'That which the palmer-worm has left, the locust has eaten' — a nation is come up upon My land, strong and without number, with the teeth of a lion; gird yourselves and lament, you priests, for the meal-offering and the drink-offering are cut off from the house of Hashem.
Tap any Hebrew word to reveal its root, value, and meanings.
The word of Hashem that came to Joel the son of Pethuel.
verse value 1400
Insights
Verse structure: 5 words, 26 letters. Verse gematria: 1400 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "the·word·of·Hashem" (דְּבַר־יְהֹוָה֙, 7 letters). 4 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "the·word·of·Hashem" (דְּבַר־יְהֹוָה֙), "was" (הָיָ֔ה), "to·Joel" (אֶל־יוֹאֵ֖ל). 5 unique roots are used. Frequent roots: "the·word·of·Hashem" (root יהוה, 33x in Joel). First appearance of the root יהוה ("the·word·of·Hashem") in Joel. First appearance of the root אשר ("that") in Joel. Full calculation: דְּבַר־יְהֹוָה֙ [the·word·of·Hashem] (232) + אֲשֶׁ֣ר [that] (501) + הָיָ֔ה [was] (20) + אֶל־יוֹאֵ֖ל [to·Joel] (78) + בֶּן־פְּתוּאֵֽל [son·of·Pethuel] (569) = 1400.
Rashi
“Concerning Joel, the son of Pethuel.” He was the son of Samuel the Prophet, who prevailed upon God in his prayer. Some say that this prophecy was uttered during those seven years of which Elisha said (2 Kings 8), “The Lord has called for a famine,” etc., and which occurred in the days of Jehoram, the son of Ahab. And in the Halakhot Gedolot it is found that Joel, Nahum, and Habakkuk were in the days of Manasseh.
Ibn Ezra
We have no means of knowing his generation, and according to the plain meaning, he is not the son of Samuel. Know that whenever a prophet mentions his father's name, it is because his father was distinguished, and if his grandfather was also distinguished, he would mention both, as in: “Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah,” continuing until he reaches the distinguished one, who is King Hezekiah.
Radak
“The word of the Lord which came to Joel, the son of Pethuel.” This prophet first prophesied concerning the locusts that the Lord would bring upon the Land of Israel because of their sins. Afterwards, he prophesied a prophecy destined for the days of the Messiah. And there are those who say that this prophet prophesied in the days of Jehoram, the son of Ahab, that there would be a famine in the land, as it says, “For the Lord has called for the famine,” and also that it came upon the land for seven years: four of those years were four kinds of locusts, and the three years were when the rains were withheld. And in Seder Olam it is stated that he prophesied in the days of Manasseh, and it says, “Joel, Nahum, and Habakkuk prophesied in the days of Manasseh.” And since Manasseh was not righteous, they were not named after him.
Metzudat David
The word of the Lord. This means: This is the word of the Lord, etc.
Pethuel. Our Sages of blessed memory said: This is the prophet Samuel, who prevailed upon God with his prayer.
Malbim
The word of the Lord: In the first two chapters, he prophesies concerning the locusts that came in those days and devastated the land.
Hear this, you old men, And give ear, all you inhabitants of the land. Has this been in your days, Or in the days of your fathers?
verse value 3332
Insights
Verse structure: 12 words, 58 letters. The shortest word is "all" (כֹּ֖ל, 2 letters) and the longest is "hear·this" (שִׁמְעוּ־זֹאת֙, 7 letters). 10 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "hear·this" (שִׁמְעוּ־זֹאת֙), "the·old·men" (הַזְּקֵנִ֔ים), "and·give·ear" (וְהַֽאֲזִ֔ינוּ). The root יום appears 2 times in this verse. 11 unique roots are used. First appearance of the root זקן ("the·old·men") in Joel. First appearance of the root כל ("all") in Joel. The etnachta (major mid-verse pause) falls on 'earth', dividing the verse into phrases of 6 and 6 words. Full calculation: שִׁמְעוּ־זֹאת֙ [hear·this] (824) + הַזְּקֵנִ֔ים [the·old·men] (212) + וְהַֽאֲזִ֔ינוּ [and·give·ear] (85) + כֹּ֖ל [all] (50) + יוֹשְׁבֵ֣י [dwelling] (328) + הָאָ֑רֶץ [earth] (296) + הֶהָ֤יְתָה [it·was] (425) + זֹּאת֙ [this] (408) + בִּֽימֵיכֶ֔ם [in·your·days] (122) + וְאִ֖ם [and·if] (47) + בִּימֵ֥י [in·days·of] (62) + אֲבֹתֵיכֶֽם [your·fathers] (473) = 3332.
Rashi
Is this the one mentioned below:
Ibn Ezra
"Hear" – this refers to the prophet, who prophesied concerning the locusts that would come to devastate the land. In the days of Moses, there was only one species of locust, but now, along with the locust, there are the gazam, the yelek, and the chasil. These three species are forbidden [non-kosher], and it addresses the elders because of [the phrase] "has this occurred [in your days]" [i.e., only the elders could know from times past].
Radak
"Hear this, O elders." For they saw more of what had transpired in their days, as it is said: "Your elders shall say to you."
"Was this in your days?" [i.e.,] "Whether this occurred" — the heh [prefix] is the interrogative heh.
"And if in the days of your fathers": For the locusts that were in Egypt were but one species. And even though it is stated in the Book of Psalms, "He gave their crop to the chasil," and it states, "and the yelek, without number," the locust (arbeh) was the primary [name], and the two [other] species came along with it. Therefore, only the locust is mentioned in the Torah, and it occurred only once. But this plague consisted of four species: gazam, arbeh, yelek, and chasil, and they came in four successive years, one after another, as it states, "What the gazam left, the arbeh ate," etc. And this evil did not occur until that time.
Metzudat David
"Hear this. What I ask of you:"
"Ha-hayetah [Has this been?]" The letter Heh is interrogative, as if they were asking: "Was this indeed...?" And this is what is stated regarding the matter of "What the cutter has left," etc.
Metzudat Zion
And you shall hearken. Incline your ear to listen:
Malbim
"Hear this, you elders"—this addresses the elders, asking them to recall whether anything such as this was done in previous generations; "and listen, all inhabitants of the land"—so that they may recount this wonder to their children after them. And he explains: corresponding to "Hear this, you elders," it says, "Has this happened in your days?" even though they have already lived many years; and corresponding to "and listen, all inhabitants of the land," he says.
Tell you your children of it, And let your children tell their children, And their children another generation.
verse value 1440
Insights
Verse structure: 8 words, 39 letters. Verse gematria: 1440 is divisible by 18, the value of chai ('life'). The shortest word is "another" (אַחֵֽר, 3 letters) and the longest is "to·your·sons" (לִבְנֵיכֶ֣ם, 6 letters). 7 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "on" (עָלֶ֖יהָ), "to·your·sons" (לִבְנֵיכֶ֣ם), "tell" (סַפֵּ֑רוּ). The root בן appears 4 times in this verse. 5 unique roots are used. First appearance of the root על ("on") in Joel. First appearance of the root בן ("to·your·sons") in Joel. The etnachta (major mid-verse pause) falls on 'tell', dividing the verse into phrases of 3 and 5 words. Full calculation: עָלֶ֖יהָ [on] (115) + לִבְנֵיכֶ֣ם [to·your·sons] (152) + סַפֵּ֑רוּ [tell] (346) + וּבְנֵיכֶם֙ [and·your·sons] (128) + לִבְנֵיהֶ֔ם [to·their·sons] (137) + וּבְנֵיהֶ֖ם [and·their·sons] (113) + לְד֥וֹר [to·generation] (240) + אַחֵֽר [another] (209) = 1440.
Ibn Ezra
“Alayha” – From this verse we derive that the generation is not a known, fixed number.
Radak
"Concerning it." Concerning this decree:
For a later generation: their children who will come after them. That is to say, you will be able to recount this decree to a distant future time:
Metzudat David
"Aleha [Concerning it]." Because of this decree, due to the great astonishment in it, tell your children:
"For a later generation." For the children of the generation that will arise after them.
Metzudat Zion
“Alayha.” Because of her:
Malbim
"Tell it to your children, that all the inhabitants of the land shall recount and transmit this event by oral tradition to later generations, and it is that."
That which the palmer-worm has left has the locust eaten; And that which the locust has left has the canker-worm eaten; And that which the canker-worm has left has the caterpiller eaten.
verse value 2879
Insights
Verse structure: 12 words, 47 letters. The shortest word is "remainder" (יֶ֤תֶר, 3 letters) and the longest is "the·locust" (הָאַרְבֶּ֔ה, 5 letters). Words sharing gematria 616: and·remainder·of, and·remainder·of. 3 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "remainder" (יֶ֤תֶר), "locusts" (הַגָּזָם֙), "locust" (הֶחָסִֽיל). The root יתר appears 3 times in this verse. 6 unique roots are used. First appearance of the root יתר ("remainder") in Joel. First appearance of the root אכל ("ate") in Joel. The etnachta (major mid-verse pause) falls on 'the·young·locust', dividing the verse into phrases of 8 and 4 words. Full calculation: יֶ֤תֶר [remainder] (610) + הַגָּזָם֙ [locusts] (55) + אָכַ֣ל [ate] (51) + הָאַרְבֶּ֔ה [the·locust] (213) + וְיֶ֥תֶר [and·remainder·of] (616) + הָאַרְבֶּ֖ה [the·locust] (213) + אָכַ֣ל [ate] (51) + הַיָּ֑לֶק [the·young·locust] (145) + וְיֶ֣תֶר [and·remainder·of] (616) + הַיֶּ֔לֶק [the·young·locust] (145) + אָכַ֖ל [ate] (51) + הֶחָסִֽיל [locust] (113) = 2879.
Rashi
"What the gazam has left, etc.": Gazam, arbeh, yelek, and chasil are species of locust. He prophesied concerning them that they would come, and they did come in those days, and they consumed all the fruit of the trees and the greenery of the fields.
Ibn Ezra
"The residue of the gazam" – this comes first. Yefet said: for "gazam" is like "gozez" (one who shears), and the added mem is like [the mem of] "chinam" [and] "reikam" (for nothing, in vain); and "yelek" [is so called] because it licks [its food] with its tongue; the Targum renders it "koret" (cutter); and "chasil" is like "yechasilenu" (it will consume it).
Radak
The remainder of the gazam. What the gazam left over in the first year, the arbeh ate in the second year, for the four species did not come in one year, but rather one after the other over four years. And so it says, "And I will restore to you the years that the arbeh ate" (Joel 2:25), etc. And there are those who say that it is called gazam because it shears the grain; arbeh, because it is the most numerous of the species; yelek, because it licks and gnaws the grass; and chasil, because it cuts off everything, [derived] from [the phrase] "the locust shall consume it" (Deuteronomy 28:38). And the Targum of Jonathan translates: "The remainder of the zachla was eaten by the gubba; the remainder of the gubba was eaten by the parcha; the remainder of the parcha was eaten by the shemuta."
Metzudat David
"What the cutter has left." And this is [the meaning of] the decree: that which the cutter left over and did not eat, the locust came and devoured it.
Metzudat Zion
"Yetar." The word is in the form of "notar" (remaining).
The gazam. The arbeh, the yelek, and the chasil—all of these are names of species of locusts.
Malbim
The locusts consumed all that the caterpillars had left; for although there was also a severe locust plague in Egypt, and it was said there that there would never be its like again, there only one species of locust was involved, whereas here there were four species, and each one destroyed what the preceding one had left, and this had not yet occurred, as our Sages of blessed memory stated.
Awake, you drunkards, and weep, And wail, all you drinkers of wine, Because of the sweet wine, For it is cut off from your mouth.
verse value 2928
Insights
Verse structure: 10 words, 46 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "drunken" (שִׁכּוֹרִים֙, 6 letters). 8 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "awake" (הָקִ֤יצוּ), "drunken" (שִׁכּוֹרִים֙), "and·weep" (וּבְכ֔וּ). 10 unique roots are used. Frequent roots: "for" (root כי, 24x in Joel). First appearance of the root ילל ("and·wail") in Joel. First appearance of the root כי ("for") in Joel. The etnachta (major mid-verse pause) falls on 'wine', dividing the verse into phrases of 6 and 4 words. Full calculation: הָקִ֤יצוּ [awake] (211) + שִׁכּוֹרִים֙ [drunken] (576) + וּבְכ֔וּ [and·weep] (34) + וְהֵילִ֖לוּ [and·wail] (87) + כׇּל־שֹׁ֣תֵי [all·two] (760) + יָ֑יִן [wine] (70) + עַל־עָסִ֕יס [upon·sweet wine] (300) + כִּ֥י [for] (30) + נִכְרַ֖ת [was·cut] (670) + מִפִּיכֶֽם [from·your·mouth] (190) = 2928.
Rashi
Asis. Good wine:
Ibn Ezra
"Awake" – an intransitive verb, and this word is never found in the transitive [form].
"Asis" – from the same root as [Malachi 3:21] "and you shall tread down the wicked," for they tread it underfoot.
Radak
“Awake, you drunkards.” Those who are accustomed to becoming intoxicated with wine—now, awaken from your slumber and weep day and night, for you will not find wine, for the locust will eat the grapes.
"Asis." Wine is called asis. And likewise any beverage that is extracted through pounding and treading, from [the phrase] "and you shall tread down the wicked" (Malachi 3:21), and Jonathan translated "asis" as "chamar merat" [bitter wine].
Metzudat David
“Awake, you drunkards.” You are accustomed to wine; arouse yourselves from sleep and weep.
On "the juice." On account of the juice that has been cut off from your mouths, for the locust has eaten the vines, and from now on you will not find wine.
Metzudat Zion
Awake. The matter of being aroused from sleep:
And wail. The word is from the root of "lamentation":
Asiss. So is wine called; and behold, like asiss, their blood shall make them drunk (Isaiah 49:26):
Malbim
"Awake!" (This entire statement carries forward to verse 8, which will poetically depict that the vine tree laments this, as will be explained there; it is as if the vine were to wail and raise a dirge, saying:) "You drunkards, who are always immersed in the stupor of intoxication, now awaken from the stupor of wine and weep, for there is no longer a feast of intoxication. And also wail, all you drinkers of wine—even though you are not drunk, but merely accustomed to wine through habitual drinking—you too should wail over the sweet juice, for it has been cut off from your mouths, and you no longer have the good drink for your palate."
For a people is come up upon my land, Mighty, and without number; His teeth are the teeth of a lion, And he has the jaw-teeth of a lioness.
verse value 3181
Insights
Verse structure: 12 words, 50 letters. Notable word values: "to·him" (לֽוֹ) = 36, double chai. The shortest word is "to·him" (לֽוֹ, 2 letters) and the longest is "and·teeth" (וּֽמְתַלְּע֥וֹת, 7 letters). 9 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "for·a·nation" (כִּי־גוֹי֙), "went·up" (עָלָ֣ה), "upon·land" (עַל־אַרְצִ֔י). The root שן appears 2 times in this verse. 11 unique roots are used. First appearance of the root גוי ("for·a·nation") in Joel. First appearance of the root עלה ("went·up") in Joel. The etnachta (major mid-verse pause) falls on 'number', dividing the verse into phrases of 6 and 6 words. Full calculation: כִּי־גוֹי֙ [for·a·nation] (49) + עָלָ֣ה [went·up] (105) + עַל־אַרְצִ֔י [upon·land] (401) + עָצ֖וּם [mighty] (206) + וְאֵ֣ין [and·nothing] (67) + מִסְפָּ֑ר [number] (380) + שִׁנָּיו֙ [his·teeth] (366) + שִׁנֵּ֣י [teeth·of] (360) + אַרְיֵ֔ה [lion] (216) + וּֽמְתַלְּע֥וֹת [and·teeth] (952) + לָבִ֖יא [lioness] (43) + לֽוֹ [to·him] (36) = 3181.
Rashi
"A nation has come up against my land." This locust swarm he called an army of a nation.
"and the grinding teeth." These are the coarse teeth with which one chews.
Radak
"For a nation": Every gathering of living creatures is called a "nation." Therefore, it said "nation" concerning the locusts. And similarly, it said concerning the ants, "a people not strong," and concerning the hyraxes, "a people not mighty."
"His teeth are like those of a lion": As if he has teeth like the teeth of a lion.
"And the fangs of a lavi are his." The metal'ot [fangs] are the thick teeth [molars]. And the lavi is greater than the arye [ordinary lion]. And Jonathan translated: "His teeth are the teeth of a lion, and his fangs are like those of a young lion." And behold, it says [Job 4:11], "and the cubs of the lavi shall be scattered" — it appears that the small one is not called 'lavi.'
Metzudat David
"For a nation": This is said of the locust by way of a metaphorical/borrowed expression, similarly "the rock-badgers, a people not mighty" (Proverbs 30:26).
"His teeth are the teeth of a lion." He spoke by way of exaggeration and hyperbole, which is a matter of rhetorical style.
Metzudat Zion
"עצום" – strong in power.
"U'mitla'ot." These are the coarse teeth, as in "the fangs of the unrighteous" (Job 29:17):
Malbim
"For a nation has come up against my land": This depicts the locust as a nation, due to their joining together as a single, distinct nation. It is mighty in terms of the quality of its strength, and countless in terms of their multitude. "The teeth of a lion are its strength": Its strength lies in its teeth, and it brings forth its strength through its fangs. And it has the teeth of a lion and the fangs of a lioness with which to destroy everything.
He has laid my vine waste, And blasted my fig-tree; He has made it clean bare, and cast it down, The branches thereof are made white.
verse value 3813
Insights
Verse structure: 10 words, 46 letters. The shortest word is "thered" (שָׂ֤ם, 2 letters) and the longest is "and·my·fig" (וּתְאֵנָתִ֖י, 6 letters). 9 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "my·vine" (גַּפְנִי֙), "to·astonishment" (לְשַׁמָּ֔ה), "and·my·fig" (וּתְאֵנָתִ֖י). The root חשף appears 2 times in this verse. 9 unique roots are used. First appearance of the root שם ("thered") in Joel. First appearance of the root גפן ("my·vine") in Joel. The etnachta (major mid-verse pause) falls on 'for·splinters', dividing the verse into phrases of 5 and 5 words. Full calculation: שָׂ֤ם [thered] (340) + גַּפְנִי֙ [my·vine] (143) + לְשַׁמָּ֔ה [to·astonishment] (375) + וּתְאֵנָתִ֖י [and·my·fig] (867) + לִקְצָפָ֑ה [for·splinters] (305) + חָשֹׂ֤ף [utterly] (388) + חֲשָׂפָהּ֙ [has·stripped·it] (393) + וְהִשְׁלִ֔יךְ [and·he·shall·cast] (371) + הִלְבִּ֖ינוּ [are·made·white] (103) + שָׂרִיגֶֽיהָ [her·branches] (528) = 3813.
Rashi
To anger. To distress the soul:
He uncovered it, uncovered it, and cast it away. Peel off the bark of the tree and cast it away until the branches of the vine become white.
Ibn Ezra
"Sam" – a word derived to be used [i.e., conjugated] in the past tense.
"Liktzafah" – [i.e., in the sense of] foam on the surface of water, which has no substance [cf. Hosea 10:7].
“Exposed she exposed” – meaning, she peeled.
"Hilbinu" – an intransitive verb, like [the verb] "heikitz" (awake).
Radak
"He has laid my vine waste." A past tense is used in place of a future tense. Or, it may be explained: the inhabitant of the land will say, when it comes, "He has laid my vine waste." And so too, "For a nation has come up against my land," which was mentioned [above, v. 6].
"And my fig tree for a splintering [kitzpah]." All the pronominal suffixes ["my vine," "my fig tree"] are either the words of the inhabitant of the land or the words of the prophet. And so too Targum Yonatan: "He made the fruit of my vine — My people — a waste." And the meaning of "kitzpah" is "for wrath and for a curse." And the Targum [renders it]: "for dismay of the soul." And some interpret "kitzpah" as "husk." And so they explain [the phrase] "like foam on the face of the water" — meaning that the locust will strip off the husk that it eats.
“Exposed she exposed.” The term applies to the fig, and also to the vine, as in “and its shoots turned white.” The meaning of “exposed” is “revealed it,” that is, he removed its bark. And likewise the Targum renders it as “peeled,” and “cast away,” meaning he threw the bark to the ground as he ate the moisture between the bark and the wood. Or one may explain that “exposed” and “cast away” mean that he ate the round clusters, and the blossom he threw to the ground, and thus it was revealed.
“They turned white.” For after the locust sucked out the moisture, the shoots remained dry and white.
“They turned white.” An intransitive verb; and similarly, “they shall be as white as snow.”
Metzudat David
"He has made my vine [a desolation]." He ate up the vines and made them desolate, and the fig trees He placed under a curse and a malediction.
"חשף חשפה" – He peeled off its bark, and the branches became white, as is the manner of a tree that is peeled.
Metzudat Zion
“Laketzpah.” From the word “ketzef” (anger), and it means “a curse.”
"Chasof chasafah" [he utterly stripped it]. He peeled off its bark; it is from the term "machsof halavan" [exposing of the white] (Genesis 30:37), which refers to exposure, for when the bark of a tree is peeled off, it becomes exposed.
They turned white. The term derives from the word for "white":
Sarigeha. Her clusters, like “and in the vine three sarigim” (ibid. 40).
Malbim
"He has laid my vine waste": for he ruined the vine and the fig tree by exposing, by stripping, the bark from the tree.
And he cast off the bark of the trees, until their shoots turned white, and thereby the trees were spoiled.
Lament like a virgin girded with sackcloth For the husband of her youth.
verse value 2058
Insights
Verse structure: 5 words, 26 letters. The shortest word is "god" (אֱלִ֕י, 3 letters) and the longest is "as·virgin" (כִּבְתוּלָ֥ה, 6 letters). 5 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "god" (אֱלִ֕י), "as·virgin" (כִּבְתוּלָ֥ה), "girdle·mesh" (חֲגֻרַת־שַׂ֖ק). 5 unique roots are used. First appearance of the root אל ("god") in Joel. Full calculation: אֱלִ֕י [god] (41) + כִּבְתוּלָ֥ה [as·virgin] (463) + חֲגֻרַת־שַׂ֖ק [girdle·mesh] (1011) + עַל־בַּ֥עַל [upon·owner] (202) + נְעוּרֶֽיהָ [her·youth] (341) = 2058.
Rashi
"Eli." [The word] "kinah" [lament] is rendered in Targum as "eliya."
Ibn Ezra
"Eli" – [it is] as if saying, "alelai li" (woe is me). And Yefet said: the aleph stands in place of a heh, as in "hilili" (wail!). But he did not speak correctly; had he said that the aleph stands in place of a yod, [as in] "yelalah" (wailing), that too would be correct. And the prophet speaks to the land, [saying] "Eli," or to his own soul, like a virgin whose husband of her youth has died, in the days of her joy.
Radak
“Eli.” This is said in reference to the Congregation of Israel: “Lament over this evil, and make great mourning, like a maiden who was married to a young man, and he died while she was still a young woman; for then is the height of their mutual joy. And when he dies, she mourns with heavy mourning, and she girds herself with sackcloth instead of her ornaments and her finery.”
“Eli.” The meaning is “Lament!,” and Jonathan rendered it: “Let the king lament, and wail, O king.”
“Girded with a sack.” This verb is used both in the active and passive forms; one says “hoger” (girding) and one says “hagur” (girded). Likewise, “lovesh” (wearing) and “levush” (clothed).
Metzudat David
"Alai." Compose a dirge, like a virgin who was married to a man and he died, who girds herself in sackcloth and wails over the husband to whom she was married in her youth, for the love is bound most strongly to the husband to whom she was married in the days of her youth, when she was still a virgin.
Metzudat Zion
"Eli." The sense of a dirge, as in "Take up a dirge" (Ezekiel 19); Targum Yonatan [renders it] "alya."
Malbim
"Lament, like a virgin" – in his poetic imagery, he depicts it as if the vine and the fig tree are the ones wailing the words stated (in verses 5, 6, and 7). The vine would say to the drunkards: "Weep, for a nation has ascended against my land," and he has laid my vine waste. Thus, the tree of the vine and the fig tree, which have been ruined, will speak. He portrays them as a virgin who has wrapped sackcloth around herself for her youthful husband. This is a wondrous and excellent metaphor. The locust ate and destroyed the branches of the vine and the fig tree, leaving only the trunk. It is customary to wrap sackcloth around the trunk from which the bark has been removed, in order to protect it and keep it warm, so that new shoots and buds may grow. This is the imagery of "wrapped in sackcloth." Among the Sages, a tree that has never been pruned is called a "virgin," as it is stated (in the first chapter of Niddah): "There are three virgins: the virgin sycamore, as long as it has never been cut down." Accordingly, he portrays the vine, which has never been pruned until now, as a "virgin," for until now it was a virgin. He calls the branches that were cut from it her "husband," because they are above her. And this virgin is now wrapped in sackcloth for the husband who was cut off and removed from her. It is incumbent upon her to wail the lamentation stated above: "For a nation has ascended against my land," meaning the land upon which she grows, and they have ruined her vine and fig tree.
The meal-offering and the drink-offering is cut off From the house of Hashem; The priests mourn, Even Hashem’S ministers.
verse value 2487
Insights
Verse structure: 9 words, 39 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "was·cut" (הׇכְרַ֥ת, 4 letters) and the longest is "the·priests" (הַכֹּ֣הֲנִ֔ים, 6 letters). Words sharing gematria 26: Hashem, Hashem. 2 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "was·cut" (הׇכְרַ֥ת), "they·mourned" (אָֽבְלוּ֙). The root יהוה appears 2 times in this verse. 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 33x in Joel). First appearance of the root מנחה ("gift") in Joel. First appearance of the root נסך ("and·libation") in Joel. The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 5 and 4 words. Full calculation: הׇכְרַ֥ת [was·cut] (625) + מִנְחָ֛ה [gift] (103) + וָנֶ֖סֶךְ [and·libation] (136) + מִבֵּ֣ית [from·the·house·of] (452) + יְהֹוָ֑ה [Hashem] (26) + אָֽבְלוּ֙ [they·mourned] (39) + הַכֹּ֣הֲנִ֔ים [the·priests] (130) + מְשָׁרְתֵ֖י [ministers·of] (950) + יְהֹוָֽה [Hashem] (26) = 2487.
Rashi
"Hokhrat" is like "nikhrat" [it is cut off]; the heh, pointed with a chataf-kamats, stands in place of a nun, as in [the verse] "and the beast of the field shall be at peace with you" (Job 5:23).
Ibn Ezra
"Hokhrat" [has ceased/been cut off] – in the manner of [Numbers 19:13]: "for the water of lustration was not dashed upon him." And the reason [the verse addresses] the drunkards is: how will you find wine, seeing that the meal-offering and libation have ceased – which is an obligation of the community; and it mentioned the meal-offering because the grain was plundered, and also the libation/wine – for if it cannot be found, that is an impediment [to offering it].
Radak
“Cut off is the meal-offering and libation.” It says “hochrat” [cut off] in the masculine, though it says “minchah” [meal-offering], which is feminine in gender; the masculine form refers to the matter itself, namely the offering of the meal-offering and the libation. Similarly, “whoever shall do any of these” — [the masculine] “shall do” refers to the performance of the act.
“Hochrat” [cut off] — [in] the Hofal binyan, because it was the locust that cut them off. And if the grain and new wine have ceased from them, from where will they bring the meal-offering and its libation to the Temple, seeing they have nothing to eat and nothing to drink?
But the priests mourned. For they were eating from the table of the Lord, and there was none.
Metzudat David
"[The offering] has been cut off, etc." For they did not find flour for the meal-offerings and wine for the drink-offerings, because the locusts had devoured everything.
But the priests mourned. For they do not bring a meal-offering and its accompanying libations.
Malbim
"[The offering] has been cut off" – now this verse will mention that the priests, who serve the Lord, will mourn, for they will lament that the grain offering and the libation have been cut off from the House of the Lord, because there is no flour for the grain offerings, nor wine and oil for the libations.
The field is wasted, The land mourns; For the corn is wasted, The new wine is dried up, The oil languishes.
verse value 2745
Insights
Verse structure: 11 words, 40 letters. The shortest word is "for" (כִּ֚י, 2 letters) and the longest is "is·dried·up" (הוֹבִ֥ישׁ, 5 letters). Words sharing gematria 308: was·dealt·violently·with, was·dealt·violently·with. 4 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "mourninged" (אָבְלָ֖ה), "is·dried·up" (הוֹבִ֥ישׁ), "languishes" (אֻמְלַ֥ל). The root שדד appears 2 times in this verse. 10 unique roots are used. Frequent roots: "for" (root כי, 24x in Joel). First appearance of the root שדה ("field") in Joel. First appearance of the root דגן ("grain") in Joel. The etnachta (major mid-verse pause) falls on 'ground', dividing the verse into phrases of 4 and 7 words. Full calculation: שֻׁדַּ֣ד [was·dealt·violently·with] (308) + שָׂדֶ֔ה [field] (309) + אָבְלָ֖ה [mourninged] (38) + אֲדָמָ֑ה [ground] (50) + כִּ֚י [for] (30) + שֻׁדַּ֣ד [was·dealt·violently·with] (308) + דָּגָ֔ן [grain] (57) + הוֹבִ֥ישׁ [is·dried·up] (323) + תִּיר֖וֹשׁ [wine] (916) + אֻמְלַ֥ל [languishes] (101) + יִצְהָֽר [Izhar] (305) = 2745.
Ibn Ezra
But the land mourns – the meaning is that its inhabitants mourn.
Radak
“Ravaged is the field; [the ground] mourns.” It has been ruined and laid waste, for there is no fruit in it. And so too, “the new wine mourns” [is used the same way].
"Hovish tirosh" [the new wine has dried up]. Like "yavesh" (it dried up), and it is an intransitive verb. And Targum [Yonatan] renders: "the vines have dried up." Or it may be related to the sense of "boshet" (shame), and this is stated by way of metaphor, as if it [the wine] had shame when it was cut off.
"Wretched." The matter of the cutting off and the remembrance of grain, new wine, and oil, for these three are the majority of man's life.
Metzudat David
"The field is ravaged." The field was oppressed, for the locusts oppressed its crops.
"It has dried up." The wine has dried up, meaning that one will no longer find wine.
Metzudat Zion
"Shadad." The term denotes oppression.
"Avelah." The meaning is destruction, as in "the new wine fails" (Isaiah 24).
hoveish. The word is from the root yavesh, meaning "dryness."
Tirosh. Wine:
Amalal. The meaning is severance, as it is stated: "For I am weakened" (Psalms 6:3).
Yitzhar. Oil:
Malbim
"Shudad" [the field is ravaged] – this is explained, corresponding to the cutting off of the meal-offering, as follows: "the field is ravaged" refers to the grain fields, the fields where wheat grows for meal-offerings. And corresponding to the cutting off of the libation, it is explained that "the ground mourns" refers to the ground on which the vine grew for libations. It then explains, corresponding to "the field is ravaged," that "the grain is ravaged" – the grain that grows in the field; and corresponding to "the ground mourns," it explains that "the new wine has dried up, the oil has failed" – referring to the wine and oil used for libations. And it goes on to explain –
Be ashamed, O you husbandmen, Wail, O you vinedressers, For the wheat and for the barley; Because the harvest of the field is perished.
verse value 2544
Insights
Verse structure: 10 words, 45 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "and·for·barley" (וְעַל־שְׂעֹרָ֑ה, 7 letters). 6 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "be·ashamed" (הֹבִ֣ישׁוּ), "husbandmen" (אִכָּרִ֗ים), "vinedressers" (כֹּֽרְמִ֔ים). 10 unique roots are used. Frequent roots: "for" (root כי, 24x in Joel). First appearance of the root בוש ("be·ashamed") in Joel. The etnachta (major mid-verse pause) falls on 'and·for·barley', dividing the verse into phrases of 6 and 4 words. Full calculation: הֹבִ֣ישׁוּ [be·ashamed] (323) + אִכָּרִ֗ים [husbandmen] (271) + הֵילִ֙ילוּ֙ [wail] (91) + כֹּֽרְמִ֔ים [vinedressers] (310) + עַל־חִטָּ֖ה [upon·wheat] (122) + וְעַל־שְׂעֹרָ֑ה [and·for·barley] (681) + כִּ֥י [for] (30) + אָבַ֖ד [has·perished] (7) + קְצִ֥יר [harvest] (400) + שָׂדֶֽה [field] (309) = 2544.
Rashi
"Be ashamed." [i.e.,] be humiliated.
"Plowmen": The leaders of the plowing.
"Upon wheat and upon barley." This is dependent on the farmers, and regarding the vinedressers he said:
Ibn Ezra
"Hovishu" – [regarding] "ikkar" [farmer]: it is a descriptive noun-form, and the aleph is a root letter, and there is nothing else of its exact pattern.
Radak
“Hovishu” [be ashamed]. An imperative; and so too “heilielu” [wail]. And it says “hovishu” because it is fitting for you that you be ashamed, for your deeds and your toil in the field are in vain.
“Ikkarim” [plowmen/farmers]: workers of the fields.
Kormim: Those who work the vineyards. And the meaning of "ikkarim" is in reference to wheat and barley, whereas the meaning of "kormim" is in reference to the vine.
Metzudat David
“The farmers were shamed.” Because their fieldwork had been in vain.
Vintagers. Those who perform the work of the vineyards:
"On wheat, etc." – [The phrase], concerning the lack of wheat and barley, refers back to "the farmers were ashamed."
"for it is destroyed": This means that there is nothing to reap.
Metzudat Zion
And they were ashamed. The word is derived from the term "shame."
"Ikkarim" (farmers). Thus are called those who till the soil, as in "they shall call the farmer to mourning" (Amos 5:16).
Malbim
Corresponding to "the grain is ravaged," [it says] "farmers are dismayed" — these are those who pass through a field of produce. And corresponding to "the new wine has dried up," it explains, "vinedressers wail" — these are those who work in a vineyard of wine and an olive grove. And it returns and explains, corresponding to "farmers are dismayed," regarding wheat and barley; and likewise, "for the crops of the field are lost" refers to other types of grain and legumes that grow in the field, which is the work of the farmers. And corresponding to "vinedressers wail," it explains.
The vine is withered, And the fig-tree languishes; The pomegranate-tree, the palm-tree also, and the apple-tree, Even all the trees of the field, are withered; For joy is withered away from the sons of men.
verse value 4570
Insights
Verse structure: 14 words, 66 letters. The shortest word is "man" (אָדָֽם, 3 letters) and the longest is "is·withered" (הוֹבִ֔ישָׁה, 6 letters). 11 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "vine" (הַגֶּ֣פֶן), "is·withered" (הוֹבִ֔ישָׁה), "and·the·fig" (וְהַתְּאֵנָ֖ה). The root יבש appears 2 times in this verse. 13 unique roots are used. First appearance of the root גם ("also·the·palm") in Joel. The etnachta (major mid-verse pause) falls on 'languishes', dividing the verse into phrases of 4 and 10 words. Full calculation: הַגֶּ֣פֶן [vine] (138) + הוֹבִ֔ישָׁה [is·withered] (328) + וְהַתְּאֵנָ֖ה [and·the·fig] (467) + אֻמְלָ֑לָה [languishes] (106) + רִמּ֞וֹן [pomegranate] (296) + גַּם־תָּמָ֣ר [also·the·palm] (683) + וְתַפּ֗וּחַ [and·apple-tree] (500) + כׇּל־עֲצֵ֤י [all·trees·of] (220) + הַשָּׂדֶה֙ [field] (314) + יָבֵ֔שׁוּ [they·put·to·shame] (318) + כִּי־הֹבִ֥ישׁ [for·is·withered] (347) + שָׂשׂ֖וֹן [gladness] (656) + מִן־בְּנֵ֥י [from·sons·of] (152) + אָדָֽם [man] (45) = 4570.
Rashi
"The vine has withered, and the fig tree is in a sorry state." [I.e.,] it was cut off; its fruit-bearing has ceased.
Hovish. Like yavesh:
Ibn Ezra
“The vine has withered” – this is a metaphor; similarly, “joy has withered.”
Radak
"The vine has withered." It means it has dried up, and so too does the Targum render it: "yeivash gufanya" (the vine has dried up). Or, it may refer to the matter of shame, just as we explained regarding the phrase "hoviysh tirosh" (the new wine has dried up).
"Because the joy has withered." "Withered" means it has ceased, for the grain and the fruits are the joy of mankind; and so too does the Targum render it: "The joy has ceased." Or perhaps the matter refers to shame, in a figurative sense.
Metzudat David
"It has dried up." This means that it will no longer be found.
They dried up. This means that they bore no fruit.
"For joy has dried up." This means that all of this occurred through Divine providence, for as a retribution Hashem ceased joy from human beings, and therefore all these things were lacking.
Metzudat Zion
It withered [dried up]. A verb form derived from the word for dryness.
"Umlalah." It has been cut off.
He dried up. The word is from the root of dryness, meaning it ceased.
Malbim
"The vine has dried up, and the fig tree languishes" — meaning that those who engage in planting vineyards would plant all kinds of fruit trees, and they all were ruined. Here, the text considers the seven species by which the Land of Israel was praised: wheat and barley, vine and fig, pomegranate and date (and olive is included in "vineyard," as stated above). It added, among the kinds of produce of the ground, "for the crops of the field are lost," to include all the species. Among the kinds of trees, it added the apple, which is the most important among the other kinds of trees. And it included them all in what it said, "all the trees of the field have dried up." People were accustomed to rejoice in times of joy with the fruit of the tree, and regarding this it said, "for joy has dried up from the sons of man."
Gird yourselves, and lament, you priests, Wail, you ministers of the altar; Come, lie all night in sackcloth, You ministers of my God; For the meal-offering and the drink-offering is withholden From the house of your God.
verse value 4191
Insights
Verse structure: 17 words, 75 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "the·priests" (הַכֹּהֲנִ֗ים, 6 letters). Words sharing gematria 950: ministers·of, ministers·of. 7 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "girdle" (חִגְר֨וּ), "and·wail" (וְסִפְד֜וּ), "altar" (מִזְבֵּ֔חַ). The root שרת appears 2 times in this verse. 15 unique roots are used. Frequent roots: "for" (root כי, 24x in Joel). First appearance of the root בוא ("go·in") in Joel. First appearance of the root אלהים ("my·God") in Joel. The etnachta (major mid-verse pause) falls on 'my·God', dividing the verse into phrases of 11 and 6 words.
Ibn Ezra
“Girded” – [with a] sack; and the meaning is: “You have nothing with which to appease Him by offering burnt offerings, for you do not have the daily burnt offering.”
Radak
“Gird yourselves.” This means: gird yourselves with sackcloth, and subsequently it states, “Lodge in sackcloth,” which is explained as: come to the House of the Lord, and there mourn. And it says, “Lodge,” meaning that even at night you should not remove the sackcloth from upon you, perhaps the Lord will have mercy on you. And it says, “You who serve the altar,” and it says, “You who serve my God,” for service is like an altar to God. And it attached “service” to God and to the altar, just as it is written: “that with which they shall serve the Lord.”
Metzudat David
"Gird." This means: gird yourselves with sackcloth; and the text is brief here because the matter is self-evident.
"For they were restrained." Because the locusts consumed everything:
Malbim
“Gird yourselves”: This is a commandment directed to the priests, that they should gird themselves with sackcloth for prayer, and that they should lament over the calamity. This verse speaks generally about the priests, and now it explains that it is addressing two groups among the priests: one group should gird themselves with sackcloth and pray, and another group should wail and lament as those who have despaired of any hope. For there were priests who were righteous, who served the Lord and worshipped the Lord with proper intention, and there were priests who were merely servants of the altar, offering sacrifices, but not serving the Lord with the desired intention. Therefore, it says: “Let the altar servants wail,” meaning that those who are merely altar servants should wail in despair, because their prayers are not acceptable; “Come, spend the night in sackcloth, you who serve my God,” meaning that the righteous ones, who are servants of the Lord in their righteousness, should spend the night in sackcloth to pray and do repentance, in order to reverse the decree. And it explains why the priests should be aroused to this more than all the people: “For the meal offering and the drink offering have been withheld from the house of your God.” For because of the locusts, the wheat was spoiled and infested with worms, and the wines were ruined, from which they used to bring meal offerings and drink offerings.
Sanctify you a fast, Call a solemn assembly, Gather the elders And all the inhabitants of the land To the house of Hashem your God, And cry to Hashem.
verse value 3030
Insights
Verse structure: 13 words, 58 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "all" (כֹּ֚ל, 2 letters) and the longest is "sanctify·a·fast" (קַדְּשׁוּ־צוֹם֙, 7 letters). 2 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "house·of" (בֵּ֖ית), "and·cry" (וְזַעֲק֖וּ). The root יהוה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 33x in Joel). First appearance of the root קדש ("sanctify·a·fast") in Joel. First appearance of the root קרא ("call") in Joel. The etnachta (major mid-verse pause) falls on 'your·God', dividing the verse into phrases of 11 and 2 words. Full calculation: קַדְּשׁוּ־צוֹם֙ [sanctify·a·fast] (546) + קִרְא֣וּ [call] (307) + עֲצָרָ֔ה [solemn·assembly] (365) + אִסְפ֣וּ [gather] (147) + זְקֵנִ֗ים [elders] (207) + כֹּ֚ל [all] (50) + יֹשְׁבֵ֣י [dwelling] (322) + הָאָ֔רֶץ [earth] (296) + בֵּ֖ית [house·of] (412) + יְהֹוָ֣ה [Hashem] (26) + אֱלֹהֵיכֶ֑ם [your·God] (106) + וְזַעֲק֖וּ [and·cry] (189) + אֶל־יְהֹוָֽה [to·Hashem] (57) = 3030.
Rashi
“Sanctify a fast.” – This means to appoint a fast.
Atzeret. Gathering:
Ibn Ezra
Kiddoshu – like "prepare."
"Atzarah" – meaning that a person should not perform labor. And Yefet said: [it means] "assembly" (kehilah), like "atzeret bogdim" (a gathering of traitors) [cf. Jeremiah 9:1].
"Assemble" – you, the elders.
All the inhabitants of the Land of Israel.
"House of the LORD" – due to the omission of the word "to" (אֶל) [i.e., read as if: "to the House of the LORD"].
Radak
“Sanctify a fast.” Invite the people to a fast. And the Targum [renders it]: “Decree a fast.” “Call an assembly,” so that the people will be detained from their work and will gather for prayer. “Seek and cry out to the Lord,” perhaps He will hear your cry and remove from upon you this plague. And the prophet said all of this that they should do when the locusts come upon them, or that they should return in repentance before they arrive, and the Lord, in His mercy, will annul the decree.
Metzudat David
“Sanctify a fast.” “Appoint a day of fasting”—that is to say, proclaim publicly to fast on a fixed day.
"Proclaim an assembly." They proclaimed to gather in the House of the Lord:
"All the inhabitants of the land." The meaning is: of all the inhabitants of the land.
The House of the Lord. To the House of the Lord:
Metzudat Zion
"Sanctify." The meaning is a summons, as in "proclaim war" (below, 4).
Fasting. A fast-day:
"Atzarah." [The meaning is] assembly, and so too "a band of traitors" (Jeremiah 9).
Malbim
"Sanctify a fast" – it is a further commandment to the priests that they should sanctify a fast and proclaim an assembly, so that the people will gather to the House of the Lord, and that they should gather the elders and all the inhabitants of the land to the House of the Lord and cry out to the Lord. For at the time of fasts due to calamities, they would gather the people and bring the elder before the ark, and the elder would expound before them words of reproof, as explained in the tractate Taanit.
Alas for the day! For the day of Hashem is at hand, And as a destruction from the Almighty shall it come.
verse value 1220
Insights
Verse structure: 9 words, 32 letters. Notable word values: "to·the·day" (לַיּ֑וֹם) = 86, equal to Elohim. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "to·the·day" (לַיּ֑וֹם, 4 letters). 5 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "alas!" (אֲהָ֖הּ), "to·the·day" (לַיּ֑וֹם), "and·as·destruction" (וּכְשֹׁ֖ד). The root יום appears 2 times in this verse. 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 33x in Joel); "for" (root כי, 24x in Joel). First appearance of the root קרוב ("near") in Joel. The etnachta (major mid-verse pause) falls on 'to·the·day', dividing the verse into phrases of 2 and 7 words. Full calculation: אֲהָ֖הּ [alas!] (11) + לַיּ֑וֹם [to·the·day] (86) + כִּ֤י [for] (30) + קָרוֹב֙ [near] (308) + י֣וֹם [day] (56) + יְהֹוָ֔ה [Hashem] (26) + וּכְשֹׁ֖ד [and·as·destruction] (330) + מִשַּׁדַּ֥י [from·the·Almighty] (354) + יָבֽוֹא [will·go·in] (19) = 1220.
Rashi
Ahah. The language of groaning in lamentation:
And like plunder. And like the spoils of robbers:
“It will come.” From the Omnipresent [God]:
Ibn Ezra
"Ahah" – this word is said in a manner of fear. Yefet said: For the aleph is added [i.e., is extra].
"V'khshod" – The meaning is: Who can escape from the plunder that will come from the Name?! And the Nagid, of blessed memory, said: that "shod" is a descriptive adjective, like "alay libi davai" (my heart is faint within me); rather, he said that the yod stands in place of the doubled letter, as in "dalyu shokayim mipiseach" (the legs of a lame man hang limp) [Proverbs 26:7]. And the meaning is: overpowering and triumphant; therefore he said that in this place it is not the Glorious Name. And so too: "like the sound of many waters, like the sound of Shaddai" [Ezekiel 1:24]; and so too: "and Shaddai shall be your gold [treasure]" — mighty [Job 22:25]. And the proof is: "and silver in abundance for you," and it is written: "and place gold-ore in the dust" [Job 22:24]. And he spoke well.
Radak
“Alas for the day!” They said, “Alas and woe for this day that is to come.”
"And as a plunder from the Almighty shall come." Just as a plunder comes suddenly, so too will this day come from the Almighty. And HaNagid interpreted "mishaddai" as related to "strength," and similarly, "as the voice of many waters, as the voice of the Almighty" [means] a plunderer who is strong and mighty, from whom there is no way to escape.
Metzudat David
Ah, the day! Woe to that day, for it is near to come, and with it will come the calamity from the Lord.
"Like plunder." Just as the plunder of robbers comes, so will it come from Shaddai; meaning, the locusts, which come by the word of the Lord, will plunder like human robbers.
Metzudat Zion
Ah! The matter of the language of the cry of lamentation:
Malbim
"Ahah!"—they will cry out and say "Ahah!" regarding the day, for two reasons: A) because the day is near, and swiftly will the decree come; B) because it will come like havoc from Shaddai, from which there is no counsel to escape, as if the plunder has come by the hand of the Lord and under His providence. Even though nature does not necessitate the plunder, it comes from Shaddai, who plunders nature. And before the anger of the Lord, who can stand?
Is not the food cut off Before our eyes, Indeed, joy and gladness From the house of our God?
verse value 1972
Insights
Verse structure: 9 words, 38 letters. The shortest word is "before" (נֶ֥גֶד, 3 letters) and the longest is "our·eyes" (עֵינֵ֖ינוּ, 6 letters). 6 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "not" (הֲל֛וֹא), "before" (נֶ֥גֶד), "our·eyes" (עֵינֵ֖ינוּ). 9 unique roots are used. First appearance of the root לא ("not") in Joel. First appearance of the root גיל ("and·rejoicing") in Joel. The etnachta (major mid-verse pause) falls on 'shall·be·cut·off', dividing the verse into phrases of 5 and 4 words. Full calculation: הֲל֛וֹא [not] (42) + נֶ֥גֶד [before] (57) + עֵינֵ֖ינוּ [our·eyes] (196) + אֹ֣כֶל [food] (51) + נִכְרָ֑ת [shall·be·cut·off] (670) + מִבֵּ֥ית [from·the·house·of] (452) + אֱלֹהֵ֖ינוּ [our·God] (102) + שִׂמְחָ֥ה [joy] (353) + וָגִֽיל [and·rejoicing] (49) = 1972.
Rashi
Before our eyes. We see:
Ibn Ezra
"Is it not ... is cut off" [i.e., נכרת] – [this verb] also serves for another [clause]: "joy and gladness" are cut off, on account of the wine that gladdens God and man.
Radak
Is it not true that before our eyes food is cut off? The ripened crop appears, and the locust comes before our eyes and cuts it off. And once the food is cut off, joy and gladness are cut off from the House of our God, for they used to bring sacrifices on the Festival of Harvest and rejoice there, for great was the joy of the harvest, as it is said: "With the joy of harvest."
Metzudat David
"Is it not before our eyes?" We see that the locust destroys everything.
“From the house of our God.” The word “cut off” applies both above and below, to say that joy and gladness have been cut off and severed from the house of the Lord. And regarding the joy of song, it says: since there is no wine for libations, on what basis will the Levites sing their song?
Malbim
Is it not before our eyes? The prophet adds that even though the matter has not yet come to pass in actuality, nevertheless we already see it with our own eyes through the vision that gazes upon the future as if it were present, and the matter already stands before our eyes: the food is cut off, and joy and gladness have already been cut off from the House of our God, for at the time of the libations they would recite hymns in the Temple, as explained by Maimonides in the Laws of the Temple Vessels.
The grains shrivel under their hoes; The garners are laid desolate, The barns are broken down; For the corn is withered.
verse value 5161
Insights
Verse structure: 11 words, 49 letters. Verse gematria: 5161 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "their·hoes" (מֶגְרְפֹ֣תֵיהֶ֔ם, 8 letters). 9 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "they·shriveled" (עָבְשׁ֣וּ), "seeds" (פְרֻד֗וֹת), "under" (תַּ֚חַת). 9 unique roots are used. Frequent roots: "for" (root כי, 24x in Joel). First appearance of the root שמם ("they·are·astonished") in Joel. The etnachta (major mid-verse pause) falls on 'barns', dividing the verse into phrases of 8 and 3 words. Full calculation: עָבְשׁ֣וּ [they·shriveled] (378) + פְרֻד֗וֹת [seeds] (690) + תַּ֚חַת [under] (808) + מֶגְרְפֹ֣תֵיהֶ֔ם [their·hoes] (778) + נָשַׁ֙מּוּ֙ [they·are·astonished] (396) + אֹֽצָר֔וֹת [treasuries] (697) + נֶהֶרְס֖וּ [they·were·torn·down] (321) + מַמְּגֻר֑וֹת [barns] (689) + כִּ֥י [for] (30) + הֹבִ֖ישׁ [is·withered] (317) + דָּגָֽן [grain] (57) = 5161.
Rashi
“Avshu.” They developed rust and mustiness; in Old French, moisir [to become moldy]:
Perudot. Jonathan rendered it: "wine skins."
“Their clods.” The Targum of Jonathan [translates it]: “migufatehon” (their stoppers), [i.e.,] the stopper [used for] the covering of the barrels:
“The storehouses became desolate.” Of wine and of oil:
“Granaries.” Granaries of wheat:
Ibn Ezra
"Avshu" – it has no companion [i.e., a hapax legomenon]. Rabbi Marinus said: "Hit'apshu" – they are the separated (perudot) kernels of wheat and barley that were sown, which lie beneath their clods [of earth]. And the meaning is "the dust," and thus it is interpreted; or, alternatively, "with a fist," and the aleph is superfluous.
"Nehersu mamgurot" [barns are ruined] – [mamgurot means] places leased out for grain, like storehouses; as in "for grain and wine they gather" (Hosea 7:14). And the word is irregular on account of the addition of two mems.
Radak
“Avashu peradot” – this is akin to “afashu,” pertaining to the concept of moldiness, for the bet and the pe are from the same point of articulation. Likewise, in the Mishnah, “ha-bakar la-anim” is similar to “ha-pakker.”
"Perudot." These are the seeds that are beneath the earth, and he said that there will be another curse, for the seed will be spoiled and moldy beneath the earth and will not sprout, and that which does sprout will be eaten by locusts, or the seeds will rot because of the rains that did not fall upon them, for there will also be great drought in these years.
"Their clods." With a segol under the mem, and they are clods of earth; and so too [interpreted as] a stone or a fist, according to the opinion of some of the commentators. And Yonatan [Targum] rendered it: "the wine jugs were dissolved under their stoppers" [Aramaic: itmasyu garvei chamar techot megufatehon]. He rendered "megrafoteihem" like the "stopper" of a barrel.
"Nashammu otzarot." The granaries were emptied, for there was nothing to put into them, and thus they stood desolate.
"They were ruined - mimgurot." With a shuruk. And the matter is repeated in different words, for "mimgurot" is like "otzarot" [storehouses], and similarly, "is the seed yet in the storehouse" [Haggai 2:19]. The meaning of "nehersu" is as if it were "nehersot" [feminine plural], because nothing is brought into them; or, "nehersu" [as usual] because one does not trouble to repair them according to the custom of year by year, and they collapse and become ruined. The first mem in the word "mimgurot" is also an added letter, one of the letters of the mnemonic "amtiyan" [the five formative letters], and two added letters come together as one in the word. Likewise "mitla'ah" [weariness]. And my master and father, of blessed memory, wrote that the first mem is a mem of usage, as if it were with a hirik, "mimgurot," and its meaning is that some of the storehouses were ruined. And it is like the mem of usage with a patach, for originally they were not sanctified sufficiently.
"And when the grain was withered." We have explained it:
Metzudat David
“Rotting, separated [vessels].” The wine vessels rotted beneath their covers, because due to the shortage of wine, they were not used, and the covers were not opened to allow air to enter; therefore, they rotted.
"The granaries are desolate." The places where the storehouses of grain were located became desolate.
"Barns are in ruins." Some of the barns were ruined, because the grain dried up and ceased; so what use do they have for the barns?
Metzudat Zion
"Avshu." Like "afshu" with a peh — the term "ipush" (rot/mold) is well known in the teachings of our Sages of blessed memory — and here the letter bet takes the place of the letter peh. Similarly, "bizar amim" [he scatters peoples] (Psalms 68).
"Perudot." Targum Yonatan: "garbei dechamra" [jugs of wine].
"Migraphoteihem" [their rakes]. Targum Yonatan: "megufatehon" [their coverings], and the term "megufah" is known in the teachings of our Sages of blessed memory to mean the covering of the casks.
They were destroyed. From the language of demolition and breaking down:
"From the granaries." So too, they call the storehouses of grain "granaries," and similarly: "Is the seed yet in the granary?" (Haggai 2:19):
Hovish. From the language of dryness:
Malbim
“Ebashu” — likewise, the heaps of grain that were buried in the field, in the ground, separated into heaps, heap upon heap, rotted and spoiled under the clods of earth, even though the locust did not come there. And he adds that even the storehouses in which they had stored grain there became desolate, and likewise the granaries, which are smaller than the storehouses, were destroyed, due to the grain becoming dry and withered.
How do the beasts groan! The herds of cattle are perplexed, Because they have no pasture; Indeed, the flocks of sheep are made desolate.
verse value 2226
Insights
Verse structure: 12 words, 49 letters. The shortest word is "for" (כִּ֛י, 2 letters) and the longest is "how·groans" (מַה־נֶּאֶנְחָ֣ה, 7 letters). 11 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "how·groans" (מַה־נֶּאֶנְחָ֣ה), "beast" (בְהֵמָ֗ה), "they·were·perplexed" (נָבֹ֙כוּ֙). The root עדר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "for" (root כי, 24x in Joel). First appearance of the root בהמה ("beast") in Joel. First appearance of the root הם ("to·them") in Joel. The etnachta (major mid-verse pause) falls on 'to·them', dividing the verse into phrases of 9 and 3 words. Full calculation: מַה־נֶּאֶנְחָ֣ה [how·groans] (159) + בְהֵמָ֗ה [beast] (52) + נָבֹ֙כוּ֙ [they·were·perplexed] (78) + עֶדְרֵ֣י [flocks·of] (284) + בָקָ֔ר [cattle] (302) + כִּ֛י [for] (30) + אֵ֥ין [nothing] (61) + מִרְעֶ֖ה [pasture] (315) + לָהֶ֑ם [to·them] (75) + גַּם־עֶדְרֵ֥י [also·flocks·of] (327) + הַצֹּ֖אן [the·flock] (146) + נֶאְשָֽׁמוּ [they·were·offended] (397) = 2226.
Rashi
Nevukhu. They became jumbled together and shut in, and they wandered in the forests and in the deserts:
They were found guilty. They were corrupted due to their guilt:
Ibn Ezra
"What... are dazed" [i.e., נבכו] – like "nevukhim" (confused); for the shuruk [vowel] here stands in place of a cholam. "Navokhu" is of the same pattern (weight) as "nakhonu la-leitzim shefatim" (punishments are in readiness for scoffers) [Proverbs 19:29].
"Ne'eshamu" – meaning "are held guilty," as in the verse: "Shomron shall be held guilty" (תאשם שומרון).
Radak
"How the animals groan." He states [it] in a general manner and afterward in a specific manner:
navokhu. The meaning is confusion, like a person who is confused in his mind and does not know what to do; and likewise, they are confused in the land.
“Also the flocks of sheep.” “Also” teaches that the flocks of sheep sometimes find pasture that the cattle do not find, because they ascend into the mountains and hills, which the cattle generally do not do.
"Nashmu." The aleph is with a shva alone, and its meaning is that of desolation; so too "Te'esham Shomron" (Shomeron shall be desolate), as we have explained.
Metzudat David
"How the animal groans." How greatly the animal groans! And the herds of cattle are bewildered and confused, because they have no pasture, for the locust has eaten even the pasture.
"Ne'eshamu [are desolate]." They were made desolate and ruined:
Metzudat Zion
What. That word is placed to indicate exaggeration, and similarly: "How great is Your goodness" (Psalms 31:20).
navochu. The meaning is confusion; and similarly, "they are confused in the land" (Exodus 14:3):
Malbim
Why did the cattle groan? The prophet asks in wonder: If a man sinned, what did the cattle do wrong? And what was it that caused the cattle to groan? What sin did they commit? And why were the herds of cattle dismayed because they had no pasture? Were the flocks of sheep also guilty? Did they too sin and become liable to punishment? And why did the Lord punish the cattle?
To You, O Hashem, do I cry; For the fire has devoured The pastures of the wilderness, And the flame has set ablaze All the trees of the field.
verse value 2110
Insights
Verse structure: 12 words, 46 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·flame" (וְלֶ֣הָבָ֔ה, 5 letters). 3 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "I·call" (אֶקְרָ֑א), "and·flame" (וְלֶ֣הָבָ֔ה), "has·set·ablaze" (לִהֲטָ֖ה). 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 33x in Joel); "for" (root כי, 24x in Joel). First appearance of the root אש ("fire") in Joel. First appearance of the root נוה ("pastures·of") in Joel. The etnachta (major mid-verse pause) falls on 'I·call', dividing the verse into phrases of 3 and 9 words. Full calculation: אֵלֶ֥יךָ [to·You] (61) + יְהֹוָ֖ה [Hashem] (26) + אֶקְרָ֑א [I·call] (302) + כִּ֣י [for] (30) + אֵ֗שׁ [fire] (301) + אָֽכְלָה֙ [has·devoured] (56) + נְא֣וֹת [pastures·of] (457) + מִדְבָּ֔ר [wilderness] (246) + וְלֶ֣הָבָ֔ה [and·flame] (48) + לִהֲטָ֖ה [has·set·ablaze] (49) + כׇּל־עֲצֵ֥י [all·trees·of] (220) + הַשָּׂדֶֽה [field] (314) = 2110.
Rashi
"Pastures in the wilderness." The term is [related to] the word "naveh" [dwelling place, pasture]:
Ibn Ezra
"To you" – the words of the prophet, as he relates that it was a year of drought; and this is what is meant by "It has consumed the pastures," just as one says "the shepherd's pasture." And Rabbi Moses the Cohen said: The meaning is like that of "Upon the trees of the field, where the birds make their nests." And Yefet said: As if fire had consumed them. And this would have been correct, were it not for the verse, "The watercourses have dried up."
Radak
To You, O Lord, for there is no savior other than You.
"for fire." As if fire and flame had passed through them, just as the locust had passed through them.
“Pastures of the wilderness.” The tents of the shepherds are called “ne’ot” (pastures), and this is through the interchange of vav for aleph from the root נוה (naveh, dwelling place). And Jonathan translated it as “dwelling places of the desert,” which is either the term for a dwelling or the term for a pen, as in the words of our Sages of blessed memory: “They enter the pen to be tithed.”
Metzudat David
"Unto Thee, O Lord, I call." The prophet's statement, to pray to the Lord to save His people:
"For a fire has devoured..." — It is as if the fire had consumed the tents of the shepherds in the wilderness, for since there is no pasture for the sheep, why should they pitch tents in the wilderness?
"And flame has devoured." The locusts devoured the leaves of the trees of the field, as if a flame of fire had scorched them.
Metzudat Zion
"Achlah" [consumed]. Burned:
"Ne'ot." The meaning is dwelling, like "ne'ot hashalom" [dwellings of peace] (Jeremiah 25:37).
Desert. A place of pasture far from settled areas is also called a desert, as it is written: "those few sheep in the wilderness" (1 Samuel 17:28).
And the flame. "Flame":
"Lehatah." The meaning is burning, as it is written: "A fire that burns" (Psalms 104:4).
Malbim
He adds to say to you that if you reply that the primary punishment is decreed upon man, and because the domesticated animals are under man’s dominion and are his property, therefore they too perished together with man—since it was decreed that his livestock and property would be destroyed—he still answers to you: “To You, O Lord, I call, for fire has consumed the pastures of the wilderness,” where there is no human settlement, “and the flame has devoured all the trees of the field,” even though they are far from human settlement, and thereby.
Indeed, the beasts of the field pant to You; For the water brooks are dried up, And the fire has devoured the pastures of the wilderness.
verse value 3255
Insights
Verse structure: 12 words, 49 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "also·beasts·of" (גַּם־בַּהֲמ֥וֹת, 7 letters). 4 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "also·beasts·of" (גַּם־בַּהֲמ֥וֹת), "will·long·for" (תַּעֲר֣וֹג), "channels·of" (אֲפִ֣יקֵי). 12 unique roots are used. Frequent roots: "for" (root כי, 24x in Joel). The etnachta (major mid-verse pause) falls on 'to·You', dividing the verse into phrases of 4 and 8 words. Full calculation: גַּם־בַּהֲמ֥וֹת [also·beasts·of] (496) + שָׂדֶ֖ה [field] (309) + תַּעֲר֣וֹג [will·long·for] (679) + אֵלֶ֑יךָ [to·You] (61) + כִּ֤י [for] (30) + יָֽבְשׁוּ֙ [they·put·to·shame] (318) + אֲפִ֣יקֵי [channels·of] (201) + מָ֔יִם [water] (90) + וְאֵ֕שׁ [and·fire] (307) + אָכְלָ֖ה [has·devoured] (56) + נְא֥וֹת [pastures·of] (457) + הַמִּדְבָּֽר [the·wilderness] (251) = 3255.
Rashi
"Ta'arog" [cries out]: as Dunash interpreted it, "arog" [is used] for the crying of harts (deer); "naham" for the roaring of lions; "ga'ah" for the lowing of calves; "tzahal" for the neighing of horses; "tzeeftzuf" for the chirping of birds; and "navach" for the barking of dogs.
Ibn Ezra
"Also" – by way of metaphor, for the trees of the field cry out.
"Also the beasts," "will yearn" – each one individually, in the same manner as "banot tsa'adah" (Genesis 49:22).
"When the watercourses are dried up"—the places where there are many deep waters, for they have no water to drink.
Radak
"And even the beasts of the field." Even the wild animals of the field that graze in the mountains, far from human settlement, where the locust has not come.
"It cries out to You." Because of the thirst.
“For the streams of water dried up.” For the locust would be in these years, and there was a withholding of the rains; nevertheless, the beasts of the field that go to distant places, here and there, will find pasture in the moist places, a little here and a little there; but they will not find water to drink, for because of the withholding of the rains, the rivers and streams of water dried up. And even though they need food more, they need drink more.
Tearog. Each and every one, and this is the matter of a cry for the thirsty, like "As a deer longs for streams of water."
“And fire devoured the pastures of the wilderness.” These are the grassy areas in the wilderness that dried up as if fire had consumed them. They are called “pastures” because the shepherds, who dwell in the wilderness, pitch their tents there, even though it is distant from settled habitation.
Metzudat David
"Beasts of the field": This means the wild beasts of the field, which do not feed on pasture but rather hunt their prey. Nevertheless, even they will cry out, because the watercourses have dried up, for at that time there was also a cessation of rain, and the rivers ceased to draw their waters.
"And a fire devoured, etc." This means that no shepherds' tents were found in the wilderness; therefore, there was no pasture, and they would not subsequently find prey to devour, for the flocks would not come there.
Metzudat Zion
"Beasts of the field." And regarding the living creatures, it says, "And the teeth of beasts" (Deuteronomy 32:24), and the Targum renders it: "The beasts of the field shall cry." This is the matter of a cry, as it is said, "Like a deer that longs for flowing streams" (Psalms 42:2).
"Outflows of water." So too, places where water flows with force and washes away are called "outflows of water."
Malbim
Even the beasts of the field shall long for you; concerning this it cries out, even the wild beasts of the desert that are not under human dominion, and it cries out injustice, because the watercourses have dried up and there is no water for it to drink.
And fire consumed the pastures of the wilderness, and there is no grazing for them; and if so, concerning this it is that “Unto You, O Lord, I call,” what is the sin of the beasts of the wilderness, and why should they be punished for the sin of man?
Rashi
Ibn Ezra
Radak
Metzudat David
Malbim