The Lord Judges the Nations
Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. Joel 3:12
Let the Heathen... That is, let the enemies of Christ and his church be aroused from that state of security in which they are, and prepare for their own defense. For in such a state the antichristian powers will be before their destruction (see Rev. 18:7).
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.
be awakened...
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).
and come up... Let them bestir themselves and exert all the rigor and strength they have. Let them come in high spirits against the people of God; let them invade the holy land, and come even to the valley of Jehoshaphat. And, when come thither, let them, descend into the place appointed for their ruin.
The land of Judea being said to be higher than other countries, going to it is generally expressed by going up to it. Otherwise, it is more usual to say that men go down to a valley than come up to it; and mention being made again of this valley, shows that the same thing is referred to here (as in Joel 3:2).
These words are said in answer to the petition (in Joel 3:11); for they are spoken by the Lord, as appears by what follows.
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; 2Kgs. 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).
to...
אֵל
’ēl, אֶל
’el
A preposition meaning to, into, concerning. It has the basic meaning of toward. It is used in all kinds of situations indicating direction (Gen. 2:19; 16:11; 18:7; Lev. 1:16). It is used metaphorically to refer to speaking to someone (Gen. 8:15) or sexual intercourse (Gen. 16:2; Num. 25:1). It indicates direction when things face each other (Num. 12:8). Its use in the idiom hinneni ’ēl indicates motion toward (Gen. 4:8). Other meanings according to context are as far as (Jer. 51:9); into (Jon. 1:5); to sit at (Gen. 24:11; 1Kgs. 13:20). Used figuratively, it can mean with regard to something (2Sam. 1:24). When used with other prepositions, it indicates direction or location according to the preposition it is being combined with (Jos. 15:13; 17:4; 1Kgs. 8:6; 2Kgs. 9:18).
It is used in place of or interchangeably for the preposition ‛al and takes on the meaning of upon, on (Jos. 5:14; Jdg. 6:37).
the valley...
עֵמֶק
‛ēmeq
I. A masculine noun designating a valley, a plain. It refers to a vale, a valley, a lowland, the opposite of hilly or mountainous land. It is used of this kind of land in general (Isa. 22:7; Jer. 31:40). It is used of the Jordan Valley area (Jos. 13:19, 13:27). It was a place where chariotry would be used in battle (Jos. 17:16). Many specific places have names featuring ‛ēmeq, valley, e.g., the Valley of Siddim, the Valley of the King, etc. (Gen. 14:17).
II. The phrase ‛ēmeq qeṣiys occurs in Jos. 18:21 as the proper name Emek Keziz.
of Jehoshaphat...
יְהוֹשָׁפָט
yehôšāp̱āṭ
A proper noun designating Jehoshaphat:
A. A good king of Judah, son of Asa. His name means the Lord has judged. He ruled twenty-five years (872-852 B.C.). He tried to keep Judah and Israel united as one people (1Kgs. 22:4-5). He kept peace (1Kgs. 22:44) and followed the Lord in every way (1Kgs. 22:41-43), consulting the true prophet of God for leadership (1Kgs. 22:7; 2Kgs. 3:11-25). He had the Law of God taught throughout Judah (2Chr. 17:1-9). He removed religious male prostitutes from the land (1Kgs. 4:6). He built ships for commerce, but they were all wrecked at Ezion Geber (1Kgs. 22:48). His son Jehoram succeeded him. The Books of 1 and 2 Chronicles consider his reign a great success as well.
B. The father of Jehu who was king in Israel (2Kgs. 9:2). His father was Nimshi.
C. He was the recorder or secretary under David and son of Ahilud (2Sam. 8:16).
D. He was one of Solomon's twelve area governors. He was over Issachar and was son of Paruah (1Kgs. 4:17).
E. A valley into which the Lord will bring all nations for judgment (Joel 3:2). The name means the Lord judges. The Lord will judge them with respect to how they treated His people, Israel. It appears to be a symbolic use of the term or name or refers also to this valley near Jerusalem.
for...
כִּי
kiy
A demonstrative particle meaning because, for, that, when, whenever; indeed, even; if; even when, even though. It is used in various ways and must be translated accordingly. In every case, the context in which the word functions will be the key to translating correctly. Here is a listing of the major ways it is used: as a conjunction meaning because (Gen. 3:14); for (Psm. 6:2, 6:5); that (Gen. 1:10; 1Kgs. 21:15); as a conjunctive time or condition indicator, when or if (Gen. 4:12); in a clause of condition, it means if, in fact, or in case (Job 7:13); as a demonstrative particle translated as yes, indeed, surely (Gen. 18:20; 1Sam. 14:44); truly, especially found in oaths (Gen. 42:16); used with ’im (H518) . . . kî . . . , it means if . . . then (Isa. 7:9); in combination with kî ’az, it is best rendered as then; kî ‛attāh usually means for them (Job 3:13). After a negative clause, kî is best rendered as rather (Gen. 3:6; 17:5; 24:4); preceded by the negative lō’, it is no, but . . . In clauses that concede something, it has the sense of even though, although, even when (Ecc. 4:14). It is used to show comparison when used in the construction kî . . . kēn, as . . . so (Isa. 55:9).
there...
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 (H4480) 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).
will I sit... This not only refers to Armageddon, but to the judgment of the nations (Mat. 25:31-46). There gathered together from all parts. The allusion is to a judge upon the bench, sitting to hear and try causes, and pass a definitive sentence. And here it signifies the execution of that sentence; such a pleading the cause of his people, as to take vengeance and inflict just punishment upon their enemies (see Psm. 9:4).
יָשַׁב
yāšaḇ
A verb meaning to sit, to dwell, to inhabit, to endure, to stay. Apparently, to sit is the root idea, and other meanings are derived from this. The subject of the verb may be God, human, animal (Jer. 50:39), or inanimate matter. The word sometimes emphasizes the location of persons, whether they were sitting under a tree (Jdg. 6:11; 1Kgs. 19:4) or in a house (2Kgs. 6:32). It could also reflect a person's position: one sat as a judge (Prov. 20:8; Isa. 28:6); as a widow (Gen. 38:11); or on a throne as king (Exo. 12:29; 2Kgs. 13:13). Sometimes it indicated one's companions; one sits with scoffers (Psm. 1:1); or with the elders of the land (Prov. 31:23). The word may signify to dwell, either temporarily (Lev. 23:42) or in a permanent dwelling (Gen. 4:16; Zeph. 2:15). Sometimes the word means that an object or person stays in a limited area (Exo. 16:29); or abides for a period of time (Lev. 12:4-5; 2Sam. 6:11); or for eternity (Psm. 9:7, 8; 102:12, 13; 125:1). The years are even said to sit, that is, to pass (1Kgs. 22:1).
to judge...
שָׁפַט
šāp̱aṭ
A verb meaning to judge, to govern. This word, though often translated as judge, is much more inclusive than the modern concept of judging and encompasses all the facets and functions of government: executive, legislative, and judicial. Consequently, this term can be understood in any one of the following ways. It could designate, in its broadest sense, to function as ruler or governor. This function could be fulfilled by individual judges (Jdg. 16:31; 1Sam. 7:16); the king (1Kgs. 3:9); or even God Himself (Psm. 50:6; 75:7, 8); since He is the source of authority (cf. Rom. 13:1) and will eventually conduct all judgments (Psm. 96:13). In a judicial sense, the word could also indicate, because of the exalted status of the ruler, the arbitration of civil, domestic, and religious disputes (Deut. 25:1). As before, this function could be fulfilled by the congregation of Israel (Num. 35:24); individual judges (Exo. 18:16; Deut. 1:16); the king (1Sam. 8:5-6, 8:20); or even God Himself (Gen. 16:5; 1Sam. 24:12, 13, 24:15, 16). In the executive sense, it could denote to execute judgment, to bring about what had been decided. This could be in the form of a vindication (Psm. 10:18; Isa. 1:17, 1:23); or a condemnation and punishment (Eze. 7:3, 7:8; 23:45).
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.
the 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 Joel1:6 where it depicts locusts.
round about...
מִן
min, מִנִּי
minniy, מִנֵּי
minnēy
A preposition used to indicate from, out of, away from; more than: after, since; immediately; because of, since so that; without; direction as southward, etc.). Its spelling varies according to its location and usage. Its basic meaning is from, away from, out of. Its basic meanings only can be noted here, but its exact meaning is easily discerned from its context: (1) With verbs, it expresses separation spatially or figuratively (Exo. 19:14; Deut. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Prov. 20:3; Isa. 14:19). (2) With the basic sense of out of, from (Gen. 3:22-24; 4:10; 34:26; Exo. 2:10; 8:9; 5; Jdg. 15:7; Psm. 40:2, 3), it often indicates what something is made of or formed from (Gen. 2:19; Hos. 13:2). With a pronominal suffix meaning from it, it means of one piece with it (Exo. 25:19, 25:31). It indicates a cause for something, on account of, because (Exo. 2:23; 6:9; 1Kgs. 14:4; Prov. 20:4; Isa. 53:5). (3) It is used to mean something is a part of something else, a part or share of it (Gen. 6:19; 7:8; 39:11; Num. 16:2). It indicates some of in an indefinite sense (Exo. 16:27; Lev. 25:49; Psm. 137:3). When repeated it means some . . . others or its equivalent expression (1Chr. 9:28-29). (4) It is used to mark time: from, since (Deut. 9:24), from a certain day or time (Lev. 22:27; Num. 15:23; 1Sam. 18:9). It is used in phrases to mean from ancient times, antiquity (Hab. 1:12); from of old (Isa. 42:14). It indicates right after a certain time (Gen. 38:24; Jos. 23:1; Eze. 38:8). (5) Paired with ‛aḏ (H5704) it usually means from . . . even to, as far as (Gen. 10:19; 15:18; Exo. 11:7; Jer. 51:62). In a figurative sense, this same construction can mean e.g., from young . . . to old, both inclusive (Gen. 19:4; 1Sam. 5:9; Jer. 6:13). (6) It may further indicate than, in comparisons (Lev. 21:10; Jdg. 14:18). (7) Prefixed to an infinitive, it is often translated as from (Gen. 16:2); a few times as on account of or because (Deut. 7:7-8); or temporally as since or after (Num. 24:23; Isa. 44:7). (8) It is often attached to other words in compounds and is sometimes used in front of infinitives of verbs: e.g., with ‛āḇaḏ (H5647) meaning from serving (Exo. 14:5); with bāla‛ (H1104) meaning from destroying (Lam. 2:8). (9) It is used in front of a verb form once as a conjunction indicating a negative purpose, that . . . not (Deut. 33:11). Other uses almost always fall under one of the above categories.
This is the same battle where 2/3 of Gog in the land of Magog will die in battle. So many die in this battle, that people on the Mediterranean Sea must put clothes pins on their noses to stop the death odor. All Israel will be 7 months burying the dead.
Eze. 39:12 "And seven months shall the house of Israel be burying of them, that they may cleanse the land."
This plainly says that the deaths in this great battle are a judgment of God against the heathen people.
The Lord Himself now repeated the summons of the preceding verses, instructing the nations to enter the Valley of Jehoshaphat (cf. Joel 3:2). Employing agricultural imagery, He then commanded His warriors to destroy His enemies.
0 comments:
Post a Comment