6<\/strong>. The alarm to be caused by their approach, like that occasioned by the advance of some vast horde of invaders.<\/p>\n At their presence peoples are in anguish<\/strong> ] not people<\/em>, but peoples<\/em>, i.e. whole nations. For the verb, comp. Deu 2:25<\/span>, R.V.; Eze 30:16<\/span>, R.V.: it is a strong word, applied often, and specifically, to the anguish of a woman in travail (see e.g. Isa 13:8<\/span>, where be in pain<\/em> should rather be, as here, be in anguish<\/em>). The ‘panic terror’ (Redtenbacher, p. 4) produced by an invasion of locusts on a large scale, can be readily imagined, if we remember not only the immense loss of property, of which they are the cause, but also the terrible destitution, which often follows in their train. In Algiers, after an invasion of locusts in 1866, 200,000 persons are said to have perished from famine. The destruction wrought frequently by the Rocky Mountain locust, over a large area of the United States, is almost incalculable (C. V. Riley, The Rocky Mountain Locust<\/em>, chaps. Joe 2:5<\/span>). Cf. Pliny’s words, below, p. 87.<\/p>\n all faces shall gather blackness<\/em> ] This rendering is not defensible [37] ; but the meaning of the phrase (which recurs Nah 2:10<\/span>) cannot be said to be certain. Modern scholars, following Ibn Ezra and Abul-walid, generally render gather in beauty<\/strong>, i.e. withdraw colour and freshness<\/em> (paraphrased in R.V. by are waxed pale<\/em>); but it is some objection to this rendering that it gives to ibbtz<\/em> a sense which is otherwise only known to be associated with the synonym saph<\/em> (see Joe 2:10<\/em><\/span>).<\/p>\n [37] for would indeed not be impossible; but to suppose that “gather a boiling-pot” could be said for “gather blackness like that of a boiling-pot” is beyond the limits of credibility. Yet several of the ancient versions and mediaeval Rabbis express this sense.<\/p>\n Before their face the people shall be much pained – <\/B>The locust being such a scourge of God, good reason have men to be terrified at their approach; and those are most terrified who have most felt the affliction. In Abyssinia, some province of which was desolated every year, one relates , When the locusts travel, the people know of it a day before, not because they see them, but they see the sun yellow and the ground yellow, through the shadow which they cast on it (their wings being yellow) and immediately the people become as dead, saying, we are lost, for the Ambadas (so they call them) are coming. I will say what I have seen three times; the first was at Barva. During three years that we were in this land, we often heard them say, such a realm, such a land, is destroyed by locusts: and when it was so, we saw this sign, the sun was yellow, and the shadow on the earth the same, and the whole people became as dead. The Captain of the place called Coiberia came to me with men, Clerks, and Brothers (Monks) to ask me, for the love God, to help them, that they were all lost through the locusts. : There were men, women, children, sitting among these locusts, the young brood, as stupefied. I said to them why do you stay there, dying? Why do you not kill these animals, and avenge you of the evil which their parents have done you? and at least when dead, they will do you no more evil. They answered, that they had no courage to resist a plague which God gave them for their sins. We found the roads full of men, women, and children, (some of these on foot, some in arms) their bundles of clothes on their heads, removing to some land where they might find provisions. It was pitiful to see them.<\/P> Burkhardt relates of South Arabia , The Bedouins who occupy the peninsula of Sinai are frequently driven to despair by the multitudes of locusts, which constitute a land-plague. They remain there generally for forty or fifty days, and then disappear for the rest of the year. Pliny describes their approach , they overshadow the sun, the nations looking up with anxiety, lest they should cover their lands. For their strength suffices, and as if it were too little to have passed seas, they traverse immense tracts, and overspread them with a cloud, fatal to the harvest.<\/P> All faces shall gather blackness – <\/B>Others, of high-authority, have rendered, shall withdraw (their) beauty . But the word signifies to collect together, in order that what is so collected should be present, not absent ; and so is very different from another saying, the stars shall withdraw their shining Joe 2:10<\/span>; Joe 3:15<\/span>. The their had also needed to be expressed.) He expresses how the faces contract a livid color from anxiety and fear, as Jeremiah says of the Nazarites, Their visage is darker than blackness (Lam 4:8<\/span>, see Margin). : The faces are clothed with lurid hue of coming death; hence they not only grow pale, but are blackened. A slight fear drives the fresh hue from the cheek: the livid hue comes only with the deepest terror. So Isaiah says; they look amazed one to the other; faces of flame are their faces Isa 13:8<\/span>.<\/P> <\/p>\n Verse 6. All faces shall gather blackness.<\/B><\/I>] Universal mourning shall take place, because they know that such a plague is irresistible.<\/P> <\/p>\n Before their face, <\/B>at the sight of these locusts, both literally and figuratively considered, <\/P> the people<\/B> of the land shall be much pained; as a woman in travail is in pain, their fears shall be very great, lest these devouring creatures should seize and destroy whatever was for support of their life, and life of their families. <\/P> All faces shall gather blackness; <\/B>such as is the colour of dead men, or as is the dark paleness of men frighted into fits and swoons. <\/P> <\/p>\n 6. much pained<\/B>namely, withterror. The Arab proverb is, “More terrible than the locusts.”<\/P> faces shall gather blackness<\/B>(Isa 13:8<\/span>; Jer 30:6<\/span>;Nah 2:10<\/span>). MAURERtranslates, “withdraw their brightness,” that is, wax pale,lose color (compare Joe 2:10<\/span>;Joe 3:15<\/span>).<\/P><\/p>\n Before their face the people shall be much pained<\/strong>,…. Or, “at their presence”; at the sight of them they shall be in pain, as a woman in travail; into such distress an army of locusts would throw them, since they might justly fear all the fruits of the earth would be devoured by them, and they should have nothing left to live upon; and a like consternation and pain the army of the Assyrians or Chaldeans upon sight filled them with, as they expected nothing but ruin and destruction from them:<\/p>\n all faces shall gather blackness<\/strong>; like that of a pot, as the word m signifies; or such as appears in persons dying, or in fits and swoons; and this here, through fear and hunger; see Na 2:10<\/span>.<\/p>\n m “fuliginem”, Montanus; “luridum ollae colorem”, Tigurine version, Tarnovius; “ollam pro nigore ollae”, Drusius.<\/p>\n At length he adds, As a strong people, prepared for battle; their face the people will dread, and all faces shall gather blackness. By these words the Prophet intimates that the Assyrians at their coming would be supplied with such power as would, by report only, lay prostrate all people. But if the Assyrians should be so formidable to all people, what could the Jews do? In short, the Prophet here shows that the Jews would by no means be able to resist enemies so powerful; for they would by their fame alone so lay prostrate all people, that none would dare to rise up against them. He then compares them to giants. As giants, he says, they will run here and there; as men of war they will climb the wall, and man (that is, every one) in his ways shall walk. The Prophet heaps together these various expressions, that the Jews might know that they had to do with the irresistible hand of God, and that they would in vain implore assistance here and there; for they could find no relief in the whole world, when God executed his vengeance in so formidable a manner. He says further, they shall not stop their goings, though some render the words, “They shall not inquire respecting their ways;” for he had said before, “They shall proceed in their ways:” then the meaning is, They shall not come like strangers, who, when they journey through unknown regions, make anxious inquiries, whether any be lying in wait, whether there be any turnings in the road, whether the ways be difficult and perplexed: They shall not inquire, he says; they shall securely proceed, as though the road was open to them, as though the whole country was known to them. This part also serves to show celerity, that the Jews might dread the vengeance of God the same as if it was quite nigh them. <\/p>\n (6) All faces shall gather blackness.<\/strong>There are different explanations of this Hebrew phrase, which expresses the result of terror. Some translate it withdraw their ruddiness, i.e.,<\/em> grow pale; others, draw into themselves their colour; others, contract a livid character. The alternative rendering in the margin, pot, which is that of the LXX., the Vulg., and of Luthers translation, is obtained from the similarity of the Hebrew words for ruddiness and pot. The comparison is in this case between the faces growing black under the influence of fear, and of pots under the action of fire. The prophet Nahum uses the same expression (Joe. 2:10<\/span>).<\/p>\n Joe 2:6<\/span><\/em><\/strong>. <\/strong>Before their face, <\/em><\/strong>&c.<\/strong> At their approach the people tremble: all faces contract paleness.<\/em> <\/p>\n Joe 2:6 Before their face the people shall be much pained: all faces shall gather blackness.<\/p>\n Ver. 6. Before their face the people shall be much pained<\/strong> ] This is a confirmation of the former assertion. The people when they shall see those swarms of locusts, &c., mustering and marching in the air, they shall be much pained, as a travailing woman is, “pangs and sorrows shall take hold of them, their faces shall be as flames,” Isa 13:8<\/span> , for fear lest they should light on their country and lay all waste. <\/p>\n <\/p>\n All faces shall gather blackness<\/strong> ] Pallorem,<\/em> paleness, so Castalio rendereth it; a blackish lead-like paleness, such as on sooty pots. The original here is, “hath gathered a pot,” that is, by a metonymy, a pot-like blackness, Nigricantern colorem significat<\/em> (Mercer). See Nah 3:10 Jer 30:6 Psa 68:13<\/span> , where, by blackness (such as slaves and scullions contract by lying among the pots, and smokey and sooty chimney corners), is set forth the exceeding great fear and affliction that God’s people are often in and from whence he graciously promiseth to deliver them that trust in him. Such shall not “be afraid whose heart is fixed, trusting in the Lord.” It was fear that now caused (the natural heat and the blood retiring to the heart to receive it, as, in a sudden surprise, the soldiers run to the castle) paleness and blackness of face. It was hunger afterwards that burnt them, Deu 32:24<\/span> , and made their visages blacker than a coal, as Lam 4:8<\/span> , or, “darker than blackness,” as the original hath it.<\/p>\n people = people’s. <\/p>\n blackness = paleness. <\/p>\n all: Psa 119:83, Isa 13:8, Jer 8:21, Jer 30:6, Lam 4:8, Nah 2:10 <\/p>\n blackness: Heb. pot <\/p>\n Reciprocal: Jer 14:2 – they<\/p>\n Joe 2:6. Faces be pained will be on account of the dreadful appearance of the military forces of the Babylonian Empire. It was one of the most for-midable armies ever sent against the Israelites, and well might their faces be drawn in alarm at the approach of such a foe.<\/p>\n 2:6 Before their face the people shall be much pained: all faces {e} shall gather blackness.<\/p>\n (e) They will be pale and black because of fear, as in Nah 2:10 .<\/p>\n 3. The relentlessness of the army 2:6-9<\/span><\/p>\n As this army advanced, all the people in and around Jerusalem felt terrified and turned pale with fear (cf. Isa 26:17; Jer 4:31; Mic 4:10).<\/p>\n Before their face the people shall be much pained: all faces shall gather blackness. 6. The alarm to be caused by their approach, like that occasioned by the advance of some vast horde of invaders. At their presence peoples are in anguish ] not people, but peoples, i.e. whole nations. For the verb, comp. Deu … Continue reading “Exegetical and Hermeneutical Commentary of Joel 2:6”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22328","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22328","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22328"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22328\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22328"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22328"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22328"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"