[Heb. ; - The Lord [is] God; Greek ᾿Ιωήλ; lat. Iohel], Old Testament Prop. (Commemorated Oct. 19), the author of the book named after him as part of the collection of books of 12 minor prophets. In the Book of Prop. Joel does not contain information about its author, only the inscription says that I. was the son of Bethuel (; - Joel 1. 1). In the LXX his father's name is given as Βαθουήλ (also found in Gen 22.23 LXX). The OT names Joel ca. 40 characters, attempts to identify some of them with I. (especially those mentioned in 1 Samuel 8. 2 or in 1 Chronicles 6. 33, 36-38) do not look convincing ( Nikolay (Dobronravov). 1885. S. 9-10; Strazicich. 2007. P. 50).

The image of I. in church Tradition

In the early Christ. Lit-re information about I.'s personality is fragmentary. In Christ. exegesis it was believed that the place of the Book of Prop. Joel as part of the collection of books of the minor prophets, where it is placed between the Books of the Prophets. Amos and Prop. 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 the comments on his book considered I. a captive prophet and contemporary, or a 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 (Сyr. 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 Jeram (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. In the Paschal Chronicle (1st half of the 7th century) it is reported that I. prophesied in the time of King Hezekiah (c. 715-687 BC), along with the prophets Isaiah, Hosea, Amos, Micah and Nahum (Chron. Pasch. 104).

At prp. Ephraim the Syrian, a legend has been preserved that I. genus. on the territory of the tribe of Reuben, where he was buried (Ephraem Syr. In Joel. Praef.); the tradition 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 A.D.). This essay says that I. genus. in the city of Bethomoron (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). The review of Pseudo-Epiphanius says that I. came from the villages. Bethom (Βηθώμ - Ibid. P. 18). The historical reliability of this information is apparently not great; it is believed that they go back to the tradition of early Judaism, assimilated and revised by Christ. authors (Nekrasov. 1884. S. 281; Quasten. Patrology. 1986. Vol. 3. P. 396; Stark. 1998. Sp. 404). In the Synaxar of the K-Polish c. (X century) the birthplace of the prophet is named. I. - Mephomoron (Μεθομόρων - SynCP. Col. 149).

In the Small Roman Martyrology and in the Martyrology of Adon of Vienna (both - IX century), the memory of I. is found under July 6, along with the memory of the prophets. Isaiah and under July 13, along 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 the Synaxar of the K-Polish c. I.'s memory was recorded under 19 Oct. (SynCP. Col. 149).

The image of I. in biblical criticism

Modern researchers on the basis of indirect data from the Book of Prop. 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 penitential worship and uses some elements of temple prayers (Joel 2. 15-17) . A. Kapelrud believed that in the Book of Prop. Joel reflected the developed rite of temple worship practiced in Israel during the life of the prophet (Kapelrud. . P. 3-9). Since I. often turned to the topic of priestly service (Joel 1. 9, 13, 14, 16; 2. 1, 15-17), many researchers saw in I. t. a temple (English cultic) prophet associated with the community of priests of the Jerusalem Temple (Kapelrud. . P. 176; Ahlström 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 delivered a new proclamation to the Jerusalem priesthood from outside rather than from their midst (Redditt. 1986). This t. sp. reinforced by the lack of unequivocal evidence for 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 the official. temple tradition (Introduction to the OT / Ed.: E. Zenger. M., 2008. C. 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, since the notion that the prophet came from the priestly circles of Jerusalem is consistent with the 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 service (for example, Joel 2. 1-11 - Cook SL Prophecy and Apocalypticism, Minneapolis, 1995, p. 171). It can be argued with a greater degree of probability that even if I. was not a member of the priestly class, then it largely influenced him (Strazicich . 2007. P. 51).

I.'s service time in modern biblical studies

Because in the Book of Prov. Joel does not mention any kings or historical figures of ancient Israel, which makes it difficult to date. In modern studies define the extreme temporal boundaries of the ministry of the prophet in different ways - from the 9th to the 2nd century. BC (Barton. 2001. P. 3). The question of the time of I.'s service 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. prophecies to the 2nd century. BC (Duhm. 1911. S. 161).

In present time most modern. commentators, despite the difference 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 belonging of the Book of Prop. Joel to the post-captivity period was reasonably introduced into scientific circulation by V. Vatka, who determined the time of service of I. V c. BC (Vatke W. Die biblische Theologie wissenschaftlich dargestellt. B., 1835. Bd. 1: Die Religion des AT nach den kanonischen Büchern entwickelt. S. 462). Prior to the appearance of this work, most often the time of I.'s service was attributed to the era of the reign of the Jewish 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 absence of a mention in the book of Israel and Samaria. This may serve as an indication that the prophecies of I. were uttered 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 for the prophet, which was restored after 515 (see: Joel 1. 9, 14, 16; 2. 17 ; 3. 18), and the verses Joel 2. 7, 9 contain references to the rebuilt walls of the city and reflect the completion of this construction c. 445 under arm. Nehemiah. Comparison of dates. the cities of Tire and Sidon with the Philistine territories in Joel 3. 4 indicates the end of the Persian period. dominion, which was marked by the destruction of Sidon by Artaxerxes III Och c. 343; after. these cities were not mentioned. Thus, Wolf defines the time of creation and writing of the book as 445-343 years. (Wolff. 1977. P. 4-5). An indication of the commercial relations of the Philistines with the Greeks (Joel 3. 4-6) also testifies in favor of the post-captive time of the creation of the book. According to J. Barton, most likely the prophecies of I. belonged to the period ca. 400 (Barton. 2001. P. 16-17). In addition to these arguments, the late origin of the book is indicated by references to a significant role in the state. management of the 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-captive community of the Second Temple. This t. sp. reinforces the absence in the book of an indication of the existence of a monarchy, as it was in the post-captive era (see also: Redditt. 1986. P. 235). To con. VI - beg. 5th century BC, a number of authors are inclined, for which the starting point for dating is the prophecies about the destruction of Edom in Joel 3. 19 and a comparison with the text of the prophets. 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 real fact solar eclipse, a cut could occur in Jerusalem in Feb. 357 or in July 336 (Stephenson . 1969. P. 224-229).

The late origin of the book is also possibly indicated by certain terms characteristic of books included in the late OT corpus: 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 Chronicles 20.16; Eccl 3.11; 7.2), (“stench” - Joel 2.20, also found only in Sir 11. 12) and others. According to other authors, evidence of the late language of the Book of Prop. Joel are a short form of the 1st person pronoun sg. h.- (Joel 2. 27), the use of a noun to designate the temple (Joel 1. 13, 16), as well as the phrases "Juda and Jerusalem" (- Joel 3. 1) and "children of Zion" (- Joel 2. 23 ) (Crenshaw. 1995. P. 26). There are other lexical coincidences with later books: for example, certain phrases from Joel 2. 13b and 14a are repeated in Ion 4. 2b and 3. 9a. Parallel comparison of east. and app. seas in Joel 2. 20 is found in a later passage from Zech 14. 8. J. also quotes the words of previous prophets (see, for example: Obd 17; Is 2.4; Mic 4.3) (Wolff. 1977. P . five). 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 supporters of an earlier dating, relating the emergence of I.'s prophecies to the time immediately before the Babylonian captivity, that is, to the end. VII - beginning. VI century: the absence of a 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, that is, before captivity - c. 587-586 (2 Kings 25:4-8) (Stuart. 1997. P. 224; Koch K. The Prophets. Phil., 1982. Vol. 1: The Assyrian Period). According to the supporters of this hypothesis, preserved in the Book of Prop. In Joel, the allusions to the events that took place 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 c. 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 invasions, for example. Assyrian 701 or Babylonian 598 H. Stocks on the basis of similarity with the book. Deuteronomy, which was discovered, in his opinion, in 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 HHD 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 service to the post-captive period, some researchers dated the writing of the book to the time of the reign of King Joash, i.e. con. 9th century BC On the early origin of the prophecies of I. in addition to the canonical position of the Book of Prop. Joel indicates, according to M. Beach, the similarity of the content of the book with the content of the cycle of stories about the prophets. Elijah, as well as individual lit. parallels between the Book of Prop. Joel and the Ugaritic epic about Baal and Anat, connected with the theme of the divine battle (Bi č . 1960). The lack of information about the kings cannot serve as a decisive argument for dating, because in the Book of Prop. Nahum also does not contain any mention of the monarchy in Judea, which undoubtedly existed in his time. R. Patterson (Patterson RD 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 the researchers there were also opinions 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 in the 19th century. I.'s service time was determined in accordance with the patristic tradition and referred to the period of the reign of either the Israeli king Jeroboam II (c. 786-746 BC) ( Palladium (Pyankov). 1872. S. III), or the Jewish king Joash (c. 835-796 BC) (John (Smirnov). 1873. S. 4). This problem was considered in most detail by Archbishop. Nikolai (Dobronravov), who, arguing with A. Merckx (Merx. 1879), came to the conclusion that I. "could not live after the captivity of Babylon", and his activity fell on the first years of the reign of Joash ( Nikolay (Dobronravov). 1885, p. 51); Also, the problem of dating the book is given to many. attention in the work of A. A. Nekrasov, to-ry, disagreeing with the hypothesis of A. Hilgenfeld about the post-captive origin of the Book of Prop. 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 Prop. Joel with the Book of Prop. Amos and the opinions of representatives of the conservative app. school considered I. senior contemporary of the prophet. Amos, who prophesied during the reign of the Jewish king Uzziah (c. 783-742 BC) (Nekrasov. 1884, p. 364). F. I. Pokrovsky (Pokrovsky, 1876, p. 8) proposed the same dating with similar arguments, arguing with him. scientist K. Kredner (Credner. 1831).

P. Yu. Lebedev, A. E. Petrov

Book of the Prophet Joel

Following I., placed in modern. liturgical books, includes: a dismissive troparion of the 2nd tone "Foreknowledge of God's coming in the flesh ..." (see: Menaion (MP). Oct. S. 460-461); kontakion of the 4th tone “Enlightened by the Spirit...” (see: Ibid., p. 463); Canon of the authorship of Feofan with acrostichom χρησμοὺς ιωὴλ τοῦ προφήτου θαυμάσω (the prophecy of the Johile of the Prophet is aiming) 2nd, IRSMOS: Δεῦτε λαο (), beginning: χορὸς ἡμῖν τῶν προφητῶν συνευφραίνεται (); a cycle of stichera-like; saddlen (different in Greek and Slavic Menaion).

Lit.: Credner K. A. Der Prophet Joel. Halle, 1831; Wunsche A. Die Weissagungen des Propheten Joel. Lpz., 1872; Pallady (Pyankov), bishop. Interpretation on St. prophets Hosea and Joel. Vyatka, 1872; John (Smirnov), archbishop. Prophet Joel // Ryazan EV. Approx. 1873. No. 18. S. 512-524; No. 19. S. 564-567; No. 20. S. 589-593; No. 21. S. 611-617; No. 22, pp. 630-635; he is. St. Prophets: Hosea, Joel, Amos and Obadiah. Ryazan, 1873; Pokrovsky F. I. The time of the activity of the prophet. Joel // KhCh. 1876. Part 1/2. No. 1. S. 3-31; he is. Composition and explanation of the book of Prop. Joel // Ibid. Part 2. No. 7/8. pp. 3-24; Merx E.O.A. Halle, 1879; Nekrasov A. A. Introduction to the book of the prophet. Joel // KhCh. 1884. Part 2. No. 9/10. pp. 280-314; 1885. Part 2. No. 7/8. C. 82-98; No. 9/10. pp. 335-371; Nicholas (Dobronravov), archbishop. The book of the prophets Joel. M., 1885; Preuss G. Die Prophetie Joel "s unter besonderer Rücksicht der Zeitfrage. Halle, 1889; Rybinsky V. P. 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. No. 3. S. 161-204; Baumgartner W. Joel 1 and 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. No. 2. S. 177-195; Wolff H. W. Die Botschaft des Buches Joel. Munch., 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. No. 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. No. 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. No. 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. Altenberge, 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 // T.R.E. 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. No. 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 RB Joel / / The Minor Prophets: An Exegetical and Expository Comment. / Ed. Th. E. McComiskey, Grand Rapids, 1992. Vol. 1: Hosea, Joel and Amos, pp. 239-314; Hiebert T. Joel, Book of // ABD. 1992. Vol. 3. P. 873-880; Hurowitz VA 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 JL Joel: A New Transl. with Introd. and Comment. NY, 1995; McQueen LR 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, pp. 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 vol.; 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. No. 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. No. 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. No. 2. S. 212-237.

Prop. Joel. Icon from the iconostasis St. John Chrysostom in Korovniki, Yaroslavl. OK. 1654 (YAIAMZ)
Prop. Joel. Icon from the iconostasis St. John Chrysostom in Korovniki, Yaroslavl. OK. 1654 (YAIAMZ)

One of the earliest images of I. was preserved in the mosaics of the katholikon of the monastery of the VMTs. Catherine at Sinai (550-565): bust, middle-aged with short dark curly hair covering the ears, with a narrow strip of mustache and beard. Created in 586 in the monastery of St. John in Bet-Zagba near Apamea (Syria) of the Gospel of Ravvula (Laurent. Plut. I.56. Fol. 5r) there is a full-figure image of I. in white robes, with a folded scroll in his hand; he and the prophet Hosea is represented on the sides of the table of canons, above the scene "The Marriage in Cana of Galilee". In full growth, with short gray hair and a beard, holding a folded scroll in his left hand, and I. blessing him with his right is depicted in the miniature sir. bible con. VI - beg. 7th century (Paris. syr. 341. Fol. 175v). To con. VII - beginning. 8th (?) c. researchers attribute the full-length image of I. on a small carved plaquette from the Louvre of Syro-Palestinian origin, where he is presented against the backdrop of the city walls in a chiton and himation, with curly hair and a short wedge-shaped beard, in motion, pointing up right hand and a scroll from Greek. text on the left. The 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. 9th century, probably in one of the Greek. mon-ray of Rome. In a ninth century manuscript "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 Kosma Indikoplova, pos. thurs. 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, which he holds in his left hand.

The image of I., as well as images of other prophets, as a rule, is 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 XIII century), in the drum of the dome (in the monastery of Chora (Kahriye -dzhami), 1316-1321 and the church of Our Lady Pammakaristos (Fethiye-dzhami) (c. 1315) in the K-field, in the church of the Transfiguration on Kovalev (1380) and the church of the architect Mikhail Skovorodsky Monastery ( beginning of the 15th century) in Veliky Novgorod, etc.), on girth arches (in the Church of the Assumption of the Blessed Virgin Mary on the Volotovo Field in Veliky Novgorod, c. 1363, on the western arch), etc.

The image of I. is part of the prophetic rows of iconostases: the Trinity Cathedral of the Trinity-Sergius Monastery (1425-1427, SPGIAHMZ); Assumption Cathedral of Kirillov Belozersky Monastery (c. 1497, Russian Museum); Cathedral of the Nativity of St. Virgin of the Ferapontov Monastery (1502, KBMZ); Sophia Cathedral in Vel. Novgorod (XVI century, NGOMZ); Annunciation Cathedral of the Moscow Kremlin (middle of the 16th century, GMMK); Cathedral of the Kostroma Ipatiev 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, YaIAMZ).

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 martyr George in Vologda, VGIAHMZ), where the attribute of I. is the heart; on the scroll - a text from Joel 2. 13. Dr. example - the icon of the 1st quarter. 18th century (GVSMZ): I. is presented among 25 prophets with a scroll, on which the text of Joel 2 is written. 28.

In addition to the mentioned text fragments, there are also found on the scrolls: Joel 2. 21 (in the monastery of Chora and the church of Our Lady Pammakaristos, in the church of Great Martyr George in Staro Nagorichino, 1317-1318) and Joel 2. 12 (the church of St. Achilles, Bishop of Larissa, in Arilia, Serbia, 1296).

In Erminia hierom. Dionysius Fournoagrafiot (c. 1730-1733) I. is described in the section “St. prophets. Appearance them and prophecies” (Ch. 2. § 132. No. 12): “with a black forked beard, he says: The Lord will call from Zion, and from Jerusalem he will give his voice” (Joel 3. 16) (Herminia DF. 1993. S. 82). In the icon-painting original of the Novgorod edition of the XVI century. he is mentioned on October 19: “... sitting, like Elijah the prophet, with great beard and hair; braid one on the left shoulder; the upper riza is green dikaa, the underside is kenovar ”(The icon-painting original of the Novgorod edition according to the Sofia list of the end of the 16th century: With variants from the lists of Zabelin and Filimonov. M., 1873. Otdel. 2. P. 10). In the Russian consolidated icon-painting originals (XVIII century), it is said about the appearance of I.: “In the likeness of gray hair, beard and hair like Elijah the prophet, a prophetic robe, wild greenery, vermilion underside, a scroll in his hand, and in it is written:“ I will pour out from My Spirit on all flesh ... "" (Filimonov. Icon-painting original. 1874. P. 174); “Sad, like Ilya, great brada and hair, one scythe, the top of the praz, under the cinnabar, the signature is in the scroll (no text. - Auth.)” (Bolshakov. Icon-painting original. 1998 p. P. 11).

Lit .: Nikolaeva T.V. Old Russian painting Zagorsk Museum. M., 1977. S. 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. The iconostasis of the Assumption Cathedral of the Cyril-Belozersky Monastery of 1497: Research. and restoration. M., 1988. S. 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. Assumption on the 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 - middle of the XVII century: Masterpieces of ancient Russian painting in the museums of Yaroslavl. M., 2009. T. 2. S. 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 on the territory of present-day Palestine. These chosen ones of God received such a name not for the insignificance of their deeds, but only for the limited volume of records left behind. Joel was the first in their line. It is his prophecies in writing that have come down to us.

The Wrath of God on the People of Israel

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

And further, through the prophet Joel, the Almighty again announced the nearness of the “day of the Lord”, in which only those who call on His name will be saved. The 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 the prophecies of Joel

Much of what the prophecies of Joel contain was later interpreted as a prediction of events that had already taken place in New Testament times. In particular, the words that God will pour out of His Spirit on all flesh are usually perceived as a promise, which can be confirmed on the pages of the New Testament. Studying his statements in detail, theologians of the whole world see in them also prophecies about the coming 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 the 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, the akathist, sounds in churches, and prayers are raised for his intercession before the Throne of God.

Joel(יוֹאֵל - "Jehovah is God") the prophet, whose book occupies the second place in our Bible in the series of books of the XII minor prophets, was the son of Petuel or - in Greek. transcriptions LXX - Bethuil. The identity of Petuel himself is completely unknown, and his name is nowhere to be found in the Bible. Rashi’s guesses that the prophet Samuel is figuratively called Petuel, who was thus the father of the prophet Joel, and Goldhausen’s assumption that Petuel is the same person as Petochia (glor. Fettia), a contemporary of David, the head of the 19th priestly order (1 Chronicles 24. 16) are based on nothing. There is no information in the book of Joel and about his personality. An attempt (Kredner, Kramer, Ewald) to identify Joel with Joel, the father of the psalmist Haman, a Levite from the clan of Kaath, mentioned in 1 Chronicles 6 , 33 and their own assumption that Joel belonged to a priestly family, have no basis. Although Joel mentions priests ( 1. 9, 13; 2. 17), about the temple ( 1. 9, 14, 16; 2. 17), about victims ( 2. 1, 15, 23, 32), it does not necessarily follow that he himself belonged to the number of priests, since such references are possible and understandable in the mouth of any true Israelite. It is only certain that Joel passed his ministry in the kingdom of Judah, because he speaks only of this kingdom (ch. 3 ), using the word Israel ( 2. 24; 3. 2:16) to designate not the ten-tribe kingdom, but the whole Heb. people.

Joel's time and its origin is a controversial issue in science, since there are no direct or clear indirect indications of this in the book. When deciding this question, the following data are taken into account. Calling in 3 ch. many enemies of the kingdom of Judah, Joel does not speak of the Syrians, Assyrians and Babylonians. From this they conclude that Joel lived not later than the end of the reign of Joash, for the Syrians made an attack on Judea at that time (in 828) (2 Kings. 12. 18-19; 2 Par. 24. 23-24). On the other hand, references to the attack of the Philistines ( 3 4), about the Phoenicians as enemies of Judea ( 3 ,4), about the valley of Jehoshaphat ( 3. 2:12) show that Joel prophesied after the division of the Jewish kingdom. Only then did the Phoenicians become enemies of the Jews, and even after the time of King Jehoshaphat, when, in honor of his victory (2 Chron. 20 ) the famous valley (Berakha) became known as Josaphat [see. below under this word stlb. 331-332]. Comparing the noted data, exegetes come to the conclusion that Joel lived no earlier than 879 and no later than 828. the pious high priest Jodai led. This also explains why the prophet does not convict the people of idolatry and serious crimes, does not mention the king and puts forward elders and priests from among the people.

In Western literature, Joel is considered a prophet after the captivity. This assumption was most thoroughly disclosed by the scientist A. Merckx. But no solid grounds for this opinion can be presented. The fact that the prophet does not mention the king and nominates elders and priests cannot serve as a reliable indication of the post-exilic time, when there was no king and the elders and priests were at the head of the people: these features of the social system are well suited to the time of Joash.

Regarding the invitation of the prophet to appoint a post and announce a solemn assembly ( 2. 13-15), then here it is unfair to see a feature of post-captive ritualism, since even the pre-captive prophets did not reject the significance of rites. (Book of the Prophet Jeremiah 14. 12; Isaiah's book 58. 6).

The book of Joel in our text has three chapters, and in the text of Heb. Art. 28-32 ch. the second are singled out in a special chapter, as a result of which the book has four chapters. The book consists of two speeches, interrupted by a brief historical remark in 2. 18-19 (see Slavic text). The reason for these speeches was a severe disaster that befell Judah, namely the invasion of locusts and a prolonged drought ( 1. 4-17, 18-20; 2. 1 sl.). This description of the locust invasion is understood by many ancient and modern exegetes allegorically as a description of the invasion of enemies. Under the four names of the locust: sl. caterpillars, pruzi, mosquitoes, sipleve, mean four hostile kings. (Ephraim the Syrian: Feglaffellaser, Salmanassar, Sennacherib and Nebuchadnezzar). Or four hostile peoples (Blessed Jerome: Assyro-Babylonians, Medo-Persians, Macedonian-Syrians and Romans). Other interpreters understand the description of the locust invasion in the literal sense (Rufim Akv., Luther, Kredner, from our Smirn., Nekrasov). And some admit both meanings (from the ancients, blessed Theodoret). The latter interpretation must be recognized as correct. The picture of the devastation of the country, described by the prophet, fits the actual invasion of locusts ( 1. 7, 10, 13). Then the prophet 2. 4-5, 7-9 compares the invasion of locusts with the invasion of the army, and by this he shows that he is not talking about the army. But, on the other hand, the real disaster-invasion of locusts for the prophet is an image of the coming divine punishments, a foreshadowing of the terrible day of the Lord. Therefore, the speech of the prophet about the invasion of locusts is of a solemn nature, and it uses expressions that are not entirely suitable for the physical disaster described by the prophet alone.

The content of the prophetic sermon of Joel such. In view of the disasters that befell the country ( 1. 1-16), the prophet calls on the people to turn to Jehovah with all their hearts, "in fasting, weeping and weeping" ( 2. 12), invites to appoint a post and announce a solemn assembly ( 2. 15-17). In his second speech, the prophet announces the coming of better times. According to him, the Lord will give fertility to the earth, remove the "who came from the north" (locust), send early and late rain ( 2. 20-25), so that the people will "eat to satiety and be satisfied" ( 2. 26). But the Lord's mercy to the people will not be limited only to the bestowal of earthly blessings. Earthly blessings are only an image of spiritual blessings and a foreshadowing of their sending down. Through the mouth of the prophet, the people are proclaimed the coming of such a time in the future, when the Spirit of God will be poured out "on all flesh". The result of this outpouring of the Spirit will be the realization for the people of the ideal that was set for them by the legislator Moses. "If only," said the legislator, "all the Lord's people were prophets! If only the Lord would send His Spirit upon them!" (Num. 11. 29). And now, Joel proclaims the fulfillment of this fiery desire of the legislator: "your sons and your daughters will prophesy; your elders will dream dreams, and your young men will see visions" ( 2. 28). But this gift of grace means will be at the same time the beginning of the great "day of the Lord" - the day of terrible judgment, which the Lord will execute over the nations. The Prophet in the second half of his second speech ( 2. 30-3. 21) describes this day of judgment in images. According to his description, the coming of the "day of the Lord" will be preceded by signs in heaven and on earth, and the very judgment of God will be carried out in the valley of Jehoshaphat (cf. 2 Chr. 20. 16), where all the nations will gather. However, the day of judgment, according to the word of the prophet, will be terrible only for the Gentiles: for Israel, it will be the day of salvation: "Judas will live forever, and Jerusalem for generations of generations. The Lord will dwell in Zion" ( 3. 21).

The prophecy about the outpouring of the Holy Spirit on all people and about the terrible day of the Lord is the most important place in the book of Joel. The fulfillment of this prophecy must refer to New Testament times. The main reason for this is the testimony of Acts. 2. 15-21 where the words are Joel. 2. 28-32 are considered precisely as a prophecy about the descent of the Holy Spirit on the Apostles. In that latest event The Apostle Peter, as one should conclude from Acts. 2:16-21 also sees the fulfillment of the prophet's saying about the terrible day of the Lord. And, indeed, the descent of the Holy Spirit on the Apostles ended the establishment of the messianic kingdom for the salvation of people, all the grace-filled forces were given. Since now it remains only to wait for the divine judgment for the use of these forces, we can say that the descent of the Holy Spirit on the Apostles was already start this court. But in all its fullness, the words of the prophet Joel about the terrible day of the Lord, according to the interpretation of exegetes, can only refer to "the last times."

Literature.

ABOUT. H. P. Dobronravov, Book Ave. Joel, Moscow 1885 (master's thesis, in which on pages I-III see a detailed index of Russian and foreign literature about Joel).

In foreign literature are especially important:

Merx, Die Prophethie des Joel, 1879.
Holzinger, Sprachcharakter und Abfassungszeit d. Buches Joel ("Zeitschr. Alttest. Wissensch", 1889)
Baudissin, Einleitung in die Bücher des Alten Test., 1901.

* Vladimir Petrovich Rybinsky
Master of Theology, Extraordinary.
prof. and inspector of the Kiev Theological Academy

Text source: Orthodox theological encyclopedia. Volume 7, column. 250. Edition Petrograd. Appendix to the spiritual magazine "Wanderer" for 1906 Spelling modern.

PROPHET JOEL

Prophet Joel, Michelangelo Buanorotti, Sistine Chapel vault painting

Prophet Joel is one of the 12 minor prophets. Descended from the tribe of Reuben. He predicted the desolation of Jerusalem and the end of the Old Testament sacrifices. He also prophesied that the time would come when the Holy Spirit would be poured out on all flesh through faith in Jesus Christ, the Savior of the world (Joel 2:28-32). He wrote a book of prophecies - "The Book of the Prophet Joel."

Nothing is known about the identity of the prophet and the time of his life. Due to the extreme parsimony of the description of contemporary events in the book of Joel, even an approximate dating of his life is impossible. However, on the basis of some stylistic features, most experts believe that the holy prophet Joel lived 800 years before Christ in Judea . The time of his ministry is most often referred to as the period of the reign of the Jewish king Jotham (c. 740-731 BC). But this is only one of the versions.

The prophet himself may have come from a priestly family.

Joel is the first biblical prophet who, according to legend, left behind a record of his sermons (the Book of Joel). The reason for the utterance of prophetic speeches was the great calamity that befell the kingdom of Judah - a prolonged drought and a huge number of locusts that swept the country of Judah. In this regard, the prophet calls on the people to turn to God with a prayer for help, for the day of the Lord is near.

Book of the Prophet Joel

The "Book of the Prophet Joel" is small, consists of three chapters and is thematically divided into two main parts ( Joel. 1:1-20 - Joel. 2:1-27 And Joel. 2:28-32 - Joel. 3:1-21). The first part contains prophecies related to the situation of Judah in the current position of the prophet, the second part contains prophecies about the Last Judgment .

The prophet Joel also predicted the descent of the Holy Spirit upon the apostles: “… I will pour out my Spirit on all flesh, and your sons and your daughters will prophesy… also on male and female servants in those days I will pour out my Spirit”(Joel 2:28-29). The apostle Peter quotes these words on the Day of Pentecost: “This is what was foretold by the prophet Joel: And it shall come to pass in the last days, says God, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy; and your youths will see visions, and your elders will be enlightened by dreams. And on My servants and on My handmaids in those days I will pour out My Spirit, and they will prophesy.”(Acts 2:16-18).

The text of the book of the prophet Joel is often mentioned in the New Testament. Of particular importance are the lines relating to the last days. So his description of the signs of the coming of the day of the Lord is quoted by Jesus Christ when he speaks of the coming of the Son of Man (Matt. 24:29, Mark 13:24-25, Luke 21:25). Paul in Romans, commenting on Joel. 2:32, emphasizes the word "everyone", that is, so that everyone who calls on the name of God and whom the Lord has called belongs to the people of God (Rom. 10:12-13). The book of Joel finds many parallels in the Revelation of John the Theologian.

Commemoration of the Holy Prophet Joel Orthodox Church celebrates October 19/November 1 .

Prophet Joel (from the Animated Calendar cycle)

The prophet Joel, one of the twelve minor prophets, was the son of Bethuel. According to an ancient tradition recorded by St. Ephraim the Syrian, also Epiphanius and Dorotheus, the prophet Joel came from the Transjordan region2, and lived in the city of Bethoron or Bethar3.
The reason for the utterance of prophetic speeches for Joel was the great calamity that befell the kingdom of Judah4. A prolonged drought and the locusts that swooped in in huge numbers completely ruined the country of Judah. In such a disaster, even the strong in faith lost heart, not to mention the faint-hearted. And so, the prophet Joel calls on the people to turn to Jehovah5 with a prayer for help, for "the day of the Lord is near" (Joel 2:1). This day will be a day of terrible disasters. Its image and harbinger are the misfortunes that befell Judah (locust and drought). Before that day comes, heaven and earth will tremble, all the luminaries of heaven will grow dim, and then Jehovah will appear with His great army. But even now, - Joel admonished, - there is a means to get rid of such great disasters: both present (locust and drought), and threatening in the future (Lord's day). One must turn to Jehovah with all one's heart, and the Lord will then deliver His people from great calamities. Let it be appointed, - say the prophet, - a general fast, and everyone, without exception, will gather in the temple. Then let the priests cry out to the Lord on behalf of all the people: “Have mercy, O Lord, on your people; do not betray your heritage to reproach, so that the nations do not mock him; why will they say among the nations: where is their God?” (Joel 2:17)
The Jewish people heeded the voice of the prophet and turned to Jehovah with a prayer for help, and the Lord spared His people. Through the mouth of His prophet Joel, the Lord promises the people, for their conversion, prosperity and an abundance of earthly blessings. The Lord will send a seasonable rain and grass will grow in the pastures, the trees will bear abundant fruit, the threshing floor will be filled with bread, and the winepress will be filled with grape juice. Then the children of Israel will know that Jehovah will not leave His people and will not allow His people to be put to shame (Joel 2:19-27).
The mercy of the Lord to the Jewish people who turned to Him will not be limited, according to the prediction of Joel, by giving only earthly blessings: the people of God are also given a spiritual promise. The prophet foresees the distant, grace-filled times of the Messiah. The time will come when the Holy Spirit will be poured out on all flesh without distinction of sex, age or condition. “I will pour out,” says the Lord through the mouth of the prophet, “from My Spirit on all flesh, and your sons and your daughters will prophesy; your elders will dream dreams, and your young men will see visions. from my Spirit" (Joel 2:28-29).
The prophet Joel also predicted the coming of a universal judgment (“the day of the Lord”), which would 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. When the day of the Lord comes, Jehovah will execute judgment on the Gentiles in the valley of Jehoshaphat, and a terrible punishment will befall them (Joel 3:19). However, terrible for the Gentiles, the day of the Lord will not be so for Israel. For him, it will be a day of salvation, for Jehovah will be his protection and defense. Then blessedness will come for Israel, and all the enemies of Israel will perish: "Judah will live forever and Jerusalem to generations of generations. I will wash away their blood, which I have not yet washed away, and the Lord will dwell in Zion" (Joel.3: 20-21) . So the speech of the prophet Joel ends consolingly. Israel, in all their misfortunes that befell their homeland, should have found joy and comfort in such a promise. He could hope that Jehovah, who is merciful and long-suffering, would not forget His people and deliver them, no matter what trouble they were in.
Troparion to Joel:
Foreseeing God's coming in the flesh / and the influx of the Holy Spirit and the coming Judgment foretold, / prophet Joel: / save with your prayers / honoring you from all sorrows.

1 This is how the prophet Joel calls himself (Joel 1:1).
2 From the tribe of Gadov or Reuben.
3 Bethoron (Beth Oron) - a city on the border of the tribe of Ephraim and Benjamin
4 Joel's prophetic ministry was in the kingdom of Judah, and all of his activity refers to the first 25 years of the reign of Joash, i.e. to 868-843 years before the birth of Christ.
5 Jehovah (according to the Slavs. Existing) is one of the names of God. It means the originality, eternity and immutability of the Being of God, and is constantly used in Holy Scripture about the one true God.
6 As the essential and main moment of the fulfillment of this prophecy, the apostle Peter points to the descent of the Holy Spirit on the apostles on the day of Pentecost (Acts 2:14). When the people, on the day of the descent of the Holy Spirit, hearing the apostles speaking in other tongues, asked in bewilderment: "what does this mean"? - St. the apostle Peter turned to those around him with a speech in which he said that this miraculous phenomenon was predicted by Joel, and literally cited all the prophecy of the latter. Pointing then to the fulfillment of Joel’s prophecy, the apostle Peter continued: (after the people listening to him turned to the apostles with the question: “what are we to do, men, brethren”?) – “repent and be baptized each of you in the name of Jesus Christ for the forgiveness of sins, and receive the gift of the Holy Spirit, for the promise is to you, and to your children, and to all who are afar off, as many as the Lord our God calls" (i.e., even the Gentiles) (Acts 2:37-39). So, the fulfillment of the prediction about the outpouring of the Holy Spirit, that is, about the rich alms of His gifts, began on the day of the first Christian Pentecost and will continue all the time until the full number of the Gentiles enter the Kingdom of Christ (“the fulfillment of tongues” - Rom. 11:25). - Chapter 2 of the book. prophet Joel is read in the paremia on the day of Pentecost.
7 "Whoever calls on the name of the Lord will be saved" (Joel 2:32). Apostle Paul these words of Prop. Joel applies to the Gentiles. "Here (i.e. in Christianity)," he says, "there is no difference between a Jew and a Gentile, because the Lord alone is rich among all for all who call on Him, for whoever calls on the name of the Lord will be saved" (Rom. 10: 12-13).

eternal questions