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made by Calovius and others (compare Hengstenberg, Christol. i. p. 328 transl.), that the following clause, “your sons, your daughters, your old men, your young men, and men-servants and maid-servants,” contains a specification of כּל־בּשׂר, it by no means follows with certainty from this, that the word all does not do away with the limitation to one particular nation, but merely that in this one nation even the limits of sex, age, and rank are abolished; since it cannot be proved that the specification in Joe 2:2 and Joe 2:3 is intended to exhaust the idea of “all flesh.” Moreover, as the prophecy of Joel had respect primarily to Judah, Joel may primarily have brought into prominence, and specially singled out of the general idea of kol-bâsâr in Joe 2:28 and Joe 2:29, only those points that were of importance to his contemporaries, viz., that all the members of the covenant nation would participate in this outpouring of the Spirit, without regard to sex, age, or rank; and in so doing, he may have looked away from the idea of the entire human race, including all nations, which is involved in the expression “all flesh.” We shall see from Joe 2:32 that this last thought was not a strange one to the prophet. In the specification of the communication of the Spirit, the different forms which it assumes are rhetorically distributed as follows: to the sons and daughters, prophesying is attributed; to the old, dreams; to the young, sights or visions. But it by no means follows from this, that each of these was peculiar to the age mentioned. For the assertion, that the Spirit of God only manifests itself in the weakened mind of the old man by dreams and visions of the night; that the vigorous and lively fancy of the youth or man has sights by day, or true visions; and lastly, that in the soul of the child the Spirit merely works as furor sacer Tychs., Credner, Hitzig, and others), cannot be historically sustained. According to Num 12:6, visions and dreams are the two forms of the prophetic revelation of God; and נבּא is the most general manifestation of the prophetic gift, which must not be restricted to the ecstatic state associated with the prophesying. The meaning of this rhetorical individualizing, is simply that their sons, daughters, old persons, and youths, would receive the Spirit of God with all its gifts. The outpouring of the Spirit upon slaves (men-servants and maidens) is connected by vegam, as being something very extraordinary, and under existing circumstances