Apocryphal Symbolism and Imagery

Apocryphal texts, often characterized by their mystical and symbolic narratives, are a filled with images similar to the vision of Lehi discussed in 1 Nephi 8 and 11. These extrabiblical texts, although not universally accepted into the biblical canon, offer unique insights into the spiritual and eschatological beliefs of various Jewish and Christian communities. Among the recurring motifs in visionary texts are sacred trees, rivers, thrones, and symbols of kingship.^[1]Lehi sees a rod extending from the Tree of Life in his vision. You can see an image of King Charles II here, where he is holding the orb and scepter, both symbols of kingship in the ancient world. It … Continue reading These elements are not merely decorative; they serve as key components in the tapestry of visionary revelations, symbolizing knowledge, purification, divine authority, and guidance.

Sacred Trees:

The symbolism of trees in apocryphal literature often centers around knowledge and eternal life. For instance, the Book of Jubilees elaborates on the Genesis narrative by discussing the Tree of Knowledge and the Tree of Life. These trees represent the acquisition of divine knowledge and the promise of immortality, respectively.

Jubilees 3: Discusses the prohibition from eating the Tree of Knowledge and the consequences thereof.

1 Nephi 8 and 11 discuss the image of the Tree that the righteous partook of. Revelation 21-22 discusses the Tree of Life, coming down to the earth inside a sacred cube, which, in my view, represents how John understood the Holy of Holies, coming back to earth.

There is something similar in the earliest source of 1 Enoch 24, a vision of the throne followed by a vision of a great tree. On his second heavenly journey, Enoch saw seven mountains. The one in the center was higher than all the others, and the archangel Michael explained that this was the throne of the Holy One. It was surrounded by trees, and one of which excelled all the others in beauty and fragrance. This tree, said Michael, could not be touched by any mortal, but after the great judgment it would be transplanted to a holy place beside the temple of the Lord, and its fruit would give life to the righteous and holy, the chose ones.^[2]1 Enoch 25.4-5, which reads as follows: “And this beautiful and fragrant tree, and no creature of flesh has authority to touch it until the great judgment, when he will take vengeance on all and … Continue reading

It is not an original concept to relate the tree of life to Jesus, as early Christians also saw the connection. In the late third century, Methodius, like other patristic authors, likened the Savior to the tree of life.

The tree of life is the firstborn of all wisdom, . . . the tree which is planted near the running waters which brings forth its fruit in due season …. He who does not believe in Christ and does not perceive that he is the first principle, the tree of life and is unable to show to God his tabernacle adorned with the loveliest fruit, how will he be able to rejoice?^[3]Methodius, The Symposium of the Ten Virgins 9, cited in Stephen J. Reno, The Sacred Tree as an Early Christian Literary Symbol: A Phenomenological Study (Saarbrucken: Homo et Religio, 1978), 103.

Clement of Alexandria added his testimony by saying that “the Word blossomed and bore fruit, being ‘made flesh’ and gave it to those ‘who had tasted of His graciousness.’ “3 The greatest symbolic value of the tree is that it symbolizes Christ, who is the Word (John 1:1-17). It is he who is

The Word, the tree planted by the water’s edge which the Father has begotten without intermediary, laden with fruit, flourishing, tall, fair-branched. Christ is the tree of life.^[4]Asterius, Commentary on the Psalms 1:4-5, in Reno, The Sacred Tree, 105.

In the Book of Mormon, we read in Alma 32.28-42 that as Alma taught about faith, he compared “the word unto a seed.” He continued that if we have the proper desire and make the conscious decision to arouse our faculties and plant the “true seed” in our hearts, that this see will eventually grow into “a tree [a tree of life] springing up unto everlasting life” (Alma 32:41). This tree, if nourished, will bring forth fruit “which is most precious, which is sweet above all that is sweet, and which is white above all that is white, yea, and pure above all that is pure; and ye [the righteous] shall feast upon this fruit even until ye are filled” (Alma 32:42).^[5]This is just one of the many examples where the Small Plates of Nephi are quoted by later prophets. This is a powerful piece of evidence regarding the translation process of the Book of Mormon, since … Continue reading

Whether deciduous or evergreen, a vine or a pole, the cosmic tree is a perfect symbol of Jesus. When it is deciduous, the branches of the tree spread throughout the universe, creating a protective umbrella over all the earth. The trunk, the Axis Mundi, extends from the heavens through the center of the universe downward, connecting with the earth, then continuing down into the underworld and the waters of chaos. There the roots spread out in the realm of the dead, creating the foundation upon which the earth was laid. The shedding of its blossoms, fruit, and leaves in the appropriate season, to come forth anew the following season, typifies resurrection and life everlasting. Although the tree loses its leaves and for all intents and purposes appears to be dead, the root remains alive and renews life the following season. The fruit, sap, or oil was desirable for its curative value. The fruit was the food of the gods and of the righteous-that which gave eternal life.^[6]Stephen Jerome Reno, The Sacred Tree as an Early Christian Literary Symbol: A Phenomenological Study, 1978, p. 7, 28, 60, 62. See also: Jeanette W. Miller, The Tree of Life, a Personification of … Continue reading

Sacred Rivers:

Rivers in apocryphal texts frequently symbolize life-giving forces and divine presence. In the Book of Enoch, the rivers flowing out of the Garden of Eden are described in a manner that emphasizes their life-sustaining properties and their role in the cosmic order.^[7]See 1 Enoch 17.

Daniel 7 depicts a river of fire flowing out from the presence of the Lord. It reads, “I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened” (Daniel 7.9-10).

Revelation 22 portrays a sacred river flowing out from God’s presence, connected to the Tree of Life and salvation, as well as faithful prophets and angels. The text reads, “And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: And they shall see his face; and his name shall be in their foreheads. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever. And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done” (Revelation 22.1-6).

God’s Throne:

The throne is a central image in apocryphal visions, representing God’s sovereignty and judgment. The Ascension of Isaiah offers a vivid depiction of God’s heavenly throne, surrounded by angelic hosts, emphasizing the majesty and ultimate authority of the divine. The Throne of God is sometimes interchangeable with the Tree of Life, as can be seen in 1 Enoch.

1 Enoch 25 reads, “And he said unto me: ‘Enoch, why dost thou ask me regarding the fragrance of the tree, and ⌈why⌉ dost thou wish to learn the truth?’ Then I answered him ⌈⌈saying⌉⌉: ‘I wish to know about everything, but especially about this tree.’ And he answered saying: ‘This high mountain ⌈⌈which thou hast seen⌉⌉, whose summit is like the throne of God, is His throne, where the Holy Great One, the Lord of Glory, the Eternal King, will sit, when He shall come down to visit the earth with goodness. And as for this fragrant tree no mortal is permitted to touch it till the great judgement, when He shall take vengeance on all and bring (everything) to its consummation forever. It shall then be given to the righteous and holy. Its fruit shall be for food to the elect: it shall be transplanted to the holy place, to the temple of the Lord, the Eternal King” (1 Enoch 25.1-5).

The Ascension of Isaiah 7: Isaiah’s vision of the Lord on His throne, which conveys the transcendence and grandeur of God.

The Rod:

A rod in apocryphal literature is often a symbol of divine authority and judgment. While direct references to a rod in the context of visions might be less common, such an object can be associated with the power to lead and to execute divine will.

A scepter, connected to both the rod and the sword, can be seen in some passages of sacred literature. God is portrayed as having a sword in John’s Revelation. Moses is depicted as having a rod or staff to perform miracles throughout the Pentateuch.^[8]This is complicated, as sometimes the rod or staff is portrayed as being Moses’, sometimes as Aaron’s, and sometimes the staff belongs to God. See: Mike Day, Whose Staff is it anyway?

Importance in Visionary Revelations

In visionary revelations, symbols like trees, rivers, thrones, and staffs/scepters/rods serve multiple purposes. They act as pedagogical tools, through which complex divine truths are conveyed in an accessible manner. They also serve to affirm the authority of the vision and the authenticity of the seer’s experience. The recurring use of these symbols across various apocryphal and extrabiblical texts creates a shared language of spirituality and eschatology.

The apocryphal texts’ use of symbols such as sacred trees, rivers, thrones, and rods is integral to their visionary literature. These symbols bridge the gap between the mundane and the divine, providing the faithful with a means to comprehend the wonderful and varied ways the ancients understood God and their spiritual journey towards him in their ancient setting. While many of these examples have not been included in the canonical Biblical text, they continue to fascinate those that are seekers, wanting to understand the ways that God communicates to man in highly symbolic ways. These symbols give us a glimpse, opening up a window into the diverse landscape of early Judeo-Christian thought.