INTRODUCTORY NOTEIn Part 1, we note

INTRODUCTORY NOTE
In Part 1, we noted that the apocalyptic writings of the Old Testament arose out of crisis situations that demanded a special form of address. The sense of alienation from prevailing social structures, the experience of deprivation, and especially feelings of disillusionment with the fact that the realities of this world appeared to contradict earlier divine promises – these were the social factors abetting apocalyptic responses. Though it is not a literature for all persons in all situations, we have argued that the theological contribution of the apocalyptic writings is considerable, precisely because of the specific situations that they address. We also discovered particular theological themes at the heart of the message of biblical apocalyticism, including an emphasis on the universal scope of divine providence and the relevance of faith at the most troubling points of human existence.
We turn now to illustrate how the message of the apocalyptic writings can be applied to contemporary realities. As we do so, we shall keep in mind that all such interpretation must be based upon careful attention to the original setting of the texts being considered and to the specific meaning they had within their settings. Only thus can we hope to free the meaning of God’s Word from an unbounded subjectivism which would nullify the autonomy of the biblical message. We also stressed that the apocalyptic writings do not stand apart from the central confessions of Scripture, but apply those confessions to particular situations of crisis. The modern interpreter must therefore keep clearly in mind the larger biblical context within which the specific meaning of a given apocalyptic text is to be understood.
In chapter 3 we described in general terms some of the major themes of the apocalyptic writings. The purpose of chapters4-6 is to focus on actual texts, for only thus can we illustrate how the specific messages of these texts, arising out of their concrete settings, have relevance in relation to contemporary realities. After examining eight examples, we will return to the question of the overall message of Old Testament apocalyptic, for these texts will point beyond themselves to a larger pattern of meaning. We will recognize that pattern as characteristic of biblical apocalyptic and as constituting a unique contribution to biblical theology in the broad sense.

IV. HUMAN CRISIS
Apocalyptic literature is crisis literature. It arises out of, and addresses humans who are experiencing, the collapse of the structures that previously have upheld the life of the community and the individual. A number of text in the Old Testament that we can describe as “early apocalyptic” give expression to this sense of collapse and can be seen as the background against which the apocalyptic writings in the Bible developed.
The Collapse of social Order and the Cry of the Faithful (Isaiah 59)
Isaiah 59 was composed in Judah in the period shortly after the Edict of Cyrus (538 B.C.E.), which had made it possible for Jewish exiles to return to their homeland. It gives a shocking picture of the situation within which the Jews (both those who had returned from exile and those who had never left the land) found themselves. Included in Isaiah 59 are both a stinging indictment of those who have perverted social and juridical order and a description of Yahweh’s anticipated intervention to rectify a deplorable situation. What is the setting of this shocking text?
A clue comes in the master image, appearing in verse 9 : “We look for light, and behold, darkness.” The contrast between light and darkness runs like a leitmotif through the Isaianic corpus. Both Isaiah of Jerusalem and the prophet of the Exile whom we call Second Isaiah (chapters 40-55) developed this image. In both cases, they did so to give expression to a glorious promise. Though darkness characterized the present situation, Yahweh was about to act to inaugurate a brilliant new era, an era of light:
在黑暗中行走的百姓看见了大光；住在死荫之地的人有光照耀他们。 (赛 9:2)
At a time when the land seemed about to be engulfed by internal chaos and foreign invaders, Isaiah looked through the maelstrom of cowardly leaders and threatening armies to the quiet Center, the God of all reality, and from this vantage point announced that light would drive away all darkness. Isaiah’s words of promise and admonition notwithstanding, Judah followed its sister-nation, Israel, along a path of trusting in penultimate powers (what the prophets called false gods), a path that led to the tragedy of the fall of Jerusalem and the destruction of the Temple in 587 B.C.E. Right at the point when the exiled nation was about to lose hope, the image of light and darkness was invoked by the prophet whose words are found in Isaiah 40-55:
我要引瞎子行不认识的道，领他们走不知道的路；在他们面前使黑暗变为光明，使弯曲变为平直。这些事我都要行，并不离弃他们。(赛42:16b)
Second Isaiah’s message was indeed one of light and promise, and it instilled in the hearts of many the hope to look beyond tragedy to a new era of obedience and blessing as God’s people. Again guided by their prophet, they recognized in Cyrus the Persian the agent of Yahweh’s deliverance. The Edict of Cyrus was the first step in the dawning of the brilliant light of God’s saving act. The next step was the return to the land and the building of a nation modeled after a lofty prophetic vision of a righteous people, a vision again built around the contrast between light and darkness:
兴起，发光！因为你的光已经来到，
耶和华的荣耀发现照耀你。
看哪，黑暗遮盖大地，幽暗遮盖万民，
耶和华却要显现照耀你，他的荣耀要现在你身上。
万国要来就你的光，君王要来就你发现的光辉。 (赛 60:1-3)
Many of the exiles did return. They returned with high expectations of a new era and with an enthusiasm to rebuild Temple and community, fired by prophetic promises. But it was soon apparent that things were not going as expected. The first chapter of the book of Haggai gives a portrait of conditions very much the opposite of what had been expected: Drought, inflation, and fighting between different factions within the Jewish community had led to chaotic conditions that could be described far more adequately in terms of darkness than of light. It is to this situation that Isaiah 59 is also addressed.
Though couched in much symbolism, the portrayal is special enough to give a vivid picture of the social conditions under which the people were forced to live. Violence and dishonesty had eaten away at the heart of the society until even the law courts could no longer be trusted (vv 3-4). As is typical throughout ages and diverse civilizations, in this situation it was the innocent who fell victim to ruthless opportunists and oppressors (vv 6-8). All that seemed left for the innocent oppressed was to cry up to heaven in the hope that the justice denied them by their earthly leaders would be granted to them by their heavenly Judge:
因此，公平离我们远，
公义追不上我们。
我们指望光亮，却是黑暗；
指望光明，却行幽暗。
(赛59:9)
Righteousness and compassion, the foundations upon which the Jewish people were to construct their communal life, had crumbled. The quality of life anticipated by those who had taken up the invitation to return from exile had been perverted:
并且公平转而退后，
公义站在远处；诚实在街上仆倒，
正直也不得进入。
诚实少见，离恶的人反成掠物。
那时，耶和华看见没有公平，
甚不喜悦。
(赛 59:14-15)
The typical prophetic response would have been to address the situation through words and actions aimed at reform of the unjust structures. Thus the prophets of the eighth and seventh centuries delivered scathing indictments, enacted shocking sign acts, and pleaded on behalf of Yahweh for the hearts of the people. While the threat of consequent divine wrath played a part in this appeal for repentance and reform, it was always directed toward the goal of changing social practices and human behavior. In the case of Isaiah 59 and the crisis of the early post-exilic period that produced it, the emphasis has changed. Yahweh’s wrath is not threatened as a tactic in bringing a stubborn people to repent. Rather, announcement is made of Yahweh’s imminent intervention in human affairs to “even the score” by inflicting stinging punishment on “his adversaries.” This climactic section begins with the explicit point that direct divine action was necessitated by a situation in which there was no human instrumentality by which justice could be reestablished. The mode of Yahweh’s action is that of the Divine Warrior, that is, the Storm God known in ancient cosmogonic myths from the ancient Sumerian, Babylonian, and Canaanite culture:
诚实少见，离恶的人反成掠物。 那时，耶和华看见没有公平，甚不喜悦。
他见无人拯救，无人代求，甚为诧异，就用自己的膀臂施行拯救，
以公义扶持自己。 他以公义为铠甲[或作“护心镜”]，以拯救为头盔，
以报仇为衣服，以热心为外袍。他必按人的行为施报，恼怒他的敌人，
报复他的仇敌，向众海岛施行报应。如此，人从日落之处必敬畏耶和华的名；
从日出之地，也必敬畏他的荣耀。因为仇敌好像急流的河水冲来，
是耶和华之气所驱逐的。(赛59:15b-19)
Isaiah 59 is not an easy chapter for many people to understand. First for all, the gloom expressed in the long lament that leads up to Yahweh’s intervention seems to be bleakly pessimistic:
我们摸索墙壁，好像瞎子；我们摸索，如同无目之人。
我们晌午绊脚，如在黄昏一样；我们在肥壮人中，像死人一般。
我们咆哮如熊，哀鸣如鸽。指望公平，却是没有；
指望救恩，却远离我们。(赛59:10b-11)
The manner in which some modern persons formulate their response to this passage is as follows: Is this really the Word of God, or some despairing human word that has found its way into the Bible? Equally troubling for many is the violent behavior attributed to God. Yahweh is literally clothed in the accouterments of war! The offensiveness of such an image of God created difficulty for early Christians, leading

結果 (中文) 2:

按语
在第1部分中，我们注意到，旧约世界末日的著作产生于危机局势的要求地址的一种特殊形式。游离于当时的社会结构，剥夺的经验，并与幻灭的事实，这个世界的现实出现矛盾较早神圣的承诺，尤其是感情的感觉-这些都是教唆世界末日反应的社会因素。虽然它不是一个文学所有人在所有情况下，我们认为，世界末日的著作的神学的贡献，正是因为他们解决具体的情况相当。我们还发现了特定的神学思想在圣经apocalyticism的消息的心脏，包括强调天意的普遍性和信念的人类生存的最麻烦点的相关性。
我们现在来说明如何的消息世界末日的著作中可以适用于当代现实。当我们这样做，我们将牢记，所有这样的解释必须基于仔细注意文本被视为原始设置，以及特定的含义，他们在自己的设置了。只有这样，我们才有可能从一个无界的主观这将抵消圣经信息的自主自由的神的话语的含义。我们还强调，世界末日的著作不从圣经的中央告白脱颖而出，但是应用这些供词危机的特殊情况。因此，现代的解释必须清楚地牢记圣经较大范围内，其中一个给定的启示文字的具体含义可以理解。
在第三章中，我们概括地描述了一些启示性的著作的主要议题。chapters4-6的目的是把重点放在实际的文本，因为只有这样，我们才能说明了如何将这些文本的具体信息，所产生的它们的具体设置，有针对性与当代现实。检查的八种实例后，我们将回到旧约圣经启示的整体信息的问题，因为这些文本将指向超越自己的意义更大的格局。我们认识到，图案，圣经启示的特性，作为构成广义上圣经神学作出独特的贡献。四。人类危机启示文学是文学的危机。它产生于，并解决人类谁遇到，以前也维护了社会和个人的生活结构的崩溃。许多在旧约文字，我们可以形容为“早世界末日”这个有塌陷感得到表达，可以看作是后台针对其在圣经中世界末日的著作的发展。社会秩序的崩溃和的惊魂忠信（以赛亚书59）以赛亚书59被赛勒斯（公元前538年），这使得有可能为犹太流亡者返回家园的法令后不久，由在犹大的时期。它给出了在其中的犹太人（无论是谁已经从流放回来，那些谁从未离开过土地）发现自己的情况令人震惊的图片。包括在以赛亚书59是那些谁拥有变态的社会和司法秩序和耶和华的预期干预的说明，纠正的恶劣情况既刺痛起诉。什么是这个令人震惊的文本设置？一个线索是在主映像中，出现在第9节：“我们寻找光明，不料，黑暗”光明与黑暗之间的对比运行像通过Isaianic语料库主旋律。耶路撒冷的两个以赛亚和放逐我们称之为第二以赛亚（章40-55）的先知开发了这个形象。在这两种情况下，他们这样做是为了表达出了光辉的承诺。虽然黑暗表征了目前的情况，耶和华正要采取行动，开创一个辉煌的新时代，光的时代：。在黑暗中行走的百姓看见了大光;住在死荫之地的人有光照耀他们（赛9：2）目前正值土地似乎要通过内部混乱和外国侵略者被吞没，以赛亚书看遍懦弱领导人的漩涡，并威胁军队安静的中心，所有的现实的神，从这样的高度，宣布光线会驱散了所有的黑暗。诺和训诫尽管以赛亚的话，犹大继其姊妹国，以色列，以及信靠倒数第二的权力（什么先知所谓的假神），导致耶路撒冷沦陷的悲剧和破坏路径的路径寺庙在公元前587年就在当流亡的国家即将失去希望的地步，光明与黑暗的形象的话被发现在先知以赛亚被调用 以赛亚的消息确实是光明，希望的一个，它灌输给许多希望的心，超越悲剧服从和祝福作为上帝的子民的新时代。通过他们的先知同样的指导下，他们在居鲁士承认波斯耶和华的拯救的代理。居鲁士的法令是在绚丽的光芒上帝的拯救行为的曙光的第一步。下一步是回归土地和一个正直的人崇高的先知先觉模仿一个国家的建设，一个远见再次周围光线和反差建 （赛60：1-3）许多流亡者真的回来了。他们带回了一个新的时代的期望很高，并有热情，重建圣殿和社区，通过先知承诺解雇。但很快就被明显，事情不会如预期。哈该书的第一章给出的条件的肖像非常多的东西已经预期相反：不同派别之间的犹太社区内干旱，通货膨胀和战斗已经导致可能的条件更充分地描述混乱的状况黑暗比光。正是这种情况的以赛亚书59也得到解决。虽然措辞太多的象征意义，描绘特殊足以给社会条件下人们被迫生活的生动画面。暴力和失信吃过走在社会的心脏，直到连法院也不再被信任（3-4节）。由于在整个年龄段和各种文明的典型，在这种情况下，它是谁的牺牲品无情的机会主义者和压迫者（6-8节）无辜。所有这一切似乎留给了无辜的被压迫是哭了天堂，希望司法剥夺了他们通过他们的尘世领导人将他们的天上授予他们 和同情的基础在犹太人民建设自己的社区生活，已经支离破碎。生活中那些谁采取了邀请，预计将结束流亡返回的质量已 59：14-15）典型的预言的反应将是解决通过旨在不公正的结构改革言论和行动的情况。因此，交付严厉的起诉书第八和第七世纪的先知，制定了令人震惊的标志行为，并恳求代表耶和华为人民的心。而随之而来的神圣愤怒的威胁，在此呼吁悔改和改革发挥了作用，它总是朝向变化的社会习俗和人类行为的目标。在以赛亚书59的情况下，并产生它的后早期放逐时期的危机，重点发生了变化。耶和华的愤怒是不受到威胁的将一个固执的人悔改的一种战术。相反，公告在人类事务由耶和华即将干预，通过对造成刺痛处罚这一高潮部分有明确的一点，直接神圣的行动是必要通过的情况，其中有开始没有“连得分”，“他的对手。”人的手段由正义可以重新建立。之耶和华的行动模式是神圣的战士，那就是，风暴神从古代苏美尔，巴比伦，和迦南文化在古代宇宙起源的神话称为：诚实少见，离恶的人反成掠物。59并不是一件容易的一章对许多人难以理解。首先对所有的阴霾中长感叹，导致了耶和华的干预表示似乎是bleakly 以何种方式一些现代的人制定自己的应对这段话是：是神的真道，还是有些绝望的人字已经找到了自己的圣经？同样令人不安的对许多人来说归结为神的暴力行为。耶和华简直是丰衣足食，在战争的饰物！神的这样一个形象的进攻性的早期基督徒产生困难，导致

結果 (中文) 3:

说明
在1部分，我们指出了旧约的启示著作出现危机的情况下，要求解决的一种特殊形式。社会结构的异化感，剥夺的经验，尤其是感情的幻灭的事实，这个世界的现实出现了违背神的应许–早这些社会因素教唆世界末日的反应。虽然不是所有人在所有情况下的文献，我们认为这启示著作的神学贡献是相当大的，正是因为特定的情况，他们的地址。我们还发现，特定的神学主题在圣经天启论观点的核心思想，包括对上帝旨意的普及范围重点在人类存在的最令人不安的点信心的关联。
我们现在来说明世界末日的文字信息可以应用到当代的现实。正如我们这样做的那样，我们必须牢记，所有这些解释必须基于对所考虑的文本的原始设置，以及它们在其设定中的特定含义的具体意义上，必须予以考虑。只有这样我们才能希望自由神的话从一个无限的主观主义这将抵消圣经信息的自治的意义。我们还强调，启示著作不脱离圣经的中心忏悔，但将这些告白危机的特定情况。