37 The Introductory Formula of Rev 4:1-2a in the Context of Traditions different from descriptions in Judaic literature of the intertestamental period, especially from the descriptions of higher mystical states17. In the Book of Ethiopic En the author describes how Henoch was led through the various doors of heavenly quarters into the great fiery house, where he found himself in the presence of the Great Majesty (14:9 ff)18. The description analogous to Rev 4:1 is to be found in Test Lev 5:119, where the angel opens the gates of heaven for the visionary to see the holy temple and the Most Holy on his throne20. Yet another descrip- tion, of 2 Bar 22:1.2621, shows resemblance to Ezek 1:1b. Although the analogy alone cannot constitute the sufficient grounds for the borrowing hypothesis, we cannot, however, exclude the possibility, that frequent later occurrences of the discussed motif in Judaic literature stem from the mentioned text by Ezekiel, and constitute, especially in apocalyptic writings, a mere literary device. The motif is probably rooted in ancient imagery of heaven and the world structure22. Since in other biblical books we don’t find the expression: “door open in heaven” but only “heaven open” (Ezek 1:1; Mark 1:9-11; par. John 1:51; Acts 7:56; 10:11), a conclusion coming to mind is that the expression of Rev 4:1b shows closer similarity to Judaic formulas. Thus, the author of Rev probably describes his experience by means of the motif commonly employed in Judaic literature of those times, which was understandable for his addressees. b. Attempts at the interpretation of the motif. The authors basically agree as far as the interpretation of the discussed motif is concerned. “A door open in heaven” is a necessary condition if the visionary is to cognize what is passing in “heaven”. The “door open” provides one with 17 G.G. Scholem, Les grands courants de la mystique juive. La Merkaba – la Gnose – la Kabbale – le Zohar – le Sabbatianisme – le Hassidisme (Paris 1950) 53, 62; Cf. also Id., Jewish Gnosticism, Merkabah Mysticism and Talmudic Tradition (New York 1960); G. Quispel, The Secret Book of Revelation (New York, etc. 1979). 18 Cf. also Ethiopic En 71:5ff. Sloveniane En 20-22. 19 That Testament probably originated in the second half of the 2nd century B.C. (R. Rubinkiewicz, Wprowadzenie do apokryfów Starego Testamentu [Lublin 1987] 52). 20 Charles, The Apocrypha II, 307, “And thereupon the angel opened to me the gates of heaven, and I saw the holy temple, and upon a throne of glory the Most High”. 21 Rubinkiewicz, Wprowadzenie, 106, “And it came to pass after these things that lo! The heavens were opened, and I saw, and power was given to me, and a voice was heard from on high, and it said unto me: Baruch, Baruch”. (Apocrypha, II, 495). 2 Book of Baruch (= The Apocalypse of Baruch, Syrian) originated, however, only in the first decades of the 2nd century A.D. 22 Lentzen-Deis, “Das Motiv”, 301-303. E. Michon, “Znaczenie i teologiczna interpre- tacja logionu J 1,51”, in Studia Warminskie. T. X. Olsztyn (1973) I, 160.