Yesaya 32:15

32:15 This desolation will continue until new life is poured out on us from heaven. ¹ 

Then the desert will become an orchard

and the orchard will be considered a forest. ² 

Yesaya 44:3

44:3 For I will pour water on the parched ground ³ 

and cause streams to flow ⁴  on the dry land.

I will pour my spirit on your offspring

and my blessing on your children.

Mazmur 72:3

72:3 The mountains will bring news of peace to the people,

and the hills will announce justice. ⁵ 

Mazmur 72:6

72:6 He ⁶  will descend like rain on the mown grass, ⁷ 

like showers that drench ⁸  the earth. ⁹ 

Mazmur 85:9-12

85:9 Certainly his loyal followers will soon experience his deliverance; ¹⁰ 

then his splendor will again appear in our land. ¹¹ 

85:10 Loyal love and faithfulness meet; ¹² 

deliverance and peace greet each other with a kiss. ¹³ 

85:11 Faithfulness grows from the ground,

and deliverance looks down from the sky. ¹⁴ 

85:12 Yes, the Lord will bestow his good blessings, ¹⁵ 

and our land will yield ¹⁶  its crops.

Yehezkiel 34:26

34:26 I will turn them and the regions around my hill into a blessing. I will make showers come down in their season; they will be showers that bring blessing. ¹⁷ 

Hosea 10:12

10:12 Sow righteousness for yourselves,

reap unfailing love.

Break up the unplowed ground for yourselves,

for it is time to seek the Lord,

until he comes and showers deliverance ¹⁸  on you.

Hosea 14:5-8

14:5 I will be like the dew to Israel;

he will blossom like a lily,

he will send down his roots like a cedar of ¹⁹  Lebanon.

14:6 His young shoots will grow;

his splendor will be like an olive tree,

his fragrance like a cedar of Lebanon.

14:7 People will reside again ²⁰  in his shade;

they will plant and harvest grain in abundance. ²¹ 

They will blossom like a vine,

and his fame will be like the wine from Lebanon.

14:8 O Ephraim, I do not want to have anything to do ²²  with idols anymore!

I will answer him and care for him.

I am like ²³  a luxuriant cypress tree; ²⁴ 

your fruitfulness comes from me! ²⁵ 

Yoel 2:28-29

An Outpouring of the Spirit

2:28 (3:1) ²⁶  After all of this ²⁷ 

I will pour out my Spirit ²⁸  on all kinds of people. ²⁹ 

Your sons and daughters will prophesy.

Your elderly will have revelatory dreams; ³⁰ 

your young men will see prophetic visions.

2:29 Even on male and female servants

I will pour out my Spirit in those days.

Yoel 3:18

3:18 On that day ³¹  the mountains will drip with sweet wine, ³² 

and the hills will flow with milk. ³³ 

All the dry stream beds ³⁴  of Judah will flow with water.

A spring will flow out from the temple ³⁵  of the Lord,

watering the Valley of Acacia Trees. ³⁶ 

Kisah Para Rasul 2:33

2:33 So then, exalted ³⁷  to the right hand ³⁸  of God, and having received ³⁹  the promise of the Holy Spirit ⁴⁰  from the Father, he has poured out ⁴¹  what you both see and hear.

Titus 3:3-6

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. 3:4 ⁴²  But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 3:6 whom he poured out on us in full measure ⁴³  through Jesus Christ our Savior.

[32:15]  ¹ tn Heb “until a spirit is emptied out on us from on high.” The words “this desolation will continue” are supplied in the translation for clarification and stylistic purposes. The verb עָרָה (’arah), used here in the Niphal, normally means “lay bare, expose.” The term רוּחַ (ruakh, “spirit”) is often understood here as a reference to the divine spirit (cf. 44:3 and NASB, NIV, CEV, NLT), but it appears here without an article (cf. NRSV “a spirit”), pronominal suffix, or a genitive (such as “of the Lord”). The translation assumes that it carries an impersonal nuance “vivacity, vigor” in this context.

[32:15]  ² sn The same statement appears in 29:17b, where, in conjunction with the preceding line, it appears to picture a reversal. Here it seems to depict supernatural growth. The desert will blossom into an orchard, and the trees of the orchard will multiply and grow tall, becoming a forest.

[44:3]  ³ tn Heb “the thirsty.” Parallelism suggests that dry ground is in view (see “dry land” in the next line.)

[44:3]  ⁴ tn Heb “and streams”; KJV “floods.” The verb “cause…to flow” is supplied in the second line for clarity and for stylistic reasons.

[72:3]  ⁵ tn Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133.

[72:6]  ⁶ tn That is, the king (see vv. 2, 4).

[72:6]  ⁷ tn The rare term zg refers to a sheep’s fleece in Deut 18:4 and Job 31:20, but to “mown” grass or crops here and in Amos 7:1.

[72:6]  ⁸ tc The form in the Hebrew text appears to be an otherwise unattested noun. Many prefer to emend the form to a verb from the root זָרַף (zaraf). BHS in textual note b on this verse suggests a Hiphil imperfect, third masculine plural יַזְרִיפוּ (yazrifu), while HALOT 283 s.v. *זרף prefers a Pilpel perfect, third masculine plural זִרְזְפוּ (zirzÿfu). The translation assumes the latter.

[72:6]  ⁹ sn The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.

[85:9]  ¹⁰ tn Heb “certainly his deliverance [is] near to those who fear him.”

[85:9]  ¹¹ tn Heb “to dwell, glory, in our land.” “Glory” is the subject of the infinitive. The infinitive with -לְ (lÿ), “to dwell,” probably indicates result here (“then”). When God delivers his people and renews his relationship with them, he will once more reveal his royal splendor in the land.

[85:10]  ¹² tn The psalmist probably uses the perfect verbal forms in v. 10 in a dramatic or rhetorical manner, describing what he anticipates as if it were already occurring or had already occurred.

[85:10]  ¹³ sn Deliverance and peace greet each other with a kiss. The psalmist personifies these abstract qualities to emphasize that God’s loyal love and faithfulness will yield deliverance and peace for his people.

[85:11]  ¹⁴ sn The psalmist already sees undeniable signs of God’s faithfulness and expects deliverance to arrive soon.

[85:12]  ¹⁵ tn Heb “what is good.”

[85:12]  ¹⁶ tn Both “bestow” and “yield” translate the same Hebrew verb (נָתַן, natan). The repetition of the word emphasizes that agricultural prosperity is the direct result of divine blessing.

[34:26]  ¹⁷ tn Heb “showers of blessing.” Abundant rain, which in turn produces fruit and crops (v. 27), is a covenantal blessing for obedience (Lev 26:4).

[10:12]  ¹⁸ tn Or “righteousness” (so KJV, NASB, NIV, NRSV, NLT); NAB “justice.”

[14:5]  ¹⁹ tn Heb “like Lebanon” (so KJV; also in the following verse). The phrase “a cedar of” does not appear in the Hebrew text; it is supplied in translation for clarity. Cf. TEV “the trees of Lebanon”; NRSV “the forests of Lebanon.”

[14:7]  ²⁰ tn Hosea uses the similar-sounding terms יָשֻׁבוּ יֹשְׁבֵי (yashuvu yoshve, “the dwellers will return”) to create a wordplay between the roots שׁוּב (shuv, “to return”) and יָשַׁב (yashav, “to dwell; to reside”).

[14:7]  ²¹ tn Heb “they will cause the grain to live” or “they will revive the grain.” Some English versions treat this as a comparison: “they shall revive as the corn” (KJV); “will flourish like the grain” (NIV).

[14:8]  ²² tn The Hebrew expression מַה־לִּי עוֹד (mah-li ’od) is a formula of repudiation/emphatic denial that God has anything in common with idols: “I want to have nothing to do with […] any more!” Cf., e.g., Judg 11:12; 2 Sam 16:10; 19:23; 1 Kgs 17:18; 2 Kgs 3:13; 2 Chr 35:21; Jer 2:18; Ps 50:16; BDB 553 s.v. מָה 1.d.(c).

[14:8]  ²³ tn The term “like” does not appear in the Hebrew text, but is supplied in the translation for clarity, as in the majority of English versions (including KJV).

[14:8]  ²⁴ tn Cf. KJV “a green fir tree”; NIV, NCV “a green pine tree”; NRSV “an evergreen cypress.”

[14:8]  ²⁵ tn Heb “your fruit is found in me”; NRSV “your faithfulness comes from me.”

[2:28]  ²⁶ sn Beginning with 2:28, the verse numbers through 3:21 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 2:28 ET = 3:1 HT, 2:29 ET = 3:2 HT, 2:30 ET = 3:3 HT, 2:31 ET = 3:4 HT, 2:32 ET = 3:5 HT, 3:1 ET = 4:1 HT, etc., through 3:21 ET = 4:21 HT. Thus Joel in the Hebrew Bible has 4 chapters, the 5 verses of ch. 3 being included at the end of ch. 2 in the English Bible.

[2:28]  ²⁷ tn Heb “Now it will be after this.”

[2:28]  ²⁸ sn This passage plays a key role in the apostolic explanation of the coming of the Spirit on the day of Pentecost recorded in Acts 2:17-21. Peter introduces his quotation of this passage with “this is that spoken by the prophet Joel” (Acts 2:16; cf. the similar pesher formula used at Qumran). The New Testament experience at Pentecost is thus seen in some sense as a fulfillment of this Old Testament passage, even though that experience did not exhaustively fulfill Joel’s words. Some portions of Joel’s prophecy have no precise counterpart in that experience. For example, there is nothing in the experience recorded in Acts 2 that exactly corresponds to the earthly and heavenly signs described in Joel 3:3-4. But inasmuch as the messianic age had already begun and the “last days” had already commenced with the coming of the Messiah (cf. Heb 1:1-2), Peter was able to point to Joel 3:1-5 as a text that was relevant to the advent of Jesus and the bestowal of the Spirit. The equative language that Peter employs (“this is that”) stresses an incipient fulfillment of the Joel passage without precluding or minimizing a yet future and more exhaustive fulfillment in events associated with the return of Christ.

[2:28]  ²⁹ tn Heb “all flesh.” As a term for humanity, “flesh” suggests the weakness and fragility of human beings as opposed to God who is “spirit.” The word “all” refers not to all human beings without exception (cf. NAB, NASB “all mankind”; NLT “all people”), but to all classes of human beings without distinction (cf. NCV).

[2:28]  ³⁰ tn Heb “your old men will dream dreams.”

[3:18]  ³¹ tn Heb “and it will come about in that day.”

[3:18]  ³² tn Many English translations read “new wine” or “sweet wine,” meaning unfermented wine, i.e., grape juice.

[3:18]  ³³ sn The language used here is a hyperbolic way of describing both a bountiful grape harvest (“the mountains will drip with juice”) and an abundance of cattle (“the hills will flow with milk”). In addition to being hyperbolic, the language is also metonymical (effect for cause).

[3:18]  ³⁴ tn Or “seasonal streams.”

[3:18]  ³⁵ tn Heb “house.”

[3:18]  ³⁶ tn Heb “valley of Shittim.” The exact location of the Valley of Acacia Trees is uncertain. The Hebrew word שִׁטִּים (shittim) refers to a place where the acacia trees grow, which would be a very arid and dry place. The acacia tree can survive in such locations, whereas most other trees require more advantageous conditions. Joel’s point is that the stream that has been mentioned will proceed to the most dry and barren of locations in the vicinity of Jerusalem.

[2:33]  ³⁷ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ³⁸ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ³⁹ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ⁴⁰ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ⁴¹ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[3:4]  ⁴² tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.

[3:6]  ⁴³ tn Or “on us richly.”