Yoel 3:2

3:2 Then I will gather all the nations,

and bring them down to the valley of Jehoshaphat. ¹ 

I will enter into judgment ²  against them there

concerning my people Israel who are my inheritance, ³ 

whom they scattered among the nations.

They partitioned my land,

Yoel 3:14

3:14 Crowds, great crowds are in the valley of decision,

for the day of the Lord is near in the valley of decision! ⁴ 

Yoel 3:2

3:2 Then I will gather all the nations,

and bring them down to the valley of Jehoshaphat. ⁵ 

I will enter into judgment ⁶  against them there

concerning my people Israel who are my inheritance, ⁷ 

whom they scattered among the nations.

They partitioned my land,

Yoel 1:1

Introduction

1:1 This ⁸  is the Lord’s message ⁹  that was given ¹⁰ 

to Joel ¹¹  the son of Pethuel:

Yehezkiel 39:11

39:11 “‘On that day I will assign Gog a grave in Israel. It will be the valley of those who travel east of the sea; it will block the way of the travelers. There they will bury Gog and all his horde; they will call it the valley of Hamon-Gog. ¹² 

Zakharia 14:4

14:4 On that day his feet will stand on the Mount of Olives which lies to the east of Jerusalem, and the Mount of Olives will be split in half from east to west, leaving a great valley. Half the mountain will move northward and the other half southward. ¹³ 

[3:2]  ¹ sn There is a play on words here. Jehoshaphat in Hebrew means “the Lord has judged,” and the next line in v. 2 further explicates this thought. The location of this valley is uncertain (cf. v. 12). Many interpreters have understood the Valley of Jehoshaphat to be the Kidron Valley, located on the east side of old Jerusalem. Since this is described as a scene of future messianic activity and judgment, many Jews and Muslims have desired to be buried in the vicinity, a fact attested to in modern times by the presence of many graves in the area. A variation of this view is mentioned by Eusebius, Onomasticon 1:10. According to this view, the Valley of Jehoshaphat is located in the Hinnom Valley, on the south side of the old city. Yet another view is held by many modern scholars, who understand the reference to this valley to be one of an idealized and nonliteral scene of judgment.

[3:2]  ² tn Heb “I will execute judgment.”

[3:2]  ³ tn Heb “concerning my people and my inheritance Israel.”

[3:14]  ⁴ sn The decision referred to here is not a response on the part of the crowd, but the verdict handed out by the divine judge.

[3:2]  ⁵ sn There is a play on words here. Jehoshaphat in Hebrew means “the Lord has judged,” and the next line in v. 2 further explicates this thought. The location of this valley is uncertain (cf. v. 12). Many interpreters have understood the Valley of Jehoshaphat to be the Kidron Valley, located on the east side of old Jerusalem. Since this is described as a scene of future messianic activity and judgment, many Jews and Muslims have desired to be buried in the vicinity, a fact attested to in modern times by the presence of many graves in the area. A variation of this view is mentioned by Eusebius, Onomasticon 1:10. According to this view, the Valley of Jehoshaphat is located in the Hinnom Valley, on the south side of the old city. Yet another view is held by many modern scholars, who understand the reference to this valley to be one of an idealized and nonliteral scene of judgment.

[3:2]  ⁶ tn Heb “I will execute judgment.”

[3:2]  ⁷ tn Heb “concerning my people and my inheritance Israel.”

[1:1]  ⁸ sn The dating of the book of Joel is a matter of dispute. Some scholars date the book as early as the ninth century b.c., during the reign of the boy-king Joash. This view is largely based on the following factors: an argument from silence (e.g., the book of Joel does not mention a king, perhaps because other officials de facto carried out his responsibilities, and there is no direct mention in the book of such later Israelite enemies as the Assyrians, Babylonians, and Persians); inconclusive literary assumptions (e.g., the eighth-century prophet Amos in Amos 9:13 alludes to Joel 3:18); the canonical position of the book (i.e., it is the second book of the Minor Prophets); and literary style (i.e., the book is thought to differ in style from the postexilic prophetic writings). While such an early date for the book is not impossible, none of the arguments used to support it is compelling. Later dates for the book that have been defended by various scholars are, for example, the late seventh century or early sixth century or sometime in the postexilic period (anytime from late sixth century to late fourth century). Most modern scholars seem to date the book of Joel sometime between 400 and 350 b.c. For a helpful discussion of date see J. A. Thompson, “The Date of the Book of Joel,” A Light unto My Path, 453-64. Related to the question of date is a major exegetical issue: Is the army of chapter two to be understood figuratively as describing the locust invasion of chapter one, or is the topic of chapter two an invasion of human armies, either the Babylonians or an eschatological foe? If the enemy could be conclusively identified as the Babylonians, for example, this would support a sixth-century date for the book.

[1:1]  ⁹ tn Heb “the word of the Lord.”

[1:1]  ¹⁰ tn Heb “that was.” The term “given” does not appear in the Hebrew, but is supplied in the translation for the sake of clarity and smoothness.

[1:1]  ¹¹ sn The name Joel means in Hebrew “the Lord is God.” There are a dozen or so individuals with this name in the OT.

[39:11]  ¹² tn The name means “horde of Gog.”

[14:4]  ¹³ sn This seismic activity provides a means of escape from Jerusalem so that the Messiah (the Lord), whose feet will stand on the Mount of Olives, may destroy the wicked nations in the Kidron Valley (the v. of Jehoshaphat, or of “judgment of the Lord”) without harming the inhabitants of the city.