Joel 1:9
Parallel Verses
English Standard Version
The grain offering and the drink offering are cut off from the house of the LORD. The priests mourn, the ministers of the LORD.

King James Bible
The meat offering and the drink offering is cut off from the house of the LORD; the priests, the LORD'S ministers, mourn.

American Standard Version
The meal-offering and the drink-offering are cut off from the house of Jehovah; the priests, Jehovah's ministers, mourn.

Douay-Rheims Bible
Sacrifice and libation is cut off from the house of the Lord: the priests, the Lord's ministers, have mourned:

English Revised Version
The meal offering and the drink offering is cut off from the house of the LORD; the priests, the LORD'S ministers, mourn.

Webster's Bible Translation
The meat-offering and the drink-offering is cut off from the house of the LORD; the priests, the LORD'S ministers, mourn.

Joel 1:9 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

"Their drinking has degenerated; whoring they have committed whoredom; their shields have loved, loved shame. Hosea 4:19. The wind has wrapt it up in its wings, so that they are put to shame because of their sacrifices." סר from סוּר, to fall off, degenerate, as in Jeremiah 2:21. סבא is probably strong, intoxicating wine (cf. Isaiah 1:22; Nahum 1:10); here it signifies the effect of this wine, viz., intoxication. Others take sâr in the usual sense of departing, after 1 Samuel 1:14, and understand the sentence conditionally: "when their intoxication is gone, they commit whoredom." But Hitzig has very properly object to this, that it is intoxication which leads to licentiousness, and not temperance. Moreover, the strengthening of hisnū by the inf. abs. is not in harmony with this explanation. The hiphil hiznâh is used in an emphatic sense, as in Hosea 4:10. The meaning of the last half of the verse is also a disputed point, more especially on account of the word הבוּ, which only occurs here, and which can only be the imperative of יהב (הבוּ for הבוּ), or a contraction of אהבוּ. All other explanations are arbitrary. But we are precluded from taking the word as an imperative by קלון, which altogether confuses the sense, if we adopt the rendering "their shields love 'Give ye' - shame." We therefore prefer taking הבוּ as a contraction of אהבוּ, and אהבוּ הבוּ as a construction resembling the pealal form, in which the latter part of the fully formed verb is repeated, with the verbal person as an independent form (Ewald, 120), viz., "their shields loved, loved shame," which yields a perfectly suitable thought. The princes are figuratively represented as shields, as in Psalm 47:10, as the supporters and protectors of the state. They love shame, inasmuch as they love the sin which brings shame. This shame will inevitably burst upon the kingdom. The tempest has already seized upon the people, or wrapt them up with its wings (cf. Psalm 18:11; Psalm 104:3), and will carry them away (Isaiah 57:13). צרר, literally to bind together, hence to lay hold of, wrap up. Rūăch, the wind, or tempest, is a figurative term denoting destruction, like רוּח קדים in Hosea 13:15 and Ezekiel 5:3-4. אותהּ refers to Ephraim represented as a woman, like the suffix attached to מגנּיה in Hosea 4:18. יבשׁוּ מזּבחותם, to be put to shame on account of their sacrifices, i.e., to be deceived in their confidence in their idols (bōsh with min as in Hosea 10:6; Jeremiah 2:36; Jeremiah 12:13, etc.), or to discover that the sacrifices which they offered to Jehovah, whilst their heart was attached to the idols, did not save from ruin. The plural formation זבחות for זבחים only occurs here, but it has many analogies in its favour, and does not warrant our altering the reading into מזבּחותם, after the Sept. ἐκ τῶν θυσιατηρίων, as Hitzig proposes; whilst the inadmissibility of this proposal is sufficiently demonstrated by the fact that there is nothing to justify the omission of the indispensable מן, and the cases which Hitzig cites as instances in which min is omitted (viz., Zechariah 14:10; Psalm 68:14, and Deuteronomy 23:11) are based upon a false interpretation.

Joel 1:9 Parallel Commentaries

Treasury of Scripture Knowledge

meat.

Joel 1:13,16 Gird yourselves, and lament, you priests: howl, you ministers of the altar: come, lie all night in sackcloth...

Joel 2:14 Who knows if he will return and repent, and leave a blessing behind him...

Hosea 9:4 They shall not offer wine offerings to the LORD, neither shall they be pleasing to him...

the priests.

Joel 2:17 Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say, Spare your people, O LORD...

Lamentations 1:4,16 The ways of Zion do mourn, because none come to the solemn feasts: all her gates are desolate: her priests sigh...

the Lord's.

Exodus 28:1 And take you to you Aaron your brother, and his sons with him, from among the children of Israel...

2 Chronicles 13:10 But as for us, the LORD is our God, and we have not forsaken him; and the priests, which minister to the LORD, are the sons of Aaron...

Isaiah 61:6 But you shall be named the Priests of the LORD: men shall call you the Ministers of our God: you shall eat the riches of the Gentiles...

Cross References
Hosea 9:4
They shall not pour drink offerings of wine to the LORD, and their sacrifices shall not please him. It shall be like mourners' bread to them; all who eat of it shall be defiled; for their bread shall be for their hunger only; it shall not come to the house of the LORD.

Joel 1:13
Put on sackcloth and lament, O priests; wail, O ministers of the altar. Go in, pass the night in sackcloth, O ministers of my God! Because grain offering and drink offering are withheld from the house of your God.

Joel 2:14
Who knows whether he will not turn and relent, and leave a blessing behind him, a grain offering and a drink offering for the LORD your God?

Joel 2:17
Between the vestibule and the altar let the priests, the ministers of the LORD, weep and say, "Spare your people, O LORD, and make not your heritage a reproach, a byword among the nations. Why should they say among the peoples, 'Where is their God?'"

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