Life After Death_ A History of the Afterlife in Western Religion - Alan Segal [459]
14. See Cross, Canaanite Myth and Hebrew Epic; D. Freedman and Cross, Studies in Ancient Yahwistic Poetry.
15. See the studies compiled by van Henten, Die Entstehung der jüdischen Martyrologie; as well as van Henten and de Jonge, “Datierung und Herkunft des vierten Makkabaerbuches,” pp. 136-49. Also see Weiner and Weiner, The Martyr’s Conviction.
16. Doran, “The Martyr;” p. 201.
17. See the extremely interesting and subtle treatment of Christian martyrdom in Castelli, Marytrdom and Memory.
18. See also 2 Macc 7:9, 14; 12:38-46.
19. Sir 24:8 also suggests the same, but it is normally dated a bit later.
20. See Holleman, “Resurrection and Parousia,” p. 144.
21. Boccaccini, Beyond the Essene Hypothesis. See the work of Elior, The Three Temples. It is less important to resolve these sectarian issues than to appreciate the sectarian nature of the afterlife notions in the Enoch literature.
22. The Enoch literature is possibly as old or older than the Daniel “son of man” traditions in which it participates. Knibb, The Ethiopic Book of Enoch; Black, The Book of Enoch; Boccaccini, Beyond the Essene Hypothesis; VanderKam, Enoch; J. Collins, The Apocalyptic Imagination; Kvanvig, Roots of Apocalyptic.
23. VanderKam, Enoch, p. 8.
24. See S. Talmon, “The Calendar Reckoning;” Elior, The Three Temples; Arbel, Beholders of Divine Secrets. Elior ingeniously argues that Qumran evidens a priestly form of Judaism and that the solar calendar of Qumran was the original solar calendar of the Temple.
25. Boccaccini, Beyond the Essene Hypothesis.
26. Black, The Book of Enoch.
27. Elior, The Paradoxical Ascent to God; The Three Temples.
28. See Hurtado, One God, One Lord; Newman, Paul’s Glory Christology; Gieschen, Angelomorphic Christology; Dean-Otting, Heavenly Journeys; Crane, The Languages of Criticism; Fossum, The Name of God; VanderKam, Enoch.
29. See for example, J. W. Cooper, Body, Soul, and Life Everlasting, who does not know this particular passage but is very careful to present every passage he does know as positive examples of dualism, which he wants to valorize in the tradition. His is not truly disinterested scholarship but a systematic attempt to see our mature Western notion of apocalyptic end and intermediary state for souls in heaven as grounded in biblical tradition. Of course, since both an apocalyptic end and this kind of intermediary state for souls is present, one can say that he is right. But the problem is that the passage is not exegeted by our very loquacious narrator and remains for a later time to spell out.
Chapter 7. Apocalypticism and Millenarianism
1. Not every aspect of an apocalypse is concerned with the end. A number of scholars have isolated examples of non-eschatological apocalypses. See Front, Old Testament Apocalyptic.
2. See Charlesworth, Pseudepigrapha in Modern Research; Stone, Scriptures, Sects, and Visions.
3. See J. Collins and Nickelsburg, Ideal Figures in Ancient Judaism.
4. Goldstein, 1 and 2 Maccabees.
5. Also see Sibylline Oracles 3:381-400; Goldstein, 1 and 2 Maccabees.
6. See, e.g., Cross, Canaanite Myth and Hebrew Epic.
7. J. Collins, Apocalyptic Vision of Daniel; The Apocalyptic Imagination; “The Root of Immortality.”
8. For a very full treatment of these passages, see J. Collins, Apocalyptic Vision of Daniel, pp. 166-79.
9. Gieschen, Angelomorphic Christology.
10. Plöger, Theocracy and Eschatology.
11. There is no relationship to the mystical group of the same name disciples of the Ba’al Shem Tov who trace their beginning to the eighteenth century and whose distinctive black or brown frock coats and caftans reflect their Polish ancestry.
12. See for example, the epochal writings of Foucault, Language, Counter-Memory, Practice; Power/Knowledge.
13. This is not the same thing as calling the group at Qumran “Sadducees.” Pace Schiffman, Sectarian Law in Dead Sea Scrolls. Elior’s (Temples) more recent reconstruction seems more suggestive and ingenious.
14. See Fletcher-Louis,