[1117] With these might be taken the use of קהל (ii. 16) in its sense of a gathering for public worship. The word itself was old in Hebrew, but as time went on it came more and more to mean the convocation of the nation for worship or deliberation. Holzinger, pp. 105 f.
[1118] Cf. Neh. x. 33; Dan. viii. 11, xi. 31, xii. 11. Also Acts xxvi. 7: τὸ δωδεκάφυλον ἡμῶν ἐν ἐκτενεία νύκτα καὶ ἡμέραν λατρεύον. Also the passages in Jos., XIV. Ant. iv. 3, xvi. 2, in which Josephus mentions the horror caused by the interruption of the daily sacrifice by famine in the last siege of Jerusalem, and adds that it had happened in no previous siege of the city.
[1119] Cf. Jer. xiv. 12; Isa. lviii. 6; Zech. vii. 5, vi. 11, 19, with Neh. i. 4, ix. 1; Ezra viii. 21; Jonah iii. 5, 7; Esther iv. 3, 16, ix. 31; Dan. ix. 3.
[1120] The gathering of the Gentiles to judgment, Zeph. iii. 8 (see above, p. [69]) and Ezek. xxxviii. 22; the stream issuing from the Temple to fill the Wady ha-Shittim, Ezek. xlvii. 1 ff., cf. Zech. xiv. 8; the outpouring of the Spirit, Ezek. xxxix. 29.
[1121] Z.A.T.W., 1889, pp. 89–136. Holzinger’s own conclusion is stated more emphatically than above.
[1122] For an exhaustive list the reader must be referred to Holzinger’s article (cf. Driver, Introd., sixth edition; Joel and Amos, p. 24; G. B. Gray, Expositor, September 1893, p. 212). But the following (a few of which are not given by Holzinger) are sufficient to prove the conclusion come to above: i. 2, iv. 4, וְאִם … הֲ—this is the form of the disjunctive interrogative in later O. T. writings, replacing the earlier אִם … הֲ; i. 8, אלי only here in O. T., but frequent in Aram.; 13, נמנע in Ni. only from Jeremiah onwards, Qal only in two passages before Jeremiah and in a number after him; 18, נאנחה, if the correct reading, occurs only in the latest O. T. writings, the Qal only in these and Aram.; ii. 2, iv. (Heb.; iii. Eng.) 20, דור ודור first in Deut. xxxii. 7, and then exilic and post-exilic frequently; 8, שלח, a late word, only in Job xxxiii. 18, xxxvi. 12, 2 Chron. xxiii. 10, xxxii. 5, Neh. iii. 15, iv. 11, 17; 20, סוֹף, end, only in 2 Chron. xx. 16 and Eccles., Aram. of Daniel, and post Bibl. Aram. and Heb.; iv. (Heb.; iii. Eng.) 4, נמל על, cf. 2 Chron. xx. 11; 10, רמח, see below on this verse; 11, הנחת, Aram.; 13, בשׁל, in Hebrew to cook (cf. Ezek. xxiv. 5), and in other forms always with that meaning down to the Priestly Writing and “Zech.” ix.—xiv., is used here in the sense of ripen, which is frequent in Aram., but does not occur elsewhere in O. T. Besides, Joel uses for the first personal pronoun אני—ii. 27 (bis), iv. 10, 17—which is by far the most usual form with later writers, and not אנכי, preferred by pre-exilic writers. (See below on the language of Jonah.)
[1123] G. B. Gray, Expositor, September 1893, pp. 213 f. For the above conclusions ample proof is given in Mr. Gray’s detailed examination of the parallels: pp. 214 ff.
[1124] Driver, Joel and Amos, p. 27.
[1125] Scholz and Rosenzweig (not seen).
[1126] Hilgenfeld, Duhm, Oort. Driver puts it “most safely shortly after Haggai and Zechariah i.—viii., c. 500 B.C.”