Life After Death_ A History of the Afterlife in Western Religion - Alan Segal [465]
20. Malherbe, The Cynic Epistles; Moral Exhortation; Engberg-Pedersen, Paul and the Stoics. See the interesting article by Lampe, “Paul’s Concept of a Spiritual Body.”
21. See the interesting theory of Mettinger, The Dethronement of Sabaoth, for the origin of the kavod idea and its original function in biblical literature.
22. See Halperin, The Faces of the Chariot.
23. Odeberg, The Hebrew Book of Enoch; Scholem, Major Trends in Jewish Mysticism; Jewish Gnosticism. Also see M. Smith, “Observations on Hekhaloth Rabbati;” Altmann, “Sacred Hymns in Hekhaloth Literature;” “Narboni’s ‘Epistle on Shiur Koma’” p. 195.
24. A. Segal, Two Powers; Halperin, The Merkabah in Rabbinic Literature; Gruenwald, Apocalyptic and Merkabah Mysticism; Dan, “The Concept of Knowledge;” Ancient Jewish Mysticism; Chernus, “Individual and Community;” “Visions of God;” Mysticism in Rabbinic Judaism.
25. Quispel, Gnostic Studies; Dahl, “History and Eschatology,” in Crucified Messiah, Bowker, “‘Merkabah’ Visions;” Schaefer, “New Testament and Hekhalot Literature.” Betz, in Galatians Hermeneia, suggests several relationships between Jewish mysticism and Greco-Roman magic. Also see Rowland, The Open Heaven. See Stroumsa “Form(s) of God,” who summarizes the basic ideas of the Shiur Koma and notes their relevance to early Christianity.
26. In Schaefer, Synopse zur Hekhalot-Literatur.
27. M. Cohen, Shiur Komah; Elior, Hekhaloth Zutartey. For the complete bibliography, see Halperin, The Faces of the Chariot, pp. 567-69.
28. For recent study of the material, see Fossum, Image of the Invisible God; Morray-Jones, A Transparent Illusion; Janowitz, The Poetics of Ascent; Davila, Descenders of the Chariot; Arbel, “Beholders of Divine Secrets;” Elior, The Three Temples. The issues are discussed in full in Giesehen, Angelomorphic Christology.
29. See Quispel, “Hermetism and the New Testament.”
30. Strugnell, “The Angelic Liturgy at Qumran;” Newsom, 4Q Serek Shirot Olat Hassabbat; Songs of the Sabbath Sacrifice.
31. See Steinberg, “Angelic Israel.” The recent book of Fletcher-Louis, All the Glory of Adam, confirms these notions. In fact, the notion that liturgy provided the way in which eschatology was realized in early Christianity was presaged by Aune, The Cultic Setting; and Gleason, “Angels and the Eschatology.”
32. Another unemphasized aspect of the journey motif is that it is a kind of travel narrative, purporting to be the actual experience of a trustworthy patriarch of the profoundly moral structure of the cosmos confirming the biblical account, which reassures the righteous of their final reward.
33. See Newman, Paul’s Glory Christology; also see Capes, Yahweh Text.
34. See Knibb, “Date of the Parables of Enoch;” also see Milik and Black, The Books of Enoch. Though Milik and Black’s dating of Hekhaloth literature has been criticized, the book does contain a good summary of the scholarship on the problem until their publication.
35. If that is so, ought we to count Wis 5:5-8 as a similar passage? In any event, Smith’s translation parallels other hints of ascension in the Qumran texts. See, for example, 4QAgesCreat, 2; 4QpIsa 11:1-4; 1QSb C; 1QH 3:3, 3:19, 6:12, 7:22, 18:16, and frag. 2. These passages are discussed in Allan J. Pan-tuck’s “Paul and the Dead Sea Scrolls: Ascent and Angelification in First Century Judaism,” (unpublished).
36. Callan in “Prophecy and Ecstasy” shows how Paul wished to limit the term ecstasy. Prophecy for Paul was not ecstatic, in that it needed not be accompanied by trance. Therefore, our use of it, though proper, also remains an etic term.
37. Neher, “Le Voyage;” Séd, “Les Traditions.” Also see Morray-Jones, A Transparent Illusion.
38. The most recent good analysis of pseudepigraphal writing is Meade, Pseudonymity and Canon. Mystical notions are not even mentioned.
39. Quispel, “Hermetism and the New Testament.”
40. The use of the mirror here is also a magico-mystical