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This paper aims to elucidate how Hebrew wisdom tradition functions in the formation of Jewish Apocalyptic in the second temple period. Traditionally, it is discussed that the origin of Apocalyptic literature derives from the Hebrew prophetic tradition because prophetic eschatology develops into apocalyptic eschatology. However, G. von Rad claims that it is not the prophets but sages that ingenerate the apocalyptic. Yet, von Rad has emphasized the influence of wisdom tradition too much to consider various traditions of the Jewish apocalyptic. This study evaluates von Rad's discussion critically through tradition history methods of the Hebrew literature as well as sociological- historical research on the period of the rise of apocalypticism in the early Judaism. First, the relationship between wisdom and apocalyptic is introduced in general level. Second, various elements and flows of apocalypticism in Hebrew literature as well as Ancient Near Eastern culture are researched. Third, the Hassidim movement against the Hellenistic policy of the Greek Ruler, Antiochus III, is investigated in order to discover how their pious attitude has concluded in apocalyptic eschatology. We have obtained intriguing results. First of all, the proposal of von Rad proves itself true. For the Jewish apocalyptic is concentrated on cosmological and existential understanding of the world, which is the cardinal factor of wisdom tradition. Second, the new way of looking into the world and history is what Hassidim tried to obtain, through which they could overcome the chaotic reality of their lives. That is the task of building epistemological frame that corresponds to the task of sages. Third, the purpose of apocalyptic eschatology is not to deny the life today but face the sufferings of the present. It is the matter of survival that is closely related to the aim of wisdom as for “steering” life. Both wisdom and apocalyptic concern with the way of interpretation of the world. The emergence of sapiential and apocalyptic movement is from the situations in which conventional belief systems work no more. Yet, both sages and visionaries have to sustain their admission of the God Creator who has the final answer. The pious people always struggle with the real situations of human world and inscrutable providence of God in human history. This is the common ground where both wisdom and apocalyptic encounter and continue to create their new God-talk.
