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Selected Verse: Joel 2:21 - King James

Verse	Translation	Text
Joe 2:21	King James	Fear not, O land; be glad and rejoice: for the LORD will do great things.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
In an ascending gradation, the land destroyed by the enemy, the beasts of the field, and the children of Zion, the land's inhabitants, are addressed, the former two by personification. Lord will do great things--In contrast to the "great things" done by the haughty foe (Joe 2:20) to the hurt of Judah stand the "great things" to be done by Jehovah for her benefit (compare Psa 126:2-3).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

In an ascending gradation, the land destroyed by the enemy, the beasts of the field, and the children of Zion, the land's inhabitants, are addressed, the former two by personification.

Lord will do great things--In contrast to the "great things" done by the haughty foe (Joe 2:20) to the hurt of Judah stand the "great things" to be done by Jehovah for her benefit (compare Psa 126:2-3).

Notes on the Bible, by Albert Barnes, [1834]
Fear not, O land - Before, they were bidden to tremble Joe 2:1, now they are bidden, "fear not;" before, "to turn in weeping, fasting and mourning;" now, "to bound for joy and rejoice;" before, "the land mourned;" now, "the land is bidden to rejoice." The enemy had "done great things;" now the cause of joy is that God had "done great things;" the Almightiness of God overwhelming and sweeping over the might put forth to destroy. It is better rendered, "the Lord hath done great things." If Joel includes herein God's great doings yet to come, he speaks of them as, in the purpose of God, already in being; or he may, in this verse, presuppose that this new order of God's mercies has begun, in the destruction of the Pagan foe.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
This promise is carried out still further in what follows; and Joel summons the earth (Joe 2:21), the beasts of the field (Joe 2:22), and the sons of Zion (Joe 2:23) to joy and exultation at this mighty act of the Lord, by which they have been delivered from the threatening destruction. Joe 2:21. "Fear not, O earth! exult and rejoice: for Jehovah doeth great things! Joe 2:22. Fear ye not, O beasts of the field! for the pastures of the desert become green, for the tree bears its fruit; fig-tree and vine yield their strength. Joe 2:23. And ye sons of Zion, exult and rejoice in the Lord your God; for He giveth you the teacher for righteousness, and causes to come down to you a rain-fall, early rain and latter rain, first of all." The soil had suffered from the drought connected with the swarms of locusts (Joe 1:9); the beasts of the field had groaned on account of the destruction of all the plants and vegetation of every kind (Joe 1:18); the men had sighed over the unparalleled calamity that had befallen both land and people. The prophet here calls to all of them not to fear, but to exult and rejoice, and gives in every case an appropriate reason for the call. In that of the earth, he introduces the thought that Jehovah had done great things - had destroyed the foe that did great things; in that of the beasts, he points to the fresh verdure of the pastures, and the growth of the fruit upon the trees; in that of men, he lays stress upon a double fact, viz., the gift of a teacher for righteousness, and the pouring out of a plentiful rain. In this description we have to notice the rhetorical individualizing, which forms its peculiar characteristic, and serves to explain not only the distinction between the earth, the beasts of the field, and the sons of Zion, but the distribution of the divine blessings among the different members of the creation that are mentioned here. For, so far as the fact itself is concerned, the threefold blessing from God benefits all three classes of the earthly creation: the rain does good not only to the sons of Zion, or to men, but also to animals and to the soil; and so again do the green of the pastures and the fruits of the trees; and lastly, even the הגדּיל יי לעשׂות not only blesses the earth, but also the beasts and men upon it. It is only through overlooking this rhetorico-poetical distribution, that any one could infer from Joe 2:22, that because the fruits are mentioned here as the ordinary food of animals, in direct contrast to Gen 1:28-29, where the fruit of the trees is assigned to men for food, the beasts of the field signify the heathen. The perfects in the explanatory clauses of these three verses are all to be taken alike, and not to be rendered in the preterite in Joe 2:21, and in the present in Joe 2:22 and Joe 2:23. The perfect is not only applied to actions, which the speaker looks upon from his own standpoint as actually completed, as having taken place, or as things belonging to the past, but to actions which the will or the lively fancy of the speaker regards as being as good as completed, in other words, assumes as altogether unconditional and certain, and to which in modern languages we should apply the present (Ewald, 135, a, etc.). The latter is the sense in which it is used here, since the prophet sets forth the divine promise as a fact, which is unquestionably certain and complete, even though its historical realization has only just begun, and extends into the nearer or more remote future. The divine act over which the prophet calls upon them to rejoice, is not to be restricted to the destruction of those swarms of locusts that had at that time invaded Judah, and the revivification of drying nature, but is an act of God that is being constantly repeated whenever the same circumstances occur, or whose influence continues as long as this earth lasts; since it is a tangible pledge, that to all eternity, as is stated in Joe 2:26, Joe 2:27, the people of the Lord will not be put to shame. The "sons of Zion" are not merely the inhabitants of Zion itself, but the dwellers in the capital are simply mentioned as the representatives of the kingdom of Judah. As the plague of locusts fell not upon Jerusalem only, but upon the whole land, the call to rejoicing must refer to all the inhabitants of the land (Joe 1:2, Joe 1:14). They are to rejoice in Jehovah, who has proved Himself to be their God by the removal of the judgment and the bestowal of a fresh blessing. This blessing is twofold in its nature. He gives them את־המּורה לצדקה. From time immemorial there has been a diversity of opinion as to the meaning of these words. Most of the Rabbins and earlier commentators have followed the Chaldee and Vulgate, and taken mōreh in the sense of "teacher;" but others, in no small number, have taken it in the sense of "early rain," e.g., Ab. Ezra, Kimchi, Tanch., Calvin, and most of the Calvinistic and modern commentators. But although mōreh is unquestionably used in the last clause of this verse in the sense of early rain; in every other instance this is called yōreh (Deu 11:14; Jer 5:24); for Psa 84:7 cannot be brought into the account since the meaning is disputed. Consequently the conjecture is a very natural one, that in the last clause of the verse Joel selected the form mōreh, instead of yōreh, to signify early rain, simply on account of the previous occurrence of hammōreh in the sense of "teacher," and for the sake of the unison. This rendering of hammōreh is not only favoured by thee article placed before it, since neither mōreh = yōreh (early rain), nor the corresponding and tolerably frequent malqōsh (latter rain), ever has the article, and no reason can be discovered why mōreh should be defined by the article here if it signified early rain; but it is decisively confirmed by the following word לצדקה, which is quite inapplicable to early rain, since it cannot mean either "in just measure," or "at the proper time," or "in becoming manner," as tsedâqâh is only used in the ethical sense of righteousness, and is never met with sensu physico, neither in Sa2 19:29; Neh 2:20, nor in Psa 23:3 and Lev 19:36, where moreover צדק occurs. For מעגּלי צדק (in the Psalm) are not straight or right ways, but ways of righteousness (spiritual ways); and although מאזני צדק, אבני צדק, are no doubt really correct scales and weight-stones, this is simply because they correspond to what is ethically right, so that we cannot deduce from this the idea of correct measure in the case of the rain. Ewald and Umbreit, who both of them recognise the impossibility of proving that tsedâqâh is used in the physical sense of correctness or correct measure, have therefore adopted the rendering "rain for justification," or "for righteousness;" Ewald regarding the rain as a sign that they are adopted again into the righteousness of God, whilst Umbreit takes it as a manifestation of eternal righteousness in the flowing stream of fertilizing grace. But apart from the question, whether these thoughts are in accordance with the doctrine of Scripture, they are by no means applicable here, where the people have neither doubted the revelation of the righteousness of God, nor prayed to God for justification, but have rather appealed to the compassion and grace of God in the consciousness of their sin and guilt, and prayed to be spared and rescued from destruction (Joe 2:13, Joe 2:17). By the "teacher for righteousness," we are to understand neither the prophet Joel only (v. Hofmann), nor the Messiah directly (Abarbanel), nor the idea teacher or collective body of messengers from God (Hengstenberg), although there is some truth at the foundation of all these suppositions. The direct or exclusive reference to the Messiah is at variance wit the context, since all the explanatory clauses in vv. 21-23 treat of blessings or gifts of God, which were bestowed at any rate partially at that particular time. Moreover, in v. 23, the sending of the rain-fall is represented by ויּורד (imperf. c. Vav cons.), if not as the consequence of the sending of the teacher for righteousness, at any rate as a contemporaneous event. These circumstances apparently favour the application of the expression to the prophet Joel. Nevertheless, it is by no means probable that Joel describes himself directly as the teacher for righteousness, or speaks of his being sent to the people as the object of exultation. No doubt he had induced the people to turn to the Lord, and to offer penitential supplication for His mercy through his call to repentance, and thereby effected the consequent return of rain and fruitful seasons; but his address and summons would not have had this result, if the people had not been already instructed by Moses, by the priests, and by other prophets before himself, concerning the ways of the Lord. All of these were teachers for righteousness, and are included under hammōreh. Still we must not stop at them. As the blessings of grace, at the reception of which the people were to rejoice, did not merely consist, as we have just observed, in the blessings which came to it at that time, or in Joel's days, but also embraced those which were continually bestowed upon it by the Lord; we must not exclude the reference to the Messiah, to whom Moses had already pointed as the prophet whom the Lord would raise up unto them, and to whom they were to hearken (Deu 18:18-19), but must rather regard the sending of the Messiah as the final fulfilment of this promise. This view answers to the context, if we simply notice that Joel mentions here both the spiritual and material blessings which the Lord is conveying to His people, and then in what follows expounds the material blessings still further in Joe 2:23-27, and the spiritual blessings in Joe 2:28-32 and ch. 3. They are both of them consequences of the gift of the teacher for righteousness. Hence the expansion of the earthly saving gifts is attached by ויּורד with Vav cons. Joel mentions first of all geshem, a rain-fall, or plentiful rain for the fertilizing of the soil and then defines it more exactly as early rain, which fell in the autumn at the sowing time and promoted the germination and growth of the seed, and latter rain, which occurred in the spring shortly before the time of harvest and brought the crops to maturity (see at Lev 26:3). בּראשׁון, in the beginning, i.e., first (= ראשׂנה in Gen 33:2, just as כּראשׁון is used in Lev 9:15 for בּראשׂנה in Num 10:13), not in the first month (Chald., etc.), or in the place of כּבראשׂנה, as before (lxx, Vulg., and others). For בּראשׁון corresponds to אחרי־כן in Joe 2:28 (Heb 3:1), as Ewald, Meier, and Hengstenberg admit. First of all the pouring out of a plentiful rain (an individualizing expression for all kinds of earthly blessings, chosen here with reference to the opposite of blessing occasioned by the drought); and after that, the pouring out of the spiritual blessing (Joel 2:28-3:21).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

This promise is carried out still further in what follows; and Joel summons the earth (Joe 2:21), the beasts of the field (Joe 2:22), and the sons of Zion (Joe 2:23) to joy and exultation at this mighty act of the Lord, by which they have been delivered from the threatening destruction. Joe 2:21. "Fear not, O earth! exult and rejoice: for Jehovah doeth great things! Joe 2:22. Fear ye not, O beasts of the field! for the pastures of the desert become green, for the tree bears its fruit; fig-tree and vine yield their strength. Joe 2:23. And ye sons of Zion, exult and rejoice in the Lord your God; for He giveth you the teacher for righteousness, and causes to come down to you a rain-fall, early rain and latter rain, first of all." The soil had suffered from the drought connected with the swarms of locusts (Joe 1:9); the beasts of the field had groaned on account of the destruction of all the plants and vegetation of every kind (Joe 1:18); the men had sighed over the unparalleled calamity that had befallen both land and people. The prophet here calls to all of them not to fear, but to exult and rejoice, and gives in every case an appropriate reason for the call. In that of the earth, he introduces the thought that Jehovah had done great things - had destroyed the foe that did great things; in that of the beasts, he points to the fresh verdure of the pastures, and the growth of the fruit upon the trees; in that of men, he lays stress upon a double fact, viz., the gift of a teacher for righteousness, and the pouring out of a plentiful rain. In this description we have to notice the rhetorical individualizing, which forms its peculiar characteristic, and serves to explain not only the distinction between the earth, the beasts of the field, and the sons of Zion, but the distribution of the divine blessings among the different members of the creation that are mentioned here. For, so far as the fact itself is concerned, the threefold blessing from God benefits all three classes of the earthly creation: the rain does good not only to the sons of Zion, or to men, but also to animals and to the soil; and so again do the green of the pastures and the fruits of the trees; and lastly, even the הגדּיל יי לעשׂות not only blesses the earth, but also the beasts and men upon it. It is only through overlooking this rhetorico-poetical distribution, that any one could infer from Joe 2:22, that because the fruits are mentioned here as the ordinary food of animals, in direct contrast to Gen 1:28-29, where the fruit of the trees is assigned to men for food, the beasts of the field signify the heathen. The perfects in the explanatory clauses of these three verses are all to be taken alike, and not to be rendered in the preterite in Joe 2:21, and in the present in Joe 2:22 and Joe 2:23. The perfect is not only applied to actions, which the speaker looks upon from his own standpoint as actually completed, as having taken place, or as things belonging to the past, but to actions which the will or the lively fancy of the speaker regards as being as good as completed, in other words, assumes as altogether unconditional and certain, and to which in modern languages we should apply the present (Ewald, 135, a, etc.). The latter is the sense in which it is used here, since the prophet sets forth the divine promise as a fact, which is unquestionably certain and complete, even though its historical realization has only just begun, and extends into the nearer or more remote future. The divine act over which the prophet calls upon them to rejoice, is not to be restricted to the destruction of those swarms of locusts that had at that time invaded Judah, and the revivification of drying nature, but is an act of God that is being constantly repeated whenever the same circumstances occur, or whose influence continues as long as this earth lasts; since it is a tangible pledge, that to all eternity, as is stated in Joe 2:26, Joe 2:27, the people of the Lord will not be put to shame. The "sons of Zion" are not merely the inhabitants of Zion itself, but the dwellers in the capital are simply mentioned as the representatives of the kingdom of Judah. As the plague of locusts fell not upon Jerusalem only, but upon the whole land, the call to rejoicing must refer to all the inhabitants of the land (Joe 1:2, Joe 1:14). They are to rejoice in Jehovah, who has proved Himself to be their God by the removal of the judgment and the bestowal of a fresh blessing.

This blessing is twofold in its nature. He gives them את־המּורה לצדקה. From time immemorial there has been a diversity of opinion as to the meaning of these words. Most of the Rabbins and earlier commentators have followed the Chaldee and Vulgate, and taken mōreh in the sense of "teacher;" but others, in no small number, have taken it in the sense of "early rain," e.g., Ab. Ezra, Kimchi, Tanch., Calvin, and most of the Calvinistic and modern commentators. But although mōreh is unquestionably used in the last clause of this verse in the sense of early rain; in every other instance this is called yōreh (Deu 11:14; Jer 5:24); for Psa 84:7 cannot be brought into the account since the meaning is disputed. Consequently the conjecture is a very natural one, that in the last clause of the verse Joel selected the form mōreh, instead of yōreh, to signify early rain, simply on account of the previous occurrence of hammōreh in the sense of "teacher," and for the sake of the unison. This rendering of hammōreh is not only favoured by thee article placed before it, since neither mōreh = yōreh (early rain), nor the corresponding and tolerably frequent malqōsh (latter rain), ever has the article, and no reason can be discovered why mōreh should be defined by the article here if it signified early rain; but it is decisively confirmed by the following word לצדקה, which is quite inapplicable to early rain, since it cannot mean either "in just measure," or "at the proper time," or "in becoming manner," as tsedâqâh is only used in the ethical sense of righteousness, and is never met with sensu physico, neither in Sa2 19:29; Neh 2:20, nor in Psa 23:3 and Lev 19:36, where moreover צדק occurs. For מעגּלי צדק (in the Psalm) are not straight or right ways, but ways of righteousness (spiritual ways); and although מאזני צדק, אבני צדק, are no doubt really correct scales and weight-stones, this is simply because they correspond to what is ethically right, so that we cannot deduce from this the idea of correct measure in the case of the rain. Ewald and Umbreit, who both of them recognise the impossibility of proving that tsedâqâh is used in the physical sense of correctness or correct measure, have therefore adopted the rendering "rain for justification," or "for righteousness;" Ewald regarding the rain as a sign that they are adopted again into the righteousness of God, whilst Umbreit takes it as a manifestation of eternal righteousness in the flowing stream of fertilizing grace. But apart from the question, whether these thoughts are in accordance with the doctrine of Scripture, they are by no means applicable here, where the people have neither doubted the revelation of the righteousness of God, nor prayed to God for justification, but have rather appealed to the compassion and grace of God in the consciousness of their sin and guilt, and prayed to be spared and rescued from destruction (Joe 2:13, Joe 2:17). By the "teacher for righteousness," we are to understand neither the prophet Joel only (v. Hofmann), nor the Messiah directly (Abarbanel), nor the idea teacher or collective body of messengers from God (Hengstenberg), although there is some truth at the foundation of all these suppositions. The direct or exclusive reference to the Messiah is at variance wit the context, since all the explanatory clauses in vv. 21-23 treat of blessings or gifts of God, which were bestowed at any rate partially at that particular time. Moreover, in v. 23, the sending of the rain-fall is represented by ויּורד (imperf. c. Vav cons.), if not as the consequence of the sending of the teacher for righteousness, at any rate as a contemporaneous event. These circumstances apparently favour the application of the expression to the prophet Joel. Nevertheless, it is by no means probable that Joel describes himself directly as the teacher for righteousness, or speaks of his being sent to the people as the object of exultation. No doubt he had induced the people to turn to the Lord, and to offer penitential supplication for His mercy through his call to repentance, and thereby effected the consequent return of rain and fruitful seasons; but his address and summons would not have had this result, if the people had not been already instructed by Moses, by the priests, and by other prophets before himself, concerning the ways of the Lord. All of these were teachers for righteousness, and are included under hammōreh. Still we must not stop at them. As the blessings of grace, at the reception of which the people were to rejoice, did not merely consist, as we have just observed, in the blessings which came to it at that time, or in Joel's days, but also embraced those which were continually bestowed upon it by the Lord; we must not exclude the reference to the Messiah, to whom Moses had already pointed as the prophet whom the Lord would raise up unto them, and to whom they were to hearken (Deu 18:18-19), but must rather regard the sending of the Messiah as the final fulfilment of this promise. This view answers to the context, if we simply notice that Joel mentions here both the spiritual and material blessings which the Lord is conveying to His people, and then in what follows expounds the material blessings still further in Joe 2:23-27, and the spiritual blessings in Joe 2:28-32 and ch. 3. They are both of them consequences of the gift of the teacher for righteousness.

Hence the expansion of the earthly saving gifts is attached by ויּורד with Vav cons. Joel mentions first of all geshem, a rain-fall, or plentiful rain for the fertilizing of the soil and then defines it more exactly as early rain, which fell in the autumn at the sowing time and promoted the germination and growth of the seed, and latter rain, which occurred in the spring shortly before the time of harvest and brought the crops to maturity (see at Lev 26:3). בּראשׁון, in the beginning, i.e., first (= ראשׂנה in Gen 33:2, just as כּראשׁון is used in Lev 9:15 for בּראשׂנה in Num 10:13), not in the first month (Chald., etc.), or in the place of כּבראשׂנה, as before (lxx, Vulg., and others). For בּראשׁון corresponds to אחרי־כן in Joe 2:28 (Heb 3:1), as Ewald, Meier, and Hengstenberg admit. First of all the pouring out of a plentiful rain (an individualizing expression for all kinds of earthly blessings, chosen here with reference to the opposite of blessing occasioned by the drought); and after that, the pouring out of the spiritual blessing (Joel 2:28-3:21).

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Fear not - for the Lord will do great things - The words are repeated from the preceding verse; Jehovah will do great things in driving them away, and supernaturally restoring the land to fertility.

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² Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The LORD hath done great things for them.
³ The LORD hath done great things for us; whereof we are glad.

²⁰ But I will remove far off from you the northern army, and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things.

¹ Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for it is nigh at hand;

¹ Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;

¹³ And they first took their journey according to the commandment of the LORD by the hand of Moses.

¹⁵ And he brought the people's offering, and took the goat, which was the sin offering for the people, and slew it, and offered it for sin, as the first.

² And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost.

³ If ye walk in my statutes, and keep my commandments, and do them;

²⁸ And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:
²⁹ And also upon the servants and upon the handmaids in those days will I pour out my spirit.
³⁰ And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.
³¹ The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come.
³² And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.

²³ Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month.
²⁴ And the floors shall be full of wheat, and the fats shall overflow with wine and oil.
²⁵ And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you.
²⁶ And ye shall eat in plenty, and be satisfied, and praise the name of the LORD your God, that hath dealt wondrously with you: and my people shall never be ashamed.
²⁷ And ye shall know that I am in the midst of Israel, and that I am the LORD your God, and none else: and my people shall never be ashamed.

¹⁸ I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.
¹⁹ And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.

¹⁷ Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say, Spare thy people, O LORD, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God?

¹³ And rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.

³⁶ Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, which brought you out of the land of Egypt.

³ He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake.

²⁰ Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem.

²⁹ And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land.

⁷ They go from strength to strength, every one of them in Zion appeareth before God.

²⁴ Neither say they in their heart, Let us now fear the LORD our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest.

¹⁴ That I will give you the rain of your land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil.

¹⁴ Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the LORD your God, and cry unto the LORD,

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?

²⁷ And ye shall know that I am in the midst of Israel, and that I am the LORD your God, and none else: and my people shall never be ashamed.

²⁶ And ye shall eat in plenty, and be satisfied, and praise the name of the LORD your God, that hath dealt wondrously with you: and my people shall never be ashamed.

²² Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength.

²¹ Fear not, O land; be glad and rejoice: for the LORD will do great things.

²⁸ And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.
²⁹ And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat.

²² Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength.

¹⁸ How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.

⁹ The meat offering and the drink offering is cut off from the house of the LORD; the priests, the LORD'S ministers, mourn.

²² Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength.

²¹ Fear not, O land; be glad and rejoice: for the LORD will do great things.

²² Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength.

²¹ Fear not, O land; be glad and rejoice: for the LORD will do great things.