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Extra resources for Victory in defeat: The image of the priesthood in the Dead Sea Scrolls
In which texts and literary contexts do these traditions appear? What language is used and what does it imply? How do these texts relate to one another and to the Qumran community? Admittedly, the category “non-sectarian” includes a wide range of documents of varying origin and genre. Some of them, such as Jubilees and 4QInstruction, originated from the same wing of Judaism out of which the Qumran community would later emerge. Others, such as Ben Sira, were composed in contexts much more distant from Qumran.
42 J. ; Grand Rapids: Eerdmans, 1998), 52; Suter, “Fallen Angel, Fallen Priest,” for a comparison of “paradigmatic” and “etiological” interpretations of the myth. 43 Suter, “Fallen Angel, Fallen Priest,” 117. E. 47 To Suter, the report that the watchers, or heavenly priests, took inappropriate terrestrial wives, 44 For this date, see the works cited in n. 12. See further, Collins, The Apocalyptic Imagination, esp. 49-51. For an analogous example of this coping mechanism from a South American magical text, see Claude Lévi-Strauss, Structural Anthropology (trans.
53 Jubilees is dependent on older traditions, also popular at Qumran, about the patriarchs 51 For criticism of the priesthood in an array of Second Temple period texts, see chapter 6 below. On the distinction between pre- and post-Hasmonean criticism of the priesthood see Himmelfarb, Ascent to Heaven, 22-23. 52 For a good argument that the authors of the Enochic literature were disaffected members of the Jerusalem priesthood, see B. Wright, “Putting the Puzzle Together: Some Suggestions Concerning the Social Location of the Wisdom of Ben Sira,” SBLSP 35 (1996): 133-49.