Discovery BoxJoel 1:10-11
Context1:10 The crops of the fields 1 have been destroyed. 2
The ground is in mourning because the grain has perished.
The fresh wine has dried up;
the olive oil languishes.
1:11 Be distressed, 3 farmers;
wail, vinedressers, over the wheat and the barley.
For the harvest of the field has perished.
Joel 1:16-20
Context1:16 Our food has been cut off right before our eyes! 4
There is no longer any joy or gladness in the temple of our God! 5
1:17 The grains of seed 6 have shriveled beneath their shovels. 7
Storehouses have been decimated
and granaries have been torn down, for the grain has dried up.
1:18 Listen to the cattle groan! 8
The herds of livestock wander around in confusion 9
because they have no pasture.
Even the flocks of sheep are suffering.
1:19 To you, O Lord, I call out for help, 10
for fire 11 has burned up 12 the grassy pastures, 13
flames have razed 14 all the trees in the fields.
1:20 Even the wild animals 15 cry out to you; 16
for the river beds 17 have dried up;
[1:10] 1 tn Heb “the field has been utterly destroyed.” The term “field,” a collective singular for “fields,” is a metonymy for crops produced by the fields.
[1:10] 2 tn Joel uses intentionally alliterative language in the phrases שֻׁדַּד שָׂדֶה (shuddad sadeh, “the field is destroyed”) and אֲבְלָה אֲדָמָה (’avlah ’adamah, “the ground is in mourning”).
[1:11] 3 tn Heb “embarrassed”; or “be ashamed.”
[1:16] 4 tn Heb “Has not the food been cut off right before our eyes?” This rhetorical question expects an affirmative answer; the question has been translated as an affirmation for the sake of clarity and emphasis.
[1:16] 5 tn Heb “joy and gladness from the house of our God?” Verse 16b is a continuation of the rhetorical question begun in v. 16a, but has been translated as an affirmative statement to make the meaning clear. The words “There is no longer any” are not in the Hebrew text, but have been supplied in the translation for clarity.
[1:17] 6 tn Heb “seed.” The phrase “the grains of” does not appear in the Hebrew, but has been supplied in the translation for the sake of clarity and smoothness.
[1:17] 7 tc This line is textually uncertain. The MT reads “the seed shrivels in their shovels/clods.” One Qumran manuscript (4QXXIIc) reads “the heifers decay in [their] s[talls].” LXX reads “the heifers leap in their stalls.”
[1:18] 8 tn Heb “how the cattle groan!”
[1:18] 9 tn Heb “the herds of cattle are confused.” The verb בּוּךְ (bukh, “be confused”) sometimes refers to wandering aimlessly in confusion (cf. Exod 14:3).
[1:19] 10 tn The phrase “for help” does not appear in the Hebrew, but is supplied in the translation for the sake of clarity.
[1:19] 11 sn Fire here and in v. 20 is probably not to be understood in a literal sense. The locust plague, accompanied by conditions of extreme drought, has left the countryside looking as though everything has been burned up (so also in Joel 2:3).
[1:19] 12 tn Heb “consumed.” This entire line is restated at the end of v. 20.
[1:19] 13 tn Heb “the pastures of the wilderness.”
[1:19] 14 tn Heb “a flame has set ablaze.” This fire was one of the effects of the drought.
[1:20] 15 tn Heb “beasts of the field.”
[1:20] 16 tn Heb “long for you.” Animals of course do not have religious sensibilities as such; they do not in any literal sense long for Yahweh. Rather, the language here is figurative (metonymy of cause for effect). The animals long for food and water (so BDB 788 s.v. עָרַג), the ultimate source of which is Yahweh.
