(2) The morning spread upon the mountains.--The Hebrew word here used for morning is derived from a verb, Shachar, which has for one meaning "to be or become black," for the second "to break forth" as light. From this latter signification is derived the word for morning--dawn; from the former comes the word "blackness," which gives the name Sihor to the Nile (Isaiah 23:3). It seems accordingly more in harmony with the present context to take the sense of the word in its reference to blackness, and to understand it as indicating a thick, dark, rolling cloud settled upon the mountain top. The description following comprehends equally the natural and political locusts.

Verse 2. - A day of darkness and of glooming, a day of clouds and of thick darkness. It was, indeed, a day of Divine judgment, a day of sore distress. Besides the common terms for "darkness" and "cloud," there are two other terms, אֲפֵלָה, thick and dense darkness, such as ensues after sunset; the root אָפַל, though not used in the Hebrew, is cognate with the Arabic afala, properly, to "set as the sun:" compare naphal, nabhal, abhal; while עְרָפֶל is blended from the triliterals עָרִיפ, a cloud, and אָפַל, to be dark (compare ὀρφνός and ὀρφνή), darkness of donas, thick clouds.

(1) Some understand this darkness literally, as in the description of the plague of locusts in Egypt it is written, "They covered the face of the whole earth, so that the land was darkened."

(2) Others understand it figuratively, as light denotes prosperity, and darkness adversity. Thus Kimchi says, "Affliction is likened to darkness, as joy is likened to light." At the same time, he mentions the literal exposition: "Or," he says, "through the multitude of the locusts the land is darkened;" and refers to Exodus 10:15, "For they covered the face of the whole earth, so that the land was darkened." As the morning spread upon the mountains.

(1) Some explain this of the locust-army stretching far like the morning light, as it breaks over the hills. Thus Pococke, "If shachar be rendered, as most generally, the morning, and the light thereof meant, then the meaning thereof seems to express the sudden coming and the widespreading of the thing spoken of, so as not to be hindered, in that resembling the morning light, which in a moment discovers itself on the tops of the mountains (on which it first appeareth), though at never so great a distance one from another." The wide and quick diffusion of this plague, like that of the morning light, is the thing meant. But

(2) Keil understands shachar of the yellow light which proceeds from swarms of locusts as they approach, and translates, "Like morning dawn spread over the mountains is it" (i.e. the glimmer on their wings). "The prophet's meaning," he adds, "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, from the reflection of the sun's rays from their wings." Thus the subject is neither yom nor 'am, which the Vulgate, contrary to the accents, joins to it.

(3) Others. again, connect the expression closely with the "darkness" preceding, and translate, "Like the morning twilight spread upon the mountains," that is, before it descends into the valleys. Rather, as Wunsche, "Like the gray of the morning," etc. (comp. Exodus 10:15 and שחוד and שיחור). Exposition

(1) is confirmed by Rashi, who says, "The locusts and the palmer-worms are spread over the mountains, as the morning dawn is spread through (in) an the world." Similarly Aben Ezra, "Like the dawn which is diffused in an instant." Kimchi's comment is fuller, but to the same effect: "As the morning dawn which is spread over the mountains as in an instant, for there is called the beginning of the sun in his going forth, because of their height; so then the locusts are spread and extended over the land in an instant." With this exposition of the clause we may compare Virgil's -

"Postera vix summos spargebat lumine montes
Orta dies."

"The following daybreak had scarce begun
to sow the mountain-tops with light." There hath not been ever the like, neither shall be any more after it, even to the years of many generations. This is a hyperbolic mode of speech, to denote the extraordinary and unusual severity of the disaster. The Hebrew commentators are at pains to reconcile what appears to them a discrepancy. They say, "It was never known before or since that four kinds of locusts came to-together;" as for the plague of Egypt;there was but one sort of them, they say. The correct explanation is that the like had not been in the same country, that is, the land of Judaea, though elsewhere there might have been the like, as in Egypt before, or in other countries since.

2:1-14 The priests were to alarm the people with the near approach of the Divine judgments. It is the work of ministers to warn of the fatal consequences of sin, and to reveal the wrath from heaven against the ungodliness and unrighteousness of men. The striking description which follows, shows what would attend the devastations of locusts, but may also describe the effects from the ravaging of the land by the Chaldeans. If the alarm of temporal judgments is given to offending nations, how much more should sinners be warned to seek deliverance from the wrath to come! Our business therefore on earth must especially be, to secure an interest in our Lord Jesus Christ; and we should seek to be weaned from objects which will soon be torn from all who now make idols of them. There must be outward expressions of sorrow and shame, fasting, weeping, and mourning; tears for trouble must be turned into tears for the sin that caused it. But rending the garments would be vain, except their hearts were rent by abasement and self-abhorrence; by sorrow for their sins, and separation from them. There is no question but that if we truly repent of our sins, God will forgive them; but whether he will remove affliction is not promised, yet the probability of it should encourage us to repent.A day of darkness and of gloominess, a day of clouds and of thick darkness,.... Alluding to the gloomy and thick darkness caused by the locusts, which sometimes come in prodigious numbers, like thick clouds, and darken the air; so the land of Egypt was darkened by them, Exodus 10:15; historians and travellers relate, as Bochart (f) has shown, that these creatures will fly like a cloud, and darken the heavens at noonday, cover the sun, and hinder the rays of it from touching the earth; though all these phrases may be expressive of great afflictions and calamities, which are often in Scripture signified by darkness, as prosperity is by light; see Isaiah 8:22;

as the morning spread upon the mountains; as the morning light, when it first appears, diffuses itself in a moment throughout the earth, and is first seen on the tops of the mountains (g); so these locusts, and this calamity threatened, should suddenly and at once come, and be spread over the whole land; and which could no more be resisted than the morning light. The Vulgate Latin version renders it, in connection with the next clause, "as the morning spread upon the mountains, a people much and mighty"; but the accents will not admit of it; though it may seem a little improper that the same thing should be as a dark day, and: the morning light; wherefore Cocceius understands the whole of the day of Christ, which was light to many nations, and darkness to the wicked Jews:

a great people and a strong; numerous and mighty, many in number, mighty in strength; so the locusts are represented as a nation and people for might and multitude, Joel 1:6; an emblem of the Chaldeans and Babylonians, who were a large and powerful people:

there hath not been ever the like, neither shall any more after it,

even to the years of many generations; that is, in the land of Judea; otherwise there might have been the like before in other places, as in Egypt, and since in other countries. Jarchi, Aben Ezra, and Kimchi, account for it thus; that it was never known, before or since, that four kinds of locusts came together; as for the plague of Egypt, there was but one sort of them, they say; but it is best to understand it of the like not having been in the same country: and such a numerous and powerful army as that of the Chaldeans had not been in Judea, and made such havoc and desolation as that did; nor would any hereafter, for many generations, even until the Romans came and took away their place and nation.

(f) Hierozoic. par. 2. l. 4. c. 5. p. 479. (g) "Postera vix summos spargebat lumine montes Orta dies----", Virgil. Aeneid. 12.