Yoel 2

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NCB · Alkitab Konsensus Baru

¹Blow a horn in Zion, and sound an alarm on my holy mountain! Let all the inhabitants of the land tremble, for the day of the LORD is coming, for it is near— ²a day of darkness and gloom, a day of cloud and thick darkness. Like the dawn spreading over the mountains is a numerous and mighty people; their like has never been from of old, nor will there ever be again after them, even to the years of generation after generation. ³Before it a fire devours, and behind it a flame burns; before it the land is like the garden of Eden, and behind it a desolate wilderness; and truly nothing escapes it. ⁴Like the appearance of horses is its appearance, and like warhorses they run. ⁵Like the sound of chariots on the tops of the mountains they leap, like the sound of a flame of fire devouring the stubble, like a mighty people set in battle array. ⁶Before its face peoples writhe in anguish; all faces gather paleness. ⁷Like mighty men they run; like men of war they scale the wall. Each man marches on his way, and they do not swerve from their paths. ⁸One man does not jostle another; each strong man marches in his own path. They plunge through the weapons and are not broken off. ⁹In the city they rush; on the wall they run; into the houses they climb; through the windows they enter like a thief. ¹⁰Before it the earth quakes, the heavens tremble; the sun and the moon are darkened, and the stars gather up their shining. ¹¹And the LORD utters his voice before his army, for his camp is very great, for mighty is the one who executes his word; for the day of the LORD is great and very awesome, and who can endure it? ¹²"Yet even now," declares the LORD, "turn to me with all your heart, and with fasting, and with weeping, and with mourning; ¹³and rend your heart, and not your garments." Return to the LORD your God, for he is gracious and compassionate, slow to anger, and abundant in steadfast love, and he relents from sending disaster. ¹⁴Who knows? He may turn and relent, and leave a blessing behind him—a grain offering and a drink offering for the LORD your God. ¹⁵Blow a horn in Zion! Consecrate a fast, proclaim a solemn assembly. ¹⁶Gather the people, consecrate the assembly, assemble the elders, gather the children and those nursing at the breasts. Let the bridegroom come out from his room, and the bride from her canopy. ¹⁷Between the porch and the altar let the priests, the ministers of the LORD, weep. And let them say, "Spare your people, O LORD, and do not make your inheritance a reproach, a byword among the nations. Why should they say among the peoples, 'Where is their God?'" ¹⁸Then the LORD was jealous for his land, and had compassion on his people. ¹⁹The LORD answered and said to his people: "Look, I am sending you the grain, and the new wine, and the oil, and you will be satisfied with it; and I will never again make you a reproach among the nations. ²⁰But the northern army I will remove far from you, and I will drive it into a parched and desolate land, its front toward the eastern sea, and its rear toward the western sea; and its stench will ascend, and its foul smell will rise, because it has done great things." ²¹Do not fear, O land; be glad and rejoice, for the LORD has done great things. ²²Do not fear, beasts of the field, for the pastures of the wilderness are sprouting grass; for the tree bears its fruit, the fig tree and the vine yield their strength. ²³And you, children of Zion, be glad and rejoice in the LORD your God, for he gives you the early rain for vindication; and he causes the rain to come down for you—the early rain and the latter rain, as before. ²⁴The threshing floors will be full of grain, and the vats will overflow with new wine and oil. ²⁵"And I will repay you for the years that the swarming locust has eaten, the hopping locust, the destroying locust, and the cutting locust, my great army which I sent among you. ²⁶You will eat abundantly and be satisfied, and you will praise the name of the LORD your God, who has dealt wondrously with you; and my people will never be put to shame. ²⁷And you will know that I am in the midst of Israel, and that I am the LORD your God, and there is no other; and my people will never be put to shame. ²⁸"And it will happen afterward, that I will pour out my Spirit on all flesh; your sons and your daughters will prophesy, your old men will dream dreams, and your young men will see visions. ²⁹And even on the male servants and on the female servants in those days I will pour out my Spirit. ³⁰And I will give wonders in the heavens and on the earth—blood, and fire, and columns of smoke. ³¹The sun will be turned to darkness, and the moon to blood, before the coming of the great and awesome day of the LORD. ³²And it will happen that everyone who calls on the name of the LORD will be delivered; for on Mount Zion and in Jerusalem there will be an escape, as the LORD has said, and among the survivors whom the LORD is calling."

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Hal yang disepakati oleh tradisi

A pan-Christian consensus affirms that the command to 'rend your heart, and not your garments' requires genuine inward spiritual contrition and ethical renewal, distinct from mere outward displays of mourning. It is broadly understood that the apocalyptic threat of the Day of the Lord describes a literal invasion of locusts or a historical military army, and the latter half of the chapter is broadly proclaimed to celebrate the birth of the Church and the historical realization of the Spirit's… Masuk untuk membaca konsensus penuh →

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The apocalyptic threat of the Day of the Lord in verses 1-11 describes a literal invasion of locusts or a historical military army. (7 affirm)
Verses 28-32 are liturgically proclaimed to celebrate the birth of the Church and the historical realization of the Spirit's descent on the Feast of Pentecost. (4 affirm)

Letak perbedaan tradisi

Verses 12-18 function liturgically as a primary scriptural summons for penitential seasons and fasts, such as Ash Wednesday, Great Lent, and the Fast of Nineveh.
catholic: QUALIFY; orthodox: QUALIFY; oriental-orthodox: QUALIFY; anglican: QUALIFY; lutheran: QUALIFY; methodist: AFFIRM
The promise of restored grain, wine, and oil is interpreted sacramentally as prefiguring the grace of the Eucharist and Chrismation.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY
The promise of the 'former and latter rain' establishes a typological framework for stages of the Holy Spirit's outpouring, culminating in an end-time empowerment before the Second Coming.
pentecostal: AFFIRM; adventist: AFFIRM; restorationist: DENY
The promise to pour out the Spirit on all flesh was fulfilled as a strictly foundational, first-century event to inaugurate the Christian dispensation, rather than as an ongoing normative experience.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; lutheran: DENY; reformed: DENY; methodist: DENY; pentecostal: DENY; adventist: DENY; restorationist: AFFIRM
The promise to pour out the Spirit inaugurates an ongoing, eschatological era of continuous prophetic empowerment, necessitating believers to seek visions, dreams, and spiritual gifts.
anglican: QUALIFY; lutheran: DENY; pentecostal: AFFIRM; restorationist: DENY
The democratization of the Spirit upon all flesh establishes the priesthood of all believers and validates congregational church governance over clerical hierarchies.
lutheran: QUALIFY; baptist: AFFIRM; anabaptist: AFFIRM
The cosmic signs of the sun turning to darkness and the moon to blood foreshadowed the historical darkness at Christ's Crucifixion.
orthodox: AFFIRM; adventist: DENY; restorationist: DENY
The cosmic signs of blood, fire, and smoke are interpreted as apocalyptic imagery denoting the fall of the Jewish state and the destruction of Jerusalem in AD 70.
adventist: DENY; restorationist: AFFIRM
The darkening of the sun and the moon turning to blood are identified as specific historical events fulfilled on May 19, 1780.
adventist: AFFIRM; restorationist: DENY
Deliverance is universally available to anyone who voluntarily calls upon the name of the Lord.
orthodox: AFFIRM; anglican: AFFIRM; lutheran: QUALIFY; reformed: QUALIFY; baptist: AFFIRM; methodist: AFFIRM; pentecostal: AFFIRM; restorationist: QUALIFY
The promise of deliverance for those who call upon the Lord is ultimately governed by God's sovereign and effectual calling of an elect remnant.
reformed: AFFIRM; methodist: DENY
Calling on the name of the Lord requires obedient faith culminating specifically in water baptism for the remission of sins.
lutheran: DENY; baptist: DENY; restorationist: AFFIRM

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Catholic

Joel 2 describes a terrifying invasion of an unmatched army, symbolizing the impending, apocalyptic Day of the Lord (vv. 1-11). In response to this existential threat, the prophet issues an urgent, divine plea for profound, interior repentance—'rend your heart, and not your garments'—and a communal assembly for fasting and supplication involving all ranks of society, led by the priests (vv. 12-17). The Lord then responds with zealous pity, promising to remove the threat, restore the agricultural fruitfulness of the land (grain, wine, and oil), and repay the years lost to the locusts (vv. 18-27). The chapter culminates in an eschatological promise: the outpouring of God's Spirit upon all flesh, bringing prophetic gifts to all classes of people, accompanied by cosmic signs, and securing deliverance for those who call upon the name of the Lord in Zion (vv. 28-32). Reception: The Catholic tradition receives this chapter as a dual masterpiece of penitential discipline and pneumatological prophecy. Verses 12-17 form the biblical cornerstone for the theology of penance, emphasizing that exterior asceticism (fasting, weeping) must be animated by interior conversion. Latin and Eastern Fathers alike, such as Jerome, read the invading army of locusts allegorically as demonic forces or destructive passions ravaging the soul. Additionally, the Vulgate translation of verse 23—'he hath given you a teacher of justice' (doctorem justitiae) rather than 'the early rain'—allowed the Latin tradition to read this verse as a direct prophecy of Christ's incarnation and teaching ministry. Furthermore, the promise of the Spirit in verses 28-32 is universally recognized as the foundational text for Pentecost, cited by Peter in the New Testament (Acts 2). Cyril of Jerusalem and John Chrysostom read this outpouring as the democratization of grace, wherein the Holy Spirit is no longer restricted to select prophets and kings, but is bestowed upon all the baptized (sons, daughters, servants), establishing the Church. The restoration of 'corn, wine, and oil' (vv. 19, 24) is frequently read typologically as pointing to the Church's sacraments: the Eucharist (bread and wine) and Chrismation or Confirmation (oil).

Eastern Orthodox

Joel 2 presents a terrifying prophetic vision of an invading army—often understood historically as a massive locust plague—that signals the imminent and destructive 'Day of the Lord' (vv. 1-11). In response to this existential threat, Yahweh issues a direct plea for profound, interior repentance ('rend your heart, and not your garments') and a corporate assembly of fasting, weeping, and mourning (vv. 12-17). The narrative pivots dramatically in verse 18: God responds to the people's contrition with jealous love and mercy, promising the removal of the threat, the restoration of agricultural abundance (grain, wine, oil), and the vindication of Israel among the nations (vv. 19-27). The chapter culminates in a sweeping eschatological vision where God promises to pour out His Spirit upon 'all flesh,' accompanied by cosmic signs and the promise of salvation for all who call upon His name (vv. 28-32). Reception: In Eastern Orthodox tradition, the reception of Joel 2 is overwhelmingly pneumatological, Christological, and sacramental. The promise to 'pour out my Spirit upon all flesh' (vv. 28-32) is recognized by the patristic consensus as the definitive prophecy of Pentecost. St. Cyril of Jerusalem and St. John Chrysostom emphasize that this outpouring shatters old covenants of exclusivity, granting the grace of prophecy, illumination, and theosis to all ranks of society—young and old, servants and handmaids alike. The cosmic signs—blood, fire, and a darkened sun (vv. 30-31)—are understood apophatically and apocalyptically in a dual sense: pointing historically to the darkness at Christ's Crucifixion and eschatologically to the awe-inspiring signs preceding the Parousia. Additionally, Orthodox commentators read the material restoration of 'grain, wine, and oil' (vv. 19, 24) mystically as the sacramental life of the Church, prefiguring the Eucharist and Chrismation (the 'oil of gladness'). The Septuagint (LXX) text of verse 23, which translates the Hebrew 'former rain' as 'food for righteousness' (τὰ βρώματα εἰς δικαιοσύνην), further reinforces a Eucharistic reading wherein Christ Himself is the true nourishment of the faithful.

Oriental Orthodox

Joel 2 depicts a terrifying, imminent Day of the Lord, characterized by an unstoppable, locust-like army that darkens the sky and ravages the land (Joel 2:1-11). In response, the prophet relays Yahweh's call for radical, communal repentance—fasting, weeping, and the rending of hearts—led by the priests (Joel 2:12-17). Following this repentance, God promises to remove the threat, restore agricultural abundance (Joel 2:18-27), and initiate a new eschatological era where His Spirit is poured out universally upon all classes of people, accompanied by cosmic signs and salvation for those who call upon His name (Joel 2:28-32). Reception: Within the Oriental Orthodox communion, this chapter is read through deeply Christological and sacramental lenses, guided heavily by the miaphysite Fathers. Cyril of Alexandria interprets the devastating 'northern army' (Joel 2:20) typologically as Satan and his demonic hosts, who desolate human nature but are ultimately driven away by the victorious Christ. The promised restoration of grain, new wine, and oil (Joel 2:19, 24) is widely received across the Coptic, Syriac, and Armenian traditions as pointing directly to the Church's life-giving mysteries: the Eucharist (bread and wine) and the Holy Myron (chrism oil). Most significantly, the prophecy of the Spirit poured out upon 'all flesh' (Joel 2:28-29) is understood ontologically. Cyril argues that human nature, having lost the Spirit in Adam, could only be made capable of receiving the Spirit again through the Incarnation. Because the Word united flesh to Himself, rendering it divine and life-giving, the Spirit can now flow seamlessly to 'all flesh'.

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Setiap terjemahan

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WEB · World English Bible

¹Blow the trumpet in Zion, and sound an alarm in my holy mountain! Let all the inhabitants of the land tremble, for the day of Yahweh comes, for it is close at hand: ²A day of darkness and gloominess, a day of clouds and thick darkness. As the dawn spreading on the mountains, a great and strong people; there has never been the like, neither will there be any more after them, even to the years of many generations. ³A fire devours before them, and behind them, a flame burns. The land is as the garden of Eden before them, and behind them, a desolate wilderness. Yes, and no one has escaped them. ⁴Their appearance is as the appearance of horses, and they run as horsemen. ⁵Like the noise of chariots on the tops of the mountains, they leap, like the noise of a flame of fire that devours the stubble, like a strong people set in battle array. ⁶At their presence the peoples are in anguish. All faces have grown pale. ⁷They run like mighty men. They climb the wall like warriors. They each march in his line, and they don’t swerve off course. ⁸One doesn’t jostle another. They each march in their own path. They burst through the defenses and don’t break ranks. ⁹They rush on the city. They run on the wall. They climb up into the houses. They enter in at the windows like thieves. ¹⁰The earth quakes before them. The heavens tremble. The sun and the moon are darkened, and the stars withdraw their shining. ¹¹Yahweh thunders his voice before his army, for his forces are very great; for he is strong who obeys his command; for the day of Yahweh is great and very awesome, and who can endure it? ¹²“Yet even now,” says Yahweh, “turn to me with all your heart, and with fasting, and with weeping, and with mourning.” ¹³Tear your heart and not your garments, and turn to Yahweh, your God; for he is gracious and merciful, slow to anger, and abundant in loving kindness, and relents from sending calamity. ¹⁴Who knows? He may turn and relent, and leave a blessing behind him, even a meal offering and a drink offering to Yahweh, your God. ¹⁵Blow the trumpet in Zion! Sanctify a fast. Call a solemn assembly. ¹⁶Gather the people. Sanctify the assembly. Assemble the elders. Gather the children, and those who nurse from breasts. Let the bridegroom go out of his room, and the bride out of her chamber. ¹⁷Let the priests, the ministers of Yahweh, weep between the porch and the altar, and let them say, “Spare your people, Yahweh, and don’t give your heritage to reproach, that the nations should rule over them. Why should they say among the peoples, ‘Where is their God?’” ¹⁸Then Yahweh was jealous for his land, and had pity on his people. ¹⁹Yahweh answered his people, “Behold, I will send you grain, new wine, and oil, and you will be satisfied with them; and I will no more make you a reproach among the nations. ²⁰But I will remove the northern army far away from you, and will drive it into a barren and desolate land, its front into the eastern sea, and its back into the western sea; and its stench will come up, and its bad smell will rise.” Surely he has done great things. ²¹Land, don’t be afraid. Be glad and rejoice, for Yahweh has done great things. ²²Don’t be afraid, you animals of the field; for the pastures of the wilderness spring up, for the tree bears its fruit. The fig tree and the vine yield their strength. ²³“Be glad then, you children of Zion, and rejoice in Yahweh, your God; for he gives you the early rain in just measure, and he causes the rain to come down for you, the early rain and the latter rain, as before. ²⁴The threshing floors will be full of wheat, and the vats will overflow with new wine and oil. ²⁵I will restore to you the years that the swarming locust has eaten, the great locust, the grasshopper, and the caterpillar, my great army, which I sent among you. ²⁶You will have plenty to eat and be satisfied, and will praise the name of Yahweh, your God, who has dealt wondrously with you; and my people will never again be disappointed. ²⁷You will know that I am among Israel, and that I am Yahweh, your God, and there is no one else; and my people will never again be disappointed. ²⁸“It will happen afterward, that I will pour out my Spirit on all flesh; and your sons and your daughters will prophesy. Your old men will dream dreams. Your young men will see visions. ²⁹And also on the servants and on the handmaids in those days, I will pour out my Spirit. ³⁰I will show wonders in the heavens and in the earth: blood, fire, and pillars of smoke. ³¹The sun will be turned into darkness, and the moon into blood, before the great and terrible day of Yahweh comes. ³²It will happen that whoever will call on Yahweh’s name shall be saved; for in Mount Zion and in Jerusalem there will be those who escape, as Yahweh has said, and among the remnant, those whom Yahweh calls.

KJV · King James Version

¹Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand; ²A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations. ³A fire devoureth before them; and behind them a flame burneth: the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them. ⁴The appearance of them is as the appearance of horses; and as horsemen, so shall they run. ⁵Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array. ⁶Before their face the people shall be much pained: all faces shall gather blackness. ⁷They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks: ⁸Neither shall one thrust another; they shall walk every one in his path: and when they fall upon the sword, they shall not be wounded. ⁹They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief. ¹⁰The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining: ¹¹And the Lord shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the Lord is great and very terrible; and who can abide it? ¹²Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: ¹³And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. ¹⁴Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? ¹⁵Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: ¹⁶Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. ¹⁷Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? ¹⁸Then will the Lord be jealous for his land, and pity his people. ¹⁹Yea, the Lord will answer and say unto his people, Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith: and I will no more make you a reproach among the heathen: ²⁰But I will remove far off from you the northern army, and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things. ²¹Fear not, O land; be glad and rejoice: for the Lord will do great things. ²²Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength. ²³Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. ²⁴And the floors shall be full of wheat, and the fats shall overflow with wine and oil. ²⁵And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. ²⁶And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. ²⁷And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. ²⁸And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: ²⁹And also upon the servants and upon the handmaids in those days will I pour out my spirit. ³⁰And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. ³¹The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come. ³²And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call.

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Perbedaan yang mengubah makna (77)

v1 [lexical]: translation of conjunction ('for' vs 'because') — “land tremble for” (WEB, KJV, ASV, DARBY, WEBSTER) vs “earth coming is” (YLT) vs “because” (DRC)
v1 [lexical]: (vv 1, 13, 23, 26, 32) translation of the divine name — “Jehovah” (ASV, YLT, DARBY) vs “the Lord cometh for” (KJV, WEBSTER) vs “Yahweh comes” (WEB) vs “because” (DRC)
v2 [lexical]: translation of term ('morning' / 'dawn' vs 'darkness') — “the morning spread upon” (KJV, WEBSTER, DRC) vs “dawn” (ASV, DARBY) vs “dawn spreading on” (WEB) vs “darkness on” (YLT)
v2 [lexical]: handling of idiom ('many generations' vs 'generation and generation') — “many generations” (WEB, KJV, ASV, WEBSTER) vs “generation and generation” (YLT, DRC) vs “and generations” (DARBY)
v3 [grammatical]: pronoun number/reference ('them' vs 'it') — “behind them” (WEB, KJV, ASV, DARBY, WEBSTER) vs “after it burn doth” (YLT) vs “it” (DRC)
v3 [interpretive]: proper name 'Eden' vs translated meaning 'pleasure' — “Eden” (WEB, KJV, ASV, DARBY, WEBSTER) vs “is the land” (YLT) vs “pleasure” (DRC)
v5 [stylistic]: comparative word ('like' vs 'as') — “Like” (WEB, KJV, ASV, DARBY, WEBSTER) vs “As” (YLT) vs “They shall leap” (DRC)
v5 [stylistic]: preposition ('on' vs 'upon') — “on” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “upon” (DRC)
v5 [grammatical]: relative clause vs participle ('that devoureth' vs 'devouring') — “that devoureth the” (KJV, ASV, DARBY, WEBSTER) vs “devouring” (YLT, DRC) vs “devours” (WEB)
v5 [stylistic]: comparative word ('as' vs 'like') — “as” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “like” (WEB)
v5 [lexical]: translation of military phrasing ('battle array' vs 'prepared to battle') — “set in battle array” (WEB, KJV, ASV, DARBY, WEBSTER) vs “for battle” (YLT) vs “prepared to” (DRC)
v7 [lexical]: translation of marching formation ('ways' vs 'line' vs 'path') — “ways” (KJV, ASV, DARBY, WEBSTER) vs “line” (WEB) vs “own they do go” (YLT) vs “way” (DRC)
v8 [lexical]: translation of movement ('walk' vs 'march' vs 'press') — “shall walk every one” (KJV, WEBSTER, DRC) vs “march” (ASV, DARBY) vs “each march” (WEB) vs “press not Each” (YLT)
v8 [grammatical]: Third-person number differs: KJV, YLT, DARBY, WEBSTER, DRC use the singular ("him"/"his") where WEB use the plural ("them"/"their").
v9 [stylistic]: (vv 9, 28) preposition ('upon' vs 'on') — “upon the wall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “on” (WEB) vs “Into houses” (YLT)
v10 [grammatical]: verb tense/aspect for quaking — “shall quake before them” (KJV, WEBSTER) vs “quaketh” (ASV, DARBY) vs “quakes” (WEB) vs “Shaken have” (YLT) vs “hath trembled” (DRC)
v10 [lexical]: translation of darkening ('darkened' vs 'dark' vs 'black') — “are darkened” (WEB, ASV, DARBY, DRC) vs “shall be dark” (KJV, WEBSTER) vs “have been black” (YLT)
v11 [lexical]: translation of utterance ('word' vs 'command') — “word” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “command” (WEB)
v11 [lexical]: translation of dreadfulness ('terrible' vs 'awesome' vs 'fearful') — “terrible” (KJV, ASV, DARBY, WEBSTER, DRC) vs “awesome” (WEB) vs “fearful” (YLT)
v11 [lexical]: translation of endurance ('abide' vs 'endure' vs 'bear') — “can abide” (KJV, ASV, WEBSTER) vs “endure” (WEB) vs “doth bear” (YLT) vs “bear” (DARBY) vs “stand” (DRC)
v12 [lexical]: preposition choice ('with' vs 'in') — “and with” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “in” (DRC)
v12 [lexical]: translation of sorrow ('mourning' vs 'lamentation') — “with mourning” (WEB, KJV, ASV, DARBY, WEBSTER) vs “lamentation” (YLT) vs “in” (DRC)
v13 [lexical]: translation of action ('rend' vs 'tear') — “And rend” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Tear” (WEB)
v13 [grammatical]: singular vs plural ('heart' vs 'hearts') — “heart” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “hearts” (DRC)
v13 [lexical]: translation of forbearance ('slow to anger' vs 'patient') — “slow to anger” (WEB, KJV, ASV, DARBY, WEBSTER) vs “is He” (YLT) vs “patient” (DRC)
v13 [lexical]: translation of steadfast love ('kindness' vs 'lovingkindness' vs 'mercy') — “of great kindness” (KJV, WEBSTER) vs “abundant in loving” (WEB) vs “abundant in lovingkindness” (ASV) vs “abundant in” (YLT) vs “loving-kindness” (DARBY) vs “rich in mercy” (DRC)
v15 [lexical]: translation of consecration ('sanctify' vs 'hallow') — “Zion sanctify” (WEB, KJV, ASV, YLT, WEBSTER) vs “hallow” (DARBY) vs “Sion” (DRC)
v15 [lexical]: translation of announcement ('call' vs 'proclaim') — “call” (WEB, KJV, ASV, WEBSTER, DRC) vs “proclaim” (YLT, DARBY)
v16 [lexical]: translation of gathering ('assembly' vs 'congregation' vs 'church') — “assembly” (WEB, ASV) vs “sanctify the congregation” (KJV, WEBSTER) vs “an assembly” (YLT) vs “hallow” (DARBY) vs “church” (DRC)
v16 [lexical]: translation of seniors ('elders' vs 'old men' vs 'ancients') — “elders” (WEB, KJV, DARBY, WEBSTER) vs “old men” (ASV) vs “aged” (YLT) vs “ancients” (DRC)
v16 [lexical]: translation of youth ('children' vs 'infants' vs 'little ones') — “the children” (WEB, KJV, ASV, DARBY, WEBSTER) vs “infants” (YLT) vs “together little ones” (DRC)
v16 [lexical]: phrasing for nursing babies — “those that suck the” (KJV, ASV, DARBY, WEBSTER) vs “who nurse from” (WEB) vs “sucklings of” (YLT) vs “them at” (DRC)
v16 [stylistic]: preposition choice ('from' vs 'out') — “from” (ASV, YLT, DARBY, WEBSTER, DRC) vs “out” (WEB) vs “go forth of” (KJV)
v16 [lexical]: translation of inner space ('chamber' vs 'room' vs 'bed') — “chamber” (KJV, ASV, DARBY, WEBSTER) vs “room” (WEB) vs “inner” (YLT) vs “bed” (DRC)
v16 [stylistic]: preposition choice ('out of' vs 'from') — “out of” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “from” (DARBY)
v16 [lexical]: translation of bridal space ('closet' vs 'chamber') — “closet” (KJV, ASV, YLT, DARBY, WEBSTER) vs “chamber” (WEB) vs “bride chamber” (DRC)
v17 [grammatical]: auxiliary/modal verb choice ('let' vs 'shall') — “let them” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “shall” (DRC)
v17 [lexical]: translation of possession ('heritage' vs 'inheritance') — “thy” (ASV, WEBSTER) vs “Thy inheritance” (YLT, DRC) vs “your” (WEB) vs “not thine heritage” (KJV) vs “inheritance” (DARBY)
v17 [lexical]: translation of groups ('peoples' vs 'nations') — “peoples” (WEB, ASV, YLT, DARBY) vs “the people” (KJV, WEBSTER) vs “nations” (DRC)
v18 [lexical]: translation of compassion ('pity' vs 'spared') — “had on” (WEB, ASV) vs “pity” (KJV, WEBSTER) vs “have on” (YLT) vs “will have on” (DARBY) vs “hath spared” (DRC)
v19 [lexical]: translation of crop ('corn' vs 'grain') — “corn and” (KJV, WEBSTER, DRC) vs “grain new” (WEB, ASV) vs “the the new” (YLT) vs “new” (DARBY)
v19 [lexical]: translation of foreign groups ('nations' vs 'heathen') — “nations” (WEB, ASV, YLT, DARBY, DRC) vs “the heathen” (KJV, WEBSTER)
v20 [stylistic]: conjunction choice ('but' vs 'and') — “But” (WEB, KJV, ASV, WEBSTER) vs “And” (DARBY, DRC) vs “And the northern” (YLT)
v20 [grammatical]: pronoun reference for army ('him' vs 'it') — “will drive him into” (KJV, DARBY, WEBSTER) vs “it” (WEB, ASV) vs “have driven unto” (YLT) vs “I” (DRC)
v20 [stylistic]: adjective form ('eastern' vs 'east') — “eastern” (WEB, ASV, YLT, DARBY) vs “east” (KJV, WEBSTER, DRC)
v20 [lexical]: translation of positioning ('hinder part' vs 'rear' vs 'back') — “towards” (WEBSTER, DRC) vs “its back into” (WEB) vs “his hinder part toward” (KJV) vs “its into” (ASV) vs “rear unto” (YLT) vs “rear” (DARBY)
v20 [lexical]: translation of positioning ('western' vs 'utmost' vs 'hinder') — “western” (WEB, ASV, YLT) vs “utmost” (KJV, WEBSTER, DRC) vs “hinder” (DARBY)
v21 [lexical]: translation of rejoicing ('be glad' vs 'joy') — “be glad” (KJV, ASV, DARBY, WEBSTER, DRC) vs “don’t afraid Be” (WEB) vs “joy” (YLT)
v22 [grammatical]: singular vs plural ('field' vs 'fields') — “field” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “fields” (DRC)
v22 [lexical]: translation of terrain ('pastures' vs 'beautiful places') — “the pastures” (WEB, KJV, ASV, DARBY, WEBSTER) vs “sprung forth have” (YLT) vs “beautiful places” (DRC)
v22 [grammatical]: pronoun gender ('its' vs 'her') — “its” (ASV, DARBY, WEBSTER) vs “bears its” (WEB) vs “beareth her” (KJV) vs “hath borne its” (YLT) vs “hath brought forth its” (DRC)
v23 [lexical]: translation of rejoicing ('joy' vs 'be glad') — “Zion and” (WEB, KJV, ASV, WEBSTER) vs “joy” (YLT) vs “be glad” (DARBY) vs “Sion” (DRC)
v23 [stylistic]: conjunction choice ('for' vs 'because') — “for” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “because” (DRC)
v23 [grammatical]: verb tense/form — “hath given” (KJV, WEBSTER, DRC) vs “giveth” (ASV, DARBY) vs “gives” (WEB) vs “to” (YLT)
v23 [interpretive]: translation of ambiguous Hebrew 'moreh' ('former rain' vs 'teacher of righteousness') — “the former rain moderately” (KJV, WEBSTER) vs “early in just measure” (WEB) vs “in just measure” (ASV) vs “Teacher for righteousness” (YLT) vs “early in due measure” (DARBY) vs “a teacher of justice” (DRC)
v24 [lexical]: translation of processing vessels ('vats' vs 'presses' vs 'fats') — “vats” (ASV, DARBY, WEBSTER) vs “presses” (YLT, DRC) vs “vats will” (WEB) vs “fats shall overflow” (KJV)
v25 [lexical]: translation of what was eaten ('years' vs 'ears') — “years that” (WEB, KJV, ASV, DARBY, WEBSTER) vs “consume did” (YLT) vs “ears which” (DRC)
v25 [lexical]: translation of locust species — “cankerworm and” (KJV, ASV, YLT, DARBY, WEBSTER) vs “great locust” (WEB) vs “bruchus” (DRC)
v25 [lexical]: translation of locust species/blight — “caterpillar” (ASV, YLT, DARBY, WEBSTER) vs “grasshopper” (WEB) vs “caterpiller” (KJV) vs “mildew” (DRC)
v25 [lexical]: translation of military force ('army' vs 'force' vs 'host') — “army which” (WEB, KJV, ASV, DARBY, WEBSTER) vs “force that” (YLT) vs “host” (DRC)
v25 [lexical]: preposition choice ('among' vs 'against' vs 'upon') — “sent among” (WEB, KJV, ASV, DARBY, WEBSTER) vs “did send against” (YLT) vs “upon” (DRC)
v26 [lexical]: translation of satiety ('satisfied' vs 'filled') — “be satisfied” (WEB, KJV, ASV, DARBY, WEBSTER) vs “being” (YLT) vs “shall filled” (DRC)
v26 [grammatical]: verb tense/aspect ('praise' vs 'will' vs 'have praised') — “praise” (KJV, DARBY, WEBSTER) vs “will” (WEB) vs “shall” (ASV) vs “have praised” (YLT) vs “you shall” (DRC)
v26 [lexical]: translation of works ('dealt wondrously' vs 'done wonders') — “that hath dealt wondrously” (KJV, ASV, WEBSTER) vs “Who” (YLT, DARBY) vs “who has” (WEB) vs “who done wonders” (DRC)
v26 [lexical]: (vv 26, 27) translation of disgrace ('ashamed' vs 'disappointed' vs 'confounded') — “shall never be ashamed” (KJV, DARBY, WEBSTER) vs “will again disappointed” (WEB) vs “put to shame” (ASV) vs “to the age” (YLT) vs “not confounded for ever” (DRC)
v27 [grammatical]: verb tense/aspect — “And ye shall know” (KJV, ASV, DARBY, WEBSTER) vs “You will” (WEB) vs “have known” (YLT) vs “you” (DRC)
v27 [lexical]: phrasing of exclusivity ('none else' vs 'no one') — “there is” (ASV, YLT, DARBY) vs “none else” (KJV, WEBSTER) vs “there is no one” (WEB) vs “there is besides” (DRC)
v28 [grammatical]: auxiliary verb ('shall' vs 'will' vs 'do') — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “do” (YLT)
v29 [lexical]: translation of outpouring ('out' vs 'forth') — “out” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “forth” (DRC)
v30 [lexical]: translation of presentation ('show' vs 'given') — “show” (WEB, ASV, WEBSTER) vs “will shew” (KJV, DARBY, DRC) vs “have given” (YLT)
v30 [grammatical]: singular vs plural ('heaven' vs 'heavens') — “the heavens” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “heaven” (DRC)
v30 [lexical]: translation of formations ('pillars' vs 'columns' vs 'vapour') — “pillars” (WEB, KJV, ASV, DARBY, WEBSTER) vs “columns” (YLT) vs “vapour” (DRC)
v31 [lexical]: translation of alteration ('turned' vs 'changed') — “shall be turned into” (KJV, ASV, WEBSTER, DRC) vs “will” (WEB) vs “is to” (YLT) vs “changed to” (DARBY)
v31 [stylistic]: preposition ('into' vs 'to') — “into” (WEB, KJV, ASV, WEBSTER, DRC) vs “to” (YLT, DARBY)
v32 [lexical]: preposition choice ('among' vs 'in' vs 'for') — “among” (WEB, ASV, YLT) vs “in” (KJV, WEBSTER, DRC) vs “for” (DARBY)
v32 [lexical]: translation of survivors ('remnant' vs 'residue' vs 'those') — “those” (WEB, ASV) vs “remnant” (KJV, WEBSTER) vs “residue” (DARBY, DRC) vs “remnants” (YLT)
v32 [lexical]: translation of the divine name and associated verb phrasing — “the Lord shall call” (KJV, WEBSTER, DRC) vs “Yahweh calls” (WEB) vs “Jehovah doth” (ASV) vs “Jehovah is calling” (YLT) vs “Jehovah” (DARBY)

Di balik halaman ini

Teks sumber. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex (WLC).

Nama-nama ilahi: YHWH (the LORD), Elohim (God) — render YHWH and Elohim distinguishably.

Turut dikonsultasikan, tapi tidak dihitung dalam konsensus

Academic textual-historical analysis

In its own words, this chapter opens with an alarm sounded in Zion for the approaching day of Yahweh, described as a day of darkness brought by a highly disciplined, fire-devouring force that resembles horses and chariots (vv. 1-11). Yahweh commands the people to turn to him with fasting and weeping, to rend their hearts rather than their garments, and to gather for a solemn assembly (vv. 12-17). In response, Yahweh promises to show pity, restore agricultural abundance, remove the northern army to the sea, and restore the years eaten by the swarming locusts (vv. 18-27). Afterward, the text declares that Yahweh will pour out his Spirit on all flesh, causing sons, daughters, and servants to prophesy, accompanied by cosmic signs in the heavens, with deliverance promised to those in Zion who call on Yahweh's name (vv. 28-32).

Jewish interpretation

The text vividly describes a catastrophic plague of locusts ('a great people and a strong', v. 2), framing it as God's vanguard executing His judgment on the impending Day of the Lord (vv. 1-11). In the face of this disaster, the prophet issues an urgent call for national repentance, demanding fasting, weeping, and, most crucially, inward contrition ('rend your heart, and not your garments', vv. 12-13). In response to the community's sincere mourning (vv. 15-17), God promises to take pity, restore agricultural abundance, remove the northern threat, and vindicate Israel among the nations (vv. 18-27). This deliverance culminates in an eschatological vision where God's spirit is poured out, accompanied by cosmic signs and the ultimate salvation of those in Zion (vv. 28-32). In the Masoretic Text, verses 28-32 of the English translations are versified as Joel 3:1-5.

Latter-day Saint

In its immediate prophetic context, Joel 2 describes a devastating plague—portrayed as an unstoppable, highly disciplined army—that serves as a harbinger for the 'day of the Lord' (vv. 1-11). The prophet calls the community to urgent, heartfelt repentance through fasting, weeping, and a solemn assembly (vv. 12-17). In response to the people's repentance, the Lord promises to restore their ravaged land with abundant agricultural blessings and drive away the northern army (vv. 18-27). The chapter concludes with a profound eschatological promise: an outpouring of the divine Spirit upon all categories of people, accompanied by cosmic signs in the heavens, and ultimate deliverance for a remnant in Mount Zion and Jerusalem (vv. 28-32).

Jehovah's Witnesses

Joel 2 depicts a terrifying and systematic invasion by a massive 'army' (Joel 2:1-11) that ravages the land, prompting a divine call to heartfelt repentance (Joel 2:12-17). Upon their repentance, Jehovah promises to drive the invaders away and restore the agricultural prosperity they destroyed (Joel 2:18-27). This is followed by a prophecy of the outpouring of his spirit and cosmic signs heralding the 'great and terrible day of Jehovah' (Joel 2:28-32).

Pilihan terjemahan yang dibuat NCB (34)

v1: for — Accurately reflects the repetition of the particle ki twice in the verse.
v1: the LORD — Renders the divine name YHWH distinguishably and consistently according to the global mapping.
v1: ambiguous invader — It is broadly understood that the threat describes literal locusts or a military army; the translation preserves the source-text metaphors (horses, men of war) without resolving the exact nature of the invader.
v2: dawn — Translates shachar properly in the context of light spreading.
v2: generation after generation — Preserves the dual-cognate structure of the source text using natural English phrasing.
v3: it — Matches the singular Hebrew suffix referring to the collective entity of the people/swarm.
v3: Eden — Treats the term as a formal proper noun.
v4: its appearance ... they run — Preserves the source text number shift from the singular suffix to the plural verb.
v5: like — Consistently renders the ke- comparative prefix.
v5: set in battle array — Accurately translates the military preparation imagery of 'arukh milchamah.
v7: way — Conveys the individual trajectory denoted by derakhav.
v7: Each man marches — Preserves the singular subject 'ish' governing the plural verb 'yelekhun'.
v8: singular — Matches the singular subjects ('ish', 'gever') in the Hebrew text.
v9: In... on... into... through — Replicates the rhythmic repetition of the locative 'bet' prefix.
v10: quakes — Conveys the dramatic immediacy of the perfect verbs in a prophetic vision.
v10: literal description — Disputes over whether the cosmic signs correlate to the Crucifixion, AD 70, or May 1780 remain unresolved by strictly rendering the literal phenomena of darkness and blood.
v11: word — A more exact equivalent for the noun devaro.
v12: straightforward rendering of fasts — Verses 12-18 function liturgically for penitential seasons; translating the imperatives to fast and mourn plainly accommodates this usage without adding artificial rubrics.
v13: rend your heart, and not your garments — A pan-Christian consensus affirms the command requires genuine inward spiritual contrition; phrasing the command precisely retains this polarity.
v14: grain offering — The promise of grain, wine, and oil is interpreted sacramentally; translating the agricultural and sacrificial terms literally maintains the text's primary meaning while allowing such prefiguration.
v16: children — Standard rendering for 'olalim.
v17: let — Accurately reflects the jussive force of the verb yivku.
v20: it — Matches the collective noun referencing the northern army.
v20: eastern ... western — Correctly captures the spatial polarity of the Israelite geographic orientation mapping to the Dead Sea and Mediterranean.
v23: early rain for vindication — Preserves the agricultural meaning of the rain while rendering tsedaqah directly, retaining the foundational ambiguity between early rain and a teacher.
v23: early rain and latter rain — The promise of the former and latter rain establishes a typological framework for the Spirit's outpouring; keeping the agricultural imagery avoids injecting theological layers.
v25: repay you for the years — Several traditions emphasize the guarantee to restore the years as healing past failures; 'repay you for the years' conveys the piel verb while sustaining this theological use.
v28: will pour — Reflects the future action of pouring out the Spirit.
v28: Spirit — Capitalization denotes the divine Holy Spirit.
v28: pour out my Spirit — The ongoing nature of the outpouring is heavily disputed (foundational vs ongoing); translating the action absolutely avoids chronologically limiting the promise.
v28: sons and your daughters — Some traditions use the inclusion of sons, daughters, and servants for egalitarian ministry; keeping the explicit demographics faithfully translates the terms.
v31: sun will be turned to darkness — Disputes over whether the cosmic signs correlate to the Crucifixion, AD 70, or May 1780 remain unresolved by strictly rendering the literal phenomena of darkness and blood.
v32: be delivered — Disputes over whether deliverance requires water baptism, is universally voluntary, or is governed by an elect remnant are preserved by rendering the participles accurately without sacramental insertion.
v32: survivors whom the LORD is calling — Accurately reflects the active participle, maintaining the theological tension between voluntary calling and divine election.

Batasan yang perlu diketahui

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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