ libation
מִ mi מִן from
בֵּ֣ית bbˈêṯ בַּיִת house
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אָֽבְלוּ֙ ʔˈāvᵊlû אבל mourn
הַ ha הַ the
כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest
מְשָׁרְתֵ֖י mᵊšārᵊṯˌê שׁרת serve
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:9. periit sacrificium et libatio de domo Domini luxerunt sacerdotes ministri Domini
Sacrifice and libation is cut off from the house of the Lord: the priests, the Lord's ministers, have mourned:
9. The meal offering and the drink offering is cut off from the house of the LORD; the priests, the LORD’S ministers, mourn.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
9: Опустошение страны саранчою, вызвало недостаток муки, вина и елея, а отсюда прекращение или, по крайней мере, уменьшение хлебных приношений ко храму (minchah) и возлияний (nesech). Пророк говорит, по-видимому, о прекращении не жертв ежедневных, назначенных в законе (Исх ХХIX:38–42), а жертв, добровольных, приносившихся по усердию. Так как часть этих приношений шла в пользу священников, то последние должны были испытывать на себе тяжесть постигшего страну бедствия (рус. плачут священники). Чтение греч. т. penqeite, слав. плачитеся явилось потому, что LXX вместо изъяв. накл. евр. аblu (плачут) читали повелит (ivlu). Вместо слов служители Господни в слав. т. «служащий жертвеннику Господню».
Adam Clarke: Commentary on the Bible - 1831
1:9: The meat-offering and the drink-offering is cut off - The crops and the vines being destroyed by the locusts, thee total devastation in plants, trees, corn, etc., is referred to and described with a striking variety of expression in this and the following verses.
Albert Barnes: Notes on the Bible - 1834
1:9: The meat offering and the drink offering is cut off - The meat offering and drink offering were part of every sacrifice. If the materials for these, the grain and wine, ceased, through locusts or drought or the wastings of war, the sacrifice must become mangled and imperfect. The priests were to mourn for the defects of the sacrifice; they lost also their own subsistence, since the altar was, to them, in place of all other inheritance. The meat and drink offerings were emblems of the materials of the holy eucharist, by which Malachi foretold that, when God had rejected the offering of the Jews, there should be a "pure offering" among the pagan Joe 1:11. When then holy communions become rare, the meat and drink offering are literally cut off from the house of the Lord, and those who are indeed priests, the ministers of the Lord, should mourn. Joel foretells that, however love should wax cold, there should ever be such. He forsees and foretells at once, the failure, and the grief of the priests. Nor is it an idle regret which he foretells, but a mourning unto their God. : "Both meat offering and drink offering hath perished from the house of God, not in actual substance but as to Rev_erence, because, amid the pRev_ailing iniquity there is scarcely found in the Church, who should duly celebrate, or receive the sacraments."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: meat: Joe 1:13, Joe 1:16, Joe 2:14; Hos 9:4
the priests: Joe 2:17; Lam 1:4, Lam 1:16
the Lord's: Exo 28:1; Ch2 13:10; Isa 61:6
Geneva 1599
1:9 The meat offering and the drink offering is (f) cut off from the house of the LORD; the priests, the LORD'S ministers, mourn.
(f) The signs of God's wrath appeared in his temple, in so much that God's service was discontinued.
John Gill
1:9 The meat offering and the drink offering is cut off from the house of the Lord,.... The meat offering was made of fine flour, oil, and frankincense; and the drink offering was of wine; and, because of the want of corn and wine, these were not brought to the temple as usual; and which was matter of great grief to religious persons, and especially to the priests, as follows:
the priests, the Lord's ministers, mourn; partly because they had no work to do, and could not answer to their character, the ministers of the Lord, in ministering about holy things, and bringing the sacrifices and offerings of the people to him; and partly because of their want of food, their livelihood greatly depending on the offerings brought, part of which belonged to them, and on which they and their families lived.
John Wesley
1:9 The drink - offering - By the destruction of the vines, all wine (out of which they ought to offer the drink - offering) failed.
Robert Jamieson, A. R. Fausset and David Brown
1:9 The greatest sorrow to the mind of a religious Jew, and what ought to impress the whole nation with a sense of God's displeasure, is the cessation of the usual temple-worship.
meat offering--Hebrew, mincha; "meat" not in the English sense "flesh," but the unbloody offering made of flour, oil, and frankincense. As it and the drink offering or libation poured out accompanied every sacrificial flesh offering, the latter is included, though not specified, as being also "cut off," owing to there being no food left for man or beast.
priests . . . mourn--not for their own loss of sacrificial perquisites (Num 18:8-15), but because they can no longer offer the appointed offerings to Jehovah, to whom they minister.
1:101:10: զի թշուառացա՛ն դաշտք. սո՛ւգ առցէ երկիր՝ զի թշուառացա՛ւ ցորեան, ցամաքեցա՛ւ գինի, նուազեաց ձէթ։
10 քանի որ չորացան դաշտերը: Թող սգայ երկիրը, որովհետեւ չորացաւ ցորենը,ցամաքեց գինին, նուազեց ձէթը:
10 Արտերը ամայացան, երկիրը սուգ կը բռնէ, Քանզի ցորենը աւերուեցաւ, Նոր գինին չորցաւ, իւղը պակսեցաւ։
զի թշուառացան դաշտք. սուգ առցէ երկիր, զի թշուառացաւ ցորեան, ցամաքեցաւ գինի, նուազեաց ձէթ:

1:10: զի թշուառացա՛ն դաշտք. սո՛ւգ առցէ երկիր՝ զի թշուառացա՛ւ ցորեան, ցամաքեցա՛ւ գինի, նուազեաց ձէթ։
10 քանի որ չորացան դաշտերը: Թող սգայ երկիրը, որովհետեւ չորացաւ ցորենը,ցամաքեց գինին, նուազեց ձէթը:
10 Արտերը ամայացան, երկիրը սուգ կը բռնէ, Քանզի ցորենը աւերուեցաւ, Նոր գինին չորցաւ, իւղը պակսեցաւ։
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1:101:10 Опустошено поле, сетует земля; ибо истреблен хлеб, высох виноградный сок, завяла маслина.
1:10 ὅτι οτι since; that τεταλαιπώρηκεν ταλαιπωρεω wretched τὰ ο the πεδία πεδιον sad ἡ ο the γῆ γη earth; land ὅτι οτι since; that τεταλαιπώρηκεν ταλαιπωρεω wretched σῖτος σιτος wheat ἐξηράνθη ξηραινω wither; dry οἶνος οινος wine ὠλιγώθη ολιγοω oil
1:10 שֻׁדַּ֣ד šuddˈaḏ שׁדד despoil שָׂדֶ֔ה śāḏˈeh שָׂדֶה open field אָבְלָ֖ה ʔāvᵊlˌā אבל mourn אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil כִּ֚י ˈkî כִּי that שֻׁדַּ֣ד šuddˈaḏ שׁדד despoil דָּגָ֔ן dāḡˈān דָּגָן corn הֹובִ֥ישׁ hôvˌîš יבשׁ be dry תִּירֹ֖ושׁ tîrˌôš תִּירֹושׁ wine אֻמְלַ֥ל ʔumlˌal אמל wither יִצְהָֽר׃ yiṣhˈār יִצְהָר oil
1:10. depopulata est regio luxit humus quoniam devastatum est triticum confusum est vinum elanguit oleumThe country is destroyed, the ground hath mourned: for the corn is wasted, the wine is confounded, the oil hath languished.
10. The field is wasted, the land mourneth; for the corn is wasted, the new wine is dried up, the oil languisheth.
The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth:

1:10 Опустошено поле, сетует земля; ибо истреблен хлеб, высох виноградный сок, завяла маслина.
1:10
ὅτι οτι since; that
τεταλαιπώρηκεν ταλαιπωρεω wretched
τὰ ο the
πεδία πεδιον sad
ἡ ο the
γῆ γη earth; land
ὅτι οτι since; that
τεταλαιπώρηκεν ταλαιπωρεω wretched
σῖτος σιτος wheat
ἐξηράνθη ξηραινω wither; dry
οἶνος οινος wine
ὠλιγώθη ολιγοω oil
1:10
שֻׁדַּ֣ד šuddˈaḏ שׁדד despoil
שָׂדֶ֔ה śāḏˈeh שָׂדֶה open field
אָבְלָ֖ה ʔāvᵊlˌā אבל mourn
אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil
כִּ֚י ˈkî כִּי that
שֻׁדַּ֣ד šuddˈaḏ שׁדד despoil
דָּגָ֔ן dāḡˈān דָּגָן corn
הֹובִ֥ישׁ hôvˌîš יבשׁ be dry
תִּירֹ֖ושׁ tîrˌôš תִּירֹושׁ wine
אֻמְלַ֥ל ʔumlˌal אמל wither
יִצְהָֽר׃ yiṣhˈār יִצְהָר oil
1:10. depopulata est regio luxit humus quoniam devastatum est triticum confusum est vinum elanguit oleum
The country is destroyed, the ground hath mourned: for the corn is wasted, the wine is confounded, the oil hath languished.
10. The field is wasted, the land mourneth; for the corn is wasted, the new wine is dried up, the oil languisheth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: Пророк говорит о тяжести постигшего страну бедствия для земледельцев, виноградарей и всех жителей вообще. Не вполне ясно, говорит ли пророк здесь об одном только бедствии, о нашествии саранчи, или же в ст. 9–12: он разумеет и другое бедствие засуху, постигшую страну вслед за нашествием саранчи. На последнем понимании настаивает Креднер. Но блаж. Иероним и большинство новых толкователей видят в рассматриваемых стихах только речь о последствиях нашествия саранчи. Гранатовое дерево: евр. rimmon. Так как это дерево имеет на ветвях шипы, то в слав. т. оно называется «шипки». Пальма was «и финикс»: в евр. gamtamar, также пальма. Палестина в древности изобиловала пальмами. Пальмы росли у Иерихона, который назывался городом пальм (Втор ХXXIV:3), в Этедди, у берегов Мертвого моря и Генисаретского озера. Яблонь: собств. евр. tappuach, — дерево, которое приносит наливные плоды. По Песни Песней (II:3; VII:9) плоды эти весьма сладки и благовонны; цвет их золотой (Притч XXV:11). Полагают что tappuach есть собственно Pyrus Cidonia. Вероятно, от обилия этих деревьев получили свое название Таппуах два города, из которых один лежал в колене Иудовом (Нав XII:17; XV:34), а другой на границе Ефремова и Манассиина колена (Нав XVI:8; ХVII:8). Веселие у сынов человеческих исчезло, т. е. радость, соединившаяся с уборкой жатвы.
Albert Barnes: Notes on the Bible - 1834
1:10: The field is wasted, the land mourneth - As, when God pours out His blessings of nature, all nature seems to smile and be glad, and as the Psalmist says, "to shout for joy and sing" Psa 65:13, so when He withholds them, it seems to mourn, and, by its mourning, to reproach the insensibility of man. Oil is the emblem of the abundant graces and gifts of the Holy Spirit, and of the light and devotion of soul given by Him, and spiritual gladness, and overflowing, all-mantling charity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: field: Joe 1:17-20; Lev 26:20; Isa 24:3, Isa 24:4; Jer 12:4, Jer 12:11, Jer 14:2-6; Hos 4:3
the new: Joe 1:5, Joe 1:12; Isa 24:11; Jer 48:33; Hos 9:2; Hag 1:11
dried up: or, ashamed
Geneva 1599
1:10 The field is wasted, the land mourneth; for the corn is wasted: (g) the new wine is dried up, the oil languisheth.
(g) All comfort and substance for nourishment is taken away.
John Gill
1:10 The field is wasted,.... By the locust, that eat up all green things, the grass and herbs, the fruit and leaves of trees; and also by the Chaldeans trampling on it with their horses, and the increase of which became fodder for them:
the land mourneth; being destitute, nothing growing upon it, and so looked dismally, and of a horrid aspect; or the inhabitants of it, for want of provision:
for the corn is wasted; by the locusts, and so by the Assyrian or Chaldean army, before it came to perfection:
the new wine is dried up: in the grape, through the drought after mentioned: or, "is ashamed" (r); not answering the expectations of men, who saw it in the cluster, promising much, but failed:
the oil languisheth; or "sickens" (s); the olive trees withered; the olives fell off, as the Targum, and so the oil failed: the corn, wine, and oil, are particularly mentioned, not only as being the chief support of human life, as Kimchi observes, and so the loss of them must be matter of lamentation to the people in general; but because of these the meat and drink offerings were, and therefore the priests in particular had reason to mourn.
(r) "erubuit", Tigurine version, Mercer, Liveleus; "puduit", Drusius, Tarnovius; "pudefit", Cocceius. (s) "infirmatum est", Montanus. So some in Vatablus.
John Wesley
1:10 The corn - The wheat and barley, is eaten up in its greenness. Dried up - The drought was so great, that the vines were withered, and all their hopes of new wine cut off. The oil - The olive - trees. Languisheth - This is a plain account of the reason why the priests were called to mourn, and why the meal - offering and drink - offering were cut off.
Robert Jamieson, A. R. Fausset and David Brown
1:10 field . . . land--differing in that "field" means the open, unenclosed country; "land," the rich red soil (from a root "to be red") fit for cultivation. Thus, "a man of the field," in Hebrew, is a "hunter"; a "man of the ground" or "land," an "agriculturist" (Gen 25:27). "Field" and "land" are here personified.
new wine--from a Hebrew root implying that it takes possession of the brain, so that a man is not master of himself. So the Arabic term is from a root "to hold captive." It is already fermented, and so intoxicating, unlike the sweet fresh wine, in Joel 1:5, called also "new wine," though a different Hebrew word. It and "the oil" stand for the vine and the olive tree, from which the "wine" and "oil" are obtained (Joel 1:12).
dried up--not "ashamed," as Margin, as is proved by the parallelism to "languisheth," that is, droopeth.
1:111:11: Ողբացէ՛ք մշակք ստացուածովք ՚ի վերայ ցորենոյ՝ եւ գարւոյ. զի կորեա՛ն կութք յագարակէ.
11 Ողբացէ՛ք, մշակնե՛ր, ձեր ունեցուածքի՝ ցորենի եւ գարու վրայ,որովհետեւ վերացաւ այգեկութը ագարակից,ցամաքեց որթատունկը,
11 Ամչցէ՛ք, ո՛վ երկրագործներ, Ողբացէ՛ք, ո՛վ այգեգործներ, Թէ՛ ցորենին համար եւ թէ՛ գարիին համար, Քանզի արտերուն բերքը փճացաւ։
[5]Ողբացէք, մշակք, ստացուածովք`` ի վերայ ցորենոյ եւ գարւոյ. զի կորեան կութք յագարակէ:

1:11: Ողբացէ՛ք մշակք ստացուածովք ՚ի վերայ ցորենոյ՝ եւ գարւոյ. զի կորեա՛ն կութք յագարակէ.
11 Ողբացէ՛ք, մշակնե՛ր, ձեր ունեցուածքի՝ ցորենի եւ գարու վրայ,որովհետեւ վերացաւ այգեկութը ագարակից,ցամաքեց որթատունկը,
11 Ամչցէ՛ք, ո՛վ երկրագործներ, Ողբացէ՛ք, ո՛վ այգեգործներ, Թէ՛ ցորենին համար եւ թէ՛ գարիին համար, Քանզի արտերուն բերքը փճացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 Краснейте от стыда, земледельцы, рыдайте, виноградари, о пшенице и ячмене, потому что погибла жатва в поле,
1:11 ἐξηράνθησαν ξηραινω wither; dry οἱ ο the γεωργοί γεωργος farmer θρηνεῖτε θρηνεω lament κτήματα κτημα acquisition; possession ὑπὲρ υπερ over; for πυροῦ πυρος and; even κριθῆς κριθη barley ὅτι οτι since; that ἀπόλωλεν απολλυμι destroy; lose τρυγητὸς τρυγητος from; out of ἀγροῦ αγρος field
1:11 הֹבִ֣ישׁוּ hōvˈîšû יבשׁ be dry אִכָּרִ֗ים ʔikkārˈîm אִכָּר farmer הֵילִ֨ילוּ֙ hêlˈîlû ילל howl כֹּֽרְמִ֔ים kˈōrᵊmˈîm כֹּרֵם vinedresser עַל־ ʕal- עַל upon חִטָּ֖ה ḥiṭṭˌā חִטָּה wheat וְ wᵊ וְ and עַל־ ʕal- עַל upon שְׂעֹרָ֑ה śᵊʕōrˈā שְׂעֹרָה barley כִּ֥י kˌî כִּי that אָבַ֖ד ʔāvˌaḏ אבד perish קְצִ֥יר qᵊṣˌîr קָצִיר harvest שָׂדֶֽה׃ śāḏˈeh שָׂדֶה open field
1:11. confusi sunt agricolae ululaverunt vinitores super frumento et hordeo quia periit messis agriThe husbandmen are ashamed, the vinedressers have howled for the wheat, and for the barley, because the harvest of the field is perished.
11. Be ashamed, O ye husbandmen, howl, O ye vinedressers, for the wheat and for the barley; for the harvest of the field is perished.
Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished:

1:11 Краснейте от стыда, земледельцы, рыдайте, виноградари, о пшенице и ячмене, потому что погибла жатва в поле,
1:11
ἐξηράνθησαν ξηραινω wither; dry
οἱ ο the
γεωργοί γεωργος farmer
θρηνεῖτε θρηνεω lament
κτήματα κτημα acquisition; possession
ὑπὲρ υπερ over; for
πυροῦ πυρος and; even
κριθῆς κριθη barley
ὅτι οτι since; that
ἀπόλωλεν απολλυμι destroy; lose
τρυγητὸς τρυγητος from; out of
ἀγροῦ αγρος field
1:11
הֹבִ֣ישׁוּ hōvˈîšû יבשׁ be dry
אִכָּרִ֗ים ʔikkārˈîm אִכָּר farmer
הֵילִ֨ילוּ֙ hêlˈîlû ילל howl
כֹּֽרְמִ֔ים kˈōrᵊmˈîm כֹּרֵם vinedresser
עַל־ ʕal- עַל upon
חִטָּ֖ה ḥiṭṭˌā חִטָּה wheat
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
שְׂעֹרָ֑ה śᵊʕōrˈā שְׂעֹרָה barley
כִּ֥י kˌî כִּי that
אָבַ֖ד ʔāvˌaḏ אבד perish
קְצִ֥יר qᵊṣˌîr קָצִיר harvest
שָׂדֶֽה׃ śāḏˈeh שָׂדֶה open field
1:11. confusi sunt agricolae ululaverunt vinitores super frumento et hordeo quia periit messis agri
The husbandmen are ashamed, the vinedressers have howled for the wheat, and for the barley, because the harvest of the field is perished.
11. Be ashamed, O ye husbandmen, howl, O ye vinedressers, for the wheat and for the barley; for the harvest of the field is perished.
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Albert Barnes: Notes on the Bible - 1834
1:11: Be ye ashamed, O ye farmers - The prophet dwells on and expands the description of the troubles which he had foretold, setting before their eyes the picture of one universal dessolation. For the details of sorrow most touch the heart, and he wished to move them to repentance. He pictures them to themselves; some standing aghast and ashamed of the fruitlessness of their toil others giving way to bursts of sorrow, and all things around waste and dried. Nothing was exempt. Wheat and barley, widespread as they were (and the barley in those countries, "more fertile" than the wheat,) perished utterly. The rich juice of the vine, the luscious sweetness of the fig the succulence of the ever-green pomegranate, the majesty of the palm tree, the fragrance of the eastern apple, exempted them not. All, fruitbearing or barren, were dried up, for joy itself, and every source of joy was dried up from the sons of men.
All these suggest a spiritual meaning. For we know of a spiritual harvest, souls born to God, and a spiritual vineyard, the Church of God; and spiritual farmers and vinedressers, those whom God sends. The trees, with their various fruits were emblems of the faithful, adorned with the various gifts and graces of the Spirit. All well-nigh were dried up. Wasted without, in act and deed, the sap of the Spirit ceased within; the true laborers, those who were jealous for the vineyard of the Lord of hosts were ashamed and grieved. : "Husbandmen" and "vinedressers," are priests and preachers; "farmers" as instructors in morals, "vinedressers" for that joy in things eternal, which they infuse into the minds of the bearers. "Husbandmen," as instructing the soul to deeds of righteousness; vinedressers, as exciting the minds of hearers to the love of wisdom. Or, "farmers," in that by their doctrine they uproot earthly deeds and desires; "vinedressers," as holding forth spiritual gifts." "The vine is the richness of divine knowledge; the fig the sweetness of contemplation and the joyousness in things eternal." The pomegranate, with its manifold grains contained under its one bark, may designate the variety and harmony of graces, disposed in their beautiful order. "The palm, rising above the world." : "Well is the life of the righteous likened to a palm, in that the palm below is rough to the touch, and in a manner enveloped in dry bark, but above it is adorned with fruit, fair even to the eye; below it is compressed by the enfoldings of its bark; above, it is spread nut in amplitude of beautiful greenness. For so is the life of the elect, despised below, beautiful above. Down below, it is, as it were, enfolded in many barks, in that it is straitened by innumerable afflictions. But on high it is expanded into a foliage, as it were, of beautiful greenness by the amplitude of the rewarding."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: ashamed: Jer 14:3, Jer 14:4; Rom 5:5
because: Isa 17:11; Jer 9:12
John Gill
1:11 Be ye ashamed, O ye husbandmen,.... Tillers of the land, who have took a great deal of pains in cultivating the earth, dunging, ploughing, and sowing it; confusion may cover you, because of your disappointment, the increase not answering to your expectations and labours:
howl, O ye vinedressers; that worked in the vineyards, set the vines, watered and pruned them, and, when they had done all they could to them, were dried up with the drought, or devoured by the locusts, as they were destroyed by the Assyrians or Chaldeans; and therefore had reason to howl and lament, all their labour being lost:
for the wheat and for the barley: because the harvest of the field is perished; this belongs to the husbandmen, is a reason for their shame and blushing, because the wheat and barley were destroyed before they were ripe; and so they had neither wheat nor barley harvest. The words, by a transposition, would read better, and the sense be clearer, "thus, be ye ashamed, O ye husbandmen, for the wheat and for the barley: because the harvest", &c. "howl, O ye vine dressers"; for what follows:
John Wesley
1:11 Be ye ashamed - This is a just cause why you should lament and enquire why God is so displeased with you.
Robert Jamieson, A. R. Fausset and David Brown
1:11 Be . . . ashamed--that is, Ye shall have the shame of disappointment on account of the failure of "the wheat" and "barley . . . harvest."
howl . . . vine dressers--The semicolon should follow, as it is the "husbandmen" who are to be "ashamed . . . for the wheat." The reason for the "vine dressers" being called to "howl" does not come till Joel 1:12, "The vine is dried up."
1:121:12: ցամաքեցաւ որթ, նուազեաց թուզ՝ եւ նուռն. եւ արմաւ՝ եւ խնձոր, եւ ամենայն փայտ ագարակի գօսացաւ. զի յամօ՛թ արարին զուրախութիւն. որդիք մարդկան՝
12 նուազեցին թուզը, նուռը, արմաւը եւ խնձորը,եւ ագարակի ամէն ծառ գօսացաւ,քանի որ ուրախութիւնը ամօթ համարեցին:
12 Որթատունկը չորցաւ ու թզենին թօշնեցաւ, Նռնենին, արմաւենին, խնձորենին եւ Արտին բոլոր ծառերը չորցան. Այսպէս մարդոց որդիներէն ուրախութիւնը վերցուեցաւ։
ցամաքեցաւ որթ, նուազեաց թուզ եւ նուռն եւ արմաւ եւ խնձոր, եւ ամենայն փայտ ագարակի գօսացաւ. զի [6]յամօթ արարին զուրախութիւն որդիք`` մարդկան:

1:12: ցամաքեցաւ որթ, նուազեաց թուզ՝ եւ նուռն. եւ արմաւ՝ եւ խնձոր, եւ ամենայն փայտ ագարակի գօսացաւ. զի յամօ՛թ արարին զուրախութիւն. որդիք մարդկան՝
12 նուազեցին թուզը, նուռը, արմաւը եւ խնձորը,եւ ագարակի ամէն ծառ գօսացաւ,քանի որ ուրախութիւնը ամօթ համարեցին:
12 Որթատունկը չորցաւ ու թզենին թօշնեցաւ, Նռնենին, արմաւենին, խնձորենին եւ Արտին բոլոր ծառերը չորցան. Այսպէս մարդոց որդիներէն ուրախութիւնը վերցուեցաւ։
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1:121:12 засохла виноградная лоза и смоковница завяла; гранатовое дерево, пальма и яблоня, все дерева в поле посохли; потому и веселье у сынов человеческих исчезло.
1:12 ἡ ο the ἄμπελος αμπελος vine ἐξηράνθη ξηραινω wither; dry καὶ και and; even αἱ ο the συκαῖ συκη fig tree ὠλιγώθησαν ολιγοω and; even φοῖνιξ φοινιξ.1 palm tree; palm καὶ και and; even μῆλον μηλον and; even πάντα πας all; every τὰ ο the ξύλα ξυλον wood; timber τοῦ ο the ἀγροῦ αγρος field ἐξηράνθησαν ξηραινω wither; dry ὅτι οτι since; that ᾔσχυναν αισχυνω shame; ashamed χαρὰν χαρα joy οἱ ο the υἱοὶ υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human
1:12 הַ ha הַ the גֶּ֣פֶן ggˈefen גֶּפֶן vine הֹובִ֔ישָׁה hôvˈîšā יבשׁ be dry וְ wᵊ וְ and הַ ha הַ the תְּאֵנָ֖ה ttᵊʔēnˌā תְּאֵנָה fig אֻמְלָ֑לָה ʔumlˈālā אמל wither רִמֹּ֞ון rimmˈôn רִמֹּון pomegranate גַּם־ gam- גַּם even תָּמָ֣ר tāmˈār תָּמָר date-palm וְ wᵊ וְ and תַפּ֗וּחַ ṯappˈûₐḥ תַּפּוּחַ apple-tree כָּל־ kol- כֹּל whole עֲצֵ֤י ʕᵃṣˈê עֵץ tree הַ ha הַ the שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field יָבֵ֔שׁוּ yāvˈēšû יבשׁ be dry כִּֽי־ kˈî- כִּי that הֹבִ֥ישׁ hōvˌîš יבשׁ be dry שָׂשֹׂ֖ון śāśˌôn שָׂשֹׂון rejoicing מִן־ min- מִן from בְּנֵ֥י bᵊnˌê בֵּן son אָדָֽם׃ ס ʔāḏˈām . s אָדָם human, mankind
1:12. vinea confusa est et ficus elanguit malogranatum et palma et malum et omnia ligna agri aruerunt quia confusum est gaudium a filiis hominumThe vineyard is confounded, and the fig tree hath languished: the pomegranate tree, and the palm tree, and the apple tree, and all the trees of the field are withered: because joy is withdrawn from the children of men.
12. The vine is withered, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field are withered: for joy is withered away from the sons of men.
The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, [even] all the trees of the field, are withered: because joy is withered away from the sons of men:

1:12 засохла виноградная лоза и смоковница завяла; гранатовое дерево, пальма и яблоня, все дерева в поле посохли; потому и веселье у сынов человеческих исчезло.
1:12
ἡ ο the
ἄμπελος αμπελος vine
ἐξηράνθη ξηραινω wither; dry
καὶ και and; even
αἱ ο the
συκαῖ συκη fig tree
ὠλιγώθησαν ολιγοω and; even
φοῖνιξ φοινιξ.1 palm tree; palm
καὶ και and; even
μῆλον μηλον and; even
πάντα πας all; every
τὰ ο the
ξύλα ξυλον wood; timber
τοῦ ο the
ἀγροῦ αγρος field
ἐξηράνθησαν ξηραινω wither; dry
ὅτι οτι since; that
ᾔσχυναν αισχυνω shame; ashamed
χαρὰν χαρα joy
οἱ ο the
υἱοὶ υιος son
τῶν ο the
ἀνθρώπων ανθρωπος person; human
1:12
הַ ha הַ the
גֶּ֣פֶן ggˈefen גֶּפֶן vine
הֹובִ֔ישָׁה hôvˈîšā יבשׁ be dry
וְ wᵊ וְ and
הַ ha הַ the
תְּאֵנָ֖ה ttᵊʔēnˌā תְּאֵנָה fig
אֻמְלָ֑לָה ʔumlˈālā אמל wither
רִמֹּ֞ון rimmˈôn רִמֹּון pomegranate
גַּם־ gam- גַּם even
תָּמָ֣ר tāmˈār תָּמָר date-palm
וְ wᵊ וְ and
תַפּ֗וּחַ ṯappˈûₐḥ תַּפּוּחַ apple-tree
כָּל־ kol- כֹּל whole
עֲצֵ֤י ʕᵃṣˈê עֵץ tree
הַ ha הַ the
שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field
יָבֵ֔שׁוּ yāvˈēšû יבשׁ be dry
כִּֽי־ kˈî- כִּי that
הֹבִ֥ישׁ hōvˌîš יבשׁ be dry
שָׂשֹׂ֖ון śāśˌôn שָׂשֹׂון rejoicing
מִן־ min- מִן from
בְּנֵ֥י bᵊnˌê בֵּן son
אָדָֽם׃ ס ʔāḏˈām . s אָדָם human, mankind
1:12. vinea confusa est et ficus elanguit malogranatum et palma et malum et omnia ligna agri aruerunt quia confusum est gaudium a filiis hominum
The vineyard is confounded, and the fig tree hath languished: the pomegranate tree, and the palm tree, and the apple tree, and all the trees of the field are withered: because joy is withdrawn from the children of men.
12. The vine is withered, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field are withered: for joy is withered away from the sons of men.
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Adam Clarke: Commentary on the Bible - 1831
1:12: The vine is dried up - Dr. Shaw observes that in Barbary, in the month of June, the locusts collect themselves into compact bodies a furlong or more square, and march on, eating up every thing that is green or juicy, and letting nothing escape them, whether vegetables or trees.
They destroy the pomegranate, the palm, the apple, (תפוח tappuach, the citron tree), the vine, the fig, and every tree of the field. See the note on Joe 2:2 (note).
Albert Barnes: Notes on the Bible - 1834
1:12: Because joy is withered away - o: "There are four sorts of joy, a joy in iniquity, a joy in vanity, a joy of charity, a joy of felicity. Of the first we read, "Who rejoice to do evil, and delight in the forwardness of the wicked Pro 2:14. Of the second, "They take the timbrel and harp, and rejoice at the sound of the organ" Job 21:12. Of the third, "Let the saints be joyful in glory" Psa 149:5. Of the fourth, "Blessed are they that dwell in Thy house; they will be still praising Thee" Psa 84:4. The joy of charity and the joy of felicity "wither from the sons of men," when the virtues aforesaid failing, there being neither knowledge of the truth nor love of virtue, no reward succeedeth, either in this life or that to come."
Having thus pictured the coming woe, he calls all to repentance and mourning, and those first, who were to call others. God Himself appointed these afflictive means, and here He "gives to the priest a model for penitence and a way of entreating mercy." : "He invites the priests first to repentance through whose negligence chiefly the practice of holiness, the strictness of discipline, the form of doctrine, the whole aspect of the Church was sunk in irRev_erence. Whence the people also perished, hurrying along the various haunts of sin. Whence Jeremiah says, "The kings of the earth and all the inhabitants of the world would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem. For the sins of her prophets and the iniquities of her priests that have shed the blood of the just in the midst of her, they have wandered as blind men in the streets, they have polluted themselves with blood Lam 4:13-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: The vine: Dr. Shaw observes, that in Barbary, in the month of June the locusts are no sooner hatched than they collect themselves into compact bodies, each a "furlong or more square; and marching directly after they are come to life, make their way towards the sea and let nothing escape them, eating up everything that is green or juicy; not only the lesser vegetables, but the vine likewise, the fig-tree, the pomegranate, the palm, and the apple tree, even all the trees of the field." Joe 1:10; Hab 3:17, Hab 3:18
the pomegranate: Num 13:23; Psa 92:12; Sol 2:3, Sol 4:13, Sol 7:7-9
joy: Joe 1:16; Psa 4:7; Isa 9:3, Isa 16:10, Isa 24:11; Jer 48:3; Hos 9:1, Hos 9:2
John Gill
1:12 The vine is dried up,.... Withered away, stripped of its leaves and fruits, and its sap and moisture gone: or, "is ashamed" (t); to see itself in this condition, and not answer the expectation of its proprietor and dresser:
and the fig tree languisheth; sickens and dies, through the bite of the locusts:
the pomegranate tree: whose fruit is delicious, and of which wine was made: the palm tree also; which bears dates:
and the apple tree; that looks so beautiful, when either in bloom, or laden with fruit, and whose fruit is very grateful to the palate; so that both what were for common use and necessary food, and what were for delight and pleasure, were destroyed by these noisome creatures:
even all the trees of the field are withered; for locusts not only devour the leaves and fruits of trees, but hurt the trees themselves; burn them up by touching them, and cause them to wither away and die, both by the saliva and dung, which they leave upon them, as Bochart, from various authors, has proved:
because joy is withered away from the sons of men; this is not given as a reason of the above trees dried up and withered, but of the lamentation of the vinedressers and husbandmen: or else the particle is merely expletive, or may be rendered, "therefore", or "truly", or "surely" (u), "joy is withered", or "ashamed"; it blushes to appear, as it used to do at the time of harvest; but now there was no harvest, and so no joy expressed, as usually was at such times; see Is 9:3.
(t) "confusa est", V. L. "pudefacta est", Cocceius; "pudet", Drusius. (u) "ideo", Grotius; "imo", Piscator; "sane", Mercer.
Robert Jamieson, A. R. Fausset and David Brown
1:12 pomegranate--a tree straight in the stem growing twenty feet high; the fruit is of the size of an orange, with blood-red colored pulp.
palm tree--The dates of Palestine were famous. The palm is the symbol of Judea on coins under the Roman emperor Vespasian. It often grows a hundred feet high.
apple tree--The Hebrew is generic, including the orange, lemon, and pear tree.
joy is withered away--such as is felt in the harvest and the vintage seasons (Ps 4:7; Is 9:3).
1:131:13: քրձազգա՛ծք եղերուք. կոծեցարո՛ւք քահանայք. սո՛ւգ առէք պաշտօնեայք սեղանոյ. մտէ՛ք ննջեցէ՛ք խորգով պաշտօնեայք Աստուծոյ. զի պակասեցի՛ն ՚ի տանէ Աստուծոյ ձերոյ զոհք եւ սպանդք։
13 Մարդո՛ւ որդիներ, քուրձե՛ր հագէք,ողբացէ՛ք քահանանե՛ր,սգացէ՛ք, խորանի՛ պաշտօնեաներ,մտէ՛ք, ննջեցէ՛ք, քուրձ հագած Աստծո՛ւ պաշտօնեաներ,քանի որ ձեր Աստծու տնից պակասեցին զոհերն ու զենումը:
13 Քուրձ հագէ՛ք ու ողբացէ՛ք, ո՛վ քահանաներ. Հառաչեցէ՛ք, ո՛վ խորանին պաշտօնեաներ. Եկէ՛ք, ո՛վ իմ Աստուծոյս ծառաները, Գիշերը քուրձերու մէջ անցուցէ՛ք, Քանզի հացի ընծան ու ըմպելի նուէրը Ձեր Աստուծոյն տունէն վերցուեցան։
Քրձազգածք եղերուք, կոծեցարուք, քահանայք. սուգ առէք, պաշտօնեայք սեղանոյ. մտէք ննջեցէք խորգով, պաշտօնեայք [7]Աստուծոյ. զի պակասեցին ի տանէ Աստուծոյ ձերոյ [8]զոհք եւ սպանդք:

1:13: քրձազգա՛ծք եղերուք. կոծեցարո՛ւք քահանայք. սո՛ւգ առէք պաշտօնեայք սեղանոյ. մտէ՛ք ննջեցէ՛ք խորգով պաշտօնեայք Աստուծոյ. զի պակասեցի՛ն ՚ի տանէ Աստուծոյ ձերոյ զոհք եւ սպանդք։
13 Մարդո՛ւ որդիներ, քուրձե՛ր հագէք,ողբացէ՛ք քահանանե՛ր,սգացէ՛ք, խորանի՛ պաշտօնեաներ,մտէ՛ք, ննջեցէ՛ք, քուրձ հագած Աստծո՛ւ պաշտօնեաներ,քանի որ ձեր Աստծու տնից պակասեցին զոհերն ու զենումը:
13 Քուրձ հագէ՛ք ու ողբացէ՛ք, ո՛վ քահանաներ. Հառաչեցէ՛ք, ո՛վ խորանին պաշտօնեաներ. Եկէ՛ք, ո՛վ իմ Աստուծոյս ծառաները, Գիշերը քուրձերու մէջ անցուցէ՛ք, Քանզի հացի ընծան ու ըմպելի նուէրը Ձեր Աստուծոյն տունէն վերցուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
1:131:13 Препояшьтесь {вретищем} и плачьте, священники! рыдайте, служители алтаря! войдите, ночуйте во вретищах, служители Бога моего! ибо не стало в доме Бога вашего хлебного приношения и возлияния.
1:13 περιζώσασθε περιζωννυμι wrap; gird up καὶ και and; even κόπτεσθε κοπτω cut; mourn οἱ ο the ἱερεῖς ιερευς priest θρηνεῖτε θρηνεω lament οἱ ο the λειτουργοῦντες λειτουργεω employed; minister θυσιαστηρίῳ θυσιαστηριον altar εἰσέλθατε εισερχομαι enter; go in ὑπνώσατε υπνοω in σάκκοις σακκος sackcloth; sack λειτουργοῦντες λειτουργεω employed; minister θεῷ θεος God ὅτι οτι since; that ἀπέσχηκεν αντεχω hold close / onto; reach ἐξ εκ from; out of οἴκου οικος home; household θεοῦ θεος God ὑμῶν υμων your θυσία θυσια immolation; sacrifice καὶ και and; even σπονδή σπονδη drink-offering
1:13 חִגְר֨וּ ḥiḡrˌû חגר gird וְ wᵊ וְ and סִפְד֜וּ sifᵊḏˈû ספד lament הַ ha הַ the כֹּהֲנִ֗ים kkōhᵃnˈîm כֹּהֵן priest הֵילִ֨ילוּ֙ hêlˈîlû ילל howl מְשָׁרְתֵ֣י mᵊšārᵊṯˈê שׁרת serve מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar בֹּ֚אוּ ˈbōʔû בוא come לִ֣ינוּ lˈînû לין lodge בַ va בְּ in † הַ the שַּׂקִּ֔ים śśaqqˈîm שַׂק sack מְשָׁרְתֵ֖י mᵊšārᵊṯˌê שׁרת serve אֱלֹהָ֑י ʔᵉlōhˈāy אֱלֹהִים god(s) כִּ֥י kˌî כִּי that נִמְנַ֛ע nimnˈaʕ מנע withhold מִ mi מִן from בֵּ֥ית bbˌêṯ בַּיִת house אֱלֹהֵיכֶ֖ם ʔᵉlōhêḵˌem אֱלֹהִים god(s) מִנְחָ֥ה minḥˌā מִנְחָה present וָ wā וְ and נָֽסֶךְ׃ nˈāseḵ נֵסֶךְ libation
1:13. accingite vos et plangite sacerdotes ululate ministri altaris ingredimini cubate in sacco ministri Dei mei quoniam interiit de domo Dei vestri sacrificium et libatioGird yourselves, and lament, O ye priests, howl, ye ministers of the altars: go in, lie in sackcloth, ye ministers of my God: because sacrifice and libation is cut off from the house of your God.
13. Gird yourselves , and lament, ye priests; howl, ye ministers of the altar; come, lie all night in sackcloth, ye ministers of my God: for the meal offering and the drink offering is withholden from the house of your God.
Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God:

1:13 Препояшьтесь {вретищем} и плачьте, священники! рыдайте, служители алтаря! войдите, ночуйте во вретищах, служители Бога моего! ибо не стало в доме Бога вашего хлебного приношения и возлияния.
1:13
περιζώσασθε περιζωννυμι wrap; gird up
καὶ και and; even
κόπτεσθε κοπτω cut; mourn
οἱ ο the
ἱερεῖς ιερευς priest
θρηνεῖτε θρηνεω lament
οἱ ο the
λειτουργοῦντες λειτουργεω employed; minister
θυσιαστηρίῳ θυσιαστηριον altar
εἰσέλθατε εισερχομαι enter; go in
ὑπνώσατε υπνοω in
σάκκοις σακκος sackcloth; sack
λειτουργοῦντες λειτουργεω employed; minister
θεῷ θεος God
ὅτι οτι since; that
ἀπέσχηκεν αντεχω hold close / onto; reach
ἐξ εκ from; out of
οἴκου οικος home; household
θεοῦ θεος God
ὑμῶν υμων your
θυσία θυσια immolation; sacrifice
καὶ και and; even
σπονδή σπονδη drink-offering
1:13
חִגְר֨וּ ḥiḡrˌû חגר gird
וְ wᵊ וְ and
סִפְד֜וּ sifᵊḏˈû ספד lament
הַ ha הַ the
כֹּהֲנִ֗ים kkōhᵃnˈîm כֹּהֵן priest
הֵילִ֨ילוּ֙ hêlˈîlû ילל howl
מְשָׁרְתֵ֣י mᵊšārᵊṯˈê שׁרת serve
מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar
בֹּ֚אוּ ˈbōʔû בוא come
לִ֣ינוּ lˈînû לין lodge
בַ va בְּ in
† הַ the
שַּׂקִּ֔ים śśaqqˈîm שַׂק sack
מְשָׁרְתֵ֖י mᵊšārᵊṯˌê שׁרת serve
אֱלֹהָ֑י ʔᵉlōhˈāy אֱלֹהִים god(s)
כִּ֥י kˌî כִּי that
נִמְנַ֛ע nimnˈaʕ מנע withhold
מִ mi מִן from
בֵּ֥ית bbˌêṯ בַּיִת house
אֱלֹהֵיכֶ֖ם ʔᵉlōhêḵˌem אֱלֹהִים god(s)
מִנְחָ֥ה minḥˌā מִנְחָה present
וָ wā וְ and
נָֽסֶךְ׃ nˈāseḵ נֵסֶךְ libation
1:13. accingite vos et plangite sacerdotes ululate ministri altaris ingredimini cubate in sacco ministri Dei mei quoniam interiit de domo Dei vestri sacrificium et libatio
Gird yourselves, and lament, O ye priests, howl, ye ministers of the altars: go in, lie in sackcloth, ye ministers of my God: because sacrifice and libation is cut off from the house of your God.
13. Gird yourselves , and lament, ye priests; howl, ye ministers of the altar; come, lie all night in sackcloth, ye ministers of my God: for the meal offering and the drink offering is withholden from the house of your God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Пророк указывает средство для отвращения постигшего страну бедствия: именно, он повелевает священников назначить пост и молитву. Препояшьтесь: при гл. chigru (от chagar) нет дополнения; но оно ясно из последующего; в некоторых кодексах (у Кениинства и Росси) даже прямо добавлено слово sak или sakim, рус. вретище. Плачьте, слав. «бийтеся», евр. vesiphdu (от saphad). собств. бейте в грудь для выражения скорби (Исх XXXII:12; Наум II:7). Ночуйте во вретищах служители Бога моего. Не снимайте печальных одежд даже ночью — служило у евреев вообще выражением сильнейшей скорби (3: Цар ХХI:27; 4: Цар ХIX:1; Пс СХХХIII:1). А священникам, в частности, законом разрешалось надевать траурные одежды только при величайших несчастиях (Лев XXI:2).
Albert Barnes: Notes on the Bible - 1834
1:13: Gird yourselves - that is, with haircloth, as is elsewhere expressed Isa 22:12; Jer 4:8; Jer 6:26. The outward affliction is an expression of the inward grief, and itself excites to further grief. This their garment of affliction and penitence, they were not to put off day and night. Their wonted duty was to "offer up sacrifice for their own sins and the sins of the people" Heb 7:27, and to entreat God for them. This their office the prophet calls them to discharge day and night; to "come" into the court of the temple, and there, where God showed Himself in majesty and mercy, "lie all night" prostrate before God, not at ease, but in sackcloth. He calls to them in the Name of his God, "Ye ministers of my God;" of Him, to whom, whosoever forsook Him, he himself was faithful. : "The prophets called the God of all, their own God, being united to Him by singular love and Rev_erential obedience, so that they could say, "God is the strength of my heart and my portion foRev_er" Psa 73:26. He calls Him, further, "their" God, (your God) in order to remind them of His special favor to them, and their duty to Him who allowed them to call Him "their" God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: Gird: Joe 1:8, Joe 1:9, Joe 2:17; Jer 4:8, Jer 9:10; Eze 7:18
ye ministers: Co1 9:13; Heb 7:13, Heb 7:14
lie: Sa2 12:16; Kg1 21:27; Jon 3:5-8
ye ministers: Isa 61:6; Co1 4:1; Co2 3:6, Co2 6:4, Co2 11:23
for: Joe 1:9; Lev 2:8-10; Num 29:6
Carl Friedrich Keil and Franz Delitzsch
1:13
The affliction is not removed by mourning and lamentation, but only through repentance and supplication to the Lord, who can turn away all evil. The prophet therefore proceeds to call upon the priests to offer to the Lord penitential supplication day and night in the temple, and to call the elders and all the people to observe a day of fasting, penitence, and prayer; and then offers supplication himself to the Lord to have compassion upon them (Joel 1:19). From the motive assigned for this appeal, we may also see that a terrible drought had been associated with the devastation by the locusts, from which both man and beast had endured the most bitter suffering, and that Joel regarded this terrible calamity as a sign of the coming of the day of the Lord. Joel 1:13. "Gird yourselves, and lament, ye priests; howl, ye servants of the altar; come, pass the night in sackcloth, ye servants of my God: for the meat-offering and drink-offering are withdrawn from the house of your God. Joel 1:14. Sanctify a fast, call out an assembly, assemble the elders, all ye inhabitants of the land, at the house of Jehovah your God, and cry to Jehovah." From what follows we must supply bassaqqı̄m (with sackcloth) to chigrū (gird yourselves). Gird yourselves with mourning apparel, i.e., put it on (see Joel 1:8). In this they are to pass the night, to offer supplication day and night, or incessantly, standing between the altar and the porch (Joel 2:17). "Servants of my God," i.e., of the God whose prophet I am, and from whom I can promise you a hearing. The reason assigned for this appeal is the same as for the lamentation in Joel 1:9. But it is not the priests only who are to pray incessantly to the Lord; the elders and all the people are to do the same. קדּשׁ צום, to sanctify a fast, i.e., to appoint a holy fast, a divine service of prayer connected with fasting. To this end the priests are to call an ‛ătsârâh, i.e., a meeting of the congregation for religious worship. ‛Atsârâh, or ‛ătsereth, πανήγυρις, is synonymous with מקרא קודשׁ in Lev 23:36 (see the exposition of that passage). In what follows, כּל־ישׁבי ה is attached ἀσυνδέτως to זקנים; and the latter is not a vocative, but an accusative of the object. On the other hand, בּית יהוה is an accus. loci, and dependent upon אספוּ. זעק, to cry, used of loud and importunate prayer. It is only by this that destruction can still be averted.
Geneva 1599
1:13 (h) Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God.
(h) He shows that the only means to avoid God's wrath, and to have all things restored, is true repentance.
John Gill
1:13 Gird yourselves, and lament, ye priests,.... Prepare and be ready to raise up lamentation and mourning; or gird yourselves with sackcloth, and mourn in that, as Aben Ezra and Kimchi supply the words; see Jer 4:8;
howl, ye ministers of the altar; who served there, by laying on and burning the sacrifices, or offering incense:
come, lie all night in sackcloth, ye ministers of my God; that is, come into the house of the Lord, as Kimchi; into the court of the priests, and there lie all night, in the sackcloth girded with; putting up prayers to God, with weeping and lamentations, that he would avert the judgments that were come or were coming upon theme:
for the meat offering and the drink offering are withholden from the house of your God; See Gill on Joel 1:9.
Robert Jamieson, A. R. Fausset and David Brown
1:13 Gird yourselves--namely, with sackcloth; as in Is 32:11, the ellipsis is supplied (compare Jer 4:8).
lament, ye priests--as it is your duty to set the example to others; also as the guilt was greater, and a greater scandal was occasioned, by your sin to the cause of God.
come--the Septuagint, "enter" the house of God (compare Joel 1:14).
lie all night in sackcloth--so Ahab (3Kings 21:27).
ministers of my God-- (1Cor 9:13). Joel claims authority for his doctrine; it is in God's name and by His mission I speak to you.
1:141:14: Սրբեցէ՛ք պահս՝ քարոզեցէ՛ք պաղատանս. ժողովեցէ՛ք զծերս ամենայն բնակիչք երկրիդ ՚ի տուն Աստուծոյ ձերոյ, եւ աղաղակեցէ՛ք առ Տէր սրտի մտօք։
14 Ծոմի օ՛ր նշանակեցէք,աղօ՛թք կազմակերպեցէք,հաւաքեցէ՛ք ծերերին, երկրի բոլոր բնակիչներին ձեր Աստծու Տանըեւ աղօթեցէ՛ք Տիրոջը անկեղծ սրտով:
14 Ծոմապահութեան օր որոշեցէք, Հանդիսաւոր ժողով գումարեցէ՛ք. Ծերերն ու երկրին բնակիչները Ձեր Տէր Աստուծոյն տունը հաւաքեցէք Ու Տէրոջը աղաղակեցէ՛ք։
Սրբեցէք պահս, քարոզեցէք պաղատանս. ժողովեցէք զծերս, ամենայն բնակիչք երկրիդ, ի տուն Աստուծոյ ձերոյ, եւ աղաղակեցէք առ [9]Տէր սրտի մտօք:

1:14: Սրբեցէ՛ք պահս՝ քարոզեցէ՛ք պաղատանս. ժողովեցէ՛ք զծերս ամենայն բնակիչք երկրիդ ՚ի տուն Աստուծոյ ձերոյ, եւ աղաղակեցէ՛ք առ Տէր սրտի մտօք։
14 Ծոմի օ՛ր նշանակեցէք,աղօ՛թք կազմակերպեցէք,հաւաքեցէ՛ք ծերերին, երկրի բոլոր բնակիչներին ձեր Աստծու Տանըեւ աղօթեցէ՛ք Տիրոջը անկեղծ սրտով:
14 Ծոմապահութեան օր որոշեցէք, Հանդիսաւոր ժողով գումարեցէ՛ք. Ծերերն ու երկրին բնակիչները Ձեր Տէր Աստուծոյն տունը հաւաքեցէք Ու Տէրոջը աղաղակեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14 Назначьте пост, объявите торжественное собрание, созовите старцев и всех жителей страны сей в дом Господа Бога вашего, и взывайте к Господу.
1:14 ἁγιάσατε αγιαζω hallow νηστείαν νηστεια fast κηρύξατε κηρυσσω herald; proclaim θεραπείαν θεραπεια ministry συναγάγετε συναγω gather πρεσβυτέρους πρεσβυτερος senior; older πάντας πας all; every κατοικοῦντας κατοικεω settle γῆν γη earth; land εἰς εις into; for οἶκον οικος home; household θεοῦ θεος God ὑμῶν υμων your καὶ και and; even κεκράξατε κραζω cry πρὸς προς to; toward κύριον κυριος lord; master ἐκτενῶς εκτενως intensely; intensively
1:14 קַדְּשׁוּ־ qaddᵊšû- קדשׁ be holy צֹום֙ ṣôm צֹום fasting קִרְא֣וּ qirʔˈû קרא call עֲצָרָ֔ה ʕᵃṣārˈā עֲצָרָה assembly אִסְפ֣וּ ʔisᵊfˈû אסף gather זְקֵנִ֗ים zᵊqēnˈîm זָקֵן old כֹּ֚ל ˈkōl כֹּל whole יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth בֵּ֖ית bˌêṯ בַּיִת house יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵיכֶ֑ם ʔᵉlōhêḵˈem אֱלֹהִים god(s) וְ wᵊ וְ and זַעֲק֖וּ zaʕᵃqˌû זעק cry אֶל־ ʔel- אֶל to יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:14. sanctificate ieiunium vocate coetum congregate senes omnes habitatores terrae in domum Dei vestri et clamate ad DominumSanctify ye a fast, call an assembly, gather together the ancients, all the inhabitants of the land into the house of your God: and cry ye to the Lord:
14. Sanctify a fast, call a solemn assembly, gather the old men all the inhabitants of the land unto the house of the LORD your God, and cry unto the LORD.
Sanctify ye a fast, call a solemn assembly, gather the elders [and] all the inhabitants of the land [into] the house of the LORD your God, and cry unto the LORD:

1:14 Назначьте пост, объявите торжественное собрание, созовите старцев и всех жителей страны сей в дом Господа Бога вашего, и взывайте к Господу.
1:14
ἁγιάσατε αγιαζω hallow
νηστείαν νηστεια fast
κηρύξατε κηρυσσω herald; proclaim
θεραπείαν θεραπεια ministry
συναγάγετε συναγω gather
πρεσβυτέρους πρεσβυτερος senior; older
πάντας πας all; every
κατοικοῦντας κατοικεω settle
γῆν γη earth; land
εἰς εις into; for
οἶκον οικος home; household
θεοῦ θεος God
ὑμῶν υμων your
καὶ και and; even
κεκράξατε κραζω cry
πρὸς προς to; toward
κύριον κυριος lord; master
ἐκτενῶς εκτενως intensely; intensively
1:14
קַדְּשׁוּ־ qaddᵊšû- קדשׁ be holy
צֹום֙ ṣôm צֹום fasting
קִרְא֣וּ qirʔˈû קרא call
עֲצָרָ֔ה ʕᵃṣārˈā עֲצָרָה assembly
אִסְפ֣וּ ʔisᵊfˈû אסף gather
זְקֵנִ֗ים zᵊqēnˈîm זָקֵן old
כֹּ֚ל ˈkōl כֹּל whole
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
הָ hā הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
בֵּ֖ית bˌêṯ בַּיִת house
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵיכֶ֑ם ʔᵉlōhêḵˈem אֱלֹהִים god(s)
וְ wᵊ וְ and
זַעֲק֖וּ zaʕᵃqˌû זעק cry
אֶל־ ʔel- אֶל to
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:14. sanctificate ieiunium vocate coetum congregate senes omnes habitatores terrae in domum Dei vestri et clamate ad Dominum
Sanctify ye a fast, call an assembly, gather together the ancients, all the inhabitants of the land into the house of your God: and cry ye to the Lord:
14. Sanctify a fast, call a solemn assembly, gather the old men all the inhabitants of the land unto the house of the LORD your God, and cry unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Назначьте пост, kaddschu zom, собств. «освятите пост», как в слав. т. Библия неоднократно сообщает о назначении поста во время общественных бедствий (3: Цар ХXI:9, 12; 2: Пар XX:3; 1: Езд VIII:21; Иер ХХХVI:9). Объявите торжественное собрание: евр. kiru azarah LXX перевели khruxate qerapeinan, слав. «проповедите цельбу», т. е. назначьте то, что исцелило бы народ от постигшего его бедствия. LXX, по-видимому, хотели передать только мысль подлинника. Соберите старцев: пророк выделяет старцев из массы народа, отчасти выражая уважение к ним, отчасти указывая, что в храм должны быть созваны все.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the LORD your God, and cry unto the LORD, 15 Alas for the day! for the day of the LORD is at hand, and as a destruction from the Almighty shall it come. 16 Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? 17 The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. 18 How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate. 19 O LORD, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. 20 The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness.
We have observed abundance of tears shed for the destruction of the fruits of the earth by the locusts; now here we have those tears turned into the right channel, that of repentance and humiliation before God. The judgment was very heavy, and here they are directed to own the hand of God in it, his mighty hand, and to humble themselves under it. Here is,
I. A proclamation issued out for a general fast. The priests are ordered to appoint one; they must not only mourn themselves, but they must call upon others to mourn too: "Sanctify a fast; let some time be set apart from all worldly business to be spent in the exercises of religion, in the expressions of repentance and other extraordinary instances of devotion." Note, Under public judgments there ought to be public humiliations; for by them the Lord God calls to weeping and mourning. With all the marks of sorrow and shame sin must be confessed and bewailed, the righteous of God must be acknowledged, and his favour implored. Observe what is to be done by a nation at such a time. 1. A day is to be appointed for this purpose, a day of restraint (so the margin reads it), a day in which people must be restrained from their other ordinary business (that they may more closely attend God's service), and from all bodily refreshments; for, 2. It must be a fast, a religious abstaining from meat and drink, further than is of absolute necessity. The king of Nineveh appointed a fast, in which they were to taste nothing, Jonah iii. 7. Hereby we own ourselves unworthy of our necessary food, and that we have forfeited it and deserve to be wholly deprived of it, we punish ourselves and mortify the body, which has been the occasion of sin, we keep it in a frame fit to serve the soul in serving God, and, by the appetite's craving food, the desires of the soul towards that which is better than life, and all the supports of it, are excited. This was in a special manner seasonable now that God was depriving them of their meat and drink; for hereby they accommodated themselves to the affliction they were under. When God says, You shall fast, it is time to say, We will fast. 3. There must be a solemn assembly. The elders and the people, magistrates and subjects, must be gathered together, even all the inhabitants of the land, that God might be honoured by their public humiliations, that they might thereby take the more shame to themselves, and that they might excite and stir up one another to the religious duties of the day. All had contributed to the national guilt, all shared in the national calamity, and therefore they must all join in the professions of repentance. 4. They must come together in the temple, the house of the Lord their God, because that was the house of prayer, and there they might be hope to meet with God because it was the place which he had chosen to put his name there, there they might hope to speed because it was a type of Christ and his mediation. Thus they interested themselves in Solomon's prayer for the acceptance of all the requests that should be put up in or towards this house, in which their present case was particularly mentioned. 1 Kings vii. 37, If there be locust, if there be caterpillar. 5. They must sanctify this fast, must observe it in a religious manner, with sincere devotion. What is a fast worth if it be not sanctified? 6. They must cry unto the Lord. To him they must make their complaint and offer up their supplication. When we cry in our affliction we must cry to the Lord; this is fasting to him, Zech. vii. 5.
II. Some considerations suggested to induce them to proclaim this fast and to observe it strictly.
1. God was beginning a controversy with them. It is time to cry unto the Lord, for the day of the Lord is at hand, v. 15. Either they mean the continuance and consequences of this present judgment which they now saw but breaking in upon them, or some greater judgments which this was but a preface to. However it be, this they are taught to make the matter of their lamentation: Alas, for the day! for the day of the Lord is at hand. Therefore cry to God. For, (1.) "The day of his judgment is very near, it is at hand; it will not slumber, and therefore you should not. It is time to fast and pray, for you have but a little time to turn yourselves in." (2.) It will be very terrible; there is no escaping it, no resisting it: As a destruction from the Almighty shall it come. See Isa. xiii. 6. It is not a correction, but a destruction; and it comes from the hand, not of a weak creature, but of the Almighty; and who knows (nay, who does not know) the power of his anger? Whither should we go with our cries but to him from whom the judgment we dread comes? There is no fleeing from him but by fleeing to him, no escaping destruction from the Almighty but by making our submission and supplication to the Almighty; this is taking hold on his strength, that we may make peace, Isa. xxvii. 5.
2. They saw themselves already under the tokens of his displeasure. It is time to fast and pray, for their distress is very great, v. 16. (1.) Let them look into their own houses, and was no plenty there, as used to be. Those who kept a good table were now obliged to retrench: Is not the meat cut off before our eyes? If, when God's hand is lifted up, men will not see, when his hand is laid on they shall see. Is not the meat many a time cut off before our eyes? Let us then labour for that spiritual meat which is not before our eyes, and which cannot be cut off. (2.) Let them look into God's house, and see the effects of the judgment there; joy and gladness were cut off from the house of God. Note, The house of our God is the proper place of joy and gladness; when David goes to the altar of God, it is to God my exceeding joy; but when joy and gladness are cut off from God's house, either by corruption of holy things or the persecution of holy persons, when serious godly decays and love waxes cold, then it time to cry to the Lord, time to cry, Alas!
3. The prophet returns to describe the grievousness of the calamity, in some particulars of it. Corn and cattle are the husbandman's staple commodities; now here he is deprived of both. (1.) The caterpillars have devoured the corn, v. 17. The garners, which they used to fill with corn, are laid desolate, and the barns broken down, because the corn has withered, and the owners think it not worth while to be at the charge of repairing them when they have nothing to put in them, nor are likely to have any thing; for the seed it rotten under the clods, either through too much rain or (which was the more common case in Canaan) for want of rain, or perhaps some insects under ground ate it up. When one crop fails the husband man hopes the next may make it up; but here they despair of that, the seedness being as bad as the harvest. (2.) The cattle perish too for want of grass (v. 18): How do the beasts groan! This the prophet takes notice of, that the people might be affected with it and lay to heart the judgment. The groans of the cattle should soften their hard and impenitent hearts. The herds of cattle, the large cattle (black cattle we call them), are perplexed; nay, even the flocks of sheep, which will live upon a common and be content with very short grass, are made desolate. See here the inferior creatures suffering for our transgression, and groaning under the double burden of being serviceable to the sin of man and subject to the curse of God for it. Cursed is the ground for thy sake.
III. The prophet stirs them up to cry to God, with the consideration of the examples given them for it.
1. His own example (v. 19): O Lord! to thee will I cry. He would not put them upon doing that which he would not resolve to do himself; nay, whether they would do it or no, he would. Note, If God's ministers cannot prevail to affect others with the discoveries of divine wrath, yet they ought to be themselves affected with them; if they cannot bring others to cry to God, yet they themselves be much in prayer. In time of trouble we must not only pray, but cry, must be fervent and importunate in prayer; and to God, from whom both the destruction is and the salvation must be, ought our cry to be always directed. That which engaged him to cry to God was, not so much any personal affliction, as the national calamity: The fire has devoured the pastures of the wilderness, which seems to be meant of some parching scorching heat of the sun, which was as fire to the fruits of the earth; it consumed them all. Note, When God calls to contend by fire it concerns those that have any interest in heaven to cry mightily to him for relief. See Num. xi. 2; Amos vii. 4, 5.
2. The example of the inferior creatures: "The beasts of the field do not only groan, but cry unto thee, v. 20. They appeal to thy pity, according to their capacity, and as if, though they are not capable of a rational and revealed religion, yet they had something of dependence upon God by natural instinct." At least, when they groan by reason of their calamity, he is pleased to interpret it as if they cried to him; much more will he put a favourable construction upon the groanings of his own children, though sometimes so feeble that they cannot be uttered, Rom. viii. 26. The beasts are here said to cry unto God, as from him the lions seek their meat (Ps. civ. 21) and the young ravens, Job xxxviii. 41. The complaints of the brute-creatures here are for want of water (The rivers are dried up, through the excessive heat), and for want of grass, for the fire has devoured the pastures of the wilderness. And what better are those than beasts who never cry to God but for corn and wine, and complain of nothing but the want of delight of sense? Yet their crying to God in those cases shames the stupidity of those who cry not to God in any case.
Adam Clarke: Commentary on the Bible - 1831
1:14: Call a solemn assembly - עצרה atsarah signifies a time of restraint, as the margin has it. The clause should be translated - consecrate a fast, proclaim a time of restraint; that is, of total abstinence from food, and from all secular employment. All the elders of the land and the representatives of the people were to be collected at the temple to cry unto the Lord, to confess their sins, and pray for mercy. The temple was not yet destroyed. This prophecy was delivered before the captivity of Judah.
Albert Barnes: Notes on the Bible - 1834
1:14: Sanctify ye a fast - He does not say only, "proclaim," or "appoint a fast," but "sanctify it." Hallow the act of abstinence, seasoning it with devotion and with acts meet for repentance. For fasting is not accepted by God, unless done in charity and obedience to His commands. : "Sanctify" it, i. e., make it an offering to God, and as it were a sacrifice, a holy and blameless fast." : "To sanctify a fast is to exhibit abstinence of the flesh, meet toward God, with other good. Let anger cease, strife be lulled. For in vain is the flesh worn, if the mind is not held in from evil passions, inasmuch as the Lord saith by the prophet, "Lo! in the day of your fast you find your pleasures" Isa 58:3. The fast which the Lord approveth, is that which lifteth up to Him hands full of almsdeeds, which is passed with brotherly love, which is seasoned by piety. What thou substractest from thyself, bestow on another, that thy needy neighbor's flesh may be recruited by means of that which thou deniest to thine own."
Call a solemn assembly - Fasting without devotion is an image of famine. At other times "the solemn assembly" was for festival-joy. Such was the last day of the feast of the Passover Deu 16:8 and of tabernacles Lev 23:36; Num 29:35; Ch2 7:9; Neh 8:18. No servile work was to be done thereon. It was then to be consecrated to thanksgving, but now to sorrow and supplication. : "The prophet commands that all should be called and gathered into the Temple, that so the prayer might be the rather heard, the more they were who offered it. Wherefore the Apostle besought his disciples to pray for him, that so what was asked might be obtained the more readily through the intercession of many."
Gather the elders - Age was, by God's appointment Lev 19:32, held in great Rev_erence among the Hebrews. When first God sent Moses and Aaron to His people in Egypt, He bade them collect the elders of the people (Exo 3:16; Exo 4:29, compare Deu 31:28) to declare to them their own mission from God; through them He conveyed the ordinance of the Passover to the whole congregation Exo 12:3, Exo 12:21; in their presence was the first miracle of bringing water from the rock performed (Exo 17:5, add Exo 18:12); then He commanded Moses to choose seventy of them, to appear before Him before He gave the law Exo 24:1, Exo 24:9; then to bear Moses' own burden in hearing the causes of the people, bestowing His spirit upon them (Num 11:16 ff). The elders of each city were clothed with judicial authority Deu 19:12; Deu 22:15; Deu 25:7. In the expiation of an uncertain murder, the elders of the city represented the whole city Deu 21:3-6; in the offerings for the congregation, the elders of the congregation represented the whole Lev 4:15; Lev 9:1.
So then, here also, they are summoned, chief of all, that "the authority and example of their grey hairs might move the young to repentance." : "Their age, near to death and ripened in grace, makes them more apt for the fear and worship of God." All however, "priests, elders," and the "inhabitants," or "people of the land" Jer 1:18, were to form one band, and were, with one heart and voice, to cry unto God; and that "in the house of God." For so Solomon had prayed, that God would "in heaven His dwelling place, hear whatever prayer and supplication" might there be "made by any man or by all His people Israel" Kg1 8:39; and God had promised in turn, "I have hallowed this house which thou hast built, to put My name there for ever, and Mine eyes and Mine heart shall be there perpetually" Kg1 9:3. God has given to united prayer a power over Himself, and "prayer overcometh God" . The prophet calls God "your" God, showing how ready He was to hear; but he adds, "cry unto the Lord;" for it is not a listless prayer, but a loud earnest cry, which reacheth to the throne of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: Sanctify: Joe 2:15, Joe 2:16; Ch2 20:3, Ch2 20:4
solemn assembly: or, day of restraint, Lev 23:36; Neh 8:18
the elders: Deu 29:10, Deu 29:11; Ch2 20:13; Neh 9:2, Neh 9:3
cry: Jon 3:8
John Gill
1:14 Sanctify yea a fast,.... This is spoken to the priests, whose business it was to appoint a fast, as the Targum renders it; or to set apart a time for such religious service, as the word signifies; and to keep it holy themselves, and see that it was so kept by others: Kimchi interprets it, prepare the people for a fast; give them notice of it, that they may be prepared for it:
call a solemn assembly; of all the people of the land later mentioned: or, "proclaim a restraint" (w); a time of ceasing, as a fast day should be from all servile work, that attendance may be given to the duties of it, prayer and humiliation:
gather the elders: meaning not those in age, but in office:
and all the inhabitants of the land; not the magistrates only, though first and principally, as examples, who had been deeply concerned in guilt; but the common people also, even all of them:
into the house of the Lord your God; the temple, the court of the Israelites, where they were to go and supplicate the Lord, when such a calamity as this of locusts and caterpillars were upon them; and where they might hope the Lord would hear them, and remove his judgments from them, 3Kings 8:37;
and cry unto the Lord; in prayer, with vehemence and earnestness of soul.
(w) "vocate retentionem", Montanus; "proclamate diem interdicti", Junius & Tremellius, Heb. "interdictum", Piscator; "edicite coetum cum cessatione", Cocceius.
John Wesley
1:14 Sanctify ye - Ye priests, set apart a day wherein to afflict yourselves, confess your sins, and sue out your pardon. Into the house - The courts of the temple, where the people were wont to pray.
Robert Jamieson, A. R. Fausset and David Brown
1:14 Sanctify . . . a fast--Appoint a solemn fast.
solemn assembly--literally, a "day of restraint" or cessation from work, so that all might give themselves to supplication (Joel 2:15-16; 1Kings 7:5-6; 2Chron 20:3-13).
elders--The contrast to "children" (Joel 2:16) requires age to be intended, though probably elders in office are included. Being the people's leaders in guilt, they ought to be their leaders also in repentance.
1:151:15: Վա՛յ ինձ. վա՛յ ինձ. վա՛յ ինձ յաւուր յայնմիկ. զի մե՛րձ է օր Տեառն. իբրեւ թշուառութիւն ՚ի թշուառութենէ հասցէ[10610] [10610] Ոսկան. Իբրեւ ՚ի թշուառութիւն ՚ի թշուառութենէ։
15 Վա՛յ ինձ, վա՛յ ինձ, վա՛յ ինձ այն օրը,որովհետեւ մօտ է Տիրոջ օրը.թշուառութիւն թշուառութեան վրայ պիտի հասնի:
15 Աւա՜ղ այն օրուան համար։Քանզի Տէրոջը օրը մօտ է, Ու Ամենակարողէն եկած աւերումին պէս պիտի գայ։
Վա՜յ ինձ, վա՜յ ինձ, վա՜յ ինձ`` յաւուր յայնմիկ. զի մերձ է օր Տեառն. իբրեւ [10]թշուառութիւն ի թշուառութենէ հասցէ:

1:15: Վա՛յ ինձ. վա՛յ ինձ. վա՛յ ինձ յաւուր յայնմիկ. զի մե՛րձ է օր Տեառն. իբրեւ թշուառութիւն ՚ի թշուառութենէ հասցէ[10610]
[10610] Ոսկան. Իբրեւ ՚ի թշուառութիւն ՚ի թշուառութենէ։
15 Վա՛յ ինձ, վա՛յ ինձ, վա՛յ ինձ այն օրը,որովհետեւ մօտ է Տիրոջ օրը.թշուառութիւն թշուառութեան վրայ պիտի հասնի:
15 Աւա՜ղ այն օրուան համար։Քանզի Տէրոջը օրը մօտ է, Ու Ամենակարողէն եկած աւերումին պէս պիտի գայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15 О, какой день! ибо день Господень близок; как опустошение от Всемогущего придет он.
1:15 οἴμμοι οιμμοι into; for ἡμέραν ημερα day ὅτι οτι since; that ἐγγὺς εγγυς close ἡμέρα ημερα day κυρίου κυριος lord; master καὶ και and; even ὡς ως.1 as; how ταλαιπωρία ταλαιπωρια wretchedness ἐκ εκ from; out of ταλαιπωρίας ταλαιπωρια wretchedness ἥξει ηκω here
1:15 אֲהָ֖הּ ʔᵃhˌāh אֲהָהּ alas לַ la לְ to † הַ the יֹּ֑ום yyˈôm יֹום day כִּ֤י kˈî כִּי that קָרֹוב֙ qārôv קָרֹוב near יֹ֣ום yˈôm יֹום day יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and כְ ḵᵊ כְּ as שֹׁ֖ד šˌōḏ שֹׁד violence מִ mi מִן from שַׁדַּ֥י šaddˌay שַׁדַּי Almighty יָבֹֽוא׃ yāvˈô בוא come
1:15. a a a diei quia prope est dies Domini et quasi vastitas a potente venietAh, ah, ah, for the day: because the day of the Lord is at hand, and it shall come like destruction from the mighty.
15. Alas for the day! for the day of the LORD is at hand, and as destruction from the Almighty shall it come,
Alas for the day! for the day of the LORD [is] at hand, and as a destruction from the Almighty shall it come:

1:15 О, какой день! ибо день Господень близок; как опустошение от Всемогущего придет он.
1:15
οἴμμοι οιμμοι into; for
ἡμέραν ημερα day
ὅτι οτι since; that
ἐγγὺς εγγυς close
ἡμέρα ημερα day
κυρίου κυριος lord; master
καὶ και and; even
ὡς ως.1 as; how
ταλαιπωρία ταλαιπωρια wretchedness
ἐκ εκ from; out of
ταλαιπωρίας ταλαιπωρια wretchedness
ἥξει ηκω here
1:15
אֲהָ֖הּ ʔᵃhˌāh אֲהָהּ alas
לַ la לְ to
† הַ the
יֹּ֑ום yyˈôm יֹום day
כִּ֤י kˈî כִּי that
קָרֹוב֙ qārôv קָרֹוב near
יֹ֣ום yˈôm יֹום day
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
כְ ḵᵊ כְּ as
שֹׁ֖ד šˌōḏ שֹׁד violence
מִ mi מִן from
שַׁדַּ֥י šaddˌay שַׁדַּי Almighty
יָבֹֽוא׃ yāvˈô בוא come
1:15. a a a diei quia prope est dies Domini et quasi vastitas a potente veniet
Ah, ah, ah, for the day: because the day of the Lord is at hand, and it shall come like destruction from the mighty.
15. Alas for the day! for the day of the LORD is at hand, and as destruction from the Almighty shall it come,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
15: О, какой день! (ahah lajom) и д.: это не восклицание, которое влагает пророк в уста священников или народа (Юсти), а указание основания, почему должны назначить пост и собрание. LXX для большей выразительности междометие ahah (увы, о!) перевели три раза, а lajom поняли, в смысле указания времени; отсюда, в слав. «увы мне, увы мне, увы мне в день». — Ибо день Господень близок (евр. karov): пророк говорит не об опустошении страны саранчою (по Юсти близок = настал), а о дне Божественного суда для всего мира. В нашествии саранчи пророк видит предвозвещение или даже начало этого суда. Как опустошение от Всемогущего придет он, keschod mischschaddaj javo: LXX вместо mischschaddaj читали mischschod; поэтому в слав.: «и яко беда от беды приидет».
Adam Clarke: Commentary on the Bible - 1831
1:15: Alas for the day! - The Syriac repeats this, the Vulgate, Septuagint, and Arabic, thrice: "Alas, alas, alas, for the day!"
As a destruction from the Almighty - The destruction that is now coming is no ordinary calamity; it is as a signal judgment immediately inflicted by the Almighty.
Albert Barnes: Notes on the Bible - 1834
1:15: Alas for the day! for the Day of the Lord is at hand - The judgment of God, then, which they were to deprecate, was still to come. : "All times and all days are God's. Yet they are said to be our days, in which God leaves us to our own freedom, to do as we will," and which we may use to repent and turn to Him. "Whence Christ saith, 'O Jerusalem - if thou hadst known in this thy day the things which belong unto thy peace' Luk 19:42. That time, on the contrary, is said to be God's Day, in which He doth any new, rare, or special thing, such as is the Day of Judgment or vengeance." All judgment in time is an image of the Judgment for eternity. "The Day of the Lord" is, then, each "day of vengeance in which God doth to man according to His will and just judgment, inflicting the punishment which he deserves, as man did to Him in his day, manifoldly dishonoring Him, according to his own perverse will." That Day "is at hand;" suddenly to come. Speed then must be used to pRev_ent it. PRev_ented it may be by speedy repentance before it comes; but when it does come, there will be no avoiding it, for
As a destruction from the Almighty shall it come - The name "the Almighty" or "God Almighty" is but seldom used in Holy Scripture. God Rev_ealed Himself by this Name to Abraham, when renewing to him the promise which was beyond nature, that he should be a father of many nations, when he and Sarah were old and well stricken in age. He said, I am God Almighty; walk before Me and be thou perfect Gen 17:1-6, Gen 17:16-21; Gen 18:10-14; Rom 4:17-21. God Almighty uses it again of Himself in renewing the blessing to Jacob Gen 35:11; and Isaac and Jacob use it in blessing in His Name Gen 28:3; Gen 43:14; Gen 48:3; Gen 49:25. It is not used as a mere name of God, but always in reference to His might, as in the book of Job which treats chiefly of His power . In His days of judgment God manifests Himself as the All-mighty and All-just. Hence, in the New Testament, it occurs almost exclusively in the Rev_elations, which Rev_eal His judgments to come . Here the words form a sort of terrible proverb, from where they are adopted from Joel by the prophet Isaiah Isa 13:6. The word "destruction, שׁד shô d," is formed from the same root as "Almighty, שׁדי shadday. It shall come as might from the Mighty." Only, the word "might" is always used of "might" put forth to destroy, a "mighty destruction." He says then, in fact, that that Day shall come, like might put forth by the Almighty Himself; to destroy His enemies, irresistible, inevitable, unendurable, overwhelming the sinner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: Alas: Joe 2:2; Jer 30:7; Amo 5:16-18
the day of: Joe 2:1; Psa 37:13; Isa 13:6-9; Eze 7:2-12, Eze 12:22-28; Zep 1:14-18; Luk 19:41-44; Jam 5:9; Rev 6:17
Carl Friedrich Keil and Franz Delitzsch
1:15
"Alas for the day! for the day of Jehovah is near, and it comes like violence from the Almighty." This verse does not contain words which the priests are to speak, so that we should have to supply לאמר, like the Syriac and others, but words of the prophet himself, with which he justifies the appeal in Joel 1:13 and Joel 1:14. ליּום is the time of the judgment, which has fallen upon the land and people through the devastation by the locusts. This "day" is the beginning of the approaching day of Jehovah, which will come like a devastation from the Almighty. Yōm Yehōvâh is the great day of judgment upon all ungodly powers, when God, as the almighty ruler of the world, brings down and destroys everything that has exalted itself against Him; thus making the history of the world, through His rule over all creatures in heaven and earth, into a continuous judgment, which will conclude at the end of this course of the world with a great and universal act of judgment, through which everything that has been brought to eternity by the stream of time unjudged and unadjusted, will be judged and adjusted once for all, to bring to an end the whole development of the world in accordance with its divine appointment, and perfect the kingdom of God by the annihilation of all its foes. (Compare the magnificent description of this day of the Lord in Is 2:12-21.) And accordingly this particular judgment - through which Jehovah on the one hand chastises His people for their sins, and on the other hand destroys the enemies of His kingdom - forms one element of the day of Jehovah; and each of these separate judgment is a coming of that day, and a sign of His drawing near. This day Joel saw in the judgment that came upon Judah in his time, keshōd misshaddai, lit., like a devastation from the Almighty, - a play upon the words (since shōd and shaddai both come from shâdad), which Rckert renders, though somewhat too freely, by wie ein Graussen vom grossen Gott. כ is the so-called כ veritatis, expressing a comparison between the individual and its genus or its idea. On the relation between this verse and Is 13:6, see the Introduction.
Geneva 1599
1:15 Alas for the day! for the (i) day of the LORD [is] at hand, and as a destruction from the Almighty shall it come.
(i) We see by these great plagues that utter destruction is at hand.
John Gill
1:15 Alas for the day! for the day of the Lord is at hand,.... A time of severer and heavier judgments than these of the locusts, caterpillars, &c. which were a presage and emblem of greater ones, even of the total destruction of their city, temple, and nation, either by the Chaldeans, or by the Romans, or both:
and as a destruction from the Almighty shall it come; unawares, suddenly, and irresistibly: there is in the Hebrew text an elegant play on words, which may be rendered, as "wasting from the waster", or "destruction from the destroyer, shall it come" (x); even from the almighty God, who is able to save and destroy, and none can deliver out of his hands; see Is 13:6; the word signifies one powerful and victorious, as Aben Ezra observes; and so it does in the Arabic language.
(x) "uti vastitas a Deo vastatore", Drusius.
John Wesley
1:15 The day of the Lord - A day of greater trouble than yet they felt, troubles which God will heap upon them. Shall it come - Unless fasting, prayers and amendment prevent.
Robert Jamieson, A. R. Fausset and David Brown
1:15 day of the Lord-- (Joel 2:1, Joel 2:11); that is, the day of His anger (Is 13:9; Obad 1:15; Zeph 1:7, Zeph 1:15). It will be a foretaste of the coming day of the Lord as Judge of all men, whence it receives the same name. Here the transition begins from the plague of locusts to the worse calamities (Joel 2:1-11) from invading armies about to come on Judea, of which the locusts were the prelude.
1:161:16: առաջի աչաց ձերոց. պակասեցան կերակուրք ՚ի տանէ Աստուծոյ ձերոյ, ուրախութիւն եւ խնդութիւն։
16 Ձեր աչքերի առաջ պակասեցին կերակուրները,ձեր Աստծու տնից՝ ուրախութիւնը եւ խնդութիւնը:
16 Ահա մեր աչքին առջեւէն կերակուրը, Մեր Աստուծոյն տունէն ուրախութիւնն ու ցնծութիւնը դադրեցան։
Առաջի աչաց ձերոց պակասեցան կերակուրք` ի տանէ Աստուծոյ ձերոյ, ուրախութիւն եւ խնդութիւն:

1:16: առաջի աչաց ձերոց. պակասեցան կերակուրք ՚ի տանէ Աստուծոյ ձերոյ, ուրախութիւն եւ խնդութիւն։
16 Ձեր աչքերի առաջ պակասեցին կերակուրները,ձեր Աստծու տնից՝ ուրախութիւնը եւ խնդութիւնը:
16 Ահա մեր աչքին առջեւէն կերակուրը, Մեր Աստուծոյն տունէն ուրախութիւնն ու ցնծութիւնը դադրեցան։
zohrab-1805▾ eastern-1994▾ western am▾
1:161:16 Не пред нашими ли глазами отнимается пища, от дома Бога нашего веселье и радость?
1:16 κατέναντι κατεναντι opposite; before τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight ὑμῶν υμων your βρώματα βρωμα food ἐξωλεθρεύθη εξολοθρευω utterly ruin ἐξ εκ from; out of οἴκου οικος home; household θεοῦ θεος God ὑμῶν υμων your εὐφροσύνη ευφροσυνη celebration καὶ και and; even χαρά χαρα joy
1:16 הֲ hᵃ הֲ [interrogative] לֹ֛וא lˈô לֹא not נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart עֵינֵ֖ינוּ ʕênˌênû עַיִן eye אֹ֣כֶל ʔˈōḵel אֹכֶל food נִכְרָ֑ת niḵrˈāṯ כרת cut מִ mi מִן from בֵּ֥ית bbˌêṯ בַּיִת house אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s) שִׂמְחָ֥ה śimḥˌā שִׂמְחָה joy וָ wā וְ and גִֽיל׃ ḡˈîl גִּיל rejoicing
1:16. numquid non coram oculis vestris alimenta perierunt de domo Dei nostri laetitia et exultatioIs not your food cut off before your eyes, joy and gladness from the house of our God?
16. Is not the meat cut off before our eyes, , joy and gladness from the house of our God?
Is not the meat cut off before our eyes, [yea], joy and gladness from the house of our God:

1:16 Не пред нашими ли глазами отнимается пища, от дома Бога нашего веселье и радость?
1:16
κατέναντι κατεναντι opposite; before
τῶν ο the
ὀφθαλμῶν οφθαλμος eye; sight
ὑμῶν υμων your
βρώματα βρωμα food
ἐξωλεθρεύθη εξολοθρευω utterly ruin
ἐξ εκ from; out of
οἴκου οικος home; household
θεοῦ θεος God
ὑμῶν υμων your
εὐφροσύνη ευφροσυνη celebration
καὶ και and; even
χαρά χαρα joy
1:16
הֲ hᵃ הֲ [interrogative]
לֹ֛וא lˈô לֹא not
נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart
עֵינֵ֖ינוּ ʕênˌênû עַיִן eye
אֹ֣כֶל ʔˈōḵel אֹכֶל food
נִכְרָ֑ת niḵrˈāṯ כרת cut
מִ mi מִן from
בֵּ֥ית bbˌêṯ בַּיִת house
אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s)
שִׂמְחָ֥ה śimḥˌā שִׂמְחָה joy
וָ wā וְ and
גִֽיל׃ ḡˈîl גִּיל rejoicing
1:16. numquid non coram oculis vestris alimenta perierunt de domo Dei nostri laetitia et exultatio
Is not your food cut off before your eyes, joy and gladness from the house of our God?
16. Is not the meat cut off before our eyes, , joy and gladness from the house of our God?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: В ст. 16: пророк указывает основание, почему должно ожидать близости дня Господня: тяжкое бедствие, постигшее страну есть предвестник этого дня. Отнимается пища, слав. «пищи взяшася», евр. ochel nichroth — выражает мысль о внезапности опустошении (nichroth — срезана).
Albert Barnes: Notes on the Bible - 1834
1:16: Is not the meat cut off before our eyes? - The prophet exhibits the immediate judgment, as if it were already fullilled in act. He sets it in detail before their eyes. "When the fruits of the earth were now ripe, the grain now calling for the reaper, and the grapes fully ripe and desiring to be pressed out, they were taken away, when set before their eyes for them to enjoy." Yea, "joy and gladness from the house of our God." The joy in the abundance of the harvest was expressed in one universal thanksgiving to God, by fathers of families, sons, daughters, menservants, maidservants, with the priest and Levite. All this was to be cut off together. The courts of God's house were to be desolate and silent, or joy and gladness were to be turned into sorrow and wailing.
: "So it befell those who rejected and insulted Christ. "The Bread of life Which came down from heaven and gave life to the world Joh 6:48, Joh 6:51, the grain of wheat, which fell into the ground and died, and brought forth much fruit" Joh 12:24, that spiritual "wine" which knoweth how to "gladden the heart of man," was already in a manner before their eyes. But when they ceased not to insult Him in unbelief, He, as it were, disappeared from their eyes, and they lost all spiritual sustenance. All share in all good is gone from them. "Joy and gladness" have also gone "from the House" which they had. For they are given up to desolation, and "abide without king or prince or sacrifice" Hos 3:4. Again, the Lord said, "Man, shall not live by bread alone, but by every word which cometh forth out of the Mouth of God" Mat 4:4. The word of God then is food. This hath been taken away from the Jews, for they understood not the writings of Moses, but "to this day the veil is upon their heart" Co2 3:15. For they hate the oracles of Christ. All spiritual food is perished, not in itself but to "them." To them, it is as though it were not. But the Lord Himself imparts to these who believe in Him a right to all exuberance of joy in the good tilings from above. For it is written, "The Lord will not suffer the soul of the righteous to famish; but He thrusts away the desire of the wicked" Pro 10:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: the meat: Joe 1:5-9, Joe 1:13; Amo 4:6, Amo 4:7
joy: Deu 12:6, Deu 12:7, Deu 12:11, Deu 12:12, Deu 16:10-15; Psa 43:4, Psa 105:3; Isa 62:8, Isa 62:9
Carl Friedrich Keil and Franz Delitzsch
1:16
"Is not the food destroyed before our eyes, joy and exulting from the house of our God? Joel 1:17. The grains have mouldered under their clods, the storehouses are desolate, the barns have fallen down; because the corn is destroyed. Joel 1:18. How the cattle groan! the herds of oxen are bewildered, for no pasture was left for them; even the flocks of sheep suffer." As a proof that the day of the Lord is coming like a devastation from the Almighty, the prophet points in Joel 1:16 to the fact that the food is taken away before their eyes, and therewith all joy and exulting from the house of God. "The food of the sinners perishes before their eyes, since the crops they looked for are snatched away from their hands, and the locust anticipates the reaper" (Jerome). אכל, food as the means of sustenance; according to Joel 1:19, corn, new wine, and oil. The joy is thereby taken from the house of Jehovah, inasmuch as, when the crops are destroyed, neither first-fruits nor thank-offerings can be brought to the sanctuary to be eaten there at joyful meals (Deut 12:6-7; Deut 16:10-11). And the calamity became all the more lamentable, from the fact that, in consequence of a terrible drought, the seed perished in the earth, and consequently the prospect of a crop the following year entirely disappeared. The prophet refers to this in Joel 1:17, which has been rendered in extremely different ways by the lxx, Chald., and Vulg., on account of the ̔απ. λεγ. עבשׁוּ, פּרדות, and מגרפות (compare Pococke, ad h. l.). עבשׁ signifies to moulder away, or, as the injury was caused by dryness and heat, to dry up; it is used here of grains of corn which lose their germinating power, from the Arabic ‛bs, to become dry or withered, and the Chaldee עפשׁ, to get mouldy. Perudōth, in Syriac, grains of corn sowed broadcast, probably from pârad, to scatter about. Megrâphōth, according to Ab. Esr., clods of earth (compare Arab. jurf, gleba terrai), from gâraph, to wash away (Judg 5:21) a detached piece of earth. If the seed-corn loses its germinating power beneath the clod, no corn-harvest can be looked for. The storehouses ('ōtsârōth; cf. 2Chron 32:27) moulder away, and the barns (mammegurâh with dag. dirim. = megūrâh in Hag 2:19) fall, tumble to pieces, because being useless they are not kept in proper condition. The drought also deprives the cattle of their pasture, so that the herds of oxen and flocks of sheep groan and suffer with the rest from the calamity. בּוּך, niphal, to be bewildered with fear. 'Ashēm, to expiate, to suffer the consequences of men's sin.
The fact, that even irrational creatures suffer along with men, impels the prophet to pray for help to the Lord, who helps both man and beast (Ps 36:7). Joel 1:19. "To Thee, O Jehovah, do I cry: for fire has devoured the pastures of the wilderness, and flame has consumed all the trees of the field. Joel 1:20. Even the beasts of the field cry unto Thee; for the water-brooks are dried up, and fire has devoured the pastures of the wilderness." Fire and flame are the terms used by the prophet to denote the burning heat of the drought, which consumes the meadows, and even scorches up the trees. This is very obvious from the drying up of the water-brooks (in Joel 1:20). For Joel 1:20, compare Jer 14:5-6. In Jer 14:20 the address is rhetorically rounded off by the repetition of ואשׁ אכלה וגו from Jer 14:19.
John Gill
1:16 Is not the meat cut off before our eyes?.... Such an interrogation most strongly affirms; it was a matter out of all question, they could not but see it with their eyes; it was a plain case, and not to be denied, that every eatable thing, or that of which food was wont to be made, was cut off by the locusts, or the drought, or by the Assyrian or Chaldean army:
yea, joy and gladness from the house of our God; the harvest being perished, there were no firstfruits brought to the temple, which used to be attended with great joy; and the corn and vines being wasted, no meat offerings made of fine flour, nor drink offerings of wine, were offered, which used to make glad God and man; nor any other sacrifices, on which the priests and their families lived, and were matter of joy to them; and these they ate of in the temple, or in courts adjoining to it. So Philo (y) the Jew says of the ancient Jews, that
"having prayed and offered sacrifices, and appeased the Deity, they washed their bodies and souls; the one in lavers, the other in the streams of the laws, and right instruction; and being cheerful, turned themselves to their food, not going home oftentimes, but remaining in the holy places where they sacrificed; and as mindful of the sacrifices, and reverencing the place, they kept a feast truly holy, not shining either in word or deed.''
(y) De Plantatione Noe, p. 237.
John Wesley
1:16 Cut off - Devoured by locusts, or withered with drought.
Robert Jamieson, A. R. Fausset and David Brown
1:16 Compare Joel 1:9, and latter part of Joel 1:12.
joy--which prevailed at the annual feasts, as also in the ordinary sacrificial offerings, of which the offerers ate before the Lord with gladness and thanksgivings (Deut 12:6-7, Deut 12:12; Deut 16:11, Deut 16:14-15).
1:171:17: Խայտացին երինջք ՚ի մսուրս իւրեանց. ապականեցա՛ն գանձք. տապալեցա՛ն շտեմարանք՝ զի խորշակահա՛ր եղեւ ցորեան։
17 Խայտացին երինջները իրենց մսուրներում,ապականուեցին գանձերը,տապալուեցին շտեմարանները,քանի որ ցորենը խորշակահար եղաւ:
17 Հողին* չոր կոշտերուն տակ սերմերը փտտեցան, Շտեմարանները պարապ մնացին, ամբարները քանդուեցան, Քանզի ցորենը խորշակահար եղաւ։
Խայտացին երինջք ի մսուրս իւրեանց. ապականեցան`` գանձք, տապալեցան շտեմարանք, զի խորշակահար եղեւ ցորեան:

1:17: Խայտացին երինջք ՚ի մսուրս իւրեանց. ապականեցա՛ն գանձք. տապալեցա՛ն շտեմարանք՝ զի խորշակահա՛ր եղեւ ցորեան։
17 Խայտացին երինջները իրենց մսուրներում,ապականուեցին գանձերը,տապալուեցին շտեմարանները,քանի որ ցորենը խորշակահար եղաւ:
17 Հողին* չոր կոշտերուն տակ սերմերը փտտեցան, Շտեմարանները պարապ մնացին, ամբարները քանդուեցան, Քանզի ցորենը խորշակահար եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:171:17 Истлели зерна под глыбами своими, опустели житницы, разрушены кладовые, ибо не стало хлеба.
1:17 ἐσκίρτησαν σκιρτεω heifer ἐπὶ επι in; on ταῖς ο the φάτναις φατνη manger αὐτῶν αυτος he; him ἠφανίσθησαν αφανιζω obscure; hide θησαυροί θησαυρος treasure κατεσκάφησαν κατασκαπτω undermine ληνοί ληνος trough; vat ὅτι οτι since; that ἐξηράνθη ξηραινω wither; dry σῖτος σιτος wheat
1:17 עָבְשׁ֣וּ ʕāvᵊšˈû עבשׁ shrivel פְרֻדֹ֗ות fᵊruḏˈôṯ פְּרֻדֹות dried figs תַּ֚חַת ˈtaḥaṯ תַּחַת under part מֶגְרְפֹ֣תֵיהֶ֔ם meḡrᵊfˈōṯêhˈem מֶגְרָפָה shovel נָשַׁ֨מּוּ֙ nāšˈammû שׁמם be desolate אֹֽצָרֹ֔ות ʔˈōṣārˈôṯ אֹוצָר supply נֶהֶרְס֖וּ nehersˌû הרס tear down מַמְּגֻרֹ֑ות mammᵊḡurˈôṯ מַמְּגֻרָה pond כִּ֥י kˌî כִּי that הֹבִ֖ישׁ hōvˌîš יבשׁ be dry דָּגָֽן׃ dāḡˈān דָּגָן corn
1:17. conputruerunt iumenta in stercore suo demolita sunt horrea dissipatae sunt apothecae quoniam confusum est triticumThe beasts have rotted in their dung, the barns are destroyed, the storehouses are broken down: because the corn is confounded.
17. The seeds rot under their clods; the garners are laid desolate, the barns are broken down; for the corn is withered.
The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered:

1:17 Истлели зерна под глыбами своими, опустели житницы, разрушены кладовые, ибо не стало хлеба.
1:17
ἐσκίρτησαν σκιρτεω heifer
ἐπὶ επι in; on
ταῖς ο the
φάτναις φατνη manger
αὐτῶν αυτος he; him
ἠφανίσθησαν αφανιζω obscure; hide
θησαυροί θησαυρος treasure
κατεσκάφησαν κατασκαπτω undermine
ληνοί ληνος trough; vat
ὅτι οτι since; that
ἐξηράνθη ξηραινω wither; dry
σῖτος σιτος wheat
1:17
עָבְשׁ֣וּ ʕāvᵊšˈû עבשׁ shrivel
פְרֻדֹ֗ות fᵊruḏˈôṯ פְּרֻדֹות dried figs
תַּ֚חַת ˈtaḥaṯ תַּחַת under part
מֶגְרְפֹ֣תֵיהֶ֔ם meḡrᵊfˈōṯêhˈem מֶגְרָפָה shovel
נָשַׁ֨מּוּ֙ nāšˈammû שׁמם be desolate
אֹֽצָרֹ֔ות ʔˈōṣārˈôṯ אֹוצָר supply
נֶהֶרְס֖וּ nehersˌû הרס tear down
מַמְּגֻרֹ֑ות mammᵊḡurˈôṯ מַמְּגֻרָה pond
כִּ֥י kˌî כִּי that
הֹבִ֖ישׁ hōvˌîš יבשׁ be dry
דָּגָֽן׃ dāḡˈān דָּגָן corn
1:17. conputruerunt iumenta in stercore suo demolita sunt horrea dissipatae sunt apothecae quoniam confusum est triticum
The beasts have rotted in their dung, the barns are destroyed, the storehouses are broken down: because the corn is confounded.
17. The seeds rot under their clods; the garners are laid desolate, the barns are broken down; for the corn is withered.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
17-20: В ст. 17–20: пророк описывает другое бедствие, постигшее страну, именно засуху, от которой погиб хлеб, сожжена трава, опалены, как бы огнем, деревья, иссохли потоки вод. Описание пророка имеет образный характер. Но все образы, употребленные им, настолько просты и естественны, что нет нужды толковать вместе с некоторыми комментаторами (Ефрем Сир. Генгст.) ст. 17–20. в аллегорическом смысле, о евреях и язычниках.

17: Истлели зерна под глыбами своими: евр. aygehu perudoth thachath megerephotheichem. (Начальные слова ст. 17-го за исключением thachtah) представляют apax legom, значение которых спорно. Поэтому слова эти переводятся различно, именно: у LXX — eskirthsan damaleiV epi taiV fatnaiV autwn, слав. «вскочиша юницы у яслей своих»; у Акилы — hurwtiase sitodoceia apo twn crismatwn autwn, «покрылись плесенью житница от мазей своих», в Вульгате — computruerunt pementa in stercore suo, «сгнил скот на навозе своем». Принятый в рус. Биб. перевод имеет на своей стороне авторитетных гебраистов (Вюнше, Новав). Опустели житницы, греч. hfanisqhsan qusauroi, слав. «погибоша сокровища» (т. е. сокровищницы).

Разрушены кладовые — евр. nehersu mammguroth: LXX вместо последнего слова читали, по-видимому, giththoth, точила и потому перевели kateskafhsan lhnoi, «раскопашася точила». Ибо не стало хлеба: в слав. «яко посше пшеница».
Adam Clarke: Commentary on the Bible - 1831
1:17: The seed is rotten under their clods - When the sprout was cut off as low as possible by the locusts, there was no farther germination. The seed rotted away.
Albert Barnes: Notes on the Bible - 1834
1:17: The seed is rotten under the clods - Not only was all to be cut off for the present, but, with it, all hope for the future. The scattered seed, as it lay, each under its clod known to God, was dried up, and so decayed. The garners lay desolate, nay, were allowed to go to ruin, in hopelessness of any future harvest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: seed: Heb. grains, Gen 23:16
John Gill
1:17 The seed is rotten under their clods,.... Or "grains" (z) of wheat or barley, which had been sown, and, for want of rain, putrefied and wasted away under the clods of earth, through the great drought; so that what with locusts, which cropped that that did bud forth, and with the drought, by reason of which much of the seed sown came to nothing, an extreme famine ensued: the Targum is,
"casks of wine rotted under their coverings:''
the garners are desolate; the "treasuries" (a), or storehouses, having nothing in them, and there being nothing to put into them; Jarchi makes these to be peculiar for wine and oil, both which failed, Joel 1:10;
the barns are broken down; in which the wheat and barley had used to be laid up; but this judgment of the locusts and drought continuing year after year, the walls fell down, and, no care was taken to repair them, there being no, use for them; these were the granaries, and, as Jarchi, for wheat particularly:
for the corn is withered; that which sprung up withered and dried away, through the heat and drought: or was "ashamed" (b); not answering the expectation of the sower.
(z) "grana", Pagninus, Montanus, Mercerus, Tarnovius, Cocceius, Bochartus. So Ben Melech, who observes they are so called, because they are separated and scattered under the earth. (a) "thesauri", Pagninus, Montanus, Mercerus, Vatablus, Piscator. (b) "confusum est", V. L. "puduit", Drusius; "pudore afficit", Cocceius.
John Wesley
1:17 Laid desolate - Run to ruin because the owners discouraged with the barrenness of the seasons, would not repair them.
Robert Jamieson, A. R. Fausset and David Brown
1:17 is rotten--"is dried up," "vanishes away," from an Arabic root [MAURER]. "Seed," literally, "grains." The drought causes the seeds to lose all their vitality and moisture.
garners--granaries; generally underground, and divided into separate receptacles for the different kinds of grain.
1:181:18: Զի՞նչ համբարեցից ՚ի նոսա. լացին դասակք անդւոց, զի ո՛չ գոյր նոցա արօտ՝ եւ հօտք խաշանց սատակեցան[10611]։ [10611] Ոմանք. Զի՞նչ ամբարեցից ՚ի նոսա. լացին դասք անդւոց եւ հօտք ՚ի խաշանց։ Ուր Ոսկան. անդէոց։
18 Ի՞նչ ամբարեմ նրանց մէջ: Լացեցին նախիրների խմբերը,որովհետեւ նրանք արօտ չունէին,եւ ոչխարների հօտերը սատկեցին:
18 Ի՜նչպէս կը հեծեծեն անասունները. Արջառներուն նախիրները աստանդական կը պտըտին, Քանզի անոնց համար արօտ չկայ։Ոչխարներուն հօտերն ալ կորսուեցան։
[11]Զի՞նչ համբարեցից ի նոսա. լացին`` դասակք անդւոց, զի ոչ գոյր նոցա արօտ, եւ հօտք խաշանց սատակեցան:

1:18: Զի՞նչ համբարեցից ՚ի նոսա. լացին դասակք անդւոց, զի ո՛չ գոյր նոցա արօտ՝ եւ հօտք խաշանց սատակեցան[10611]։
[10611] Ոմանք. Զի՞նչ ամբարեցից ՚ի նոսա. լացին դասք անդւոց եւ հօտք ՚ի խաշանց։ Ուր Ոսկան. անդէոց։
18 Ի՞նչ ամբարեմ նրանց մէջ: Լացեցին նախիրների խմբերը,որովհետեւ նրանք արօտ չունէին,եւ ոչխարների հօտերը սատկեցին:
18 Ի՜նչպէս կը հեծեծեն անասունները. Արջառներուն նախիրները աստանդական կը պտըտին, Քանզի անոնց համար արօտ չկայ։Ոչխարներուն հօտերն ալ կորսուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
1:181:18 Как стонет скот! уныло ходят стада волов, ибо нет для них пажити; томятся и стада овец.
1:18 τί τις.1 who?; what? ἀποθήσομεν αποτιθημι put away; put off ἑαυτοῖς εαυτου of himself; his own ἔκλαυσαν κλαιω weep; cry βουκόλια βουκολιον ox ὅτι οτι since; that οὐχ ου not ὑπῆρχεν υπαρχω happen to be; belong νομὴ νομη grazing; spreading αὐτοῖς αυτος he; him καὶ και and; even τὰ ο the ποίμνια ποιμνιον flock τῶν ο the προβάτων προβατον sheep ἠφανίσθησαν αφανιζω obscure; hide
1:18 מַה־ mah- מָה what נֶּאֶנְחָ֣ה nneʔenḥˈā אנח gasp בְהֵמָ֗ה vᵊhēmˈā בְּהֵמָה cattle נָבֹ֨כוּ֙ nāvˈōḵû בוך confuse עֶדְרֵ֣י ʕeḏrˈê עֵדֶר flock בָקָ֔ר vāqˈār בָּקָר cattle כִּ֛י kˈî כִּי that אֵ֥ין ʔˌên אַיִן [NEG] מִרְעֶ֖ה mirʕˌeh מִרְעֶה pasture לָהֶ֑ם lāhˈem לְ to גַּם־ gam- גַּם even עֶדְרֵ֥י ʕeḏrˌê עֵדֶר flock הַ ha הַ the צֹּ֖אן ṣṣˌōn צֹאן cattle נֶאְשָֽׁמוּ׃ nešˈāmû אשׁם do wrong
1:18. quid ingemuit animal mugierunt greges armenti quia non est pascua eis sed et greges pecorum disperieruntWhy did the beasts groan, why did the herds of cattle low? because there is no pasture for them: yea, and the flocks of sheep are perished.
18. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.
How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate:

1:18 Как стонет скот! уныло ходят стада волов, ибо нет для них пажити; томятся и стада овец.
1:18
τί τις.1 who?; what?
ἀποθήσομεν αποτιθημι put away; put off
ἑαυτοῖς εαυτου of himself; his own
ἔκλαυσαν κλαιω weep; cry
βουκόλια βουκολιον ox
ὅτι οτι since; that
οὐχ ου not
ὑπῆρχεν υπαρχω happen to be; belong
νομὴ νομη grazing; spreading
αὐτοῖς αυτος he; him
καὶ και and; even
τὰ ο the
ποίμνια ποιμνιον flock
τῶν ο the
προβάτων προβατον sheep
ἠφανίσθησαν αφανιζω obscure; hide
1:18
מַה־ mah- מָה what
נֶּאֶנְחָ֣ה nneʔenḥˈā אנח gasp
בְהֵמָ֗ה vᵊhēmˈā בְּהֵמָה cattle
נָבֹ֨כוּ֙ nāvˈōḵû בוך confuse
עֶדְרֵ֣י ʕeḏrˈê עֵדֶר flock
בָקָ֔ר vāqˈār בָּקָר cattle
כִּ֛י kˈî כִּי that
אֵ֥ין ʔˌên אַיִן [NEG]
מִרְעֶ֖ה mirʕˌeh מִרְעֶה pasture
לָהֶ֑ם lāhˈem לְ to
גַּם־ gam- גַּם even
עֶדְרֵ֥י ʕeḏrˌê עֵדֶר flock
הַ ha הַ the
צֹּ֖אן ṣṣˌōn צֹאן cattle
נֶאְשָֽׁמוּ׃ nešˈāmû אשׁם do wrong
1:18. quid ingemuit animal mugierunt greges armenti quia non est pascua eis sed et greges pecorum disperierunt
Why did the beasts groan, why did the herds of cattle low? because there is no pasture for them: yea, and the flocks of sheep are perished.
18. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
18: Как стонет скот! mah neenchah behemah: у LXX ti apoqhsomen eautoiV, слав. «что положим себе». В объяснение разности евр. и греч. текстов или предполагают порчу евр. т. или ошибку со стороны LXX. По переводу LXX начало ст. 18-го представляет вопрос: что делать нам при таком бедствии?
Adam Clarke: Commentary on the Bible - 1831
1:18: How do the beasts groan! - I really think that the neighing of horses, or braying of asses, is wonderfully expressed by the sound of the original: מה נאנחה בהמה mah Neenchah behemah, how do the horses neigh! how do the asses bray! בהמה behemah is a collective name for all domestic cattle, and those used in husbandry.
Cattle are perplexed - They are looking everywhere, and wandering about to find some grass, and know not which way to run.
Albert Barnes: Notes on the Bible - 1834
1:18: How do the beasts groan! - There is something very pitiable in the cry of the brute creation, even because they are innocent, yet bear man's guilt. Their groaning seems to the prophet to be beyond expression. How vehemently do they "groan! The herds of cattle are perplexed," as though, like man, they were endued with reason, to debate where to find their food. Yea, not these only, but the flocks of sheep, which might find pasture where the herds could not, these too shall bear the punishment of guilt. They suffered by the guilt of man; and yet so stupid was man, that he was not so sensible of his own win for which they suffered, as they of its effect. The beasts cried to God, but even their cries did not awaken His own people. The prophet cries for them;
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: Joe 1:20; Kg1 18:5; Jer 12:4, Jer 14:5, Jer 14:6; Hos 4:3; Rom 8:22
John Gill
1:18 How do the beasts groan?.... For want of fodder, all green grass and herbs being eaten up by the locusts; or devoured, or trampled upon, and destroyed, by the Chaldeans; and also for want of water to quench their thirst:
the herds of cattle are perplexed, because they have no pasture; the larger cattle, as oxen; these were in the utmost perplexity, not knowing where to go for food or drink:
yea, the flocks of sheep are made desolate; which have shepherds to lead and direct them to pastures, and can feed on commons, where the grass is short, which other cattle cannot; yet even these were in great distress, and wasted away, and were consumed for want of nourishment.
Robert Jamieson, A. R. Fausset and David Brown
1:18 cattle . . . perplexed--implying the restless gestures of the dumb beasts in their inability to find food. There is a tacit contrast between the sense of the brute creation and the insensibility of the people.
yea, the . . . sheep--Even the sheep, which are content with less rich pasturage, cannot find food.
are made desolate--literally, "suffer punishment." The innocent brute shares the "punishment" of guilty man (Ex 12:29; Jon 3:7; Jon 4:11).
1:191:19: Առ քեզ Տէր աղաղակեցից՝ զի հուր սատակեաց զգեղեցկութիւն անապատի, եւ բոց ծախեաց զամենայն փայտս ագարակի[10612]։ [10612] Ոմանք. Առ քեզ Տէր աղաղակեցի։
19 Քեզ եմ աղօթում, Տէ՛ր,որովհետեւ հուրը սպանեց անապատի գեղեցկութիւնը,բոցը լափեց ագարակի իւրաքանչիւր ծառ,
19 Քեզի՛ պիտի աղաղակեմ, ո՛վ Տէր, Քանզի կրակը կերաւ արօտները Ու բոցը այրեց դաշտին բոլոր մասերը։
Առ քեզ, Տէր, աղաղակեցից, զի հուր սատակեաց [12]զգեղեցկութիւն անապատի, եւ բոց ծախեաց զամենայն փայտս ագարակի:

1:19: Առ քեզ Տէր աղաղակեցից՝ զի հուր սատակեաց զգեղեցկութիւն անապատի, եւ բոց ծախեաց զամենայն փայտս ագարակի[10612]։
[10612] Ոմանք. Առ քեզ Տէր աղաղակեցի։
19 Քեզ եմ աղօթում, Տէ՛ր,որովհետեւ հուրը սպանեց անապատի գեղեցկութիւնը,բոցը լափեց ագարակի իւրաքանչիւր ծառ,
19 Քեզի՛ պիտի աղաղակեմ, ո՛վ Տէր, Քանզի կրակը կերաւ արօտները Ու բոցը այրեց դաշտին բոլոր մասերը։
zohrab-1805▾ eastern-1994▾ western am▾
1:191:19 К Тебе, Господи, взываю; ибо огонь пожрал злачные пастбища пустыни, и пламя попалило все дерева в поле.
1:19 πρὸς προς to; toward σέ σε.1 you κύριε κυριος lord; master βοήσομαι βοαω scream; shout ὅτι οτι since; that πῦρ πυρ fire ἀνήλωσεν αναλισκω waste; consume τὰ ο the ὡραῖα ωραιος attractive; seasonable τῆς ο the ἐρήμου ερημος lonesome; wilderness καὶ και and; even φλὸξ φλοξ blaze ἀνῆψεν αναπτω kindle πάντα πας all; every τὰ ο the ξύλα ξυλον wood; timber τοῦ ο the ἀγροῦ αγρος field
1:19 אֵלֶ֥יךָ ʔēlˌeʸḵā אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶקְרָ֑א ʔeqrˈā קרא call כִּ֣י kˈî כִּי that אֵ֗שׁ ʔˈēš אֵשׁ fire אָֽכְלָה֙ ʔˈāḵᵊlā אכל eat נְאֹ֣ות nᵊʔˈôṯ נָוָה pasture מִדְבָּ֔ר miḏbˈār מִדְבָּר desert וְ wᵊ וְ and לֶ֣הָבָ֔ה lˈehāvˈā לֶהָבָה flame לִהֲטָ֖ה lihᵃṭˌā להט devour כָּל־ kol- כֹּל whole עֲצֵ֥י ʕᵃṣˌê עֵץ tree הַ ha הַ the שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
1:19. ad te Domine clamabo quia ignis comedit speciosa deserti et flamma succendit omnia ligna regionisTo thee, O Lord, will I cry: because fire hath devoured the beautiful places of the wilderness: and the flame hath burnt all the trees of the country.
19. O LORD, to thee do I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field.
O LORD, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field:

1:19 К Тебе, Господи, взываю; ибо огонь пожрал злачные пастбища пустыни, и пламя попалило все дерева в поле.
1:19
πρὸς προς to; toward
σέ σε.1 you
κύριε κυριος lord; master
βοήσομαι βοαω scream; shout
ὅτι οτι since; that
πῦρ πυρ fire
ἀνήλωσεν αναλισκω waste; consume
τὰ ο the
ὡραῖα ωραιος attractive; seasonable
τῆς ο the
ἐρήμου ερημος lonesome; wilderness
καὶ και and; even
φλὸξ φλοξ blaze
ἀνῆψεν αναπτω kindle
πάντα πας all; every
τὰ ο the
ξύλα ξυλον wood; timber
τοῦ ο the
ἀγροῦ αγρος field
1:19
אֵלֶ֥יךָ ʔēlˌeʸḵā אֶל to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶקְרָ֑א ʔeqrˈā קרא call
כִּ֣י kˈî כִּי that
אֵ֗שׁ ʔˈēš אֵשׁ fire
אָֽכְלָה֙ ʔˈāḵᵊlā אכל eat
נְאֹ֣ות nᵊʔˈôṯ נָוָה pasture
מִדְבָּ֔ר miḏbˈār מִדְבָּר desert
וְ wᵊ וְ and
לֶ֣הָבָ֔ה lˈehāvˈā לֶהָבָה flame
לִהֲטָ֖ה lihᵃṭˌā להט devour
כָּל־ kol- כֹּל whole
עֲצֵ֥י ʕᵃṣˌê עֵץ tree
הַ ha הַ the
שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
1:19. ad te Domine clamabo quia ignis comedit speciosa deserti et flamma succendit omnia ligna regionis
To thee, O Lord, will I cry: because fire hath devoured the beautiful places of the wilderness: and the flame hath burnt all the trees of the country.
19. O LORD, to thee do I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Огонь (esch) пожрал злачные пастбища пустыни (neoth midbar). Пророк образно говорит о невыносимом солнечном зное, посушившем всю растительность. Далее этот зной пророк называет пламенем (ср. Ам VII:4; Ис IX:17, 18; Мал III:19). — Евр. midbar означает всякое вообще безлесное пространство, как степь, покрытую густою травою (Иер IX:10; ХXIII:10), так и голую пустыню (Иcx XXXII:15; XXXV:1) В ст. 19: лучше понимать midbar в первом значении. В слав. вместо злачные пастбища пустыни читается «красная пустыни», так как LXX слово neoth во многих случаях поняли в смысле прилагательного (ср. Плач II:2; Пс XXII:3) и перевели сл. wraioV, цветущий, прекрасный.
Adam Clarke: Commentary on the Bible - 1831
1:19: O Lord, to thee will I cry - Let this calamity come as it may, we have sinned, and should humble ourselves before God; and it is such a calamity as God alone can remove, therefore unto him must we cry.
The fire hath devoured the pastures - This may either refer to a drought, or to the effects of the locusts; as the ground, after they have passed over it, everywhere appears as if a sheet of flame had not only scorched, but consumed every thing.
Albert Barnes: Notes on the Bible - 1834
1:19: O Lord, to Thee will I cry - This is the only hope left, and contains all hopes. From the Lord was the infliction; in Him is the healing. The prophet appeals to God by His own Name, the faithful Fulfiller of His promises, Him who Is, and who had promised to hear all who call upon Him. Let others call to their idols, if they would, or remain stupid and forgetful, the prophet would cry unto God, and that earnestly.
For the fire hath devoured the pastures - The gnawing of locusts leaves things, as though scorched by fire (see the note at Joe 2:3); the sun and the east wind scorch up all green things, as though it had been the actual contact of fire. Spontaneous combustion frequently follows. The Chaldees wasted all before them with fire and sword. All these and the like calamities are included under "the fire," whose desolating is without remedy. What has been scorched by fire never recovers . "The famine," it is said of Mosul, "was generally caused by fire spreading in dry weather over pastures, grass lands, and grain lands, many miles in extent. It burnt night and day often for a week and sometimes embraced the whole horizon."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: to thee: Psa 50:15, Psa 91:15; Mic 7:7; Hab 3:17, Hab 3:18; Luk 18:1, Luk 18:7; Phi 4:6, Phi 4:7
the fire: Joe 2:3; Jer 9:10; Amo 7:4
pastures: or habitations
John Gill
1:19 O Lord, to thee will I cry,.... Or pray, as the Targum; with great vehemency and earnestness, commiserating the case of man and beast: these are the words of the prophet, resolving to use his interest at the through of grace in this time of distress, whatever others did:
for the fire hath devoured the pastures of the wilderness; or, "of the plain" (c) though in the wildernesses of Judea, there were pastures for cattle: Kimchi interprets them of the shepherds' tents or cotes, as the word (d) is sometimes used; which were will not to be pitched where there were pastures for their flocks: and so the Targum renders it, "the habitations of the wilderness"; these, whether pastures or habitations, or both, were destroyed by fire, the pastures by the locusts, as Kimchi; which, as Pliny (e) says, by touching burn the trees, herbs, and fruits of the earth; see Joel 2:3; or by the Assyrians or Chaldeans, who by fire and sword consumed all in their way; or by a dry burning blasting wind, as Lyra; and so the Targum interprets it of a strong east wind like fire: it seems rather to design extreme heat and excessive drought, which burn up all the produce of the earth:
and the flame hath burnt all the trees of the field; which may be understood of flashes of lightning, which are common in times of great heat and drought; see Ps 83:14.
(c) "non tantum desertum significat sed et campum sativum", Oecolampadius. "A place of pasture for cattle", Ben Melech. (d) "caulas", Piscator. So Ben Melech. (e) Nat. Hist. l. 11. c. 29.
John Wesley
1:19 The fire - The immoderate heats. The wilderness - The world, only means places not ploughed, and less inhabited than others.
Robert Jamieson, A. R. Fausset and David Brown
1:19 to thee will I cry--Joel here interposes, As this people is insensible to shame or fear and will not hear, I will leave them and address myself directly to Thee (compare Is 15:5; Jer 23:9).
fire--that is, the parching heat.
pastures--"grassy places"; from a Hebrew root "to be pleasant." Such places would be selected for "habitations" (Margin). But the English Version rendering is better than Margin.
1:201:20: Եւ երէ վայրի ՚ի քե՛զ հայեցաւ. զի ցամաքեցան վտակք ջուրց, եւ հուր եկեր զգեղեցկութիւնս անապատի[10613]։[10613] Բազումք. Զգեղեցկութիւն անապա՛՛։
20 վայրի կենդանին քեզ նայեց,քանի որ ցամաքեցին ջրի վտակները,եւ հուրը կերաւ անապատի գեղեցկութիւնը:
20 Դաշտին անասուններն անգամ քեզի կը նային, Քանզի ջուրերուն վտակները ցամքեր են Ու կրակը կերեր է արօտները։
Եւ երէ վայրի ի քեզ հայեցաւ. զի ցամաքեցան վտակք ջուրց, եւ հուր եկեր [13]զգեղեցկութիւն անապատի:

1:20: Եւ երէ վայրի ՚ի քե՛զ հայեցաւ. զի ցամաքեցան վտակք ջուրց, եւ հուր եկեր զգեղեցկութիւնս անապատի[10613]։
[10613] Բազումք. Զգեղեցկութիւն անապա՛՛։
20 վայրի կենդանին քեզ նայեց,քանի որ ցամաքեցին ջրի վտակները,եւ հուրը կերաւ անապատի գեղեցկութիւնը:
20 Դաշտին անասուններն անգամ քեզի կը նային, Քանզի ջուրերուն վտակները ցամքեր են Ու կրակը կերեր է արօտները։
zohrab-1805▾ eastern-1994▾ western am▾
1:201:20 Даже и животные на поле взывают к Тебе, потому что иссохли потоки вод, и огонь истребил пастбища пустыни.
1:20 καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal τοῦ ο the πεδίου πεδιον look up; see again πρὸς προς to; toward σέ σε.1 you ὅτι οτι since; that ἐξηράνθησαν ξηραινω wither; dry ἀφέσεις αφεσις dismissal; forgiveness ὑδάτων υδωρ water καὶ και and; even πῦρ πυρ fire κατέφαγεν κατεσθιω consume; eat up τὰ ο the ὡραῖα ωραιος attractive; seasonable τῆς ο the ἐρήμου ερημος lonesome; wilderness
1:20 גַּם־ gam- גַּם even בַּהֲמֹ֥ות bahᵃmˌôṯ בְּהֵמָה cattle שָׂדֶ֖ה śāḏˌeh שָׂדֶה open field תַּעֲרֹ֣וג taʕᵃrˈôḡ ערג long for אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to כִּ֤י kˈî כִּי that יָֽבְשׁוּ֙ yˈāvᵊšû יבשׁ be dry אֲפִ֣יקֵי ʔᵃfˈîqê אָפִיק stream מָ֔יִם mˈāyim מַיִם water וְ wᵊ וְ and אֵ֕שׁ ʔˈēš אֵשׁ fire אָכְלָ֖ה ʔāḵᵊlˌā אכל eat נְאֹ֥ות nᵊʔˌôṯ נָוָה pasture הַ ha הַ the מִּדְבָּֽר׃ פ mmiḏbˈār . f מִדְבָּר desert
1:20. sed et bestiae agri quasi area sitiens imbrem suspexerunt ad te quoniam exsiccati sunt fontes aquarum et ignis devoravit speciosa desertiYea, and the beasts of the field have looked up to thee, as a garden bed that thirsteth after rain, for the springs of waters are dried up, and fire hath devoured the beautiful places of the wilderness.
20. Yea, the beasts of the field pant unto thee: for the water brooks are dried up, and the fire hath devoured the pastures of the wilderness.
The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness:

1:20 Даже и животные на поле взывают к Тебе, потому что иссохли потоки вод, и огонь истребил пастбища пустыни.
1:20
καὶ και and; even
τὰ ο the
κτήνη κτηνος livestock; animal
τοῦ ο the
πεδίου πεδιον look up; see again
πρὸς προς to; toward
σέ σε.1 you
ὅτι οτι since; that
ἐξηράνθησαν ξηραινω wither; dry
ἀφέσεις αφεσις dismissal; forgiveness
ὑδάτων υδωρ water
καὶ και and; even
πῦρ πυρ fire
κατέφαγεν κατεσθιω consume; eat up
τὰ ο the
ὡραῖα ωραιος attractive; seasonable
τῆς ο the
ἐρήμου ερημος lonesome; wilderness
1:20
גַּם־ gam- גַּם even
בַּהֲמֹ֥ות bahᵃmˌôṯ בְּהֵמָה cattle
שָׂדֶ֖ה śāḏˌeh שָׂדֶה open field
תַּעֲרֹ֣וג taʕᵃrˈôḡ ערג long for
אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to
כִּ֤י kˈî כִּי that
יָֽבְשׁוּ֙ yˈāvᵊšû יבשׁ be dry
אֲפִ֣יקֵי ʔᵃfˈîqê אָפִיק stream
מָ֔יִם mˈāyim מַיִם water
וְ wᵊ וְ and
אֵ֕שׁ ʔˈēš אֵשׁ fire
אָכְלָ֖ה ʔāḵᵊlˌā אכל eat
נְאֹ֥ות nᵊʔˌôṯ נָוָה pasture
הַ ha הַ the
מִּדְבָּֽר׃ פ mmiḏbˈār . f מִדְבָּר desert
1:20. sed et bestiae agri quasi area sitiens imbrem suspexerunt ad te quoniam exsiccati sunt fontes aquarum et ignis devoravit speciosa deserti
Yea, and the beasts of the field have looked up to thee, as a garden bed that thirsteth after rain, for the springs of waters are dried up, and fire hath devoured the beautiful places of the wilderness.
20. Yea, the beasts of the field pant unto thee: for the water brooks are dried up, and the fire hath devoured the pastures of the wilderness.
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Adam Clarke: Commentary on the Bible - 1831
1:20: The beasts of the field cry also unto thee - Even the cattle, wild and tame, are represented as supplicating God to have mercy upon them, and send them provender! There is a similar affecting description of the effects of a drought in Jeremiah, Jer 14:6.
The rivers of waters are dried up - There must have been a drought as well as a host of locusts; as some of these expressions seem to apply to the effects of intense heat.
For המדבר hammidbar, "the wilderness," one of my oldest MSS. reads מדבר midbar, "wilderness" simply, as in Jer 14:19. Eight or ten of Dr. Kennicott's have the same reading.
Albert Barnes: Notes on the Bible - 1834
1:20: The beasts of the field cry also unto Thee - o: "There is an order in these distresses. First he points out the insensate things wasted; then those afflicted, which have sense only; then those endowed with reason; so that to the order of calamity there may be consorted an order of pity, sparing first the creature, then the things sentient, then things rational. The Creator spares the creature; the Ordainer, things sentient; the Saviour, the rational." Irrational creatures joined with the prophet in his cry. The beasts of the field cry to God, though they know it not; it is a cry to God, who compassionates all which suffers. God makes them, in act, a picture of dependence upon His Providence, "seeking to It for a removal of their sufferings, and supply of their needs." So He saith, "the young lions roar after their prey, and seek their meat from God" Psa 104:21, and, "He giveth to the beast his food and to the young ravens that cry" Psa 147:9, and, "Who provideth for the raven his food? when his young ones cry unto God" Job 38:41. If the people would not take instruction from him, he "bids them learn from the beasts of the field how to behave amid these calamities, that they should cry aloud to God to remove them."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: cry: Job 38:41; Psa 104:21, Psa 145:15, Psa 147:9
the rivers: Kg1 17:7, Kg1 18:5
Geneva 1599
1:20 The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the (k) fire hath devoured the pastures of the wilderness.
(k) That is, drought.
John Gill
1:20 The beasts of the field cry also unto thee,.... As well as the prophet, in their way; which may be mentioned, both as a rebuke to such who had no sense of the judgments upon them, and called not on the Lord; and to express the greatness of the calamity, of which the brute creatures were sensible, and made piteous moans, as for food, so for drink; panting thorough excessive heat and vehement thirst, as the hart, after the water brooks, of which this word is only used, Ps 42:1; but in vain:
for the rivers of waters are dried up; not only springs, and rivulets and brooks of water, but rivers, places where were large deep waters, as Aben Ezra explains it; either by the Assyrian army, the like Sennacherib boasts Is 37:25; and is said to be done by the army of Xerxes, wherever it came; or rather by the excessive heat and scorching beams of the sun, by which such effects are produced:
and the fire hath devoured the pastures of the wilderness; See Gill on Joel 1:19; and whereas the word rendered pastures signifies both "them" and "habitations" also; and, being repeated, it may be taken in one of the senses in Joel 1:19; and in the other here: and so Kimchi who interprets it before of "tents", here explains it of grassy places in the wilderness, dried up, as if the sun had consumed them.
John Wesley
1:20 Cry - They utter their complaints, their sad tones, they have a voice to cry, as well as an eye to look to God.
Robert Jamieson, A. R. Fausset and David Brown
1:20 beasts . . . cry . . . unto thee--that is, look up to heaven with heads lifted up, as if their only expectation was from God (Job 38:41; Ps 104:21; Ps 145:15; Ps 147:9; compare Ps 42:1). They tacitly reprove the deadness of the Jews for not even now invoking God.