Yoel 1:13-14

1:13 Get dressed ¹  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. ² 

1:14 Announce a holy fast; ³ 

proclaim a sacred assembly.

Gather the elders and ⁴  all the inhabitants of the land

to the temple of the Lord your God,

and cry out to the Lord.

Yoel 2:12-17

An Appeal for Repentance

2:12 “Yet even now,” the Lord says,

“return to me with all your heart –

with fasting, weeping, and mourning.

Tear your hearts, ⁵ 

not just your garments!”

2:13 Return to the Lord your God,

for he is merciful and compassionate,

slow to anger and boundless in loyal love ⁶  – often relenting from calamitous punishment. ⁷ 

2:14 Who knows?

Perhaps he will be compassionate and grant a reprieve, ⁸ 

and leave blessing in his wake ⁹  –

a meal offering and a drink offering for you to offer to the Lord your God! ¹⁰ 

2:15 Blow the trumpet ¹¹  in Zion.

Announce a holy fast;

proclaim a sacred assembly!

2:16 Gather the people;

sanctify an assembly!

Gather the elders;

gather the children and the nursing infants.

Let the bridegroom come out from his bedroom

and the bride from her private quarters. ¹² 

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

from the vestibule all the way back to the altar. ¹³ 

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

please do not turn over your inheritance to be mocked,

to become a proverb ¹⁴  among the nations.

Why should it be said ¹⁵  among the peoples,

“Where is their God?”

[1:13]  ¹ 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]  ² tn Heb “for grain offering and drink offering are withheld from the house of your God.”

[1:14]  ³ tn Heb “consecrate a fast” (so NASB).

[1:14]  ⁴ tc The conjunction “and” does not appear in MT or LXX, but does appear in some Qumran texts (4QXII^c and 4QXII^g).

[2:12]  ⁵ sn The figurative language calls for genuine repentance, and not merely external ritual that goes through the motions.

[2:13]  ⁶ tn Heb “and great of loyal love.”

[2:13]  ⁷ tn Heb “and he relents from calamity.”

[2:14]  ⁸ tn Heb “turn” or “turn back.”

[2:14]  ⁹ tn Heb “leave a blessing behind him.”

[2:14]  ¹⁰ tn The phrase “for you to offer” does not appear in the Hebrew, but is supplied in the translation for the sake of clarity.

[2:15]  ¹¹ tn See the note on this term in 2:1.

[2:16]  ¹² sn 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.

[2:17]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Heb “Why will they say?”