Book of Joel Chapter 3 Vs. 9

 The Lord Judges the Nations

Proclaim ye this among the Gentiles; Prepare war, wake up the mighty men, let all the men of war draw near; let them come up: Joel 3:9

Proclaim ye this... In Joel 3: 9-12 we have reference to the preparation for war in fulfillment of Joel 3:2; Zec. 14:2; Rev. 19:19. This decree of God, concerning the deliverance of his church; and the destruction of their enemies. Which is to be proclaimed among them, to the terror of them, and the comfort of God's people, encouraging them to the battle, since they might be sure of victory.

Proclaim...

קָרָא

q̣ārā’

A verb meaning to call, to declare, to summon, to invite, to read, to be called, to be invoked, to be named. The verb means to call or to summon, but its context and surrounding grammatical setting determine the various shades of meaning given to the word. Abraham called on the name of the Lord (Gen. 4:26; 12:8); the Lord called to Adam (Gen. 3:9; Exo. 3:4). With the Hebrew preposition meaning to, the verb means to name. Adam named all the animals and birds (Gen. 2:20; 3:20); and God named the light day (Gen. 1:5). The word may introduce a long message, as in Exo. 34:6, that gives the moral and ethical definition of God. It can also mean to summon, such as when God summoned Bezalel to build the Tabernacle (Exo. 31:2).

In certain contexts, the verb has the sense of proclaiming or announcing. Jezebel urged Ahab to proclaim a holy day of fasting so Naboth could be killed (1Kgs. 21:9); the Servant of Isaiah proclaimed freedom for the captives and prisoners (Isa. 61:1). The word may mean simply to call out or cry out, as Potiphar's wife said she did (Gen. 39:15; 1Kgs. 18:27-28).

The word means to read aloud from a scroll or a book: the king of Israel was to read aloud from a copy of the Law (Deut. 17:19); just as Moses read the Book of the Covenant to all Israel at Sinai (Exo. 24:7). Baruch read the scroll of Jeremiah to the people (Jer. 36:6, 36:8).

In the passive stem, the word means to be called or summoned: Esther was called by name (Est. 2:14); in the book of Esther, the secretaries who were to carry out the king's orders were summoned (Est. 3:12; Isa. 31:4). News that was delivered was called out or reported (Jer. 4:20). In Nehemiah's reform, the Book of Moses was read aloud in the audience of the people (Neh. 13:1). Also, Eve was called, that is, named, woman (Gen. 2:23). The word takes on the nuance of to be reckoned or called. Gen. 21:12 describes how Abraham's seed would be reckoned by the Lord through Isaac.

ye this...

זֹאת

zō’ṯ

A feminine pronoun meaning this one, this woman, this. It is the feminine form of zeh (H2088). It functions in various ways of which the most important are: alone it means this one, standing for a feminine noun (Gen. 2:23; 2Sam. 13:17); it refers to any act or event itself standing alone (Gen. 3:14; 20:5-6; 45:19); it stands next to a noun to clarify it, in opposition to it (Gen. 24:8); it can act as the verb is, are, was, were (Isa. 23:7; Eze. 5:5); it is attached closely to other words as an adverb meaning this (Son. 3:6; 6:10; 8:5), e.g., mah-zō’ṯ, means what is this? (Gen. 3:13; 12:18). It is used with prefixes attached: b^ezōṯ, with this (Gen. 34:15, 34:22; 1Sam. 11:2; Mal. 3:10); k^ezō’ṯ, as follows, like this (Gen. 45:23; Jdg. 13:23). It is used with a separate preposition, e.g., ‛alzō’ṯ, on this account (Amos 8:8; Mic. 1:8).

For the prophet here returns to give an account of the armies to be gathered together, and to be destroyed in the valley of Jehoshaphat, as appears (from Joel 3:12). And to this end heralds are here ordered to make proclamation of war throughout the nations, and to gather them to the battle of Almighty God.

גּוֹי

gôy, גּוֹיִם

gôyim, הַגּוֹיִם

hāggôyim

A masculine noun meaning nation, people, Gentiles, country. The word is used to indicate a nation or nations in various contexts and settings: it especially indicates the offspring of Abraham that God made into a nation (Gen. 12:2) and thereby set the stage for Israel's appearance in history as a nation (Gen. 18:18; Psm. 106:5). Israel was to be a holy nation (Exo. 19:6). Even the descendants of Abraham that did not come from the seed of Isaac would develop into nations (Gen. 21:13). God can create a nation, even a holy nation like Israel, through the descendants of the person whom He chooses, as He nearly does in the case of Moses when Israel rebels (Exo. 32:10). Edom refers to Israel and Judah as two separate nations (Eze. 35:10), but God planned for them to be united forever into one nation (Eze. 37:22). Then they would become the head of the nations (Deut. 28:12). In this overall literary, theological, and historical context, it is clear that Israel would share common ancestors and would have a sufficient increase in numbers to be considered a nation. It would have a common place of habitation and a common origin, not only in flesh and blood, but in their religious heritage. It would share a common history, culture, society, religious worship, and purposes for the present and the future.

This noun is used to mean nations other than Israel as well; pagan, Gentile, or heathen nations (Exo. 9:24; 34:10; Eze. 5:6-8), for all the earth and all the nations belong to God (cf. Exo. 19:5). Israel was to keep herself from the false religions, unclean practices, and views of these nations (Ezra 6:21). In the plural, the noun may indicate the generic humankind (Isa. 42:6). In a few instances, the word refers to a group of people rather than to a nation (2Kgs. 6:18; Psm. 43:1; Isa. 26:2), although the exact translation is difficult in these cases.

The word is used in a figurative sense to refer to animals or insects, such as in Joel 1:6 where it depicts locusts.

prepare...

קָדַשׁ

qāḏaš

A verb meaning to be set apart, to be holy, to show oneself holy, to be treated as holy, to consecrate, to treat as holy, to dedicate, to be made holy, to declare holy or consecrated, to behave, to act holy, to dedicate oneself. The verb, in the simple stem, declares the act of setting apart, being holy (i.e., withdrawing someone or something from profane or ordinary use). The Lord set aside Aaron and his sons, consecrated them, and made them holy for the priesthood (Exo. 29:21). The altar was made holy, and anything coming into contact with it became holy (Exo. 29:37). The Tabernacle, the ark, the table of showbread, the altar of burnt offering, and all the smaller accessories and utensils used in the cult of Israel were anointed with a special anointing oil so they became holy. Whatever came in contact with them became holy (Exo. 30:26-29). The men accompanying David as his military were declared holy (1Sam. 21:5, 6.

The word is used most often in the intensive stem, meaning to pronounce or to make holy, to consecrate. The Lord pronounced the Sabbath day holy (Gen. 2:3; Exo. 20:8). Places could be dedicated as holy, such as a part of the courtyard of the Temple (1Kgs. 8:64); or Mount Sinai itself (Exo. 19:23). The Year of Jubilee, the fiftieth year, was declared holy (Lev. 25:10). Persons could be consecrated to holy duties: Aaron and his sons were consecrated to serve as priests of the Lord (Exo. 28:3, 28:41; 1Sam. 7:1); the firstborn males of people or animals were consecrated to the Lord (Exo. 13:2). Holy times were designated using this word in the factitive stem: Jehu deceitfully proclaimed a holy assembly to Baal (2Kgs. 10:20); a holy fast could be consecrated as Joel did (Joel 1:14). With the Lord as the subject, the word describes establishing something as holy. The Lord Himself consecrated or made holy His people (Exo. 31:13; Lev. 20:8; 21:8); through His judgments on Israel and the nations, God proved the holiness of His name (Eze. 36:23). The priests' holy garments serving in Ezekiel's restored Temple will make those who touch them holy (Eze. 44:19; 46:20).

In the causative stem, the meanings overlap with the meanings in the intensive stem. It indicates designating something as consecrated or holy; Jeremiah was declared holy (Jer. 1:5); as was the Temple (1Kgs. 9:3). The word means to treat as holy or dedicated. Gifts, fields, or money could be treated as holy (Lev. 27:16; 2Sam. 8:11; 2Kgs. 12:18, 19). God declared things holy to Himself (1Kgs. 9:7); God Himself is to be treated as holy (Num. 20:12; 27:14; Isa. 29:23).

In the passive stems, the word means to be consecrated, to be treated as holy, or to show oneself as holy. Ezekiel described the Zadokite priests as consecrated for service at a future Temple (Eze. 48:11); Ezra 3:5 described the established holy feasts of the Lord in the return from exile. The entrance at the Tabernacle was to be treated as consecrated and holy through the Lord's glory (Exo. 29:43). The Lord showed Himself as holy (Lev. 10:3; 22:32; Eze. 20:41).

In the reflexive stem, the verb means to show oneself holy or consecrated: the priests had to properly consecrate themselves before coming before the Lord (Exo. 19:22; Lev. 11:44); the Lord would prove Himself holy before the nations and Israel (Eze. 38:23). The word indicates putting oneself or another into a state of holiness to the Lord (Num. 11:18; Jos. 3:5; 1Sam. 16:5; 2Chr. 31:18).

Whether seriously, or ironically, may be considered; what follows seems to be spoken in the latter way, to the enemies of the church. Though they may be interpreted as spoken seriously to the people of God themselves.

Prepare war, wake... Get all things ready for it, men and arms.

war...

מִלְחָמָה

milḥāmāh

A feminine noun meaning war, battle. It indicates a formal military combat declared and engaged in by peoples and nations. The Lord was a man of war on behalf of His people (Exo. 15:3); a mighty one of battle (Psm. 24:8); the one in charge of the battle (1Sam. 17:47; Psm. 76:3, 4); for they were His battles (1Sam. 18:17). It was a general term for battle, war, fighting (Gen. 14:8; Exo. 1:10; 1Sam. 17:1; 31:3; 1Kgs. 20:14). It refers to the place of war, a battlefield (1Sam. 14:20). A soldier would be a man of war, a warrior (1Sam. 16:18; Isa. 3:2). The host of the armies is indicated by the phrase ṣ^eḇā’ milḥāmāh (Num. 31:14; Isa. 13:4). Various verbs are used with the noun: ‛āraḵ, get ready for battle (Jdg. 20:22); qāraḇ, to join into battle (1Kgs. 20:29); ‛āśāh, to make war (Prov. 20:18; 24:6).

wake up...

עוּר

‛ûr

I. A verb meaning to stir, to arouse, to awaken. It is used of raising something or someone to action, of agitating someone, of motivating him or her. It is used of stirring oneself to action (Jdg. 5:12; Psm. 57:8, 9); especially of the Lord's arousing Himself or His arm (Psm. 7:6, 7; 59:4, 5; Isa. 51:9). In its passive use, it means to be stirred up (Jer. 6:22; 25:32; Zec. 4:1). It means to rouse someone to action (Zec. 9:13); to use a weapon (2Sam. 23:18); to stir up a nest of young birds (a figure of the Lord toward His people) (Deut. 32:11).

the mighty men... Generals, captains, and other officers, men of strength and courage. Let them arouse from the sleep and lethargy in which they are, and get themselves in a readiness for war, and put themselves at the head of their troops.

גִּבּוֹר

gibbôr, גִּבֹּר

gibbōr

An adjective meaning brave, strong, mighty. The word refers to God Himself as ’el (H413) gibbôr, usually rendered as the Mighty God (Isa. 10:21; Jer. 32:18). It is used to describe the Child born to rule and govern God's kingdom as Mighty God (Isa. 9:6, 5). The Lord is depicted as a mighty one for His people Israel, mighty to save (Deut. 10:17; Psm. 24:8; Zeph. 3:17). Angels are depicted as mighty in strength (Psm. 103:20). It describes the might and power of the messianic King (Psm. 45:3, 4).

The word means manly, strong, vigorous, and was a term of approbation (Gen. 10:8-9; 1Sam. 14:52; Psm. 112:2). It could be used of animals, such as a lion (Prov. 30:30), the mightiest beast. It refers regularly to warriors, heroes, champions in battle (1Sam. 17:51; 2Sam. 20:7; 2Kgs. 24:16; Isa. 21:17). It could be used in a bad sense to denote heroes at drinking wine (Isa. 5:22).

let all the... The Gentiles here, would be speaking of the unbelieving world. Whatever their rights were before they went to war is what is spoken of here. The Hebrews had prayer and made sacrifices to God before war.

כֹּל

kōl

A particle meaning each, every, all, everything, the whole, entire. It has an inclusive meaning of all or every one of something. Its exact meaning must be discerned from its usage in its context. Some representative samplings will help: With the definite article, it means the whole or everything of something (Ecc. 11:5); used before a definite noun, it expresses the whole of that noun, the whole earth (Gen. 9:19); whole people (Gen. 41:40). Used after a noun, it can refer to the whole or entirety of the preceding noun (2Sam. 2:9); before a plural noun, it usually means all, all the nations (Isa. 2:2); before a collective noun, it means all or every, all people (Gen. 7:21). Before a singular noun, it means every (Est. 3:8). Other nuances of its use can be discerned from studying its context closely.

Rev. 16:16 "And he gathered them together into a place called in the Hebrew tongue Armageddon."

draw near...

נָגַשׁ

nāg̱aš

A verb meaning to come near, to approach, to draw near, to bring near, to be brought near. In the simple form of the verb, it indicates coming near, as when Jacob went near to Isaac his father who reached out and touched him (Gen. 27:22); it simply describes approaching a person for whatever reason (Gen. 43:19; Exo. 19:15). It is used of priests approaching the Lord (Eze. 44:13); or the altar to carry out their priestly duties (Exo. 28:43; 30:20); and of armies drawing near for engagement in battle (Jdg. 20:23; 2Sam 10:13). The word asserts close proximity in all these cases and can even describe the closeness of the scales of a crocodile (Job 41:16, 18).

In the reflexive form, it describes coming near. Deut. 25:9 prescribed the action of a widow towards her brother-in-law who would not perform his Levitical duty toward her: She was to approach him, take off one of his sandals, and spit in his face (cf. Isa. 45:20).

In the causative form, the verb means to bring near: a slave who decided to remain with his master perpetually was brought to the judges and to the doorpost so his ear could be bored with an awl (Exo. 21:6; 1Sam. 15:32); sacrifices were brought near as well (1Sam. 13:9; 14:34). In a metaphorical sense, the word is used to call for the presentation of legal argumentation (Isa. 41:21). The passive use of this form describes what is offered or presented, once to indicate that Abner's feet were not brought near, that is, they were not placed in chains (2Sam. 3:34); and once to describe incense and pure offerings brought in the Lord's name (Mal. 1:11).

let them come up...

עָלָה

‛ālāh

A verb meaning to go up, to ascend, to take away, to lift, to offer. This Hebrew word carries with it the connotation of an upward motion. It is used generically to denote an ascension to a higher place (Num. 13:17); a departure in a northerly direction (Gen. 45:25); the flight of a bird (Isa. 40:31); the springing up of plants (Isa. 34:13); the preference of one thing above another (Psm. 137:6); and the offering of a sacrifice (Jdg. 6:28; 2Kigs. 3:20). Theologically significant is the fact that this verb is used in relationship to a person's appearance before God. One must go up to stand before the Lord (Exo. 34:24; see also Gen. 35:1).

All the heathen nations are to be brought together for judgment into a certain valley, which the prophet calls first the Vale of Jehoshaphat and then the Vale of Decision. The second name leads us to infer that the first, which means Jehovah-judges, is also symbolic. That is to say, the prophet does not single out a definite valley already called Jehoshaphat. In all probability, however, he has in his mind’s eye some vale in the neighborhood of Jerusalem, for since Ezekiel (Eze. 38:1-23) the judgment of the heathen in face of Jerusalem has been a standing feature in Israel’s vision of the last things; and as no valley about that city lends itself to the picture of judgment so well as the valley of the Kedron with the slopes of Olivet, the name Jehoshaphat has naturally been applied to it.

A Call to War: Judgment Is Described

In this section the judgment of the nations is described. It contains three sub-units: (a) a call to the participants (the nations and the Lord) to assemble their forces (Joel 3:9-11), (b) a statement by the Lord (Joel 3:12-13), and (c) a description of the battle site (Joel 3:14-16).