Yoel 1:9

1:9 No one brings grain offerings or drink offerings

to the temple ¹  of the Lord anymore. ² 

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

Yoel 1:13-14

1:13 Get dressed ³  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. ⁴ 

1:14 Announce a holy fast; ⁵ 

proclaim a sacred assembly.

Gather the elders and ⁶  all the inhabitants of the land

to the temple of the Lord your God,

and cry out to the Lord.

Yoel 1:16

1:16 Our food has been cut off right before our eyes! ⁷ 

There is no longer any joy or gladness in the temple of our God! ⁸ 

Yoel 2:14

2:14 Who knows?

Perhaps he will be compassionate and grant a reprieve, ⁹ 

and leave blessing in his wake ¹⁰  –

a meal offering and a drink offering for you to offer to the Lord your God! ¹¹ 

Yoel 2:17

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

from the vestibule all the way back to the altar. ¹² 

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

please do not turn over your inheritance to be mocked,

to become a proverb ¹³  among the nations.

Why should it be said ¹⁴  among the peoples,

“Where is their God?”

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

[1:9]  ² tn Heb “grain offering and drink offering are cut off from the house of the Lord,”

[1:13]  ³ 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]  ⁴ tn Heb “for grain offering and drink offering are withheld from the house of your God.”

[1:14]  ⁵ tn Heb “consecrate a fast” (so NASB).

[1:14]  ⁶ tc The conjunction “and” does not appear in MT or LXX, but does appear in some Qumran texts (4QXII^c and 4QXII^g).

[1:16]  ⁷ 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]  ⁸ 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.

[2:14]  ⁹ tn Heb “turn” or “turn back.”

[2:14]  ¹⁰ tn Heb “leave a blessing behind him.”

[2:14]  ¹¹ tn The phrase “for you to offer” does not appear in the Hebrew, but is supplied in the translation for the sake of clarity.

[2:17]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “Why will they say?”