Luke 1:15

1:15 for he will be great in the sight of ¹  the Lord. He ²  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ³ 

Luke 1:41

1:41 When ⁴  Elizabeth heard Mary’s greeting, the baby leaped ⁵  in her ⁶  womb, and Elizabeth was filled with the Holy Spirit. ⁷ 

Numbers 11:25

11:25 And the Lord came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses ⁸  and put it on the seventy elders. When the Spirit rested on them, ⁹  they prophesied, ¹⁰  but did not do so again. ¹¹ 

Numbers 11:2

11:2 When the people cried to Moses, he ¹²  prayed to the Lord, and the fire died out. ¹³ 

Numbers 23:2

23:2 So Balak did just as Balaam had said. Balak and Balaam then offered on each ¹⁴  altar a bull and a ram.

Joel 2:28

An Outpouring of the Spirit

2:28 (3:1) ¹⁵  After all of this ¹⁶ 

I will pour out my Spirit ¹⁷  on all kinds of people. ¹⁸ 

Your sons and daughters will prophesy.

Your elderly will have revelatory dreams; ¹⁹ 

your young men will see prophetic visions.

Joel 2:2

2:2 It will be ²⁰  a day of dreadful darkness, ²¹ 

a day of foreboding storm clouds, ²² 

like blackness ²³  spread over the mountains.

It is a huge and powerful army ²⁴  –

there has never been anything like it ever before,

and there will not be anything like it for many generations to come! ²⁵ 

Joel 1:1

Introduction

1:1 This ²⁶  is the Lord’s message ²⁷  that was given ²⁸ 

to Joel ²⁹  the son of Pethuel:

[1:15]  ¹ tn Grk “before.”

[1:15]  ² tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ³ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:41]  ⁴ tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.

[1:41]  ⁵ sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ⁶ tn The antecedent of “her” is Elizabeth.

[1:41]  ⁷ sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[11:25]  ⁸ tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

[11:25]  ⁹ tn The temporal clause is introduced by the temporal indicator וַיְהִי (vayÿhi), which need not be translated. It introduces the time of the infinitive as past time narrative. The infinitive construct is from נוּחַ (nuakh, “to rest”). The figurative expression of the Spirit resting upon them indicates the temporary indwelling and empowering by the Spirit in their lives.

[11:25]  ¹⁰ tn The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10-13). But there is no strong evidence for this (see K. L. Barker, “Zechariah,” EBC 7:605-6). In fact there is no consensus among scholars as to the origin and meaning of the verb “prophesy” or the noun “prophet.” It has something to do with speech, being God’s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing – in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom.

[11:25]  ¹¹ tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (vÿlo’ yasafu). It was a one-time spiritual experience associated with their installation.

[11:2]  ¹² tn Heb “Moses.”

[11:2]  ¹³ sn Here is the pattern that will become in the wilderness experience so common – the complaining turns to a cry to Moses, which is then interpreted as a prayer to the Lord, and there is healing. The sequence presents a symbolic lesson, an illustration of the intercession of the Holy Spirit. The NT will say that in times of suffering Christians do not know how to pray, but the Spirit intercedes for them, changing their cries into the proper prayers (Rom 8).

[23:2]  ¹⁴ tn The Hebrew text has “on the altar,” but since there were seven of each animal and seven altars, the implication is that this means on each altar.

[2:28]  ¹⁵ sn Beginning with 2:28, the verse numbers through 3:21 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 2:28 ET = 3:1 HT, 2:29 ET = 3:2 HT, 2:30 ET = 3:3 HT, 2:31 ET = 3:4 HT, 2:32 ET = 3:5 HT, 3:1 ET = 4:1 HT, etc., through 3:21 ET = 4:21 HT. Thus Joel in the Hebrew Bible has 4 chapters, the 5 verses of ch. 3 being included at the end of ch. 2 in the English Bible.

[2:28]  ¹⁶ tn Heb “Now it will be after this.”

[2:28]  ¹⁷ sn This passage plays a key role in the apostolic explanation of the coming of the Spirit on the day of Pentecost recorded in Acts 2:17-21. Peter introduces his quotation of this passage with “this is that spoken by the prophet Joel” (Acts 2:16; cf. the similar pesher formula used at Qumran). The New Testament experience at Pentecost is thus seen in some sense as a fulfillment of this Old Testament passage, even though that experience did not exhaustively fulfill Joel’s words. Some portions of Joel’s prophecy have no precise counterpart in that experience. For example, there is nothing in the experience recorded in Acts 2 that exactly corresponds to the earthly and heavenly signs described in Joel 3:3-4. But inasmuch as the messianic age had already begun and the “last days” had already commenced with the coming of the Messiah (cf. Heb 1:1-2), Peter was able to point to Joel 3:1-5 as a text that was relevant to the advent of Jesus and the bestowal of the Spirit. The equative language that Peter employs (“this is that”) stresses an incipient fulfillment of the Joel passage without precluding or minimizing a yet future and more exhaustive fulfillment in events associated with the return of Christ.

[2:28]  ¹⁸ tn Heb “all flesh.” As a term for humanity, “flesh” suggests the weakness and fragility of human beings as opposed to God who is “spirit.” The word “all” refers not to all human beings without exception (cf. NAB, NASB “all mankind”; NLT “all people”), but to all classes of human beings without distinction (cf. NCV).

[2:28]  ¹⁹ tn Heb “your old men will dream dreams.”

[2:2]  ²⁰ tn The phrase “It will be” does not appear in the Hebrew, but is supplied in the translation for the sake of smoothness and style.

[2:2]  ²¹ tn Heb “darkness and gloom.” These two terms probably form a hendiadys here. This picture recalls the imagery of the supernatural darkness in Egypt during the judgments of the exodus (Exod 10:22). These terms are also frequently used as figures (metonymy of association) for calamity and divine judgment (Isa 8:22; 59:9; Jer 23:12; Zeph 1:15). Darkness is often a figure (metonymy of association) for death, dread, distress and judgment (BDB 365 s.v. חשֶׁךְ 3).

[2:2]  ²² tn Heb “a day of cloud and darkness.”

[2:2]  ²³ tc The present translation here follows the proposed reading שְׁחֹר (shÿkhor, “blackness”) rather than the MT שַׁחַר (shakhar, “morning”). The change affects only the vocalization; the Hebrew consonants remain unchanged. Here the context calls for a word describing darkness. The idea of morning or dawn speaks instead of approaching light, which does not seem to fit here. The other words in the verse (e.g., “darkness,” “gloominess,” “cloud,” “heavy overcast”) all emphasize the negative aspects of the matter at hand and lead the reader to expect a word like “blackness” rather than “dawn.” However, NIrV paraphrases the MT nicely: “A huge army of locusts is coming. They will spread across the mountains like the sun when it rises.”

[2:2]  ²⁴ tn Heb “A huge and powerful people”; KJV, ASV “a great people and a strong.” Many interpreters understand Joel 2 to describe an invasion of human armies, either in past history (e.g., the Babylonian invasion of Palestine in the sixth century b.c.) or in an eschatological setting. More probably, however, the language of this chapter referring to “people” and “armies” is a hypocatastic description of the locusts of chapter one. Cf. TEV “The great army of locusts advances like darkness.”

[2:2]  ²⁵ tn Heb “it will not be repeated for years of generation and generation.”

[1:1]  ²⁶ sn The dating of the book of Joel is a matter of dispute. Some scholars date the book as early as the ninth century b.c., during the reign of the boy-king Joash. This view is largely based on the following factors: an argument from silence (e.g., the book of Joel does not mention a king, perhaps because other officials de facto carried out his responsibilities, and there is no direct mention in the book of such later Israelite enemies as the Assyrians, Babylonians, and Persians); inconclusive literary assumptions (e.g., the eighth-century prophet Amos in Amos 9:13 alludes to Joel 3:18); the canonical position of the book (i.e., it is the second book of the Minor Prophets); and literary style (i.e., the book is thought to differ in style from the postexilic prophetic writings). While such an early date for the book is not impossible, none of the arguments used to support it is compelling. Later dates for the book that have been defended by various scholars are, for example, the late seventh century or early sixth century or sometime in the postexilic period (anytime from late sixth century to late fourth century). Most modern scholars seem to date the book of Joel sometime between 400 and 350 b.c. For a helpful discussion of date see J. A. Thompson, “The Date of the Book of Joel,” A Light unto My Path, 453-64. Related to the question of date is a major exegetical issue: Is the army of chapter two to be understood figuratively as describing the locust invasion of chapter one, or is the topic of chapter two an invasion of human armies, either the Babylonians or an eschatological foe? If the enemy could be conclusively identified as the Babylonians, for example, this would support a sixth-century date for the book.

[1:1]  ²⁷ tn Heb “the word of the Lord.”

[1:1]  ²⁸ tn Heb “that was.” The term “given” does not appear in the Hebrew, but is supplied in the translation for the sake of clarity and smoothness.

[1:1]  ²⁹ sn The name Joel means in Hebrew “the Lord is God.” There are a dozen or so individuals with this name in the OT.