Difference between revisions of "Book of Joel" - New World Encyclopedia

From New World Encyclopedia
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==Authorship and Historical Context==
 
==Authorship and Historical Context==
 
===The Prophet===
 
===The Prophet===
−
As with many of the Hebrew prophets, virtually nothing is known of Joel aside from contestable details that can be gleaned from the text. The only biographical data in the book itself can be found in its sparse superscription, "The word of the Lord that came to Joel son of Pethuel" (Joel 1:1). Unfortunately, this brief snippet is not terribly revealing, as Joel was a relatively common name throughout Israelite history.<ref>Achtemeier, 305. However, Crenshaw's detailed exposition of the uses of the name "Joel" throughout the Biblical corpus demonstrates that the vast majority are found in the later historical texts, namely the [[Book of Chronicles]], [[Book of Ezra|Ezra]], and [[Book of Nehemiah|Nehemiah]] (80).</ref> Further, it is possible that this name was chosen more for its resonances than due to any biographical realities:
+
As with many of the Hebrew prophets, virtually nothing is known of Joel aside from the contestable details that can be gleaned from the text. In fact, the only biographical data in the book itself can be found in its sparse superscription, "The word of the Lord that came to Joel son of Pethuel" (Joel 1:1). Unfortunately, this brief snippet is not terribly revealing, as Joel was a relatively common name throughout Israelite history.<ref>Achtemeier, 305. Crenshaw's detailed exposition of the uses of the name "Joel" throughout the Biblical corpus demonstrates that the vast majority are found in the later historical texts, namely the [[Book of Chronicles]], [[Book of Ezra|Ezra]], and [[Book of Nehemiah|Nehemiah]] (80).</ref> Further, it is possible that this name was chosen more for its symbolic resonances than due to any biographical realities:
 
:Joel's name, which means "Yahweh is God," may  carry symbolic significance. Although Joel calls Judah to repent of its sins, he never specifies the nature of those sins. But Joel's name, along with 2:27 and 3:17, may indicate that the primary sin that the prophet had in mind was the sin of apostasy, the failure to recognize that Yahweh alone was God.<ref>Achtemeier, 305.</ref>
 
:Joel's name, which means "Yahweh is God," may  carry symbolic significance. Although Joel calls Judah to repent of its sins, he never specifies the nature of those sins. But Joel's name, along with 2:27 and 3:17, may indicate that the primary sin that the prophet had in mind was the sin of apostasy, the failure to recognize that Yahweh alone was God.<ref>Achtemeier, 305.</ref>
  
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===Dating the Text===
 
===Dating the Text===
 +
Just as the character of Joel is ultimately enigmatic, so too is the text ascribed to him. Though it contains hints of various social realities, each of which could theoretically offer insight into the book's context, these tantalizing suggestions are simply too vague to allow for a definitive dating of the text. As a result, it remains a considerable puzzle for biblical scholars, with various possible solutions being proposed, discussed, and then ensconced into the ever-expanding library of possibilities.
  
−
Scholars debate the date of Joel with three main schools:
+
Some of the more common suggestions for the dating of the text include the following:
−
 
+
*835-796B.C.E.  During the time when Joash was too young to govern and Jehoiada did so in his place (2 Kings 11; 2 Chron. 23-24).<ref>See, for instance, Hirsch and Ryssel (2002): "According to the formerly generally accepted opinion, Joel wrote in the beginning of the reign of King Joash (836-797 B.C.E.), and was therefore the oldest prophet to leave a book of prophecies. This theory of an early date of composition was, above all, strongly supported by the fact that no mention is made of the Assyrians. The beginning of the reign of Joash was urged in view of the failure of the book to refer to or to name the Damascus Syrians, who, according to II Kings xii. 18 et seq., seriously threatened Jerusalem under Joash. ... In further support of this theory stress was laid on the absence of any reference to the king, which would point to the period of the minority of Joash, while the predominance of the priestly influence led to the conclusion that Joash, at the beginning of his reign, was under the influence of the high priest Jehoiada. Another point of agreement in favor of this date was the hostility shown to the Israelites by the nations, mentioned in iv. (A.V. iii.) 4, 19, which was made to refer to the rebellion of the Edomites under King Jehoram of Judah (849-842 B.C.E.), on which occasion the Arabs and the Philistines plundered Jerusalem.</ref> This account, which was historically the favorite of commentators, has fallen into disrepute of late.
−
*835-796B.C.E.  During the time when Joash was too young to govern and Jehoiada did so in his place (2 Kings 11; 2 Chron. 23-24).
 
  
 
*About 775-725B.C.E. Roughly contemporary with [[Book of Hosea|Hosea]] and [[Book of Amos|Amos]].
 
*About 775-725B.C.E. Roughly contemporary with [[Book of Hosea|Hosea]] and [[Book of Amos|Amos]].

Revision as of 10:48, 25 November 2007


Books of the

Hebrew Bible

Tanakh
Torah | Nevi'im | Ketuvim
Books of Nevi'im
First Prophets
1. Joshua
2. Judges
3. Samuel
4. Kings
Later Prophets
5. Isaiah
6. Jeremiah
7. Ezekiel
8. 12 minor prophets

The Book of Joel is one of the Books of the Minor Prophets in the Hebrew Bible (Christian Old Testament), and was ostensibly written by the eponymous prophet.

Authorship and Historical Context

The Prophet

As with many of the Hebrew prophets, virtually nothing is known of Joel aside from the contestable details that can be gleaned from the text. In fact, the only biographical data in the book itself can be found in its sparse superscription, "The word of the Lord that came to Joel son of Pethuel" (Joel 1:1). Unfortunately, this brief snippet is not terribly revealing, as Joel was a relatively common name throughout Israelite history.[1] Further, it is possible that this name was chosen more for its symbolic resonances than due to any biographical realities:

Joel's name, which means "Yahweh is God," may carry symbolic significance. Although Joel calls Judah to repent of its sins, he never specifies the nature of those sins. But Joel's name, along with 2:27 and 3:17, may indicate that the primary sin that the prophet had in mind was the sin of apostasy, the failure to recognize that Yahweh alone was God.[2]

Regardless, it does seem likely that Joel was a resident in Judah, as the entirety of his prophecy is directed to the Judean people — as evidenced by his frequent mentions of Judah and Jerusalem (1:14; 2:1, 15, 32; 3:1, 12, 17, 20, 21). However, this inarguable preference for the Southern Kingdom can be explained in two mutually exclusive manners: either Joel was writing with a Judean's myopic concentration on his own kingdom or he was writing after the exile of his Northern brethren. Either way, it is impossible to resolve this dichotomy without addressing the larger question of the text's historical provenance.

Dating the Text

Just as the character of Joel is ultimately enigmatic, so too is the text ascribed to him. Though it contains hints of various social realities, each of which could theoretically offer insight into the book's context, these tantalizing suggestions are simply too vague to allow for a definitive dating of the text. As a result, it remains a considerable puzzle for biblical scholars, with various possible solutions being proposed, discussed, and then ensconced into the ever-expanding library of possibilities.

Some of the more common suggestions for the dating of the text include the following:

  • 835-796B.C.E. During the time when Joash was too young to govern and Jehoiada did so in his place (2 Kings 11; 2 Chron. 23-24).[3] This account, which was historically the favorite of commentators, has fallen into disrepute of late.
  • About 775-725B.C.E. Roughly contemporary with Hosea and Amos.
  • About 500B.C.E. Roughly contemporary with Zechariah.
  • A fourth school shows the book of Joel to be written about 639-608B.C.E. during Josiah's reign.

Overview

  1. A prophecy of a great public calamity then impending over the land, consisting of a want of water and an extraordinary plague of locusts (1:1-2:11).
  2. The prophet then calls on his countrymen to repent and to turn to God, assuring them of his readiness to forgive (2:12-17), and foretelling the restoration of the land to its accustomed fruitfulness (18-26).
  3. Then follows a prophecy which is interpreted as Messianic within Christian tradition.
  4. Finally, the prophet foretells portents and judgments as destined to fall on the enemies of God (ch. 3, but in the Hebrew text 4).

Stylistic Elements

Themes

Use in the New Testament

Joel New Testament
Then afterwards I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female slaves, in those days, I will pour out my spirit. I will show portents in the heavens and on the earth, blood and fire and columns of smoke. The sun shall be turned to darkness, and the moon to blood, before the great and terrible day of the Lord comes. Then everyone who calls on the name of the Lord shall be saved; for in Mount Zion and in Jerusalem there shall be those who escape, as the Lord has said, and among the survivors shall be those whom the Lord calls. (Joel 2:28-32) "In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Even upon my slaves, both men and women, in those days I will pour out my Spirit;and they shall prophesy. And I will show portents in the heaven above and signs on the earth below,blood, and fire, and smoky mist. The sun shall be turned to darkness and the moon to blood,before the coming of the Lord’s great and glorious day. Then everyone who calls on the name of the Lord shall be saved." (Acts 2:17-21)
Then everyone who calls on the name of the Lord shall be saved; for in Mount Zion and in Jerusalem there shall be those who escape, as the Lord has said, and among the survivors shall be those whom the Lord calls. (Joel 2:32) For, 'Everyone who calls on the name of the Lord shall be saved.' (Romans 10:13)

All quotations taken from the New Revised Standard Version.

Notes

  1. ↑ Achtemeier, 305. Crenshaw's detailed exposition of the uses of the name "Joel" throughout the Biblical corpus demonstrates that the vast majority are found in the later historical texts, namely the Book of Chronicles, Ezra, and Nehemiah (80).
  2. ↑ Achtemeier, 305.
  3. ↑ See, for instance, Hirsch and Ryssel (2002): "According to the formerly generally accepted opinion, Joel wrote in the beginning of the reign of King Joash (836-797 B.C.E.), and was therefore the oldest prophet to leave a book of prophecies. This theory of an early date of composition was, above all, strongly supported by the fact that no mention is made of the Assyrians. The beginning of the reign of Joash was urged in view of the failure of the book to refer to or to name the Damascus Syrians, who, according to II Kings xii. 18 et seq., seriously threatened Jerusalem under Joash. ... In further support of this theory stress was laid on the absence of any reference to the king, which would point to the period of the minority of Joash, while the predominance of the priestly influence led to the conclusion that Joash, at the beginning of his reign, was under the influence of the high priest Jehoiada. Another point of agreement in favor of this date was the hostility shown to the Israelites by the nations, mentioned in iv. (A.V. iii.) 4, 19, which was made to refer to the rebellion of the Edomites under King Jehoram of Judah (849-842 B.C.E.), on which occasion the Arabs and the Philistines plundered Jerusalem.

References
ISBN links support NWE through referral fees

  • Achtemeier, Elizabeth. "Joel." The New Interpreter's Bible (Vol. VII). Nashville: Abingdon Press, 1994-2004. ISBN 0687278201.
  • Crenshaw, James L. "Joel: A New Translation with Introduction and Commentary." The Anchor Bible Volume 24c. Toronto: Doubleday, 1994. ISBN 0385412053.
  • Faulhaber, Michael. "Joel" in The Catholic Encyclopedia. New York: Robert Appleton Company, 1910.
  • Finley, Thomas J. Everyman's Bible Commentary: Joel, Obadiah, and Micah. Chicago: Moody Press, 1996. ISBN 0802420974.
  • Fowler, Henry T. "The Chronological Position of Joel among the Prophets." Journal of Biblical Literature 16:1/2. (1897), 146-154.
  • Hirsch, Emil G. and Ryssel, Victor. "Book of Joel" in The Jewish Encyclopedia. 2002.
  • Hurowitz, Victor Avigdor. "Joel's Locust Plague in Light of Sargon II's Hymn to Nanaya." Journal of Biblical Literature 112:4 (Winter 1993), 597-603.
  • Keller, Carl A. "Joel." The Oxford Bible Commentary. Edited by John Barton and John Muddiman. Oxford; New York: Oxford University Press, 2001. ISBN 0198755007.
  • Koch, Klaus. The Prophets: The Assyrian Period. Philidelphia: Fortress Press, 1982. ISBN 0800617568.
  • LaSor, William Sanford. Old Testament Survey: The Message, Form, and Background of the Old Testament. 2nd Edition. Grand Rapids, MI: Wm. B. Eerdsmans Publishing Co., 1996. ISBN 0802837883.
  • Stephenson, F. R. "The Date of the Book of Joel." Vetus Testamentum 19: Fascicle 2 (April 1969), 224-229.
  • Treves, Marco. "The Date of Joel." Vetus Testamentum 7: Fascicle 2 (April 1957), 149-156.

External links

All links retrieved November 25, 2007

Translations

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