Life After Death_ A History of the Afterlife in Western Religion - Alan Segal [469]
36. Of course, 3 En must be seen as a late document. See Hurtado, “Binitarian Shape of Christian Devotion,” pp. 384-85; Horton, The Melchizedek Tradition; Kobelski, Melchizedek and Melchiresa; Noll, “Angelology in the Qumran Texts;” Quispel, “Gnosticism and the New Testament;” “Origins of the Gnostic Demiurge.”
37. See A. Segal, Two Powers in Heaven, pp. 182-219; Schaefer, Rivalitaet zwischen Engeln und Menschen, pp. 9-74; Kuhn, “Angelology of the Non-Canonical Apocalypses;” Stier, Gott und sein Engel.
38. For the growing consensus that apocalypticism implies visionary or “mystical” experience as well as secret knowledge of the end of time, see Rowland, The Open Heaven. See Charlesworth, “Portrayal of the Righteous.” See Idel, Kabbalah, who stresses the theme of transformation, but does not consider the Pauline corpus. This is a confirmation of the transformation vocabulary which we noted as important in the previous chapter.
39. Translated by M. Pravednoe in Charlesworth, The Old Testament Pseudepigrapha, vol. 1, p. 152.
40. J. Z. Smith, “The Prayer of Joseph.” See Denis, Fragmenta Pseudepigraphorum, pp. 61-62.
41. Goodenough, By Light, Light, pp. 199-234; W. Meeks, The ProphetKing; “Divine Agent and His Counterfeit;” Holladay, Theios Aner in Hellenistic Judaism, pp. 103-69.
42. W. Meeks, “Divine Agent and His Counterfeit,” p. 45; also see Hurtado, “Exalted Patriarchs,” in One God, One Lord.
43. See Quispel, “Ezekiel 1:26 in Jewish Mysticism;” “gnōsis;” Quispel’s review of Hellenistische Erloesung in christlicher Deutung by J. Frickel, in VC 39 (1985). Also see Holladay, “Portrait of Moses in Ezekiel;” Jacobson, “Mysticism and Apocalyptic;” van der Horst, “Moses’ Throne Vision in Ezekiel;” and “Exagoge of Ezekiel.”
44. See Jacobson, The Exagoge of Ezekiel, lines 68-89, pp. 54-55.
45. See A. Segal, Two Powers in Heaven; also see Dahl, “History and Eschatology,” in Crucified Messiah; Quispel, “Origins of the Gnostic Demiurge.” See esp. Fossum, Image of the Invisible God, p. 24 n. 30; and Hurtado, One God, One Lord.
46. See for example, T. Sim 5:4; T. Levi 10:5; 14:1; T. Jud 18:1; T. Zeb 3:4; T. Dan 5:6; T. Naph 4:1; T. Ben 9:1. See Hurtado, “Exalted Patriarchs,” in One God, One Lord.
47. The term often used to describe Merkabah mystics, “the descenders into the chariot” yordei merkabah, seems to me best understood as referring to this position, (Pace Gruenwald, Apocalyptic).
48. See Lewin, Otsar Ha-Geonim, Hagigah, Teshuvoth, pp. 14-15.
49. Scholem, Major Trends in Jewish Mysticism; and M. Smith, “Observations on Hekhaloth Rabbati.” Also see the Jewish-Christian evidence, for instance, Ps.-Clem. Hom. 17.16. See Fossum, Image of the Invisible God, pp. 13-39.
50. See the interesting theory of Mettinger, The Dethronement of Sabaoth, for the origin of the Kabod idea and its original function in biblical literature.
51. See Halperin, The Faces of the Chariot.
52. Odeberg, The Hebrew Book of Enoch; Scholem, Major Trends in Jewish Mysticism; Jewish Gnosticism, Merkabah Mysticism. Also see M. Smith, “Observations on Hekhaloth Rabbati;” Altmann, “Sacred Hymns in Hekhaloth Literature;” “Moses Narboni’s ‘Epistle on Shiur Koma’” p. 195.
53. A. Segal, Two Powers in Heaven; Halperin, The Merkabah in Rabbinic Literature; Gruenwald, Apocalyptic and Merkabah Mysticism; Dan, “The Concept of Knowledge;” “Ancient Jewish Mysticism;” Chernus, “Individual and Community in Hekhaloth Literature;” “Visions of God in Merkabah Mysticism;” Mysticism in Rabbinic Judaism.
54. Quispel, Gnostic Studies; Dahl, “History and Eschatology,” in Crucified Messiah; “Cosmic Dimensions and Religious Knowledge;” W. Meeks, The Prophet King Fossum, Image of the Invisible God; Rudolph, “Ein Grundtyp gnostischer Urmensch-Adam-Spekulation;” Tardieu, Trois mythes gnostiques, pp. 85-139; Bowker, “‘Merkabah’ Visions;” Kee, “The Transfiguration in Mark;” Neher, “Le voyage mystique des quatre;” Sed, “Les traditions