[2] The hypothesis of an Arabian Javan, applied to Joel iii. 6 by Credner, Hitzig, and others, may be viewed as exploded (see Stade, “Das Volk Javan,” 1880, reprinted in his Akad. Reden u. Abhandlungen, 1899, pp. 123-142). The question, however, has to be re-examined; later interpreters, e.g. the LXX translators, may have misunderstood. The text of the passages has to be critically treated anew. See Cheyne, Traditions and Beliefs of Ancient Israel (on Gen. x. 2).
[3] Compare Movers, Phönizisches Alterthum, iii. i. 70 seq.
[4] See Ewald on Jer. xlviii. 47, Kuenen, Theol. Tijdschrift (1873), p. 519; Schwally, Z. A. T. W., viii. 200, and Briggs on Ps. xiv. 7.
[5] Stade not unreasonably questions whether 2 Kings xii. 1-3 implies the paramount political influence of Jehoiada.
[6] See Wellhausen, Geschichte Israels, p. 78 seq.; Prolegomena zur Gesch. Israels (1883), p. 82 seq.
[7] It has been suggested that Ṣaphon, which is often rather troublesome if rendered “the north,” may be a weakened form of ṣib’ōn, a current popular corruption of shimo’n = Ishmael. In Ezek. xxxviii. 15 it is distinctly said that Gog is to come from the recesses of Ṣāphōn. “Meshech” and “Tubal” are no hindrance to this view, if the names of the so-called “sons of Japheth” are critically examined. For they, too, as well as Ṣāphōn, can be plausibly shown to represent regions of North Arabia. See Cheyne, Traditions and Beliefs of Anc. Israel, on Gen. x. 2-4.
JOEL, MANUEL (1826-1890), Jewish philosopher and preacher. After teaching for several years at the Breslau rabbinical seminary, founded by Z. Frankel, he became the successor of Abraham Geiger in the rabbinate of Breslau. He made important contributions to the history of the school of Aqiba (q.v.) as well as to the history of Jewish philosophy, his essays on Ibn Gabirol and Maimonides being of permanent worth. But his most influential work was connected with the relations between Jewish philosophy and the medieval scholasticism. He showed how Albertus Magnus derived some of his ideas from Maimonides and how Spinoza was indebted to the same writer, as well as to Hasdai Crescas. These essays were collected in two volumes of Beiträge zur Geschichte der Philosophie (1876), while another two volumes of Blicke in die Religionsgeschichte (1880-1883) threw much light on the development of religious thought in the early centuries of the Christian era. Equally renowned were Joel’s pulpit addresses. Though he was no orator, his appeal to the reason was effective, and in their published form his three volumes of Predigten (issued posthumously) have found many readers.
(I. A.)