ANTIPAS

APOCALYPTIC LITERATURE

ANTIPAS.— 1. See Heeod, No. 3.-2. A martyr of the church of Pergamum, mentioned only in Rev 2", unless some credit is to be given to the late accounts of his martyrdom. According to these, he was roasted to death in a brazen bowl in the days of Domitian. Cures of toothache were believed to be accomplished at his tomb. Shailek Mathbwb.

ANTIPATEB. — Son of Jason, one of two ambassadors sent by Jonathan to the Romans and to the Spartans to renew 'the friendship and the confederacy' (1 Mac

1216 1422).

ANTIPATRIS.— Hither St. Paul was conducted by night on the way from Jerusalem to Csesarea (Ac 23")-It was founded by Herod the Great, and probably stood at the head of the river 'Aujeh (now Ras el-'Ain). Here are the remains of a large castle of the Crusaders, probably to be identified with Mirabel,

R. A. S. Macalister.

ANTONIA.— See Jekusalem.

AMTJB.— A man of Judah (1 Ch 4s). ___ANvili. — See Akts and Chatts, 2.

APACE in AV means 'at a quick pace,' as Ps 68" 'kings of armies did flee apace.'

APAME. — Daughter of Bartacus, and concubine of Darius i. (1 Es 42').

APE. — Apes were imported along with peacocks from Ophlr by Solomon (1 K 10^2, 2 Ch 9^'). In importing monkeys, Solomon here imitated the custom of the Assyrian and Egyptian monarchs, as we now know by the monuments. No kind of monkey is Indigenous in Palestine. E. W. G. Mastehman.

APELLES. — The name of a Christian who is greeted by St. Paul in Ro IB'", and who is described as the 'approved in Christ.' It was the name borne by a distinguished tragic actor, and by members of the household. '

AFHMKEMA (1 Mac 11M).— A district taken from Samaria and added to Judaaa by Demetrius Soter (.Ant. xin. iv. 9). See Eprhaim, No. 1.

APHARSACHITES.— See next article.

APHARSATHCHITES (probably the same as the Apharsachites, Ezr 5' 6«). — A colony of the Assyrians in Samaria; an eastern people subject to the Assyrians.

APHABSITES (Ezr 4').— One of the nations trans-ported to Samaria by the Assyrians. Otherwise un-known. The text is doubtful.

APHEK. — 1. An unidentified city in the plain of Sharon (Jos 12"). It may be the same as Aphek of 1 S 41, and of Jos BJ 11. xlx. 1. 2. A city which Asher failed to take (Jos 13* 19^, Jg I'l). It may be Afqa, on Nahr Ibrahim. 3. Some authorities identify this (1 S 291) with No. 1, and make the Philistines advance upon Jezreel from the S.W. But if they approached from Shunem (28'), Aphek must have been in Esdraelon in the neighbourhood of d-Fuleh. 4. The place where Ahab defeated Benhadad (1 K 20!»- »»), in the MlshSr, probably the modern Fig, or Aflg, on the brow of the plateau, overlooking the Sea of Galilee. Possibly Joash smote the Syrians here (2 K 13"ff). W. Ewing.

APHEKAH (Jos 155').— Probably same as Aphek, 1.

APHEBRA (1 Es 5"). — His descendants were among the 'sons of Solomon's servants' who returned with Zerubbabel; omitted in the parallel lists (Ezr. and Neh.).

APHTAH. — One of Saul's ancestors (1 S 9').

APHIK. — A city of Asher (Jg 1"), the same aa Aphek, 2.

APHRAH. — See Beth-le-Ajphrah.

APOCALYPSE.— See Revelation [Book of].

APOCALYPTIC LITERATURE. — The apocalypse as a literary form of Jewish literature first appears during the Hellenistic period. Its origin is to a con-

siderable degree in dispute, but is involved in the general development of the period. Among the Hebrews its forerunner was the description of the Day of Jehovah. On that day, the prophets taught, Jehovah was to punish the enemies of Israel and to establish His people as a world power. In the course of time this conception was supplemented by the further expectation of a judgment for Jews as well as for heathen (Am 2»-» Sn-" S'"-" Zee l^-" 2'-«, Jl 2^^-", Ezk 302'). The first approach to the apocalyptic method is probably to be seen in Zee 9-14. It was in the same period that the tendencies towards the sesthetic conceptions which had been inherited from the Baby-lonian exile were beginning to be realized under the in-fluence of Hellenistic culture. Because of their reUgion, literature was the only form of sesthetic expression (except music) which was open to the art impulses of the Jews. In the apocalypse we thus can see a union of the symbolism and myths of Babylonia with the religious faith of the Jews, under the influence of Hellenistic culture. By its very origin it was the literary means of setting forth by the use of symbols the certainty of Divine judgment and the equal certainty of Divine deliverance. The symbols are usually animals of various sorts, but frequently composite creatures whose various parts represented certain quaUties of the animals from which they were derived.

Apocalyptic is akin to prophecy. Its purpose was fundamentally to encourage faith in Jehovah on the part of those who were in distress, by 'revealing' the future. Between genuine prophetism and apocalyptic there existed, however, certain differences not always easy to formulate, but appreciable to students of the two types of religious instruction, (a) The prophet, taking a stand in the present, so interprets current history as to disclose Divine forces at work therein, and the inevitable outcome of a certain course of conduct. The writers of the apocalypses, however, seem to have had little spiritual insight into the prov-idential ordering of existing conditions, and could see only present misery and miraculous deliverance. (6) Assuming the name of some worthy long since dead, the apocalyptist re-wrote the past in terms of prophecy in the name of some hero or seer of Hebrew history. On the strength of the fulfilment of this alleged prophecy, he forecast, though in very general terms, the future, (c) Prophecy made use of symbol in literature as a means of enforcing or making intelligible its Divinely inspired message. The apocalyptlsts em-ployed allegorically an elaborate machinery of symbol, chief among which were sheep, bulls, birds, as well as mythological beings Uke Beliar and the Antichrist.

The parent of apocalyptic is the book of Daniel, which, by the almost unanimous consensus of scholars, appeared in the Maccabsean period (see Daniel [Bk. of]). From the time of this book until the end of the 1st cent. A.D., and indeed even later, we find a continuous stream of apocalypses, each marked by a strange combination of pessimism as to the present and hope as to the future yet to be miraculously established. These works are the output of one phase of Pharisaism, which, while elevating both Torah and the Oral Law, was not content with bald legalism, but dared trust in the realization of its reUgious hopes. The authors of the various works are utterly unknown. In this, as in other respects, the apocalypses constitute a unique national Uterature. Chief among apocalyptic literature are the following: —

1. The Enoch Literature. — The Enoch literature has reached us in two forms: (o) The Ethiopic Enoch; (6) The Slavonic Book of the Secrets of Enoch. The two books are independent, and indicate the wide-spread tendency to utilize the story of the patriarch in apocalyptic discourse.

(a) The Ethiopic Book of Enoch is a collection of apocalypses and other material written during the last

39