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Joel 1:2

Context
A Locust Plague Foreshadows the Day of the Lord

1:2 Listen to this, you elders; 1 

pay attention, 2  all inhabitants of the land.

Has anything like this ever happened in your whole life 3 

or in the lifetime 4  of your ancestors? 5 

Joel 1:9

Context

1:9 No one brings grain offerings or drink offerings

to the temple 6  of the Lord anymore. 7 

So the priests, those who serve the Lord, are in mourning.

Joel 3:14

Context

3:14 Crowds, great crowds are in the valley of decision,

for the day of the Lord is near in the valley of decision! 8 

Joel 1:13

Context

1:13 Get dressed 9  and lament, you priests!

Wail, you who minister at the altar!

Come, spend the night in sackcloth, you servants of my God,

because no one brings grain offerings or drink offerings

to the temple of your God anymore. 10 

Joel 3:20

Context

3:20 But Judah will reside securely forever,

and Jerusalem will be secure 11  from one generation to the next.

Joel 2:23

Context

2:23 Citizens of Zion, 12  rejoice!

Be glad because of what the Lord your God has done! 13 

For he has given to you the early rains 14  as vindication.

He has sent 15  to you the rains –

both the early and the late rains 16  as formerly.

Joel 1:16

Context

1:16 Our food has been cut off right before our eyes! 17 

There is no longer any joy or gladness in the temple of our God! 18 

Joel 2:8

Context

2:8 They do not jostle one another; 19 

each of them marches straight ahead. 20 

They burst through 21  the city defenses 22 

and do not break ranks.

Joel 3:10-11

Context

3:10 Beat your plowshares 23  into swords,

and your pruning hooks 24  into spears! 25 

Let the weak say, ‘I too am a warrior!’ 26 

3:11 Lend your aid 27  and come,

all you surrounding nations,

and gather yourselves 28  to that place.”

Bring down, O Lord, your warriors! 29 

Joel 3:21

Context

3:21 I will avenge 30  their blood which I had not previously acquitted.

It is the Lord who dwells in Zion!

Joel 2:17

Context

2:17 Let the priests, those who serve the Lord, weep

from the vestibule all the way back to the altar. 31 

Let them say, “Have pity, O Lord, on your people;

please do not turn over your inheritance to be mocked,

to become a proverb 32  among the nations.

Why should it be said 33  among the peoples,

“Where is their God?”

Joel 1:19

Context

1:19 To you, O Lord, I call out for help, 34 

for fire 35  has burned up 36  the grassy pastures, 37 

flames have razed 38  all the trees in the fields.

Joel 1:12

Context

1:12 The vine has dried up;

the fig tree languishes –

the pomegranate, date, and apple 39  as well.

In fact, 40  all the trees of the field have dried up.

Indeed, the joy of the people 41  has dried up!

Joel 1:14

Context

1:14 Announce a holy fast; 42 

proclaim a sacred assembly.

Gather the elders and 43  all the inhabitants of the land

to the temple of the Lord your God,

and cry out to the Lord.

Joel 2:1

Context
The Locusts’ Devastation

2:1 Blow the trumpet 44  in Zion;

sound the alarm signal on my holy mountain!

Let all the inhabitants of the land shake with fear,

for the day of the Lord is about to come.

Indeed, 45  it is near! 46 

Joel 2:5

Context

2:5 They sound like 47  chariots rumbling 48  over mountain tops,

like the crackling 49  of blazing fire consuming stubble,

like the noise of 50  a mighty army 51  being drawn up for battle. 52 

Joel 2:14

Context

2:14 Who knows?

Perhaps he will be compassionate and grant a reprieve, 53 

and leave blessing in his wake 54 

a meal offering and a drink offering for you to offer to the Lord your God! 55 

Joel 2:25

Context

2:25 I will make up for the years 56 

that the ‘arbeh-locust 57  consumed your crops 58 

the yeleq-locust, the hasil-locust, and the gazam-locust –

my great army 59  that I sent against you.

Joel 3:16

Context

3:16 The Lord roars from Zion;

from Jerusalem 60  his voice bellows out. 61 

The heavens 62  and the earth shake.

But the Lord is a refuge for his people;

he is a stronghold for the citizens 63  of Israel.

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[1:2]  1 sn Elders here refers not necessarily to men advanced in years, but to leaders within the community.

[1:2]  2 tn Heb “give ear.”

[1:2]  3 tn Heb “days.” The term “days” functions here as a synecdoche for one’s lifespan.

[1:2]  4 tn Heb “days.”

[1:2]  5 tn Heb “fathers.”

[1:9]  6 tn Heb “house.” So also in vv. 13, 14, 16.

[1:9]  7 tn Heb “grain offering and drink offering are cut off from the house of the Lord,”

[3:14]  11 sn The decision referred to here is not a response on the part of the crowd, but the verdict handed out by the divine judge.

[1:13]  16 tn Heb “put on.” There is no object present in the Hebrew text, but many translations assume “sackcloth” to be the understood object of the verb “put on.” Its absence in the Hebrew text of v. 13 is probably due to metrical considerations. The meter here is 3 + 3, and that has probably influenced the prophet’s choice of words.

[1:13]  17 tn Heb “for grain offering and drink offering are withheld from the house of your God.”

[3:20]  21 tn The phrase “will be secure” does not appear in the Hebrew, but are supplied in the translation for the sake of smoothness.

[2:23]  26 tn Heb “sons of Zion.”

[2:23]  27 tn Heb “be glad in the Lord your God.”

[2:23]  28 tn Normally the Hebrew word הַמּוֹרֶה (hammoreh) means “the teacher,” but here and in Ps 84:7 it refers to “early rains.” Elsewhere the word for “early rains” is יוֹרֶה (yoreh). The phrase here הַמּוֹרֶה לִצְדָקָה (hammoreh litsdaqah) is similar to the expression “teacher of righteousness” (Heb., מוֹרֶה הַצֶּדֶק , moreh hatsedeq) found in the Dead Sea Scrolls referring to a particular charismatic leader, although the Qumran community seems not to have invoked this text in support of that notion.

[2:23]  29 tn Heb “caused to come down.”

[2:23]  30 sn For half the year Palestine is generally dry. The rainy season begins with the early rains usually in late October to early December, followed by the latter rains in March and April. Without these rains productive farming would not be possible, as Joel’s original readers knew only too well.

[1:16]  31 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]  32 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.

[2:8]  36 tn “each one does not crowd his brother.”

[2:8]  37 tn Heb “each warrior walks in his own course.”

[2:8]  38 tn Heb “they fall upon.” This line has been interpreted in two different ways: (1) although they fall upon the sword, they shall not be wounded (KJV), or (2) when they “burst through” the city’s defenses, they will not break ranks (RSV, NASB, NIV, NIrV).

[2:8]  39 tn Heb “missile” or “javelin.” This term appears to function as a synecdoche for the city’s defenses as a whole (cf. NASB, NIV, TEV). Some scholars instead understand the reference to be an aqueduct by which the locusts (or armies) entered the city.

[3:10]  41 sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.

[3:10]  42 sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle.

[3:10]  43 sn This conversion of farming instruments to instruments of war is the reverse of Isa 2:4 (cf. Mic 4:3), where military weapons are transformed into tools for farming. Isaiah describes a time of kingdom blessing and prosperity, whereas Joel describes a time of eschatological conflict and judgment.

[3:10]  44 sn The “weak” individual mentioned here is apparently the farmer who has little or no military prowess or prior fighting experience. Under ordinary circumstances such a person would be ill-prepared for assuming the role of a soldier. However, in the scene that Joel is describing here even the most unlikely candidate will become a participant to be reckoned with in this final conflict.

[3:11]  46 tn This Hebrew verb is found only here in the OT; its meaning is uncertain. Some scholars prefer to read here עוּרוּ (’uru, “arouse”) or חוּשׁוּ (khushu, “hasten”).

[3:11]  47 tc The present translation follows the reading of the imperative הִקָּבְצוּ (hiqqavÿtsu) rather than the perfect with vav (ו) consecutive וְנִקְבָּצוּ (vÿniqbbatsu) of the MT.

[3:11]  48 tc Some commentators prefer to delete the line “Bring down, O Lord, your warriors,” understanding it to be a later addition. But this is unnecessary. Contrary to what some have suggested, a prayer for the Lord’s intervention is not out of place here.

[3:21]  51 tc The present translation follows the reading וְנִקַּמְתִּי (vÿniqqamti, “I will avenge”) rather than וְנִקֵּתִי (vÿniqqeti, “I will acquit”) of the MT.

[2:17]  56 tn Heb “between the vestibule and the altar.” The vestibule was located at the entrance of the temple and the altar was located at the other end of the building. So “between the vestibule and the altar” is a merism referring to the entire structure. The priestly lament permeates the entire house of worship.

[2:17]  57 tn For the MT reading לִמְשָׁל (limshol, an infinitive, “to rule”), one should instead read לְמָשָׁל (lÿmashal, a noun, “to a byword”). While the consonantal Hebrew text permits either, the context suggests that the concern here is more one of not wanting to appear abandoned by God to ongoing economic depression rather than one of concern over potential political subjection of Israel (cf. v. 19). The possibility that the form in the MT is an infinitive construct of the denominative verb II מָשַׁל (mashal, “to utter a proverb”) does not seem likely because of the following preposition (Hebrew בְּ [bÿ], rather than עַל [’al]).

[2:17]  58 tn Heb “Why will they say?”

[1:19]  61 tn The phrase “for help” does not appear in the Hebrew, but is supplied in the translation for the sake of clarity.

[1:19]  62 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]  63 tn Heb “consumed.” This entire line is restated at the end of v. 20.

[1:19]  64 tn Heb “the pastures of the wilderness.”

[1:19]  65 tn Heb “a flame has set ablaze.” This fire was one of the effects of the drought.

[1:12]  66 tn This Hebrew word וְתַפּוּחַ (vÿtappuakh) probably refers to the apple tree (so most English versions), but other suggestions that scholars have offered include the apricot, citron, or quince.

[1:12]  67 tn These words are not in the Hebrew text but are supplied in the translation for clarity.

[1:12]  68 tn Heb “the sons of man.”

[1:14]  71 tn Heb “consecrate a fast” (so NASB).

[1:14]  72 tc The conjunction “and” does not appear in MT or LXX, but does appear in some Qumran texts (4QXIIc and 4QXIIg).

[2:1]  76 tn The word translated “trumpet” here (so most English versions) is the Hebrew שׁוֹפָר (shofar). The shophar was a wind instrument made from a cow or ram’s horn and used as a military instrument for calling people to attention in the face of danger or as a religious instrument for calling people to occasions of communal celebration.

[2:1]  77 tn Or “for.”

[2:1]  78 sn The interpretation of 2:1-11 is very difficult. Four views may be mentioned here. (1) Some commentators understand this section to be describing a human invasion of Judah on the part of an ancient army. The exact identity of this army (e.g., Assyrian or Babylonian) varies among interpreters depending upon issues of dating for the book of Joel. (2) Some commentators take the section to describe an eschatological scene in which the army according to some is human, or according to others is nonhuman (i.e., angelic). (3) Some interpreters argue for taking the section to refer to the potential advent in the fall season of a severe east wind (i.e., Sirocco) that would further exacerbate the conditions of the land described in chapter one. (4) Finally, some interpreters understand the section to continue the discussion of locust invasion and drought described in chapter one, partly on the basis that there is no clear exegetical evidence in 2:1-11 to suggest a shift of referent from that of chapter one.

[2:5]  81 tn Heb “like the sound of.”

[2:5]  82 tn Heb “jostling” or “leaping.” There is question whether this pictures chariots rumbling over the mountains (e.g., 2 Sam 6:14,16; 1 Chr 15:29; Nah 3:2) or the locusts flying – or “leaping” – over the mountains (e.g., Job 21:11); see BDB 955 s.v. רָקַד.

[2:5]  83 tn Heb “sound.”

[2:5]  84 tn The phrase “the noise of” does not appear in the Hebrew, but is implied by the parallelism, so it has been supplied in the translation for the sake of clarity.

[2:5]  85 tn Heb “people.”

[2:5]  86 tn Heb “being arrayed of battle.”

[2:14]  86 tn Heb “turn” or “turn back.”

[2:14]  87 tn Heb “leave a blessing behind him.”

[2:14]  88 tn The phrase “for you to offer” does not appear in the Hebrew, but is supplied in the translation for the sake of clarity.

[2:25]  91 tn Heb “I will restore to you the years.”

[2:25]  92 sn The same four terms for locust are used here as in 1:4, but in a different order. This fact creates some difficulty for the notion that the four words refer to four distinct stages of locust development.

[2:25]  93 tn The term “your crops” does not appear in the Hebrew, but has been supplied in the translation for the sake of clarity and smoothness.

[2:25]  94 sn Here Joel employs military language to describe the locusts. In the prophet’s thinking this invasion was far from being a freak accident. Rather, the Lord is pictured here as a divine warrior who leads his army into the land as a punishment for past sin and as a means of bringing about spiritual renewal on the part of the people.

[3:16]  96 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:16]  97 tn Heb “he sounds forth his voice.”

[3:16]  98 tn Or “the sky.” See the note on “sky” in 2:30.

[3:16]  99 tn Heb “sons.”



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