Book of Joel Chapter 3 Vs. 11

 The Lord Judges the Nations

Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O LORD. Joel 3:11

Assemble yourselves, and... From different parts into one place:

Assemble...

עוּשׁ

‛ûš

A verb which occurs once in the Hebrew Bible (Joel 3:11; 4:11). Recent translations have abandoned the former translation, to lend aid, to come to help, for a different Arabic cognate, meaning to hurry. Joel used the word with the verb to come to summon all the nations to prepare for battle in the Valley of Jehoshaphat. At that location, God will judge them, trampling them like grapes in a winepress.

yourselves, and come...

בּוֹא

bô’

A verb meaning to come, to go, to bring. This word is used often and takes on many nuances of meaning: concerning physical location, it means to go, to come, to bring to a location (Gen. 6:19; 12:11; Jos. 6:1; Jdg. 18:18); to a group or person (Exo. 18:19; Est. 2:12). It is used with the preposition ’el to mean to have intercourse (Gen. 6:4; 16:2; Deut. 22:13). It bears the meaning of coming or arriving (Gen. 19:22; Prov. 18:3) physically or temporally, such as harvest time (Lev. 25:22). It means to take place, to happen (1Sam. 9:6). Used with the preposition b^e and others, it can take on the idea of having dealings with (Jos. 23:7; Psm. 26:4; Prov. 22:24). It has several idiomatic uses: followed by b^edāmı̄ym, it indicates involvement in bloodguilt (1Sam. 25:26). With the word after, it means to be in pursuit of someone or something (Exo. 14:17).

It is used in a causative way to bring something, e.g., an army (2Sam. 5:1-3) from the battleground, to gather in something (2Sam. 9:10). It is used idiomatically in several short phrases all headed by hēbiy’, to bring: to bring justice (Ecc. 11:9); to bring legal cases (Exo. 18:19); to take something away (hēbı̄y + mē’aḥar, Psm. 78:71); to apply one's heart (Prov. 23:12); to understand. In a passive sense, it means to be brought, to be offered or burned, be put into (Gen. 33:11; 43:18; Lev. 6:30; 23; Lev. 11:32). In its participial forms, the words may refer to the near future (2Kgs. 20:17; Isa. 39:6; Jer. 7:32) or to future things to come to pass (Isa. 27:6; 41:22).

come, all ye... Anti-christian nations, Mohammed or the Catholic Church: Which latter, especially, are sometimes called Heathen and Gentiles, because of the Heathenish rites introduced into their worship (Psalm 10:16). From all parts to the valley of Jehoshaphat or Armageddon (Rev. 16:14). This is spoken ironically to them, to use their utmost endeavors to get most powerful armies against the people of God, which would be of no avail, but issue in their own destruction.

all...

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.

ye, heathen...

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.

and gather yourselves... Be ye gathered; or gather yourselves together, as the Targum and Kimchi. Get together in a body, muster up all the forces you can collect together.

Jarchi, from Menachem, by the change of a letter, renders it, make ye haste. Don't lose time in preparing for this battle; get men, and arms for them, as fast as you can. Be as expeditious as possible.

Or it may signify what should be done by the providence of God, bringing such large numbers of them together to their own ruin.

קָבַץ

qāḇaṣ

A verb meaning to gather, to collect, to assemble. The passive form is used to signify the gathering or assembling of people, especially for battle (Jos. 9:2; Neh. 4:20;14; Jer. 49:14); and for religious and national purposes (1Chr. 11:1; Ezra 10:1, 10:7). The word in an active form often signifies the gathering of materials: food into storehouses (Gen. 41:35); sheaves (Mic. 4:12); money and wealth (2Chr. 24:5; Prov. 28:8); lambs by a shepherd (Isa. 13:14; 40:11; Jer. 23:3). The word also refers to God's gathering of nations for judgment in the end times (Isa. 43:9; 66:18; Joel 3:2; 4:2); and especially to the gathering of His scattered people, Israel (Psm.106:47; Jer. 29:14; 31:10; Hos. 1:11; 2:2).

thither cause thy... Which is a prayer of the prophet, or of God's people, to God, that he would send down his mighty ones, the angels that excel in strength, and destroy this great army thus gathered together. As an angel in one night destroyed the army of Sennacherib.

So, Kimchi and Aben Ezra interpret it of angels, and many other interpreters. But perhaps it may be better to understand it of Christian princes and their forces, those armies clothed in white, and riding on white horses, in token of victory; with Christ at the head of them (Revelation 19:14) as well as the angels of God.

Who may be said to be caused to come down; because, being assembled shall go down into the valley of Jehoshaphat, where their enemies are gathered together, and discomfit them.

The Targum is, there the Lord shall, break the strength of their strong ones.

They are rushing to their doom. The mighty ones could come to battle, but they are no match for God. God, Himself, fights for Israel.

tither...

שָׁם

šām

An adverb meaning there, were, in that direction. It indicates a place or the place where: there (Gen. 2:8, 2:12); where (Job 39:30); where, when preceded with the relative ’^ašer (Gen. 2:11; Exo. 20:21); to were, thither after motion verbs (Deut. 1:37; Jdg. 19:15). It often has he ה on the end indicating motion there, to a place (Gen. 19:20, Deut. 1:38). With min on the front, it means from there miššām (Gen. 2:10; 11:8-9; 12:8). It can express the source or origin of something, e.g., man from the ground (Gen. 3:23); Philistines from . . . (Gen. 10:14; Jdg. 19:18); a goat from the flock (Gen. 27:9).

And they are assembling for battle (Joel 3:11, cf. Zec. 12:9). The Lord is urged to bring down His warriors.

cause thy mighty ones...

גִּבּוֹר

gibbôr, גִּבֹּר

gibbōr

An adjective meaning brave, strong, mighty. The word refers to God Himself as ’el 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).

to come down...

נָחַת

nāḥaṯ

A verb meaning to bend, to bring down, to descend. It means to bend a strong bow for battle (2Sam. 22:35; Psm. 18:34; 35), to pull it down. It has a general sense of to descend, to go down someplace (Job 21:13); to descend against someone in battle (Jer. 21:13; Joel 3:13; 4:11). It depicts the penetration of something: the arrows of the Lord's rebukes penetrate (Psm. 38:2; 3; Prov. 17:10). It seems to have the sense of leveling off, smoothing something in Psm. 65:10; 11.

O Lord...

יְהוָֹה

y^ehōwāh

A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deut. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’^aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deut. 6:18; Psm. 18:3; 32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18; 19; Isa. 26:4). The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14; 15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14, Exo. 17:15; Jdg. 6:24).

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. Certain nations are singled out by name.

Unidentified messengers are instructed to issue a call of war to the nations (cf. all nations in Isa. 34:2; Oba. 1:15; Zec. 14:2). The nations are to beat their farming implements into weapons (Joel 3:10; contrast Isa. 2:4; Mic. 4:3) and assemble for battle (Joel 3:11; cf. Zec. 12:9). The Lord is urged to bring down His warriors.