By John C. Reeves
Modern remedies of Jewish apocalyptic often terminate their discussions of this literature with the triumph of Rome over nationalist rebels on the time of the second one Jewish insurrection (132-135 C.E.). They accordingly fail to understand the impression of the following upward thrust of scriptural authority for the Abrahamic religions and the renewed power of the apocalyptic style as a popular literary motor vehicle for the expression of social and cultural matters through the key close to jap spiritual groups throughout the moment 1/2 the 1st millennium C.E. the current quantity starts the method of righting this imbalance by means of delivering an English-language anthology of a sequence of influential Jewish apocalypses emanating from the close to East from approximately the early 7th to the mid-twelfth centuries C.E. each one textual content is newly translated into English and supplied with an annotated observation that elucidates its ancient, literary, and non secular contexts.
About the author:
John C. Reeves is Blumenthal Professor of Judaic reports on the college of North Carolina at Charlotte. he's the writer of Heralds of That strong Realm: Syro-Mesopotamian Gnosis and Jewish Traditions (Brill) and the editor of Tracing the Threads: reviews within the power of Jewish Pseudepigrapha (Scholars Press) and Bible and Qur’an: Essays in Scriptural Intertextuality (Society of Biblical Literature).
'Trajectories in close to jap Apocalyptic is an excellent assortment that fills a particular, noticeable desire. for a very long time Anglophone students wishing to learn lots of those medieval Jewish apocalyptica were pissed off via superseded or unavailable translations. this can be now not the case, and we needs to thank Reeves for his very good work.'
Lorenzo DiTommaso, evaluation of Biblical Literature, 2006.
PREFACE AND ACKNOWLEDGMENTS
A Gallery of Jewish Apocalypses
1. Sefer Elijah
2. Sefer Zerubbabel
3. Pirqe de R. Eliezer §30 (end)
4. R. Sim'on b. Yochai Complex
The secrets and techniques of R. Sim'on b. Yochai
The Prayer of R. Sim'on b. Yochai
5. Apocalypses that includes “Ten Signs”
'Otot of R. Sim'on b. Yochai
'Otot Ha-Mashiach\ (Signs of the Messiah)
Ten additional issues touching on the times of the Messiah
6. Responsum of R. Hai Gaon on Redemption
7. 'Aggadat ha-Mashiach
8. Pirqe Mashiach
9. Midrash Wa-Yosha' (end)
1. Metatron as Apocalyptic Persona
2. The Eschatological visual appeal of the workers of Moses
3. The “People of Moses”
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Additional info for Trajectories in Near Eastern Apocalyptic: A Postrabbinic Jewish Apocalypse Reader
16 Introduction scripture says: “and the raptor came down on the carcasses, but Abram drove them away” (Gen 15:11). (Also) “His inheritance was stained for him;41 the raptor surrounded it. Come, gather every wild animal; bring them to feed” (Jer 12:9). When the sun rose in the east, Abraham sat down and waved his hand to arrange it so that the raptor would not prevail over them until the evening had come (br(h )by# d() . . it is not before the coming of the evening that Israel’s light will emerge ()l# d( l)r#yl wrw) xmcy br(h )wby), as scripture states: “it will come to pass that at the time of evening (br( t(l) light will come into being .
Reinink and Bernard H. , 175–90. 50 David Berger, “Three Typological Themes in Early Jewish Messianism: Messiah son of Joseph, Rabbinic Calculations, and the Figure of Armilus,” AJSR 10 (1985): 155–62. This solution was first proposed in the modern era by Heinrich Graetz ; see Jacob Levy, Chaldäisches Wörterbuch über die Introduction 21 ther points out that Balaam is in fact textually assimilated to the city founder Romulus by Tg. 1 Chr 1:43, a midrash that identified Bela> son of Be>or (cf. Gen 36:32), the first king of Edom (= Rome), with “the wicked Balaam son of Be>or .
Wilken, The Land Called Holy: Palestine in Christian History and Thought (New Haven: Yale University Press, 1992), 208. 2 Compare Dan 12:4; 1 En. 82:1; As. Mos. 1:16–18; 4 Ezra 12:36–38, 14:45–48; Rev 22:8–10; Apoc. 11–17; Massekhet Kelim (see Jellinek, BHM 2:88); end of Sefer Zerubbabel. 3 Also noticed by David Frankfurter, Elijah in Upper Egypt: The Apocalypse of Elijah and Early Egyptian Christianity (SAC; Minneapolis: Fortress, 1993), 61. For some medieval Jewish references to a revelatory angelophany at Mount Carmel, see below.
Trajectories in Near Eastern Apocalyptic: A Postrabbinic Jewish Apocalypse Reader by John C. Reeves