Apocalyptic Materials – Spiritual Research
Apocalyptic Literature, Neo
What is seen by the seer is written down, to be hidden away for many generations and faithfully preserved until the time of the end. In general tone and coloring the older apocalypse served as model for the Neo-Hebrew. It shows the same particularism and narrow nationalism that predominate in the later, according to which the kingdom of God means salvation for faithful Israel alone, but for the unrepentant heathen world damnation. Similarly the Christian apocalyptic grants future bliss only to the faithful adherents of the Church. In like manner, the gross sensuousness in the detailed description of the joys of the Messianic and supramundane world is quite common in the older apocalyptic.
This book is an interesting specimen of the apocalypse, and illustrates strikingly many of the characteristics of the literature to which it belongs. It shows an intimate dependence upon the “Book of the Secrets of Enoch” discovered some years ago in a Slavonic translation. This apocalypse is quoted very often in the rabbinical literature of the Middle Ages, particularly in the cabalistic branch. In the Zohar it is even twice called “Sefer Razin de Ḥanok” (“The Book of the Secrets of Enoch”) (at the beginning of section Teẓawweh, ii. f. 80b, ed. Amst.; for other passages in the Zohar in which the book is quoted, see Zunz, “Etwas über Rabbinische Literatur,” p. 13). Are contained in the manuscript works of Eleazar of Worms (Cod. Munich, 81) “with many better readings” than in Jellinek (Steinschneider, “Hebr. Bibl.” xiv. 32 et seq.).
The fifth psalm is a prayer for mercy from God and an appeal to His loving-kindness. The sixth is occupied with a description of the blessedness of the righteous. There are features in the passage thus quoted which seem to be echoes of the book before us. This was all that was known of the Apocalypse of Baruch until the last half-century, when Ceriani discovered a Syriac version of it in the Arabroaian Library in Milan, nearly complete. Although the great masonry have been written in Hebrew or Aramaic by Jews resident in Palestine, the Sibylline books, composed to a great extent by Jews of Alexandria, present an exception to this.
The darker their present grew, the more desperate their condition in the later medieval period, the more eagerly did their minds turn to the comfort offered by the apocalyptic promises which predicted the end of their suffering and the dawn of their delivery. Growth Out of the Older.The Neo-Hebraic apocalyptic forms but one branch of Apocalyptic Literature, a species of literature exhibiting many ramifications, and represented in a complex but unbroken chain, from the time of the Maccabean War down to the close of the Middle Ages. It is characteristic of Apocalyptic Literature from its very beginning that it did not remain confined to its native Palestine. It made its way almost immediately to Hellenistic Alexandria, where it appears in the Greek language under the mask of the heathen Sibyl and with other mythological embellishments. Nor did this transplanting process take place only in apostolic times. In the course of its development the Christian apocalyptic drew freely from later Jewish sources, which, on the other hand, were often influenced directly or indirectly by the apocalyptic of the Church.
But if you consult another Bible some of them only have three chapters, some have four — it can be confusing. In a second we’ll get to Daniel, but there are a few apocalyptic passages of varying length in other post-exilic books. SecondZechariah and, a little bit, the book of Joel, just to prepare us for Daniel. The idea is very influential in the Dead Sea Scrolls and in the writings of the New Testament of course. So a belief in personal immortality, a belief in a general resurrection of the dead — these arise from a negative view of this world as a place where justice can be obtained.