The Ezra Apocalypse is the only non-Catholic book included in the KJV 1611 Apocrypha. It contains many prophecies about the end times. Quoted often by the church fathers of the first and second century AD, this apocalypse reveals the rise of Islam. In chapters 11-12 there is a prophecy of a three-headed eagle symbolizing how the Roman Empire would split into three empires. The empires would die out and leave three kingdoms ruling in the last days. Chapters 15-16 contain a prophecy of the Dragon Nations of Arabia. This Islamic power devastates Syria to the point that Russia must step in to control the issue. This Syrian war sets the stage for the beginning of the Last Days. The book also contains numerous prophecies about the signs of the birth pangs and details about the Rapture of the church, revealing that the end is near. Brought to you by Bible Facts Ministries, biblefacts.org

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The introduction, translation and commentary on the Temple Scroll by Johann Maier has been thoroughly revised and updated by the author for its English edition, taking account of improvements in readings, and, among other recent secondary literature, the English translation of Yadin's edition, to which cross-references are given. Students of Second Temple Judaism, and the Dead Sea Scrolls in particular, will at last have a convenient English edition of this most important document from Qumran.

Discover the real Ezra in this in-depth study of the Biblical figure that separates historical facts from cultural legends. The historical Ezra was sent to Jerusalem as an emissary of the Persian monarch. What was his task? According to the Bible, the Persian king sent Ezra to bring the Torah, the five books of the Laws of Moses, to the Jews. Modern scholars have claimed not only that Ezra brought the Torah to Jerusalem, but also that he actually wrote it, and in so doing Ezra created Judaism. Without Ezra, they say, Judaism would not exist. In Ezra and the Law in History and Tradition, Lisbeth S. Fried separates historical fact from biblical legend. Drawing on inscriptions from the Achaemenid Empire, she presents the historical Ezra in the context of authentic Persian administrative practices and concludes that Ezra, the Persian official, neither wrote nor edited the Torah, nor would he even have known it. The origin of Judaism, so often associated with Ezra by modern scholars, must be sought elsewhere. After discussing the historical Ezra, Fried examines ancient, medieval, and modern views of him, explaining how each originated, and why. She relates the stories told about Ezra by medieval Christians to explain why their Greek Old Testament differs from the Hebrew Bible, as well as the explanations offered by medieval Samaritans concerning how their Samaritan Bible varies from the one the Jews use. Church Fathers as well as medieval Samaritan writers explained the differences by claiming that Ezra falsified the Bible when he rewrote it, so that in effect, it is not the book that Moses wrote but something else. Moslem scholars also maintain that Ezra falsified the Old Testament, since Mohammed, the last judgment, and Heaven and Hell are revealed in it. In contrast Jewish Talmudic writers viewed Ezra both as a second Moses and as the prophet Malachi. In the process of describing ancient, medieval, and modern views of Ezra, Fried brings out various understandings of God, God’s law, and God’s plan for our salvation. “A responsible yet memorable journey into the life and afterlife of Ezra as a key personality in the history, literature and reflection of religious and scholarly communities over the past 2,500 years. A worthwhile and informative read!” —Mark J. Boda, professor of Old Testament, McMaster Divinity College, professor of theology, McMaster University

One of the most widely praised studies of Jewish apocalyptic literature ever written, The Apocalyptic Imagination by John J. Collins has served for over thirty years as a helpful, relevant, comprehensive survey of the apocalyptic literary genre. After an initial overview of things apocalyptic, Collins proceeds to deal with individual apocalyptic texts — the early Enoch literature, the book of Daniel, the Dead Sea Scrolls, and others — concluding with an examination of apocalypticism in early Christianity. Collins has updated this third edition throughout to account for the recent profusion of studies germane to ancient Jewish apocalypticism, and he has also substantially revised and updated the bibliography.

Apocalypticism arose in ancient Judaism in the last centuries BCE and played a crucial role in the rise of Christianity. It is not only of historical interest: there has been a growing awareness, especially since the 2001 terrorist attacks on the United States, of the prevalence of apocalyptic beliefs in the contemporary world. To understand these beliefs, it is necessary to appreciate their complex roots in the ancient world, and the multi-faceted character of the phenomenon of apocalypticism. The Oxford Handbook of Apocalyptic Literature is a thematic and phenomenological exploration of apocalypticism in the Judaic and Christian traditions. Most of the volume is devoted to the apocalyptic literature of antiquity. Essays explore the relationship between apocalypticism and prophecy, wisdom and mysticism; the social function of apocalypticism and its role as resistance literature; apocalyptic rhetoric from both historical and postmodern perspectives; and apocalyptic theology, focusing on phenomena of determinism and dualism and exploring apocalyptic theology's role in ancient Judaism, early Christianity, and Gnosticism. The final chapters of the volume are devoted to the appropriation of apocalypticism in the modern world, reviewing the role of apocalypticism in contemporary Judaism and Christianity, and more broadly in popular culture, addressing the increasingly studied relation between apocalypticism and violence, and discussing the relationship between apocalypticism and trauma, which speaks to the underlying causes of the popularity of apocalyptic beliefs. This volume will further the understanding of a vital religious phenomenon too often dismissed as alien and irrational by secular western society.