the Third Week after Easter
Click here to learn more!
Read the Bible
Bahasa Indonesia Sehari-hari
Yoël 2:17
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
baiklah para imam, pelayan-pelayan TUHAN, menangis di antara balai depan dan mezbah, dan berkata: "Sayangilah, ya TUHAN, umat-Mu, dan janganlah biarkan milik-Mu sendiri menjadi cela, sehingga bangsa-bangsa menyindir kepada mereka. Mengapa orang berkata di antara bangsa: Di mana Allah mereka?"
Hendaklah segala imam, yaitu khadim Tuhanpun, menangis antara serambi yang di hadapan dengan mezbah, sambil sembahnya: Ya Tuhan! sayangkan apalah umat-Mu, jangan bahagian-Mu pusaka Kauserahkan akan dicuca, sehingga orang kafir mengambil suatu perbahasaan akan halnya! mengapa di antara segala bangsa maka orang akan berkata demikian: Di manakah Allah mereka itu?
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the priests: Joel 1:9, Joel 1:13
between: 1 Kings 6:3, 2 Chronicles 8:12, Ezekiel 8:16, Matthew 23:35
and let: Hosea 14:2
Spare: Exodus 32:11-13, Exodus 34:9, Deuteronomy 9:16-29, Isaiah 37:20, Isaiah 64:9-12, Daniel 9:18, Daniel 9:19, Amos 7:2, Amos 7:5, Malachi 1:9
and give: Psalms 44:10-14, Psalms 74:10, Psalms 74:18-23, Psalms 79:4, Psalms 89:41, Psalms 89:51, Ezekiel 36:4-7
that: Nehemiah 9:36, Isaiah 63:17-19
rule over them: or, use a byword against them, Deuteronomy 28:37, 1 Kings 9:7, 2 Chronicles 7:20, Psalms 44:14
wherefore: Numbers 14:14-16, Deuteronomy 32:27, Psalms 42:10, Psalms 79:10, Psalms 115:2, Ezekiel 20:9, Micah 7:10, Matthew 27:43
Reciprocal: Exodus 33:13 - consider Numbers 25:6 - weeping Deuteronomy 29:10 - General Joshua 7:9 - what wilt thou Joshua 7:13 - sanctify 1 Kings 8:38 - prayer 2 Kings 2:14 - Where is 2 Kings 11:11 - by the altar 1 Chronicles 15:14 - sanctified Psalms 39:8 - make Psalms 126:5 - that sow Isaiah 22:12 - call Isaiah 37:4 - lift up Isaiah 37:14 - and Hezekiah went Ezekiel 36:30 - reproach Zechariah 7:3 - Should Luke 13:8 - let 2 Corinthians 6:4 - as
Cross-References
The heauens also & the earth were finisshed, & all the hoast of them.
These are the generations of the heauens and of the earth when they were created, in the day when the Lord God made the earth and the heauens.
But there went vp a miste from the earth, & watered the whole face of the grounde.
Moreouer, out of the grounde made the Lorde God to growe euery tree, that was fayre to syght, and pleasaunt to eate: The tree of lyfe in the myddest of the garden, and the tree of knowledge of good and euyll.
And out of Eden there went foorth a flood to water the garden, and from thence it was deuided, and became into foure heades.
And the golde of the lande is very good. There is also Bdellium, and the Onix stone.
The name of the seconde riuer is Gyhon: the same is it that compasseth the whole lande of Ethiopia.
And the Lord God sayde: It is not good yt the man should be alone, I wyll make hym an helpe lyke vnto hym.
And the man gaue names to all cattell, and foule of the ayre, & euery beast of the fielde: but for man founde he not an helpe lyke vnto hym.
The Lord God caused a deepe sleepe to fall vpon Adam, and he slept, and he toke one of his ribbes, and closed vp the place with fleshe in steade therof.
Gill's Notes on the Bible
Let the priests, the ministers of the Lord, weep between the porch and the altar,.... Not the altar of incense which stood in the holy place; but the altar of burnt offering, where the priests used to stand and do service; but now having nothing to do of that kind, they are called upon to weep and pray between that and the porch of the temple; where they might be seen and heard by the people in the outward court which the porch led into: this is thought by some to be the same situation with that between the temple and the altar, Matthew 23:35;
and let them say, spare thy people, O Lord; they are directed to plead, not in a way of justice, but mercy; that though it might be just with God to destroy these people, who were called by his name; yet it is entreated that he would not, but in mercy spare them, and not cut them off in his sore displeasure, which the present judgment threatened them with: there seems to be an argument for mercy suggested, in the relation these people stood in to God, they are "thy people", whom thou hast chosen, and who are called by thy name; though this was also an aggravation of their sin; and the same may be observed in what follows:
and give not thine heritage to reproach: the people whom he had chosen for his inheritance, and the land of Canaan he had given to them for an inheritance; both which would be given to reproach if such a famine should ensue that they must be obliged to go into other countries for food:
that the Heathen should rule over them; as they would, should they be forced to leave their own country, and settle in theirs for the sake of food: or "to be a proverb", or "byword, among the Heathen", as Jarchi. This clause Jerom thinks opens the mystery, and explains who are meant by the mighty nation under the name of locusts, the enemies of the Jews; though this does not necessarily follow, take the words in either sense, as explained: it seems indeed very likely, that though the locusts may be understood literally, yet may be considered as an emblem of the Assyrian or Chaldean army, as we have all along observed; and, as the same ancient writer observes, when we read of the locusts, we should think of the Chaldeans, in which thought we may be confirmed by this clause:
wherefore should they say among the people, where [is] their God? they boast of as their Creator and Benefactor, their Protector and Defender, that gave them a land flowing with milk and honey, and abounding with all blessings? what is become of that? and where is he now? which the Gentiles would say in a reproaching blaspheming way, should they be reduced to famine by the locusts, or fall into the hands of their enemies; than which kind of reproach and blasphemy there is nothing more cutting to religious minds: see Psalms 42:10; and this, as well as the former is used as an argument with God for mercy. The Targum is,
"where are they that are redeemed by the Word of your God?''
Barnes' Notes on the Bible
Let the priests, the ministers of the Lord, weep between the porch and the altar - The porch in this, Solomon’s temple, was in fact a tower, in front of the holy of holies, of the same breadth with the temple, namely, 20 cubits, and its depth half its breadth, namely, 10 cubits 1 Kings 6:3, and its height 120 cubits, the whole “overlaid within with pure gold” 2 Chronicles 3:4. The brass altar for burnt-offerings stood in front of it 2 Chronicles 8:12. The altar was of brass, twenty cubits square; and so, equal in breadth to the temple itself, and ten cubits high 2 Chronicles 4:1. The space then between the porch and the altar was enclosed on those two sides 2 Chronicles 7:7; it became an inner part of the court of the priests. Through it the priests or the high priest passed, whenever they went to sprinkle the blood, typifying the atonement, before the veil of the tabernacle, or for any other office of the tabernacle. It seems to have been a place of prayer for the priests. It is spoken of as an aggravation of the sins of those 25 idolatrous priests, that here, where they ought to worship God, they turned their backs toward the Temple of the Lord, to worship the sun Ezekiel 8:16. Here, in the exercise of his office, Zechariah was standing 2 Chronicles 24:20-21; Matthew 23:35, when the Spirit of God came upon him and he rebuked the people and they stoned him. Here the priests, with their faces toward the holy of holies and the temple which He had filled with His Glory, were to weep. Tears are a gift of God. In holier times, so did the priests weep at the holy eucharist in thought of the Passion and Precious Death of our Lord Jesus, which we then plead to God, that they bore with them, as part of their dress, linen wherewith to dry their tears .
And let them say - A form of prayer is provided for them. From this the words, “spare us good Lord, spare thy people,” enter into the litanies of the Christian Church.
And give not thine heritage to reproach - The enmity of the pagan against the Jews was an enmity against God. God had avouched them as His people and His property. Their land was an heritage from God. God, in that He had separated them from the pagan, and revealed Himself to them, had made them His special heritage. Moses Exodus 32:12; Numbers 14:13-16; Deuteronomy 9:28, Deuteronomy 9:9, then Joshua Joshua 7:9, the Psalmists Psalms 74:0; Psalms 79:1-13; Psalms 115:0, plead with God, that His own power or will to save His people would be called in question, if he should destroy them, or give them up. God, on the other hand, tells them, that not for any deserts of theirs, but for His own Name’s sake, He delivered them, lest the Pagan should be the more confirmed in their errors as to Himself Ezekiel 20:5; Ezekiel 36:21-23. It is part of true penitence to plead to God to pardon us, not for anything in ourselves, (for we have nothing of our own but our sins) but because we are the work of His hands, created in His image, the prince of the Blood of Jesus, called by His Name.
That the pagan should rule over them - This, and not the rendering in the margin, use a byword against them, is the uniform meaning of the Hebrew phrase. It is not to be supposed that the prophet Joel would use it in a sense contrary to the uniform usage of all the writers before him. Nor is there any instance of any other usage of the idiom in any later writer . “The enigma which was closed,” says Jerome, “is now opened. For who that people is, manifold and strong, described above under the name of the “palmerworm, the locust, the canker-worm” and “the catterpillar,” is now explained more clearly, “lest the pagan rule over them.” For the heritage of the Lord is given to reproach, when they serve their enemies, and the nations say, “Where is their God,” whom they boasted to be their Sovereign and their Protector?” Such is the reproach ever made against God’s people, when He does not visibly protect them, which the Psalmist says was as a sword in his bones (Psalms 42:3, Psalms 42:10; add Psalms 79:10; Psalms 115:2 : Micah 7:16); his tears were his meat day and night while they said it. The Chief priests and scribes and elders fulfilled a prophecy by venturing so to blaspheme our Lord, “He trusted in God; let Him, deliver Him now, if He will have Him” (Matthew 27:43, from Psalms 22:8).
Clarke's Notes on the Bible
Verse 17. Let the priests - weep between the porch and the altar — The altar of burnt-offerings stood before the porch of the temple, 2 Chronicles 8:12, and between them there was an open space of fifteen or twenty cubits. It was there that the priests prostrated themselves on such occasions. It was into this place that the priests brought the sacrifice or victim of atonement; and where the high priest laid his hands on the head of the victim confessing his sins.
Let them say — The following was the form to be used on this occasion, "Spare thy people," &c. And if this be done with a rent heart, &c., "then will the Lord be jealous for his land, and pity his people," Joel 2:18. He will surely save, if ye seriously return to and penitently seek him.
