Many Jewish scrolls scribed between 300 BCE and 200 CE can be classified as “apocalyptical” because of their frequent focus on the heavenly scenes, secrets, revelations, and visions of the future. Apocalypse is a Greek word that means “to reveal” or “uncover something hidden.” So, these books contain a good dose of mystical and hidden tradition encapsulated in the thinking of that era. Yet their scope is often well beyond end times. The well-known biblical (canonical) examples of apocalyptic books include Daniel, Joel, Amos, Zechariah, Ezekiel, and select portions of other books. But most of the apocalyptic Jewish writings that exist in the world today are actually non-canonical. These are known as books “outside the Bible,” and in this article, I will offer a short overview of at least some of these books.
Most of these are great works of ancient literature. However, their authors and editors are often anonymous or hidden behind the names of famous biblical characters such as Enoch, Ezra, Solomon, or even Moses. This is why such books are categorized as "pseudonymous" by scholars. These ancient spiritual works bear a resemblance to biblical authors and explore ideas similar to those found in canonical apocalyptic texts. That is why they are valuable to students of the Bible. They can be valuable points of reference for interpreting many biblical passages. Yet, historically, since the clear articulation of the canon, such books are now classified as "pseudepigrapha," a Greek term meaning "false writings." This, of course, assumes that there are other writings that are "true," creating an impression that these literary works are somehow untrue.
But these works of Jewish literature are not Western books, and their authors were never guided by modern notions of accuracy, objectivity, or even crediting one's sources. These are works of ancient seers, prophets, and storytellers who were moved to share what they knew, felt, heard, or experienced. They express personal perspectives, lore, and ancient communal beliefs and often reveal the commonly accepted ideas about life from the past. The authors of these ancient books knew of no such thing as "canon" or even the Bible. They lived in a completely different world.
Pinchas Shir
Anyone who reads Jewish apocalyptic books needs to understand what these Second Temple era books really are and how they were intended to be used by those who wrote them. The early church fathers who worked on establishing a "canon" did so not to condemn or put down these other books (many of them enjoyed these very books themselves) but rather to limit the books that were used to develop church doctrine. Thus, today, people call some books "canonical," i.e., the Bible. and others "non-canonical" or "extra-biblical." Sadly, in a binary way of thinking, if canonical is good, then non-canonical must be bad. That is a very shallow way of looking at things, but it reflects reality.
These "outside of the Bible books" were never deemed as “holy” or “inspired” in Jewish communities that read them or copied them, but they were nevertheless popular and considered useful spiritual literature that added to human wisdom. The Jewish world of spiritual literature was far broader and more extensive than the canonical texts that Christians came to accept as their own. That is where non-canonical apocalyptic books came from.
Here are some short summaries of a few such Jewish books that focus on the apocalyptic perspectives, the visions of God's realm, prophecy, the Messiah, and things to come. These are just a few examples.
The Book of Enoch (The Book of Watchers), also known as 1 Enoch belongs to c. 170 BCE, and some of its portions are presumed to be written much later. Enoch contains visions of history from the time of Enoch up to the Hellenistic era and looks toward the approaching end of days. It is probably the most useful for the interpreters of NT and Revelation. The Messiah is called “the Son of Man” in Enoch. Enoch’s history speaks of “weeks” understood as specific periods of time that appear to be varied in their length but all leading to the age to come.
Pinchas Shir
The Book of Jubilees is date to c. 150 BCE. It may not be completely apocalyptic in its aim, but it contains a considerable amount of Jewish apocalyptic thinking. but it belongs to the same milieu and contains definite apocalyptic features. The jubilees are of course refer to the special years calculated in seven sets of sevens (forty-nine) according to Torah or simply “weeks”. The book speaks of restoration; humans and nature will be transformed, while the forces of evil will be subdued by God.
The Sibylline Oracles is dated to c. 150 BCE. Its contents were utilized and edited by Christian scribes of later generations but scholars generally agree that several surviving sections are clearly of Jewish origin (Books III, IV and V especially). It is a Greek work of Hellenistic Jews who imitated the famous pagan oracles. The prophecies are spoken by a prophetess or Sibyl, who, according to period lore, was Noah’s daughter-in-law. The oracles focus on the coming age, peace, and the flourishing of the messianic era.
The Testaments of the Twelve Patriarchs belong to c. 140 BCE also slightly edited and improved by later Christian scribes. These are supposed to be the last words of the twelve sons of Jacob (Israel) addressed to their descendants. The testaments are very ethical and instructive in nature but each of them contains predictions of what will happen in the last days.
Psalms of Solomon are usually dated to c. 50 BCE and are only partially apocalyptic. Psalms 17 and 18, however, speak frankly about Davidic Messiah, the messianic era, his reign and vindication of the poor and oppressed who will be glorified in their resurrection.
Pinchas Shir
The Assumption of Moses is most probably written around 6-30 AD in Aramaic but survived only partially in Greek and Latin translations. In this apocalyptic book Moses is the hero who foresees Israel’s history from the conquest of Canaan to the 1st century. He highlights the persecution under Syrian king Antiochus IV (169-164 BCE) predicting the end of age.
2 Enoch (the Book of the Secrets of Enoch) belongs to the 1st century CE. The book appears to have been written in Greek by a Jewish author, but best manuscripts exist in Slavonic language. Many scholars see some evidence of Christian tampering with its original message. Enoch’s visions describe his trip through seven heavens and God’s redemptions of Israel from ancient times to the 1st century. The book mentions seven millennia, which are supposed to conclude in the final judgment.
The Testament of Abraham is dated to 1st century CE. It retells various visions of Abraham, his interaction with angel Michael and his trip to havens. Abraham sees glimpses of final judgment and is told that the human history will consist of seven ages (just like in 2 Enoch).
Pinchas Shir
2 Esdras (The Apocalypse of Ezra or 4 Esdras) is dated to the very end of the 1st century. Many scholars believe that chapters 3-14 are typically Jewish, but the introductory and concluding chapters appear to have been edited by later generations of Christ-followers. The book retells the seven visions of Ezra in Babylon. It speaks of the Messiah, resurrection, symbolic beasts similar to Daniel’s visions the “Son of Man” who comes on the clouds of heaven and destroys his enemies.
2 Baruch (Syriac Apocalypse of Baruch) belongs to c. 100-130 CE. The book seems to depend on 2 Esdars and addresses the question of suffering and defeat of evil. The author speaks of 12 troubling events that will usher in the Messianic age, the resurrection of the righteous, and the judgment of the wicked.
Pinchas Shir
The Qumran Scrolls (Dead Sea Scrolls) have many fragmental apocalyptic passages. For example, 1QM fragment (The War Scroll) describes the end-time battle between forces of good and evil. The author utilizes Ezekiel 38 and applies it to the events of the 1st century BCE but in a cosmic or heavenly perspective.
These books offer immense value to students of the Bible. Their language, ideas, and concepts are in many ways complementary to the works of canonical literature. Because they come from Jewish antiquity, they speak the same language as biblical apocalyptic books, and thus, they are much better sources of reference than any modern apocalyptic notions or ideas. Many of these books are available in the public domain for free (often in older English translations).
The Books of Enoch: Three Visions in New Translation
This volume is a collection of updated and easy-to-read modern English translations of three visions: The Book of Watchers (1 Enoch), The Book of Secrets (2 Enoch), and The Book of Palaces (3 Enoch). Countless readers of Enoch enjoy ancient stories but are often discouraged by struggling through the obscure and archaic language of older translations. This new and updated translation removes such obstacles. This collection of three visions of Enoch is supplemented with study footnotes to aid curious readers and students of ancient apocryphal and Jewish literature alike. So, immerse yourself into the world of Enoch literature, and now, not only read the stories but listen to them in audio format!
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