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 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. Scholars view Joel as having been completed in the Ptolemaic period (c. 301-201 BCE) due to its use of earlier texts and perspective on Yahweh and the nations.^[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
^ “Joel.” Hagedorn, Anselm C. The Oxford Handbook of the Minor Prophets. Edited by Julia M. O'Brien. pp. 411–423. “The book's engagement with earlier texts (especially those relating to the ‘Day of Yahweh’) attests to its late origin, and its ending reflects late theological thinking about the relationship between Israel and the nations, portraying Yahweh as the ruler of the whole world…These theological debates point to a very late origin of Joel 2:28-3:21 [Heb. chaps. 3-4]. The universal judgment of the nations probably belongs to discourse of the late Persian period (Steck 1996), while the vision of Joel 2:28-32 [Heb. chap. 3] may best be understood during the relative peace of Ptolemaic times.”

[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] “Joel.” Hagedorn, Anselm C. The Oxford Handbook of the Minor Prophets. Edited by Julia M. O'Brien. pp. 411–423. “The book's engagement with earlier texts (especially those relating to the ‘Day of Yahweh’) attests to its late origin, and its ending reflects late theological thinking about the relationship between Israel and the nations, portraying Yahweh as the ruler of the whole world…These theological debates point to a very late origin of Joel 2:28-3:21 [Heb. chaps. 3-4]. The universal judgment of the nations probably belongs to discourse of the late Persian period (Steck 1996), while the vision of Joel 2:28-32 [Heb. chap. 3] may best be understood during the relative peace of Ptolemaic times.”

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