English Standard Version
Woe to you who desire the day of the LORD! Why would you have the day of the LORD? It is darkness, and not light,
King James Bible
Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light.
American Standard Version
Woe unto you that desire the day of Jehovah! Wherefore would ye have the day of Jehovah? It is darkness, and not light.
Woe to them that desire the day of the Lord: to what end is it for you? the day of the Lord is darkness, and not light.
English Revised Version
Woe unto you that desire the day of the LORD! wherefore would ye have the day of the LORD? it is darkness, and not light.
Webster's Bible Translation
Woe to you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light.
Amos 5:18 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
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 Deuteronomy 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 Jeremiah 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 Deuteronomy 28:38, by its habit of eating off the field crops and tree fruits, and is therefore used in 1 Kings 8:37; 2 Chronicles 6:28; Psalm 78:46, as synonymous with hâ'arbeh, and in Isaiah 33:4 in its stead. Yeleq, from yâlaq equals lâqaq, to lick, to lick off, occurs in Psalm 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 Jeremiah 15:3, and the four destructive judgments in Ezekiel 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.
Treasury of Scripture Knowledge
the day of the Lord is.
they shall be wasted with hunger, and devoured by plague and poisonous pestilence; I will send the teeth of beasts against them, with the venom of things that crawl in the dust.
who say: "Let him be quick, let him speed his work that we may see it; let the counsel of the Holy One of Israel draw near, and let it come, that we may know it!"
They will growl over it on that day, like the growling of the sea. And if one looks to the land, behold, darkness and distress; and the light is darkened by its clouds.
And they will look to the earth, but behold, distress and darkness, the gloom of anguish. And they will be thrust into thick darkness.
Wail, for the day of the LORD is near; as destruction from the Almighty it will come!
Give glory to the LORD your God before he brings darkness, before your feet stumble on the twilight mountains, and while you look for light he turns it into gloom and makes it deep darkness.
Alas! That day is so great there is none like it; it is a time of distress for Jacob; yet he shall be saved out of it.
Jump to PreviousAlas Dark Darkness Desire Desiring End Ho Light Purpose Sorrow Wherefore Woe
Jump to NextAlas Dark Darkness Desire Desiring End Ho Light Purpose Sorrow Wherefore Woe
LinksAmos 5:18 NIV
Amos 5:18 NLT
Amos 5:18 ESV
Amos 5:18 NASB
Amos 5:18 KJV
Amos 5:18 Bible Apps
Amos 5:18 Biblia Paralela
Amos 5:18 Chinese Bible
Amos 5:18 French Bible
Amos 5:18 German Bible
ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.