Joel

VIEW:44 DATA:01-04-2020
he that wills or commands
Hitchcock's Bible Names Dictionary


JOEL.—1. The prophet (see next article). Regarding his personal history we know nothing. 2. A son of Samuel (1Sa_8:2, 1Ch_6:28 [RV [Note: Revised Version.] ] 6:33). 3. An ancestor of Samuel (1Ch_6:36, called in v. 24 Shaul). 4. A Simeonite prince (1Ch_4:35). 5. A Reubenite (1Ch_5:4; 1Ch_5:8). 6. A Gadite chief (1Ch_5:12). 7. A chief man of Issachar (1Ch_7:3). 8. One of David’s heroes (1Ch_11:38). 9, 10, 11. Levites (1Ch_15:7; 1Ch_15:11; 1Ch_15:17; 1Ch_23:8; 1Ch_26:22, 2Ch_29:12). 12. A Manassite chief (1Ch_27:20). 13. One of those who married a foreign wife (Ezr_10:43 [1Es_9:35 Juel]). 14. A Benjamite overseer after the Exile (Neh_11:9).
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909


("Jehovah is God".)
1. Samuel's oldest son (1Sa_8:2; 1Ch_6:28 (read "the firstborn (Joel) and the second (Vashni) Abiah"), 1Ch_6:33; 1Ch_15:17). Father of Heman the singer. He and his brother Abiah were judges in Beersheba, when their father was too old to go on circuit. Their bribery and perversion of justice occasioned the cry for a monarchy.
2. Joel, a corruption of Shaul (1Ch_6:24; 1Ch_6:36).
3. Of the twelve minor prophets. Son of Pethuel. The many (Joe_1:14; Joe_2:1; Joe_2:15; Joe_2:22; Joe_3:1-2; Joe_3:6; Joe_3:16-21) references to Judah and Jerusalem and the temple imply that his ministry was in the southern kingdom. "Israel," when mentioned (Joe_3:2), represents the whole twelve tribes. Date. The position of his book in the Hebrew canon between Hosea and Amos implies that he was Hosea's contemporary, slightly preceding Amos who at Tekoa probably heard him, and so under the Spirit reproduces his words (Joe_3:16, compare Amo_1:2). The sentiment and language of the three prophets correspond. The freshness of style, the absence of allusion to the great empires Assyria and Babylon, and the mention of Tyre, Sidon, and the Philistines (Joe_3:4) as God's executioners of judgment on Israel, accord with an early date, probably Uzziah's reign or even Joash's reign.
No mention is made of the Syrians who invaded Judah in the close of the reign of Joash of Judah (2Ki_12:17-18; 2Ch_24:23-25), but that was an isolated event and Syria was too far N. to trouble Judah permanently. The mention of "the valley of Jehoshaphat" (Joe_3:12) alludes to Jehoshaphat's victory (2 Chronicles 20), the earnest of Israel's future triumph over the pagan; though occurring long before, it was so great an event as to be ever after a pledge of God's favor to His people. Chap. 1 describes the ravages caused by locusts, a scourge foretold by Moses (Deu_28:38-39) and by Solomon (1Ki_8:37; 1Ki_8:46).
The second chapter makes them symbols of foreign foes who would destroy all before them. So Rev_9:1-12; Amo_7:1-4. Their teeth like those "of lions" (Joe_1:6), their assailing cities (Joe_2:6-9), and a flame of fire being their image (Joe_1:19-20; Joe_2:3; Joe_2:5), and their finally being driven eastward, westward ("the utmost sea," the Mediterranean), and southward ("a land barren," etc.), whereas locusts are carried away by wind in one direction only, all favor the symbolical meaning. They are plainly called "the pagan" (Joe_2:17), "the northern (a quarter from whence locusts do not come) army" (Joe_2:20), "all the nations" (Joe_3:2), "strangers" (Joe_3:17). Their fourfold invasion is to be the last before Jehovah's glorious deliverance (Joe_2:18-20, etc.) in answer to His people's penitent prayer (Joe_2:12-17).
ARRANGEMENT.
I. Joel 1-2:17 the fourfold invasion answering to the four successive world empires, Babylon, Medo-Persia, Greece, Rome. Each of the four species of locusts in Hebrew letters represents the exact number of years that each empire oppressed, until they had deprived the Jews of all their glory (J. C. Reichardt). Gazare, the first, "the palmerworm," represents the 50 years of Babylon's oppression, from the temple's destruction by Nebuchadnezzar (588 B.C.) to Babylon's overthrow by Cyrus (538 B.C.). Arbeh, the second, "the locust," represents Persia's 208 years' sway over the Jews, from 538 to 330 B.C., when Persia fell before Alexander the Great.
Yelequ, the third, "the cankerworm," represents 140 years of the Graeco-Macedonian oppression, from 330 to 190 B.C., when Antiochus the Jews' great enemy was defeated by the Roman, Lucius Scipio. Chasil, "the caterpillar," the fourth, represents the 108 years of the Romans' oppression, beginning with their minion Herod the Great, an Idumean stranger, 38 B.C., and ending A.D. 70 with the destruction of Jerusalem and the temple. The whole period thus comprises that between the destruction of the first and the second temple; and the calamities which befell the Jews by the four world empires in that period are those precisely which produced the ruin under which they are still groaning, and form the theme of their Kinoth or songs of lamentation. This first portion ends in a call to thorough and universal repentance.
II. Joe_2:18-29. Salvation announced to the repentant people, and restoration of all they lost, and greater blessings added.
III. Joe 2:30-3:21. Destruction of the apostate nations confederate against Israel on the one hand; and Jehovah's dwelling as Israel's God in Zion, and Judah abiding for ever, on the other, so that fountains of blessing from His house shall flow, symbolized by waters, milk, and new wine. References to the law, on which all the prophets lean, occur: Joe_2:13, compare Exo_34:6; Exo_32:14; Exo_2:28, compare Num_11:29, fulfilled in the pentecostal outpouring of the Spirit in part (Act_2:16; Act_2:21; Act_21:9; Joh_7:39), but awaiting a further fulfillment just before Israel's restoration, when "the Spirit shall be poured upon all flesh" (of which the outpouring on all classes without distinction of race is the earnest: Act_2:28; Act_2:38; Rom_10:12-13; Zec_12:10; Joe_2:23). Also Joe_3:19-21, compare Deu_32:42-43, the locusts, of which it is written "there hath not been ever the like, neither shall be" (Joe_2:2, compare Exo_10:14).
Pusey translates Joe_2:23 ("the former rain moderately") "He hath given you (in His purpose) the Teacher unto righteousness," namely, who" shall bring in everlasting righteousness" (Daniel 9). This translation is favored by the emphasis on et hamoreh, not found in the latter part of the verse where rain is meant; the promise of Christ's coming thus stands first, as the source of "rain" and all other blessings which follow; He is God's gift, "given" as in Isa_55:4. Joel's style is pure, smooth, rhythmical, periodic, and regular in its parallelisms; strong as Micah, tender as Jeremiah, vivid as Nathan, and sublime as Isaiah. Take as a specimen (Joel 2) his graphic picture of the terrible aspect of the locusts, their rapidity, irresistible progress, noisy din, and instinct-taught power of marshaling their forces for devastation.
4. 1Ch_4:35; 1Ch_4:41-43.
5. 1Ch_5:4.
6. 1Ch_5:11-12.
7. 1Ch_7:3-4.
8. 1Ch_11:38; in 2Sa_23:36 IGAL.
9. 1Ch_15:7; 1Ch_15:11-12; 1Ch_23:8; 1Ch_26:22.
10. 1Ch_27:20.
11. 2Ch_29:12; 2Ch_29:15.
12. Ezr_10:19; Ezr_10:43.
13. Neh_11:3-4; Neh_11:9.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.


Jo'el. (to whom Jehovah is God).
1. Eldest son of Samuel, the prophet, 1Sa_8:2; 1Ch_6:33; 1Ch_15:17, and father of Heman, the singer. (B.C. 1094).
2. In 1Ch_6:36, Authorized Version, Joel seems to be merely, a corruption of Shaul in 1Ch_6:24.
3. A Simeonite chief. 1Ch_4:35.
4. A descendant of Reuben. Junius and Tremellius make him, the son of Hanoeh, while others trace his descent through Carmi. 1Ch_5:4. (B.C. before 1092).
5. Chief of the Gadites, who dwelt in the land of Bashan. 1Ch_5:12. (B.C. 782).
6. The son of Izrahiah, of the tribe of Issachar. 1Ch_7:3.
7. The brother of Nathan, of Zobah, 1Ch_11:38, and one of David's guard.
8. The chief of the Gershomites, in the reign of David. 1Ch_15:7; 1Ch_15:11.
9. A Gershonite Levite, in the reign of David, son of Jehiel, a descendant of Laadan, and probably the same as Joel, 8. 1Ch_23:8; 1Ch_26:22. (B.C. 1014).
10. The son of Pedaiah, and a chief of the half-tribe of Manasseh, west of Jordan, in the reign of David. 1Ch_27:20. (B.C. 1014).
11. A Kohathite Levite, in the reign of Hezekiah. 2Ch_29:12. (B.C. 726).
12. One of the sons of Nebo, who returned with Ezra, and had married a foreign wife. Ezr_10:43. (B.C. 459).
13. The son of Zichri, a Benjamite. Neh_11:9.
14. The second of the twelve minor prophets, the son of Pethuel, probably prophesied in Judah, in the reign of Uzziah, about B.C. 800.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863


the second of the twelve lesser prophets. It is impossible to ascertain the age in which he lived, but it seems most probable that he was contemporary with Hosea. No particulars of his life or death are certainly known. His prophecies are confined to the kingdom of Judah. He inveighs against the sin's and impieties of the people, and threatens them with divine vengeance; he exhorts to repentance, fasting, and prayer; and promises the favour of God to those who should be obedient. The principal predictions contained in this book are the Chaldean invasion, under the figurative representation of locusts; the destruction of Jerusalem by Titus; the blessings of the Gospel dispensation; the conversion and restoration of the Jews to their own land; the overthrow of the enemies of God; and the glorious state of the Christian church in the end of the world. The style of Joel is perspicuous and elegant, and his descriptions are remarkably animated and poetical.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


Unlike most of the other prophets, Joel does not state the period during which he preached. This is no great hindrance to the reader, for the book is largely concerned with just one incident, a severe locust plague. The setting appears to be Jerusalem and the surrounding countryside.
Background and meaning
One possible date for the book is about 835-830 BC, during the reign of the boy-king Joash. This would explain why there is no mention of oppressive enemy nations such as Syria, Assyria and Babylon, which are constantly mentioned in the other prophets, for at that time those nations had not begun to interfere in Judean affairs. It would also explain why Joel makes no mention of the reigning Judean king, for the government was largely in the hands of the priest Jehoiada (2 Kings 11; 2Ki_12:1). The prominence of Jehoiada could partly account for Joel’s interest in the temple and its services (Joe_1:9; Joe_1:13; Joe_2:12; Joe_2:15-17).
An alternative suggestion is that the book belongs to the period after Judah’s return from captivity. On this theory the most likely time of writing is either 520-510 BC, after the ministry of Haggai and Zechariah and the rebuilding of the Jerusalem temple (Ezr_5:1-2; Ezr_5:15), or about 400 BC, a generation or so after the reforms of Ezra and Nehemiah (Neh_8:1-3; Neh_8:9; Neh_13:30).
Joel interpreted the locust plague as God’s judgment on Judah for its sin. He urged the people to repent, confident that God would renew his blessing upon them. God would not only renew their crops but also give them a greater knowledge of himself (Joe_2:12-14; Joe_2:23-27).
According to Joel’s view, these events were symbolic of God’s future blessing upon all his people and his judgment upon all his enemies. In New Testament times Peter saw a fulfilment of Joel’s prophecy in the events that resulted from Jesus’ death and resurrection. A new age had dawned, the Spirit had come upon all God’s people, and judgment had become certain for all God’s enemies (Joe_2:28-32; Act_2:14-21).
Summary of contents
In very lively fashion, Joel describes the devastating effects of the locust plague, firstly upon the farmers and other country people (1:1-20), then upon the citizens of Jerusalem (2:1-11). He calls the people to gather at the temple and repent (2:12-17), and offers hope for renewed productivity in their fields and vineyards (2:18-27).
A far greater blessing, however, will be the gift of God’s Spirit, enabling the people to know and obey him better (2:28-32). The locust plague and its removal picture the greater judgment and greater blessing yet to come (3:1-21).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.


Jo?el (worshipper of Jehovah), one of the twelve Minor Prophets, the son of Pethuel. Of his birth-place nothing is known with certainty. From the local allusions in his prophecy, we may infer that he discharged his office in the kingdom of Judah. But the references to the temple, its priests and sacrifices, are rather slender grounds for conjecturing that he belonged to the sacerdotal order. Various opinions have been held respecting the period in which he lived. It appears most probable that he was contemporary with Amos and Isaiah, and delivered his predictions in the reign of Uzziah, between 800 and 780 B.C.
This prophet opens his commission by announcing an extraordinary plague of locusts, accompanied with extreme drought, which he depicts in a strain of animated and sublime poetry under the image of an invading army. The fidelity of his highly-wrought description is corroborated and illustrated by the testimonies of Shaw, Volney, Forbes, and other eminent travelers, who have been eye-witnesses of the ravages committed by this most terrible of the insect tribe. In the second chapter, the formidable aspect of the locusts?their rapid progress?their sweeping devastation?the awful murmur of their countless throngs?their instinctive marshalling?the irresistible perseverance with which they make their way over every obstacle and through every aperture?are delineated with the utmost graphic force. There is considerable diversity of sentiment as to the point whether these descriptions are to be understood literally or figuratively. The figurative interpretation has, it must be allowed, the support of antiquity. It was adopted by the Chaldee paraphrast, Ephrem the Syrian (A.D. 350), and the Jews in the time of Jerome (A.D. 400). Ephrem supposes that by the four different denominations of the locusts were intended Tiglath-pileser, Shalmaneser, Sennacherib, and Nebuchadnezzar. The Jews, in the time of Jerome, understood by the first term the Assyrians and Chaldeans; by the second, the Medes and Persians; by the third, Alexander the Great and his successors; and by the fourth, the Romans. Grotius applies the description to the invasions by Pul and Shalmaneser. Holzhausen attempts to unite both modes of interpretation, and applies the language literally to the locusts, and metaphorically to the Assyrians. It is singular, however, that, if a hostile invasion be intended, not the least hint is given of personal injury sustained by the inhabitants; the immediate effects are confined entirely to the vegetable productions and the cattle.
The prophet, after describing the approaching judgments, calls on his countrymen to repent, assuring them of the divine placability and readiness to forgive (Joe_2:12-17). He foretells the restoration of the land to its former fertility, and declares that Jehovah would still be their God (Joe_2:18; Joe_2:26). He then announces the spiritual blessings which would be poured forth in the Messianic age (Joe_3:1-5, Hebrew text; Joe_2:28-32, Auth. Vers.). This remarkable prediction is applied by the Apostle Peter to the events that transpired on the day of Pentecost (Act_2:16-21). In the last chapter the divine vengeance is denounced against the enemies and oppressors of the chosen people, of whom the Phoenicians, Egyptians, and Edomites are especially named.
The style of Joel, it has been remarked, unites the strength of Micah with the tenderness of Jeremiah. In vividness of description he rivals Nahum, and in sublimity and majesty is scarcely inferior to Isaiah and Habakkuk.
The canonicity of this book has never been called in question.
The Popular Cyclopedia of Biblical Literature
by John Kitto.





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