JOL (Joel)
JOL.1 • JOL.2 • JOL.3 • JOL.4
JOL.1
[JOL.1.1] The word of Yahveh which was to Joel son of Ptu'el. [§]
devar-yahveh asher hayah el-yoel ben-ptu'el
This verse introduces the prophetic word. 'Devar' means 'word' or 'matter'. 'Yahveh' is the proper name of God. 'Asher' means 'which' or 'that'. 'Hayah' means 'was'. 'El' means 'God'. 'Yoel' is the name 'Joel'. 'Ben' means 'son of'. 'Ptu'el' is the name 'Ptu'el'.
[JOL.1.2] Hear this, you elders, and pay attention, all inhabitants of the land. Did this occur in your days, or in the days of your ancestors? [§]
shih-meh-oo-zot hah-zkeh-neem veh-hah-zee-noo kol yo-shveh-ay hah-ah-rets heh-hay-tah zot bee-yeh-may-chem veh-eem bee-yeh-may ah-vo-tay-chem.
This verse addresses elders and all inhabitants of the land. It asks if what is being discussed happened in their time, or in the time of their ancestors. The verse uses direct address and poses a rhetorical question to establish a connection with the audience and emphasize the importance of the topic being introduced.
[JOL.1.3] Tell it to your children, and your children to their children, and your children to another generation. [§]
ah-lay-hah liv-neh-yeh-hem sah-peh-roo oo-veh-neh-yeh-hem liv-neh-yeh-hem oo-veh-neh-yeh-hem leh-dor ah-cher
This verse instructs people to recount or tell about something to their children, and their children to their children, and so on to future generations. 'Aleha' refers to 'it' or 'about it'. 'Livneh-yeh-hem' means 'to your children'. 'Sapeh-roo' means 'recount it' or 'tell about it'. 'Le-dor ah-cher' means 'to another generation' or 'to future generations'.
[JOL.1.4] The remainder of the grass the locusts ate, and the remainder of the locusts the caterpillars ate, and the remainder of the caterpillars the cankerworm ate. [§]
yeter hagazzam akhal haarveh veyeter haarveh akhal hayelek veyeter hayelek akhal hekhasil.
This verse describes a series of consumption events. "yeter" means "the remainder" or "what is left". "hagazzam" refers to "the grass". "akhal" means "ate" or "consumed". "haarveh" refers to "the locust". "hayelek" refers to "the caterpillars". "hekhasil" refers to "the cankerworm". The verse details how the locusts ate the remaining grass, the caterpillars ate the remaining locusts, and the cankerworm ate the remaining caterpillars.
[JOL.1.5] Wake up, you who are intoxicated, and weep! And wail, all you who drink wine, over the juice, for it is cut off from your mouths. [§]
ha-kee-tzoo shick-o-reem oo-v’choo v’hee-lee-loo kol-sho-tay ya-yeen al-a-sees kee neekh-rat mee-fee-hem.
This verse addresses drunkards and wine drinkers, urging them to wake up and weep, and to wail over the wine. It speaks of something being taken away from their mouths.
[JOL.1.6] For a nation has come up against my land, mighty and without number. Its teeth are the teeth of a lion, and tearing claws belong to it. [§]
ki-goy a-lah al-artzi atzum ve-ein mispar shinav shinei arie u-metaleot lavi lo.
This verse describes a nation that has come against the land. 'Goy' means nation. 'Artzi' means my land. 'Atzum' means mighty or huge. 'Mispar' means number. 'Shinav' means its teeth. 'Shinei' means teeth of. 'Arie' means lion. 'Metaleot' means preying or tearing. 'Lavi' means lion. 'Lo' means to him.
[JOL.1.7] God has set my vine for devastation and my fig tree for breakage. God has uncovered it and thrown it away. They have whitened its branches. [§]
sam gefni leshamma ut'enati lik'tsafa chasof chasafah v'hishlich hilbinu sarigeha
This verse uses figurative language describing the destruction of Israel's vine and fig tree, representing the kingdoms of Judah and Israel. 'Sam' means 'put' or 'set'. 'Gefni' means 'my vine'. 'Leshamma' means 'for devastation'. 'Ut'enati' means 'and my fig tree'. 'Lik'tsafa' means 'for breakage'. 'Chasof' means 'uncover'. 'Chasafah' is the feminine singular of 'Chasof', referring to the vine/fig tree. 'V'hishlich' means 'and throw'. 'Hilbinu' means 'they have whitened'. 'Sarigeha' means 'its branches'. The verse describes God exposing, breaking, and discarding the vine and fig tree, leaving their branches white (likely from being stripped).
[JOL.1.8] God is to me like a virgin girded with sackcloth concerning the husband of her youth. [§]
Eh-lee kee-beh-too-lah khah-goo-rat-sahk al-bah-al neh-oo-reh-ha
This verse uses several names for God and refers to Israel as a virgin. "Eh-lee" is a form of El, referring to God. "Bah-al" refers to a husband or master, in this case, used metaphorically for God. "Neh-oo-reh-ha" means her youth or young men, representing Israel's potential and vitality. The verse describes Israel as a virgin girded with sackcloth, lamenting her relationship with her master (God).
[JOL.1.9] The stopping of the grain offering and the libation from the house of Yahveh occurred. The priests, the servants of Yahveh, mourned. [§]
hakharat minchah vaneesek mibeit Yahveh. avlu hakkohanim meshartei Yahveh.
This verse describes the cessation of offerings and libations from the house of Yahveh, and the mourning of the priests who served Yahveh. "hakharat" means 'the stopping of', or 'the cessation of'. "minchah" is a grain offering. "neesek" is a libation, a drink offering. "mibeit" means 'from the house of'. "avlu" means 'they mourned'. "hakkohanim" is 'the priests'. "meshartei" is 'the servants of'.
[JOL.1.10] The field is plundered, mourning is the land, because the grain is plundered, the new wine has dried up, wretched is joy. [§]
shud-dad sah-deh av-lah ah-dah-mah ki shud-dad dah-gan ho-veesh tee-rosh om-lal yitz-har
This verse describes a field that has been plundered, the land is mourning, because the grain has been destroyed, the wine has dried up, and joy has perished. Each word is descriptive of the devastation experienced. "Shud-dad" implies complete ruin. "Sah-deh" is field. "Av-lah" is mourning. "Ah-dah-mah" is earth/land. "Ki" means because. "Dah-gan" is grain. "Hoveesh" means to dry up. "Tirosh" is new wine/must. "Omlal" means wretched/perished. "Yitz-har" means joy.
[JOL.1.11] The farmers are dismayed, the wine farmers rejoice regarding wheat and barley, because the harvest of the field is lost. [§]
ho-vee-shoo ee-kah-reem hey-lee-loo kor-meem al-hee-tah v'al-seh-oh-rah kee ah-vad k'tzeer sah-deh
This verse describes farmers lamenting and rejoicing for wheat and barley because the harvest of the field is lost. 'Hobishu' means 'be ashamed' or 'be dismayed'. 'Ikarim' is farmers. 'Heelilu' means 'rejoice'. 'Kormim' means vinedressers or wine farmers. 'Al' is 'on account of' or 'regarding'. 'Hitta' is wheat. 'Se'ora' is barley. 'Ki' is 'because'. 'Avad' means 'lost' or 'destroyed'. 'K'tzeer' means harvest. 'Sahdeh' means 'field'.
[JOL.1.12] The vine has withered, and the fig tree is blighted. The pomegranate, also the date palm and the apple – all trees of the field have become dry, because joy has dried up from among the children of humankind. [§]
Ha-gefen hovisha vehata'enah um'lalah rimmon gam-tamar vetapooach kol-etzee hasadeh yavashu ki-hovish sasson min-benee adam.
This verse describes a scene of widespread desolation and loss of joy. 'Hagefen' refers to the vine, 'hat'enah' to the fig tree, 'rimmon' to the pomegranate, 'tamar' to the date palm, and 'tapooach' to the apple tree. The verse states these trees have dried up, symbolizing a loss of fruitfulness and vitality. 'Sasson' means joy or rejoicing, and the verse states that joy has dried up from among the children of humankind. The use of 'hovish' (dried up) is repeated, emphasizing the completeness of the destruction.
[JOL.1.13] Gird yourselves and wail, the priests, make desolate, servants of the altar. Come, lie down in sackcloth, servants of God, for the offering and libation have been withheld from the house of your God. [§]
khig-roo v'sif-doo ha-ko-ha-neem hey-lee-loo m'sha-rei miz-bay-akh bo-oo lee-nu ba-sak-keem m'sha-rei e-lo-hay kee neem-na mee-beit e-lo-hay-khem min-chah vah-na-sek
This verse is a lament calling for the priests and servants of the altar to mourn. It details a withholding of offerings and libations from the house of God, resulting in a state of deprivation. Each word is translated as literally as possible, aiming to preserve the original meaning without traditional interpretations of names or titles.
[JOL.1.14] Sanctify a fast, proclaim an assembly, gather the elders and all who dwell in the land to the house of Yahveh, the Gods of you, and cry out to Yahveh. [§]
kad-shoo-tsohm kee-roo ah-tzah-rah iss-foo zekeh-neem kol yosh-bay hah-ah-retz bayt Yahveh Elohei-kem veh-zah-ah-koo el-Yahveh.
This verse instructs the people to sanctify a fast, proclaim a solemn assembly, gather the elders and all inhabitants of the land to the house of Yahveh, the Gods of them, and to cry out to Yahveh.
[JOL.1.15] Alas, today, for the day of Yahveh is near, and will come like destruction from the Almighty. [§]
Ahah layom ki karov yom Yahveh u'k'shod mishaddai yavo.
This verse speaks of the day of Yahveh being near and will come like destruction from the Almighty. "Ahah" is an exclamation, often of lament or woe. "Layom" means "today" or "in that day". "Ki" means "for" or "because". "Karov" means "near". "Yom" means "day". "Yahveh" is the proper name of God. "U'k'shod" means "and like destruction". "Mishaddai" means "the Almighty". "Yavo" means "will come".
[JOL.1.16] Surely not, before our eyes is joy and gladness being consumed, cut off from the house of the Gods? [§]
Ha-lo neged eineinu ochel nichrat mibeit Eloheinu simcha vagil.
This verse asks a rhetorical question about joy and gladness being removed from the house of God. 'Ha-lo' is a rhetorical question particle meaning 'is it not?' or 'surely not?'. 'Neged' means 'before' or 'in the presence of'. 'Eineinu' means 'our eyes'. 'Ochel' means 'eating' or, figuratively, 'being consumed'. 'Nichrat' means 'cut off' or 'destroyed'. 'Mibeit' means 'from the house of'. 'Eloheinu' means 'our Gods'. 'Simcha' means 'joy'. 'Vagil' means 'and gladness'.
[JOL.1.17] The fruits have decayed under their winnowing forks. Treasures have been emptied, storage places destroyed, for the grain has withered. [§]
avshu perudot tachat megrefotehem nashamu otzarot neheresu mamgurot ki hobish dagan.
This verse describes a scene of decay and destruction related to harvest and provision. "Avshu" means they have decayed or become rotten. "Perudot" refers to fruits. "Tachat" means under. "Megrefotehem" means their winnowing forks or shovels. "Nashamu" means they have been emptied or blown away. "Otzarot" means treasures or stores. "Neheresu" means they have been destroyed. "Mamgurot" means storage places or granaries. "Ki" means for or because. "Hobish" means it has withered or dried up. "Dagan" means grain or corn.
[JOL.1.18] The livestock groans; the herds of cattle are dismayed, for there is no pasture for them. Also, the flocks of sheep are exhausted. [§]
mah ne'enchah behemah navochu edrei bakar ki ein mir'eh lahem gam edrei hatzon ne'ashmu
This verse describes the distress of livestock due to a lack of pasture. "Behemah" generally refers to large animals, or livestock. "Edrei" means flocks or herds. "Bakar" means cattle. "Tzon" means sheep or goats. "Mir'eh" means pasture. "Ne'enchah" means to groan or sigh. "Navochu" means to be confused or dismayed. "Ne'ashmu" means to be exhausted or weary.
[JOL.1.19] To you, Yahveh, I call, for fire has consumed the beauty of the wilderness, and the flame has set aflame all the trees of the field. [§]
Eleicha Yahveh ekra, ki esh achlah neot midbar, velehava lihtah kol atzei hasadeh.
This verse is a lament expressing distress due to a devastating fire. "Eleicha" means "to you". "Yahveh" is the proper name of God. "Ekra" means "I call". "Ki" means "for" or "because". "Esh" means "fire". "Achlah" means "consumed". "Neot" means "beauty" or "pleasant places". "Midbar" means "wilderness" or "desert". "Velehaba" means "and the flame". "Lihtah" means "flamed" or "set aflame". "Kol" means "all". "Atzei" means "trees". "Hasadeh" means "the field".
[JOL.1.20] Also, the wild animals of the field long for you, because the channels of water have become dry and fire has consumed the meadows of the wilderness. [§]
Gam-bahamot sadey takhrog eleycha ki yavshu afikei mayim veesh achlah neot hamidbar.
This verse describes the longing of wild animals for God, because the streams have dried up and fire has consumed the meadows of the wilderness. "Gam" means "also". "Bahamot" refers to wild beasts or animals. "Sadeh" means "field" or "wilderness". "Takhrog" means "to long for" or "to desire". "Eleycha" means "to you". "Ki" means "because". "Yavshu" means "they have become dry". "Afikei" means "channels" or "streams". "Mayim" means "water". "Ve" means "and". "Eesh" means "fire". "Achlah" means "consumed". "Neot" means "meadows" or "pastures". "Hamidbar" means "the wilderness".
JOL.2
[JOL.2.1] Blow the ram’s horn in Zion, and sound the alarm on the holy mountain, for all who dwell on the earth will tremble, because the day of Yahveh is coming, for it is near. [§]
tee-keh-oo shoh-far beh-tsee-yon veh-ha-ree-oo beh-har kah-dish-ee yir-geh-zoo kol yosh-beh-ee ha-ah-rets kee-vah bo yo-m yeh-vah kee kah-rov.
This verse instructs to blow the ram's horn in Zion and to sound the alarm on the holy mountain. It states that all inhabitants of the earth will tremble because the day of Yahveh is coming, for it is near.
[JOL.2.2] A day of darkness and gloom, a day of cloud and mist, like dawn spread upon the mountains, a people numerous and powerful, such as has not been from the world’s beginning and will not be again until generations upon generations. [§]
yohm khoshek va'afeilah yohm aanan va'arafel k'shachar parush al-heharim am rav ve'atzum kamohu lo nih'yah min-ha'olam ve'acharayv lo yosef ad-shnei dor vador.
This verse describes a day of darkness, a day of clouds and mist, like the dawn spread upon the mountains. It speaks of a vast and mighty people unlike any that has existed since the world began and will not be again for generations to come.
[JOL.2.3] Before Him, fire devoured, and behind Him, flames blazed. The land before Him was like the Garden of Eden, but behind Him, a desolate wilderness. And no escape was for Him. [§]
le-fanav ach-lah esh ve-ach-arav teh-lah-et le-hav-ah ke-gan-e-den ha-aretz le-fanav ve-ach-arav mid-bar she-ma-mah ve-gam ple-it-ah lo-hay-tah lo.
This verse describes a scene of divine presence and its effects on the landscape. ‘Le-fanav’ means ‘before Him’, referring to God's presence. ‘Ach-lah esh’ means ‘fire devoured’. ‘Ve-ach-arav’ means ‘and behind Him’. ‘Teh-lah-et le-hav-ah’ means ‘flames blazed’. ‘Ke-gan-e-den’ means ‘like the Garden of Eden’. ‘Ha-aretz’ means ‘the land’. ‘Mid-bar she-ma-mah’ means ‘a desolate wilderness’. ‘Ve-gam ple-it-ah lo-hay-tah lo’ means ‘and no escape was for Him’ (meaning nothing survived or escaped the divine presence).
[JOL.2.4] Like the appearance of horses, so is its appearance, and like riders, so they will run. [§]
k'mar'eh soos-seem mar'eh-hoo oo'k'farashim ken yerutzun
This verse uses imagery of horses and riders. "k'mar'eh" means "like the appearance of". "soos-seem" is plural for horse. "mar'eh-hoo" means "its appearance". "oo'k'farashim" means "and like riders". "ken" means "so" or "thus". "yerutzun" means "they will run". The verse describes something *appearing* as horses and riders *running*.
[JOL.2.5] Like the sound of chariots on the tops of the mountains, they leap. Like the sound of a flame of fire, devouring straw. Like a mighty people drawn up for war. [§]
kə-qōl mar-ḵā-ḇōt ‘al-rā’šê he-hā-rîm yerā-ḵə-ḏūn kə-qōl la-haḇ ‘ēš ‘ō-ḵə-lā qāš kə-‘am ‘ā-ṣûm ‘ěrūḵ mil-ḥā-mā.
This verse describes a powerful and frightening display, likely of the divine presence. 'Mar-ḵā-ḇōt' refers to chariots, but in ancient contexts, often represents divine war chariots. 'Rā’šê he-hā-rîm' means 'heads of the mountains'. 'Yerā-ḵə-ḏūn' means 'they dance' or 'they leap'. 'La-haḇ’ means 'the flame'. '’Ō-ḵə-lā' means 'eats' or 'devours'. 'Qāš' means 'straw' or 'dry vegetation'. ‘Am means 'people' or 'nation'. ‘Ā-ṣûm means 'mighty' or 'powerful'. ‘ěrūḵ means 'arranged' or 'drawn up'. Mil-ḥā-mā means 'war' or 'battle'.
[JOL.2.6] The peoples will be afraid because of the presence of Yahveh. Everyone gathers splendor. [§]
mi-pa-nav ya-chi-lu a-mim kol-pa-nim kib-tsu pa-rur
This verse describes a reaction to the presence of a divine being. 'Mi-pa-nav' means 'from before his face' or 'in his presence'. 'Yachilu' means 'they will be afraid'. 'Amim' means 'peoples'. 'Kol panim' means 'all faces' or 'everyone'. 'Kib-tsu' means 'they gather'. 'Pa-rur' means 'ornament' or 'splendor'. The verse suggests a gathering of peoples in reverence or fear before the divine presence, displaying splendor.
[JOL.2.7] As mighty ones they will run, as men of war they will ascend the wall, and each one will walk in their ways, and they will not become weary from their paths. [§]
kə-giv-bo-rim ye-roo-tzoon kə-an-shei mil-cha-mah ya-a-loo cho-mah v’ish bid-ra-chav ye-le-chon v’lo ye-av-toon or-cho-tam
This verse uses several descriptive terms and metaphors related to warfare and individual journeys. "Gibborim" refers to mighty or valiant ones. "Anshei milchamah" means men of war. The verse depicts a forceful advance, likened to warriors scaling a wall. The final part emphasizes each person following their own path, without straying or becoming weary from their course.
[JOL.2.8] And a man should not pressure his brother, and each male should walk in his own path, and those who act through haste will fall, and they will not prosper. [§]
ve-ish akhiv lo yidkhakun, geber bimaslatto yelekun, ube'ad hashelach yipollu lo yivtsau.
This verse describes a scenario of individual responsibility and accountability. It emphasizes that each person should not push or pressure their brother, but rather walk in their own path. It also warns that those who act with haste or carelessness ('through the sending' or 'by means of the dispatch') will fall and not succeed.
[JOL.2.9] In the city they will ravage, on the wall they will run, in the houses they will go up, through the windows they will come like a thief. [§]
ba'ir yashokku bakhoma yerutzun babbatim ya'alu be'ad hakhallonim yavo kagannav.
This verse describes invaders entering a city. 'Ba'ir' means 'in the city'. 'Yashokku' means 'they will ravage'. 'Bakhoma' means 'on the wall'. 'Yerutzun' means 'they will run'. 'Babbatim' means 'in the houses'. 'Ya'alu' means 'they will go up'. 'Be'ad hakhallonim' means 'through the windows'. 'Yavo' means 'they will come'. 'Kagannav' means 'like a thief'.
[JOL.2.10] Before Yahveh, the land trembled, the heavens shook. The sun and the moon darkened, and the stars gathered their brightness. [§]
le-fa-nav rag-zah er-etz ra-ash-u sha-ma-yim she-mesh ve-ya-reh ka-da-ru ve-ko-cha-vim as-fu na-gahm.
This verse describes a theophany – a visible manifestation of a divine being. It states that the land trembled before the presence of Yahveh, the heavens shook, the sun and moon darkened, and the stars gathered their brightness. "Le-fa-nav" means 'before his face', indicating presence. "Rag-zah" means 'trembled'. "Er-etz" means 'land'. "Ra-ash-u" means 'shook'. "Sha-ma-yim" means 'heavens'. "She-mesh" means 'sun'. "Ve" means 'and'. "Ya-reh" means 'moon'. "Ka-da-ru" means 'darkened'. "Ko-cha-vim" means 'stars'. "As-fu" means 'gathered'. "Na-gahm" means 'brightness'.
[JOL.2.11] And Yahveh gave His voice before His army, for very great is His camp. For powerful is the one who does His word, for great is the day of Yahveh and very terrible, and who can endure Him? [§]
Va-Yahveh natan qolo lifnei cheiloh ki rav me'od machanehuhu ki atsum oseh devaro ki gadol yom-Yahveh venora me'od u-mi yechilenu.
This verse describes Yahveh’s voice being given before His army. It emphasizes the vastness of His camp, the power of His word, the greatness and terribleness of the day of Yahveh, and questions who can withstand Him. Each name for God is treated literally. "Cheiloh" translates as 'his army', and refers to the army of Yahveh. "Machanehuhu" refers to his camp. "Oseh devaro" means 'one who does his word'. "Yechilenu" means 'can endure him'.
[JOL.2.12] And also now declares Yahveh, return to me with all of your heart, and with fasting and with weeping and with mourning. [§]
ve-gam-atah ne-um-Yeh-veh shuv-u adai be-chol-levav-chem u-ve-tzom u-ve-vechi u-ve-mis-pehhd.
This verse comes from Joel 2:12. 'Ve-gam-atah' means 'and also now.' 'Ne-um-Yeh-veh' is 'declares Yahveh,' often translated as 'says the Lord.' 'Shuv-u' is 'return.' 'Adai' means 'to me.' 'Be-chol-levav-chem' means 'with all your heart.' 'U-ve-tzom' means 'and with fasting.' 'U-ve-vechi' means 'and with weeping.' 'U-ve-mis-pehhd' means 'and with mourning.'
[JOL.2.13] Tear your hearts and your garments, and return to Yahveh, your Gods, for He is gracious and merciful, slow to anger, and abundant in lovingkindness, and regrets causing harm. [§]
v'kir'u l'vav'chem v'al-bigdeichem v'shuvu el-Yahveh Eloheichem ki-channun v'rachum hu erech apayim v'rav-chesed v'nicham al-hara'ah.
This verse is a call to repentance. It urges the people to tear their hearts and garments as a sign of sorrow and to return to Yahveh, their Gods. It emphasizes Yahveh's characteristic of being gracious, merciful, slow to anger, and abundant in lovingkindness, and regretful of causing harm.
[JOL.2.14] Who knows if God will return and relent, and leave behind a blessing, a gift offering, and a drink offering for Yahveh, the Gods of your people? [§]
mee yo-deh-ah ya-shuv ve-nee-cham ve-hee-shear ah-char-av ber-a-chah min-chah vah-neh-sek la-Yahveh Elo-hey-chem.
This verse asks who knows if God will relent and leave a blessing, a gift, and a drink offering for Yahveh, the Gods of your people. 'Yo-deh-ah' means 'knows'. 'Ya-shuv' implies returning or relenting. 'Nee-cham' means to relent or to be sorry. 'Hee-shear' means to leave behind. 'Ber-a-chah' is blessing. 'Min-chah' is a gift offering. 'Vah-neh-sek' is a drink offering. 'La-Yahveh' is 'to Yahveh'. 'Elo-hey-chem' is 'the Gods of you'.
[JOL.2.15] Sound the ram's horn trumpet in Zion. Sanctify a fast. Call a solemn assembly. [§]
tee-keh-oo shoh-far beh-tsee-yohn kad-shoo-tsohm kee-rah-oo ah-tzah-rah
This verse is a call to action, likely preparing for a solemn assembly or judgment. "Tikeu" means "sound the trumpet". "Shofar" is the ram's horn trumpet. "Be-Tziyon" means "in Zion". "Kad'shu tsom" means "sanctify a fast". "K'ru atzarah" means "call a solemn assembly". The verse essentially instructs people to announce an impending event with trumpets, declare a fast, and summon everyone to a sacred gathering.
[JOL.2.16] Gather the people, make them holy, assemble the congregation, gather the elders, gather the infants, and those suckling at the breast. Let the bridegroom go out from his chamber, and the bride from her canopy. [§]
is-poo-ahm kad-shoo kah-hal kib-tsoo zek-eh-neem is-poo oh-lah-leem v'yo-n'kay shah-dah-yeem yay-tseh hah-tahn meh-heh-dro v'kah-lah meh-hoo-pah-tah
This verse is a call to gather the people for a sacred assembly. It specifically instructs the gathering of elders, infants, and nursing mothers, and mentions the departure of a bridegroom from his chamber and a bride from her canopy. The words 'ispu' mean 'gather', 'kadshu' means 'sanctify/make holy', 'kahal' means 'assembly', 'kibtsu' means 'gather', 'zekenim' means 'elders', 'olalim' means 'infants', 'yonkei shadaiym' means 'those suckling at the breast', 'yetsah' means 'he will go out', 'hatan' means 'bridegroom', 'mehedro' means 'from his chamber', 'kallah' means 'bride', and 'mehuppatah' means 'from her canopy'.
[JOL.2.17] Between the porch and the altar, the priests, servants of Yahveh, will weep, and they will say, "Have mercy, Yahveh, on your people, and do not give your inheritance to disgrace, so that nations will not use them as a proverb. Why should the nations among the peoples ask, 'Where are their Gods?'" [§]
bein ha'ulam v'lamizbeach yivku hakkohanim meshartei Yahveh v'yomru chusa Yahveh al-ammecha ve'al-titen nachalatecha l'cherpah limshal-bam goyim lamah yoamru ba'ammim ayeh elohehem.
This verse describes the priests weeping between the temple porch and the altar, pleading with Yahveh for mercy on His people. They fear that the nations will mock them and ask where their God is if Israel suffers defeat or disgrace. 'Bein' means between. 'Ha'ulam' is the porch or hall. 'Lamizbeach' means to the altar. 'Yivku' means they will weep. 'Hakkohanim' means the priests. 'Meshartei' means servants of. 'Yahveh' is the name of God. 'V'yomru' means and they will say. 'Chusa' means have mercy. 'Al-ammecha' means on your people. 'Ve'al-titen' means and do not give. 'Nachalatecha' means your inheritance. 'L'cherpah' means to disgrace. 'Limshal-bam' means as a proverb concerning them. 'Goyim' means nations. 'Lamah' means why. 'Yoamru' means they will say. 'Ba'ammim' means among the nations. 'Ayeh' means where. 'Elohehem' means their Gods.
[JOL.2.18] Yahveh was jealous for His land and He had compassion on His people. [§]
vayqanne Yahveh le’artsó vayachmol al-amó
This verse describes Yahveh’s jealousy for His land and compassion for His people. ‘Vayqanne’ means ‘He was jealous.’ ‘Yahveh’ is the proper name of God. ‘Le’artsó’ means ‘for His land.’ ‘Vayachmol’ means ‘He had compassion.’ ‘Al-amó’ means ‘on His people.’
[JOL.2.19] And Yahveh responded and said to His people, “Behold, I am sending to you the grain and the wine and the oil, and you shall be satisfied by it. And I will not give you shame anymore among the nations.” [§]
VaYa'an Yahveh VaYomer Le'amo Hinei Sholeach Lachem Et-haDagan VeHaTirosh VeHaYitzhar USvakteem Oto VeLo-Ettein Etchem Od Cherpah BaGoyim.
This verse describes Yahveh responding and speaking to His people, promising to send them grain, wine, and oil so they may be satisfied, and that He will no longer give them shame among the nations. Let's break down the names of God: 'VaYa'an' means 'and responded'. 'Yahveh' is the proper name of God, and will be translated as 'Yahveh'. 'VaYomer' means 'and said'.
[JOL.2.20] And the northern one I will drive far from over you, and I will push it toward a land of desolation and emptiness. Its face toward the eastern sea, and its end toward the western sea, and it will rise in its fire, and its stench will ascend, because it has increased in doing. [§]
ve'et-hatsponi arkhiyk mima'leykhem ve'hidahtiyo el-eretz tziyah ushemamah et-panav el-hayam haqdmoney vesofo el-hayam ha'acharon ve'alah ba'esho vet'a'al tzachanato ki higdil la'asot.
This verse describes God banishing a specific entity ('hatsponi') from his people. It details the direction of this banishment – toward lands of desolation, facing the eastern and western seas. It states that the entity will rise in fire and its stench will ascend because it has greatly transgressed. 'Hatsponi' is generally understood to be a reference to a northern power or demon, likely associated with Babylon or Assyria.
[JOL.2.21] Do not fear, the ground. Rejoice and be glad, for Yahveh has greatly increased what He does. [§]
al-tir-ee a-da-mah gee-lee oo-smeh-hee kee-hee-ged-dil Yahveh la-ah-soh-t.
This verse addresses 'adamah' which is often translated as 'earth' but more literally means 'the ground' or 'soil'. It instructs 'adamah' not to fear, and to rejoice and be glad because Yahveh has greatly increased what He does. 'Tir-ee' is a feminine singular imperative, addressing 'adamah' directly. 'Geelee' and 'smeh-hee' are also imperatives, commanding rejoicing and gladness. 'Heged-dil' means 'has increased greatly'. 'La-ah-soh-t' means 'to do' or 'for doing'.
[JOL.2.22] Do not fear the beasts of the field, for the meadows have flourished in the desert. Because a tree has borne its fruit, the fig and the vine have given their strength. [§]
al-teerau bahamot sadai ki dashau neot midbar ki etz nasa piryo te'ena vagefen natnu cheilam
This verse speaks of not fearing beasts of the field. It continues with the imagery of meadows flourishing in the desert, trees bearing fruit, and fig and vine producing strength. The verse is likely an encouragement or reassurance, emphasizing abundance and divine provision.
[JOL.2.23] And you, people of Zion, rejoice and be glad in Yahveh, the Gods of you, because He has given to you the teacher of righteousness, and He sends to you rain, early rain and late rain. [§]
Oo-v'nei Tzee-yohn gee-loo v'sim-chu bah-Yahveh Elo-hei-chem kee-nah-tan la-chem et-ha-moh-reh leet-tzeh-dah-kah vah-yoh-red la-chem geh-shem moh-reh oo-mal-kohsh bah-ree-shohn.
This verse addresses the people of Zion, encouraging them to rejoice in Yahveh, their God. It states that Yahveh has given them a teacher of righteousness, and sends them rain, both early and late, for a good harvest.
[JOL.2.24] And the granaries will be filled with grain, and the wine vats will overflow with wine and oil. [§]
oo-mah-loo hah-go-rah-note bah-r, veh-hee-shee-koo hah-yeh-kah-veem tee-rosh veh-yitz-har.
This verse describes abundance and provision. "Granaries" are storehouses for grain, and "wine vats" are containers for pressing grapes. The verse states that the granaries will be full of grain, and the wine vats will overflow with wine and oil.
[JOL.2.25] And I will repay you the years that the locust consumed, the cankerworm, and the caterpillar, and the grasshopper, my great force that I sent upon you. [§]
veshillamti lakhem et hashanim asher akhal haarbeh hayelek vehehasil vehagazam cheili hagadol asher shilachti bakehem.
This verse describes a restoration of what was lost due to a locust plague. "Veshillamti" means "and I will repay". "Lakhem" means "to you". "Et hashanim" means "the years". "Asher akhal" means "that consumed". "Haarbeh" means "the locust". "Hayelek" means "the cankerworm". "Vehehasil" means "and the caterpillar". "Vehagazam" means "and the grasshopper". "Cheili hagadol" means "my great force". "Asher shilachti" means "that I sent". "Bakehem" means "upon you".
[JOL.2.26] And you will eat and be full, and you will praise the name of Yahveh, the Gods of you, who has done wondrous things with you, and my people will not be ashamed forever. [§]
va'akhal'tem akhol v'savo'a v'hilal'tem et-shem Yahveh Eloheihem asher-asa imachem l'haflia v'lo-yevoshu ami l'olam.
This verse describes a future state of fulfillment and praise. It details the people eating and being satisfied, and then praising the name of Yahveh, the Gods of them, for the wondrous things that He has done with them. Finally, it states that the people will not be ashamed forever.
[JOL.2.27] And you will know that I am in the midst of Israel, and I, Yahveh, am the Gods of you, and there is no other. And my people will not be ashamed forever. [§]
vee-dah-tem kee-kee-rev yis-rah-el ah-nee va-ah-nee Yahveh Elohim-chem ve-eyn ohd ve-lo-yevoshu am-mee le-oh-lam.
This verse begins with 'vee-dah-tem,' meaning 'and you will know.' 'Kee-kee-rev yis-rah-el' translates as 'in the midst of Israel.' 'Ah-nee' means 'I.' 'Va-ah-nee' means 'and I.' 'Yahveh' is the proper name of God. 'Elohim-chem' translates as 'the Gods of you' (plural possessive). 'Ve-eyn ohd' means 'and there is no other.' 'Ve-lo-yevoshu' means 'and will not be ashamed.' 'Am-mee' means 'my people.' 'Le-oh-lam' means 'forever.' The 's' at the end is a verse marker and is not part of the original text.
JOL.3
[JOL.3.1] And it will be after this, that I will pour out my spirit upon all people, and your sons and your daughters will prophesy. Your old men will dream dreams, and your young men will see visions. [§]
Vehayah acharei khen eshpokh et ruhi al kol basar venib'u b'neikhem ub'noteikhem zikneikhem chalomot yachalomun bachureikhem chezyonot yir'u.
This verse describes a future outpouring of God's spirit upon all people. 'Vehayah' means 'and it will be'. 'Acharei khen' means 'after this'. 'Eshpokh' means 'I will pour out'. 'Ruhi' means 'my spirit'. 'Al kol basar' means 'upon all flesh' or 'all people'. 'Venib'u' means 'and they will prophesy'. 'B'neikhem' means 'your sons'. 'Ub'noteikhem' means 'and your daughters'. 'Zikneikhem' means 'your old men'. 'Chalomot yachalomun' means 'will dream dreams'. 'Bachureikhem' means 'your young men'. 'Chezyonot yir'u' means 'will see visions'.
[JOL.3.2] And also upon the servants and upon the handmaids, in those days I will pour out my spirit. [§]
ve-gam al-ha-avadim ve-al-ha-shifachot bayamim ha-hemah eshpokh et-ruchi
This verse discusses a promise of God's spirit being poured out. 've-gam' means 'and also'. 'al' means 'upon'. 'ha-avadim' means 'the servants'. 've-al-ha-shifachot' means 'and upon the handmaids'. 'bayamim ha-hemah' means 'in those days'. 'eshpokh' means 'I will pour out'. 'et-ruchi' means 'my spirit'.
[JOL.3.3] And I will give signs in the heavens and on the earth: blood and fire, and columns of smoke. [§]
veh-nah-tah-tee mohf-teem bah-shah-mah-yeem oo-vah-ah-rets dahm vah-esh veh-tee-mah-rot ah-shahn
This verse describes signs and wonders that God will perform. "Veh" means 'and', "nah-tah-tee" means 'I will give', "mohf-teem" means 'signs' or 'wonders', "bah-shah-mah-yeem" means 'in the heavens', "oo-vah-ah-rets" means 'and on the earth', "dahm" means 'blood', "vah-esh" means 'and fire', "veh-tee-mah-rot" means 'and columns', and "ah-shahn" means 'of smoke'.
[JOL.3.4] The sun will turn to darkness and the moon to blood before the coming of the day of Yahveh, the great and the terrible. [§]
haShemesh yehapech lechoshech vehayareach ledam lifnei bo yom Yahveh hagadol vehanorah.
This verse describes celestial disturbances preceding the Day of Yahveh. 'haShemesh' means 'the sun', 'yehapech' means 'will turn', 'lechoshech' means 'to darkness', 've' means 'and', 'hayareach' means 'the moon', 'ledam' means 'to blood', 'lifnei' means 'before', 'bo' means 'coming', 'yom' means 'day', 'Yahveh' is the proper name of God, 'hagadol' means 'the great', 've' means 'and', 'hanorah' means 'the terrible'.
[JOL.3.5] And it will be that all who call upon the name of Yahveh will be saved, for on Mount Zion and in Jerusalem there will be deliverance, as Yahveh has said, and among the survivors whom Yahveh calls. [§]
ve-ha-ya kol asher yikra be-shem Yahveh yimalet, ki be-har-Tsiyon u-vi-Yerushalayim ti-hyeh pleita ka-asher amar Yahveh u-ba-ssaridim asher Yahveh kore.
This verse states that everyone who calls upon the name of Yahveh will be saved. This salvation will take place on Mount Zion and in Jerusalem, as Yahveh has declared. This applies especially to those whom Yahveh calls.
JOL.4
[JOL.4.1] For behold, in those days and in that time, that I will return the captivity of Judah and Jerusalem. [§]
kee hin-neh bah-yah-meem hah-heh-mah oo-vah-et hah-hee-ah asher ah-sheev et shiv-oot Yeh-hoo-dah vee-yroo-shah-laym.
This verse discusses a time when the fortunes of Judah and Jerusalem will be restored. "kee" means "for" or "indeed". "hin-neh" means "behold". "bah-yah-meem hah-heh-mah" means "in those days". "oo-vah-et hah-hee-ah" means "and in that time". "asher" means "that" or "when". "ah-sheev" means "I will return". "et" is a particle marking the direct object. "shiv-oot" means "captivity". "Yeh-hoo-dah" is Judah. "vee-yroo-shah-laym" is Jerusalem.
[JOL.4.2] I will gather all the nations and bring them down to the Valley of Jehoshaphat, and I will judge them there on behalf of my people and my inheritance, Israel, whom they scattered among the nations and whose land they divided. [§]
vekibatsti et-kol-hagoyim vehordatim el-emek yhohsafat venishpatti imam sham al-ami venachalati yisrael asher pizzru bagoyim veet-artzi chilleku.
This verse describes a gathering of all nations in the Valley of Jehoshaphat for judgment. The speaker, identified as 'I', will judge them on behalf of 'my people' and 'my inheritance', Israel, who have been scattered among the nations and whose land has been divided. 'I' is identified as the one who will enact this judgement.
[JOL.4.3] And God of my people, they cast lots, and they gave the boy to a prostitute, and they sold the girl for wine, and they drank. [§]
ve-el-ammi yaddu goral vayitnu hayeled bazona vhayalda machru bayayin vayishtu
This verse describes a desperate situation where a people are resorting to terrible measures due to hardship. "El ammi" means "God of my people". "Yaddu goral" means "they cast lots". "Vayitnu hayeled bazona" means "and they gave the boy to a prostitute". "Vhayalda machru bayayin" means "and they sold the girl for wine". "Vayishtu" means "and they drank". The overall implication is that the people have turned to sacrificing their own children in order to obtain resources.
[JOL.4.4] And also, what are you to me, Tyre and Sidon, and all the regions of Philistia? The recompense you are offering, you are offering it to me. And if you are offering recompense to me, quickly and swiftly I will repay your recompense upon your heads. [§]
ve-gam mah-ah-tem lee tzor ve-tzidon ve-chol gililot pelashet ha-gemul atem meshallim alai ve-im-gomlim atem alai kal meherah ashiv gemulchem beroshchem
This verse is a rhetorical question and a declaration of retribution. It addresses Tyre and Sidon, and all the regions of Philistia, accusing them of offering recompense to Yahveh, but threatening a swift and severe repayment of their own recompense. 'Gemul' means recompense or repayment. The verse essentially states that any attempt to 'pay back' Yahveh will result in a much faster and harsher repayment onto them.
[JOL.4.5] That which is my silver and my gold you have taken, and my best valuables you have brought to your temples. [§]
asher kaspi uzehavi lakachtem umahamadai hatovim heveitem leheichaleichem.
This verse describes possessions being taken and brought to temples. ‘Asher’ functions as a relative pronoun, meaning ‘which’ or ‘that’. ‘Kaspi’ means ‘my silver’. ‘Uzehavi’ means ‘and my gold’. ‘Lakachtem’ means ‘you have taken’. ‘Umahamadai’ means ‘and my delights’ or ‘and my valuables’. ‘Hatovim’ means ‘the good ones’ or ‘the best’. ‘Heveitem’ means ‘you have brought’. ‘Leheichaleichem’ means ‘to your temples’.
[JOL.4.6] And the sons of Judah and the sons of Jerusalem, you sold to the sons of the Greeks, in order to remove them from their territory. [§]
oo-və-nei yə-hoo-dah oo-və-nei yə-roo-shah-lahm mə-khar-tem liv-nei ha-yə-vah-neem lə-ma-an har-hee-kahm mə-al gə-voo-lahm.
This verse describes the selling of people from Judah and Jerusalem to the Greeks, with the intention of removing them from their territory. The words break down as follows: 'oo-və-nei' means 'and the sons of'; 'yə-hoo-dah' is Judah; 'yə-roo-shah-lahm' is Jerusalem; 'mə-khar-tem' means 'you sold'; 'liv-nei' means 'to the sons of'; 'ha-yə-vah-neem' means 'the Greeks'; 'lə-ma-an' means 'in order to', 'har-hee-kahm' means 'remove them'; 'mə-al' means 'from', 'gə-voo-lahm' means 'their territory'.
[JOL.4.7] Behold, I will stir them up from the place where you sold them there, and I will return your reward on your heads. [§]
hin-nee me-eer-ahm min-ha-ma-kom a-sher me-khar-tem oh-tam sham-mah va-ha-shee-vo-tee ge-mul-chem be-rosh-chem.
This verse speaks of a returning or restoration, specifically referencing a people who were sold from a place and will have their reward brought upon their heads. 'Hin-nee' signifies 'behold, here I am.' 'Me-eer-ahm' means 'I will awaken/stir up.' 'Ha-ma-kom' is 'the place.' 'A-sher' is 'which/that.' 'Me-khar-tem' is 'you sold.' 'Oh-tam' is 'them.' 'Sham-mah' is 'there.' 'Va-ha-shee-vo-tee' is 'and I will return/restore.' 'Ge-mul-chem' is 'your reward.' 'Be-rosh-chem' is 'on your heads.'
[JOL.4.8] And I will surely sell your sons and your daughters into the hand of the people of Judah, and they will sell them as captives to a distant nation, because Yahveh has spoken this. [§]
oo-mah-khar-tee et-buh-nay-khem veet-buh-noh-tay-khem beyad benay yehudah umeharum lishvayim el-goy rahok kee Yahveh dibber.
This verse describes a consequence of disobedience. It states that their sons and daughters will be sold into slavery to the people of Judah, and then resold to a distant nation. The reason given is that Yahveh has spoken this as a consequence.
[JOL.4.9] Proclaim this among the nations, sanctify war. Awaken the heroes, let them draw near, let them go up, all men of the war. [§]
kir'u-zot bagoyim kad'shu milchama ha'iru hagibborim yig'shu ya'alu kol anshei hamilchama
This verse contains a series of commands related to war. "kir'u" means "proclaim". "zot" means "this". "bagoyim" means "among the nations". "kad'shu" means "sanctify". "milchama" means "war". "ha'iru" means "awaken". "hagibborim" means "the heroes". "yig'shu" means "they draw near". "ya'alu" means "they ascend/go up". "kol" means "all". "anshei" means "men of". "hamilchama" means "the war".
[JOL.4.10] Write with your hands for swords, and let your songs be for spears. The weak one will say, "I am a hero." [§]
kotu itechkem lachrabot umazmeroteichem lirmachim hachalash yoamar gibor ani
This verse contains imperative verbs and statements about turning things into instruments of war. "kotu" is a command to write. "itechkem" refers to 'your hands'. "lachrabot" means 'for swords'. "umazmeroteichem" means 'and your songs'. "lirmachim" means 'for spears'. "hachalash" means 'the weak one'. "yoamar" means 'will say'. "gibor" means 'hero' or 'strong one'. "ani" means 'I'.
[JOL.4.11] Make and come, all the nations from around, and gather yourselves there, the placing of Yahveh, your heroes. [§]
Ooshu vavo kol-hagoyim misaviv venikbatzu shamma hanachat Yahveh gibborecha.
This verse contains imperative verbs and nouns describing nations gathering. "Ooshu" and "vavo" are commands meaning 'make' and 'come' respectively. "Kol-hagoyim" means 'all the nations'. "Misaviv" means 'around'. "Venikbatzu" means 'and gather yourselves'. "Shamma" means 'there'. "Hanachat" means 'the placing' or 'the appointed place'. "Yahveh" is the proper name of God. "Gibborecha" means 'your heroes' or 'your strong ones'.
[JOL.4.12] Let the nations awaken and go up to the Valley of Jehoshaphat, because there Yahveh will sit to judge all the nations around. [§]
yay-oh-roo v-yah-ah-loo hah-goy-eem el-eh-mek yeh-ho-shah-fat kee-shem eh-eh-shev leesh-pot et-kol-hah-goy-eem mee-sah-veev.
This verse describes a gathering of nations in the Valley of Jehoshaphat for judgement. 'Yay-oh-roo' means 'they will awake and go up'. 'Hah-goy-eem' is 'the nations'. 'El-eh-mek' means 'to the valley'. 'Yeh-ho-shah-fat' is a proper noun, the Valley of Jehoshaphat. 'Kee-shem' means 'because'. 'Eh-eh-shev' means 'I will sit'. 'Leesh-pot' means 'to judge'. 'Et-kol-hah-goy-eem' means 'all the nations'. 'Mee-sah-veev' means 'around'.
[JOL.4.13] Send out the roller, for the harvest is ripe. Come, go down, for the winepress is full. Let the vats be emptied, for their wickedness is great. [§]
shil-khoo mag-gal ki va-shal ka-tseer bo-oo re-doo ki ma-leh gat hesh-ee-koo ha-ye-ka-veem ki ra-bah ra-ah-tam
This verse uses agricultural imagery to describe a time of abundance and judgment. "Magal" refers to a rolling pin or cylinder, likely used in threshing. The context suggests a call to prepare for harvest, and implicitly, the judgment that comes with it. "Gat" means winepress. "Yekavim" is the plural of "yekev" meaning wine vats. "Ra'atam" means their wickedness.
[JOL.4.14] Multitudes, multitudes are in the valley of decision, for near is the day of Yahveh in the valley of decision. [§]
ha-mo-nim ha-mo-nim be-eh-mek ha-cha-rooz ki ka-rov yom Yahveh be-eh-mek ha-cha-rooz.
This verse speaks of a multitude gathered in the valley of decision, anticipating the day of Yahveh. "Hamonim" is plural, meaning multitudes or many. "Emek ha-charoots" refers to the valley of decision, a place of judgment or gathering. "Yom Yahveh" is 'the day of Yahveh', referencing a time of divine intervention and judgement.
[JOL.4.15] The sun and the moon grew dark, and the stars gathered their light. [§]
Shemesh veh-yah-reh kah-dah-roo veh-koh-kha-vim ahs-foo neh-gahm.
Shemesh means 'sun'. Veh means 'and'. Yahreh means 'moon'. Kahdaru means 'they grew dark', or 'were darkened'. Veh means 'and'. Kokhavim means 'stars'. Asfu means 'they gathered', or 'they collected'. Negahm means 'their light'. This verse describes a cosmic darkening - the sun and moon becoming dark, and the stars ceasing to shine.
[JOL.4.16] And Yahveh will roar from Zion and will give his voice from Jerusalem, and the heavens and the earth will tremble. And Yahveh is a refuge for his people and a stronghold for the children of Israel. [§]
va-Yahveh mi-Tsiyon yish-ahg u-mi-Yerushalayim yitten qol-o ve-ra-ashu shamayim va-aretz va-Yahveh machaseh le-ammo u-maoz livnei Yisrael.
This verse describes Yahveh roaring from Zion and uttering a voice from Jerusalem, causing the heavens and the earth to tremble. It concludes by stating that Yahveh is a refuge for his people and a stronghold for the children of Israel. The names used are 'Yahveh' for the covenant name of God, 'Tsiyon' for Zion, and 'Yerushalayim' for Jerusalem.
[JOL.4.17] And you will know that I, Yahveh, the Gods, am your God, dwelling in Zion, the holy mountain. And Jerusalem will be holy, and foreigners will not pass through it again. [§]
vee-dah-tem kee-ee ah-nee Yahveh Elohim-chem sho-chen beh-tzee-yon har-kah-dish-ee ve-ha-yit-ah Yerushalayim ko-desh ve-zarim lo-yah-av-roo-bah ood.
This verse states that the people will know that Yahveh, the Gods, is their God, dwelling in Zion, the holy mountain. Jerusalem will be holy, and foreigners will not pass through it anymore.
[JOL.4.18] And it will be on that day that the mountains will drip with sweetness, and the hills will flow with milk, and all the channels of Judah will go with water, and a spring from the house of Yahveh will go out and water the valley of the acacias. [§]
ve-ha-ya ba-yom ha-hu yit-fu ha-harim asis ve-ha-gevauot telakh-na khalav ve-kol-afikei Yehudah yeilkhu mayim u-ma'ayan mi-beit Yahveh yetzei ve-hish-ka et-nakhal ha-shitim.
This verse describes a future time of great abundance and blessing. 'Harim' means mountains, 'gevauot' means hills, 'afikei' means streams or channels, 'nakhal' means valley or stream, and 'shitim' refers to acacia trees or the Wadi Shittim. The verse uses figurative language to describe a time when the land will overflow with sweetness, milk, and water.
[JOL.4.19] Egypt will be to desolation, and Edom will be to a desolate wilderness, because of the violence of the children of Judah, who shed innocent blood in their land. [§]
mitsrayim lishmama tihyeh ve'edom lemidbar shmama tihyeh mechamas benei yehudah asher shafchu dam naki bearatzam.
This verse describes the future desolation of Egypt and Edom as a consequence of the violence committed by the people of Judah. "Mitsrayim" is Egypt. "Lishmama" means "to desolation". "Tihyeh" means "will be". "Ve'edom" is Edom. "LeMidbar shmama" means "to a desolate wilderness". "Mechamas" means "because of the violence of". "Benei yehudah" means "the children of Judah". "Asher shafchu" means "who shed". "Dam naki" means "innocent blood". "Bearatzam" means "in their land".
[JOL.4.20] And Judah will dwell forever, and Jerusalem for generation and generation. [§]
vee-hoo-dah leh-oh-lahm teh-shehv vee-yroo-shah-leem leh-door vah-door.
This verse consists of two parallel clauses connected by the conjunction ‘and’ (vee). ‘Judah’ (hoo-dah) is a proper noun, the name of a tribe or kingdom. ‘Leolam’ (leh-oh-lahm) means ‘forever’ or ‘for all time’. ‘Teshev’ (teh-shehv) means ‘will dwell’ or ‘will sit’. ‘Jerusalem’ (yroo-shah-leem) is a proper noun, the name of a city. ‘Ledor vador’ (leh-door vah-door) means ‘for generation and generation’ or ‘everlasting’. The verse is a promise of enduring settlement.
[JOL.4.21] And I will cleanse their blood, I will not cleanse it. And Yahveh dwells in Zion. [§]
ve-nik-kay-tee da-mahm lo-nik-kay-tee va-Yahveh shoh-khen beh-tzee-yon.
This verse consists of several parts. 've-nik-kay-tee' means 'and I will cleanse'. 'da-mahm' means 'their blood'. 'lo-nik-kay-tee' means 'I will not cleanse'. 'va-Yahveh' means 'and Yahveh'. 'shoh-khen' means 'dwells'. 'beh-tzee-yon' means 'in Zion'. The verse is a statement of unatoned guilt and Yahveh's presence in Zion.