If the arguments chiefly relied on for an early date are so precarious or can even be turned against their inventors, there are others of an unambiguous kind which make for a date in the Persian period. It appears from ch. iii. 1, 2, that Joel wrote after the exile. The phrase "to bring again the captivity" would not alone suffice to prove this, for it is used in a wide sense, and perhaps means rather to "reverse the calamity,"[4] but the dispersion of Israel among the nations, and the allotment of the Holy Land to new occupants, cannot fairly be referred to any calamity less than that of the captivity. With this the whole standpoint of the prophecy agrees. To Joel Judah and the people of Yahweh are synonyms; northern Israel has disappeared. Now it is true that those who take their view of the history from Chronicles, where the kingdom of Ephraim is always treated as a sect outside the true religion, can reconcile this fact with an early date. But in ancient times it was not so; and under Joash, the contemporary of Elisha, such a limitation of the people of Yahweh is wholly inconceivable. The earliest prophetic books have a quite different standpoint; otherwise indeed the books of northern prophets and historians could never have been admitted into the Jewish canon. Again, the significant fact that there is no mention of a king and princes, but only of sheikhs and priests, has a force not to be invalidated by the ingenious reference of the book to the time of Joash's minority and the supposed regency of Jehoiada.[5] And the assumption that there was a period before the prophetic conflicts of the 8th century B.C. when spiritual prophecy had unchallenged sway, when there was no gross idolatry or superstition, when the priests of Jerusalem, acting in accord with prophets like Joel, held the same place as heads of a pure worship which they occupied after the exile (cf. Ewald, _Propheten_, i. 89), is not consistent with history. It rests on the old theory of the antiquity of the Levitical legislation, so that in fact all who place that legislation later than Ezekiel are agreed that the book of Joel is also late. In this connexion one point deserves special notice. The religious significance of the plague of drought and locusts is expressed in ch. i. 9 in the observation that the daily meat and drink offering are cut off, and the token of new blessing is the restoration of this service, ch. ii. 14. In other words, the daily offering is the continual symbol of gracious intercourse between Yahweh and his people and the main office of religion. This conception, which finds its parallel in Dan. viii. 11, xi. 31, xii. 11, is quite in accordance with the later law. But under the monarchy the daily oblation was the king's private offering, and not till Ezra's reformation did it become the affair of the community and the central act of national worship (Neh. x.