Yoel 2:17
Konteks2:17 Let the priests, those who serve the Lord, weep
from the vestibule all the way back to the altar. 1
Let them say, “Have pity, O Lord, on your people;
please do not turn over your inheritance to be mocked,
to become a proverb 2 among the nations.
Why should it be said 3 among the peoples,
“Where is their God?”
Yoel 3:10
Konteks3:10 Beat your plowshares 4 into swords,
and your pruning hooks 5 into spears! 6
Let the weak say, ‘I too am a warrior!’ 7
Yoel 2:32--3:1
Konteks2:32 It will so happen that
everyone who calls on the name of the Lord will be delivered. 8
For on Mount Zion and in Jerusalem 9 there will be those who survive, 10
just as the Lord has promised;
the remnant 11 will be those whom the Lord will call. 12
3:1 (4:1) 13 For look! In those 14 days and at that time
I will return the exiles 15 to Judah and Jerusalem. 16
Yoel 2:12
Konteks2:12 “Yet even now,” the Lord says,
“return to me with all your heart –
with fasting, weeping, and mourning.
Tear your hearts, 17
not just your garments!”
Yoel 3:12
Konteks3:12 Let the nations be roused and let them go up
to the valley of Jehoshaphat,
for there I will sit in judgment on all the surrounding nations.
Yoel 3:8
Konteks3:8 I will sell your sons and daughters to 18 the people of Judah. 19
They will sell them to the Sabeans, 20 a nation far away.
Indeed, the Lord has spoken!
Yoel 2:19
Konteks2:19 The Lord responded 21 to his people,
“Look! I am about to restore your grain 22
as well as fresh wine and olive oil.
You will be fully satisfied. 23
I will never again make you an object of mockery among the nations.
[2:17] 1 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] 2 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] 3 tn Heb “Why will they say?”
[3:10] 4 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] 5 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] 6 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] 7 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.
[2:32] 8 tn While a number of English versions render this as “saved” (e.g., NIV, NRSV, NLT), 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.
[2:32] 9 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:32] 10 tn 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).
[2:32] 11 tn Heb “and among the remnant.”
[2:32] 12 tn The participle used in the Hebrew text seems to indicate action in the imminent future.
[3:1] 13 sn Joel 3:1 in the English Bible is 4:1 in the Hebrew text (BHS). See also the note at 2:28.
[3:1] 14 tc The MT and LXX read “in those days,” while MurXII reads “in that day.”
[3:1] 15 tc 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.
[3:1] 16 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:12] 17 sn The figurative language calls for genuine repentance, and not merely external ritual that goes through the motions.
[3:8] 18 tn Heb “into the hand of.”
[3:8] 19 tn Heb “the sons of Judah.”
[3:8] 20 sn 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.
[2:19] 21 tn Heb “answered and said.”
[2:19] 22 tn Heb “Look! I am sending grain to you.” The participle used in the Hebrew text seems to suggest imminent action.
[2:19] 23 tc One of the Qumran manuscripts (4QXXIIc) inserts “and you will eat” before “and you will be fully satisfied” (the reading of the MT, LXX).
