All the nations are gathered down to the valley of Jehoshaphat: 'Beat your plowshares into swords, and your pruning-hooks into spears'; multitudes, multitudes in the valley of decision — but Hashem is a refuge to His people, and Judah shall be inhabited for ever.
Tap any Hebrew word to reveal its root, value, and meanings.
For, behold, in those days, and in that time, When I shall bring back the captivity of Judah and Jerusalem,
verse value 3600
Insights
Verse structure: 12 words, 51 letters. Verse gematria: 3600 = 60². The shortest word is "for" (כִּ֗י, 2 letters) and the longest is "and·Jerusalem" (וִירוּשָׁלִָֽם, 7 letters). Words sharing gematria 30: for, Judah. 5 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "they" (הִנֵּ֛ה), "and·in·the·time" (וּבָעֵ֣ת), "that" (הַהִ֑יא). The root שוב appears 2 times in this verse. 11 unique roots are used. Frequent roots: "for" (root כי, 24x in Joel). First appearance of the root יהודה ("Judah") in Joel. The etnachta (major mid-verse pause) falls on 'that', dividing the verse into phrases of 6 and 6 words. Full calculation: כִּ֗י [for] (30) + הִנֵּ֛ה [they] (60) + בַּיָּמִ֥ים [in·the·days] (102) + הָהֵ֖מָּה [abundance] (55) + וּבָעֵ֣ת [and·in·the·time] (478) + הַהִ֑יא [that] (21) + אֲשֶׁ֥ר [that] (501) + (אשוב) [I·will·return] (309) + אָשִׁ֛יב [I·will·bring·back] (313) + אֶת־שְׁב֥וּת [captivity] (1109) + יְהוּדָ֖ה [Judah] (30) + וִירוּשָׁלִָֽם [and·Jerusalem] (592) = 3600.
Ibn Ezra
"For" – because of this, the verse led many to think that the prophecy refers to the future, and perhaps so it is. And Rabbi Moses said: We have found that the fear of God fell upon all the nations surrounding Jerusalem in the days of Jehoshaphat, and they brought him gifts. And behold, in his days the captives returned from the days of their forefathers.
Radak
"For behold. 'For behold'—this shall be in the days and at the time when I restore the captivity of Judah and Jerusalem, and these are the days of the Messiah. 'The remembrance of Judah'—even though all of Israel will return, the mention of Judah is specific because the Messiah will be from the tribe of Judah. 'And the remembrance of Jerusalem'—because it is the head of the kingdom. Also, 'the remembrance of Jerusalem'—because there will be the war of Gog and Magog."
I will return. It is written with a vav, from the light form, like "And the Lord will restore your captivity," denoting a matter of rest and tranquility; and the qere is "I will restore" with a yod, from the heavy form, denoting a matter of restoration.
Metzudat David
“Which I will restore”: That I will restore to their land the exiles of Judah and Jerusalem, and he did not mention the other tribes, because all of his prophecy was only concerning Judah and Jerusalem; therefore, he did not mention them. However, the truth is that the children of the Ten Tribes will also return.
Metzudat Zion
Shavut. From the language of captivity:
Malbim
For behold, it explains when the aforementioned matters will occur, namely that this will be at the time when it is My intention to return the exile of Judah, meaning in the end of days, for even though the Ten Tribes will also be redeemed then, the tribe of Judah is the primary one in His eyes.
I will gather all nations, And will bring them down into the valley of Jehoshaphat; And I will enter into judgment with them there For My people and for My heritage Israel, Whom they have scattered among the nations, And divided My land.
verse value 6762
Insights
Verse structure: 16 words, 85 letters. The shortest word is "there" (שָׁ֗ם, 2 letters) and the longest is "all·the·nations" (אֶת־כׇּל־הַגּוֹיִ֔ם, 9 letters). 9 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "and·I·will·gather" (וְקִבַּצְתִּי֙), "and·I·will·bring·them·down" (וְה֣וֹרַדְתִּ֔ים), "and·I·will·enter·into·judgment" (וְנִשְׁפַּטְתִּ֨י). The root גוי appears 2 times in this verse. 15 unique roots are used. The etnachta (major mid-verse pause) falls on 'Jehoshaphat', dividing the verse into phrases of 5 and 11 words.
Rashi
“Valley of Jehoshaphat.” I will descend with them in the depth of judgment, for Jehoshaphat means “YHWH judges.”
Ibn Ezra
"And I will gather them" — this refers to the war in which the sons of Moab and the sons of Ammon, together with Seir, assembled a very heavy and exceedingly great host. Jehoshaphat had with him from Judah and from Benjamin a thousand thousand [i.e., one million] and one hundred and sixty thousand mighty men of valor. And the Valley of Jehoshaphat — this is the Valley of Blessing, for Jehoshaphat called it by that name.
Radak
"And I will gather." And then, at that time, I will gather all the nations. The meaning of "and I will gather" is that I will place it in their hearts to come with Gog and Magog. Similarly, it is stated in the prophecy of Ezekiel: "And I will bring you to the mountains of Israel."
"And I will bring them down to the Valley of Jehoshaphat." For there the battle will take place. This valley belonged to King Jehoshaphat; perhaps he built something there or performed some deed there, and it was named after him. The valley is located near the city of Jerusalem. Alternatively, it is called the Valley of Jehoshaphat after "judgment" (mishpat), as it is stated, "I will render My judgment upon them there." And so Targum Yonatan renders it: "to the plain, the executing of judgment" (לְמֵישַׁר פְּלֻג דִּינָא).
And I will judge them. I will enter into judgment with them and reprove them for having done evil to Israel during their exile among them.
"Who scattered them among the nations." Titus and his camp, who destroyed the Land of Israel and scattered its inhabitants among the nations.
Metzudat David
“And I will gather.” Then I will gather all the nations and bring them down to the Valley of Jehoshaphat; thus is the name of the place where the nations that besiege Jerusalem will fall.
"And I will judge with them." I will dispute with them over what they did to My people in ancient times; that is to say, there I will bring the punishments upon them, and this will be considered a dispute, for by this it will become known that they transgressed.
"Which they scattered." That is, they exiled them there [among the nations].
They divided. They divided it among themselves:
Metzudat Zion
And I will contend. The matter is one of argumentation:
Malbim
“And I will gather all the nations” — meaning that then the Lord will cause all the nations to assemble for the War of Gog and Magog, which Ezekiel prophesied about. It was explained there that then the children of Edom will be stirred up to fight against the children of Ishmael, and afterward the children of Ishmael will fight against the children of Edom. This will be done by the Lord, to bring them down to the Valley of Jehoshaphat. Thus He calls it “the valley of the multitude, Gog,” where they will fall among the fallen. And it explains why He calls it by the name of the Valley of Jehoshaphat, because “there I will enter into judgment with them,” meaning that there I will come to judgment with them concerning My people and My heritage Israel, for the evil they did to them. Even though the Lord had decreed exile upon them, they assisted in the evil and added to the measure in two ways: 1) That they scattered them among the nations, so that through the multitude of expulsions and persecutions, finding no rest even in the lands of their enemies, they were scattered to the ends of the earth; 2) That they held them as if they were their own property and the acquisition of their money, both in that “they divided My land,” as if they had purchased the land as an inheritance, by considering Israel to be their slaves, and whatever a slave acquires, his master acquires.
And they have cast lots for My people; And have given a boy for an harlot, And sold a girl for wine, and have drunk.
verse value 2127
Insights
Verse structure: 10 words, 46 letters. The shortest word is "they·handed" (יַדּ֣וּ, 3 letters) and the longest is "and·to·my·people" (וְאֶל־עַמִּ֖י, 6 letters). 10 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "and·to·my·people" (וְאֶל־עַמִּ֖י), "they·handed" (יַדּ֣וּ), "lot" (גוֹרָ֑ל). 10 unique roots are used. First appearance of the root מכר ("sold") in Joel. The etnachta (major mid-verse pause) falls on 'lot', dividing the verse into phrases of 3 and 7 words. Full calculation: וְאֶל־עַמִּ֖י [and·to·my·people] (157) + יַדּ֣וּ [they·handed] (20) + גוֹרָ֑ל [lot] (239) + וַֽיִּתְּנ֤וּ [and·they·gave] (472) + הַיֶּ֙לֶד֙ [child] (49) + בַּזּוֹנָ֔ה [for·the·harlot] (70) + וְהַיַּלְדָּ֛ה [and·girl] (60) + מָכְר֥וּ [sold] (266) + בַיַּ֖יִן [in·the·wine] (72) + וַיִּשְׁתּֽוּ [and·they·drank] (722) = 2127.
Rashi
"They cast lots." Like "and they cast a stone against me" (Lamentations 3:53):
Ibn Ezra
"And unto [My people] ... they cast [lots]" – [the verb] is a future-tense form used in place of the past, and the proof is: "and they cast a stone at me" (Lamentations 3:53). It is also correct for it to be past tense, only then it would be [a verb] of the doubled/geminate type. And behold, we find the word "leidot," which indicates the elision of the letter heh.
And they gave – the Israelite child for the price of a harlot, in exchange for harlotry.
"And they sold the girl for wine" – for the price of wine, to get drunk with the harlot, for every instance of "harlot" in Scripture is to be understood in its literal sense, except for the verse: "and the harlots washed," which is like "your gear" [cf. Deuteronomy 23:14, cognate with זין, 'weapon'], where the letter aleph is added.
Radak
And to my people. This is like "and upon," and similarly, "and he smote the Philistine upon his forehead" is like "upon."
"They cast lots." They would cast lots among themselves over Israel, saying, "This one shall be yours, and this one shall be mine."
"They cast." Its form is "yaddu" [with an additional yod], from the same [root] as "to cast down the horns of the nations" [Zechariah 2:4]. And because of the encounter of two yods together, the yod of the first radical was omitted, and its vowel was placed on the enduring yod. And its meaning is "they shall cast," like "I will cast lots upon them."
"With a harlot." – As payment for the harlot.
Metzudat David
"They cast lots." [Meaning:] which of them [would go] to whom.
"Regarding a harlot." For the wages of a harlot, for her price:
Regarding wine. At the price of the wine:
Metzudat Zion
"And to My people." Just as it is written, "And upon My people."
"Yaddu" [they cast]. [Meaning] they shall throw, as in "they cast [lots] toward her" (ibid. 3).
Malbim
"And as for them,"—referring to the fact that they treated even their persons, as chattel acquired through payment, like a purchased slave, and cast lots over them to determine who would take them as male and female slaves, and they became so contemptible in their eyes that they gave up a child to a harlot; namely, if an Israelite had a son and a daughter, they would give the boy as the wages of a harlot, and sell the girl for wine.
And also what are you to Me, O Tyre, and Zidon, and all the regions of Philistia? will you render retribution on My behalf? and if you render retribution on My behalf, swiftly, speedily will I return your retribution upon your own head.
verse value 5581
Insights
Verse structure: 20 words, 83 letters. The shortest word is "to·me" (לִי֙, 2 letters) and the longest is "and·if·rendering" (וְאִם־גֹּמְלִ֤ים, 8 letters). Words sharing gematria 441: you, you. 12 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "what·are·you" (מָה־אַתֶּ֥ם), "to·me" (לִי֙), "Tyre" (צֹ֣ר). The root גמול appears 2 times in this verse. 16 unique roots are used. First appearance of the root גמול ("dealing") in Joel. The etnachta (major mid-verse pause) falls on 'Philistia', dividing the verse into phrases of 8 and 12 words.
Rashi
This is the reward that you are paying. This is the reward that Solomon gave to Hiram, king of Tyre, twenty cities (1 Kings 9):
"Swiftly, speedily." This is a term denoting swiftness:
Ibn Ezra
“And what are you to Me?”—this is a prophecy concerning Tyre, Sidon, and the Philistines, that the day of their doom will come. And behold, we have found it written that the Philistines used to bring tribute and silver gifts to Jehoshaphat, and this is a sign that his hand prevailed over them.
And the meaning of *gamul* is as if I repaid you evil, or you will begin to repay me, like: "which we repaid him."
Radak
“And also, what are you to Me? What is there between Me and you, that you have come into My land, whereas you are My neighbors, and it was incumbent upon you to do good to My people, yet you did not do so; rather, when you saw that the kings of the nations came against them, you joined with them to plunder the spoil and to despoil the booty.” And Jonathan [ben Uzziel] rendered in the Targum: “And moreover, what are you considered in My presence?”
"Districts." Like "borders."
The recompense. The letter heh is the interrogative heh, and "recompense" is the beginning of good that a person does to his fellow, or the beginning of evil. As it says, "For He has recompensed me"; "For You have recompensed us." And there is the returning of the good or the evil. And when the matter is connected in the language of peace, it is for the returning of recompense, as it says, "The recompense you are paying back to me." And if it says, "You are recompensing me," it is the beginning of evil. He said, "What is this that you are doing evil to me? If you are thinking to take vengeance on me because I did evil to you, when did I do evil to you? And if you say that you are on your own initiative recompensing me now with evil, because whoever does evil to Israel, his thought is to do evil to me, for they are My children—if so, swiftly, speedily will I return your recompense upon your heads."
Metzudat David
"And also, what are you to Me?" This means: What claim do you have against Me, [O] Tyre, etc.?
The reward. And are you repaying me with a reward for what I did to harm you, as if to say, "But is it not true that I did not harm you?"
"And if you recompense." This means: If the matter does not come to full recompense, but is merely the beginning of the evil, know that I will swiftly bring recompense upon your heads, for you will fall along with those who fall.
Metzudat Zion
Galilot: districts.
"And if they bestow kindness." Even the beginning of the act is called "bestowing kindness" in the language of recompense; and similarly, "that you have repaid us" (Psalms 137).
Kal [swift]. The matter is of speed, for a light thing moves quickly in its going.
Malbim
And furthermore, behold, the nations into whose hand I delivered them [Israel], such as Assyria and Babylon, merely exceeded the measure [of punishment], but the fundamental evil they did to them was by the decree of God. But what have you to do with Me, O Tyre and Sidon and all the regions of the Philistines? I did not deliver Israel into your hands at all. Who commanded you to do them harm? You are paying Me back a recompense. Did I recompense you with evil, for which you are paying Me back a recompense of evil for evil? What evil have I done to you? And there is a difference between one who "recompenses a recompense" and one who "pays back a recompense." One who "pays back a recompense" is one who received evil from his fellow due to the enmity and hatred he holds against him, and he pays back according to his measure, evil for evil. But one who "recompenses a recompense" can be conceived even if he did not receive evil from him, but rather does evil to him on account of the enmity he holds against him. And regarding this it says: "And if you are recompensing Me, even though I have not done evil to you, so that you should pay Me back a recompense of evil for evil, but rather you are doing evil on account of the enmity you hold against Israel, even though they have not done you evil, swiftly, speedily, will I return your recompense upon your heads." Thus, I will not wait for you until the last time and the future Day of Judgment, as I will wait for the other nations, but rather I will hasten to return your recompense swiftly, still in this world. For in the days of Alexander the Macedonian, Tyre and Sidon and the Philistines were destroyed and laid waste as a desolation forever.
Forasmuch as you have taken My silver and My gold, and have carried into your temples My goodly treasures;
verse value 2066
Insights
Verse structure: 7 words, 41 letters. The shortest word is "and·my·gold" (וּזְהָבִ֖י, 5 letters) and the longest is "to·your·temples" (לְהֵיכְלֵיכֶֽם, 8 letters). 7 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "that·my·silver" (אֲשֶׁר־כַּסְפִּ֥י), "and·my·gold" (וּזְהָבִ֖י), "you·took" (לְקַחְתֶּ֑ם). 7 unique roots are used. The etnachta (major mid-verse pause) falls on 'you·took', dividing the verse into phrases of 3 and 4 words. Full calculation: אֲשֶׁר־כַּסְפִּ֥י [that·my·silver] (671) + וּזְהָבִ֖י [and·my·gold] (30) + לְקַחְתֶּ֑ם [you·took] (578) + וּמַֽחֲמַדַּי֙ [and·my·treasures] (108) + הַטֹּבִ֔ים [the·good] (66) + הֲבֵאתֶ֖ם [have·you·brought] (448) + לְהֵיכְלֵיכֶֽם [to·your·temples] (165) = 2066.
Ibn Ezra
“Whose silver and gold” – that the kings of Judah gave them as bribes, or for the ransom of captives and children whom you took in war, or through theft.
Radak
"And the silver and gold that you have taken" – for the silver and gold of Israel belongs to Me, for I gave it to them.
Metzudat David
"Which is My silver." Now He expounds the evil that they did to Israel, and says: "Behold, the silver and the gold that I abundantly provided for Israel, you plundered from them on the day that the enemy came upon them."
"And My precious things." Precious and good things that I gave to Israel — you, destroyers of Jerusalem, plundered them from them and brought them to your palaces.
Malbim
“Which”—this expounds the evils that they did to Israel: “Besides the fact that you took my silver and my gold, I did not hand over their property to you as I handed it over to Nebuchadnezzar; rather, you took it on your own initiative. In addition to this, you added further wickedness.”
the children also of Judah and the children of Jerusalem have you sold to the sons of Jevanim, that you might remove them far from their border;
verse value 2439
Insights
Verse structure: 11 words, 52 letters. The shortest word is "from·upon" (מֵעַ֥ל, 3 letters) and the longest is "Jerusalem" (יְרוּשָׁלִַ֔ם, 6 letters). Words sharing gematria 68: and·sons·of, and·sons·of. 6 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "you·sold" (מְכַרְתֶּ֖ם), "Grecian" (הַיְּוָנִ֑ים), "in·order·to" (לְמַ֥עַן). The root בן appears 3 times in this verse. 9 unique roots are used. The etnachta (major mid-verse pause) falls on 'Grecian', dividing the verse into phrases of 7 and 4 words. Full calculation: וּבְנֵ֤י [and·sons·of] (68) + יְהוּדָה֙ [Judah] (30) + וּבְנֵ֣י [and·sons·of] (68) + יְרוּשָׁלִַ֔ם [Jerusalem] (586) + מְכַרְתֶּ֖ם [you·sold] (700) + לִבְנֵ֣י [to·sons·of] (92) + הַיְּוָנִ֑ים [Grecian] (121) + לְמַ֥עַן [in·order·to] (190) + הַרְחִיקָ֖ם [to·remove·them·far] (363) + מֵעַ֥ל [from·upon] (140) + גְּבוּלָֽם [their·border] (81) = 2439.
Radak
"And the sons of Judah." While they were still in their land, you used to steal the young children and sell them to the Greeks, who were distant from the Land of Israel, so that they would not return to their land anymore. Or perhaps this statement refers to their time in exile, when they came with their enemies, and the enemies took the sons and sold them to the Greeks.
Metzudat David
"You have sold." For they were the neighbors of Israel, and they stole their young children and sold them, in order to distance them from their border, so that the matter would not be discovered.
Malbim
The children of Judah — you sold [them] to the sons of the Greeks [Yevanim] at the time of the Destruction, in order to drive them away from their territory. This is worse than what you did when you took silver for your own benefit and sold [people] into slavery for the profit of their price, because this — that you sold them to a distant place — was due to enmity and hatred. Therefore, I will repay your recompense in the very same measure that you did to Israel (for this is the definition of "repayment" – returning to him the very same thing itself):
behold, I will stir them up out of the place whither you have sold them, and will return your retribution upon your own head;
verse value 4162
Insights
Verse structure: 9 words, 47 letters. The shortest word is "them" (אֹתָ֖ם, 3 letters) and the longest is "that·you·sold" (אֲשֶׁר־מְכַרְתֶּ֥ם, 8 letters). 4 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "stirring·them·up" (מְעִירָ֔ם), "from·the·place" (מִ֨ן־הַמָּק֔וֹם), "that·you·sold" (אֲשֶׁר־מְכַרְתֶּ֥ם). 9 unique roots are used. First appearance of the root עור ("stirring·them·up") in Joel. The etnachta (major mid-verse pause) falls on 'name', dividing the verse into phrases of 6 and 3 words. Full calculation: הִנְנִ֣י [they] (115) + מְעִירָ֔ם [stirring·them·up] (360) + מִ֨ן־הַמָּק֔וֹם [from·the·place] (281) + אֲשֶׁר־מְכַרְתֶּ֥ם [that·you·sold] (1201) + אֹתָ֖ם [them] (441) + שָׁ֑מָּה [name] (345) + וַהֲשִׁבֹתִ֥י [and·I·will·return] (723) + גְמֻֽלְכֶ֖ם [your·recompense] (133) + בְּרֹאשְׁכֶֽם [in·your·head] (563) = 4162.
Ibn Ezra
Behold, they shall return and take vengeance upon you.
Radak
"Behold, I will rouse them." For even though the place of their exile is distant, they shall return to their land—whether they themselves, or their children, or both they and their children. "They" refers to the resurrection of the dead, and "their children" refers to those who will be alive in the time of salvation.
Metzudat David
"Behold, I will rouse them." I will rouse their hearts to return from the place where they were sold, to come to their land. This means that their children will return here, and by their means I will repay your recompense upon your heads.
Metzudat Zion
"I will rouse them." The word is from the language of arousal [awakening].
Malbim
I am awakening them from their place. When the Greeks came and destroyed Tyre and Sidon, they brought their sons and daughters to the land of Greece, and there the Jews who had been exiled to that place purchased them from the Greeks. And they [the Jews] sold them to the people of Sheba, a distant nation, in order to remove them even further from their border. Thus, they were punished by the very Jews who had sold them, in the same measure as they had done evil to them.
and I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the men of Sheba, to a nation far off; for Hashem has spoken.
verse value 3563
Insights
Verse structure: 13 words, 64 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "and·your·daughters" (וְאֶת־בְּנֽוֹתֵיכֶ֗ם, 10 letters). Words sharing gematria 30: Judah, for. 9 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "and·I·will·sell" (וּמָכַרְתִּ֞י), "your·sons" (אֶת־בְּנֵיכֶ֣ם), "and·your·daughters" (וְאֶת־בְּנֽוֹתֵיכֶ֗ם). The root מכר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 33x in Joel); "for" (root כי, 24x in Joel). The etnachta (major mid-verse pause) falls on 'far', dividing the verse into phrases of 10 and 3 words. Full calculation: וּמָכַרְתִּ֞י [and·I·will·sell] (676) + אֶת־בְּנֵיכֶ֣ם [your·sons] (523) + וְאֶת־בְּנֽוֹתֵיכֶ֗ם [and·your·daughters] (935) + בְּיַד֙ [in·hand·of] (16) + בְּנֵ֣י [son] (62) + יְהוּדָ֔ה [Judah] (30) + וּמְכָר֥וּם [and·they·will·sell·them] (312) + לִשְׁבָאיִ֖ם [to·the·Sabeans] (383) + אֶל־גּ֣וֹי [to·nation] (50) + רָח֑וֹק [far] (314) + כִּ֥י [for] (30) + יְהֹוָ֖ה [Hashem] (26) + דִּבֵּֽר [has·spoken] (206) = 3563.
Rashi
"To the Shebaites, etc." – To the sons of Sheba.
"For GOD has spoken." And where did He speak? "Cursed be Canaan; a servant of servants shall he be to his brothers" (Genesis 9:25). So it is explicitly stated in this tractate.
Ibn Ezra
"And I will sell" – He added to the measure.
"And your daughters" – who do not go out to war.
"Sabeans" – A distant nation, namely the kingdom of Sheba.
Radak
"And I will sell them." This means: I will deliver them into their hands, and they will sell them to the Shaveans, who are farther from their land than the Yevanim.
“to the Sheva’im.” The aleph is vocalized with a hireq, and the yod is silent. The Sheva’im are the descendants of Sheva, and they are located to the east and south of the Land of Israel, as well as to the east and south of Tyre, Sidon, and Philistia; and they are very distant from these lands.
Metzudat David
"And I will sell them." I will deliver your sons into the hands of the children of Judah — these are those who returned to their land; and they will sell them to the people of Sheba, who dwell at a great distance, so that they will not return to their land due to the great distance.
"For the Lord has spoken." This is akin to saying, "Who can reverse His words?"
Metzudat Zion
And I will sell them. The meaning is "hand over," as it is stated: "For their Rock, He sold them" (Deuteronomy 32:30).
Proclaim you this among the nations, Prepare war; Stir up the mighty men; Let all the men of war draw near, Let them come up.
verse value 2840
Insights
Verse structure: 11 words, 53 letters. The shortest word is "all" (כֹּ֖ל, 2 letters) and the longest is "proclaim·this" (קִרְאוּ־זֹאת֙, 7 letters). 6 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "proclaim·this" (קִרְאוּ־זֹאת֙), "stir·up" (הָעִ֙ירוּ֙), "the·mighty·men" (הַגִּבּוֹרִ֔ים). The root מלחמה appears 2 times in this verse. 10 unique roots are used. The etnachta (major mid-verse pause) falls on 'battle', dividing the verse into phrases of 4 and 7 words. Full calculation: קִרְאוּ־זֹאת֙ [proclaim·this] (715) + בַּגּוֹיִ֔ם [among·the·nations] (61) + קַדְּשׁ֖וּ [prepare] (410) + מִלְחָמָ֑ה [battle] (123) + הָעִ֙ירוּ֙ [stir·up] (291) + הַגִּבּוֹרִ֔ים [the·mighty·men] (266) + יִגְּשׁ֣וּ [let·them·draw·near] (319) + יַֽעֲל֔וּ [let·them·go·up] (116) + כֹּ֖ל [all] (50) + אַנְשֵׁ֥י [man] (361) + הַמִּלְחָמָֽה [battle] (128) = 2840.
Rashi
"Sanctify yourselves for battle." If you are able to fight against Me:
Ibn Ezra
"Call out" – [The narrative] now returns to tell of the words concerning the great army that comes against Jehoshaphat.
Sanctify—prepare.
Radak
"Call out this matter." This is as if a herald were to pass among them and rouse them to come to this war against Jerusalem.
"Sanctify it." This means "prepare it," as it is written: "And he sanctified Jesse and his sons."
Metzudat David
"Proclaim." 'This' [refers to] what is stated below; proclaim it among the nations.
“Sanctify the war.” This refers to the war of Gog against Jerusalem:
Metzudat Zion
"Prepare" [lit. sanctify]. [Meaning] summon/invite.
“Awaken.” The word is from the root of “awakening.”
Malbim
"Call," now it returns to the matter mentioned above, which stated that He will gather the nations to the Valley of Jehoshaphat, and commands that this be proclaimed among the nations — "by the decree of the Watchers is the matter" [Daniel 4:14] — and they shall consecrate war. And I have already explained (in Ezekiel, chapters 32, 38, and 39) that in the future, the nations of Edom will be stirred up to conquer the land, and they will commit great slaughter among the children of Egypt, who are of the faith of the Ishmaelites. Then the Ishmaelites will be stirred up to take vengeance for their brethren from the hands of the Edomites, and they will kill them with great slaughter and destruction. And the Edomites will return a second time to wage war against the children of Ishmael, and they will kill them. And this will be in three instances, which will constitute the War of Gog and Magog in the end of days. And regarding this it says: at first, in the first war, the mighty ones will be stirred up; they will approach; all men of war will ascend—the mighty ones and those who know the strategies of war—they will be the fighters. In the second time, there will no longer be mighty ones and men of war, for all will fall among the fallen. And then.
Beat your plowshares into swords, And your pruning-hooks into spears; Let the weak say: ‘I am strong.’
verse value 3500
Insights
Verse structure: 9 words, 44 letters. Verse gematria: 3500 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "beat" (כֹּ֤תּוּ, 3 letters) and the longest is "and·your·pruning-hooks" (וּמַזְמְרֹֽתֵיכֶ֖ם, 9 letters). 8 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "beat" (כֹּ֤תּוּ), "your·plowshares" (אִתֵּיכֶם֙), "to·swords" (לַחֲרָב֔וֹת). 8 unique roots are used. The etnachta (major mid-verse pause) falls on 'to·spears', dividing the verse into phrases of 5 and 4 words. Full calculation: כֹּ֤תּוּ [beat] (426) + אִתֵּיכֶם֙ [your·plowshares] (471) + לַחֲרָב֔וֹת [to·swords] (646) + וּמַזְמְרֹֽתֵיכֶ֖ם [and·your·pruning-hooks] (763) + לִרְמָחִ֑ים [to·spears] (328) + הַֽחַלָּ֔שׁ [weak] (343) + יֹאמַ֖ר [let·him·say] (251) + גִּבּ֥וֹר [a·mighty·man] (211) + אָֽנִי [I] (61) = 3500.
Rashi
"Your plowshares." 'Coltres' in the vernacular [Old French for plowshares]:
"Your pruning hooks." 'Serpes' in the vernacular [Old French for pruning hooks]:
Ibn Ezra
"Beat your plowshares" – just as it says, "and his plowshare" and "and his mattock."
"And your pruning hooks" – that they prune the vine branch with them.
The weak one – let him be strengthened.
Radak
“Beat your plowshares into swords.” These are weapons of war. And the plowshares are those with which they dig, and the pruning hooks are those with which they cut the branches. He said: Every iron tool—turn them into weapons of war, for this war will be great. And in the time of peace that will come after this war, Isaiah prophesied the opposite: “And they shall beat their swords into plowshares, and their spears into pruning hooks.”
Metzudat David
"Beat." Break your plowshares to make swords from them, and your pruning hooks to make spears.
“The weak.” Even the weak shall strengthen himself to go forth to war.
Metzudat Zion
Kotu. The term denotes pounding and grinding:
"Your mattocks." A name of a vessel made for digging in it, like "and his mattock" (I Samuel 13).
For the swords. From the word "sword":
And your pruning hooks. The name of the instrument with which they cut the branches; similarly, "and their spears into pruning hooks" (Isaiah 2:4).
"for spears." It is a weapon of war.
The weak. The strength is exhausted:
Malbim
“Beat your plowshares into swords” — for all who hold the sword have fallen, and in their place the farmers, the tillers of the soil, will go forth and make from their plowshares and pruning hooks new swords and spears, and they will not be mighty men; rather, the weak will say, ‘I am mighty.’ In the third instance, when even these will perish in battle, then.
Haste you, and come, all you nations round about, And gather yourselves together; Thither cause Your mighty ones to come down, O Hashem!
verse value 1954
Insights
Verse structure: 9 words, 43 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "name" (שָׁ֕מָּה, 3 letters) and the longest is "all·the·nations" (כׇֽל־הַגּוֹיִ֛ם, 7 letters). Words sharing gematria 114: all·the·nations, from·around. 6 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "lend·aid" (ע֣וּשׁוּ), "and·go·in" (וָבֹ֧אוּ), "all·the·nations" (כׇֽל־הַגּוֹיִ֛ם). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 33x in Joel). The etnachta (major mid-verse pause) falls on 'and·they·will·be·gathered', dividing the verse into phrases of 5 and 4 words. Full calculation: ע֣וּשׁוּ [lend·aid] (382) + וָבֹ֧אוּ [and·go·in] (15) + כׇֽל־הַגּוֹיִ֛ם [all·the·nations] (114) + מִסָּבִ֖יב [from·around] (114) + וְנִקְבָּ֑צוּ [and·they·will·be·gathered] (254) + שָׁ֕מָּה [name] (345) + הַֽנְחַ֥ת [bring·down] (463) + יְהֹוָ֖ה [Hashem] (26) + גִּבּוֹרֶֽיךָ [your·mighty·ones] (241) = 1954.
Rashi
"Rouse yourselves." Like "chushu" [hasten] - so did Menachem group it. But Jonathan [Targum Yonatan] translated it "yitkanshun" [they shall be gathered]. And I say that it is an expression of an ingot of iron gathered together - 'massa' in the vernacular [Old French] - and the tav in it is not a root letter:
"There have You laid low Your mighty ones, O ETERNAL One." There, in the gathering of the Valley of Jehoshaphat, He will shatter your might. So did Jonathan [Targum Yonatan] translate; and I do not know whether it is the Aramaic term for 'bringing down' or a term of 'terror/breaking.' And the nun in it is not a root letter, like (Daniel 2) "Daniel was brought in before the king," which has no root letter other than the ayin-lamed [i.e., the root עלל, 'to enter']:
Ibn Ezra
"Ushu" – Gather together, and it is from the root of "Ayish" (the Bear, i.e., Ursa Major), which are seven stars; they never separate, for they are in the upper sphere, and they are visible in both summer and winter in the land.
"Hannahat" – like "hored" (a form of the root ירד, meaning "to descend"), and these are the words of the prophet, and the meaning is that God caused to descend.
Your mighty ones – [i.e.,] a term, and they are the angels, corresponding to [the phrase] "arouse the warriors"; and this word is known in this sense in the Targum. And so it is written: "Her legions descended upon the dust, they descended." And Yefet said: "There the Name will break Your mighty ones," meaning, "You, the enemy, who come, like a bronze bow that is shattered."
Radak
"Rouse yourselves and come." [This means] gather — from the word עש (Ayish), as in "Kesil and Kimah" [Orion and the Pleiades], which is a cluster of stars. And so Targum Yonatan renders: "yitkanshun ve-yeitun" [they shall gather and come].
"And gather yourselves." A complete imperative form, with the nun of the binyan [retained].
"Bring down, O LORD, Your mighty ones." [This means] 'bring down' — from the Targum's rendering of "and he went down" as "and he came down" [proving that this root means 'descend,' not 'rest'].
Your mighty ones. They are the angels. In the manner of: "He will command His angels concerning you to guard you in all your ways," and in the manner of: "The stars fought from heaven, from their courses they fought against Sisera."
Metzudat David
There. In the place of battle, the Lord will bring down your mighty men into the depths of Sheol.
Metzudat Zion
"Hasten [gather yourselves]." [Meaning:] gather together; and so Targum Yonatan renders: "ve-yitkanshun" (and they shall gather). And it is possible that this is a figurative use derived from "and Ayish with her sons, will you guide them?" (Job 38:32), for they [Ayish and her sons] are a grouping of stars.
"Bring down." The matter of descent, like "Who will descend upon us?" (Jeremiah 21:13):
Malbim
“Rouse yourselves and come, all the nations, from round about” – this means that the nations and the remaining multitude will all go to wage the third war, Edom against Ishmael, without any valor whatsoever, for there the Lord will bring down your mighty warriors, and there will no longer be any valor in existence at all.
Let the nations be stirred up, and come up To the valley of Jehoshaphat; For there will I sit to judge All the nations round about.
verse value 2850
Insights
Verse structure: 11 words, 51 letters. Verse gematria: 2850 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "all·the·nations" (אֶת־כׇּל־הַגּוֹיִ֖ם, 9 letters). 5 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "let·they·be·roused·oneself" (יֵע֙וֹרוּ֙), "and·let·them·go·up" (וְיַעֲל֣וּ), "the·nations" (הַגּוֹיִ֔ם). The root גוי appears 2 times in this verse. 10 unique roots are used. Frequent roots: "for" (root כי, 24x in Joel). The etnachta (major mid-verse pause) falls on 'Jehoshaphat', dividing the verse into phrases of 5 and 6 words. Full calculation: יֵע֙וֹרוּ֙ [let·they·be·roused·oneself] (292) + וְיַעֲל֣וּ [and·let·them·go·up] (122) + הַגּוֹיִ֔ם [the·nations] (64) + אֶל־עֵ֖מֶק [to·valley] (241) + יְהוֹשָׁפָ֑ט [Jehoshaphat] (410) + כִּ֣י [for] (30) + שָׁ֗ם [there] (340) + אֵשֵׁ֛ב [I·will·sit] (303) + לִשְׁפֹּ֥ט [to·judge] (419) + אֶת־כׇּל־הַגּוֹיִ֖ם [all·the·nations] (515) + מִסָּבִֽיב [from·around] (114) = 2850.
Ibn Ezra
Awaken – like "arouse!"
Radak
Awake. It is clear:
Metzudat David
"Awake." All the nations of the world will be roused and will ascend to the Valley of Jehoshaphat, which is the place of battle.
"For there I shall sit." It is as if saying: Behold, the very name of the place of the battle indicates their evil, for there I shall judge all the surrounding nations for the evil they did.
Put you in the sickle, For the harvest is ripe; Come, tread you, For the winepress is full, the vats overflow; For their wickedness is great.
verse value 3442
Insights
Verse structure: 14 words, 50 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "for·it·is·full" (כִּֽי־מָ֣לְאָה, 6 letters). Words sharing gematria 30: for, for. 9 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "send" (שִׁלְח֣וּ), "sickle" (מַגָּ֔ל), "boiled" (בָשַׁ֖ל). The root כי appears 2 times in this verse. 13 unique roots are used. Frequent roots: "for" (root כי, 24x in Joel). The etnachta (major mid-verse pause) falls on 'harvest', dividing the verse into phrases of 5 and 9 words. Full calculation: שִׁלְח֣וּ [send] (344) + מַגָּ֔ל [sickle] (73) + כִּ֥י [for] (30) + בָשַׁ֖ל [boiled] (332) + קָצִ֑יר [harvest] (400) + בֹּ֤אֽוּ [go·in] (9) + רְדוּ֙ [go·down] (210) + כִּֽי־מָ֣לְאָה [for·it·is·full] (106) + גַּ֔ת [winepress] (403) + הֵשִׁ֙יקוּ֙ [they·overflow] (421) + הַיְקָבִ֔ים [the·wine-vats] (167) + כִּ֥י [for] (30) + רַבָּ֖ה [great] (207) + רָעָתָֽם [their·evil] (710) = 3442.
Rashi
"Send forth the sickle…" – Send forth swords to those who go on My mission, to harm the enemies of Hashem.
"For when the harvest is ready." That is to say, for their time has come, and the matter is likened to a harvest that is reaped with sickles when it has completed its ripening.
"Come down, tread, for the winepress is full." From the grapes: "Come down and tread them," meaning that their measure of iniquity has become full. "Tread" [רדו] is a term for pressing and treading, like "and rule over the fish of the sea" (Genesis 1:28).
"The vats overflow." The sound of the gush of the vats, descending into the pit before the winepresses, is heard:
Ibn Ezra
"Send forth the sickle" – this is a parable, for it is written that the Ammonites and Moabites destroyed the inhabitants of Mount Seir and devoted them to destruction, and afterward each man killed his fellow, and there was no survivor.
"They overflowed" – [i.e.,] were trodden, by way of a parable; and it is called "the Valley of Decision" because it was concluded and decreed against them. The commentator who explains that Jehoshaphat means "God will judge them" is speaking according to the method of midrashic interpretation, for according to the plain meaning it is proper that a person be named after the one who created him, as in the name Tzurishaddai. However, the Holy Name is not called by a person's name. Therefore, I explained that in Song of Songs, where the term appears in a secular context, it refers to Solomon.
Radak
"Send forth the sickle." The nations are compared to grain that has ripened and reached its time for harvest, when a person sends forth the sickle to reap it; so too, these nations have reached their time to die by the sword in this valley.
“Come, descend. Descend into this valley, for it is like a winepress full of grapes that are fit to be trodden; so too, you, House of Israel, shall tread down these nations in this valley and send the sword among them.”
“The vats overflow.” This means that they are filled until the wine overflows upon their surface, and the wine spills over their surface. This is an allegory for the shedding of blood. And likewise, their time to die has come, because their evil deeds against Israel—both theirs and their fathers’—have become great.
Metzudat David
"They sent the sickle." He compared the nations to grain that has finished ripening and the time of harvest has come, and he said, "Send the sickle into it," for the grain has already matured and stands ready for reaping. This means: kill them, for the time has come.
“Come down.” He again compared them to a winepress filled with grapes, into which the treaders descend. This means: the time has come for their destruction. And this is a repetition of the matter stated previously.
"The vats overflow." The wine that descends into the vats makes a loud roaring sound, and this indicates that the work of the wine is completed; that is to say, their end has come.
"For their evil has increased." And the measure [se'ah] became full.
Metzudat Zion
Sickle. It is the sickle, and it is a tool made for reaping with it; likewise, “and he who wields the sickle” (ibid. 3:).
Bashel. The matter of the completion of growth:
Gat. This is the place where grapes are trodden:
"Heshiku" [they caused a sound]. The matter of causing a sound to be heard:
Malbim
[The verse states:] “Send forth.” He explains again the three wars mentioned. In the first instance, he compares them to grain standing in its stalks, not yet harvested, for until now all have dwelt in tranquility upon their land. And the command is to the harvesters: “Send forth the sickle to reap the grain,” meaning that the harvest is ripe and the time has come to reap it, namely, that their measure [se'ah] is full. In the second instance, he compares them to grapes that have already been gathered and are lying in the winepress, but have not yet been trodden to extract the wine from them. And the command is to the treaders: “Come, tread in the winepress,” for the winepress is full and the time for treading has arrived. In the third instance, he compares them to grapes that have already been trodden, but the wine has not yet been drawn off and separated from the seeds and skins. And the command is: “Let the vats overflow,” meaning that they should draw the wine into the vat, where the wine trodden from the press is placed. And he explains the moral: their wickedness is great, and therefore they must be trodden and crushed, as it is written, “I trod the winepress alone,” and “I will tread them in My anger.”
Multitudes, multitudes in the valley of decision! For the day of Hashem is near in the valley of decision.
verse value 1764
Insights
Verse structure: 10 words, 43 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. Verse gematria: 1764 = 42². The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "multitudes" (הֲמוֹנִ֣ים, 6 letters). Words sharing gematria 309: the·decision, the·decision. The root המון appears 2 times in this verse. 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 33x in Joel); "for" (root כי, 24x in Joel). The etnachta (major mid-verse pause) falls on 'the·decision', dividing the verse into phrases of 4 and 6 words. Full calculation: הֲמוֹנִ֣ים [multitudes] (151) + הֲמוֹנִ֔ים [multitudes] (151) + בְּעֵ֖מֶק [in·valley·of] (212) + הֶחָר֑וּץ [the·decision] (309) + כִּ֤י [for] (30) + קָרוֹב֙ [near] (308) + י֣וֹם [day] (56) + יְהֹוָ֔ה [Hashem] (26) + בְּעֵ֖מֶק [in·valley·of] (212) + הֶחָרֽוּץ [the·decision] (309) = 1764.
Rashi
In the valley of decision. For there it is decided, for the judgment is true; and so did Jonathan translate: "the plain of the division of judgment."
Ibn Ezra
"Multitudes" – they shall fall.
"For the day of the Lord is near" – to take vengeance upon them.
Radak
“Multitudes, multitudes.” The repetition serves to strengthen the matter.
“Valley of Decision.” He calls it “Decision” [Hebrew: charutz, “cut”] because there the nations will be cut and severed, or because there He will cut and decide their judgment, just as He called it the Valley of Jehoshaphat. And likewise, the Targum renders “Valley of Decision” as “the division of judgment,” just as it rendered “Valley of Jehoshaphat.”
Metzudat David
“Multitudes.” [They will come] in groups, in groups. From a great multitude they will fall in the Valley of Decision. It is the Valley of Jehoshaphat, and it is called the Valley of Decision because there they will execute upon them a decisive judgment. And from within:
The Day of the Lord. The day of judgment that will be in the Valley of Decision:
Metzudat Zion
"החרוץ" – The matter is of cutting and severing, as it is said, "you have decided" (I Kings 20:40).
Malbim
"Multitudes, multitudes" – this means that the gathering of multitudes, multitudes, in the Valley of Jehoshaphat will be because they will be in the Valley of Decision. For the Valley of Jehoshaphat is so called at the time of judgment, when He examines their case and judges to determine whether they are innocent or guilty. But then it will be called by the name of the Valley of Decision, because the verdict has already been decided and finalized that they are liable to destruction. Therefore, "the day of the Lord is near," and He will hasten to destroy them in the Valley of Decision, after the judgment has been decided and finalized.
The sun and the moon are become black, And the stars withdraw their shining.
verse value 1523
Insights
Verse structure: 6 words, 26 letters. The shortest word is "sun" (שֶׁ֥מֶשׁ, 3 letters) and the longest is "and·stars" (וְכוֹכָבִ֖ים, 7 letters). 6 unique roots are used. The etnachta (major mid-verse pause) falls on 'they·mourned', dividing the verse into phrases of 3 and 3 words. Full calculation: שֶׁ֥מֶשׁ [sun] (640) + וְיָרֵ֖חַ [and·moon] (224) + קָדָ֑רוּ [they·mourned] (310) + וְכוֹכָבִ֖ים [and·stars] (104) + אָסְפ֥וּ [they·gathered] (147) + נׇגְהָֽם [their·brightness] (98) = 1523.
Rashi
“They gathered their brightness.” This means: they brought in their light.
Ibn Ezra
"Sun" – it grew dark over them, as it had been before the day of the Lord came.
Radak
"The sun." "It grew dark and gloomy for them." And above we have already explained it.
Metzudat David
“Darkened.” Because of the magnitude of the distress, it seemed to them as though the lights had been obscured.
Metzudat Zion
Qadaru. The matter is of darkness and blackness:
"They gathered [it] in." "They brought [it] in."
Nogah. Its meaning is light and radiance.
Malbim
“The sun and the moon are darkened” means that then the influences of the celestial bodies will be nullified, and the stars will gather in their light and not act in the causal order of the system.
And Hashem shall roar from Zion, And utter His voice from Jerusalem, And the heavens and the earth shall shake; But Hashem will be a refuge to His people, And a stronghold to the children of Israel.
verse value 4098
Insights
Verse structure: 15 words, 69 letters. The shortest word is "will·give" (יִתֵּ֣ן, 3 letters) and the longest is "and·from·Jerusalem" (וּמִירוּשָׁלִַ֙ם֙, 8 letters). Words sharing gematria 32: and·Hashem, and·Hashem. 8 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "from·Zion" (מִצִּיּ֣וֹן), "will·roar" (יִשְׁאָ֗ג), "and·from·Jerusalem" (וּמִירוּשָׁלִַ֙ם֙). The root יהוה appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·Hashem" (root יהוה, 33x in Joel). The etnachta (major mid-verse pause) falls on 'and·earth', dividing the verse into phrases of 9 and 6 words.
Rashi
“From Zion shall He roar.” From what was done to Zion:
"And the heavens and the earth will tremble." [This means that He] will exact retribution from the ministering angels above (the princes of the Chaldeans), and afterward from (the Chaldeans).
Makhseh. A term denoting covering; in Old French, it is called "abrier."
Ibn Ezra
"And the Lord shall roar out of Zion" – A great thunder, as in the verse: "The voice of Your thunder was in the whirlwind," in the manner of "And the Lord made the camp of Aram hear." And so it is written: "The Lord gave forth ambushes."
And they shall tremble—this is a metaphor, for all shall be afraid. And the Lord shall give strength to His people, as it is stated: “The Lord shall give strength to His people,” as I have explained.
And the meaning of "from Zion" is what he explained.
Radak
"And the Lord shall roar out of Zion." For His Divine Presence dwells in Jerusalem, and it is as if from there He roars and raises His voice against them, and at His voice the heavens and the earth tremble. All of this is metaphorical. It also states that there will be an earthquake on that day in the Land of Israel, as it is stated in the prophecy of Ezekiel and in the prophecy of Zechariah.
“And the Lord is a refuge for His people” — from those nations, and also from the earthquake, so that it would not harm them.
Metzudat David
“From Zion shall He roar.” For He will restore His Divine Presence to Zion, and from there He will roar against the islands, to strike them with terror.
And from Jerusalem He will give forth His voice. This is a repetition of the matter stated previously.
“And the heavens and the earth will tremble.” This means that the heavenly princes of the gentile nations who are in the heavens above, and the gentiles who are on the earth below, will tremble.
A refuge for His people, so that they would not be afflicted with them.
"And the stronghold of the children of Israel." This is a repetition of the matter stated previously.
Metzudat Zion
"Machaseh" [shelter] – this is a form of the same root as "chisayon," a hiding place or refuge.
And a stronghold. The matter is of strength:
Malbim
“And the Lord will roar from Zion” — from there will emanate governance and judgment. Now, “roaring” denotes a mighty voice, as opposed to a low voice; whereas “giving forth His voice” does not necessarily indicate a mighty voice, but rather that He will not remain silent and will give forth His voice. In Zion, where the primary abode of His Divine Presence is located, He will roar with a mighty voice so that it will be made known to all. And in Jerusalem, which is not as holy as Zion, even though He will not roar with a mighty voice, nevertheless He will not remain silent, but will give forth His voice, which is the Divine governance. Through this roaring, the heavens and the earth will tremble, and the governance of nature on earth and the governance of the celestial spheres will be nullified. “And the Lord will be a refuge for His people, a stronghold for the children of Israel” — on account of the fact that they are His people, He will be a refuge for them to save them from all evil so that it will not come upon them. And on account of the fact that they are the children of Israel, this name indicating that they are above nature, as it is stated, “You have striven with God,” they will have a stronghold, meaning that they will be strengthened by the strength of the Lord, which is greater than a mere refuge.
So shall you know that I am Hashem your God, Dwelling in Zion My holy mountain; Then shall Jerusalem be holy, And there shall no strangers pass through her any more.
verse value 3985
Insights
Verse structure: 14 words, 66 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "shall·not·pass·through·her" (לֹא־יַֽעַבְרוּ־בָ֖הּ, 9 letters). 5 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "hill" (הַר־קׇדְשִׁ֑י), "and·it·shall·be" (וְהָיְתָ֤ה), "holiness" (קֹ֔דֶשׁ). The root קדש appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 33x in Joel); "for" (root כי, 24x in Joel). The etnachta (major mid-verse pause) falls on 'hill', dividing the verse into phrases of 8 and 6 words. Full calculation: וִידַעְתֶּ֗ם [and·you·shall·know] (530) + כִּ֣י [for] (30) + אֲנִ֤י [I] (61) + יְהֹוָה֙ [Hashem] (26) + אֱלֹ֣הֵיכֶ֔ם [your·God] (106) + שֹׁכֵ֖ן [dwelling] (370) + בְּצִיּ֣וֹן [in·Zion] (158) + הַר־קׇדְשִׁ֑י [hill] (619) + וְהָיְתָ֤ה [and·it·shall·be] (426) + יְרוּשָׁלִַ֙ם֙ [Jerusalem] (586) + קֹ֔דֶשׁ [holiness] (404) + וְזָרִ֥ים [and·strangers] (263) + לֹא־יַֽעַבְרוּ־בָ֖הּ [shall·not·pass·through·her] (326) + עֽוֹד [again] (80) = 3985.
Ibn Ezra
"And you shall know that He dwells in Zion, and strangers shall no longer pass through her" — if they observe the Torah of the Lord. And so too are the words of Zechariah: "And I will dwell in your midst." And so it is stated at the end: "And it shall be, if you will hearken to the voice of the Lord, then all this shall be fulfilled."
Radak
"And you shall know, and Jerusalem shall be holy." Like the consecrated property that is forbidden to non-priests.
“And strangers shall not pass through it anymore.” To bring evil upon them, as they have done until this day; it is also possible that strangers will not enter Jerusalem, because its holiness will increase in the future. Just as the Temple is forbidden for entry, even for Israelites, so too will the entire city be holy, such that strangers from the nations of the world will not enter it.
Metzudat David
"And you shall know." Then you will know that I am the Lord who dwells in Zion, for I have already restored My Divine Presence to it.
Malbim
“And you shall know,” and then you will know with clear knowledge that I am the Lord your God. This is what is stated above: “And you shall know that I am in the midst of Israel, and I am the Lord your God, dwelling in Zion, My holy mountain.” The meaning is that I am in the midst of Israel by virtue of My Shechinah, which dwells perpetually in Zion. Moreover, Jerusalem will be holy, and strangers will no longer pass through it, for Zion will be sanctified to such a degree that even the Israelites will guard against entering it without necessity.
And it shall come to pass in that day, That the mountains shall drop down sweet wine, And the hills shall flow with milk, And all the brooks of Judah shall flow with waters; And a fountain shall come forth of the house of Hashem, And shall water the valley of Shittim.
verse value 4170
Insights
Verse structure: 20 words, 91 letters. Notable word values: "and·it·shall·be" (וְהָיָה֩) = 26, the value of the divine name Hashem. The shortest word is "milk" (חָלָ֔ב, 3 letters) and the longest is "and·all·channels·of" (וְכׇל־אֲפִיקֵ֥י, 8 letters). Words sharing gematria 26: and·it·shall·be, Hashem. 13 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "in·the·day" (בַיּ֨וֹם), "that" (הַה֜וּא), "they·will·drop" (יִטְּפ֧וּ). The root הלך appears 2 times in this verse. 19 unique roots are used. Frequent roots: "Hashem" (root יהוה, 33x in Joel). The etnachta (major mid-verse pause) falls on 'water', dividing the verse into phrases of 13 and 7 words.
Rashi
Apiki. A place from which water emerges.
"And He will water the Wadi of Shittim." According to its plain sense: "and it will water the plain of Shittim" (Targum). And according to its Midrashic sense, it will atone for the sin of Peor (see Zechariah 14).
Ibn Ezra
"And it shall be, they shall drip" – they shall flow, as a metaphor, like oil from the flinty rock.
"And all the watercourses" – these are strong places, and they are not numerous.
Radak
“And it shall come to pass on that day.” At that time, after the nations have been destroyed, there will be great goodness for Israel. He likened the goodness that will be theirs, which will come to them readily, without toil and labor, to the mountains dripping sweet wine for them and the hills flowing with milk. The meaning of “the hills would flow with milk” is that, because of the abundance of dripping and pouring, he attributed the “walking” to the hills, even though it is the milk that flows and pours. Likewise with “the watercourses will flow with water” — he attributed the “walking” to the watercourses [though it is the water that flows]. In the same manner, “our eyes shall run down with tears.” And the watercourses are the valleys through which the waters flow.
"And a stream issued from the House of the Lord." This is according to its plain meaning, as it is written in the prophecy of Ezekiel:
“And he watered it at the brook of Shittim.” As its Targum renders it: “the plain of Shittim.” For a valley is called a “brook” whether it contains water or not, as in “And the servants of Isaac dug in the brook,” and in the words of our Sages of blessed memory, “She who dwells in the brook.” And the Gaon Rav Saadia, of blessed memory, explained that the brook of Shittim is the Jordan, because the Jordan is near the place called Shittim; therefore, they attached [the name] to it.
Metzudat David
“The mountains shall drip sweet wine.” This means that many grapes will grow on the mountains, and wine will drip from them; this is a matter of hyperbole.
"They shall go forth with milk." There will be a rich pasture, and the milk of the flock will increase, as if the hills themselves were carrying and dripping milk.
"And all the watercourses of Judah." The places in Judah that were accustomed to draw water will return to drawing as before.
"And a spring." This is the stream mentioned in the prophecy of Ezekiel, and it is the source mentioned in the prophecy of Zechariah.
"And it shall water." The waters of this spring shall cause the Valley of Shittim to be watered, so that it flows like a river.
Metzudat Zion
“Dripped.” The word is derived from the root meaning “to drip” and “to pour out.”
Asis. Thus is wine called, and likewise [in the phrase] "al asis ki nichrat" ["for the new wine is cut off"] (above, ch. 1):
Apiki. Thus are called the places where the waters flow with strength:
Nachal. Valley:
"Ha-Shittim" [the Shittim]. A place name:
Malbim
And it shall be on that day that the abundance and blessing will increase exceedingly, to the extent that the mountains will drip with sweet sap due to the multitude of sweet fruits, and the hills will flow with milk due to the abundance of cattle and sheep, and all the wadis of Judah will flow with water. Until now, there was a shortage of water, both throughout the Land of Israel in general and in Jerusalem specifically, for there were no springs in Jerusalem. But then, not only will there be water in Judah, but also a spring will go forth from the House of the Lord; from there a source will be opened, spreading outward until it waters the Wadi of Shittim. According to the opinion of Rabbi Saadia, this is the Jordan, which is near Shittim; and according to Rashi, it is as its plain meaning indicates. Concerning this spring, both Ezekiel and Zechariah have already prophesied. According to the allegorical interpretation, from there will emanate the Torah and faith, which are likened to water, for the entire world. And since it was at Shittim that they broke out in sexual immorality and idolatry, to the House of Peor, which was the beginning of sin for the House of Israel, this indicates that the holy spring will purify the impurity that began in the Wadi of Shittim, and will remove those foreign evils and lusts.
Egypt shall be a desolation, And Edom shall be a desolate wilderness, For the violence against the children of Judah, Because they have shed innocent blood in their land.
verse value 4038
Insights
Verse structure: 13 words, 62 letters. The shortest word is "son" (בְּנֵ֣י, 3 letters) and the longest is "because·they·shed" (אֲשֶׁר־שָׁפְכ֥וּ, 7 letters). Words sharing gematria 420: it·will·be, it·will·be. 8 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "Egypt" (מִצְרַ֙יִם֙), "for·a·desolation" (לִשְׁמָמָ֣ה), "and·Edom" (וֶאֱד֕וֹם). The root שמם appears 2 times in this verse. 11 unique roots are used. The etnachta (major mid-verse pause) falls on 'it·will·be', dividing the verse into phrases of 7 and 6 words. Full calculation: מִצְרַ֙יִם֙ [Egypt] (380) + לִשְׁמָמָ֣ה [for·a·desolation] (415) + תִֽהְיֶ֔ה [it·will·be] (420) + וֶאֱד֕וֹם [and·Edom] (57) + לְמִדְבַּ֥ר [to·the·wilderness·of] (276) + שְׁמָמָ֖ה [devastation] (385) + תִּֽהְיֶ֑ה [it·will·be] (420) + מֵֽחֲמַס֙ [from·violence·of] (148) + בְּנֵ֣י [son] (62) + יְהוּדָ֔ה [Judah] (30) + אֲשֶׁר־שָׁפְכ֥וּ [because·they·shed] (907) + דָם־נָקִ֖יא [blood·clean] (205) + בְּאַרְצָֽם [in·their·land] (333) = 4038.
Rashi
"Egypt, etc." They are juxtaposed to one another for retribution: you find that had it not been for Egypt, there would have been no Edom, as it is stated (I Kings 11:16), "For Joab remained there six months until he had cut off every male in Edom," and it is written (ibid. 17-21), "And Hadad fled, he and the Edomite men who were with him, and Hadad found favor in the eyes of Pharaoh," etc., and Hadad heard that David had lain with his fathers, etc., and in the end, "he became a thorn in the side of Solomon." The Holy One, blessed be He, said, "I will destroy both of them."
"From the violence against the children of Judah." This refers to the violence that the idolaters perpetrated against the children of Judah, by shedding their blood.
Ibn Ezra
Egypt and Edom were desolate in the days of Nebuchadnezzar, and this Egypt is not the ancient one today.
Radak
Egypt. The mention of Egypt and Edom: Egypt refers to the Ishmaelites, and Edom refers to the Roman Empire. These are the two nations that have been dominant for many days and will remain so until the time of redemption; they correspond to the fourth beast in the visions of Daniel. The mention of Egypt in reference to the Ishmaelites is because Ishmael's wife was Egyptian, as it is stated, "And his mother took for him a wife from the land of Egypt," and likewise, "his mother Hagar the Egyptian." Therefore, this nation is genealogically linked to Egypt. The mention of Edom in reference to the Roman Empire is similarly explained. Isaiah also did so in the section "Draw near, O nations," which concerns the destruction of Rome, as we explained there. He said this because the majority of the Roman Empire were Edomites, and although many peoples were mixed in with them, just as they were also mixed in with the Ishmaelite empire, they are called by their primary origin. Moreover, Caesar the king was an Edomite, and likewise all the kings after him who were in Rome. These two nations did evil to the tribes of Judah and Benjamin, who were exiled among them, and they shed their blood like water in their land. Edom, which is the Roman Empire, is the one that destroyed the Second Temple through Titus the wicked, shed their blood, and exiled them among the nations. Regarding our exile, this verse was said; therefore, only Judah is mentioned, because the Ten Tribes that the king of Assyria exiled and who have not returned until today were not under the dominion of these two nations.
"Naki." It is spelled with an aleph, and similarly, "Do not hold us guilty of innocent blood" (Jonah 1:14), and it follows the pattern of nouns with a quiescent aleph, as in "nasi" (prince) and "navi" (prophet).
"In their land." The pronoun refers either to the House of Judah or to Egypt and Edom.
Metzudat Zion
From robbery. The matter of oppression and theft:
Malbim
“Egypt” encompasses the believers of the Ishmaelite religion, for the chief of those who destroyed the First Temple was Assyria and Babylonia, which subsequently fell under the faith of Egypt. From there will arise the first war of Gog and Magog, when the children of Edom will rise against them and destroy them, as stated in the prophecies of Ezekiel. Then it will become a desolation. Afterwards, the Ishmaelites will rise against the children of Edom, who destroyed the Second Temple through the Romans, who are the head of the nations of Edom. Regarding this it is said that Edom will become a desert waste, as I explained in Ezekiel (chapters 32, 38, and 39). All of this will be due to the violence inflicted upon the children of Judah in the two destructions.
But Judah shall be inhabited for ever, And Jerusalem from generation to generation.
verse value 1962
Insights
Verse structure: 6 words, 29 letters. Notable word values: "and·Judah" (וִיהוּדָ֖ה) = 36, double chai. Verse gematria: 1962 is divisible by 18, the value of chai ('life'). The shortest word is "shall·be·inhabited" (תֵּשֵׁ֑ב, 3 letters) and the longest is "and·Jerusalem" (וִירוּשָׁלִַ֖ם, 7 letters). 2 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "and·Judah" (וִיהוּדָ֖ה), "shall·be·inhabited" (תֵּשֵׁ֑ב). The root דור appears 2 times in this verse. 5 unique roots are used. The etnachta (major mid-verse pause) falls on 'shall·be·inhabited', dividing the verse into phrases of 3 and 3 words. Full calculation: וִיהוּדָ֖ה [and·Judah] (36) + לְעוֹלָ֣ם [to·ever] (176) + תֵּשֵׁ֑ב [shall·be·inhabited] (702) + וִירוּשָׁלִַ֖ם [and·Jerusalem] (592) + לְד֥וֹר [to·generation] (240) + וָדֽוֹר [and·generation] (216) = 1962.
Ibn Ezra
"And Judah shall dwell forever" – If they do not transgress the word of God, then Glory will reside within them, as is concluded in the book [of Ezekiel]. And for all the evil that the nations of the world did to Israel, He will not take vengeance upon them, for His mercies are great over all His works; only their blood, which they shed, for which there is no ransom, shall not be cleansed.
Radak
And Judah. Egypt and Edom shall become a desolation; they shall not be inhabited forever. But Judah shall be inhabited forever.
Metzudat David
"Forever shall she dwell." It shall be established forever and shall not be destroyed again.
"And Jerusalem." The matter is repeated in different words.
Metzudat Zion
Teshev. The matter is of dwelling and enduring:
Malbim
“And Judah shall dwell forever”: Initially, Ephraim was separated from Judah and from Jerusalem, but then they will be reunited, and Judah will never again be exiled, and Jerusalem will never again be destroyed, from generation to generation.
And I will hold as innocent their blood that I have not held as innocent; And Hashem dwells in Zion.
verse value 1821
Insights
Verse structure: 6 words, 29 letters. The shortest word is "their·blood" (דָּמָ֣ם, 3 letters) and the longest is "not·I·held·innocent" (לֹֽא־נִקֵּ֑יתִי, 7 letters). 3 words in this verse appear nowhere else in Joel. Unique to this verse in Joel (hapax): "and·I·shall·be·clear" (וְנִקֵּ֖יתִי), "their·blood" (דָּמָ֣ם), "not·I·held·innocent" (לֹֽא־נִקֵּ֑יתִי). The root נקה appears 2 times in this verse. 5 unique roots are used. Frequent roots: "and·Hashem" (root יהוה, 33x in Joel). The etnachta (major mid-verse pause) falls on 'not·I·held·innocent', dividing the verse into phrases of 3 and 3 words. Full calculation: וְנִקֵּ֖יתִי [and·I·shall·be·clear] (576) + דָּמָ֣ם [their·blood] (84) + לֹֽא־נִקֵּ֑יתִי [not·I·held·innocent] (601) + וַיהֹוָ֖ה [and·Hashem] (32) + שֹׁכֵ֥ן [dwelling] (370) + בְּצִיּֽוֹן [in·Zion] (158) = 1821.
Rashi
"And I will cleanse [them] — their blood I will not cleanse." Even if I were to cleanse them of the other transgressions in their hands and the evils they committed against Me, I will not cleanse from them the blood of the children of Judah. When will this be? In the time when the Holy One, Blessed be He, dwells in Zion.
Radak
"And I will cleanse." From their silver and gold that they took, I will cleanse the nations, for even Israel will take from them in the future, and it will become spoil for them. But as for their blood that they shed, I will not cleanse them [of it]; rather, it will be life for life: the lives of those who shed it, or their children after them. For even if they were to pay the ransom for their lives with all the silver and gold in the world, they would not be cleansed of the blood that they shed. And Jonathan [ben Uzziel] connected the meaning of "their blood" with "and I will cleanse," translating: "I have taken vengeance for their blood from the nations; I am yet again destined to take vengeance," says the LORD, who causes His Divine Presence to dwell in Zion.
"And the Lord dwells in Zion." Its meaning is: Since it was stated above that "Judah shall dwell forever," it therefore states that "the Lord dwells in Zion" also forever, for His Divine Presence will be in Zion forever and ever, after it returns there in the days of the Messiah. And likewise, Ezekiel concluded his prophecy: "And the name of the city from that day shall be: The Lord is There."
Metzudat David
And I will cleanse. This means that even though I will cleanse the nations of the world of the sin of oppression, in that Israel will return to take from them their silver and gold, nevertheless, the sin of shedding their blood I will not cleanse through monetary compensation, but only through the blood of the one who shed it.
"And the Lord dwells in Zion." This is to say: Let not Israel fear, lest when the nations of the world learn that their sentence has been decreed to be put to death, they strengthen themselves to take vengeance upon Israel, reasoning, "Since we are to perish, let us perish together." For the Lord dwells in Zion and will guard His people, and their hand shall not have power.
Metzudat Zion
“And I will cleanse.” From the root meaning “clean” and “clear.”
Malbim
“Thus I will treat as innocent their blood, that I have not treated as innocent” – because in the war of Gog and Magog only the nations of Edom and Ishmael and all those affiliated with their faith were included. Yet there are several peoples who are not affiliated with them, and they too shed the blood of Israel. [The verse] states that afterward I will also cleanse their blood, which I have not yet cleansed in the downfall of Gog. This is the blood shed by the nations that will not participate in the war of Gog and Magog. And this will be after the Lord dwells in Zion, when He will also cleanse the other bloods and execute judgment upon them.
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim