For this reason the priests are to utter lamentations and to ordain a fast.Chapter 2:1-17, repeats the same thought more emphatically: all these plagues are only the forerunners of still greater scourges in the day of the Lord, when the land of the Prophet shall become a wilderness.In the first main division of the Book of Joel (1:2-) the prophecies are threatenings of the day of judgment; the prophecies in the second division, which embraces the rest of the book (-), are consolatory descriptions of the day of grace.The first section is further divided into two discourses on the judgment: Chapter 1:2-20, describes a terrible scourge, a plague of locusts, with which the Prophet's land had been visited; these pests had so completely devoured the fields that not even the material for the meat- and drink-offerings existed.With thousands of Jewish singles dating online – Why go it alone? JRetro Match is a Jewish Singles Service, providing Jewish singles across the USA the opportunity to meet other Jewish Singles is a private and personalized way.Jewish Singles work with a Jewish matchmaker to send them matches so that they can date compatible Jewish singles.In justification of this date they pointed out that Joel is placed among the twelve Minor Prophets between Osee and Amos ; further, that among the enemies of Juda the book does not mention the Assyrians, who were anathematized by each Prophet from the time they appeared as a power in Asia.
The early commentators, in agreement with Jerome, placed the era of composition in the eighth century B. ; they took Joel, therefore, as a contemporary of Osee and Amos.
The frequent apostrophes to the priests (1:9, 13-14; ) also lead to the inference that Joel himself was of priestly descent.
The seventy-three verses of this small book, in the Massoretic text of the Old Testament, are divided into four, and in the Septuagint and Vulgate into three, chapters, the second and third chapters of the Massoretic text forming one chapter, the second in the Septuagint and Vulgate.
Those also who agree in placing the book before the Exile do not agree in identifying the king in whose reign Joel lived. Later commentators assign the book to the period after the Exile, both because chapter iii assumes the dispersal of the Jews among other nations, and because the eschatology of Joel presupposes the later period of Jewish theology.
The assignment to the period of King Josias is supported by the fact that Joel takes for his theme the day of the Lord, as does the contemporary Prophet Sophonias ; to this may be added that the anathema upon the Egyptians may be influenced by the battle of Mageddo (608 B. It is, however, impossible for Joel to have been a contemporary of the Prophet Malachias, because of the manner in which the former looks upon the priests of his period as perfect leaders and mediators for the nation.