Book of Joel

Isaiah	Yeshayahu
Jeremiah	Yirmeyahu
Ezekiel	Yekhezqel

Joshua	Yehoshua
Judges	Shofetim
Samuel	Shemuel
Kings	Melakhim

Genesis	Bereshit
Exodus	Shemot
Leviticus	Wayiqra
Numbers	Bemidbar
Deuteronomy	Devarim

The Book of Joel (Hebrew:ספר יוֹאֵל) is a Jewish prophetic text containing a series of "divine announcements". The first line attributes authorship to "Joel the son of Pethuel".^[1] It forms part of the Book of the twelve minor prophets or the Nevi'im ("Prophets") in the Hebrew Bible, and is a book in its own right in the Christian Old Testament. In the New Testament, his prophecy of the outpouring of God's Holy Spirit upon all people was notably quoted by Saint Peter in his Pentecost sermon.

The Book of Joel’s frequent allusions to earlier Hebrew Bible texts and signs of literary development suggest a late origin and its potential to have been a unifying piece within the prophetic canon.^[2]

^ Keller, C. A., 28. Joel, in Barton, J. and Muddiman, J. (2001), The Oxford Bible Commentary Archived 2017-11-22 at the Wayback Machine, p. 578
^ Hagedorn, Anselm C. (2021). Julia M. O'Brien (ed.). The Oxford Handbook of the Minor Prophets. Oxford University Press. pp. 411–423. doi:10.1093/oxfordhb/9780190673208.013.39. This lack of historical detail may allow for the view that Joel was added at a later stage. Already a cursory reading of Joel demonstrates that many of the issues recurring in the Book of the Twelve are mentioned so that 'Joel forms a necessary (but not the only) interpretive key for unifying major literary threads in the Twelve' (Nogalski 2017, 138). Even if one remains skeptical of such a reading of the book within a larger literary context, it is difficult to overlook the fact that Joel shows a high degree of awareness of and engagement with earlier literary traditions from the Hebrew Bible (Bergler 1988; Coggins 2000, 21–24). The book has rightly been described as scholarly prophecy (Jeremias 2002). A striking feature of that short book is the frequency of allusions to other parts of the Hebrew Bible, sometimes in what appear to be direct quotations, more often by way of indirect associations. (Coggins 1996, 75) This engagement with earlier texts, especially those relating to the 'Day of Yahweh,' attests to a late origin of the book as part of the prophetic canon (Barton 2001, 16–18; Jeremias 2007, 3–5). Though there are influential voices defending the unity of Joel (e.g., Rudolph 1971; Wolff 1977, 7; Assis 2013), even a cursory reading of the final form of the book shows that the book is the result of a longer literary development. Next to the superscription, two parallel structured inclusions (1:27 and 2:17) point to the addition of material. 'Then afterward I will' at the beginning of 2:28 [Heb. 3:1]) seems to refer back to 'as before' in 2:23, also indicating that the chapter was added later and may serve as a transition from chapters 1 and 2 to chapter 3 [Heb. chap. 4]). Since the book only generally speaks of 'foreign people,' the concretization of the nations in 3:4–8 [Heb. 4:4–8]) can quickly be identified as a later expansion (Jeremias 2007, 49; Hagedorn 2011, 274–278). Lastly, the catchwords between 3:14–21 [Heb. 4:14–21] ) and Amos 1:1–2 point to a deliberate link of both prophetic books at a later stage (Nogalski 1993a, 24–27; Wöhrle 2006).

[1] Keller, C. A., 28. Joel, in Barton, J. and Muddiman, J. (2001), The Oxford Bible Commentary Archived 2017-11-22 at the Wayback Machine, p. 578

[2] Hagedorn, Anselm C. (2021). Julia M. O'Brien (ed.). The Oxford Handbook of the Minor Prophets. Oxford University Press. pp. 411–423. doi:10.1093/oxfordhb/9780190673208.013.39. This lack of historical detail may allow for the view that Joel was added at a later stage. Already a cursory reading of Joel demonstrates that many of the issues recurring in the Book of the Twelve are mentioned so that 'Joel forms a necessary (but not the only) interpretive key for unifying major literary threads in the Twelve' (Nogalski 2017, 138). Even if one remains skeptical of such a reading of the book within a larger literary context, it is difficult to overlook the fact that Joel shows a high degree of awareness of and engagement with earlier literary traditions from the Hebrew Bible (Bergler 1988; Coggins 2000, 21–24). The book has rightly been described as scholarly prophecy (Jeremias 2002). A striking feature of that short book is the frequency of allusions to other parts of the Hebrew Bible, sometimes in what appear to be direct quotations, more often by way of indirect associations. (Coggins 1996, 75) This engagement with earlier texts, especially those relating to the 'Day of Yahweh,' attests to a late origin of the book as part of the prophetic canon (Barton 2001, 16–18; Jeremias 2007, 3–5). Though there are influential voices defending the unity of Joel (e.g., Rudolph 1971; Wolff 1977, 7; Assis 2013), even a cursory reading of the final form of the book shows that the book is the result of a longer literary development. Next to the superscription, two parallel structured inclusions (1:27 and 2:17) point to the addition of material. 'Then afterward I will' at the beginning of 2:28 [Heb. 3:1]) seems to refer back to 'as before' in 2:23, also indicating that the chapter was added later and may serve as a transition from chapters 1 and 2 to chapter 3 [Heb. chap. 4]). Since the book only generally speaks of 'foreign people,' the concretization of the nations in 3:4–8 [Heb. 4:4–8]) can quickly be identified as a later expansion (Jeremias 2007, 49; Hagedorn 2011, 274–278). Lastly, the catchwords between 3:14–21 [Heb. 4:14–21] ) and Amos 1:1–2 point to a deliberate link of both prophetic books at a later stage (Nogalski 1993a, 24–27; Wöhrle 2006).

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Book of Joel

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