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 The explanation is simply, that the day of the Lord runs throughout the history of the kingdom of God, so that it occurs in each particular judgment: not, however, as fully manifested, but simply as being near or approaching, so far as its complete fulfilment is concerned. Joel now proclaims the coming of the day in its full completion, on the basis of the judgment already experienced, as the approach of a terrible army of locusts that darkens the land, at the head of which Jehovah is riding in all the majesty of the Judge of the world. The description is divided into three strophes thus: he first of all depicts the sight of this army of God, as seen afar off, and its terrible appearance in general (Joe 2:2 and Joe 2:3); then the appearance and advance of this mighty army (Joe 2:4-6); and lastly, its irresistible power (Joe 2:7-11); and closes the first strophe with a figurative description of the devastation caused by this terrible army, whilst in the second and third he gives prominence to the terror which they cause among all nations, and over all the earth.

Verses 2-3
Joe 2:2-3“A day of darkness and obscurity, a day of clouds and cloudy night: like morning dawn spread over the mountains, a people great and strong: there has not been the like from all eternity, nor will there be after it even to the years of generation and generation. Joe 2:3. Before it burneth fire, and behind it flameth flame: the land before it as the garden of Eden, and behind it like a desolate wilderness; and even that which escaped did not remain to it.” With four words, expressing the idea of darkness and obscurity, the day of Jehovah is described as a day of the manifestation of judgment. The words חשׁך ענן וערפל are applied in Deu 4:11 to the cloudy darkness in which Mount Sinai was enveloped, when Jehovah came down upon it in the fire; and in Exo 10:22, the darkness which fell upon Egypt as the ninth plague is called אפלה. כּשׁחר וגו does not belong to what precedes, nor does it mean blackness or twilight (as Ewald and some Rabbins suppose), but “the morning dawn.” The subject to pârus (spread) is neither yōm (day), which precedes it, nor ‛am (people), which follows; for neither of these yields a suitable thought at all. The subject is left indefinite: “like morning dawn is it spread over the mountains.” The prophet's meaning is evident enough from what follows. He clearly refers to the bright glimmer or splendour which is seen in the sky as a swarm of locusts approaches,