Yoel 2:28--3:21
Konteks2:28 (3:1) 1 After all of this 2
I will pour out my Spirit 3 on all kinds of people. 4
Your sons and daughters will prophesy.
Your elderly will have revelatory dreams; 5
your young men will see prophetic visions.
2:29 Even on male and female servants
I will pour out my Spirit in those days.
2:30 I will produce portents both in the sky 6 and on the earth –
blood, fire, and columns of smoke.
2:31 The sunlight will be turned to darkness
and the moon to the color of blood, 7
before the day of the Lord comes –
that great and terrible day!
2:32 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
3:2 Then I will gather all the nations,
and bring them down to the valley of Jehoshaphat. 17
I will enter into judgment 18 against them there
concerning my people Israel who are my inheritance, 19
whom they scattered among the nations.
They partitioned my land,
3:3 and they cast lots for my people.
They traded 20 a boy for a prostitute;
they sold a little girl for wine so they could drink. 21
3:4 Why are you doing these things to me, Tyre and Sidon? 22
Are you trying to get even with me, land of Philistia? 23
I will very quickly repay you for what you have done! 24
3:5 For you took my silver and my gold
and brought my precious valuables to your own palaces. 25
3:6 You sold Judeans and Jerusalemites to the Greeks,
removing them far from their own country. 26
3:7 Look! I am rousing them from that place to which you sold them.
I will repay you for what you have done! 27
3:8 I will sell your sons and daughters to 28 the people of Judah. 29
They will sell them to the Sabeans, 30 a nation far away.
Indeed, the Lord has spoken!
3:9 Proclaim this among the nations:
“Prepare for a holy war!
Call out the warriors!
Let all these fighting men approach and attack! 31
3:10 Beat your plowshares 32 into swords,
and your pruning hooks 33 into spears! 34
Let the weak say, ‘I too am a warrior!’ 35
3:11 Lend your aid 36 and come,
all you surrounding nations,
and gather yourselves 37 to that place.”
Bring down, O Lord, your warriors! 38
3:12 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.
3:13 Rush forth with 39 the sickle, for the harvest is ripe!
Come, stomp the grapes, 40 for the winepress is full!
The vats overflow.
Indeed, their evil is great! 41
3:14 Crowds, great crowds are in the valley of decision,
for the day of the Lord is near in the valley of decision! 42
3:15 The sun and moon are darkened;
the stars withhold 43 their brightness.
3:16 The Lord roars from Zion;
from Jerusalem 44 his voice bellows out. 45
The heavens 46 and the earth shake.
But the Lord is a refuge for his people;
he is a stronghold for the citizens 47 of Israel.
3:17 You will be convinced 48 that I the Lord am your God,
dwelling on Zion, my holy mountain.
Jerusalem 49 will be holy –
conquering armies 50 will no longer pass through it.
3:18 On that day 51 the mountains will drip with sweet wine, 52
and the hills will flow with milk. 53
All the dry stream beds 54 of Judah will flow with water.
A spring will flow out from the temple 55 of the Lord,
watering the Valley of Acacia Trees. 56
3:19 Egypt will be desolate
and Edom will be a desolate wilderness,
because of the violence they did to the people of Judah, 57
in whose land they shed innocent blood.
3:20 But Judah will reside securely forever,
and Jerusalem will be secure 58 from one generation to the next.
3:21 I will avenge 59 their blood which I had not previously acquitted.
It is the Lord who dwells in Zion!
[2:28] 1 sn Beginning with 2:28, the verse numbers through 3:21 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 2:28 ET = 3:1 HT, 2:29 ET = 3:2 HT, 2:30 ET = 3:3 HT, 2:31 ET = 3:4 HT, 2:32 ET = 3:5 HT, 3:1 ET = 4:1 HT, etc., through 3:21 ET = 4:21 HT. 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.
[2:28] 2 tn Heb “Now it will be after this.”
[2:28] 3 sn 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.
[2:28] 4 tn 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. NAB, NASB “all mankind”; NLT “all people”), but to all classes of human beings without distinction (cf. NCV).
[2:28] 5 tn Heb “your old men will dream dreams.”
[2:30] 6 tn Or “in the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[2:31] 7 tn 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.
[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.
[3:2] 17 sn 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.
[3:2] 18 tn Heb “I will execute judgment.”
[3:2] 19 tn Heb “concerning my people and my inheritance Israel.”
[3:3] 21 sn 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).
[3:4] 22 tn Heb “What [are] you [doing] to me, O Tyre and Sidon?”
[3:4] 24 tn Heb “quickly, speedily, I will return your recompense on your head.” This is an idiom for retributive justice and an equitable reversal of situation.
[3:5] 25 tn Or perhaps, “temples.”
[3:7] 27 tn Heb “I will return your recompense on your head.”
[3:8] 28 tn Heb “into the hand of.”
[3:8] 29 tn Heb “the sons of Judah.”
[3:8] 30 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.
[3:9] 31 tn Heb “draw near and go up.”
[3:10] 32 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] 33 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] 34 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] 35 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] 36 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] 37 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] 38 tc Some commentators prefer to delete the line “Bring down, O
[3:13] 40 tn Heb “go down” or “tread.” The Hebrew term רְדוּ (rÿdu) 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.
[3:13] 41 sn 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).
[3:14] 42 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.
[3:16] 44 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:16] 45 tn Heb “he sounds forth his voice.”
[3:16] 46 tn Or “the sky.” See the note on “sky” in 2:30.
[3:17] 49 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:17] 50 tn Heb “strangers” or “foreigners.” In context, this refers to invasions by conquering armies.
[3:18] 51 tn Heb “and it will come about in that day.”
[3:18] 52 tn Many English translations read “new wine” or “sweet wine,” meaning unfermented wine, i.e., grape juice.
[3:18] 53 sn 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).
[3:18] 54 tn Or “seasonal streams.”
[3:18] 56 tn 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.
[3:19] 57 tn Heb “violence of the sons of Judah.” The phrase “of the sons of Judah” is an objective genitive (cf. KJV “the violence against the children of Judah”; NAB, NIV, NRSV “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.
[3:20] 58 tn The phrase “will be secure” does not appear in the Hebrew, but are supplied in the translation for the sake of smoothness.
[3:21] 59 tc The present translation follows the reading וְנִקַּמְתִּי (vÿniqqamti, “I will avenge”) rather than וְנִקֵּתִי (vÿniqqeti, “I will acquit”) of the MT.
