1 “At that time Michael, the great prince who watches over your people, will arise. There will be a time of distress unlike any other from the nation’s beginning up to that time. But at that time your own people, all those whose names are found written in the book, will escape. 2 Many of those who sleep in the dusty ground will awake—some to everlasting life, and others to shame and everlasting abhorrence. 3 But the wise will shine like the brightness of the heavenly expanse. And those bringing many to righteousness will be like the stars forever and ever. 4 “But you, Daniel, close up these words and seal the book until the time of the end. Many will dash about, and knowledge will increase.”
Psalms of Solomon 3:12
10 They sin repeatedly in their life: They fall, and are seriously hurt, they will never get up again. 11 The destruction of sinners is forever, and they will not be remembered when God looks after the righteous. 12 This is the fate of sinners forever; but those who fear the Lord shall rise up to eternal life, and their life shall be in the Lord's light and it shall never end.
Notes and References
"... John was familiar with sayings about the kingdom of God. He presumably also knew the tradition that 'the kingdom of God' (ἡ βασιλεία τοῦ θεοῦ) was the central theme of Jesus’ preaching (cf. Mark 1:14–15; Matthew 10:7–8 / Luke 10:9). If so, then the Fourth Evangelist deliberately displaced 'the kingdom of God' with 'life eternal' (ἡ ζωή [αἰώνιος]). Put otherwise, he did systematically what Matthew did once: he turned “kingdom of God” into “(eternal) life.” So when John’s Jesus, in 3:3–16, unfolds the meaning of his own statements about “the kingdom of God” (vv. 3, 5), it does not startle us that his subject becomes “eternal life” (vv. 15–16). Nor is one surprised that what is true of the kingdom in the Synoptics is true of “eternal life” in the Fourth Gospel: it is both a promise for the future as well as a present reality (5:24, 29; 6:40; 11:25); it is like a possession (3:15, 16; 5:40; 6:47; 10:10); it is a gift of God (5:21; 6:27, 33, 63; 10:28); it is something that one can “see” (3:36); and it is the antithesis of eschatological death (3:16, 36; 5:24). How does this bear on one’s understanding of 'the kingdom of God' (ἡ βασιλεία τοῦ θεοῦ) in the Jesus tradition? 'Life eternal' (Ζωή [αἰώνιος]/חיי עולם) was a standard Jewish expression for the future lot of the righteous, for the state that the redeemed will enjoy after death or in the eschatological future (See, for example, Daniel 12:2; 1QS 4:7; Psalms of Solomon 3:12; 1 Enoch 15:4, 6 ...) ..."
Allison, Dale C. Constructing Jesus: Memory, Imagination, and History (p. 188) Baker Academic, 2013
Thank you for your submission!