Jewish Apocalyptic Literature Research Articles

“Mystical Spirituality” in Second Temple Period Judaism? Light from the Decorated Stone in the Magdala Synagogue

While “Merkavah mysticism” as a religious movement is a phenomenon of Late Ancient and Medieval Judaism, scholars have debated whether the origins of this movement are traceable to traditions of the divine Merkavah (chariot-throne) preserved in some early Jewish apocalyptic literature from the Second Temple period. Furthermore, scholars have emphasized that these early Merkavah traditions reflect individualistic religious experiences that emerged historically in contexts of small esoteric groups of initiates who claimed a privileged experience and knowledge of the divine. In this article, I wish to do two things: (1) to establish methodologically the point that, from an analytical perspective, we can, indeed, speak of a kind of Jewish “mystical spirituality” present in the Second Temple period akin to later Jewish mystical traditions; and (2) to argue that, in light of some iconographic features on the decorated stone from the first-century synagogue at Magdala, early Jewish “mystical spirituality” was not a phenomenon restricted to the individual but could also involve an assembled community’s experience of divine presence.

Jihye Lee. A Jewish Apocalyptic Framework of Eschatology in the Epistle to the Hebrews: Protology and Eschatology as Background

Jihye Lee. <i>A Jewish Apocalyptic Framework of Eschatology in the Epistle to the Hebrews: Protology and Eschatology as Background</i>

Berge als Widersacher: Studien zu einem Bergmotiv in der jüdischen Apokalyptik by Peter Juhás

Reviewed by: Berge als Widersacher: Studien zu einem Bergmotiv in der jüdischen Apokalyptik by Peter Juhás Eric Wagner peter juhás, Berge als Widersacher: Studien zu einem Bergmotiv in der jüdischen Apokalyptik (Mundus Orientis 2; Göttingen: Vandenhoeck & Ruprecht, 2020). Pp. 190. $150. This edited Habilitationsschrift analyzes selected Jewish (proto-)apocalyptic literature (Zech 4:6aβ–7, 1 Enoch 52; 2 Baruch 36–37, 39–40; and 4 Ezra 13) to uncover what the author considers to be a clear, but rare, motif that figuratively portrays prominent, political, adversaries as mountain(s) to be conquered. [End Page 486] In chap. 1, Juhás defines what he means by apocalyptic literature, articulates the literary contexts of the passages he will analyze, introduces his mountain-as-adversary motif, and contextualizes the motif in its broader ancient Near Eastern literary context. For J., Jewish apocalyptic literature begins with the Book of Zechariah—a text he regards as protoapocalyptic. From these origins, a "standard" account of the nature and social milieu of Jewish apocalyptic literature unfolds, followed by an account of the unique sociohistorical contexts, transmission histories, and literary contexts of the texts J. analyzes in later chapters. When introducing the mountain motif, J. highlights its eschatological and protological elements, as well as its association with secret creation(s) in apocalyptic literature. The opening chapter concludes by discussing how other ancient Near Eastern literature exhibits the mountain-as-adversary motif. In chap. 2, J. analyzes the oracle in Zech 4:6aβ–7 by briefly establishing some of its key literary elements and then focusing on the meaning of its enigmatic phrase "who are you, O great mountain?" (4:7a). Syntactic, semantic, and historical observations help J. conclude that this phrase reflects what some returnees desired from Zerubbabel: a restored Davidic king who would transform the "great mountain" (har-haggādôl)—Darius I of Persia—into a plain. Juhás, in chap. 3, analyzes the mountains made of various metals in 1 Enoch 52. After briefly establishing the text and its theophanic character, J. situates chap. 52 in its Iranian (eschatological) context to reach the heart of his analysis—determining the meaning of each metal and thereby determining the nature of each mountain. Ultimately, each mountain represents a political power—a disempowered king(dom)—eliminated by the "chosen one" and subject to radical judgment. Instead of conveying a future eschatological reality as does Zech 4:6aβ–7, this mountain-as-adversary motif conveys a realized eschatology. Enemy kings who are mountains of various metals are fallen. In chap. 4, J. treats 2 Baruch's "Vision of the Forest and Vine" (chaps. 36–37) and its interpretation (chaps. 39–40). The mythic background of such botanically laden mountains is known from ancient Near Eastern literature (e.g., the Cedar Forest in the Epic of Gilgamesh and the garden in the Book of the Giants) and is also found throughout the OT. J. considers this imagery to be a customary means of portraying power, political arrogance, and a messianic element, which 2 Baruch employs to represent the Roman Empire/emperor in negative terms. Although J. attempts to connect the mountain motif of 2 Baruch with a lion-mountain motif in 4 Ezra, I struggled to see the adversarial dimension of the mountain motif of 2 Baruch and wondered if it might be classified differently. In chap. 5, J. analyzes the mountain imagery of 4 Ezra 13 to show that the mountainas-adversary motif in the initial vision (4 Ezra 13:1–13) does not continue in that vision's subsequent interpretation (4 Ezra 13:21–58). Instead, the latter portrays the mountain positively. The result: 4 Ezra 13 creatively combines several motifs to produce innovative tension in its use of the adversarial mountain motif. A final chapter summarizes the study. While specialized, this monograph exhibits various merits. The meaning and function of the mountain-as-adversary motif emerge as J. explores its presence across a broad, underexplored, and demanding corpus. Along with showing the motif's primordial roots in ancient Near Eastern mythic and epic literature (e.g., Azag in Lugal-e; mountains associated with Inanna; mountains associated with Humbaba in the Epic of...

Why Paul doesn't mention the ‘age to come’

AbstractThis essay examines the popular claim that the apostle Paul deploys an apocalyptic ‘two-age’ scheme in his eschatology, adapted from Jewish apocalyptic thought but reworked in an ‘inaugurated’ configuration in his theology as ‘now and not yet’. This reading is challenged as representing an oversimplified and anachronistic reading of the Jewish apocalyptic literature, and in respect of its claim to be a Pauline innovation. Furthermore, it is a reading not adequately sensitive to the fact that Paul rarely (if ever) uses the phrase ‘age to come’. The second section of the essay examines this Pauline evidence, and some of the language Paul uses instead of this phrase. Finally, the essay closes with a theological proposal for why Paul might do this, and makes some suggestions regarding Paul's view of time, the relationship between time and eternity, and possible ways this might be articulated once dogmatically located within his christology.

Who tempted the woman? Variations of the Edenic episode in Jewish Apocalyptic literature

The Jewish Apocalyptic tradition shows various conceptions about the origin of evil, which are developed throughout the history of this school of thought. In the third century a. C., the Book of the Watchers states that the descending of a rebellious group of angels to the earth seeking beautiful women is the direct cause of the origin of evil. Contrary to this myth, the tradition of Adam and Eve emerges as the main alternative. The eating of the forbidden fruit of the tree of knowledge by the first couple explains the hard life of humans and their mortality. Nevertheless, around the first century A. D., this last tradition is developed in such a way that the serpent of the garden is linked to a satanic figure in some of the texts. This is the case of the references to the Edenic episode in the Book of Parables, 2 Enoch, the Greek Apocalypse of Baruch, the Apocalypse of Abraham, and the Greek and Latin versions of Life of Adam and Eve. Even if not all of them detail the description of the superhuman power hidden in the shape of the serpent, both 2 Enoch and the Latin version of Life of Adam and Eve refer to its initial state as one of the angels of the celestial court. An interpretation that influences the New Testament as well. The Watchers and Satan are all considered as heavenly beings that encourage humankind to superior learning and whose acts lead to the introduction and spread of evil in the world. Therefore, the main purpose of this paper is to analyse these late Apocalyptic references to the story of Adam and Eve in comparison to the myth of the Watchers in order to show the possible syncretism amongst these traditions.

Who tempted the woman? Variations of the Edenic episode in Jewish Apocalyptic literature

The Jewish Apocalyptic tradition shows various conceptions about the origin of evil, which are developed throughout the history of this school of thought. In the third century a. C., the Book of the Watchers states that the descending of a rebellious group of angels to the earth seeking beautiful women is the direct cause of the origin of evil. Contrary to this myth, the tradition of Adam and Eve emerges as the main alternative. The eating of the forbidden fruit of the tree of knowledge by the first couple explains the hard life of humans and their mortality. Nevertheless, around the first century A. D., this last tradition is developed in such a way that the serpent of the garden is linked to a satanic figure in some of the texts. This is the case of the references to the Edenic episode in the Book of Parables, 2 Enoch, the Greek Apocalypse of Baruch, the Apocalypse of Abraham, and the Greek and Latin versions of Life of Adam and Eve. Even if not all of them detail the description of the superhuman power hidden in the shape of the serpent, both 2 Enoch and the Latin version of Life of Adam and Eve refer to its initial state as one of the angels of the celestial court. An interpretation that influences the New Testament as well. The Watchers and Satan are all considered as heavenly beings that encourage humankind to superior learning and whose acts lead to the introduction and spread of evil in the world. Therefore, the main purpose of this paper is to analyse these late Apocalyptic references to the story of Adam and Eve in comparison to the myth of the Watchers in order to show the possible syncretism amongst these traditions.

Apocalyptic Arithmetic: Numbers and Worldview in the Book of Revelation

One of the most noticeable features of the book of Revelation is the ubiquity of arithmetic in the text. In this article, I survey the arithmetical functions found in the text (not only numbers but functions such as multiplication and applied mathematics, such as measurements), and note some patterns in John’s use of numbers. Then the article explores precedents in the Hebrew Scriptures, Hellenistic culture (including astrology) and Jewish apocalyptic literature. I argue rhetorical criticism helps us identify what John is trying to do with his apocalyptic arithmetic. I draw on theological analysis, literary analysis (particularly the “writerly” nature of the text with its missing pieces for the audience to fill in) and especially intertextuality to understand his rhetorical strategy. I discuss various numbers but focus especially on ten and two passages (Rev 14:20 and 12:1‐6) as examples of John’s use of numbers and arithmetical functions. I conclude that John uses arithmetic to support his Christocentric narrative and worldview in addressing his Jewish and Greek audience.

Victim to Victor: The Appeal of Apocalyptic Hope

Jewish apocalyptic literature emerged as a form of resistance literature during the intertestamental period. A product of marginalized communities, such literature is highly political, articulating the worldview of the politically oppressed and those who considered their religious freedoms to be under threat. As resistance literature, apocalypses cathartically utilize vivid descriptions of violence and poetic symbols of hope to encourage those who identify as victims to maintain their resistance to political pressure or injustice. This paper explores the ways the Christian Book of Revelation builds on this tradition to envisage hope in the face of systemic evil, political oppression, and injustice. Neither the noun nor verb for hope appear in Revelation, yet its eschatological vision of vindication, victory, and shared rule in New Jerusalem for those who are oppressed has inspired many Christians to hope for a new world order with significant implications for the present. After considering the historical context of Revelation, this paper will examine the ways the apocalyptic imagination of Revelation continues to be invoked and (mis)used in contemporary Christianized political discourse. I argue that the Book of Revelation continues to appeal precisely because it offers a framework for believing that the victim will become the victor in the eschaton.

Die Zeit im Bild

Abstract In this article, the question is discussed if at least some passages of the apocalyptic main part of Revelation, which is full of metaphorical imagery, conveys content that referred to contemporary history. The analysis of chosen passages of early Jewish and early Christian apocalyptic literature shows that it is principally conceivable that apocalyptic texts informed by metaphorical imagery can make reference to facts of contemporary history. The interpretation of Rev 13:18 and 17:9a lead to the conclusion that the text Rev 13–17 as a whole, but also the texts Rev 11:1–14 and Rev 17:7–9a, 9b–14 directly reflect persons, events and circumstances of the time of the composition of Revelation.

A COMPARATIVE TYPOLOGICAL ANALYSIS OF THE JEWISH APOCALYPTIC FEATURES AND ZIMBABWEAN APOCALYPTIC MUSIC: A REFLECTION ON HOSIAH CHIPANGA’S MUSIC

Zimbabwean apocalyptic literature (songs of liberation) was produced during the colonial and post-colonial era to critique oppressive measures. Apocalyptic literature evinces itself in the following characteristics: symbolism, dualism, pseudonymity, eschatology, revelation, vaticinium ex eventu and exhortations. Zimbabwean apocalyptic music, like Jewish apocalyptic literature was developed to answer the difficulties associated with the justice of God in the light of suffering under repressive leadership. In the Jewish context, the genre developed during the post-exilic period. In the context of this article, songs of liberation in Zimbabwe form this type of apocalyptic literature. One would assume that there was a direct influence of Jewish apocalypticism on Zimbabwean apocalyptic music. However, it is undeniable that Jewish apocalyptic ideology or features are very prominent in Zimbabwean liberation music. Although apocalyptic music in Zimbabwe is attributed to musicians like Thomas Mapfumo, Oliver Mtukudzi, Leonard Zhakata, Zex Manatsa and Paul Madzore, this article focuses on Chipanga's apocalyptic music, which exhibits features similar to those found in biblical apocalypticism.

Not One World but Two. The Future in Jewish Apocalyptic Literature

The Jewish apocalyptic literature that first appears in the Hellenistic period and continues into the Common Era developed a radically novel view of the future. As formulated in the apocalypse of 4 Ezra about the end of the first century CE, the Most High created not one world but two. This world must be utterly destroyed and replaced by a new creation. This view of the future is inherited in the New Testament, most strikingly in the Book of Revelation. It would have enormous but ambivalent implications for western history. On the one hand, it threatened to undermine the importance of working for a better life in this world. On the other hand, it offered hope to those who would otherwise have no hope at all.

Melchizedek in Jewish Apocalyptic Literature

The study of especially apocalyptic traditions from the Second Temple period that are concerned with the figure of Melchizedek throws light on a vitality of interest that presupposes but is no longer simply dependent on the pre-texts of Gen. 14 and Ps. 110 in the Hebrew Bible. Although the epistle to the Hebrews is clearly influenced by these pre-texts, the latitude its author takes in focusing on Jesus as both priest ‘after the order of Melchizedek’ and as Son may be said to have been shaped by the kind of creative and imaginative engagement with tradition reflected in other Second Temple texts.

The Resistance Language of Revelation: An Intertextual Reading of Revelation and Jewish Apocalyptic Literature

The Resistance Language of Revelation: An Intertextual Reading of Revelation and Jewish Apocalyptic Literature

Book Review: Apocalypse, Prophecy, and Pseudepigraphy: On Jewish Apocalyptic Literature

Book Review: Apocalypse, Prophecy, and Pseudepigraphy: On Jewish Apocalyptic Literature

Paul among the Apocalypses: An Evaluation of the "Apocalyptic Paul" in the Context of Jewish and Christian Apocalyptic Literature by J. P. Davies

Paul among the Apocalypses: An Evaluation of the "Apocalyptic Paul" in the Context of Jewish and Christian Apocalyptic Literature by J. P. Davies

The Death of Tragedy: The Form of God in Euripides'sBacchaeand Paul'sCarmen Christi

AbstractScholarship on Phil 2:6–11 has long wrestled with the question of “interpretive staging.” While acknowledging that Jewish sapiential and apocalyptic literature as well as Roman apotheosis narratives provide important matrices for the hymn, the following study pinpoints a third backdrop against which Paul's dramatic christology would have been heard in Philippi: Euripidean tragedy. Echoes of Dionysus's opening monologue from Euripides'sBacchaein thecarmen Christisuggest that Roman hearers of Paul's letter likely understood Christ's kenoticmetamorphosisas a species of Dionysian revelation. This interpretive recognition accomplishes a new integration of the hymn's Jewish and imperial-cultic transcripts. Jesus's Bacchic portraiture supports a theology of Christ's pre-existence, while simultaneously establishing him as a Dionysian antithesis to the imperial Apolloniankyrios Caesar. These Dionysian echoes also elevate the status of slaves and women, and suggest that “the tragic” remains modally present within the otherwise comicfabulaof the Christ myth.

Apocalypse, Prophecy, and Pseudepigraphy: On Jewish Apocalyptic Literature. By John J. Collins

Apocalypse, Prophecy, and Pseudepigraphy: On Jewish Apocalyptic Literature. By John J. Collins

Paul among the Apocalypses? An Evaluation of the ‘Apocalyptic Paul’ in the Context of Jewish and Christian Apocalyptic Literature

Paul among the Apocalypses? An Evaluation of the ‘Apocalyptic Paul’ in the Context of Jewish and Christian Apocalyptic Literature

The Temple and the Davidic Messiah in Jewish Apocalyptic Literature and Other Related Texts

The Temple and the Davidic Messiah in Jewish Apocalyptic Literature and Other Related Texts

Apocalypse, Prophecy, and Pseudepigraphy: On Jewish Apocalyptic Literature

Apocalypse, Prophecy, and Pseudepigraphy: On Jewish Apocalyptic Literature