By Reynolds, Bennie H.
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Extra resources for Between symbolism and realism: The use of symbolic and non-symbolic language in ancient Jewish apocalypses 333--63 BCE
21 symbolic and not literal or pictorial. ”54 Interest in apocalypses continued in England with the work of H. H. Rowley. He, like Lücke and Charles, saw a connection between prophecy and apocalypticism, but did not share their strong emphasis on the individual visionary as analogous to the prophet. 56 Rowley represents a new stage in the evolving conceptions of the language of ancient Jewish apocalypses. He considered the use of symbolic language to be a literary technique. In other words, Rowley inserts a bit more of the visionary into the vision.
33 George Nickelsburg, Jewish Literature between the Bible and the Mishnah: A Historical and Literary Introduction (Philadelphia: Fortress, 1981), 280-7. Gwendolyn Sayler, Have the Promises Failed: A Literary Analysis of 2 Baruch (SBLDS; Chico: Scholars Press, 1984). 34 Cf. Stone, Fourth Ezra, 39-40. 13 preservation makes a systematic study of their language all but impossible. 35 While these texts are not analyzed individually, several of them are discussed in my analysis of other texts. Finally, I do not analyze the Book of Jubilees or the Apocalypse of Weeks (1 Enoch 93 + 91:11-17) systematically.
26 Therefore I do not include Haggai, Zechariah 1-8, Ezekiel 40-48, Isaiah 24-27, or 56-66 in this study. These texts prefigure aspects of the form and thought of apocalypses, but they are not apocalypses. 27 While the deep roots of their form and worldview can be detected in texts from the post-exilic period (and even before), many apocalypses are direct responses to events in the Hellenistic period. , the Hellenistic religious reforms of Antiochus IV and the Maccabean revolt, respectively). A similar situation obtains with Daniel 4.