By John W. Marshall
What makes the e-book of Revelation so difficult to appreciate?
How does the booklet of Revelation healthy into Judaism and the start of Christianity?
John W. Marshall proposes a thorough reinterpretation of the e-book of Revelation of John, viewing it as a rfile of the Jewish diaspora in the course of the Judean struggle. He contends that categorizing the publication as "Christian" has been an obstacle in analyzing the Apocalypse. by means of postponing that type, recommendations to a number of continual difficulties in modern exegesis of the Apocalypse are facilitated. the writer hence undertakes a rereading of the publication of Revelation that doesn't basically enumerate components of a Jewish "background" yet knows the ebook of Revelation as an vital complete and a completely Jewish textual content.
Marshall conscientiously scrutinizes the issues that plague modern interpretations of the e-book of Revelation, and the way the class of "Christian" pertains to such difficulties. He employs the works of Mieke Bal, Roland Barthes, Jacques Derrida, Jean Francois Lyotard, and Jonathan Z. Smith as theoretical assets. within the moment half his learn, he presents specified descriptions of the social and cultural context of the diaspora through the Judean conflict, and confident rereadings of 4 key textual content complexes.
The result's a portrait of the Apocalypse of John that envisions the record as deeply invested within the Judaism of its time, pursuing rhetorical pursuits that aren't outlined by means of the problems that students use to distinguish Judaism from Christianity.
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Extra resources for Parables of War: Reading John's Jewish Apocalypse
This would be an absurd formulation if Christians had the same taxonomic status as Pharisees or Essenes; the problematic redundancy in "Jewish-influenced Pharisaic mythos" is apparent. lxxxviii). 8 6 7 8 It is, of course, possible that some Jews understood the destruction of the Temple and the cessation of sacrifice as God's loving and simultaneously chastising action, but this does not make the events any more distant from them. Rev 17:14 persuades Thompson that the lamb, by John's design, overshadows Moses in Rev 15:3.
And so he writes that John uses a "Jewish-influenced Christian mythos" (1990a: 8). This would be an absurd formulation if Christians had the same taxonomic status as Pharisees or Essenes; the problematic redundancy in "Jewish-influenced Pharisaic mythos" is apparent. lxxxviii). 8 6 7 8 It is, of course, possible that some Jews understood the destruction of the Temple and the cessation of sacrifice as God's loving and simultaneously chastising action, but this does not make the events any more distant from them.
Thompson's boundary-defying New Jerusalem sounds tellingly similar to Schüssler Fiorenza's Zion, which is neither heavenly nor earthly, but eschatological. These awkward formulations are clear indications of the stress involved in trying to shoehorn John's Jewish vision into a Christian coherence. Schüssler Fiorenza's interpretation of Rev 11:1-13 is first of all based on the profitable insight that the chapter division between 10:11 and 11:1 obscures the continuity of 10:11-11:2 (which she describes as John's "renewed prophetic commissioning" [1991: 74]).