By Isaac Husik
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Jon Levenson mounts compelling arguments against thinking of a mere metaphor of the nation “rising” from exile here (Levenson 2006: 197–200). ” Daniel 12:1–4 did not interpret Isaiah 26:19 as mere politics, sensing instead the expansive, potent valence of its poetic language. For Isaiah 26, the rules of the old age are collapsing; the land of shades is catching its first rays of sun. Rising to life, it is giving birth to the dead. The exuberant poetic mood of the text resists dissection, pushes back against distinctions between rebirthing Israel and rebirthing individual bodies.
Radical Christian Writings: A Reader. Oxford: Blackwell. Camping, Harold (2005). Time Has an End: A Biblical History of the World, 11,013 BC–AD 2011. New York: Vantage. , ed. (1979). Apocalypse: The Morphology of a Genre. Semeia 14. Missoula, MT: Scholars Press. —— (1993). Daniel: A Commentary on the Book of Daniel. Hermeneia. Minneapolis: Fortress. —— (1998). The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature. 2nd ed. Grand Rapids: Eerdmans. —— (2002). , Apocalyptic in History and Tradition.
Other Greek writers corroborate the legitimacy of using Theopompus as a source of knowledge about early Zoroastrianism. Persian apocalypticism, it would appear, was early enough to have influenced the development of apocalypticism in the Judeo-Christian tradition. There were many opportunities for it to have done so too, for religious and cultural contacts with Zoroastrian belief would have been inevitable in the Second Temple period, when Jews and Persians interacted at many levels. Apocalyptic Prophecy 27 It makes little sense to isolate apocalypticism’s rise from the influences of its milieu, including a Zoroastrian stimulus.