Joel interpretation. Interpretation of the book of the prophet Joel

) and about the victims, they conclude that the prophet belongs to the priestly class. But in the speeches of the prophets, who were guardians of the theocracy, such references are fully understandable even without the assumption that the prophet belonged to the priesthood. Church writers (Epiphanius and Dorotheus) report a tradition that Joel came from the tribe of Reuben or Gad and lived in the city of Betharan or Bethar beyond the Jordan. But this legend does not have any guarantee for its authenticity. From the book itself. Joel rather follows that the prophet served in the kingdom of Judah and specifically in Jerusalem () since his speech is addressed to the sons of Zion, to the inhabitants of Judea and Jerusalem.

The life and work of the prophet Joel determined solely on the basis of the content of his book. But this content is not always clear and does not contain any characteristic and completely accurate historical indications. Hence, the question of the time of life of the prophet Joel and the origin of his book is controversial and is resolved differently both in Western literature and in ours. Joel was considered a contemporary of Rehoboam (Karl, Pearson), his activity was attributed to the first years of the king of Judah Joash, and precisely to 868–838. (Kredner, Ewald, Gitzig, Orelli, Dobronravov, Yungerov), to the time of Jeroboam II, when Amos served his ministry (Schmolper, Knabenbauer, Pokrovsky), to the post-captivity period (Gonaker) and precisely to the 6th century. (Scholz), by the middle of the 5th century. (Hilgenfeld, Kuhnen, Merckx), by the end of the 5th and beginning of the 6th century. (Novak, Wellhausen, Marty). The newest researchers of the book of Joel usually attribute the life of the prophet and the origin of his book to the post-exilic period. This view is based on the following data:

1) Features of the political, social and religious state of the people appearing in the book. Joel, correspond to the time after the exile. The prophet does not speak about the king or princes, but only about priests and elders (). Joel presents the Jerusalem temple as the only sanctuary, without mentioning either idolatry or service on high places. The prophet speaks only about Judah (), to whom he assimilates the name Israel (), and does not mention the ten-tribe kingdom. At the same time, Joel points to the dispersion of Israel-Judah among the nations and even to the division of the land of Israel among the nations ().

2) The book of Joel has many similar passages with others (cf. and; Joel.3i; and; and; and; 3i, etc.) and especially with the book. Ezekiel (cf. and). General character of the book. Joel, at the same time, according to Goonaker, suggests that similar passages were borrowed by the prophet Joel, who, therefore, had to live after Ezekiel.

3) Finally, views expressed in the book of Joel correspond to a more post-captivity time. Thus, in the spirit of the post-exilic times, the prophet attaches great importance to sacrifices and regrets nothing more than the cessation of sacrifices. Meanwhile, the exiled prophets attach secondary importance to sacrifices. Likewise, they say, the view of the “day of the Lord” as the day of judgment all peoples, could only have arisen during the era of the Assyro-Babylonian conquests, but not in ancient times.

It must be admitted that some features of the book. Joel, indeed, correspond well to the time after the exile (see paragraphs 1 and 2). But on the other hand, the ancient view of the book. Joel, as a completed book, has quite solid foundations for itself, the evidentiary power of which is recognized by representatives of the latest negative criticism (Baudissin, Gautier). The main argument in favor of the antiquity of the book of Joel and its pre-exile origin is the place of the book among the most ancient prophetic books (Hosea, Joel, Amos). In the very content of the book there are features that were more understandable in the pre-captivity era than in the post-captivity era. So, as the enemies of Judas in the book. Joel mentions peoples who were related to Judah in ancient times - namely Tire, Sidon, the Philistines, Edom. According to testimony () under King Jehoram (IX century), indeed, the Philistines and Arabs attacked the Judean region, and the king’s sons and wives were captured. Under Joram, the Edomites and the city of Libn (), probably captured by the Philistines, broke away from the Jews. On the other hand, many indicated by commentators in the book. Joel, the features of the post-exilic time can also be explained from the point of view of pre-exilic history. Thus, the representation of the people of God, Israel, only as Jews and the silence about the ten-tribe kingdom is also acceptable for the time before the destruction of Samaria: it can be explained by the deviation of the ten-tribe kingdom into serving the calves. Mention of the temple as the only one legal place of worship, understandably at an additional time. Speech of the book Joel's story about the dispersion of Israel among the nations, about the division of the land of Israel, about the sale of Jewish captives is undoubtedly more understandable in the post-exilic period; but also the facts noted in; , could also provide a sufficient reason for the said speech. The prophet’s silence about idolatry, about the heights that are seen as a feature of the post-exilic time, will not be particularly surprising if we take into account that in the book. Joel and the individual sins of the people are not named at all. No mention of the book. Joel's story about the king, without a doubt, seems surprising for pre-exilic times. But on the other hand, if we recognize Prince. Joel's post-captivity work, then no less surprising would be the non-mention of the high priest during the general disaster.

As for the above evidence of the post-captivity origin of the book. Joel, drawn from the views of the prophet and from the fact of the similarity of many places in his book with other prophetic writings, then this evidence cannot be considered particularly strong. Joel's view of the meaning of sacrifices does not contradict the view of the sacrifices of the exiled prophets, since they did not deny the meaning of sacrifices, but fought against one external, formal attitude towards sacrifices (cf. ;). The idea of the “day of the Lord” is also known to the exiled prophets (). And the fact of the similarity of many places in the book. Joel with others can be explained both by borrowing on the part of the prophet Joel from other writers, and by the assumption that in similar places the book. Joel served as the original.

From the above it follows that the question of the time of life of the prophet Joel and the origin of his book is difficult to resolve positively. But there is no doubt that the ancient view of the book. Joel, as a completed book, has quite solid foundations for itself. If you count the book. Joel by the addition of the work, then the origin must be attributed to the first years of the reign of Joash, king of Judah, i.e. approximately by the half of the 9th century. (868–838). The prophet's mention of the attack of the Philistines (), one might think, refers to the fact of the Philistine attack on Judah under Jehoram (). Consequently, the prophet wrote his book after this fact, that is, after approximately 879. On the other hand, the silence about the Assyrians and Syrians in the depiction of the judgment of the nations gives reason to conclude that the prophet wrote his book before the entry of the Assyrians (746) and before the sack of Jerusalem by the Syrians (), which took place in 928. The assumption of the origin of the book. Joel in the first years of King Joash, when, during the king’s infancy, he was led by the pious high priest Joddai, well explains the non-mention of the book about the king, and its silence about idolatry, and the recognition of special significance for the priests and elders.

Contents of the book. Joel. Book Joel in our Bible consists of three chapters, and in Jewish from four, so they are highlighted there in a special chapter. Book Joel, in addition to writing, apparently contains two speeches, shared by a brief historical note in . The book represents something whole and contains a prophecy about the great “day of the Lord,” that is, the day of the Lord’s judgment over the nations. The first speech of the prophet was delivered by him regarding the grave disaster that befell the country, namely the invasion of locusts () and drought (). The Prophet describes this disaster in detail and calls everyone to repentance and prayer for mercy (). Regarding the first speech of the prophet Joel, the question of how the descriptions of disaster contained in the speech should be understood has long been discussed in exegetical literature. Some ancient and new commentators on the book. Joel believe that the description of the locust invasion contained in -2 should be understood in allegorical sense , as a description of the invasion of enemies, and at the same time should be related not to the present or past, but to future. Yes, St. , interprets Joel's descriptions of the locust plague in relation to the Assyrians and Babylonians. “To the land of Israel,” says St. Father, different armies invaded from Assyria and from Babylon under the leadership of four leaders. Feglathphelassar was the first to invade, caterpillars, the second is Shalmaneser, this is - pruzie winged; the third Sennacherib is mshitsy; the fourth Nebuchadnezzar is - sipleve. Therefore the meaning of the prophecy is this: remains of caterpillars, i.e. left by Feglaffelassar pojadosha pruzi, i.e. Shalmaneser; remains of moss-eaten prugs , i.e. Sennacherib, and the remains of Mšits pojadoše sipleve , i.e. Nebuchadnezzar" (Works of St. Ephraim the Syrian, part 8. M. 1853, pp. 131–132). Blazh. Jerome, without denying the literal meaning in the description of locusts by the prophet Joel, at the same time interprets this description allegorically, meaning by various types of locusts the Assyrians, Babylonians, Medes, Persians and Romans. In modern times, the allegorical interpretation of Joel's first speech was supported by Genstenberg and Gingelfeld, and the latter, in the name of the four types of locusts, sees an indication of the four Persian troops that devastated Palestine during the campaigns in Egypt (under Cambyses in 525, under Xerxes 484 and under Artaxerxes in 460 and 458). The newest Western and our domestic commentators (Dobronravov, Book of Joel, p. 82) usually understand the first speech of the Prophet Joel literally, and I must agree with this understanding. If the prophet had meant the invasion of enemies in his description, he would have named them directly, as is done in. In addition, the description of the devastation of the country made by the prophet corresponds precisely to the devastation from the invasion of locusts (() - “the branches turned white”; () – “The vine withered and the fig tree withered”). And the locusts compared with the army, which makes it clear that we are not talking about the army. The description of the death of locusts () is also inapplicable to the army. To what has been said, it should be added that the description of the disaster refers to an already accomplished fact, and not to the future. All verbs found in the description are used in the perfect form.

The prophet says: “Isn’t food taken away before our eyes”, i.e., obviously, he presents himself and his listeners as witnesses of the disaster. If the prophet spoke about the future, then his address to the elders “Did this happen in your days, or in the days of your fathers?”() would not make sense.

So, the first speech was made by Joel regarding the locust invasion that befell the country. This grave disaster, contrary to the opinion of the defenders of the allegorical understanding (), was a sufficient reason for the prophet to speak with a call to repentance. But in the eyes of the prophet, this disaster, in addition, has a special meaning: it is an image and harbinger of the terrible day of the Lord, the day of judgment. Therefore, in the description of the prophet, the image merges with the depicted, the features of the “day of the Lord” are transferred to the disaster that befell the country, and the latter is described partly hyperbolically ().

The people heeded the prophet's call to repentance and prayer. Then the Lord became jealous of his land and spared his people (). After this, the prophet addressed the people with a second consoling speech (). The prophet announces in this speech that the Lord will send the people an abundance of bread, wine and oil, destroy the locusts and send the early and late rain (). But the abundance of earthly blessings is only an image of the spiritual blessings that will one day be sent to the people. The prophet announces that one day the Holy Spirit will be poured out on all flesh and the fruit of this will be that everyone will become prophets (). With the implementation of this, the Day of the Lord will come, which will be preceded by terrible phenomena in heaven and on earth () and in which only those who call on the name of the Lord will be saved (). The Day of the Lord will be a day of judgment. The Prophet depicts this judgment of the Lord in a number of majestic images. On this day, something similar will happen to what once happened in the Valley of Blessing, where Jehoshaphat, the king of Judah, defeated the enemies who attacked Judea (). The Lord will punish the Phoenicians and Philistines, the oppressors of his people (), and then will carry out judgment on all other nations. But the day of the Lord’s judgment will not be terrible for Israel: for it it will be the beginning of a blissful life, when “the mountains will exude sweet juice, and with milk will flow from the hills, sources will be filled with water, will come out of the house of the Lord a stream that will water the waterless valley of Shittim” ().

Language book Joel is distinguished by purity, simplicity and clarity. His speech flows with consistency, without digressions and abrupt transitions found in other prophets. The images of the prophet are distinguished by their beauty and liveliness (). In general, according to the literary qualities of his book. Joel is considered by researchers to be one of the most perfect works of biblical writing. Text preserved pure and without significant differences, transmitted in the original and in ancient translations.

Literature about the book. Joel

1) Foreign.

Credner, Der Prophet Joel Ubersetz. und erklart. 1831.

Merx. Die Praphetie Joel und ihre Austeger. 1879.

Scholz, Commentar zurn Buche.

Driver, The books of Joel and Amos. 1801.

2) Russian.

E. Palladius, interpretation on St. Prophet Joel, 1872.

Smirnov, Holy Prophet Joel. 1873

Pokrovsky. The period of activity of the prophet Joel and the composition of his book. Chr. Thurs. 1876, f. I-II.

N. Dobronravov. Book of the Prophet Joel. 1885 (Master's thesis). See Gante's general works on the books of the minor prophets.

What is the Bible? History of creation, summary and interpretation of the Holy Scriptures Mileant Alexander

Book of the Prophet Joel

In chronological order, Joel is the first prophet to leave us a record of his sermons. Joel carried out his prophetic ministry in Judea, probably under the Judah kings Joash and Amaziah, about 800 BC. Joel calls himself the son of Bethuel. Those were years of comparative peace and prosperity. Jerusalem, Zion, the Jerusalem temple, worship - constantly on the lips of the prophet. However, in the disasters that befell Judea - the drought and, in particular, the terrible invasion of locusts, the prophet sees the beginning of God's judgment on the Jewish people and all people. The main vice against which the prophet Joel arms himself is the mechanical, soulless execution of the ritual law. At that time, the pious king Joash sought to restore religion in Judea, but achieved success mainly in its external manifestation. The Prophet sees ahead an even greater strengthening of pagan superstitions and the subsequent punishment of God and calls on the Jews to sincere repentance, saying: But even now the Lord still says: turn to Me with all your heart, with fasting, weeping and mourning. Rend your hearts, not your garments, and turn to the Lord your God; for He is gracious and merciful, slow to anger and abounding in mercy, and repents of the affliction (Joel 2:12–13). Often, in one prophetic vision of Joel, events are united that are separated from each other by intervals of many centuries, but are close in religious terms. So, for example, in Joel’s vision, the upcoming judgment of God over the Jewish people is combined with the judgment of God over the universe, relating to the end of the world: Let the nations arise and descend into the valley of Jehoshaphat; for there I will sit to judge all nations on every side. Use your sickles, for the harvest is ripe; Go, go down, for the winepress is full and the winepress overflows, because their wickedness is great. Crowds, crowds in the valley of judgment! For the day of the Lord is near in the valley of judgment! The sun and moon will darken and the stars will lose their shine. And the Lord will roar from Zion, and give His voice from Jerusalem; heaven and earth will tremble; but the Lord will be a defense for his people and a defense for the children of Israel. Then you will know that I am the Lord your God, who dwells in Zion, on My holy mountain; and Jerusalem will be holy, and foreigners will no longer pass through it. And it will happen in that day: the mountains will drip with wine, and the hills will flow with milk, and all the riverbeds of Judah will be filled with water, and a fountain will come out of the house of the Lord, and the valley of Shittim will be watered. (Joel 3:12–18). But before the Great Judgment of the world, the descent of the Holy Spirit and the spiritual renewal of the people of God must take place: And it shall come to pass after this that I will pour out My Spirit on all flesh, and your sons and your daughters shall prophesy; Your old men will dream dreams, and your young men will see visions. And also on the male and female servants in those days I will pour out My Spirit. And I will show signs in heaven and on earth: blood and fire and pillars of smoke. The sun will turn into darkness and the moon into blood before the great and terrible day of the Lord comes. And it shall come to pass: whoever calls on the name of the Lord will be saved; For in Mount Zion and in Jerusalem there will be salvation, as the Lord has said, and for the rest whom the Lord will call (Joel 2:28–32). The Apostle Peter reminded the Jews of this prophecy of Joel on the day of the descent of the Holy Spirit on the feast of Pentecost.

locust invasion (Joel 1, 2-20);

about the approach of the Day of the Lord (Joel 2:1-11);

call TO repentance (Joel 2:12–17);

about God's mercy (Joel 2:18–27);

about spiritual revival (Joel 2, 28–32);

prediction of judgment on all nations (Joel 3:1-17)

and the subsequent blessing of God (Joel 3, 18–21).

From the book Introduction to the Old Testament. Book 2 author Yungerov Pavel Alexandrovich

Book of the Prophet Joel. The second place in the series of writings of the minor prophets is occupied by the book of the prophet Joel. Since the prophet Joel in his book does not determine the time of his ministry, only noting that his father’s name was Bethuel (Joel 1:1), the question of the time of Joel’s life causes a lot of controversy.

From the book Holy Scripture of the Old Testament author Mileant Alexander

The Book of the Prophet Joel In chronological order, Joel is the first prophet to leave us a record of his sermons. Joel carried out his prophetic ministry in Judea, probably under the Judah kings Joash and Amaziah, about 800 BC. Joel calls himself the son of Bethuel. They were

From the book of the Bible author's Bible

From the book New Bible Commentary Part 2 (Old Testament) by Carson Donald

Book of the Prophet Joel

From the book Bibliological Dictionary author Men Alexander

JOEL THE PROPHET BOOK canon. book of the OT; included in the collection of 12 *Minor Prophets. Includes 3 chapters. Written in poetic form. *The manuscripts have few *variances, and Heb. The text arrived in good condition. Contents and teaching. The book is divided into two parts: 1) the locust invasion as a *prototype

From the book BIBLE author's Bible

Book of the Prophet Joel Chapter 1 1 The word of the Lord, which came to Joel the son of Bethuel. 2 Hear this, O elders, and take heed, all ye inhabitants of the land: Did such a thing happen in your days, or in the days of your fathers? 3 Tell this to your children ; and let your children tell their children, and their children

From the book Introduction to the Old Testament The Canon and the Christian Imagination author Bruggeman Walter

2. The Book of the Prophet Joel The book of the Prophet Joel, the second of the Twelve Prophets, is full of mysteries. Nothing is known either about the prophet himself or about the historical context in which the book was created. The book obviously contains quotations from older texts, so traditionally

From the book Book of Daniel. Book of the Twelve. In the modern Russian translation by the author

BOOK OF THE PROPHET JOEL But everyone who calls on the name of the Lord will be saved, for salvation will be revealed on Mount Zion and in Jerusalem, as the Lord Himself said; and among the saved will be everyone whom the Lord calls (2:32). Natural disasters - from rising waters from floods

From the book The Explanatory Bible. Volume 7 author Lopukhin Alexander

From the book BIBLE author's Bible

From the book of the Old Testament (ill. Dore) author Old Testament

Book of the Prophet Joel Prophecy about the Day of the Lord, Pentecost and the Second Coming Blow the trumpet in Zion and sound the alarm on My holy mountain; let all the inhabitants of the earth tremble, for the day of the Lord is coming, for it is near -2 A day of darkness and gloom, a day of cloudy and misty: how

From the book of the Bible. Books of the Holy Scriptures of the Old and New Testaments author's Bible

From the book What is the Bible? History of creation, summary and interpretation of Holy Scripture author Mileant Alexander

[Heb. ; - The Lord [is] God; Greek ᾿Ιωήλ; lat. Iohel], Old Testament prophet. (comm. Oct. 19), author of the book named after him as part of the collection of books of the 12 minor prophets. In the Book of Prophets. Joel does not contain information about its author, only the inscription says that I. was the son of Bethuel (; - Joel 1. 1). In LXX the name of his father is rendered as Βαθουήλ (also found in Gen. 22.23 LXX). In the OT the name Joel is given to ca. 40 characters, attempts to identify some of them with I. (especially those mentioned in 1 Kings 8.2 or in 1 Chronicles 6.33, 36-38) do not look convincing ( Nikolay (Dobronravov). 1885. pp. 9-10; Strazicich. 2007. P. 50).

Image of I. in Church Tradition

In early Christ. Literary information about I.’s personality is fragmentary. In Christ. exegesis it was believed that the place of the Book of Prophets. Joel as part of the collection of the books of the minor prophets, where it is placed between the Books of the Prophets. Amos and prophet Hosea, should indicate the time of his ministry, which was most often attributed to the period of the reign of the Jewish king Jotham (c. 740-731 BC) (Clem. Alex. Strom. I 118. 1; Hipp. Chron. 98 sq.; Aug. De civ. Dei. XVIII 27). The authors of commentaries on his book considered I. an additional prophet and contemporary or prophet. Hosea (Theod. Mops. In Ioel. Praef.; Theodoret. In Joel. Praef. // PG. 81. 1633A; Hieron. In Joel. 1. 1), or the prophets Hosea and Amos (Cyr. Alex. In Ioel. Praef.; cf.: “Commentary on Joel” Ishodad of Merv: Commentaire d"I šo"d ad de Merv sur l"Ancien Testament. Louvain, 1969. T. 4:Ysaïe et les Douze. P. 98. (CSCO; 304. Syr.; 129)). In a fragment of the commentary of Hypatius of Ephesus The Book of the Prophet Joel contains a comparison of the description of the famine under the Israeli king Jehoram (2 Kings 7. 12) with the description of the locust invasion in Joel 1. 4 (Hypatius Ephesinus. In Ioelem comment. Fragm. 2 // Diekamp F. Analecta patristica. R. , 1938. P. 135).The Easter Chronicle (1st half of the 7th century) reports that I. prophesied during the time of King Hezekiah (c. 715-687 BC) along with the prophets Isaiah, Hosea, Amos, Micah and Nahum (Chron. Pasch. 104).

At St. Ephraim the Syrian has preserved a legend that I. clan. on the territory of the tribe of Reuben, where he was buried (Ephraem Syr. In Joel. Praef.); the legend is reproduced by Isidore of Seville (Isid. Hisp. De ortu et obitu Patrum. 42 // PL. 83. Col. 144). It is contained in various versions (attributed to Dorotheus, Hippolytus and Epiphanius of Cyprus) of the pseudepigraphic op. “On the life and death of the prophets” (c. 7th century AD). This essay says that I. genus. in the city of Vethomoron (Βεθομόρων) on the territory of the tribe of Reuben, where he was buried (De prophetarum vita et obitu // Prophetarum vitae fabulosae / Ed. T. Schermann. Lpz., 1907. P. 29, 82, 99). In the review of Pseudo-Epiphanius it is said that I. came from the villages. Vithom (Βηθώμ - Ibid. P. 18). The historical reliability of this information is apparently low; it is believed that they go back to the tradition of early Judaism, adopted and reworked by Christ. by the authors (Nekrasov. 1884. P. 281; Quasten. Patrology. 1986. Vol. 3. P. 396; Stark. 1998. Sp. 404). In Synaxar, K-Polish church. (X century) the birthplace of the prophet was named. I. - Mephomoron (Μεθομόρων - SynCP. Col. 149).

In the Small Roman Martyrology and in the Martyrology of Adon of Vienne (both - 9th century), the memory of I. is found on July 6, together with the memory of the prophet. Isaiah and under July 13, together with the memory of Ezra (also called a prophet) (Ado Viennensis. Vetus Romanum Martyrologium // PL. 123. Col. 161-164; Idem. Martyrologium // PL. 123. Col. 298, 302). In Synaxar, K-Polish church. I.'s memory was recorded on October 19. (SynCP. Col. 149).

The image of I. in biblical criticism

Modern researchers, based on indirect data from the Book of the Prophet. Joel hypothetically determine the social status of I. Apparently, I., whose ministry took place in Judea, was closely connected with the liturgical practice in the Jerusalem Temple: he calls on the people to perform a penitential service and uses some elements of temple prayers (Joel 2. 15-17) . A. Kapelrud believed that in the Book of Prophet. Joel was reflected in the developed rite of temple worship practiced in Israel during the life of the prophet (Kapelrud. . P. 3-9). Since I. often addressed the topic of priestly service (Joel 1.9, 13, 14, 16; 2.1, 15-17), many researchers saw in I. the so-called. temple (English cultic) prophet associated with the community of priests of the Jerusalem Temple (Kapelrud. . P. 176; Ahlströ m G. W. Joel and the Temple Cult of Jerusalem. Leiden, 1971. P. 130-137).

Some biblical scholars, taking into account the novelty of his prophecies, considered I. t. a peripheral, isolated prophet who addressed a new proclamation to the Jerusalem priesthood from the outside, and not from among them (Redditt. 1986). This t.zr. reinforced by the lack of clear evidence of the role that the prophet played in temple worship and in the priestly hierarchy. Confirming his prophetic authority, I. says that he is called to serve directly through Divine Revelation (Joel 1.1a), and not on the basis of officialdom. temple tradition (Introduction to the OT / Ed.: E. Zenger. M., 2008. P. 696-697). I. addresses the priests as one of the social forces responsible for what is happening in Israel. That is why H. Wolff considers I. as a writer close to prophetic circles, but separating himself from the class of temple servants (Wolff. 1977. P. 11-12). However, this view has been criticized because the idea that the prophet came from the priestly circles of Jerusalem is consistent with liturgical allusions in his book, which emphasize the important role of the priesthood in the life of the Jerusalem community and the legitimate status of the temple ministry (e.g. Joel 2:1-11 - Cook S. L. Prophecy and Apocalypticism (Minneapolis, 1995. P. 171). It can be said with a greater degree of probability that even if I. was not part of the priestly class, it largely influenced him (Strazicich. 2007. P. 51).

The time of I.'s ministry in modern biblical studies

Since in the Book of Prophet. Joel does not mention any kings or historical figures of ancient Israel, which makes it difficult to date. In modern Studies have defined the extreme time limits of the prophet's ministry in different ways - from the 9th to the 2nd centuries. BC (Barton. 2001. P. 3). The question of the time of I.'s ministry depends on the interpretation and dating of the religious and historical ideas reflected in his book. The most radical assumption was made by B. Doom, who attributed the final formation of the collection of I.'s prophecies to the 2nd century. BC (Duhm. 1911. S. 161).

Currently time most modern Commentators, despite differences in views on the unity and composition of the book, are of the opinion that the book was formed in the period after the Babylonian captivity (Barton. 2001. P. 15). For the first time, an opinion about the ownership of the Book of Prophets. Joel to the post-exilic period was reasonably introduced into scientific circulation by V. Vatke, who determined the time of service of the 4th century. BC (Vatke W. Die biblische Theologie wissenschaftlich dargestellt. B., 1835. Bd. 1: Die Religion des AT nach den kanonischen Büchern entwickelt. S. 462). Before the appearance of this work, most often the time of I.’s ministry was attributed to the era of the reign of the Judean king Joash (c. 835-796 BC), when at the beginning of his reign representatives of the priestly circles had great power (see: Credner. 1831 . S. 40 ff.).

One of the important arguments that allows us to determine the extreme boundaries of the time of I.’s ministry is the lack of mention of Israel and Samaria in the book. This may serve as an indication that I.'s prophecies were pronounced after 723/2, when Samaria was destroyed by the Assyrians (Stuart. 1997. P. 224). According to most commentators, the words of Joel 3.1-3 reflected a historical catastrophe. Most likely, we are talking about the conquest of Jerusalem by Nebuchadnezzar II in 586. According to Wolf, the existence of the temple was obvious to the prophet, which was restored after 515 (see: Joel 1.9, 14, 16; 2.17 ; 3.18), and verses Joel 2.7, 9 contain references to the rebuilt walls of the city and reflect the completion of this construction ca. 445 under hand. Nehemiah. Comparison of dates. cities of Tire and Sidon with Philistine territories in Joel 3. 4 indicates the end of the Persian period. dominion that was marked by the destruction of Sidon by Artaxerxes III Ochos c. 343; after These cities were not mentioned. Thus, Wolf determines the time of creation and writing of the book as 445-343. (Wolff. 1977. P. 4-5). The indication of trade relations between the Philistines and the Greeks (Joel 3.4-6) also indicates a post-exilic time for the creation of the book. According to J. Barton, most likely I.'s prophecies dated back to the period of ca. 400 (Barton. 2001. P. 16-17). In addition to these arguments, the later origin of the book is indicated by references to a significant role in the state. management of elders and priests (Joel 1. 2, 13-14; 2. 16-17), which reflects the historical situation associated with the activities of Ezra and Nehemiah in the post-exilic community of the Second Temple. This t.zr. reinforces the absence in the book of any indication of the existence of a monarchy, as was the case in the post-captivity era (see also: Redditt. 1986. P. 235). K con. VI - beginning V century A number of authors lean BC, for whom the starting point for dating is the prophecies about the destruction of Edom in Joel 3.19 and comparison with the text of the prophet. Malachi (Mal. 1.2-5) (Myers. 1962; Ahlström. 1971. P. 112). According to F. Stevenson, the words “The sun will turn into darkness...” (Joel 2.31) are based on the real fact of a solar eclipse, which could have occurred in Jerusalem in February. 357 or in July 336 (Stephenson. 1969. P. 224-229).

The later origin of the book is also possibly indicated by certain terms characteristic of the books included in the late corpus of the OT: such as (“spear” - Joel 2.8, which is used in Job 33.18; Nehemiah 4.11, 17), (“back part” - Joel 2.20, also found in 2 Chron. 20.16; Eccl. 3.11; 7.2), (“stench” - Joel 2.20, also found only in Sir 11. 12), etc. According to other authors, evidence of the late language of the Book of Prophets. Joel are the short form of the 1st person singular pronoun. part- (Joel 2.27), the use of a noun to designate the temple (Joel 1.13, 16), as well as the phrases “Judah and Jerusalem” (- Joel 3.1) and “children of Zion” (- Joel 2.23 ) (Crenshaw. 1995. P. 26). There are other lexical matches with later books: for example, certain phrases from Joel 2.13b and 14a are repeated in Jonah 4.2b and 3.9a. Parallel comparison east. and zap. seas in Joel 2.20 is found in a later passage from Zech 14.8. I. also quotes the words of previous prophets (see, for example: Obed 17; Isa 2.4; Micah 4.3) (Wolff. 1977. P . 5). In addition, the apocalyptic genre, to which the Book of Prophets belongs. Joel, was formed in the period after the captivity (Coggins. 2000. P. 17-18).

There are also supporters of an earlier dating, who attribute the emergence of I.’s prophecies to the time immediately before the Babylonian captivity, i.e., to the end. VII - beginning 6th century: the lack of mention in the book of royal power could reflect a short time period when the monarchy had already ceased to exist, and Jerusalem was in relative security, i.e. before captivity - approx. 587-586 (2 Kings 25. 4-8) (Stuart. 1997. P. 224; Koch K. The Prophets. Phil., 1982. Vol. 1: The Assyrian Period). According to supporters of this hypothesis, those preserved in the Book of Prophets. Joel's allusions to events that occurred during the captivity (Joel 3. 1-7) do not necessarily reflect the period after 586, since the policy of deportation of peoples could lead to the emergence of earlier local migrations, starting as early as the 8th century. (The Judean Exile after 701 century e. // Scripture in Context / Ed. W. Hallo et al. Winona Lake (Ind.), 1983. Vol. 2. P. 147-175). These may be circumstances related to other enemy incursions, e.g. Assyrian 701 or Babylonian 598 H. Shtoks based on similarity with the book. Deuteronomy, which was discovered, in his opinion, during the time of King Josiah, and also based on the identification of the people “from the north” (Joel 2.20) with the Scythians, refers the emergence of prophecies to the same period (Stocks H.H.D. Der “Nördliche” und die Komposition des Buches Joel // NKZ. 1908. Bd. 19. S. 750).

In addition to the widespread tendency to attribute the time of I.'s ministry to the post-exilic period, some researchers dated the writing of the book to the reign of King Joash, i.e. the end. 9th century BC. On the early origin of the prophecies of I. in addition to the canonical position of the Book of Prophets. Joel indicates, according to M. Beach, the similarity of the content of the book with the content of the cycle of stories about the prophet. Elijah, as well as certain lit. parallels between the Book of Prophets. Joel and the Ugaritic epic about Baal and Anat, related to the theme of the divine battle (Bič . 1960). The lack of information about the kings cannot serve as a decisive argument for dating, since in the Book of Prophets. Nahum also makes no mention of a monarchy in Judea, which undoubtedly existed in his time. The same dating of I.’s activities with similar argumentation is adhered to by R. Patterson (Patterson R. D. Joel // The Expositor's Bible Commentary. Grand Rapids, 1985. Vol. 7: Daniel and the Minor Prophets. P. 231 ff.) and V. Meissner (Meissner. 2000. S. 37) Among researchers, opinions were also expressed that I. was a contemporary of the prophets Amos and Hosea (Schmalohr J. Das Buch des Propheten Joel. Münster, 1922) or the prophet Jeremiah (Kapelrud. . P. 179).

In Russian biblical science of the 19th century. The time of I.’s service was determined in accordance with the patristic tradition and belonged to the period of the reign of either the Israeli king Jeroboam II (c. 786-746 BC) ( Palladium (Pyankov). 1872. P. III), or the Jewish king Joash (c. 835-796 BC) (John (Smirnov). 1873. P. 4). This problem was considered in most detail by Archbishop. Nikolai (Dobronravov), who, polemicizing with A. Merx (Merx. 1879), came to the conclusion that I. “could not live after the captivity of Babylon,” and his activity occurred in the first years of the reign of Joash ( Nikolai (Dobronravov). 1885. P. 51); The problem of dating the book is also given much attention. attention in the work of A. A. Nekrasov, who, disagreeing with A. Hilgenfeld’s hypothesis about the post-captivity origin of the Book of Prophets. Joel (Hilgenfeld A. Das Judenthum in dem persischen Zeitalter // ZWTh. 1866. Bd. 9. S. 398 ff.), based on the similarity of the main themes and language of the Book of the Prophet. Joel with the Book of Prophets. Amos and the opinions of representatives of the conservative West. school considered I. a senior contemporary of the prophet. Amos, who prophesied during the reign of the Jewish king Uzziah (c. 783-742 BC) (Nekrasov. 1884. P. 364). The same dating with similar argumentation was proposed by F.I. Pokrovsky (Pokrovsky. 1876. P. 8), polemicizing with him. scientist K. Kredner (Credner. 1831).

P. Yu. Lebedev, A. E. Petrov

Book of the Prophet Joel

I.'s succession, placed in modern. liturgical books, includes: the troparion of dismissal of the 2nd tone “Foreknowledge of God's coming in the flesh...” (see: Menaion (MP). Oct. pp. 460-461); kontakion of the 4th tone “Enlightened by the Spirit...” (see: Ibid. P. 463); canon by Theophanes with the acrostic Χρησμοὺς ᾿Ιωὴλ τοῦ Προφήτου θαυμάσω (I marvel at the prophecy of Joel the prophet) 2nd tone, irmos: Δεῦτε (); stichera-podnov cycle; sedalen (different in Greek and Slavic Menaeus).

Lit.: Credner K. A. Der Prophet Joel. Halle, 1831; Wunsche A. Die Weissagungen des Propheten Joel. Lpz., 1872; Palladium (Pyankov), bishop. Interpretation on St. prophets Hosea and Joel. Vyatka, 1872; John (Smirnov), Archbishop. Prophet Joel // Ryazan EV. Arr. 1873. No. 18. P. 512-524; No. 19. P. 564-567; No. 20. P. 589-593; No. 21. P. 611-617; No. 22. P. 630-635; aka. St. prophets: Hosea, Joel, Amos and Obadiah. Ryazan, 1873; Pokrovsky F.I. Time of activity of the prophet. Joel // Kh. 1876. Part 1/2. No. 1. P. 3-31; aka. Composition and explanation of the book of the prophet. Joel // Ibid. Part 2. No. 7/8. pp. 3-24; Merx E. O. A. Die Prophetie des Joel und ihre Ausleger von den ältesten Zeiten bis zu den Reformatoren: Eine exegetisch-kritische und hermeneutisch-dogmengeschichtliche Studie. Halle, 1879; Nekrasov A. A. Introduction to the book of the prophet. Joel // Kh. 1884. Part 2. No. 9/10. pp. 280-314; 1885. Part 2. No. 7/8. pp. 82-98; No. 9/10. pp. 335-371; Nikolai (Dobronravov), archbishop. Book of prophets Joel. M., 1885; Preuss G. Die Prophetie Joel "s unter besonderer Rücksicht der Zeitfrage. Halle, 1889; Rybinsky V. P. The Prophet Joel // PBE. 1906. T. 7. Stb. 250-254; Bewer J. A. Commentary on Joel // Smith J. M. P., Ward W. H., Bewer J. A. A Critical and Exegetical Commentary on Micah, Zephaniah, Nahum, Habakkuk, Obadiah and Joel. Edinb., 1911. P. 49-146; Duhm B. Anmerkungen zu den zw ölf kleinen Propheten // ZAW. 1911. Bd. 31. N 3. S. 161-204; Baumgartner W. Joel 1 und 2 // B ZAW. 1920. Bd. 34. S. 10-19; Kapelrud A. S. Joel Studies. Uppsala, ; Bič M. Das Buch Joel. B., 1960; Kutsch E. Heuschreckenplage und Tag Jahwes in Joel 1 und 2 // ThZ. 1962. Bd. 18. S. 81-94; Myers J. M. Some Considerations Bearing on the Date of Joel // ZAW. 1962. Bd. 74. N 2. S. 177-195; Wolff H. W. Die Botschaft des Buches Joel. Münch., 1963; idem. Joel and Amos: A Comment. on the Books of the Prophets Joel and Amos. Phil., 1977; Müller H. P. Prophetie und Apokalyptik bei Joel // Theologia Viatorum. B., 1965/1966. Bd. 10. S. 231-252; Welchbillig H. Studie zur Formgeschichte des Buches Joel. Lic Trier, 1967; Medd E. G. An Historical and Exegetical Study on the “Day of the Lord” in the OT, with Special Reference to the Book of Joel: Diss. St. Andrews, 1968; Stephenson F. R. The Date of the Book of Joel // VT. 1969. Vol. 19. N 2. P. 224-229; Di Gangi M. The Book of Joel. Grand Rapids, 1970; Butterworth G. M. The Date of the Book of Joel: Diss. Nottingham, 1971; Ahlström G. W. Joel and the Temple Cult of Jerusalem. Leiden, 1971; Rudolph W. Joel - Amos - Obadja - Jonah. , 1971; Hosch H. The Concept of Prophetic Time in the Book of Joel // JETS. 1972. Vol. 15. N 1. P. 31-38; Allen L. C. The Books of Joel, Obadiah, Jonah and Micah. L., 1976; Garrett D. A. The Structure of Joel // JETS. 1985. Vol. 28. N 3. P. 289-297; idem. Hosea, Joel. Nashville (Tenn.), 1997. (The New American Comment.; 19A); Good R. M. The Just War in Ancient Israel // JBL. 1985. Vol. 104. N 3. P. 385-400; Prinsloo W. S. The Theology of the Book of Joel. B.; N. Y., 1985. (BZAW; 163); Loretz O. Regenritual und Jahwetag im Joelbuch. Altenberg, 1986; Redditt P. L. The Book of Joel and Peripheral Prophecy // CBQ. 1986. Vol. 48. P. 225-240; Fowler H. T. The Chronological Position of Joel among the Prophets // JBL. 1987. Vol. 106. N 1/2. P. 146-154; Jeremias J. Joel/Joelbuch // TRE. 1987. Bd. 17. S. 91-97; idem. Die Propheten Joel, Obadja, Jona, Micha. Gott., 2007; Bergler S. Joel als Schriftinterpret. Fr./M., 1988; Limburg J. Hosea-Micah. Atlanta, 1988; Hubbard D. A. Joel and Amos: An Introd. and Comment. Leicester, 1989; Finley T. J. Joel, Amos, Obadiah. Chicago, 1990; Sandt H., van de. The Fate of the Gentiles in Joel and Acts 2: An Intertextual Study // EThl. 1990. Vol. 66. N 1. P. 56-77; Simkins R. The Day of Locusts: The History of Creation in the Book of Joel: Diss. /Harvard Univ. , 1990; idem. Yahweh's Activity in History and Nature in the Book of Joel. Lewiston, 1991; Andińach P. Locusts in the Message of Joel // VT. 1992. Vol. 42. N 4. P. 433-441; Dillard R. B. Joel / / The Minor Prophets: An Exegetical and Expository Commentary / Ed. Th. E. McComiskey. Grand Rapids, 1992. Vol. 1: Hosea, Joel and Amos. P. 239-314; Hiebert T. Joel, Book of // ABD. 1992. Vol. 3. P. 873-880; Hurowitz V. A. Joel's Locust Plague in Light of Sargon II "s Hymn to Nanaya // JBL. 1993. Vol. 112. N 4. P. 597-603; Leeuwen C., van. Joël. Nijkerk, 1993; Mason R. Zephaniah, Habakkuk, Joel. Sheffield, 1994; Crenshaw J. L. Joel: A New Transl. with Introd. and Comment. N. Y., 1995; McQueen L. R. Joel and the Spirit: The Cry of a Prophetic Hermeneutic, Sheffield, 1995; Renner J. T. E., Hassod M. J., Mayer R. W. Comment. on Joel, Jonah, Habakkuk. Adelaide, 1995; Coggins R. J. Interbiblical Quotations in Joel // After the Exile: Essays in Honor of R. Mason / Ed. J. Barton, D. J. Reimer. Macon, 1996. P. 75-84; idem. Joel and Amos. Sheffield, 2000; Stuart D. K. Hosea-Jonah. Waco (Tex.), 1997. (WBC; 31); Deist F. E. Parallels and Reinterpretation in the Book of Joel: A Theology of the Yom Yahweh? // Text and Context: Old Testament and Semitic Studies for F. C. Fensham / Ed. W. Claassen. Sheffield, 1998. P. 63-79; Prior D. The Message of Joel, Micah and Habakkuk. Leicester, 1998; Stark M. Joel // RAC. 1998. Bd. 18. Sp. 388-414; Meissner W. Bücher Joel und Obadja. Neuhausen; Stuttg., 2000; Sweeney M. A. The Twelve Prophets. Collegeville, 2000. 2 vols.; idem. The Place and Function of Joel in the Book of the Twelve // Thematic Threads in the Book of Twelve / Ed. P. L. Reddit, A. Schart. B.; N.Y., 2003. P. 133-154; Barton J. Joel and Obadiah. Louisville, 2001. (OTL); Dahmen U., Fleischer G. Die Bücher Joel und Amos. Stuttg., 2001. (NSK. AT; 23/2); Busenitz I. A. Commentary on Joel and Obadiah. Fearn, 2003; Lössl J. When Is a Locust Just a Locust?: Patristic Exegesis of Joel 1:4 in the Light of Ancient Literary Theory // JThSt. 2004. Vol. 55. N 2. P. 575-599; Roth M. Israel und die Völker im Zwölfprophetenbuch: Eine Untersuchung zu den Büchern Joel, Jona, Micha und Nahum. Gott., 2005; Simudson D. J. Hosea, Joel, Amos, Obadiah, Jonah, Micah. Nashville, 2005; Baker D. W. Joel, Obadiah, Malachi: The NIV Application Commentary. Grand Rapids, 2006; Braaten L. J. Earth Community in Joel 1-2: A Call to Identify with the Rest of Creation // HBT. 2006. Vol. 28. N 2. P. 113-129; Strazicich J. Joel's Use of Scripture and the Scripture's Use of Joel: Appropriation and Resignification in Second Temple Judaism and Early Christianity. Leiden; Boston, 2007; Schlenke B., Weimar P. “Und JHWH eiferte für sein Land und erbarmte sich seines Volkes” (Joel 2. 18): Zu Struktur und Komposition von Joel // BiblZschr. N.F. 2009. Bd. 53. N 2. S. 212-237.

Prophet Joel. Icon from the iconostasis c. St. John Chrysostom in Korovniki, Yaroslavl. OK. 1654 (YIAMZ)
Prophet Joel. Icon from the iconostasis c. St. John Chrysostom in Korovniki, Yaroslavl. OK. 1654 (YIAMZ)

One of the earliest images of I. was preserved in the mosaics of the catholicon of the VMC monastery. Catherine in Sinai (550-565): bust-length, middle-aged with short dark curly hair covering the ears, with a narrow strip of mustache and beard. In the monastery of St. created in 586. John in Beth-Zagba near Apamea (Syria) The Gospel of Rabbala (Laurent. Plut. I.56. Fol. 5r) contains a full-figure image of I. in white robes, with a rolled up scroll in his hand; he and the prophet Hosea is presented on the sides of the table of canons, above the scene of the “Marriage in Cana of Galilee.” In full growth, with short gray hair and a beard, holding a rolled scroll in his left hand, and with his right hand blessing I. is depicted in the miniature as a sire. Bible con. VI - beginning VII century (Paris. syr. 341. Fol. 175v). K con. VII - beginning VIII (?) century. researchers include a life-size image of I. on a small carved plaque from the Louvre of Syro-Palestinian origin, where he is presented against the background of city walls in a chiton and himation, with curly hair and a short wedge-shaped beard, in motion, with his right hand pointing upward and a scroll from the Greek. text on the left. An image of I. with an unfolded scroll, on which the words from Joel 2. 15 are written, is in the manuscript of the Homilies of Gregory of Nazianzus (Ambros. E49-50inf. Pag. 37), created in the 1st half. IX century, probably in one of the Greek. Mont Rey Rome. In a manuscript from the 9th century. “Sacra Parallela” (Paris. gr. 923) 4 images of I. in medallions (Fols. 63v, 225r, 229r, 232r); in them he invariably appears young, with a dark beard or beardless. In the manuscript of the Christian topography of Cosmas Indikoplov, last. Thursday 9th century (Vat. gr. 699. Fol. 68v) I. is depicted among other prophets, whose prophecies, according to the author, confirm his vision of the world order. I. is presented in full growth, blessing the book he holds in his left hand.

The image of I., like the images of other prophets, is usually located in the upper part of the temple decoration: on the wall of the main nave (in the Cathedral of San Marco in Venice, early 13th century), in the drum of the dome (in the monastery of Chora (Kahriye) -jami), 1316-1321 and the church of Our Lady Pammakaristos (Fethiye-jami) (c. 1315) in K-pol, in the church of the Transfiguration of the Savior on Kovalev (1380) and the church of the architect Michael Skovorodsky monastery ( beginning of the 15th century) in Vel. Novgorod, etc.), on girth arches (in the Church of the Assumption of the Blessed Virgin Mary on Volotovo Field in Vel. Novgorod, ca. 1363, on the western arch), etc.

The image of I. is included in the prophetic rows of iconostases: Trinity Cathedral of the Trinity-Sergius Monastery (1425-1427, SPGIAHMZ); Assumption Cathedral of the Kirillov Belozersky Monastery (c. 1497, State Russian Museum); Cathedral of the Nativity of St. Our Lady of Ferapont Monastery (1502, KBMZ); St. Sophia Cathedral in Vel. Novgorod (XVI century, NGOMZ); Annunciation Cathedral of the Moscow Kremlin (mid-16th century, GMMK); Cathedral of the Kostroma Ipatievsky Monastery (1652), etc. In cases where several prophets are depicted on one board, I. is presented next to the prophet. Jonah (as in the iconostasis from the Trinity-Sergius Monastery), with the prophets Elisha and Zechariah (in the iconostasis from the Kirillov Belozersky Monastery). His single image can be seen on the icon from the main iconostasis of the Yaroslavl church. St. John Chrysostom in Korovniki (c. 1654, YIAMZ).

Quite rarely, the image of I. appears in the composition “Praise of the Mother of God” (for example, on the icon of the 2nd half of the 16th century from the Church of the Great Martyr George in Vologda, VGIAHMZ), where I.’s attribute is the heart; on the scroll is a text from Joel 2. 13. Al. example - the icon of the 1st quarter. XVIII century (GVSMZ): I. is presented among the 25 prophets with a scroll, on which the text of Joel 2 is written. 28.

In addition to the mentioned fragments of text, the scrolls also contain: Joel 2. 21 (in the monastery of Chora and the Church of Our Lady of Pammakaristos, in the Church of the Great Martyr George in Staro-Nagorichino, 1317-1318) and Joel 2. 12 (the Church of St. Achille, Bishop of Larissa, in Arilje, Serbia, 1296).

In Erminia, Hierom. Dionysius Furnoagrafiot (c. 1730-1733) I. is described in the section “St. prophets Their appearance and prophecies" (Part 2. § 132. No. 12): "with a black forked beard, he says: The Lord will call from Zion, and from Jerusalem will give his voice" (Joel 3. 16) (Erminia DF. 1993. P. 82). In the Iconographic Original of the Novgorod edition of the 16th century. he is mentioned under October 19: “... gray-haired, like Elijah the prophet, with great hair and long hair; one braid on the left shoulder; robe, top, green, wild, underside, canopy" (Iconographic original of the Novgorod edition according to the Sophia list of the late 16th century: With options from the lists of Zabelin and Filimonov. M., 1873. Dept. 2. P. 10). In the Russian summary iconographic originals (18th century) it is said about I.’s appearance: “In the likeness of gray hair, brad and hair like Elijah the prophet, a prophetic robe, wild green, cinnabar underside, a scroll in his hand, and in it is written: “I will pour out from My Spirit against all flesh...” (Filimonov. Iconographic original. 1874. P. 174); “gray-haired, like Ilya, long hair and long hair, one braid, one robe on top, cinnabar underneath, signature on the scroll (without text - Author)” (Bolshakov. Iconographic original. 1998, p. 11).

Lit.: Nikolaeva T.V. Old Russian painting of the Zagorsk Museum. M., 1977. P. 59; Gravgaard A.-M. Inscriptions of OT Prophecies in Byzant. Churches: Cat. Copenhagen, 1979. P. 66; Belting H., Mango C., Mouriki D. The Mosaics and Frescoes of St. Mary Pammakaristos (Fethiye Camii) at Istanbul. Wash., 1978. (DOS; 15); Popovich L. D. Compositional and Theological Concepts in Four Prophet Cycles in Churches Selected from The Period of King Milutin (1282-1321) // Cyrillomethodianum. Thessal., 1984/1985. T. 8/9. P. 283-318; Lazarev V.N. History of the Byzantines. painting. M., 1986. T. 1, 2; Lelekova O.V. Iconostasis of the Assumption Cathedral of the Kirillo-Belozersky Monastery 1497: Research. and restoration. M., 1988. P. 338. Fig. 51; Lowden J. Illuminated Prophet Books: A Study of Byzant. Manuscripts of the Major and Minor Prophets. Univ. Park (Pa.), 1988; Vzdornov G.I. Volotovo: Frescoes c. Dormition on Volotovo Field near Novgorod. M., 1989. S. 39, 63; Sinai: Treasures of the Monastery of St. Catherine. Athens, 1990; Byzance: L "art byzantin dans les collections publiques françaises. P., 1992. P. 182-183; Icons of Yaroslavl XIII - mid-17th century: Masterpieces of ancient Russian painting in the museums of Yaroslavl. M., 2009. T. 2. P. 271.

I. A. Zhuravleva, I. A. Oretskaya

In the 5th century BC, the prophet Joel, one of the twelve “minor” prophets of Israel, was born in what is now Palestine. These chosen ones of God received this name not because of the insignificance of their deeds, but only because of the limited volume of records they left behind. Joel was the first in their line. It was his prophecies that reached us in written form.

God's Wrath on the People of Israel

According to Old Testament texts, the prophet was born in the Trans-Jordan region, in the ancient city of Bethoron. When he reached adulthood, terrible misfortunes befell the kingdom of Judah. A terrible drought set in, which destroyed a significant part of the crop, and what was saved was destroyed by countless swarms of locusts, which swarmed in such numbers that they blocked out the sunlight.

And further, through the prophet Joel, the Almighty again announced the approach of the “day of the Lord,” in which only those who call on His name will be saved. Pagans who worship man-made idols will face an inevitable and terrible death. This is what Jehovah said, and this is how the prophet Joel conveyed His words to the people. His prophecies instilled hope in God's chosen people that the Lord would not leave them, no matter what troubles happened.

Interpretation of Joel's prophecies

Much of what Joel's prophecies contain was subsequently interpreted as a prediction of events that occurred already in New Testament times. In particular, the words that God will pour out His Spirit on all flesh are usually perceived as a promise, confirmation of which can be found on the pages of the New Testament. Studying his statements in detail, theologians around the world also see in them prophecies about the future appearance of the Lord in the flesh to people.

Today, among the Old Testament saints who opened the way for the Son of God, the prophet Joel occupies a special place. His life is not rich in details about his earthly path, but is full of predictions that largely predetermined the historical path of Israel. The memory of the saint is celebrated by the Orthodox Church annually on November 1. On this day, the troparion of the prophet Joel, an akathist, is heard in churches, and prayers are offered for his intercession before the Throne of God.