Joel 2–3

Footnotes

1. 1 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. 2 Or “for.”
3. 3 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.
4. 4 The phrase “It will be” does not appear in the Hebrew, but is supplied in the translation for the sake of smoothness and style.
5. 5 Heb “darkness and gloom.” These two terms probably form a hendiadys here. This picture recalls the imagery of the supernatural darkness in Egypt during the judgments of the exodus (Exod 10:22). These terms are also frequently used as figures (metonymy of association) for calamity and divine judgment (Isa 8:22; 59:9; Jer 23:12; Zeph 1:15). Darkness is often a figure (metonymy of association) for death, dread, distress and judgment ( 365 חשֶׁךְ 3).
6. 6 Heb “a day of cloud and darkness.”
7. 7 The present translation here follows the proposed reading שְׁחֹר (shékhor, “blackness”) rather than the שַׁחַר (shakhar, “morning”). The change affects only the vocalization; the Hebrew consonants remain unchanged. Here the context calls for a word describing darkness. The idea of morning or dawn speaks instead of approaching light, which does not seem to fit here. The other words in the verse (e.g., “darkness,” “gloominess,” “cloud,” “heavy overcast”) all emphasize the negative aspects of the matter at hand and lead the reader to expect a word like “blackness” rather than “dawn.” However, paraphrases the nicely: “A huge army of locusts is coming. They will spread across the mountains like the sun when it rises.”
8. 8 Heb “A huge and powerful people”; , “a great people and a strong.” Many interpreters understand Joel 2 to describe an invasion of human armies, either in past history (e.g., the Babylonian invasion of Palestine in the sixth century b.c.) or in an eschatological setting. More probably, however, the language of this chapter referring to “people” and “armies” is a hypocatastic description of the locusts of chapter one. Cf. “The great army of locusts advances like darkness.”
9. 9 Heb “it will not be repeated for years of generation and generation.”
10. 10 Heb “a fire devours before it.”
11. 11 Heb “like the garden of Eden, the land is before them.”
12. 12 Heb “and surely a survivor there is not for it.” The antecedent of the pronoun “it” is apparently עַם (’am, “people”) of v. 2, which seems to be a figurative way of referring to the locusts. K&D 26:191–92 thought that the antecedent of this pronoun was “land,” but the masculine gender of the pronoun does not support this.
13. 13 Heb “Like the appearance of horses [is] its appearance.” The fact that a locust’s head resembles a miniature replica of a horse’s head has often been noticed. For example, the German word for locust (Heupferd, “hay horse”) and the Italian word as well (cavaletta, “little horse”) are based on this similarity in appearance.
14. 14 Heb “like the sound of.” The repetition of the word of comparison (“like”) in vv. 4–7 should not go unnoticed. The author is comparing the locust invasion to familiar aspects of human invasion. If the preposition has its normal force here, it is similarity and not identity that is intended. In other words, locusts are being likened to human armies, but human armies are not actually present. On the other hand, this Hebrew preposition is also on occasion used to indicate exactitude, a function described by grammarians as kaph veritatis.
15. 15 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 955 רָקַד.
16. 16 Heb “sound.”
17. 17 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.
18. 18 Heb “people.”
19. 19 Heb “being arrayed of battle.”
20. 20 Or “nations.”
21. 21 Heb “before it.”
22. 22 Heb “all faces gather beauty”; or “all faces gather a glow.” The Hebrew word פָּארוּר (pa’rur) is found in the OT only here and in Nah 2:11. Its meaning is very uncertain. Some scholars associate it with a root that signifies “glowing”; hence “all faces gather a glow of dread.” Others associate the word with פָּרוּר (parur, “pot”); hence “all faces gather blackness.” Still others take the root to signify “beauty”; hence “all faces gather in their beauty” in the sense of growing pale due to fear. This is the view assumed here.
23. 23 Since the invaders are compared to warriors, this suggests that they are not actually human, but instead an army of locusts.
24. 24 Heb “run.”
25. 25 Heb “men of battle.”
26. 26 The translation reads יְעַבְּתוּן (yé’abbétun) for יְעַבְּטוּן (yé’abbétun). The verb found in (עָבַט, ’avat) means “take or give a pledge” (cf. Deut 15:6, 8; 24:10) and does not fit the context. Some scholars have proposed various emendations: (1) יְעָוְּתוּן (yé’avvétun, “they make crooked”); (2) יָטּוּן (yattun, “they turn aside”); (3) יָעַוּוּן (ya’avvun, “they err”); and (4) יְעָבְּתוּן (adopted in the present translation) from the root I עָבַת (’avat, “to twist, pervert”) or II עָבַת (’avat, “to change, abandon”). adopt the latter option, but the only biblical evidence for this is the problematic reference in Joel 2:7. Another option is to view it as a variant of the root חבט (khavat, “turn aside from”), a meaning attested for the Arabic cognate. The difference in spelling would be due to the interchange of the guttural letters khet (ח) and ayin (ע). This may lay behind rendering ἐκκλίνωσιν (ekklinōsin; cf. nstwn and declinabunt). See S. F. Whitley, “ ‘bt in Joel 2, 7,” 65 (1984): 101–2.
27. 27 “each one does not crowd his brother.”
28. 28 Heb “each warrior walks in his own course.”
29. 29 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 (), or (2) when they “burst through” the city’s defenses, they will not break ranks (, , , ).
30. 30 Heb “missile” or “javelin.” This term appears to function as a synecdoche for the city’s defenses as a whole (cf. , , ). Some scholars instead understand the reference to be an aqueduct by which the locusts (or armies) entered the city.
31. 31 Heb “dart about in.”
32. 32 Or “they run upon its wall.”
33. 33 Witnesses of locust invasions have described the visual effect of large numbers of these creatures crawling over one another on the ground. At such times the ground is said to appear to be in motion, creating a dizzying effect on some observers. The reference in v. 10 to the darkening of the sun and moon probably has to do with the obscuring of visibility due to large numbers of locusts swarming in the sky.
34. 34 Heb “before it.”
35. 35 Heb “trembles.”
36. 36 Heb “gather their brightness.”
37. 37 Heb “the Lord gives his voice.”
38. 38 Heb “before his army.”
39. 39 Heb “military encampment.”
40. 40 Heb “very large.”
41. 41 Heb “he makes his word powerful.”
42. 42 Or “powerful.” Heb “great.”
43. 43 Heb “endure.” The and read “endure,” while one of the Qumran manuscripts (4QXXIIc) has “bear.”
44. 44 The figurative language calls for genuine repentance, and not merely external ritual that goes through the motions.
45. 45 Heb “and great of loyal love.”
46. 46 Heb “and he relents from calamity.”
47. 47 Heb “turn” or “turn back.”
48. 48 Heb “leave a blessing behind him.”
49. 49 The phrase “for you to offer” does not appear in the Hebrew, but is supplied in the translation for the sake of clarity.
50. 50 See the note on this term in .
51. 51 Mosaic law allowed men recently married, or about to be married, to be exempt for a year from certain duties that were normally mandatory, such as military obligation (cf. Deut 20:7; 24:5). However, Joel pictures a time of such urgency that normal expectations must give way to higher requirements.
52. 52 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.
53. 53 For the reading לִמְשָׁל (limshol, an infinitive, “to rule”), one should instead read לְמָשָׁל (lémashal, 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 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 [bé], rather than עַל [’al]).
54. 54 Heb “Why will they say?”
55. 55 The time-frame entertained by the verbs of v. 18 constitutes a crux interpretum in this chapter. The Hebrew verb forms used here are preterites with vav consecutive and are most naturally understood as describing a past situation. However, some modern English versions render these verbs as futures (e.g., , ), apparently concluding that the context requires a future reference. According to 2: §112.h, n. 1 explained the verbs of Joel 2:18 as an extension of the so-called prophetic perfect; as such, a future fulfillment was described with a past tense as a rhetorical device lending certainty to the fulfillment. But this lacks adequate precedent and is very unlikely from a syntactical standpoint. It seems better to take the verbs in the normal past sense of the preterite. This would require a vantage point for the prophet at some time after the people had responded favorably to the Lord’s call for repentance and after the Lord had shown compassion and forgiveness toward his people, but before the full realization of God’s promises to restore productivity to the land. In other words, it appears from the verbs of vv. 18–19 that at the time of Joel’s writing this book the events of successive waves of locust invasion and conditions of drought had almost run their course and the people had now begun to turn to the Lord.
56. 56 Heb “answered and said.”
57. 57 Heb “Look! I am sending grain to you.” The participle used in the Hebrew text seems to suggest imminent action.
58. 58 One of the Qumran manuscripts (4QXXIIc) inserts “and you will eat” before “and you will be fully satisfied” (the reading of the , ).
59. 59 The allusion to the one from the north is best understood as having locusts in view. It is not correct to say that this reference to the enemy who came form the north excludes the possibility of a reference to locusts and must be understood as human armies. Although locust plagues usually approached Palestine from the east or southeast, the severe plague of 1915, for example, came from the northeast.
60. 60 Heb “his face to the eastern sea.” In this context the eastern sea is probably the Dead Sea.
61. 61 Heb “and his rear to the western sea.” The western sea refers to the Mediterranean Sea.
62. 62 Heb “and his foul smell will ascend.” The foul smell probably refers to the unpleasant odor of decayed masses of dead locusts. The Hebrew word for “foul smell” is found only here in the Old Testament. The Hebrew word for “stench” appears only here and in Isa 34:3 and Amos 4:10. In the latter references it refers to the stench of dead corpses on a field of battle.
63. 63 The Hebrew text does not have “the Lord.” Two interpretations are possible. This clause may refer to the enemy described in the immediately preceding verses, in which case it would have a negative sense: “he has acted in a high-handed manner.” Or it may refer to the Lord, in which case it would have a positive sense: “the Lord has acted in a marvelous manner.” This is clearly the sense of the same expression in v. 21, where in fact “the Lord” appears as the subject of the verb. It seems best to understand the clause the same way in both verses.
64. 64 Heb “beasts of the field.”
65. 65 Heb “their strength.” The trees and vines will produce a maximum harvest, in contrast to the failed agricultural conditions previously described.
66. 66 Heb “sons of Zion.”
67. 67 Heb “be glad in the Lord your God.”
68. 68 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.
69. 69 Heb “caused to come down.”
70. 70 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.
71. 71 Heb “I will restore to you the years.” The plural years suggests that the plague to which Joel refers was not limited to a single season. Apparently the locusts were a major problem over several successive years. One season of drought and locust invasion would have been bad enough. Several such years would have been devastating.
72. 72 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.
73. 73 The term “your crops” does not appear in the Hebrew, but has been supplied in the translation for the sake of clarity and smoothness.
74. 74 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.
75. 75 Heb “you will surely eat and be satisfied.”
76. 76 Beginning with 2:28, the verse numbers through 3:21 in the English Bible differ from the verse numbers in the Hebrew text (), with 2:28 = 3:1 , 2:29 = 3:2 , 2:30 = 3:3 , 2:31 = 3:4 , 2:32 = 3:5 , 3:1 = 4:1 , etc., through 3:21 = 4:21 . Thus Joel in the Hebrew Bible has 4 chapters, the 5 verses of ch. 3 being included at the end of ch. 2 in the English Bible.
77. 77 Heb “Now it will be after this.”
78. 78 This passage plays a key role in the apostolic explanation of the coming of the Spirit on the day of Pentecost recorded in Acts 2:17–21. Peter introduces his quotation of this passage with “this is that spoken by the prophet Joel” (Acts 2:16; cf. the similar pesher formula used at Qumran). The New Testament experience at Pentecost is thus seen in some sense as a fulfillment of this Old Testament passage, even though that experience did not exhaustively fulfill Joel’s words. Some portions of Joel’s prophecy have no precise counterpart in that experience. For example, there is nothing in the experience recorded in Acts 2 that exactly corresponds to the earthly and heavenly signs described in Joel 3:3–4. But inasmuch as the messianic age had already begun and the “last days” had already commenced with the coming of the Messiah (cf. Heb 1:1–2), Peter was able to point to Joel 3:1–5 as a text that was relevant to the advent of Jesus and the bestowal of the Spirit. The equative language that Peter employs (“this is that”) stresses an incipient fulfillment of the Joel passage without precluding or minimizing a yet future and more exhaustive fulfillment in events associated with the return of Christ.
79. 79 Heb “all flesh.” As a term for humanity, “flesh” suggests the weakness and fragility of human beings as opposed to God who is “spirit.” The word “all” refers not to all human beings without exception (cf. , “all mankind”; “all people”), but to all classes of human beings without distinction (cf. ).
80. 80 Heb “your old men will dream dreams.”
81. 81 Or “in the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
82. 82 Heb “to blood,” but no doubt this is intended to indicate by metonymy the color of blood rather than the substance itself. The blood red color suggests a visual impression here—something that could be caused by fires, volcanic dust, sandstorms, or other atmospheric phenomena.
83. 83 While a number of English versions render this as “saved” (e.g., , , ), this can suggest a “spiritual” or “theological” salvation rather than the physical deliverance from the cataclysmic events of the day of the Lord described in the context.
84. 84 For location see ; ; ; ; ; ; ; ; .
85. 85 Heb “deliverance”; or “escape.” The abstract noun “deliverance” or “escape” probably functions here as an example of antimeria, referring to those who experience deliverance or escape with their lives: “escaped remnant” or “surviving remnant” (Gen 32:8; 45:7; Judg 21:17; 2 Kgs 19:30, 31; Isa 4:2; 10:20; 15:9; 37:31, 32; Ezek 14:22; Obad 1:17; Ezra 9:8, 13–15; Neh 1:2; 1 Chr 4:43; 2 Chr 30:6).
86. 86 Heb “and among the remnant.”
87. 87 The participle used in the Hebrew text seems to indicate action in the imminent future.
88. 1 Joel 3:1 in the English Bible is 4:1 in the Hebrew text (). See also the note at 2:28.
89. 2 The and read “in those days,” while MurXII reads “in that day.”
90. 3 The Kethib reads אָשִׁיב (’ashiv, “return the captivity [captives]), while the Qere is אָשׁוּב (’ashuv, “restore the fortunes”). Many modern English versions follow the Qere reading. Either reading seems to fit the context. Joel refers to an exile of the inhabitants of Judah and Jerusalem in 3:2–6 and their return from exile in 3:7. On the other hand, 2:25–26 describes the reversal of judgment and restoration of the covenant blessings. However, the former seems to be the concern of the immediate context.
91. 4 For location see ; ; ; ; ; ; ; ; .
92. 5 There is a play on words here. Jehoshaphat in Hebrew means “the Lord has judged,” and the next line in v. 2 further explicates this thought. The location of this valley is uncertain (cf. v. 12). Many interpreters have understood the Valley of Jehoshaphat to be the Kidron Valley, located on the east side of old Jerusalem. Since this is described as a scene of future messianic activity and judgment, many Jews and Muslims have desired to be buried in the vicinity, a fact attested to in modern times by the presence of many graves in the area. A variation of this view is mentioned by Eusebius, Onomasticon 1:10. According to this view, the Valley of Jehoshaphat is located in the Hinnom Valley, on the south side of the old city. Yet another view is held by many modern scholars, who understand the reference to this valley to be one of an idealized and nonliteral scene of judgment.
93. 6 Heb “I will execute judgment.”
94. 7 Heb “concerning my people and my inheritance Israel.”
95. 8 Heb “gave.”
96. 9 Heb “and they drank.” Joel vividly refers to a situation where innocent human life has little value; its only worth is its use in somehow satisfying selfish appetites of wicked people who have control over others (cf. Amos 2:6 and 8:6).
97. 10 Heb “What [are] you [doing] to me, O Tyre and Sidon?”
98. 11 Or “districts.”
99. 12 Heb “quickly, speedily, I will return your recompense on your head.” This is an idiom for retributive justice and an equitable reversal of situation.
100. 13 Or perhaps, “temples.”
101. 14 Heb “border.”
102. 15 Heb “I will return your recompense on your head.”
103. 16 Heb “into the hand of.”
104. 17 Heb “the sons of Judah.”
105. 18 The Sabeans were Arabian merchants who were influential along the ancient caravan routes that traveled through Arabia. See also Job 1:15; Isa 43:3; 45:14; Ps 72:10.
106. 19 Heb “draw near and go up.”
107. 20 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.
108. 21 This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, 1:). It was a short knife with a curved hook at the end sharpened on the inside like a sickle.
109. 22 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.
110. 23 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.
111. 24 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”).
112. 25 The present translation follows the reading of the imperative הִקָּבְצוּ (hiqqavétsu) rather than the perfect with vav (ו) consecutive וְנִקְבָּצוּ (véniqbbatsu) of the .
113. 26 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.
114. 27 Heb “send.”
115. 28 Heb “go down” or “tread.” The Hebrew term רְדוּ (rédu) may be from יָרַד (yarad, “to go down”) or from רָדָה (radah, “have dominion,” here in the sense of “to tread”). If it means “go down,” the reference would be to entering the vat to squash the grapes. If it means “tread,” the verb would refer specifically to the action of those who walk over the grapes to press out their juice. The phrase “the grapes” is supplied in the translation for clarity.
116. 29 The immediacy of judgment upon wickedness is likened to the urgency required for a harvest that has reached its pinnacle of development. When the harvest is completely ripe, there can be no delay by the reapers in gathering the harvest. In a similar way, Joel envisions a time when human wickedness will reach such a heightened degree that there can be no further stay of divine judgment (cf. the “fullness of time” language in Gal 4:4).
117. 30 The decision referred to here is not a response on the part of the crowd, but the verdict handed out by the divine judge.
118. 31 Heb “gather in.”
119. 32 For location see ; ; ; ; ; ; ; ; .
120. 33 Heb “he sounds forth his voice.”
121. 34 Or “the sky.” See the note on “sky” in .
122. 35 Heb “sons.”
123. 36 Heb “know.”
124. 37 For location see ; ; ; ; ; ; ; ; .
125. 38 Heb “strangers” or “foreigners.” In context, this refers to invasions by conquering armies.
126. 39 Heb “and it will come about in that day.”
127. 40 Many English translations read “new wine” or “sweet wine,” meaning unfermented wine, i.e., grape juice.
128. 41 The language used here is a hyperbolic way of describing both a bountiful grape harvest (“the mountains will drip with juice”) and an abundance of cattle (“the hills will flow with milk”). In addition to being hyperbolic, the language is also metonymical (effect for cause).
129. 42 Or “seasonal streams.”
130. 43 Heb “house.”
131. 44 Heb “valley of Shittim.” The exact location of the Valley of Acacia Trees is uncertain. The Hebrew word שִׁטִּים (shittim) refers to a place where the acacia trees grow, which would be a very arid and dry place. The acacia tree can survive in such locations, whereas most other trees require more advantageous conditions. Joel’s point is that the stream that has been mentioned will proceed to the most dry and barren of locations in the vicinity of Jerusalem.
132. 45 Heb “violence of the sons of Judah.” The phrase “of the sons of Judah” is an objective genitive (cf. “the violence against the children of Judah”; , , “violence done to the people of Judah”). It refers to injustices committed against the Judeans, not violence that the Judeans themselves had committed against others.
133. 46 The phrase “will be secure” does not appear in the Hebrew, but are supplied in the translation for the sake of smoothness.
134. 47 The present translation follows the reading וְנִקַּמְתִּי (véniqqamti, “I will avenge”) rather than וְנִקֵּתִי (véniqqeti, “I will acquit”) of the .