As we all struggle with the consequences of COVID-19, many people want to know what the Bible in general, and biblical prophecy in particular, may offer that can guide us in these challenging times. So I decided to offer a series of reflections on the issue of interpreting biblical apocalyptic; the genre of literature to which the biblical books of Daniel and Revelation belong. I have addressed this topic at a scholarly level for nearly forty years now, but my purpose is to keep the blogs readable for the general audience.

John J. Collins of Yale University, whom I count as a friend, has worked with a team of scholars for some fifty years now on how to define “apocalypse” and “apocalyptic.” (Among his many works, I recommend the following as a first read on this topic: The Apocalyptic Imagination, third edition, Eerdmans, 2016.) The term “apocalypse” is drawn from the introductory phrase of the biblical book of Revelation (Rev 1:1) and means “revelation” or “disclosure.” From the second century AD onward, it became increasingly used as a term for extra-biblical works of a character similar to Revelation. So modern scholars are not out of line in applying the label “apocalyptic” to a whole collection of similar works existed in ancient Judaism, such as Daniel, Ethiopic Enoch, 4 Ezra, 2 Baruch and other works produced before and contemporary with Revelation.

Collins’ team of scholars analyzed all such texts from 250 BC through 250 AD and developed a definition based on their common characteristics. The definition they developed was published in Semeia 14 in 1979 and remains the scholarly consensus to this day: “An apocalypse is a genre of revelatory literature with a narrative framework, in which a revelation is mediated by an otherworldly being to a human recipient, disclosing a transcendent reality which is both temporal, insofar as it envisages eschatological salvation, and spatial, insofar as it involves another, supernatural world.”

As I understand this definition, an apocalyptic work like Daniel or Revelation is revelatory literature, which means it claims to communicate information from God to humanity. This is accomplished in the form of a story, a “narrative framework.” The revelation is communicated to a human being by “otherworldly beings” such as angels or the 24 elders of Revelation. The revelation discloses “transcendent reality,” that which is beyond the ability of our five sense to apprehend, about the course of history leading up the God’s salvation at the End, and about the heavenly, “supernatural” world.

While not present in the above definition of apocalypse, scholars also distinguish between two types of apocalyptic literature, the historical and the mystical. The historical type, characteristic of Daniel, gives an overview of a large sweep of history, often divided into periods, and climaxing with a prediction about the end of history and the final judgment. The mystical type of apocalypse describes the ascent of the visionary through the heavens, which are often numbered. While one might be tempted to view these two types of apocalypses as distinct genres, several ancient writings, including the book of Revelation, mix elements of both types in one literary work. For Seventh-day Adventists, the historical type has been of primary interest.