Joel 2:32
WEB
It 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.
BSB
And everyone who calls on the name of the LORD will be saved; for on Mount Zion and in Jerusalem there will be deliverance, as the LORD has promised, among the remnant called by the LORD.
KJV
And 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.
Matthew Henry
Hebrew interlinear
H1961
v — exist, be, become, come to pass
Derivation: a primitive root (compare 1933);
to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
KJV: beacon, × altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, follow, happen, × have, last, pertain, quit (one-) self, require, × use.
vb — fall out
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
I.
1.
a. Fall out, happen
b. occur, take place, come about, come to pass
2. esp. & very oft., come about, come to pass
a.
(1). וַיְהִי and it came to pass that, most often (c. 292 t.)
(2). rarely also Pf. c. וְ conj. וְהָיָה
b. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
II. Come into being, become
1.
a. abs., in lively narrative, arise, appear, come
b. sq. prep.
2. become
a. sq. pred. noun (to be viewed as implicit accus.)
b. sq. pred. adj.
c. become like
d. sq. pred. לְ pers.
e. sq. לְ pred.
f. oft. c. לְ pred. לְ pers.
g. with עַל and לְ
h. sts. c. לְ pers. only = became the property of, come into the possession of
III. Be (often with subbordinate idea of becoming)
1. exist, be in existence
2. abide, remain, continue
3. with word of locality, be in or at a place, be situated, stand, lie
4. as copula, joining subj. & pred.
5. periphrastic conjug.
Niph.
1. either be done, be brought about, or occur, come to pass
2. be done, finished, gone
H3605
n-m — whole, all, any, every
Derivation: or (Jeremiah 33:8) כּוֹל; from 3634;
properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever).
n.m — the whole
כֹּל once כּוֹל n.m. the whole, all
1. with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
2. Absolutely:
a. without the art., all things, all
b. with the art. הַכֹּל
(a). where the sense is limited by the context to things (or persons) just mentioned
(b). in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
H834
r — who, which, what, that, when, where, how, because, in order that
Derivation: a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
KJV: × after, × alike, as (soon as), because, × every, for, + forasmuch, + from whence, + how(-soever), × if, (so) that ((thing) which, wherein), × though, + until, + whatsoever, when, where (+ -as, -in, -of, -on, -soever, -with), which, whilst, + whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection.
part. of relation — who
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
adv — in which
בַאֲשֶׁר
a. in (that) which
b. adv. in (the place) where
c. conj. in that, inasmuch as
d. on account of whom?
conj — according as
כַּאֲשֶׁר conj. according as, as, when
1. according to that which, according as, as
2. with a causal force, in so far as, since
3. with a temporal force, when
adv — who
מֵאֲשֶׁר
a. from (or than) that which
b. adv. from (the place) where
c. conj. from (the fact) that …, since
H7121
v — call out to
Derivation: a primitive root (rather identical with 7122 through the idea of accosting a person met);
to call out to (i.e. properly, address by name, but used in a wide variety of applications)
KJV: bewray (self), that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim(-ation), pronounce, publish, read, renowned, say.
vb — call
קָרָא 724 vb. call, proclaim, read
Qal
1.
a. call, cry, utter a loud sound
b. call, cry
2.
a. call unto some one
b. cry for help
3. proclaim
4.
a. read aloud
b. read to oneself
5. summon
6. call = name
Niph.
1. reflex.
2. pass. be called
Pu. be called
H8034
n-m — appellation, honor, authority, character
Derivation: a primitive word [perhaps rather from 7760 through the idea of definite and conspicuous position; compare 8064];
an appellation, as a mark or memorial of individuality; by implication honor, authority, character
KJV: base, (in-) fame(-ous), named(-d), renown, report.
n.m — name
שֵׁם 864 n.m. name (√ unknown)
1. of river, beasts, city, i.e. exact designation of it
2.
a. usu. of pers.
b. = reputation
c. esp. as giving a man a kind of posthumous life, esp. in his sons
3. name, as designation of God
4. of false gods, use forbidden
5. = memorial, monument
H3068
n-pr — Existent, Jeho-vah
Derivation: from 1961;
(the) self-Existent or Eternal; Jeho-vah, Jewish national name of God
KJV: Jehovah, the Lord. Compare 3050, 3069.
n.pr.dei — God
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
I. יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
II.
1. יהוה is used with אלהים and suffixes, especially in D
2. the phrase † אֲנִי יהוה is noteworthy
3. יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
H4422
v — be smooth, escape, release, rescue, bring forth young, emit sparks
Derivation: a primitive root;
properly, to be smooth, i.e. (by implication) to escape (as if by slipperiness); causatively, to release or rescue; specifically, to bring forth young, emit sparks
KJV: deliver (self), escape, lay, leap out, let alone, let go, preserve, save, × speedily, × surely.
vb — slip away
[מָלַט] vb. slip away (not in Qal)
Niph.
1. slip away
2. escape
3. pass. be delivered
Pi.
1. lay (eggs)
2. let escape
3. deliver
Hiph.
1. give birth to a male child
2. deliver
Hithp.
1. slip forth, escape (sparks of fire from jaws of crocodile)
2. escape
H3588
conj — relative conjunction
Derivation: a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent;
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
KJV: and, (forasmuch, inasmuch, where-) as, assured(-ly), but, certainly, doubtless, else, even, except, for, how, (because, in, so, than) that, nevertheless, now, rightly, seeing, since, surely, then, therefore, (al-) though, till, truly, until, when, whether, while, whom, yea, yet.
conj — that
כִּי conj. that, for, when
1. that
2.
a. Of time, when, of the past
b. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
c. when or if, with a concessive force, i.e. though
3. Because, since
relative conjunction
כִּי אם־
1. each part. retaining its independent force, and relating to a different clause:
a. that if
b. for if
2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—
a. limiting the prec. clause, except
b. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
c. after an oath, surely
forasmuch as
כִּי עַל כֵּן forasmuch as
H2022
n-m — mountain, range
Derivation: a shortened form of 2042;
a mountain or range of hills (sometimes used figuratively)
KJV: hill (country), mount(-ain), × promotion.
n.m — mountain
הַר 568 n.m. mountain, hill, hill-country
1. mountain, hill
2. hill-country, mountain-region
H6726
n-pr-loc — Tsijon, capital
Derivation: the same (regularly) as 6725;
Tsijon (as a permanent capital), a mountain of Jerusalem
KJV: Zion.
n.pr.loc — Zion
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
H3389
n-pr-loc — Jerushalaim, Jerushalem
Derivation: rarely יְרוּשָׁלַיִם; a dual (in allusion to its two main hills (the true pointing, at least of the former reading, seems to be that of 3390)); probably from (the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of Palestine
KJV: Jerusalem.
n.pr.loc — Jerusalem
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
H6413
n-f — deliverance, escaped
Derivation: or פְּלֵטָה; feminine of 6412;
deliverance; concretely, an escaped portion
KJV: deliverance, (that is) escape(-d), remnant.
n.f — escape
פְּלֵיטָה n.f. escape
1. escape, deliverance
2. elsewh. prob. alw. escaped remnant
H559
v — say
Derivation: a primitive root;
to say (used with great latitude)
KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, (at the, give) command(-ment), commune, consider, declare, demand, × desire, determine, × expressly, × indeed, × intend, name, × plainly, promise, publish, report, require, say, speak (against, of), × still, × suppose, talk, tell, term, × that is, × think, use (speech), utter, × verily, × yet.
vb — utter
אָמַר 5287 vb. utter, say
Qal
1. Say
2. Say in the heart (= think)
3. Promise
4. Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
H8300
n-m — survivor
Derivation: from 8277;
a survivor
KJV: × alive, left, remain(-ing), remnant, rest.
n.m — survivor
שָׂרִיד n.m. survivor (from a defeat, etc.)
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Verses 28–32
Joel 2:28–32
The promises of corn, and wine, and oil, in the foregoing verses, would be very acceptable to a wasted country; but here we are taught that we must not rest in those things. God has reserved some better things for us, and these verses have reference to those better things, both the kingdom of grace and the kingdom of glory, with the happiness of true believers in both. We are here told,
I. How the kingdom of grace shall be introduced by a plentiful effusion of the Spirit, (Joe 2:28, Joe 2:29). We are not at a loss about the meaning of this promise, nor in doubt what it refers to and wherein it had its accomplishment, for the apostle Peter has given us an infallible explication and application of it, assuring us that when the Spirit was poured out upon the apostles, on the day of Pentecost (Act 2:1, etc.), that was the very thing which was spoken of here by the prophet Joel, Joe 2:16, Joe 2:17. That was the gift of the Spirit, which, according to this prediction, was to come, and we are not to look for any other, any more than for another accomplishment of the promise of the Messiah. Now, 1. The blessing itself here promised is the pouring out of the Spirit of God, his gifts, graces, and comforts, which the blessed Spirit is the author of. We often read in the Old Testament of the Spirit of the Lord coming by drops, as it were, upon the judges and prophets whom God raised up for extraordinary services; but now the Spirit shall be poured out plentifully in a full stream, as was promised with an eye to gospel-times, Isa 44:3. I will pour my Spirit upon thy seed. 2. The time fixed for this is afterwards; after the fulfilling of the foregoing promises this shall be fulfilled. St. Peter expounds this of the last days, the days of the Messiah, by whom the world was to have its last revelation of the divine will and grace in the last days of the Jewish church, a little before its dissolution. 3. The extent of this blessing, in respect of the persons on whom it shall be bestowed. The Spirit shall be poured out upon all flesh, not as hitherto upon Jews only, but upon Gentiles also; for in Christ there is no distinction between Jew and Greek, Rom 10:11, Rom 10:12. Hitherto divine revelation was confined to the seed of Abraham, none but those of the land of Israel had the Spirit of prophecy; but, in the last days, all flesh shall see the glory of God (Isa 40:5) and shall come to worship before him, Isa 66:23. The Jews understand it of all flesh in the land of Israel, and Peter himself did not fully understand it as speaking of the Gentiles till he saw it accomplished in the descent of the Holy Ghost upon Cornelius and his friends, who were Gentiles (Act 10:44, Act 10:45), which was but a continuation of the same gift which was bestowed on the day of Pentecost. The Spirit shall be poured out upon all flesh, that is, upon all those whose hearts are made hearts of flesh, soft and tender, and so prepared to receive the impressions and influences of the Holy Ghost. Upon all flesh, that is, upon some of all sorts of men; the gifts of the Spirit shall not be so sparing, or so much confined, as they have been, but shall be more general and diffusive of themselves. (1.) The Spirit shall be poured out upon some of each sex. Not your sons only, but your daughters, shall prophesy; we read of four sisters in one family that were prophetesses, Act 21:9. Not the parents only, but the children, shall be filled with the Spirit, which intimates the continuance of this gift for some ages successively in the church. (2.) Upon some of each age: "Your old men, who are past their vigour and whose spirits begin to decay, your young men, who have yet but little acquaintance with and experience of divine things, shall yet dream dreams and see visions;" God will reveal himself by dreams and visions both to the young and old. (3.) Upon those of the meanest rank and condition, even upon the servants and the handmaids. The Jewish doctors say, Prophecy does not reside on any but such as are wise, valiant, and rich, not upon the soul of a poor man, or a man in sorrow. But in Christ Jesus there is neither bond nor free, Gal 3:28. There were many that were called being servants (Co1 7:21), but that was no obstruction to their receiving the Holy Ghost. (4.) The effect of this blessing: They shall prophesy; they shall receive new discoveries of divine things, and that not for their own use only, but for the benefit of the church. They shall interpret scripture, and speak of things secret, distant, and future, which by the utmost sagacities of reason, and their natural powers, they could not have any insight into nor foresight of. By these extraordinary gifts the Christian church was first founded and set up, and the scriptures were written, and the ministry settled, by which, with the ordinary operations and influences of the Spirit, it was to be afterwards maintained and kept up.
II. How the kingdom of glory shall be introduced by the universal change of nature, Joe 2:30, Joe 2:31. The pouring out of the Spirit will be very comfortable to the righteous; but let the unrighteous hear this, and tremble. There is a great and terrible day of the Lord coming, which shall be ushered in with wonders in heaven and earth, blood, and fire, and pillars of smoke, the turning of the sun into darkness and the moon into blood. This is to have its full accomplishment (as the learned Dr. Pocock thinks) in the day of judgment, at the end of time, before which these signs will be performed in the letter of them, yet so that it was accomplished in part in the death of Christ (which is called the judgment of this world, when the earth quaked and the sun was darkened, and a great and terrible day it was), and more fully in the destruction of Jerusalem, which was a type and figure of the general judgment, and before which there were many amazing prodigies, besides the convulsions of states and kingdoms prophesied of under the figurative expressions of turning the sun into darkness and the moon into blood, and the wars and rumours of wars, and distress of nations, which our Saviour spoke of as the beginning of these sorrows, Mat 24:6, Mat 24:7. But before the last judgment there will be wonders indeed in heaven and earth, the dissolution of both, without a metaphor. The judgments of God upon a sinful world, and the frequent destruction of wicked kingdoms by fire and sword, are prefaces to and presages of the judgment of the world in the last day. Those on whom the Spirit is poured out shall foresee and foretel that great and terrible day of the Lord, and expound the wonders in heaven and earth that go before it; for, as to his first coming, so to his second, all the prophets did and do bear witness, Rev 10:7.
III. The safety and happiness of all true believers both in the first and second coming of Jesus Christ, Joe 2:32. This speaks of particular persons, for to them the New Testament has more respect, and less to kingdoms and nations, than the Old. Now observe here, 1. That there is a salvation wrought out. Though the day of the Lord will be great and terrible, yet in Mount Zion and in Jerusalem there shall be deliverance from the terror of it. It is the day of the Lord, the day of his judgment, who knows how to separate between the precious and the vile. In the everlasting gospel, which went from Zion, in the church of the first-born typified by Mount Zion, and which is the Jerusalem that is from above, there is deliverance; a way of escaping the wrath to come is found out and laid open. Christ is himself not only the Saviour, but the salvation; he is so to the ends of the earth. This deliverance, laid up for us in the covenant of grace, is in performance of the promises made to the fathers. There shall be deliverance, as the Lord has said. See Luk 1:72. Note, This is ground of comfort and hope to sinners, that, whatever danger there is in their case, there is also deliverance, deliverance for them, if it be not their own fault. And, if we would share in this deliverance, we must ourselves apply to the gospel - Zion, to God's Jerusalem. 2. That there is a remnant interested in this salvation, and for whom the deliverance is wrought. It is in that remnant (that is, among them) that the deliverance is, or in their souls and spirits; there are the earnests and evidences of it. Christ in you, the hope of glory. They are called a remnant, because they are but a few in comparison with the multitudes that are left to perish; a little remnant but a chosen one, a remnant according to the election of grace. And here we are told who they are that shall be delivered in the great day. (1.) Those that sincerely call upon God: Whosoever shall call upon the name of the Lord, whether Jew or Gentile (for the apostle so expounds it, Rom 10:13, where he lays this down as the great rule of the gospel by which we must all be judged), shall be delivered. This calling on God supposes knowledge of him, faith in him, desire towards him, dependence on him, and, as an evidence of the sincerity of all this, a conscientious obedience to him; for, without that, crying Lord, Lord, will not stand us in any stead. Note, It is the praying remnant that shall be the saved remnant. And it will aggravate the ruin of those who perish that they might have been saved on such easy terms. (2.) Those that are effectually called to God. The deliverance is sure to the remnant whom the Lord shall call, not only with the common call of the gospel, with which many are called that are not chosen, but with a special call into the fellowship of Jesus Christ, whom the Lord predestinates, or prepares, so the Chaldee. St. Peter borrows this phrase, Act 2:39. Note, Those only shall be delivered in the great day that are now effectually called from sin to God, from self to Christ, from things below to things above.
Cross-references: Joel 2:28 · Joel 2:29 · Acts 2:1 · Joel 2:16 · Joel 2:17 · Isa 44:3 · Rom 10:11 · Rom 10:12 · Isa 40:5 · Isa 66:23 · Acts 10:44 · Acts 10:45 · Acts 21:9 · Gal 3:28 · 1Cor 7:21 · Joel 2:30 · Joel 2:31 · Matt 24:6 · Matt 24:7 · Rev 10:7 · Joel 2:32 · Luke 1:72 · Rom 10:13 · Acts 2:39