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A biblical style of [[writing]] that developed during the Exile (587–538 B.C.) and especially the postexilic age. The term is derived from the [[Greek]] verb ἀποκαλύπτω, [[meaning]] to unveil. The apocalyptists wrote as though they had received a [[vision]] involving God's [[cosmic]] kingdom and His [http://en.wikipedia.org/wiki/Eschatology eschatological] battle to establish it. Almost every earthly element acquired [[symbolic]] [[value]]—parts of the [[human]] [[body]], [[animals]], [[colors]], clothing, and [[numbers]]— for [[God]] was utilizing [[everything]] for His world triumph. [[Angels]] acted as mediators not only of the [[revelation]], but particularly of its explanation. Finally, the [[authors]] usually wrote in the name of personages of the distant past; thus, under the literary form of a vision granted centuries earlier, they actually described contemporary scenes.

A biblical style of [[writing]] that developed during the Exile (587–538 B.C.) and especially the postexilic age. The term is derived from the [[Greek]] verb ἀποκαλύπτω, [[meaning]] to unveil. The apocalyptists wrote as though they had received a [[vision]] involving God's [[cosmic]] kingdom and His [https://en.wikipedia.org/wiki/Eschatology eschatological] battle to establish it. Almost every earthly element acquired [[symbolic]] [[value]]—parts of the [[human]] [[body]], [[animals]], [[colors]], clothing, and [[numbers]]— for [[God]] was utilizing [[everything]] for His world triumph. [[Angels]] acted as mediators not only of the [[revelation]], but particularly of its explanation. Finally, the [[authors]] usually wrote in the name of personages of the distant past; thus, under the literary form of a vision granted centuries earlier, they actually described contemporary scenes.

Apocalyptic evolved out of an earlier [[prophetic]] style of [[preaching]]. A historical [[study]] of the development of [[prophecy]] into apocalyptic not only explains the [[origin]] but also the dominant features of apocalyptic. The development can be observed in the three periods of OT history: (1) the late preexilic, (2) the exilic, and (3) the postexilic age.

Apocalyptic evolved out of an earlier [[prophetic]] style of [[preaching]]. A historical [[study]] of the development of [[prophecy]] into apocalyptic not only explains the [[origin]] but also the dominant features of apocalyptic. The development can be observed in the three periods of OT history: (1) the late preexilic, (2) the exilic, and (3) the postexilic age.

<center>For lessons on the [[topic]] of '''''Apocalypse''''', follow [http://nordan.daynal.org/wiki/index.php?title=Category:Apocalypse '''''this link'''''].</center>

<center>For lessons on the [[topic]] of '''''Apocalypse''''', follow [https://nordan.daynal.org/wiki/index.php?title=Category:Apocalypse '''''this link'''''].</center>

==Late Preexilic Age==

==Late Preexilic Age==

The [[weird]] [[symbolism]] of apocalyptic had its [[root]]s in the [[events]] and [[reactions]] of the last 60 years before the [http://en.wikipedia.org/wiki/Babylonian_exile Babylonian exile], which began in 587 B.C. The colossal [http://en.wikipedia.org/wiki/Assyrian_empire Assyrian empire] was collapsing. In 22 years it plunged from a peak of extravagant [[glory]] and terrifying ruthlessness to the depths of total destruction. Nations shuddered at such swift reversals. They began to write official [[documents]], as in Babylon, in ancient scripts and long-forgotten [[languages]], and in many ways people revived [[religious]] [[traditions]] and [[practices]] of hoary [[origin]].

The [[weird]] [[symbolism]] of apocalyptic had its [[root]]s in the [[events]] and [[reactions]] of the last 60 years before the [https://en.wikipedia.org/wiki/Babylonian_exile Babylonian exile], which began in 587 B.C. The colossal [https://en.wikipedia.org/wiki/Assyrian_empire Assyrian empire] was collapsing. In 22 years it plunged from a peak of extravagant [[glory]] and terrifying ruthlessness to the depths of total destruction. Nations shuddered at such swift reversals. They began to write official [[documents]], as in Babylon, in ancient scripts and long-forgotten [[languages]], and in many ways people revived [[religious]] [[traditions]] and [[practices]] of hoary [[origin]].

This almost haunting return to ancient [[customs]] and accounts showed up in [[Jerusalem]] in the Deuteronomic reform of King Josia (c. 640–609 B.C.). The biblical books of [http://nordan.daynal.org/wiki/index.php?title=Book_of_Joshua Joshua], [http://nordan.daynal.org/wiki/index.php?title=Book_of_Judges Judges], [http://nordan.daynal.org/wiki/index.php?title=First_Book_of_Samuel Samuel] [http://nordan.daynal.org/wiki/index.php?title=Second_Book_of_Samuel], and [http://nordan.daynal.org/wiki/index.php?title=First_Book_of_Kings Kings] [http://nordan.daynal.org/wiki/index.php?title=Second_Book_of_Kings] were redacted, and their Deuteronomist [[author]] recognized in the accumulation of early stories, folklore, and [[liturgy]] a [[pattern]] of [[action]] repeated over and over again in [[history]]: [[sin]] brings [[suffering]]; suffering induces compunction; compunction moves [[God]] to send [[Liberation|deliverance]] ([http://nordan.daynal.org/wiki/index.php?title=Book_of_Judges#Chapter_.2 Jgs 2.6–3.6]). Deuteronomy used these early [[traditions]] to [[actualize]] [[faith]] in the [[present]] moment ([http://nordan.daynal.org/wiki/index.php?title=Book_of_Deutoronomy#Chapter_.5 Dt 5.1–5]).

This almost haunting return to ancient [[customs]] and accounts showed up in [[Jerusalem]] in the Deuteronomic reform of King Josia (c. 640–609 B.C.). The biblical books of [https://nordan.daynal.org/wiki/index.php?title=Book_of_Joshua Joshua], [https://nordan.daynal.org/wiki/index.php?title=Book_of_Judges Judges], [https://nordan.daynal.org/wiki/index.php?title=First_Book_of_Samuel Samuel] [https://nordan.daynal.org/wiki/index.php?title=Second_Book_of_Samuel], and [https://nordan.daynal.org/wiki/index.php?title=First_Book_of_Kings Kings] [https://nordan.daynal.org/wiki/index.php?title=Second_Book_of_Kings] were redacted, and their Deuteronomist [[author]] recognized in the accumulation of early stories, folklore, and [[liturgy]] a [[pattern]] of [[action]] repeated over and over again in [[history]]: [[sin]] brings [[suffering]]; suffering induces compunction; compunction moves [[God]] to send [[Liberation|deliverance]] ([https://nordan.daynal.org/wiki/index.php?title=Book_of_Judges#Chapter_.2 Jgs 2.6–3.6]). Deuteronomy used these early [[traditions]] to [[actualize]] [[faith]] in the [[present]] moment ([https://nordan.daynal.org/wiki/index.php?title=Book_of_Deutoronomy#Chapter_.5 Dt 5.1–5]).

In a somewhat [[different]] way the [[Prophets]] of this final period before the [[exile]] thundered doom and destruction upon [[sin]]. [http://nordan.daynal.org/wiki/index.php?title=Book_of_Zephaniah Zephaniah] and [http://nordan.daynal.org/wiki/index.php?title=Book_of_Nehemiah Nehemiah] both cried out that a DAY OF THE LORD was to strike [[Israel]] with almost annihilating [[force]] (Zep) and to sweep aside all [[opposition]] from foreigners (Neh). The Prophet [http://nordan.daynal.org/wiki/index.php?title=Book_of_Jeremiah JEREMIAH] stressed the [[cosmic]] [[impact]] of Israel's sins ([http://nordan.daynal.org/wiki/index.php?title=Book_of_Jeremiah#Chapter_.2 Jer 2.12]; [http://nordan.daynal.org/wiki/index.php?title=Book_of_Jeremiah#Chapter_.4 4.23–36]; [http://nordan.daynal.org/wiki/index.php?title=Book_of_Jeremiah#Chapter_.5 5.22–23]). In this account of preexilic Israel only those details are highlighted that later become united in apocalyptic: reappearance of ancient [[person]]ages and [[events]]; cosmic and agonizing battles between God and wickedness; and victory's emerging out of the sorrowful [[effects]] of [[sin]].

In a somewhat [[different]] way the [[Prophets]] of this final period before the [[exile]] thundered doom and destruction upon [[sin]]. [https://nordan.daynal.org/wiki/index.php?title=Book_of_Zephaniah Zephaniah] and [https://nordan.daynal.org/wiki/index.php?title=Book_of_Nehemiah Nehemiah] both cried out that a DAY OF THE LORD was to strike [[Israel]] with almost annihilating [[force]] (Zep) and to sweep aside all [[opposition]] from foreigners (Neh). The Prophet [https://nordan.daynal.org/wiki/index.php?title=Book_of_Jeremiah JEREMIAH] stressed the [[cosmic]] [[impact]] of Israel's sins ([https://nordan.daynal.org/wiki/index.php?title=Book_of_Jeremiah#Chapter_.2 Jer 2.12]; [https://nordan.daynal.org/wiki/index.php?title=Book_of_Jeremiah#Chapter_.4 4.23–36]; [https://nordan.daynal.org/wiki/index.php?title=Book_of_Jeremiah#Chapter_.5 5.22–23]). In this account of preexilic Israel only those details are highlighted that later become united in apocalyptic: reappearance of ancient [[person]]ages and [[events]]; cosmic and agonizing battles between God and wickedness; and victory's emerging out of the sorrowful [[effects]] of [[sin]].

==Exilic Age==

==Exilic Age==

The [http://en.wikipedia.org/wiki/Babylonian_exile Babylonian Exile] (587–538 B.C.) destroyed all the external [[forms]] of [[religious]] and civil life, almost everything that seemed of utmost importance to [[Israel]]. Two prophets—[http://nordan.daynal.org/wiki/index.php?title=Book_of_Ezekiel EZEKIEL] and [http://nordan.daynal.org/wiki/index.php?title=Book_of_Isaiah Deutero-Isaiah] (author of [http://nordan.daynal.org/wiki/index.php?title=Book_of_Isaiah#Chapter_.40 Isaiah ch. 40]–55)—then pointed out what was truly at the [[heart]] of [[existence]]: [[faith]] in [[God]], who is [[personally]] interested in His [[chosen people]], who is adamant against [[evil]], and who will secure His world kingdom.

The [https://en.wikipedia.org/wiki/Babylonian_exile Babylonian Exile] (587–538 B.C.) destroyed all the external [[forms]] of [[religious]] and civil life, almost everything that seemed of utmost importance to [[Israel]]. Two prophets—[https://nordan.daynal.org/wiki/index.php?title=Book_of_Ezekiel EZEKIEL] and [https://nordan.daynal.org/wiki/index.php?title=Book_of_Isaiah Deutero-Isaiah] (author of [https://nordan.daynal.org/wiki/index.php?title=Book_of_Isaiah#Chapter_.40 Isaiah ch. 40]–55)—then pointed out what was truly at the [[heart]] of [[existence]]: [[faith]] in [[God]], who is [[personally]] interested in His [[chosen people]], who is adamant against [[evil]], and who will secure His world kingdom.

[[Ezekiel]] is of special interest here in the [[development]] of [[prophecy]] into apocalyptic. He made a free, extravagant use of [[symbolism]] ([http://nordan.daynal.org/wiki/index.php?title=Book_of_Ezekiel ch. 1–3; 40–48]); his [[word]] pictures defy [[imagination]], just as the explosive destruction of the Exile did. The [[mystery]] of God's [[promise]]d kingdom breaks the bonds of [[reasoning]] and picturing. Ezekiel not only [[spoke]] but [[acted]] apocalyptically (5.1–5; 12.6, 11; 24.24, 27). By his concern over the [[priestly]] [[traditions]] within the [http://nordan.daynal.org/wiki/index.php?title=Category:Torah Pentateuch] Ezekiel may have been [[responsible]] for preserving accounts that later apocalyptists generously used, such as the [[creation]] [[story]], [[Enoch]] and other patriarchal figures, and [[Noah]] and the Flood.

[[Ezekiel]] is of special interest here in the [[development]] of [[prophecy]] into apocalyptic. He made a free, extravagant use of [[symbolism]] ([https://nordan.daynal.org/wiki/index.php?title=Book_of_Ezekiel ch. 1–3; 40–48]); his [[word]] pictures defy [[imagination]], just as the explosive destruction of the Exile did. The [[mystery]] of God's [[promise]]d kingdom breaks the bonds of [[reasoning]] and picturing. Ezekiel not only [[spoke]] but [[acted]] apocalyptically (5.1–5; 12.6, 11; 24.24, 27). By his concern over the [[priestly]] [[traditions]] within the [https://nordan.daynal.org/wiki/index.php?title=Category:Torah Pentateuch] Ezekiel may have been [[responsible]] for preserving accounts that later apocalyptists generously used, such as the [[creation]] [[story]], [[Enoch]] and other patriarchal figures, and [[Noah]] and the Flood.

==Postexilic Age==

==Postexilic Age==

During the postexilic age, from the return of the first Jewish exiles to the first half of the [http://www.wikipedia.org/wiki/2nd_Century 2d Christian century], apocalyptic [[writing]] completely replaced the older [[prophetic]] style. There are only a few exceptions, such as parts of [http://nordan.daynal.org/wiki/index.php?title=Book_of_Zechariah Zechariah] (ch. 7–8) and of [http://nordan.daynal.org/wiki/index.php?title=Book_of_Malachi Malachi]; but even in these cases the [http://nordan.daynal.org/wiki/index.php?title=Category:Hebrew_Prophets Prophets] were subservient to the [[priest]], a situation that had hardly been true of the preexilic Prophets. In [http://nordan.daynal.org/wiki/index.php?title=Book_of_Joel Joel], for instance, trumpet blasts and locust plague proclaim the Day of the Lord, but the [[writer]] calls not for social reform but for [[fasting]] and liturgical [[prayer]]. The [[liturgy]] suddenly expands into the outpouring of the [[Spirit]] with "blood, fire and columns of smoke" (ch. 3) and a terrifying [[judgment]] upon the nations of the world (ch. 4).

During the postexilic age, from the return of the first Jewish exiles to the first half of the [https://www.wikipedia.org/wiki/2nd_Century 2d Christian century], apocalyptic [[writing]] completely replaced the older [[prophetic]] style. There are only a few exceptions, such as parts of [https://nordan.daynal.org/wiki/index.php?title=Book_of_Zechariah Zechariah] (ch. 7–8) and of [https://nordan.daynal.org/wiki/index.php?title=Book_of_Malachi Malachi]; but even in these cases the [https://nordan.daynal.org/wiki/index.php?title=Category:Hebrew_Prophets Prophets] were subservient to the [[priest]], a situation that had hardly been true of the preexilic Prophets. In [https://nordan.daynal.org/wiki/index.php?title=Book_of_Joel Joel], for instance, trumpet blasts and locust plague proclaim the Day of the Lord, but the [[writer]] calls not for social reform but for [[fasting]] and liturgical [[prayer]]. The [[liturgy]] suddenly expands into the outpouring of the [[Spirit]] with "blood, fire and columns of smoke" (ch. 3) and a terrifying [[judgment]] upon the nations of the world (ch. 4).

The great persecution of 167 to 164 B.C., when [http://en.wikipedia.org/wiki/Antiochus_IV_Epiphanes ANTIOCHUS IV EPIPHANES], the Seleucid king of Antioch, attempted to suppress Jewish national [[identity]] in [[Palestine]], brought forth the most complete form of [[Hebrew Bible|Old Testament]] apocalyptic, the [http://nordan.daynal.org/wiki/index.php?title=Book_of_Daniel Book of DANIEL]. The first six chapters of the [[book]] are probably a [http://en.wikipedia.org/wiki/Haggadic haggadic] reediting of early stories, some of which originated as far back as the Exile. Chapters 7 to 12 show all the major trends of apocalyptic: [[visions]] explained by the [[angel]] [[Gabriel]]; a pseudonym of a hero of the Babylonian Exile; a flamboyant concoction of clashing and fearful images; [[catastrophic]] [[suffering]]; and the sudden [[appearance]] of a [[glorious]] [[cosmic]] victory for Yahweh. The [[author]] seeks to sustain the [[faith]] of his persecuted coreligionists by assuring them that God will quickly reverse their sorrows with [http://en.wikipedia.org/wiki/Eschatology eschatological] triumph.

The great persecution of 167 to 164 B.C., when [https://en.wikipedia.org/wiki/Antiochus_IV_Epiphanes ANTIOCHUS IV EPIPHANES], the Seleucid king of Antioch, attempted to suppress Jewish national [[identity]] in [[Palestine]], brought forth the most complete form of [[Hebrew Bible|Old Testament]] apocalyptic, the [https://nordan.daynal.org/wiki/index.php?title=Book_of_Daniel Book of DANIEL]. The first six chapters of the [[book]] are probably a [https://en.wikipedia.org/wiki/Haggadic haggadic] reediting of early stories, some of which originated as far back as the Exile. Chapters 7 to 12 show all the major trends of apocalyptic: [[visions]] explained by the [[angel]] [[Gabriel]]; a pseudonym of a hero of the Babylonian Exile; a flamboyant concoction of clashing and fearful images; [[catastrophic]] [[suffering]]; and the sudden [[appearance]] of a [[glorious]] [[cosmic]] victory for Yahweh. The [[author]] seeks to sustain the [[faith]] of his persecuted coreligionists by assuring them that God will quickly reverse their sorrows with [https://en.wikipedia.org/wiki/Eschatology eschatological] triumph.

Apocalyptic continued in [[Judaism]] among the [http://en.wikipedia.org/wiki/Pharisees PHARISEES] and the members of the [http://en.wikipedia.org/wiki/Qumran QUMRAN] [[community]]. It seems, however, that after the devastation of [[Jerusalem]] in A.D. 70 and again after the suppression of the revolt of BAR KOKHBA in A.D. 136, JUDAISM gave up its apocalyptic [[hopes]] and settled down as the people of the [http://nordan.daynal.org/wiki/index.php?title=Category:Torah Torah], devoted to the careful [[study]] and punctilious fulfillment of the [[Law]].

Apocalyptic continued in [[Judaism]] among the [https://en.wikipedia.org/wiki/Pharisees PHARISEES] and the members of the [https://en.wikipedia.org/wiki/Qumran QUMRAN] [[community]]. It seems, however, that after the devastation of [[Jerusalem]] in A.D. 70 and again after the suppression of the revolt of BAR KOKHBA in A.D. 136, JUDAISM gave up its apocalyptic [[hopes]] and settled down as the people of the [https://nordan.daynal.org/wiki/index.php?title=Category:Torah Torah], devoted to the careful [[study]] and punctilious fulfillment of the [[Law]].

 

==Bibliography==

==Bibliography==

*S. B. FROST, O.T. Apocalyptic: Its Origin and Growth (London 1952).  

*S. B. FROST, O.T. Apocalyptic: Its Origin and Growth (London 1952).