The Oxford handbook of apocalyptic literature consists of twenty-eight essays organised in five parts: ‘The Literary and Phenomenological Context’, ‘The Social Function of Apocalyptic Literature’, ‘Literary Features of Apocalyptic Literature’, ‘Apocalyptic Theology’ and ‘Apocalypse Now’, plus the editor's introductory essay, ‘What is apocalyptic literature?’ In his essay, Collins reiterates much of what he has written previously on the subject (especially in his ‘Introduction: toward the morphology of a genre’, Semeia xiv [1979], 1–20, and The apocalyptic imagination: an introduction to Jewish apocalyptic literature, 2nd edn, Grand Rapids 1998, 1–42), but he also interacts with recent discussions of the social function of apocalypses and concludes with a section on modern apocalypticism.

In part i, six essays address apocalyptic prophecy (Cook), the inheritance of prophecy (Najman), wisdom and apocalypticism (Goff), scriptural interpretation in early Jewish apocalypses (Jassen), apocalyptic literature and mysticism (Boustan and McCullough) and dreams and visions (Flannery). Both Cook and Najman discuss the relationship between prophetic and apocalyptic literature. Cook focuses on Hebrew Bible ‘proto-apocalyptic’ texts, considering their origin and various tradition strands. Najman argues for the need to distinguish between prophecy and apocalypticism while recognising the continuity between them. Goff notes the fluid boundaries between wisdom and apocalypticism, and Jassen contends that apocalyptic literature renews prophecy while claiming greater authority in its adaptation of prophecy. Boustan and McCullough make the intriguing claim that apocalypses were not intended to be enacted, yet Flannery argues that they indicate incubation practices.

Part ii concentrates upon the perceived weakness of the SBL Genre Project definition of ‘apocalypse’. These essays touch on social-scientific approaches (Esler), apocalyptic literature as resistance literature (Portier-Young), empire (Friesen) and post-colonial readings (Smith-Christopher). Esler argues for further social-scientific study of apocalyptic literature. He critiques the overuse of ‘empire’ and the lack of concern for ethnic identity. In contrast, Portier-Young makes a strong case for some apocalyptic literature as resistance to empire. Friesen summarises the scholarship on Revelation and empire, noting that the appeal to empire is often contextual to the scholar and not completely driven by the text. Smith-Christopher's post-colonial reading uses monster theory to focus on the monstrous beast imagery in apocalypses.

The essays in part iii include discussions of the use of rhetoric (Newsom, Carey) and allegory (Runions) in apocalyptic literature. Newsom describes rhetoric as ‘a form of symbolic worldmaking’ (p. 205) and contends that two important topoi of Jewish apocalypses include hidden and revealed knowledge and patterns of order. Carey has a similar emphasis on rhetoric and its ability to persuade, but his objects of discussion are early Christian apocalypses and Greco-Roman rhetoric. Runions discusses the deconstruction of ‘apocalyptic literalist allegory’ and emphasises the imagery of the whore of Babylon, underlining the way in which the image functions for various forms of evil.

Part iv contains a broad collection of topics: apocalyptic determinism (Popović), apocalyptic dualism (Frey), apocalyptic ethics (Allison), apocalypse and Torah (Henze), apocalypticism and Christian origins (Yarbro Collins), descents to hell and ascents to heaven (Bremmer), Gnostic and Manichaean apocalypses (Burns), and the imagined world of apocalypses (Beyerle). Popović addresses the deterministic nature of the Jewish apocalypses (all is part of God's plan), yet he also notes that Stoicism shapes the debate. Frey provides a thorough treatment of the history of scholarship on dualism and of dualism in early apocalypses, Qumran and early Christianity. Allison discusses how belief in an eschatological future shapes behaviour (for example, money, diet, sexuality, gender, spatial location, etc.). Focusing on the Enoch literature, 4 Ezra, and 2 Baruch, Henze argues that Torah increased in importance in the Jewish apocalypses, while also being adapted to make authority claims. Yarbro Collins summarises the scholarship on Jesus as apocalyptic prophet and posits that ‘apocalypticism is the mother of Christianity’ (p. 338). Bremmer sees joint Jewish and Greek influence in the descents to hell but finds the traditions of the ascents harder to trace, although Enoch's journeys are influential. Burns offers a helpful description of Gnostic literature and argues that it differs from apocalyptic literature mainly in the message, not the medium. In one of the most interesting essays, Beyerle discusses how apocalypses present their imagined world and its relationship to the actual world.

In part v, the essays focus on modern examples of apocalyptic movements and ideas. These include the politics of messianism in contemporary Judaism (Inbari), apocalypticism and radicalism (Rowland), apocalypse and violence (Wessinger), apocalypticism in contemporary Christianity (Frykholm), apocalypse and trauma (Daschke) and apocalypticism and popular culture (DiTommaso). Inbari clarifies the messianic views of Yoel Teitelbaum and Zvi Yehuda Kook and their implications for modern Israeli politics. Rowland notes how ‘apocalyptic symbol, visionary experience, and social and political movements together’ may lead to social revolt (p. 419). Highlighting a number of historical examples, Wessinger shows how, in various ways, apocalypticism often brings about violence. Frykholm offers an insightful look at dispensational premillennialism in contemporary Christianity. Daschke contends that apocalypses are not about predicting the future but that they allow for the remaking of a world shattered by trauma. Finally, following an outstanding definition of apocalypticism and popular culture, DiTommaso creatively makes use of nine case studies (fiction and film) to highlight the role of apocalypticism in popular culture.

The essays in the handbook are wide ranging and cover the various types of apocalyptic literature, the various ideologies, theologies, functions and literary features of apocalyptic literature, and the breadth of ancient and contemporary texts and movements. On the whole, each of the essays introduces readers to the relevant scholarship and issues, while also arguing for a specific view (Bremmer) or positing a new way forward (Najman) or by making use of different methodologies (Smith-Christopher). The Handbook is an excellent introduction to apocalyptic literature, and the essays often push the boundaries of current scholarly debate. The extensive bibliographies at the end of each essay are a significant benefit. This volume will serve as a standard resource on apocalyptic literature for years to come.