last thingsexistence. Because the ancient Hebrews did not want to escape the world,
time, and history due to potential salvific actions of God within time and
place, their texts express an anticipation of a new world, a new time, and
a new history (Isa. 65.17; 66.22). This new age represents a period in
which people will live in unity under the rule of God in the Kingdom of
God. The expected coming of the Kingdom of God is supplemented by
the notion of a Messiah (an anointed one), who acts as a divine agent to
accomplish renewal on earth, although ancient Hebrews conceived of the
Messiah in several ways that included a person emerging from within the
Jewish community, a figure of mysterious origin, or a divine being who
would descends from heaven. It is also an expectation that there will be
a gathering together of the dispersed Jews (Jer. 31.10), and the world will
return to the peace of paradise (Jer. 31.12–14; Hosea 14.5–7; Zech.
8.12–13). With the book of Daniel, Hebrew eschatology becomes indi-
vidualized because the text refers to the resurrection of the dead (Dan.
12.2), who will remain dead until the end of time. As the ancient Hebrew
faith develops, this notion is extended to a general resurrection at the end
of time at which the wicked receive final judgment and the righteous
receive a reward for their faithfulness. The uniqueness of Hebrew escha-
tology is connected to salvation history because of the close connection
between God’s management of history by means of His providence and
His election of the Jewish community as His chosen instrument by means
of His covenant with them.
Eschatological scenarios often appear in apocalyptic literary specula-
tions that are characterized by bizarre visions, strange symbolism and
supernatural happenings. The term apocalyptic comes from a Greek term
meaning to uncover, to reveal. The book of Isaiah (24–27) is often called,
for instance, the little apocalypse in which the writer portrays the final
judgment of God upon all nations as a cosmic catastrophe. Apocalyptic
literature tends to be composed during periods of persecution, such as the
Book of Daniel composed shortly after the outbreak of the Maccabean
wars around 165 bce; it uses a spiritual code language that makes it a
sealed book (Dan. 12.4) to others outside the inner circle of faith.
Influenced by the Hebrew texts and ideas about the end of time, New
Testament texts reflect an expectation of the imminent end of time and
the arrival of the Messiah. Preceded by the proclamations of John the
Baptist about the end of time (Mark 1.4–8; Matt. 3.1–6; Luke 3.7–9),
many parables of Jesus also reflect an eschatological crisis (Luke
12.16–20, 13.6–9; Matt. 7.24–27). As a result of his crucifixion, resurrec-
tion, and ascension, the early Christian community understands Jesus as
the long anticipated Messiah, a figure ushering in the new age. Jesus is
described as the Alpha and Omega (Rev. 1.8), representing the first and