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Joel 1

1 The word of the LORD that came to Joel the son of Pethuel.

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2 Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers?

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3 Tell ye your children of it, and let your children tell their children, and their children another generation.

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4 That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

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5 Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.

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6 For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion.

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7 He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white.

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8 Lament like a virgin girded with sackcloth for the husband of her youth.

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9 The meat offering and the drink offering is cut off from the house of the LORD; the priests, the LORD’s ministers, mourn.

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10 The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth.

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11 Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished.

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12 The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.

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13 Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God.

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14 Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the LORD your God, and cry unto the LORD,

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15 Alas for the day! for the day of the LORD is at hand, and as a destruction from the Almighty shall it come.

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16 Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God?

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17 The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered.

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18 How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.

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19 O LORD, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field.

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20 The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness.

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One response to “Joel 1”

  1. mosckerr avatar
    mosckerr

    An addition to the previous — A comprehensive Jewish polemic against the theological foundations of Xtianity and Islam. Where was JeZeus throughout the Shoah? Where was Allah throughout the Nakba total defeat disasters of ’48, ’67, & most recently the 12 Day War?

    1. Peter claims that through JeZeus, significant miracles occur, thereby validating his role as a miracle worker and messianic figure… this serves as zero proof of the mitzva of Moshiach according to the Torah. Moshiach based upon King Shaul and David and all the kings of Yechuda and Israel thereafter has nothing to do with healing miracle workers as the definition of the Torah mitzva of Moshiach.

    The prophet Natan issued a mussar prophetic rebuke to king David when he contemplated the possibility to duplicate how the Goyim worshipped their Gods through construction of Great Cathedrals. The Torah “Temple” which king David commanded his son Shlomo to build – not a literal wood and stone building. Rather the establishment of the Torah Constitutional mandate of Sanhedrin Federal common law courtrooms across Jerusalem and the cities of refuge. The last mitzva which Moshe Rabbeinu sanctified: Moshe constructed three Cities of Refuges/Small Sanhedrin courtrooms on the other side of the Jordan river. Moshe did not build a Goyim manner of worship Temple. The revelation of the Mishkan teaches the mussar that HaShem lives in the hearts of the chosen Cohen people through tohor middot spirits. Hence the p’suk: שמות: כה:ח — ועשו לי מקדש ושכנתי בתוכם — prioritizes the vision that HaShem through the revelation of Oral Torah tohor middot quickens the Yatzir Ha-Tov with life through all the generations of Israel upon this Earth. This vision has nothing to do with the NT “salvation from sin” substitute theology.

    2. The NT fails to address the central act of rebellion when Israel demanded from the prophet Shmuel a king, when HaShem through the Sinai brit ruled as KING. Recall that Israel requested a king to lead the nation to fight its wars. The bait N’ switch to the topic of “salvation” therefore exists as classic substitute theology. Revisionist history defines the NT like Holocaust Denial defines modern anti-Semitism. Specifically, the NT introduces a theology of a Universal God. This alien foreign idea has nothing to do with the Sinai revelation because Goyim rejected the Torah and do not accept the Torah to this very day.

    The deliverance from Egyptian bondage and conquering of Canaan – these fundamental “miracles” serve as the basis for Israel to rule conquered Canaan with justice as a total repudiation of Par’o judicial injustice to Israel. Torah prophesy centers upon mussar rebukes which all generations can grow as their own ideas sprouting from within their Yatzir Ha-Tov spirits breathing within their hearts. The NT shares no connection whatsoever toward achieving the justice leadership of HaShem in this world through the Torah mandate of Federal Sanhedrin common law courtrooms.

    Both the NT and Koran attempt to replace the oath brit which defines Torah as the Written Constitution of the Cohen Republic. They both attempt to establish a theological backdrop wherein Torah prophesy applies to all Goyim Universally. These attempts reject the revelation of the Torah at Sinai but seek thereafter to worship their Name God replacements as substitutes for HaShem taking Israel alone out of Egypt. Such theological revisionist history substitutes other Universal Gods for the local god which only Israel accepted at Sinai. Miraculous miracle workers do not replace the prophetic mussar visions established through the T’NaCH literature which the NT attempts to replace with the label “Old Testament”.

    3. Declaring the ‘Good News’ of the Name of JeZeus has no T’NaCH precedent. Torah a common law legality which stands upon the foundation of precedents. No courtroom objectively examines (prosecutor vs. defense legal briefs) any courtroom case based upon the “Name of JeZeus”. Hence the challenge to Judicial common law courtroom practices – simply a red herring. The Written Torah serve the chief function as the Constitution of the Republic of Judea which mandates Sanhedrin common law courtrooms. No different than the US Constitution mandates 3 branches of Government. By emphasizing the miraculous events attributed to JeZeus as the Son of God, this substitute theology replaces oath brit cut with Avraham Yitzak and Yaacov to father the chosen Cohen people.

    The Written Torah serves as the legal constitution for the Jewish people, establishing a system grounded in established precedents and judicial proceedings. The NT does not provide this framework or engage with it meaningfully. Most significantly: the NT emphasis upon the Divine Name of JeZeus worships a new God which the Avot did not know.

    The Written Torah functions analogously to a constitution, establishing a system of laws that courts operate upon, thus framing the concept of justice within a concrete legal structure. The absence of any NT precedent in this regard significantly undermines its claims. The NT pivot to a new Universal Trinity God contradicts the specific oath britot cut through the Torah alliance established by Avraham Yitzak and Yaacov.

    4. Miracles as “signs” do not prove or disprove the mitzva of Moshiach. Moshe anointed Aaron as Moshiach. Aaron dedicated korbanot/sacrifices NOT as some Cain-like “Barbeque to Heaven”, but rather based upon the k’vanna of Hevel whose korban dedicated the sanctification through swearing an oath to pursue justice in this world. Justice: defined through both T’NaCH & Talmudic common law – as the legal pursuit of justice/fair compensation of damages as the intent of the Torah commandment: “Eye for an Eye and tooth for a tooth”. Legal judicial justice rejects as טיפש פשט-utter bird brained stupidity-any literal reading for “Eye for an Eye”!

    The sacrifices are not simply ritualistic acts. They are deeply intertwined with the intent (k’vanna) to pursue justice and right wrongs, differentiating them from mere offerings. This highlights a legal and ethical framework wherein Moshe first anointed the House of Aaron as Moshiach; it explains the connection between the revelation of the Mishkan with the pursuit of judicial justice through logically juxtaposing the Torah mitzva of sacrifices against the Torah mitzva to pursue justice.

    The understanding of korbanot not as mere rituals but as essential acts tied to the pursuit of justice brings a critical perspective on their religious significance. The intentionality behind these actions (k’vanna) focuses on justice and ethical behavior which has nothing to do with the NT “forgiveness of sin as the salvation of Mankind”.

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