Yehezkiel 38:16

38:16 You will advance ¹  against my people Israel like a cloud covering the earth. In the latter days I will bring you against my land so that the nations may acknowledge me, when before their eyes I magnify myself ²  through you, O Gog.

Yeremia 4:13

4:13 Look! The enemy is approaching like gathering clouds. ³ 

The roar of his chariots is like that of a whirlwind. ⁴ 

His horses move more swiftly than eagles.”

I cry out, ⁵  “We are doomed, ⁶  for we will be destroyed!”

Yoel 2:2

2:2 It will be ⁷  a day of dreadful darkness, ⁸ 

a day of foreboding storm clouds, ⁹ 

like blackness ¹⁰  spread over the mountains.

It is a huge and powerful army ¹¹  –

there has never been anything like it ever before,

and there will not be anything like it for many generations to come! ¹² 

[38:16]  ¹ tn Heb “come up.”

[38:16]  ² tn Or “reveal my holiness.”

[4:13]  ³ tn Heb “he is coming up like clouds.” The words “The enemy” are supplied in the translation to identify the referent and the word “gathering” is supplied to try to convey the significance of the simile, i.e., that of quantity and of an approaching storm.

[4:13]  ⁴ tn Heb “his chariots [are] like a whirlwind.” The words “roar” and “sound” are supplied in the translation to clarify the significance of the simile.

[4:13]  ⁵ tn The words “I cry out” are not in the text, but the words that follow are obviously not the Lord’s. They are either those of the people or of Jeremiah. Taking them as Jeremiah’s parallels the interjection of Jeremiah’s response in 4:10 which is formally introduced.

[4:13]  ⁶ tn Heb “Woe to us!” The words “woe to” are common in funeral laments and at the beginning of oracles of judgment. In many contexts they carry the connotation of hopelessness or apprehensiveness of inevitable doom.

[2:2]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “a day of cloud and darkness.”

[2:2]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Heb “it will not be repeated for years of generation and generation.”