Wright, New Testament and the People of God, p. 268.

 Wright, New Testament and the People of God, p. 268.)| false
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 Wright, New Testament and the People of God, pp. 268–69.

 Wright, New Testament and the People of God, pp. 268–69.)| false
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 Wright, New Testament and the People of God, p. 269.

 Wright, New Testament and the People of God, p. 269.)| false
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 Wright, Jesus and the Victory of God, p. 209.

 Wright, Jesus and the Victory of God, p. 209.)| false
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 Wright, New Testament and the People of God, pp. 271–79.

 Wright, New Testament and the People of God, pp. 271–79.)| false
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 Wright, New Testament and the People of God, p. 301.

 Wright, New Testament and the People of God, p. 301.)| false
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 Wright, Jesus and the Victory of God, pp. 125–31.

 Wright, Jesus and the Victory of God, pp. 125–31.)| false
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 Wright, Jesus and the Victory of God, p. 244.

 Wright, Jesus and the Victory of God, p. 244.)| false
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 Wright, Jesus and the Victory of God, pp. 126, 246–54.

 Wright, Jesus and the Victory of God, pp. 126, 246–54.)| false
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 Wright, Jesus and the Victory of God, pp. 362–65.

 Wright, Jesus and the Victory of God, pp. 362–65.)| false
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 Wright, Jesus the Victory of God, p. 300.

 Wright, Jesus the Victory of God, p. 300.)| false
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 Cf. generally Wright, Jesus and the Victory of God, pp. 203–204, 209, 234, 242–43, 428–30, 436, 445–46, 470, 576–77.

 Cf. generally Wright, Jesus and the Victory of God, pp. 203–204, 209, 234, 242–43, 428–30, 436, 445–46, 470, 576–77.)| false
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 Wright, Jesus and the Victory of God, p. 128; idem, New Testament and the People of God, pp. 371–443.

 Wright, Jesus and the Victory of God, p. 128; idem, New Testament and the People of God, pp. 371–443.)| false
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 Dunn, Jesus Remembered, pp. 473–75; Pitre, Jesus, pp. 34–35.

 Dunn, Jesus Remembered, pp. 473–75; Pitre, Jesus, pp. 34–35.)| false
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 Dunn, Jesus Remembered, p. 475.

 Dunn, Jesus Remembered, p. 475.)| false
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 Sanders, Jesus and Judaism, p. 124.

 Sanders, Jesus and Judaism, p. 124.)| false
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 Casey, ‘Where Wright is Wrong’, p. 99; Downing, ‘Exile’, p. 148; Dunn, Jesus Remembered, p. 473. Alternatively, in Tg. Hag. 1.8 it is thought that the divine presence had not yet returned.

 Casey, ‘Where Wright is Wrong’, p. 99; Downing, ‘Exile’, p. 148; Dunn, Jesus Remembered, p. 473. Alternatively, in Tg. Hag. 1.8 it is thought that the divine presence had not yet returned.)| false
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 Downing, ‘Exile’, p. 168.

 Downing, ‘Exile’, p. 168.)| false
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 Wright, Jesus and the Victory of God, pp. 125–31, 230–39.

 Wright, Jesus and the Victory of God, pp. 125–31, 230–39.)| false
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 Wright, Jesus and the Victory of God, p. 179.

 Wright, Jesus and the Victory of God, p. 179.)| false
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 Bryan, Jesus and Israel’s Traditions, p. 12. To which Wright (Paul and the Faithfulness of God, p. 151 n. 304) responds by pointing out that Ezra spoke of the returnees as still in slavery (Ezra 9.9), and so the irony ‘is thus not mine, but Ezra’s’.

 Bryan, Jesus and Israel’s Traditions, p. 12. To which Wright (Paul and the Faithfulness of God, p. 151 n. 304) responds by pointing out that Ezra spoke of the returnees as still in slavery (Ezra 9.9), and so the irony ‘is thus not mine, but Ezra’s’.)| false
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 Casey, ‘Where Wright is Wrong’, p. 99; note Wright’s response to this charge: ‘I do not, incidentally, use the alignment of "forgiveness" with "return from exile" as an argument for the existence of the latter as a theme in Jesus’ ministry’ (N.T. Wright, ‘Theology, History, and Jesus: A Response to Maurice Casey and Clive Marsh’, jsnt 69 [1997], p. 111).

 Casey, ‘Where Wright is Wrong’, p. 99; note Wright’s response to this charge: ‘I do not, incidentally, use the alignment of "forgiveness" with "return from exile" as an argument for the existence of the latter as a theme in Jesus’ ministry’ (N.T. Wright, ‘Theology, History, and Jesus: A Response to Maurice Casey and Clive Marsh’, jsnt 69 [1997], p. 111).)| false
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 Bryan, Jesus and Israel’s Traditions, p. 20.

 Bryan, Jesus and Israel’s Traditions, p. 20.)| false
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 Wright, Jesus and the Victory of God, pp. xvii-xviii, and similarly pp. 576–77. He says elsewhere (p. 127 n. 8), and with some degree of overstatement, that: ‘Anyone who supposes that all these things had happened by the time of Jesus, or that any devout Jews of the period would have imagined that they had, has simply not learned to think historically’. Interestingly enough Downing (‘Exile’, p. 168) takes up Wright’s rhetorical challenge when he writes: ‘Perhaps only an imaginary Jew who agrees with Wright qualifies as serious, etc. But one would have to answer, prophecy fulfilled to the letter? Of course not completely fulfilled. Pagan power broken? Undermined but of course not abolished. yhwh had returned? Not everyone thought he’d left, and of course it’s in the Temple that we’ve gone on praying to him, maintaining the cult. Covenant renewed? He never reneged on his covenant (Rom. 9.4), and many of us think we’ve been keeping to its term pretty well, certainly we’ve meant to. Our sins awaiting forgiveness? Of course he forgives; why else do you think we all share yom kippur (even if it’s the only day in the year some observe)? The final ingathering (your "new exodus"!), of course not. The final Temple? (before 70 ce). We can always hope it will never be desecrated again (after 70 ce). Clearly it wasn’t final, but it was fully valid till we lost it. And, the exile’s not really over? Oh, you’re one of those Qumran fanatics, think your lot are the only true Israelites, your founders made the only valid return from exile? No one else agrees with you … The interpretive device of "protracted punitive exile" has no place in our interpretation of formative Israel, so neither has it any place in our understanding of Jesus and his first followers.’

 Wright, Jesus and the Victory of God, pp. xvii-xviii, and similarly pp. 576–77. He says elsewhere (p. 127 n. 8), and with some degree of overstatement, that: ‘Anyone who supposes that all these things had happened by the time of Jesus, or that any devout Jews of the period would have imagined that they had, has simply not learned to think historically’. Interestingly enough Downing (‘Exile’, p. 168) takes up Wright’s rhetorical challenge when he writes: ‘Perhaps only an imaginary Jew who agrees with Wright qualifies as serious, etc. But one would have to answer, prophecy fulfilled to the letter? Of course not completely fulfilled. Pagan power broken? Undermined but of course not abolished. yhwh had returned? Not everyone thought he’d left, and of course it’s in the Temple that we’ve gone on praying to him, maintaining the cult. Covenant renewed? He never reneged on his covenant (Rom. 9.4), and many of us think we’ve been keeping to its term pretty well, certainly we’ve meant to. Our sins awaiting forgiveness? Of course he forgives; why else do you think we all share yom kippur (even if it’s the only day in the year some observe)? The final ingathering (your "new exodus"!), of course not. The final Temple? (before 70 ce). We can always hope it will never be desecrated again (after 70 ce). Clearly it wasn’t final, but it was fully valid till we lost it. And, the exile’s not really over? Oh, you’re one of those Qumran fanatics, think your lot are the only true Israelites, your founders made the only valid return from exile? No one else agrees with you … The interpretive device of "protracted punitive exile" has no place in our interpretation of formative Israel, so neither has it any place in our understanding of Jesus and his first followers.’)| false
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 Joseph Klausner, Jesus of Nazareth: His Life, Times, and Teachings (trans. Herbert Danby; London: Allen & Unwin, 1929), pp. 169–70.

 Joseph Klausner, Jesus of Nazareth: His Life, Times, and Teachings (trans. Herbert Danby; London: Allen & Unwin, 1929), pp. 169–70.)| false
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 John J. Collins, The Apocalyptic Imagination (New York: Crossroad, 1987), p. 60; M.A. Knibb, Jubilees and the Origins of the Qumran Community (London: King’s College, 1989), pp. 7–11; G.L. Davenport, The Eschatology of the Book of Jubilees (Leiden: Brill, 1971), p. 46. Against Bryan (Jesus and Israel’s Traditions, pp. 17–18), Jubilees does not downgrade the significance of exile as much as it orientates exile to its wider Deuteronomic context that included a litany of various curses as well.

 John J. Collins, The Apocalyptic Imagination (New York: Crossroad, 1987), p. 60; M.A. Knibb, Jubilees and the Origins of the Qumran Community (London: King’s College, 1989), pp. 7–11; G.L. Davenport, The Eschatology of the Book of Jubilees (Leiden: Brill, 1971), p. 46. Against Bryan (Jesus and Israel’s Traditions, pp. 17–18), Jubilees does not downgrade the significance of exile as much as it orientates exile to its wider Deuteronomic context that included a litany of various curses as well.)| false
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 Jones, ‘Exile and Eschatology’, p. 401.

 Jones, ‘Exile and Eschatology’, p. 401.)| false
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 Bryan, Jesus and Israel’s Traditions, p. 15.

 Bryan, Jesus and Israel’s Traditions, p. 15.)| false
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 Wright, New Testament and the People of God, p. 159; idem, Jesus and the Victory of God, p. xviii.

 Wright, New Testament and the People of God, p. 159; idem, Jesus and the Victory of God, p. xviii.)| false
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 Mark Knibb, The Qumran Community (Cambridge: Cambridge University Press, 1987), p. 20; idem, ‘Exile’, vol. I, p. 276.

 Mark Knibb, The Qumran Community (Cambridge: Cambridge University Press, 1987), p. 20; idem, ‘Exile’, vol. I, p. 276.)| false
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 Downing, ‘Exile’, pp. 159, 168.

 Downing, ‘Exile’, pp. 159, 168.)| false
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 Pitre, Jesus, pp. 35–38.

 Pitre, Jesus, pp. 35–38.)| false
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 See similarly Fuller, Restoration of Israel, p. 100.

 See similarly Fuller, Restoration of Israel, p. 100.)| false
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 Bryan, Jesus and Israel’s Traditions, pp. 14, 20.

 Bryan, Jesus and Israel’s Traditions, pp. 14, 20.)| false
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 Evans, ‘Aspects of Exile and Restoration’, p. 280; idem, ‘Jesus and the Continuing Exile of Israel’, p. 90.

 Evans, ‘Aspects of Exile and Restoration’, p. 280; idem, ‘Jesus and the Continuing Exile of Israel’, p. 90.)| false
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 Wright, Jesus and the Victory of God, p. xviii (italics original).

 Wright, Jesus and the Victory of God, p. xviii (italics original).)| false
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 Bird, Jesus, p. 44.

 Bird, Jesus, p. 44.)| false
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 Bird, Jesus, p. 44.

 Bird, Jesus, p. 44.)| false
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 Fuller, Restoration of Israel, pp. 48–49 (on cd, 1 Enoch, and 4 Ezra, pp. 52–84).

 Fuller, Restoration of Israel, pp. 48–49 (on cd, 1 Enoch, and 4 Ezra, pp. 52–84).)| false
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 Fuller, Restoration of Israel, pp. 49–50.

 Fuller, Restoration of Israel, pp. 49–50.)| false
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 Fuller, Restoration of Israel, pp. 50–51 (italics original).

 Fuller, Restoration of Israel, pp. 50–51 (italics original).)| false
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 See Garnet, ‘Jesus and the Exilic Soteriology’, p. 111; Evans, ‘Aspects of Exile and Restoration’, p. 273; idem, ‘Jesus and the Continuing Exile of Israel’, p. 85; Bryan, Jesus and Israel’s Traditions, pp. 16–17; Snodgrass, ‘Parables’, p. 62.

 See Garnet, ‘Jesus and the Exilic Soteriology’, p. 111; Evans, ‘Aspects of Exile and Restoration’, p. 273; idem, ‘Jesus and the Continuing Exile of Israel’, p. 85; Bryan, Jesus and Israel’s Traditions, pp. 16–17; Snodgrass, ‘Parables’, p. 62.)| false
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 Evans, ‘Aspects of Exile and Restoration’, pp. 281–92; idem, ‘Jesus and the Continuing Exile of Israel’, pp. 91–100.

 Evans, ‘Aspects of Exile and Restoration’, pp. 281–92; idem, ‘Jesus and the Continuing Exile of Israel’, pp. 91–100.)| false
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 Scott, ‘Exile and Restoration’, p. 251.

 Scott, ‘Exile and Restoration’, p. 251.)| false
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 See J. Manek, ‘The New Exodus in the Books of Luke’, NovT 2 (1955), pp. 8–23; Pao, Acts and the Isaianic New Exodus; Fuller, Restoration of Israel, pp. 197–269.

 See J. Manek, ‘The New Exodus in the Books of Luke’, NovT 2 (1955), pp. 8–23; Pao, Acts and the Isaianic New Exodus; Fuller, Restoration of Israel, pp. 197–269.)| false
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 Wright, Paul and the Faithfulness of God, p. 140.

 Wright, Paul and the Faithfulness of God, p. 140.)| false
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