Book Reviews

549

Ezekiel in the Apocalypse: The Transformation of Prophetic Language in Bevehtion

16.17-1910, by Jean-Pierre Ruiz. European University Studies 23/376. Frankfurt am
Main/Bern/New York/Paris: Peter Lang, 1989. Pp. xx + 607. DM 71.55 (paper).
In this impressive book Ruiz offers a revision of a doctoral dissertation produced
at the Pontifical Gregorian University under the guidance of Ugo Vanni. Building particularly on the work of Vanhoye, Ruiz seeks to outline in depth the identity and function of the allusions to Ezekiel in Rev 16:17-19:10.
The first chapter, covering roughly a third of the book, contains a well-crafted,
selective review of significant literature pertaining to his topic. After noting briefly the
classic contributions of Swete and Charles, Ruiz examines in depth the five particular
studies (by Schlatter, Boismard, Vanhoye, Beale, and Vogelgesang) which set the tone
for his own research.
He notes that his predecessors agree that John uses the OT in general and
Ezekiel in particular with conscious intent. A strong and intentional correspondence
between the structure of Ezekiel and that of Revelation is also seen. Ruiz rejects,
however, both the Danielle midrash theory of Beale and the "anti-apocalypse" theory
of Vogelgesang as explanations of how John's utilization of the OT is integrated within
the symbolic structure of his work.
In many ways Ruiz has provided a model review of literature. He is not distracted
by studies of minor importance or whose concerns are peripheral to his purpose. He
patiendy draws the unifying thread through the relevant works and perceptively
evaluates their strengths and weaknesses. His overview, therefore, provides a strong
foundation for future studies of the use of the OT in the Apocalypse.
It is understandable yet unfortunate, however, that Ruiz is unable to make use
of a number of near-contemporary studies that relate to his topic. The works by Hays
(Echoes of Scripture in the Letters of Paul [New Haven: Yale University Press, 1989]),
Mathews ("A Critical Evaluation of the Allusions to the Old Testament in Apocalypse
1:1-8:5" [Ph.D. dissertation, Catholic University of America, 1987]), and Paulien
{Decoding Revelations Trumpets [Berrien Springs, MI: Andrews University Press,
1988]) all offer more advanced criteria for evaluating the use of the OT in the NT. F. D.
Mazzaferri (The Genre of the Book of Bevehtion from a Source-Critical Perspective
[BZNW 54; Berlin: de Gruyter, 1989]) offers penetrating analyses of the interplay
between Ezekiel and Revelation.
The second, relatively brief, chapter examines the hermeneutical cues that John
offers to the reader through his use of liturgy and symbolism and in his "hermeneutical imperatives" (such as 1:3; 2:7, etc.; 13:9,18; and 17:9). These "cues" lead Ruiz
to the conclusion that the Apocalypse offers a "transformation of prophetic language."
The third chapter, offering a fresh reading of Rev 16:17-19:10, covers more than
half the book. Ruiz understands 17:1-19:10 to be a literary unit, to which 16:17-21 is
an introduction that links the section to what precedes. He divides 17:1-19:10 into
three substructures; each with its own literary form. Revelation 17 follows the "vision
report pattern," in which a seer reacts to a vision and then receives the interpretation
from an angelic mediary. Revelation 18 consists of three "dramatic monologues"
(w. 1-3; 4-20; 21-24) in each of which a transcendent figure speaks in a variety of
forms. Rev 19:1-10 is a "liturgical dialogue" in which several speakers address each
other in quasi-antiphonal style using doxological language. These substructures are
helpful ways to describe the literary development in the section.

550

Journal of Biblical Literature

The detailed exegesis in this book is well worth the price. There is a consistent
thoroughness of attention to the details of the text. The various background images
coalesce under the guidance of a common theme, the judgment of Babylon (Rev 17:1;
19:2). Ruiz beautifully unifies the latter part of the Apocalypse by his observation of
three sets of contrasting parallelsProstitute/Beast/Babylon in 17:1-19:10 and Bride/
Lamb/New Jerusalem in 19:11-22:21. The transition between these contrasting
image-clusters comes in 19:1-10 where the prostitute's demise is spoken of in past
tense and the bride of the Lamb is introduced.
Ruiz will disappoint some in his exclusion of a thorough canvass of the issues of
non-canonical influence on the Apocalypse and the contemporary political, economic, and social realities to which Revelation is likely to have spoken. However, the
length of the book apart from such considerations justifies the exclusion.
More disappointing to this reviewer is his failure to notice the intimate connection between the sixth bowl (Rev 16:12-16) and 17:lff. In the light of Jeremiah 51 the
"many waters" of 17:1 is a reference to the Euphrates River of 16:12. The interpretation of those waters as "peoples, multitudes, nations and languages" (Rev 17:15)
corresponds to the "kings of the inhabited world" in 16:14. Thus, the "kings of the
east" (16:12) are set in contrast to the "kings of the world." The evident allusions to
such "fall of Babylon" oracles as Jeremiah 50-51 and Isaiah 44-47 indicate that the
kings from the east represent powers (modeled on Cyrus) that liberate the people of
God from captivity and encourage the building of a New Jerusalem. Thus, in the
Apocalypse the kings of the east represent "the Lamb and those with him" (17:14; cf.
19:llff). Rev 17:1-19:10, therefore, offers an elaboration of the eschatological themes
of Rev 16:12-21, not just 16:17-21.
Had Ruiz been aware of these connections, he would not so readily have identified the great city that splits into three parts (Rev 16:19) as Jerusalem. Rather than
a reference to 11:8, the great city of 16:19 probably refers to the unholy trinity of 16:13,
which gathers the kings of the world (Euphrates/many waters/beast) to attack the
kings of the east (Lamb/chosen and faithful). Thus, the prostitute is the counterpart
of the unholy trinity of Revelation 13 and 16:13. Seen in this light, Rev 17:1-19:10 is
a literary development of both the seven bowl-plagues (Rev 15:1-16:21) and the
dragon's war against the remnant (Rev 12:17-14:20).
Ruiz has succeeded admirably, nevertheless, in three main areas. His review of
literature is masterful, though limited to works that deal directiy with his subject. His
exegesis offers a wealth of valuable insight which must be taken into account in any
future study into Rev 17:1-19:10. And he has demonstrated more clearly than ever
before the critical role of Ezekiel in the literary development of the Apocalypse.
The one area where he does not, perhaps, succeed in his stated goals is his
attempt to demonstrate more clearly than before just how John appropriates Ezekiel
and other biblical materials. Ruiz is correct that John offers a creative reshaping of
the prophetic tradition. He is correct to see in the OT "symbols of ancestral vitality"
which are renewed and recontextualized in John's text. It is true that the Apocalypse
invites the churches of Asia Minor to define their situation in terms of their biblical
tradition. But it is not clear that the above description is substantially different from
the way other scholars of Revelation have described the process, although their
choice of language might be different.
In conclusion, Ruiz's book is a must for all scholars interested in the eschato-

Book Reviews

551

logical portions of the Apocalypse. Even where one disagrees one comes away with
a sense of gratitude for the stimulus to more clearly define one's understanding of this
enigmatic document.
Jon Paulien
Andrews University, Berrien Springs, MI 49104

Feast and Future: Bevehtion 7:9-17 and the Feast of Tabernacles, by Haken Ulfgard.
ConBNT 22. Stockholm: Almqvist & Wiksell, 1989. Pp. viii + 186. SK 162 (paper).
In this readable book, Ulfgard seeks to bring together two seemingly disparate
topics. First, is the understanding of the Feast of Tabernacles in both the Hebrew
Bible and early Judaism. Second, is an analysis of Rev 7:9-17, where the faithful are
gathered before the throne of God, palm branches in hand. These subjects are
combined because "no exegetical analysis . . . has been made with special attention
paid to this particular aspect apart from commentators of Rev" (p. 1).
To accomplish this task, the work is divided into three parts, preceded by
introductory remarks and followed by a conclusion. The introductory section
discusses modern understandings of the Feast of Tabernacles (pp. 2-8), along with
making some general observations about Revelation as a whole (pp. 8-19). In the
latter segment there are two somewhat controversial conclusions. First, Revelation is
regarded not so much as an apocalypse, but as "an example of early Christian
prophecy, just as it calls itself in 1:3 and 22:18" (p. 13). Second, as a true prophet, the
author of Revelation is concerned not so much with the future as with interweaving
present and future, to warn and comfort his readers (pp. 18-19).
Part 1 (pp. 20-68) examines the context of Rev 7:9-17. There is a brief outline
of the structure of Revelation, focusing on the heavenly scenes of the Apocalypse
(p. 23), as well as an analysis of the major themes of John's vision. Ulfgard states that
Revelation presents a symbolic universe, in which "the ruling, victorious Christ, is
identified with the slain lamb . . . which shows a tension that recurs in the depiction
of Christian existence: it is suffering in Christ,' but also sharing of his victory" (p. 48).
Christians represent the people of God, priests and kings, conforming to the pattern
of exodus typology. Indeed, certain themes in Revelation appear to be derived
direcdy from Exodus, such as the sequences of plagues in the trumpets (Rev 8:4-9:2)
and bowls (Revelation 16), which are patterned after God's judgment upon Egypt.
Ulfgard also asserts that the exodus pattern of calling the people out from the rule
of an oppressive overlord is also the central pattern of Revelation.
Specific themes, particularly martyrdom and millennium, are also discussed.
With regard to the former, the hypothesis that martyrs are given special status by the
author of Revelation is rejected, and in Revelation is understood as meaning
"witness," without necessarily implying that an individual dies for the faith. The
phrase in Rev 12:11, "they loved not their own lives even unto death," is interpreted
as "not only... temporal, but modal as well, hence referring to the intensity of
fidelity and not only to . . . duration" (p. 55). Regarding the millennium, Ulfgard
understands it as a spiritual, heavenly state, not an earthly event (pp. 58-65). These
conclusions are based upon the observation that John writes as a Christian prophet,
convinced that the messianic age has already begun. What were originally future

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