Source: Marvin A. Sweeney, Jewish Mysticism: From Ancient Times through Today (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2020), 128–166.
This podcast delves into the "Latter Prophets" of the Hebrew Bible—Isaiah, Jeremiah, Ezekiel, and the collection known as the Book of the Twelve—identifying them as primary sources for visionary and mystical experience concerning the presence of YHWH. While acknowledging their complex composition through later editing, the source highlights how these books interpret contemporary historical situations, particularly the trauma of the Babylonian Exile and the hope for restoration. Each prophet employs distinct imagery, often drawn from temple practices, royal ideology, and creation, to convey their understanding of divine action in the world, ultimately aiming to explain suffering and underscore YHWH's ultimate sovereignty.
The Latter Prophets as a Group The sources introduce the Latter Prophets—Isaiah, Jeremiah, Ezekiel, and the Book of the Twelve—as the primary books in the Hebrew Bible associated with visionary and mystical experiences concerning YHWH's presence in the world. These books, although presented as literary compositions edited by anonymous redactors, contain the words and activities of prophetic figures. A fundamental concern across these books is the interpretation of their contemporary historical situations, examining the past, understanding the present, and projecting the future. They are particularly focused on the catastrophe of the Babylonian Exile and the prospects for restoration afterward. While many prophets are named, some, like those in Isaiah 40–55 (Second Isaiah) and Isaiah 56–66 (Third Isaiah), are anonymous figures, as are others whose work appears within named prophetic books. The sources note that even prophets whose historical identities are uncertain, such as Joel, Obadiah, and Malachi, present visionary and mystical experiences of YHWH. These prophets utilize various forms of imagery, including elements drawn from the Jerusalem, Beth El, or other temples associated with YHWH, royal ideology, particularly that of the Davidic dynasty, natural features of the land of Israel, elements from creation, and other familiar imagery to convey their understanding of divine presence and action. The sources indicate that discussion often proceeds according to the canonical order found in Jewish tradition.
The Book of Isaiah The book of Isaiah is identified by its superscriptions as "The Vision of Isaiah ben Amoz" concerning Judah and Jerusalem during the reigns of Kings Uzziah, Jotham, Ahaz, and Hezekiah. The sources emphasize that the term "vision" (hazon) and the verb "to see, envision" (hzh/hzy) have a broader meaning than just visual experience, encompassing oracular and narrative material as well. While Isaiah ben Amoz is associated with the late eighth century BCE, interpreters have long recognized that he was not the final author of the entire book. Later authors are evident in sections like Isaiah 40–55 and 56–66, and elsewhere. This is supported by references to figures like King Cyrus of Persia, who lived much later, in the mid-sixth century BCE, during the period anticipated in Isaiah 40–55 which deals with the end of the Babylonian Exile and return under Cyrus. Isaiah 56–66 is seen as the work of anonymous authors reflecting the period of the Second Temple restoration. The book's composition spans different historical periods, reflecting the experiences of invasion, exile, and restoration from the late eighth through the late fifth/early fourth centuries BCE, all interpreted as resulting from YHWH's deliberate plans to demonstrate divine sovereignty. The sources describe different ways of structuring the book: diachronic readings divide it into three parts (chapters 1–39, 40–55, 56–66), while a synchronic reading suggests a two-part division (chapters 1–33 focusing on YHWH's plans for worldwide sovereignty at Zion, and chapters 34–66 focusing on the realization of these plans). The foundational vision of the book is presented as occurring in Isaiah 6, where the prophet sees YHWH enthroned in the Jerusalem Temple. This vision, whether seen as a call narrative or a reflection on prophetic failure, utilizes rich temple imagery (robes, seraphim, smoke, rumbling doorposts) and portrays Isaiah's purification and commission to speak words that will render the people unable to repent, leading to judgment that will ultimately reveal YHWH's sovereignty and result in a restored nation, like a shoot from a burned tree trunk. The book is deeply rooted in the royal tradition of the eternal Davidic kingship but ultimately shifts the eternal Davidic promise from a future king to the entire nation Israel.
The Book of Jeremiah The book of Jeremiah is identified in its superscription as "the words of Jeremiah ben Hilkiah," a priest from Anathoth, and chronicles his life and career from the reign of King Josiah through the exile to Babylon. The Hebrew term "davar" translated as "words" also encompasses "thing" or "matter," implying the book covers both Jeremiah's oracles and the events of his life. Jeremiah is introduced as a priest, which the sources highlight as crucial to understanding his experience of YHWH's presence. His priestly lineage from Anathoth, descended from Abiathar who was exiled there by King Solomon, provides context for his skeptical view of the Jerusalem Temple's protective power, contrasting it with his ancestral sanctuary at Shiloh. Grounded in the tradition of Mosaic Torah, Jeremiah insists that even the Davidic monarchy must adhere to YHWH's Torah, putting him at odds with Isaiah's emphasis on unconditional divine protection for the Davidic house and Jerusalem. The sources note that the book exists in two distinct forms: the longer Hebrew Masoretic Text (MT) and the shorter Greek Septuagint (LXX), which differ in structure, particularly the placement of oracles against the nations, and theological outlooks regarding the focus on Jerusalem versus northern Israel and the timing of judgment against oppressive nations. They also differ on the future of the Davidic monarchy; LXXJeremiah expects a future righteous Davidic king, while MTJeremiah, like the final form of Isaiah, transfers the eternal Davidic promise to the city of Jerusalem and its Levitical priesthood. Jeremiah's foundational vision accounts in chapter 1, commissioning him as a prophet, employ significant priestly imagery, such as the term "consecrate" applied to priests and the description of YHWH's hand touching his mouth reminiscent of priestly purification rituals. His visions of the almond branch and the boiling pot also draw on priestly roles and imagery. Throughout the book, Jeremiah emphasizes adherence to divine Torah and questions the Temple's role as a guarantee of safety. His "laments" are discussed as possibly employing psalmic forms used in temple worship, further linking his priestly and prophetic identities, and portraying his struggles and even metaphorical expressions of being compelled to speak YHWH's unwelcome words.
The Book of Ezekiel The book of Ezekiel presents a chronological narrative introduction identifying Ezekiel as a priest in exile by the Chebar Canal in Babylonia. The sources note that his commission as a visionary prophet occurs at a time corresponding to when he would have been ordained for priestly service in Jerusalem, highlighting the correlation between his prophetic service and his potential priestly career years. Ezekiel, being a Zadokite priest, was likely among those exiled with King Jehoiachin. His book is recognized as foundational to Jewish mysticism, primarily due to its detailed attempts to describe YHWH's presence, while intentionally avoiding tangible portrayals by using intangible imagery (smoke, cloud, light, water), prolific simile, linguistic forms suggesting impossible movement, and alternating masculine/feminine descriptors for divine figures. The sources detail his inaugural vision in Ezekiel 1–3, describing a stormy wind, cloud, and fire, containing four living creatures (later identified as cherubim) bearing a throne chariot, wheels within wheels, and the appearance of a human figure on the throne, all described with rich, complex, and often symbolic imagery relating to the Jerusalem Temple and creation. Ezekiel's commission involves swallowing a scroll containing YHWH's words. His second major vision in Ezekiel 8–11 portrays YHWH's departure from the Jerusalem Temple, revealing abominations (defiled imagery, improper incense, mourning for Tammuz, sun worship) that justify the temple's purging and the city's destruction. The vision includes a command to mark those who mourn the abominations and a subsequent slaughter of others, leading to the destruction of the city and the departure of YHWH's presence. His third major vision in Ezekiel 40–48 details the vision of a restored temple, land, and people, dated to the time he would have retired from priestly service. This idealized temple, larger than previous ones, is seen as the future Third Temple in rabbinic tradition and a basis for eschatological visions. The vision culminates with YHWH's throne chariot returning to the temple and water flowing from the temple to renew creation, suggesting a new creation centered on the restored temple and Israel.
The Book of the Twelve Prophets The Book of the Twelve Prophets is presented as a composite book containing twelve individual prophetic compositions, each with its own superscription or introduction. In Jewish tradition, it's read as a single book, while in Christian tradition, the twelve are considered discrete books. The sources highlight that the Book of the Twelve exists in different forms in antiquity, notably the Hebrew Masoretic Text (MT) and the Greek Septuagint (LXX). The MT follows the order: Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi, an order that emphasizes the fate and future of Jerusalem and aligns with the fifth-fourth century BCE reforms of Ezra and Nehemiah. The LXX presents a different early sequence (Hosea, Amos, Micah, Joel, Obadiah, Jonah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi) that emphasizes northern Israel's experience as a model for Jerusalem. Other sequences also existed. The sources briefly discuss several individual books within the Twelve, noting whether they feature visionary experience or use symbolic action instead. For instance, Hosea uses his marriage as a symbolic action reflecting YHWH's relationship with Israel. Joel focuses on a locust horde as a metaphor for enemy assault rather than a visionary account. Amos presents five visions of YHWH using common imagery (locusts, fire, plumb line, fruit basket, altar). Micah includes a vision shared with Isaiah about nations coming to Zion. Nahum contains a key visionary element in a partial acrostic hymn celebrating YHWH's power against Nineveh. Habakkuk includes a theophanic hymn describing YHWH's appearance and combat against oppressors. Zephaniah uses the metaphor of Jerusalem as Bat Zion/Bride welcoming YHWH. Haggai presents a vision of YHWH overthrowing nations. Zechariah, a priest and prophet, utilizes a sequence of eight night vision reports based on temple rebuilding imagery and also presents mythological imagery in a later section. Malachi is formulated as a disputation. The varying historical contexts and literary forms within the Twelve reflect different perspectives on YHWH's relationship with Israel and the nations, and the prospects for restoration.
Visionary Experience and the Use of Imagery A pervasive theme across the Latter Prophets is the communication of divine presence and purpose through visionary experience and symbolic imagery. The sources explicitly link these books to "visionary and mystical experience" concerning YHWH's presence. Visions are not limited to visual phenomena; terms for "vision" can encompass oracular and narrative forms, and divine encounters can be mediated through aural or oral means as well, as seen in Jeremiah's laments which function similarly to visionary experiences expressed through poetic/musical forms performed by priests. Prophets like Isaiah, Jeremiah, and Ezekiel have foundational visions commissioning them, often utilizing imagery drawn from the Jerusalem Temple, royal traditions, or creation. Isaiah's temple vision (Isa 6) uses temple elements like robes, seraphim, smoke, and rumbling doorposts, employing metaphorical language to convey YHWH's intangible presence. Jeremiah's commissions (Jer 1) use priestly concepts and imagery like purification rituals, an almond branch (connecting to priestly rods and fertility), and a boiling pot (connecting to priestly duties and judgment). Ezekiel's visions are particularly detailed and complex (Ezek 1-3, 8-11, 40-48), employing intangible imagery (cloud, fire, wind, water, light) and prolific simile to describe YHWH's presence and actions, including the throne chariot, cherubim, and the features of the temple, while maintaining YHWH's transcendence. The sources highlight Ezekiel's deliberate use of language to avoid tangible forms of the divine. Other prophets also employ significant imagery: Amos's five visions use agricultural and architectural imagery familiar to his audience (locusts, fire, plumb line, fruit basket, altar destruction). Micah and Isaiah share a vision of nations streaming to Zion, using pilgrimage imagery. Habakkuk describes a theophany using cosmic and combat myth imagery. Zechariah uses night visions drawing on temple rebuilding and cosmic conflict imagery. Even symbolic actions, like Hosea's marriage or Ezekiel's dramatic performances, function to convey prophetic messages in ways akin to visionary experiences. This consistent reliance on imagery and visionary forms is a defining characteristic of the Latter Prophets in conveying their understanding of divine interaction with the world and human history.
The Latter Prophets, encompassing Isaiah, Jeremiah, Ezekiel, and the Book of the Twelve, are primarily characterized by their focus on visionary and mystical experiences concerning YHWH's presence in the world. While presented as literary compositions potentially assembled and edited by later redactors, they contain the words and actions of prophetic figures, both named and anonymous. These books are deeply concerned with interpreting contemporary and past historical events, particularly the Babylonian Exile and the prospects for restoration, and they project potential future outcomes. Their messages utilize diverse imagery drawn from temple practices, royal ideology (especially the Davidic dynasty), the natural world, and creation to convey their understanding of divine presence and action.