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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
37 Hanneken, "The Book of Jubilees among the Apocalypses". 38 Collins, The Apocalyptic Imagination, 62-5. James C. VanderKam, Enoch and the Growth of an Apocalyptic Tradition (vol. : Catholic Biblical Association, 1984), 141-60. On the inclusion of 1 Enoch 91 with 93, see Matthew Black, "The Apocalypse of Weeks in the Light of 4QEng," VT 28 (1978). 39 For a preliminary statement about the non-symbolic nature of the language of Jubilees, see Lange, "Dream Visions and Apocalyptic Milieus," 27-34.
Collins, The Apocalyptic Imagination, 11-2. 44 Tord Olsson, "The Apocalyptic Activity. The Case of Jamasp Namag," in Apocalypticism in the Mediterranean World and the Near East: Proceedings of the International Colloquium on Apocalypticism, Uppsala, August 12-17, 1979 (ed. David Hellholm; Tübingen: Mohr Siebeck, 1983), 22-3. 17 Lücke’s conception of history is of great interest to this study – particularly as it affects his understanding of symbolism in apocalypses. He viewed the Apokalyptiker as analogous to the prophet.
Like Lücke and Hilgenfeld, Charles’s view of the visionary (Lücke’s Apokalyptiker) was central to his understanding of apocalypses. He agreed with Lücke that the visionary was closely related to the prophet and used the very same methods to secure knowledge: dreams, visions, trances, spiritual communion with God. ”53 Like Lücke, Charles did not really view the language of apocalypses as governed by learned literary conventions. For Charles symbolic description involved human attempts to describe the ineffable.