TRV
Translation
King James Version
For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion.
Complete Jewish Bible
For a mighty and numberless nation has invaded my land. His teeth are lion's teeth; his fangs are those of a lioness.
Berean Standard Bible
For a nation has invaded My land, powerful and without number; its teeth are the teeth of a lion, and its fangs are the fangs of a lioness.
American Standard Version
For a nation is come up upon my land, strong, and without number; his teeth are the teeth of a lion, and he hath the jaw-teeth of a lioness.
World English Bible Messianic
For a nation has come up on my land, strong, and without number. His teeth are the teeth of a lion, and he has the fangs of a lioness.
Geneva Bible (1599)
Yea, a nation commeth vpon my lande, mightie, and without nomber, whose teeth are like the teeth of a lyon, and he hath the iawes of a great lyon.
Young's Literal Translation
For a nation hath come up on my land, Strong, and there is no number, Its teeth are the teeth of a lion, And it hath the jaw-teeth of a lioness.
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In the KJVVerse 22,298 of 31,102
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Commentary on Joel 1 verses 1–7
1 ¶ The word of the LORD that came to Joel the son of Pethuel.
2 Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers?
3 Tell ye your children of it, and let your children tell their children, and their children another generation.
4 That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.
5 Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.
6 For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion.
7 He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white.
It is a foolish fancy which some of the Jews have, that this Joel the prophet was the same with that Joel who was the son of Samuel (Sa1 8:2); yet one of their rabbin very gravely undertakes to show why Samuel is here called Pethuel. This Joel was long after that. He here speaks of a sad and sore judgment which was now brought, or to be brought, upon Judah, for their sins. Observe,
I. The greatness of the judgment, expressed here in two things: - 1. It was such as could not be paralleled in the ages that were past, in history, or in the memory of any living, Joe 1:2. The old men are appealed to, who could remember what had happened long ago; nay, and all the inhabitants of the land are called on to testify, if they could any of them remember the like. Let them go further than any man's memory, and prepare themselves for the search of their fathers (Job 8:8), and they would not find an account of the like in any record. Note, Those that outdo their predecessors in sin may justly expect to fall under greater and sorer judgments than any of their predecessors knew. 2. It was such as would not be forgotten in the ages to come (Joe 1:3): "Tell you your children of it; let them know what dismal tokens of the wrath of God you have been under, that they make take warning, and may learn obedience by the things which you have suffered, for it is designed for warning to them also. Yea, let your children tell their children, and their children another generation; let them tell it not only as a strange thing, which may serve for matter of talk" (as such uncommon accidents are records in our almanacs - It is so long since the plague, and fire - so long since the great frost, and the great wind), "but let them tell it to teach their children to stand in awe of God and of his judgments, and to tremble before him." Note, We ought to transmit to posterity the memorial of God's judgments as well as of his mercies.
II. The judgment itself; it is an invasion of the country of Judea by a great army. Many interpreters both ancient and modern understand it of armies of men, the forces of the Assyrians, which, under Sennacherib, took all the defenced cities of Judah, and then, no doubt, made havoc of the country and destroyed the products of it: nay, some make the four sorts of animals here names (Joe 1:4) to signify the four monarchies which, in their turns, were oppressive to the people of the Jews, one destroying what had escaped the fury of the other. Many of the Jewish expositors think it is a parabolic expression of the coming of enemies, and their multitude, to lay all waste. So the Chaldee paraphrast mentions these animals (Joe 1:4); but afterwards (Joe 2:25) puts instead of them, Nations, peoples, tongues, languages, potentates, and revenging kingdoms. But it seems much rather to be understood literally of armies of insects coming upon the land and eating up the fruits of it. Locusts were one of the plagues of Egypt. Of them it is said, There never were any like them, nor should be (Exo 10:14), none such as those in Egypt, none such as these in Judah - none like those locusts for bigness, none like these for multitude and the mischief they did. The plague of locusts in Egypt lasted but for a few days; this seems to have continued for four years successively (as some think), because here are four sorts of insects mentioned (Joe 1:4), one destroying what the other left; but others think they came all in one year. We are not told, in the history of the Old Testament, when this happened, but we are sure that no word of God fell to the ground; and, though a devastation by these insects is primarily intended here, yet it is expressed in such a language as is very applicable to the destruction of the country by a foreign enemy invading it, because, if the people were not humbled and reformed by that less judgment which devoured the land, God would send this greater upon them, which would devour the inhabitants; and by the description of that they are bidden to take it for a warning. If this nation of worms do not subdue them, another nation shall come to ruin them. Observe, 1. What these animals are that are sent against them - locusts and caterpillars, palmer-worms and canker-worms, Joe 1:4. We cannot now describe how these differed one from another; they were all little insects, any one of them despicable, and which a man might easily crush with his foot or with his finger; but when they came in vast swarms, or shoals, they were very formidable and ate up all before them. Note, God is Lord of hosts, has all creatures at his command, and, when he pleases, can humble and mortify a proud and rebellious people by the weakest and most contemptible creatures. Man is said to be a worm; and by this it appears that he is less than a worm, for, when God pleases, worms are too hard for him, plunder his country, eat up that for which he laboured, destroy the forage, and cut off the subsistence of a potent nation. The weaker the instrument is that God employs the more is his power magnified. 2. What fury and force they came with. They are here called a nation (Joe 1:6), because they are embodied, and act by consent, and as it were with a common design; for, though the locusts have no king, yet they go forth all of them by bands (Pro 30:27), and it is there mentioned as an instance of their wisdom. It is prudence for those that are weak severally to unite and act jointly. They are strong, for they are without number. The small dust of the balance is light, and easily blown away, but a heap of dust is weighty; so a worm can do little (yet one worm served to destroy Jonah's gourd), but numbers of them can do wonders. They are said to have teeth of a lion, of a great lion, because of the great and terrible execution they do. Note, Locusts become as lions when they come armed with a divine commission. We read of the locusts out of the bottomless pit, that their teeth were as the teeth of lions, Rev 9:8. 3. What mischief they do. They eat up all before them (Joe 1:4); what one leaves the other devours; they destroy not only the grass and corn, but the trees (Joe 1:7): The vine is laid waste. There vermin eat the leaves which should be a shelter to the fruit while it ripens, and so that also perishes and comes to nothing. They eat the very bark of the fig-tree, and so kill it. Thus the fig-tree does not blossom, nor is there fruit in the vine.
III. A call to the drunkards to lament this judgment (Joe 1:5): Awake and weep, all you drinkers of wine. This intimates, 1. That they should suffer very sensibly by this calamity. It should touch them in a tender part; the new wine which they loved so well should be cut off from their mouth. Note, It is just with God to take away those comforts which are abused to luxury and excess, to recover the corn and wine which are prepared for Baal, which are made the food and fuel of a base lust. And to them judgments of that kind are most grievous. The more men place their happiness in the gratification of sense the more pressing temporal afflictions are upon them. The drinkers of water need not to care when the vine was laid waste; they could live as well without it as they had done; it was no trouble to the Nazarites. But the drinkers of wine will weep and howl. The more delights we make necessary to our satisfaction the more we expose ourselves to trouble and disappointment. 2. It intimates that they had been very senseless and stupid under the former tokens of God's displeasure; and therefore they are here called to awake and weep. Those that will not be roused out of their security by the word of God shall be roused by his rod; those that will not be startled by judgments at a distance shall be themselves arrested by them; and when they are going to partake of the forbidden fruit a prohibition of another nature shall come between the cup and the lip, and cut off the wine from their mouth.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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John ChrysostomAD 407
HOMILIES ON THE GOSPEL OF MATTHEW 4:17
How shall we be enabled to mortify those inordinate affections that mar our soul? Only by the precious blood of Christ, if it is received with full assurance, for this will have power to extinguish every disease; and together with this the divine Scriptures carefully heard, and almsgiving added to our hearing. And then only shall we live; for now surely we are in no better state than the dead. For as long as we live, those passions live within us. But we must necessarily perish. And unless we first mortify them here, they will be sure to kill us in the other life. Even before death, they will exact of us, in this life, the utmost penalty. Every inordinate passion is both cruel and tyrannical and insatiable, and it never ceases to devour us every day. For “their teeth are the teeth of a lion,” or rather even far more fierce. For the lion, as soon as ever he is satisfied, wants to leave the carcass that has fallen. But these passions neither are satisfied, nor do they leave the one whom they have seized, until they have set one near the devil.
JeromeAD 420
Commentary on Joel
(Verse 6,7.) For a strong and innumerable nation will ascend over my land: its teeth, like lion's teeth, and its molars, like lion cubs. It has turned my vineyard into a desert, and has stripped my fig tree bare: it has made it naked and thrown it away; its branches have turned white. LXX: For a strong and innumerable nation will ascend over the land: its teeth, like a lion's teeth, and its molars, like lion cubs. He has made my vineyard into a desolation, and my fig tree into a splinter: he has thoroughly searched and thrown it away: he has whitened its branches. The Jews believe in the days of Joel that such an innumerable multitude of locusts came upon Judea to the extent that they filled everything: and I will not say just the crops, but indeed the bark of trees and the branches of vines they would leave behind, so that with all moisture consumed, the withered branches of the trees and the dry scourges of the vines would remain. We cannot affirm with certainty whether this happened or not, for it is not a historical account of the Kings and Chronicles (3 Kings 17). If it had been, then we would never read of the three and a half years of famine under Elijah in the Scriptures. We only say that under the metaphor of locusts, the coming of enemies is described, either the Assyrians and Babylonians who were approaching at that time, or the Medes and Persians who would come later, or the Macedonians whom we only learned about much later, or finally, the Romans about whom we have already spoken. Now it seems appropriate to speak more about the Babylonians and the Chaldeans, whose cruelty and savagery towards the people of God are described. And, if I am not mistaken, I think I have found something in this Prophet. The wickedness of the enemies is narrated under the figure of locusts, and then it is said about these locusts, as if they were compared to enemies, so that when you read about locusts, you think of enemies; when you think of enemies, you return to locusts. Therefore, a swarm of locusts rises from the wilderness, or an army of Chaldeans over the land of God, powerful and innumerable. For what is more numerous and stronger than locusts, against which human industry cannot resist? Its teeth, namely the teeth of locusts (but understand everything τυπικῶς), are like the teeth of a lion; and its molars, like the cubs of a lion, are compared to locusts in strength and number, and to lions in fierceness and cruelty. This is the nation, it is said, that has turned my vineyard into a desert, which I brought from Egypt and planted, and it has stripped my fig tree, the people of Judah (or my Jewish people), to whom the Savior came to eat of its fruits, and did not find any; and he cursed it, and it withered forever (Matthew 11). But let us know all the things said under the metaphor of locusts: which devour everything so much that they strip tree barks, cast them aside, and leave behind white and dry branches after consuming all the sap. We have mentioned the history; let us now move on to spiritual understanding, so that we may hear with the elders: The nation of God ascends upon the earth, namely the human soul. For all souls are of God: just as the soul of the father, so also the soul of the son. And there arose a nation of the princes of this world, and of darkness, and of spiritual wickedness in heavenly places, against whom we have a struggle and a contest, of whom it is said: If the spirit of the ruler ascend upon thee, do not leave thy place (Ecclesiastes X, 4): whose teeth are like the teeth of a lion, of whom the apostle Peter speaks: Our adversary the devil, as a roaring lion, goeth about seeking whom he may devour (1 Peter V, 8). And its molars are like lion cubs. Understand the lion cub as someone who rises up against everything called God and religion, or certainly every perverse dogma. Concerning its broken molars, which are hidden inside and not visible, so that they are not easily avoided, even the Psalmist rejoices, saying: The Lord will break the molars of the lions (Ps. 57:7). Therefore, if we allow this race to take hold in us, it will immediately turn our vineyard into a desert, from which we used to make wine that gladdens the heart of man (Ps. 103); and it will strip or break our figs, so that we do not have the sweetest gifts of the Holy Spirit within us, and our vineyard and fig tree will not provide rest for the holy man. While under them, he will not fear the attacks of adversaries. And it is not enough for this people to destroy the vineyard and break the fig tree, unless they search them thoroughly and destroy whatever vitality is in them, so that, with all moisture consumed, only white and lifeless branches remain, and it is fulfilled in us: If they do these things in the green wood, what will they do in the dry? (Luke 23).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Joel 1:6 vividly depicts an overwhelming and destructive force that has invaded the land of Judah, setting the stage for the prophet Joel's urgent call to repentance. This verse employs powerful and terrifying imagery, likening the invading entity—a devastating locust plague—to a mighty, countless nation whose teeth are as sharp and destructive as those of a lion, even a great lion, emphasizing the complete and merciless consumption of everything in its path. It serves as a stark warning of impending judgment and the dire consequences of spiritual complacency.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joel 1:6 is rich with literary devices that amplify its message of devastation. The most prominent is Personification, where the locust plague is described as a "nation" (H1471, gôwy), an entity typically associated with human armies, thereby imbuing the insects with military characteristics like strength and countless numbers. This is further enhanced by Simile, as the locusts' destructive power is compared to the "teeth of a lion" (H738, ʼărîy). The prophet then employs Intensification by escalating the imagery from a "lion" to a "great lion" (H3833, lâbîyʼ) and specifying "cheek teeth" (H4973, mᵉthallᵉʻâh), emphasizing the utter thoroughness and ferocity of the destruction. This vivid, almost Hyperbolic, portrayal aims to evoke profound fear and dread, underscoring the unprecedented nature of the calamity and its devastating impact on the land and its people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joel 1:6 serves as a powerful theological statement regarding divine judgment and the consequences of a people's spiritual state. The description of the locust plague as an overwhelming, predatory "nation" underscores God's sovereignty over creation and His ability to use even natural phenomena as instruments of His will. This judgment is not arbitrary but is understood within the prophetic tradition as a direct consequence of Judah's spiritual apathy or disobedience. The severity of the devastation depicted in this verse is intended to awaken the people to their precarious spiritual condition, prompting them to seek the Lord in repentance. It reflects a broader biblical principle that while God is merciful and slow to anger, His justice will ultimately manifest when His people persistently stray from His covenant.
REFLECTION AND APPLICATION
The vivid and terrifying imagery of Joel 1:6, though describing an ancient agricultural disaster, resonates deeply with contemporary experiences of overwhelming forces that threaten our well-being and stability. Whether these are personal crises, societal challenges, or global events, we often encounter situations that feel "strong, and without number," consuming our resources and leaving us feeling vulnerable. This verse serves as a profound reminder that such devastating experiences, while painful, can be interpreted as a divine call to introspection and re-evaluation. It prompts us to consider our dependence on God, our spiritual priorities, and our response to adversity. Just as the locust plague was a catalyst for Joel's call to national repentance, so too can our own overwhelming challenges serve as an impetus for humility, prayer, and a renewed turning towards God. Recognizing God's sovereignty even in the midst of chaos allows us to find hope and purpose, understanding that He can use even destructive forces to draw us closer to Himself and to refine our faith.
Questions for Reflection
FAQ
Is the "nation" in Joel 1:6 a literal locust plague or a human army?
Answer: While the language used in Joel 1:6, particularly the terms "nation" (H1471, gôwy), "strong" (H6099, ʻâtsûwm), and "without number" (H4557, miçpâr), often describes human armies in other prophetic texts (e.g., Jeremiah 5:15), the overwhelming consensus among scholars is that Joel 1:6 primarily refers to a literal, unprecedented locust plague. The detailed descriptions of agricultural devastation throughout Joel 1 (e.g., vineyards, fig trees, grain) strongly point to an insect invasion. However, the prophet's deliberate use of military metaphors elevates the natural disaster to a symbolic level, portraying it as a divine judgment that foreshadows or prepares for the "Day of the Lord," which could involve human armies or other forms of divine intervention (Joel 2:1-11). Thus, it's a literal plague described with metaphorical language to emphasize its severity and theological significance.
CHRIST-CENTERED FULFILLMENT
The terrifying "nation" described in Joel 1:6, with its overwhelming strength and predatory teeth, serves as a stark Old Testament foreshadowing of the devastating power of sin and death, which, like a relentless army, has "come up upon" all humanity, devouring our peace, joy, and life. Humanity, "without number" in its fallen state, was helpless against this consuming force. However, the Lord, in His infinite mercy, sent His Son, Jesus Christ, to confront and ultimately conquer this "great lion" of destruction. Christ, the true Lion of the tribe of Judah, did not come to devour, but to be devoured for us. His sacrificial death on the cross disarmed the power of sin and death, rendering their "teeth" harmless to those who believe (Colossians 2:13-14). Through His resurrection, Christ demonstrated His ultimate victory, offering deliverance from the judgment symbolized by the locust plague. He is the Lamb of God who takes away the sin of the world, providing a path to restoration and abundant life that far transcends the physical restoration promised in Joel, culminating in an eternal kingdom where no destructive force can ever again "come up upon" God's redeemed land (Revelation 21:4).