English Standard Version
But the LORD took me from following the flock, and the LORD said to me, ‘Go, prophesy to my people Israel.’
King James Bible
And the LORD took me as I followed the flock, and the LORD said unto me, Go, prophesy unto my people Israel.
American Standard Version
and Jehovah took me from following the flock, and Jehovah said unto me, Go, prophesy unto my people Israel.
And the Lord took me when I followed the flock, and the Lord said to me: Go, prophesy to my people Israel.
English Revised Version
and the LORD took me from following the flock, and the LORD said unto me, Go, prophesy unto my people Israel.
Webster's Bible Translation
And the LORD took me as I followed the flock, and the LORD said to me, Go, prophesy to my people Israel.
Amos 7:15 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The promise runs as follows. Joel 2:19. "Behold, I send you the corn, and the new wine, and the oil, that ye may become satisfied therewith; and will no more make you a reproach among the nations. Joel 2:20. And I will remove the northern one far away from you, and drive him into the land of drought and desert; its van into the front sea, and its rear into the hinder sea: and its stink will ascend, and its corruption ascend, for it has done great things." The Lord promises, first of all, a compensation for the injury done by the devastation, and then the destruction of the devastation itself, so that it may do no further damage. Joel 2:19 stands related to Joel 1:11. Shâlach, to send: the corn is said to be sent instead of given (Hosea 2:10), because God sends the rain which causes the corn to grow. Israel shall no longer be a reproach among the nations, "as a poor people, whose God is unable to assist it, or has evidently forsaken it" (Ros.). Marck and Schmieder have already observed that this promise is related to the prayer, that He would not give up His inheritance to the reproach of the scoffings of the heathen (Joel 1:17 : see the comm. on this verse). הצּפוני, the northern one, as an epithet applied to the swarm of locusts, furnishes no decisive argument in favour of the allegorical interpretation of the plague of locusts. For even if locusts generally come to Palestine from the south, out of the Arabian desert, the remark out of the Arabian desert, the remark made by Jerome, to the effect that "the swarms of locusts are more generally brought by the south wind than by the north," shows that the rule is not without its exceptions. "Locusts come and go with all winds" (Oedmann, ii. p. 97). In Arabia, Niebuhr (Beschreib. p. 169) saw swarms of locusts come from south, west, north, and east. Their home is not confined to the desert of Arabia, but they are found in all the sandy deserts, which form the southern boundaries of the lands that were, and to some extent still are, the seat of cultivation, viz., in the Sahara, the Libyan desert, Arabia, and Irak (Credner, p. 285); and Niebuhr (l.c.) saw a large tract of land, on the road from Mosul to Nisibis, completely covered with young locusts. They are also met with in the Syrian desert, from which swarms could easily be driven to Palestine by a north-east wind, without having to fly across the mountains of Lebanon. Such a swarm as this might be called the tsephōnı̄, i.e., the northern one, or northerner, even if the north was not its true home. For it cannot be philologically proved that tsephōnı̄ can only denote one whose home is in the north. Such explanations as the Typhonian, the barbarian, and others, which we meet with in Hitzig, Ewald, and Meier, and which are obtained by alterations of the text or far-fetched etymologies, must be rejected as arbitrary. That which came from the north shall also be driven away by the north wind, viz., the great mass into the dry and desert land, i.e., the desert of Arabia, the van into the front (or eastern) sea, i.e., the Dead Sea (Ezekiel 47:18; Zechariah 14:8), the rear into the hinder (or western) sea, i.e., the Mediterranean (cf. Deuteronomy 11:24). This is, of course, not to be understood as signifying that the dispersion was to take place in all these three directions at one and the same moment, in which case three different winds would blow at the same time; but it is a rhetorical picture of rapid and total destruction, which is founded upon the idea that the wind rises in the north-west, then turns to the north, and finally to the north-east, so that the van of the swarm is driven into the eastern sea, the great mass into the southern desert, and the rear into the western sea. The explanation given by Hitzig and others - namely, that pânı̄m signifies the eastern border, and sōph the western border of the swarm, which covered the entire breadth of the land, and was driven from north to south - cannot be sustained. Joel mentions both the van and the rear after the main body, simply because they both meet with the same fate, both falling into the sea and perishing there; whereupon the dead bodies are thrown up by the waves upon the shore, where their putrefaction fills the air with stench. The perishing of locusts in seas and lakes is attested by many authorities.
(Note: Even Pliny says (h. n. xi. 29), Gregatim sublato vento in maria aut stagna decidunt; and Jerome has the following remarks on this verse: "Even in our own times we have seen the land of Judaea covered by swarms of locusts, which, as soon as the wind rose, were precipitated into the first and latest seas, i.e., the Dead Sea and the Mediterranean. And when the shores of both seas were filled with heaps of dead locusts, which the waters had thrown up, their corruption and stench became so noxious, that even the atmosphere was corrupted, and both man and beasts suffered from the consequent pestilence.")
For עלה באשׁו, compare Isaiah 34:3 and Amos 4:10. צחנה is ἁπ. λεγ.; but the meaning corruption is sustained partly by the parallelism, and partly by the Syriac verb, which means to be dirty. The army of locusts had deserved this destruction, because it had done great things. הגדּיל לעשׂות, to do great things, is affirmed of men or other creatures, with the subordinate idea of haughtiness; so that it not only means he has done a mighty thing, accomplished a mighty devastation, but is used in the same sense as the German grosstun, via. to brag or be proud of one strength. It does not follow from this, however, that the locusts are simply figurative, and represent hostile nations. For however true it may be that sin and punishment presuppose accountability (Hengst., Hvernick), and conclusion drawn from this - namely, that they cannot be imputed to irrational creatures - is incorrect. The very opposite is taught by the Mosaic law, according to which God will punish every act of violence done by beasts upon man (Genesis 9:5), whilst the ox which killed a man was commanded to be stoned (Exodus 21:28-32).
Treasury of Scripture Knowledge
as I followed. Heb. from behind. Go.
1 Samuel 10:11
And when all who knew him previously saw how he prophesied with the prophets, the people said to one another, "What has come over the son of Kish? Is Saul also among the prophets?"
But the LORD said to me, "Do not say, 'I am only a youth'; for to all to whom I send you, you shall go, and whatever I command you, you shall speak.
Then Jeremiah spoke to all the officials and all the people, saying, "The LORD sent me to prophesy against this house and this city all the words you have heard.
And he said to me, "Son of man, I send you to the people of Israel, to nations of rebels, who have rebelled against me. They and their fathers have transgressed against me to this very day.
The descendants also are impudent and stubborn: I send you to them, and you shall say to them, 'Thus says the Lord GOD.'
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.