Księga Joela 2:14

Nowe Przymierze Zaremba

Kto wie? Może zmieni zdanie? Może się zlituje, pozostawi błogosławieństwo, ofiarę z pokarmów i płynów dla PANA, waszego Boga?

Parallel Translations

Biblia Brzeska (1563)
Któż to wie jesli się nawróci, aby mu było żal? A jesli pozostawi po sobie błogosławieństwo skąd by mogła być mokra i śniedna ofiara Panu, Bogu waszemu?

Biblia Gdańska (1632)
Któż wie, nie obrócili się, a nie będzieli mu żal, i nie zostawili po sobie błogosławieństwa na śniedną i mokrą ofiarę Panu, Bogu waszemu.

Nowa Biblia Gdańska (2012)
Kto wie, czy by się znowu nie użalił i nie zostawił za sobą błogosławieństwa – ofiary z pokarmów i zalewki dla WIEKUISTEGO, waszego Boga.

Biblia Tysiąclecia
Któż wie, nie obrócili się, a nie będzieli mu żal, i nie zostawili po sobie błogosławieństwa na śniedną i mokrą ofiarę Panu, Bogu waszemu.

Uwspółcześniona Biblia Gdańska
Któż wie, czy nie zawróci i nie będzie mu żal, i nie zostawi po sobie błogosławieństwa na ofiarę z pokarmów i z płynów dla PANA, swego Boga?

Biblia Warszawska
Kto wie, może pożałuje i zlituje się, i pozostawi błogosławieństwo, abyście mogli składać ofiarę z pokarmów i płynów Panu, waszemu Bogu.

Bible Verse Review
  from Treasury of Scripure Knowledge

Who: Exodus 32:30, Joshua 14:12, 1 Samuel 6:5, 2 Samuel 12:22, 2 Kings 19:4, Amos 5:15, Jonah 1:6, Jonah 3:9, Zephaniah 2:3, 2 Timothy 2:25

and leave: Isaiah 65:8, Haggai 2:19, 2 Corinthians 9:5-11, *marg.

even: Joel 1:9, Joel 1:13, Joel 1:16

Reciprocal: Exodus 29:40 - a drink Leviticus 2:1 - fine flour Leviticus 23:13 - the drink Numbers 6:15 - drink Numbers 15:9 - a meat Numbers 28:7 - to be poured Numbers 29:22 - drink offering Deuteronomy 16:10 - according Deuteronomy 32:36 - repent 2 Samuel 1:21 - offerings 2 Samuel 24:16 - repented Psalms 65:11 - thy paths Psalms 80:14 - Return Psalms 90:13 - Return Isaiah 58:4 - shall not fast as ye do this day Jeremiah 18:8 - I will Jeremiah 26:13 - repent Lamentations 3:29 - if Daniel 4:27 - if it Hosea 2:9 - will I Hosea 9:4 - shall not Amos 7:3 - General Jonah 4:2 - thou art Malachi 3:18 - shall Acts 8:22 - if

Gill's Notes on the Bible

Who knoweth [if] he will return and repent,.... Which some understand of man, and of his returning and repentance; either thus whosoever he be that knows the ways of repentance, he will return, and God will repent of this evil: which sense is mentioned by Kimchi and Ben Melech: or he that knoweth that iniquity is on him will return and repent; so Jarchi, with which agrees the Targum,

"he that knows that sins are in him will return from them, and he shall obtain mercy; and whoever repents, his sins shall be forgiven him;''

but rather they are to be understood of God, as some in Kimchi, and paraphrase it, who knows? perhaps God may return; and this is the sense of Aben Ezra, and seems to be most correct; and to be interpreted, either as carrying some doubt in it; not as if it was questionable whether God will give pardon to repenting sinners, but whether he will at once remove the present affliction and chastisement; which may be thus expressed to check the presumption and awaken the security of the people, and rouse them from their sluggishness and stupidity: or rather as expressive of hope that God would return and change the dispensation of his providence, and repent of the evil he had threatened, or brought upon them; which might be justly grounded upon the character before given of him, and that from the revelation of himself, and the proclamation of his own perfections; see Jonah 3:9;

and leave a blessing behind him; meaning not behind God himself, as if he was departed, or about to depart, for which there was no great concern, provided he left a temporal blessing with them; but behind the army of the locust, after that had made all the devastation it did: or rather "cause to leave"; stop the locust in its progress, and not suffer it to make a total desolation, but cause it to leave some of the fruits of the earth behind it. So Aben Ezra gives the sense of the words,

"perhaps God will return, and cause the locust to leave a blessing;''

and to the same purpose Jarchi, of which they make a meat offering and a drink offering, as follows:

[even] a meat offering and a drink offering to the Lord your God; at least leave so much of the wheat, that a meat offering might be made of it; and so many of the vines, as that so much wine might be produced by them as would furnish out a drink offering to be offered to the Lord, agreeably to the laws given about these; for which the greatest concern is expressed, this being cut off and withheld from the house of the Lord, by reason of the present scarcity, Joel 1:9; which shows a truly pious and religious mind, having more at heart the worship of God than themselves and families.

Barnes' Notes on the Bible

Who knoweth if He will return - God has promised forgiveness of sins and of eternal punishment to those who turn to Him with their whole heart. Of this, then, there could be no doubt. But He has not promised either to individuals or to Churches, that He will remit the temporal punishment which He had threatened. He forgave David the sin. Nathan says, “The Lord also hath put away thy sin.” But he said at the same time, “the sword shall never depart from thy house 2 Samuel 12:13, 2 Samuel 12:10; and the temporal punishment of his sin pursued him, even on the bed of death. David thought that the temporal punishment of his sin, in the death of the child, might be remitted to him. He used the same form of words as Joel, “I said, who can tell whether God will be gracious unto me, that the child may live?” 2 Samuel 12:22. But the child died. The king of Nineveh used the like words, “Who can tell if God will return and repent and turn away from His fierce anger, that we perish not?” Jonah 3:9.

And he was heard. God retained or remitted the temporal punishment, as He saw good for each. This of the prophet Joel is of a mixed character. The “blessing” which they crave, he explains to be “the meat offering and the drink offering,” which had been “cut off or withholden” from the house of their God. For “if He gave them wherewith to serve Him,” after withdrawing it, it was clear that “He would accept of them and be pleased with their service.” Yet this does not imply that He would restore all to them. A Jewish writer notes that after the captivity, “the service of sacrifices alone returned to them,” but that “prophecy, (soon after), the ark, the Urim and Thummim, and the other things (the fire from heaven) were missing there.” As a pattern, however, to all times, God teaches them to ask first what belongs to His kingdom and His righteousness, and to leave the rest to Him. So long as the means of serving Him were left, there was hope of all. Where the sacrament of the Body and Blood of Christ (whereof “the meat offering and the drink offering” were symbols) remains, there are “the pledges of His love,” the earnest of all other blessing.

He says, “leave a blessing behind Him,” speaking of God as one estranged, who had been long absent and who returns, giving tokens of His forgiveness and renewed good-pleasure. God often visits the penitent soul and, by some sweetness with which the soul is bathed, leaves a token of His renewed presence. God is said to repent, not as though He varied in Himself, but because He deals variously with us, as we receive His inspirations and follow His drawings, or no.

Clarke's Notes on the Bible

Verse 14. Who knoweth if he will return — He may yet interpose and turn aside the calamity threatened, and so far preserve the land from these ravagers, that there will be food for men and cattle, and a sufficiency of offerings for the temple service. Therefore --