SEV Biblia, Chapter 3:2
juntaré todos los gentiles, y los haré descender al valle de Josafat, y allí entraré en juicio con ellos a causa de mi pueblo, y de Israel mi heredad, a los cuales esparcieron entre las naciones, y partieron mi tierra;
Clarke's Bible Commentary - Joel 3:2
Verse 2. The valley of Jehoshaphat] There is no such valley in the land of Judea; and hence the word must be symbolical. It signifies the judgment of God, or Jehovah judpeth; and may mean some place (as Bp. Neuveome imagines) where Nebuchadnezzar should gain a great battle, which would utterly discomfit the ancient enemies of the Jews, and resemble the victory which Jehoshaphat gained over the Ammonites, Moabites, and Edomites, 2 Chron. xx. 22-26. And parted my land.] The above nations had frequently entered into the territories of Israel; and divided among themselves the lands they had thus overrun.
While the Jews were in captivity, much of the land of Israel was seized on, and occupied by the Philistines, and other nations that bordered on Judea.
John Gill's Bible Commentary
Ver. 2. I will also gather all nations , etc.] Or cause or suffer them to be gathered together against his people; not the Moabites, Ammonites, and Edomites, in the times of Jehoshaphat, as Aben Ezra; but either the Turks, prophesied of under the name of Gog and Magog in Ezekiel, ( Ezekiel 38:1-39:21); and a multitude of other nations with them, who shall be gathered together against the Jews, to regain the land of Judea from them, they will upon their conversion inhabit; or else all the antichristian kings and nations, which shall be gathered to the battle of the great day of God Almighty, ( Revelation 16:14); and will bring them down into the valley of Jehoshaphat : Kimchi thinks this was some valley near to Jerusalem, in which Jehoshaphat built or wrought some works, and so was called by his name: Joseph Ben Gorion F69 speaks of a valley, called the valley of Jehoshaphat, which was near Jerusalem, to the further end of which one Zachariah, a good man, in the times of the Jewish wars, was rolled and died, being cast down from the top of a tower upon the wall east of Jerusalem; and which is confirmed by R. Abraham, as quoted by Lively; and the true Josephus says F70 , that the valley into which this man was cast lay directly under Jerusalem; and Benjamin of Tudela F71 makes mention of a valley of this name, which he says lies between Jerusalem and the mount of Olives; where Jerom F72 places it by the name of Caelas; with whom Mr. Maundrell F73 agrees, who says that this valley lies between Mount Moriah and Mount Olivet, and has its name from the sepulchre of Jehoshaphat: and, according to Lyra on the place, who is followed by Adrichomius F74 , it is the same with the valley of Kidron, which was so situated; but, why that should be called the valley of Jehoshaphat, no reason is given. Aben Ezra and others are of opinion that this is the same with the valley of Berachah, where Jehoshaphat obtained a very great victory over many nations, ( 2 Chronicles 20:1,26); but it does not appear to have been called by his name, and, besides, seems to be at a great distance from Jerusalem; though there may be an allusion to it, that as many nations were there collected together and destroyed, so shall it be in the latter day; and I am of opinion that no proper name of a place is here meant, as going by it in common, but is so called from the judgment of God here executed upon his and his people’s enemies. So Jarchi calls it “the valley of judgments”; Jehoshaphat signifying “the judgment” of the Lord: Kimchi says it may be so called because of judgment, the Lord there pleading with the nations, and judging them: and in the Targum it is rendered, “the valley of the division of judgment:” and to me it designs no other than Armageddon, the seat of the battle of Almighty God, ( Revelation 16:16); and which may signify the destruction of their troops; (see Gill on “ Revelation 16:16”); and will plead with them there for my people, and [for] my heritage Israel ; the people of the Jews, who will now be converted, who will have the “loammi”, ( Hosea 1:9), taken off of them, and will be called the people of the living God again, and be reckoned by him as his portion and inheritance; though not them only, but all the saints; all that have separated from antichrist, his doctrine and worship, and have suffered by him: whom they have scattered among the nations, and parted my land ; Kimchi refers this to the scattering of the Jews by Titus and his army, and the partition of Judea among them, which is not amiss; in consequence of which they are still a scattered people, and their land has been parted between Turks and Papists F75 ; sometimes inhabited by the one, and sometimes by the other, and now by both, on whom God will take vengeance; he will plead the cause of his people, by the severe judgments he will inflict on his and their enemies. This may respect the persecuting of the Christians from place to place, and seizing on their lands and estates, and parting them, as well as the dispersion of the Jews, and the partition of the land of Canaan.
Matthew Henry Commentary
God's judgments. (Joel 2:1-14) Exhortations to fasting and prayer blessings promised. (Joel 2:15-27) A promise of the Holy Spirit, and of future mercies. (Joel 2:28-32)
Joel 2:1-14 The priests were to alarm the people with the near approac of the Divine judgments. It is the work of ministers to warn of the fatal consequences of sin, and to reveal the wrath from heaven agains the ungodliness and unrighteousness of men. The striking descriptio which follows, shows what would attend the devastations of locusts, but may also describe the effects from the ravaging of the land by the Chaldeans. If the alarm of temporal judgments is given to offendin nations, how much more should sinners be warned to seek deliveranc from the wrath to come! Our business therefore on earth must especiall be, to secure an interest in our Lord Jesus Christ; and we should see to be weaned from objects which will soon be torn from all who now make idols of them. There must be outward expressions of sorrow and shame fasting, weeping, and mourning; tears for trouble must be turned int tears for the sin that caused it. But rending the garments would be vain, except their hearts were rent by abasement and self-abhorrence by sorrow for their sins, and separation from them. There is n question but that if we truly repent of our sins, God will forgiv them; but whether he will remove affliction is not promised, yet the probability of it should encourage us to repent.
Joel 2:15-27 The priests and rulers are to appoint a solemn fast. The sinner's supplication is, Spare us, good Lord. God is ready to succou his people; and he waits to be gracious. They prayed that God woul spare them, and he answered them. His promises are real answers to the prayers of faith; with him saying and doing are not two things. Some understand these promises figuratively, as pointing to gospel grace and as fulfilled in the abundant comforts treasured up for believers in the covenant of grace.
Joel 2:28-32 The promise began to be fulfilled on the day of Pentecost when the Holy Spirit was poured out, and it was continued in the converting grace and miraculous gifts conferred on both Jews an Gentiles. The judgments of God upon a sinful world, only go before the judgment of the world in the last day. Calling on God suppose knowledge of him, faith in him, desire toward him, dependence on him and, as evidence of the sincerity of all this, conscientious obedienc to him. Those only shall be delivered in the great day, who are no effectually called from sin to God, from self to Christ, from thing below to things above __________________________________________________________________
Original Hebrew
וקבצתי 6908 את 853 כל 3605 הגוים 1471 והורדתים 3381 אל 413 עמק 6010 יהושׁפט 3092 ונשׁפטתי 8199 עמם 5973 שׁם 8033 על 5921 עמי 5971 ונחלתי 5159 ישׂראל 3478 אשׁר 834 פזרו 6340 בגוים 1471 ואת 853 ארצי 776 חלקו׃ 2505
