The Sacred BibleThe Prophecy of Joel
1 2 3
[Ioel 1]
[Joel 1]

{1:1} Verbum Domini, quod factum est ad Ioel filium Phatuel.
{1:1} The word of the Lord that came to Joel, the son of Pethuel.

{1:2} Audite hoc senes, et auribus percipite omnes habitatores terræ: si factum est istud in diebus vestris, aut in diebus patrum vestrorum?
{1:2} Listen to this, elders, and pay close attention, all inhabitants of the land. Did this ever happen in your days or in the days of your fathers?

{1:3} Super hoc filiis vestris narrate, et filii vestri filiis suis, et filii eorum generationi alteræ.
{1:3} Talk this over with your sons, and your sons with their sons, and their sons with another generation.

{1:4} Residuum erucæ comedit locusta, et residuum locustæ comedit bruchus, et residuum bruchi comedit rubigo.
{1:4} The locust has eaten what the caterpillar has left, and the beetle has eaten what the locust has left, and the mildew has eaten what the beetle has left.

{1:5} Expergiscimini ebrii, et flete, et ululate omnes, qui bibitis vinum in dulcedine: quoniam periit ab ore vestro.
{1:5} Rouse yourselves, you drunkards, and weep and wail, all you who delight in drinking wine; for it has been cut off from your mouth.

{1:6} Gens enim ascendit super terram meam, fortis et innumerabilis: dentes eius ut dentes leonis: et molares eius ut catuli leonis.
{1:6} For a nation has ascended over my land: strong and without number. His teeth are like the teeth of a lion, and his molars are like that of a lion’s young.

{1:7} Posuit vineam meam in desertum, et ficum meam decorticavit: nudans spoliavit eam, et proiecit: albi facti sunt rami eius.
{1:7} He has put my vineyard into desolation, and he has pulled off the bark of my fig tree. He has stripped it bare and cast it away; its branches have become white.

{1:8} Plange quasi virgo accincta sacco super virum pubertatis suæ.
{1:8} Lament like a betrothed virgin, wrapped in sackcloth at the loss of the husband of her youth.

~ This verse has been translated more loosely because a strict translation would obscure the meaning of the verse. The virgin is actually a betrothed virgin; she has married a man, but she is still a virgin because, according to ancient custom, they have not moved in together right away. He died and so she is mourning in sackcloth.

{1:9} Periit sacrificium, et libatio de domo Domini: luxerunt sacerdotes ministri Domini.
{1:9} Sacrifice and libation have perished from the house of the Lord; the priests who are ministers of the Lord have mourned.

~ The implication is that only those priests who are true ministers of the Lord have mourned at the loss of sacrifice and libation. The Catholic interpretation of ‘sacrifice and libation’ is the bread and wine of the Eucharist.

{1:10} Depopulata est regio, luxit humus: quoniam devastatum est triticum, confusum est vinum, elanguit oleum.
{1:10} The region has been depopulated, the soil has mourned. For the wheat has been devastated, the wine has been disfigured, the oil has languished.

~ Again, the Catholic understanding of this verse and its meaning for the Church is that the wheat and wine refers to the Eucharist and the oil refers to the Sacraments that make use of oil (such as Ordination).

{1:11} Confusi sunt agricolæ, ululaverunt vinitores super frumento, et hordeo, quia periit messis agri.
{1:11} The farmers have been confounded, the vineyard workers have wailed over the crop and the barley, because the harvest of the field has perished.

~ The vineyard workers (or vintners) wail over the fruit of the vine, because that is their work, and over the barley, because that is their food. In Biblical times, barley was the food of the working poor. The text implies that the ‘frumento’ is the crop of the ‘vinitores,’ so the use of ‘their’ in the translation is fitting.

{1:12} Vinea confusa est, et ficus elanguit: malogranatum, et palma, et malum, et omnia ligna agri aruerunt: quia confusum est gaudium a filiis hominum.
{1:12} The vineyard is in ruin, and the fig tree has languished. The pomegranate tree, and the palm tree, and the fruit tree, and all the trees of the field have withered. For joy has been thrown into disorder before the sons of men.

{1:13} Accingite vos, et plangite sacerdotes, ululate ministri altaris: ingredimini, cubate in sacco ministri Dei mei: quoniam interiit de domo Dei vestri sacrificium, et libatio.
{1:13} Priests, gird yourselves and lament. Ministers of the altars, wail. Enter, ministers of my God, lie in sackcloth. For sacrifice and libation have passed away from the house of your God.

{1:14} Sanctificate ieiunium, vocate cœtum, congregate senes omnes habitatores terræ in domum Dei vestri: et clamate ad Dominum:
{1:14} Sanctify a fast, call an assembly, gather the elders and all the inhabitants of the land into the house of your God. And cry out to the Lord:

{1:15} A, a, a, diei! quia prope est dies Domini, et quasi vastitas a potente veniet.
{1:15} “Ah, ah, ah, the day!” For the day of the Lord is near, and it will arrive, like a devastation, before the powerful.

{1:16} Numquid non coram oculis vestris alimenta perierunt de domo Dei nostri, lætitia, et exultatio?
{1:16} Has not your nourishment perished from before your eyes, joy and gladness from the house of our God?

{1:17} Computruerunt iumenta in stercore suo, demolita sunt horrea, dissipatæ sunt apothecæ: quoniam confusum est triticum.
{1:17} The mules have rotted in their own manure, the barns have been demolished, the wine cellars have been destroyed, because the grain has been ruined.

{1:18} Quid ingemuit animal, mugierunt greges armenti? Quia non est pascua eis: sed et greges pecorum disperierunt.
{1:18} Why have the animals groaned, the herds of cattle bellowed? because there is no pasture for them. Yes, and even the flocks of sheep have been lost.

{1:19} Ad te Domine clamabo: quia ignis comedit speciosa deserti, et flamma succendit omnia ligna regionis.
{1:19} To you, O Lord, I will cry out, because fire has devoured the beauty of the wilderness, and the flame has burned all the trees of the countryside.

{1:20} Sed et bestiæ agri, quasi area sitiens imbrem, suspexerunt ad te: quoniam exiccati sunt fontes aquarum, et ignis devoravit speciosa deserti.
{1:20} Yes, and even the beasts of the field have gazed up at you, like the dry ground thirsting for rain, because the fountains of waters have dried up, and fire has devoured the beauty of the wilderness.

[Ioel 2]
[Joel 2]

{2:1} Canite tuba in Sion, ululate in monte sancto meo, conturbentur omnes habitatores terræ: Quia venit dies Domini, quia prope est:
{2:1} Blow the trumpet in Zion, wail on my holy mountain, let all the inhabitants of the land be stirred up. For the day of the Lord is on its way; for it is near:

{2:2} dies tenebrarum, et caliginis, dies nubis, et turbinis: quasi mane expansum super montes populus multus et fortis: similis ei non fuit a principio, et post eum non erit usque in annos generationis et generationis.
{2:2} a day of darkness and gloom, a day of clouds and whirlwinds. Like the morning reaching over the mountains, they are a numerous and strong people. Nothing like them has existed since the beginning, nor will exist after them, even in the years of generation upon generation.

{2:3} Ante faciem eius ignis vorans, et post eum exurens flamma: quasi hortus voluptatis terra coram eo, et post eum solitudo deserti, neque est qui effugiat eum.
{2:3} Before their face is a devouring fire, and behind them is a burning flame. The land before them is like a lush garden, and behind them is a desolate desert, and there is no one who can escape them.

~ The pronoun used in the Latin to refer to the ‘numerous and strong people’ of the previous verse is singular in Latin. However, in English, when we use a pronoun to refer to a group, we use the plural. For example: a group of people entered the building, and they sat down. So ‘eum’ is translated in the plural here.

{2:4} Quasi aspectus equorum, aspectus eorum: et quasi equites sic current.
{2:4} Their appearance is like the appearance of horses, and they will rush forward like horsemen.

{2:5} Sicut sonitus quadrigarum super capita montium exilient, sicut sonitus flammæ ignis devorantis stipulam, velut populus fortis præparatus ad prælium.
{2:5} Like the sound of a four-horse chariot, they will leap over the tops of the mountains. Like the sound of a burning flame devouring stubble, they are as a strong people prepared for battle.

{2:6} A facie eius cruciabuntur populi: omnes vultus redigentur in ollam.
{2:6} Before their face, the people will be tortured; each one’s appearance will retreat, as if into a jar.

~ There are two ideas expressed in the last part of this verse. The first refers to the reaction of each person and their facial expression, which becomes withdrawn or driven back, as if into a jar. The second meaning refers to the losses in battle of those who oppose them. Their appearance (in battle) is driven back as if into a jar. All opposition is driven back by them, whether personal opposition shown even by facial expression, or forceful opposition with weapons.

~ This entire passage can be interpreted to refer to the coming war (World War III) between the Arab nations of the Middle East and the Western nations (U.S. and Europe). It can also refer to much later battles, whereby the Antichrist conquers the world.

{2:7} Sicut fortes current: quasi viri bellatores ascendent murum: viri in viis suis gradientur, et non declinabunt a semitis suis.
{2:7} They will rush forward, as if they were strong. Like valiant warriors, they will ascend the wall. The men will advance, each one on his own way, and they will not turn aside from their path.

{2:8} Unusquisque fratrem suum non coarctabit, singuli in calle suo ambulabunt: sed et per fenestras cadent, et non demolientur.
{2:8} And each one will not hem in his brother; every one will walk in his own rough path. Moreover, they will drop through the breach and not be harmed.

~ Literally, the text says, ‘they will fall through the windows,’ but the context is warfare, so the translation uses ‘drop’ instead of ‘fall’ and ‘breach’ instead of ‘window.’ In other words, during battle, they will break through the breach point (narrow opening) in order to advance militarily.

{2:9} Urbem ingredientur, in muro current: domos conscendent, per fenestras intrabunt quasi fur.
{2:9} They will advance into the city; they will rush through the wall. They will scale the houses; they will go in through the windows, like a thief.

{2:10} A facie eius contremuit terra, moti sunt cæli: sol et luna obtenebrati sunt et stellæ retraxerunt splendorem suum.
{2:10} Before their face, the earth has trembled, the heavens have been moved. The sun and moon have been obscured, and the stars have retracted their splendor.

~ Here the text does not say that the sun and the moon go dark, but are lessened in their light. Similarly, the stars do not go dark, they reduce their shining beauty.

{2:11} Et Dominus dedit vocem suam ante faciem exercitus sui: quia multa sunt nimis castra eius, quia fortia et facientia verbum eius: magnus enim dies Domini, et terribilis valde: et quis sustinebit eum?
{2:11} And the Lord has bestowed his voice before the face of his army. For its military camps are very numerous; for they are strong and they carry out his word. For the day of the Lord is great and so very terrible, and who can withstand it?

{2:12} Nunc ergo dicit Dominus: Convertimini ad me in toto corde vestro in ieiunio, et in fletu, et in planctu.
{2:12} Now, therefore, the Lord says: “Be converted to me with your whole heart, in fasting and weeping and mourning.”

{2:13} Et scindite corda vestra, et non vestimenta vestra, et convertimini ad Dominum Deum vestrum: quia benignus et misericors est, patiens et multæ misericordiæ, et præstabilis super malitia.
{2:13} And rend your hearts, and not your garments, and convert to the Lord your God. For he is gracious and merciful, patient and full of compassion, and steadfast despite ill will.

~ Or, ‘excelling over ill will.’ Or, ‘....steadfastly rising above ill will.’ Or, ‘excelling above malice.’

{2:14} Quis scit si convertatur, et ignoscat, et relinquat post se benedictionem, sacrificium, et libamen Domino Deo vestro?
{2:14} Who knows if he might convert and forgive, and bequeath a blessing after him, a sacrifice and a libation to the Lord your God?

{2:15} Canite tuba in Sion, sanctificate ieiunium, vocate cœtum.
{2:15} Blow the trumpet in Zion, sanctify a fast, call an assembly.

{2:16} congregate populum, sanctificate ecclesiam, coadunate senes, congregate parvulos, et sugentes ubera: egrediatur sponsus de cubili suo, et sponsa de thalamo suo.
{2:16} Gather the people, sanctify the church, unite the elders, gather together the little ones and infants at the breast. Let the bridegroom depart from his bed, and the bride from her bridal chamber.

{2:17} Inter vestibulum et altare plorabunt sacerdotes ministri Domini: et dicent: Parce Domine, parce populo tuo: et ne des hereditatem tuam in opprobrium ut dominentur eis nationes. quare dicunt in populis: Ubi est Deus eorum?
{2:17} Between the vestibule and the altar, the priests, the ministers of the Lord, will weep, and they will say: “Spare, O Lord, spare your people. And do not bequeath your inheritance into disgrace, so that the nations would rule over them. Why should they say among the peoples, ‘Where is their God?’ ”

{2:18} Zelatus est Dominus terram suam, et pepercit populo suo:
{2:18} The Lord has been zealous for his land, and he has spared his people.

{2:19} Et respondit Dominus, et dixit populo suo: Ecce ego mittam vobis frumentum, et vinum, et oleum, et replebimini eis: et non dabo vos ultra opprobrium in Gentibus.
{2:19} And the Lord responded, and he said to his people: “Behold, I will send you grain and wine and oil, and you will again be filled with them. And I will no longer give you disgrace among the Gentiles.

~ In the Christian view of this text, the ‘Gentiles’ are those who are non-Christian and non-Jews, those who do not believe in the teachings of the Bible. And grain, wine, and oil represent the Sacraments, which make use of these things.

{2:20} Et eum, qui ab Aquilone est, procul faciam a vobis: et expellam eum in terram inviam, et desertam: faciem eius contra mare Orientale, et extremum eius ad mare novissimum: et ascendet fœtor eius, et ascendet putredo eius, quia superbe egit.
{2:20} And he who is from the North, I will drive far from you. And I will expel him into an impassable land, and into the desert, with his face opposite the Eastern sea, and his furthest part towards the furthest sea. And his stench will ascend, and his rottenness will ascend, because he has acted arrogantly.

~ This verse is about the Antichrist, who will first take power in the kingdom of the North (as the Book of Daniel says). The phrase ‘extremum eius ad mare novissimum’ could be interpreted to mean ‘with his back towards the furthest sea.’ The word ‘novissimum’ can mean ‘newest,’ but it can also mean furthest, since the newest troops are the last in the line of troops and the furthest away. This phrase is something of a play on words, since his furthest part, his extremity, is towards the furthest sea.

{2:21} Noli timere terra, exulta et lætare: quoniam magnificavit Dominus ut faceret.
{2:21} Earth, do not be afraid. Exult and rejoice. For the Lord has great esteem for what he has done.

~ This last phrase does not actually say, ‘For the Lord has done great things.’ It says, ‘because the Lord has greatly esteemed that which he has done.’

{2:22} Nolite timere animalia regionis: quia germinaverunt speciosa deserti, quia lignum attulit fructum suum, ficus, et vinea dederunt virtutem suam.
{2:22} Animals of the countryside, do not be afraid. For the beauty of the wilderness has sprung forth. For the tree has borne its fruit. The fig tree and the vine have bestowed their virtue.

~ Or, ‘The fig tree and the vine have given their strength.’ The virtue of the fig tree and the vine is in their fruits, but these are also symbols of the true fruits of Creation, such as virtue and the other gifts of God’s grace.

{2:23} Et filii Sion exultate, et lætamini in Domino Deo vestro: quia dedit vobis doctorem iustitiæ, et descendere faciet ad vos imbrem matutinum et serotinum sicut in principio.
{2:23} And you, sons of Zion, exult and rejoice in the Lord your God. For he has given you a teacher of justice, and he will make the early and the late rains descend to you, just as it was in the beginning.

~ In Israel, it rains a little in the fall and a little in the spring. Most of the rain falls in the winter. The early and late rains, at the start and finish of the planting season (from fall to spring) can make the difference between a crop that succeeds and one that fails.

{2:24} Et implebuntur areæ frumento, et redundabunt torcularia vino, et oleo.
{2:24} And the threshing floors will be filled with grain, and the presses will overflow with wine and oil.

{2:25} Et reddam vobis annos, quos comedit locusta, bruchus, et rubigo, et eruca: fortitudo mea magna, quam misi in vos.
{2:25} And I will repay you for the years which the locust, and the beetle, and the mildew, and the caterpillar consumed: my great strength which I sent upon you.

{2:26} Et comedetis vescentes, et saturabimini: et laudabitis nomen Domini Dei vestri, qui fecit mirabilia vobiscum: et non confundetur populus meus in sempiternum.
{2:26} And you will eat with enjoyment, and you will be satisfied, and you will praise the name of the Lord your God, who has worked miracles with you, and my people will not be confounded forever.

{2:27} Et scietis quia in medio Israel ego sum: et ego Dominus Deus vester, et non est amplius: et non confundetur populus meus in æternum.
{2:27} And you will know that I am in the midst of Israel, and I am the Lord your God, and there is no other, and my people will not be confounded forever.

{2:28} Et erit post hæc: effundam spiritum meum super omnem carnem: et prophetabunt filii vestri, et filiæ vestræ: senes vestri somnia somniabunt, et iuvenes vestri visiones videbunt.
{2:28} And after this, it will happen that I will pour out my spirit upon all flesh, and your sons and your daughters will prophesy; your elders will dream dreams, and your youths will see visions.

~ Here is an example of a verse where the Challoner Douay-Rheims version translation refers to men: ‘old men,’ and ‘young men,’ but the text itself is fairly gender inclusive. The word ‘senes’ is masculine, but if the text wanted to refer specifically to men, it could easily have been worded with the word ‘vir.’ And the same can be said for ‘juvenes,’ (juveniles or youths). This translation (the CPDV) is certainly NOT an inclusive language or gender neutral version. Instead, the text is translated with whatever words most closely fit the Latin text, even if at times it
might seem to be inclusive language. Notice also that the text actually says ‘sons and daughters’ in the Latin. Therefore, when the text only says ‘sons,’ a translation of ‘sons and daughters’ or ‘people’ would not be justified.

{2:29} Sed et super servos meos, et ancillas in diebus illis effundam spiritum meum.
{2:29} Moreover, in those days I will pour out my spirit upon my servants and handmaids.

{2:30} Et dabo prodigia in cælo, et in terra: sanguinem, et ignem, et vaporem fumi.
{2:30} And I will grant wonders in the sky and on earth: blood and fire and the vapor of smoke.

{2:31} Sol convertetur in tenebras, et luna in sanguinem: antequam veniat dies Domini magnus, et horribilis.
{2:31} The sun will be turned into darkness, and the moon into blood, before the great and terrible day of the Lord shall arrive.

{2:32} Et erit: omnis qui invocaverit nomen Domini, salvus erit: quia in monte Sion, et in Ierusalem erit salvatio, sicut dixit Dominus, et in residuis, quos Dominus vocaverit.
{2:32} And it will happen that everyone who will call upon the name of the Lord will be saved. For on Mount Zion, and in Jerusalem, and in the remnant whom the Lord will call, there will be salvation, just as the Lord has said.

[Ioel 3]
[Joel 3]

{3:1} Quia ecce in diebus illis, et in tempore illo cum convertero captivitatem Iuda, et Ierusalem:
{3:1} For, behold, in those days and in that time, when I will have converted the captivity of Judah and Jerusalem,

{3:2} Congregabo omnes Gentes, et deducam eas in vallem Iosaphat: et disceptabo cum eis ibi super populo meo, et hereditate mea Israel, quos disperserunt in nationibus, et terram meam diviserunt.
{3:2} I will gather all the Gentiles, and will lead them into the valley of Jehoshaphat. And there I will dispute with them over my people, and over Israel, my inheritance, for they have scattered them among the nations and have divided my land.

~ In this context, and in the Christian interpretation, ‘Gentes’ refers to secular society and to the nations, or that portion of any nation, that does not worship God devoutly.

{3:3} Et super populum meum miserunt sortem: et posuerunt puerum in prostibulo, et puellam vendiderunt pro vino ut biberent.
{3:3} And they have cast lots over my people; and the boy they have placed in the brothel, and the girl they have sold for wine, so that they might drink.

{3:4} Verum quid mihi et vobis Tyrus et Sidon, et omnis terminus Palæsthinorum? numquid ultionem vos reddetis mihi? et si ulciscimini vos contra me, cito velociter reddam vicissitudinem vobis super caput vestrum.
{3:4} Truly, what is there between you and me, Tyre and Sidon and all the distant places of the Philistines? How will you take vengeance on me? And if you were to revenge yourselves against me, I would deliver a repayment to you, quickly and soon, upon your head.

{3:5} Argentum enim meum, et aurum tulistis: et desiderabilia mea, et pulcherrima intulistis in delubra vestra.
{3:5} For you have carried away my silver and gold. And my desirable and most beautiful, you have taken into your shrines.

{3:6} Et filios Iuda, et filios Ierusalem vendidistis filiis Græcorum, ut longe faceretis eos de finibus suis.
{3:6} And you, sons of Judah and sons of Jerusalem, you have sold the sons of the Greeks, so that you might drive them far from their own territory.

{3:7} Ecce ego suscitabo eos de loco, in quo vendidistis eos: et convertam retributionem vestram in caput vestrum.
{3:7} Behold, I will raise them up from the place into which you have sold them, and I will turn back your retribution on your own head.

{3:8} Et vendam filios vestros, et filias vestras in manibus filiorum Iuda, et venundabunt eos Sabæis genti longinquæ, quia Dominus locutus est.
{3:8} And I will sell your sons and your daughters into the hands of the sons of Judah, and they will sell them to the Sabeans, a distant nation, for the Lord has spoken.

~ In the above verses (3:6 and 3:8), note the use of the words ‘filios’ (sons) and ‘filias’ (daughters). A translation of ‘filios’ into ‘children’ is not justified because the text does use ‘daughters’ when daughters are being described. And although ‘filiis’ could be either first declension feminine plural or second declension masculine plural, the context makes the translation of ‘sons’ more likely than ‘daughters.’ Note that there is a different word in Latin (pueri) used to refer to children of both genders. Alternately, when specifying children of both genders, the text will sometimes use both ‘filios’ and ‘filias’ as in verse 3:8 above.

{3:9} Clamate hoc in Gentibus, sanctificate bellum, suscitate robustos: accedant, ascendant omnes viri bellatores.
{3:9} Proclaim this among the Gentiles: “Sanctify a war, raise up the strong. Approach, ascend, all men of war.

~ Yes, it actually says and means ‘sanctify a war,’ though some translations, not liking this meaning, obscure it with some alternate wording.

{3:10} Concidite aratra vestra in gladios, et ligones vestros in lanceas. Infirmus dicat: Quia fortis ego sum.
{3:10} Cut your ploughs into swords and your hoes into spears. Let the weak say, ‘For I am strong.’

{3:11} Erumpite, et venite omnes gentes de circuitu, et congregamini: ibi occumbere faciet Dominus robustos tuos.
{3:11} Break out and advance, all nations of the world, and gather together. There the Lord will cause all your strong ones to meet death.”

~ The word ‘circuitu’ refers to a revolution or a course or an area around something. It is also sometimes used in Latin to refer to the world or the heavens. In this context, and in the context of the Christian faith, it refers to the nations of the world.

{3:12} Consurgant, et ascendant Gentes in vallem Iosaphat: quia ibi sedebo ut iudicem omnes gentes in circuitu.
{3:12} Let them arise and ascend to the valley of Jehoshaphat. For there I will sit, so as to judge all the nations of the world.

{3:13} Mittite falces, quoniam maturavit messis: venite, et descendite, quia plenum est torcular, exuberant torcularia: quia multiplicata est malitia eorum.
{3:13} Send forth the sickles, because the harvest has matured. Advance and descend, for the press is full, the pressing room is overflowing. For their malice has been increasing.

{3:14} Populi, populi in valle concisionis: quia iuxta est dies Domini in valle concisionis.
{3:14} Nations, nations in the valley of being cut to pieces: for the day of the Lord fittingly takes place in the valley of being cut to pieces.

~ Numerous translations have this as ‘the valley of decision.’ This is not at all what the Latin text says. The Douay-Rheims at least has it somewhat right as ‘the valley of destruction.’ More precisely, cutting right to the heart of the matter, the word ‘concisionis’ refers to cutting or dividing something into pieces. In verse 3:2, God complains ‘for they have scattered them among the nations and have divided my land.’ This verse also references the valley of Jehoshaphat. So, verse 14 gives us a play on words. They have scattered and divided, so now they will be divided into pieces. Also, ‘iuxta’ in this verse does not mean ‘near.’ It means ‘according to’ or ‘accordingly’ or ‘fittingly.’ In other words, they are cut to pieces according to the way that they have treated God’s people, scattering them and dividing their land.

{3:15} Sol et luna obtenebrati sunt, et stellæ retraxerunt splendorem suum.
{3:15} The sun and the moon have been darkened, and the stars have withdrawn their splendor.

{3:16} Et Dominus de Sion rugiet, et de Ierusalem dabit vocem suam: et movebuntur cæli, et terra: et Dominus spes populi sui, et fortitudo filiorum Israel.
{3:16} And the Lord will roar from Zion and utter his voice from Jerusalem. And the heavens and the earth will be moved. And the Lord will be the hope of his people and the strength of the sons of Israel.

{3:17} Et scietis quia ego Dominus Deus vester habitans in Sion monte sancto meo. et erit Ierusalem sancta, et alieni non transibunt per eam amplius.
{3:17} And you will know that I am the Lord your God, dwelling on Zion, my holy mountain. And Jerusalem will be holy, and strangers will not cross through it anymore.

{3:18} Et erit in die illa: stillabunt montes dulcedinem, et colles fluent lacte: et per omnes rivos Iuda ibunt aquæ: et fons de domo Domini egredietur, et irrigabit torrentem spinarum.
{3:18} And it will happen, in that day, that the mountains will drip sweetness, and the hills will flow with milk. And the waters will pass through all the rivers of Judah. And a fountain will go forth from the house of the Lord, and it will irrigate the desert of thorns.

~ In this case, the word ‘torrentem’ does not mean a torrent (as in a rushing stream or river), but instead refers to a dry, parched, scorched, or burning place, i.e. and arid land or a desert.

{3:19} Ægyptus in desolationem erit, et Idumæa in desertum perditionis: pro eo quod inique egerint in filios Iuda, et effuderint sanguinem innocentem in terra sua.
{3:19} Egypt will be in desolation, and Edom will be a wilderness destroyed, because of what they have unfairly done to the sons of Judah, and because they have shed innocent blood in their land.

{3:20} Et Iudæa in æternum habitabitur, et Ierusalem in generationem et generationem.
{3:20} And Judea will be inhabited forever, and Jerusalem for generation upon generation.

{3:21} Et mundabo sanguinem eorum, quem non mundaveram: et Dominus commorabitur in Sion.
{3:21} And I will cleanse their blood, which I had not cleansed. And the Lord will remain in Zion.

The Sacred BibleThe Prophecy of Joel