Bart D. Ehrman, Jesus, Apocalyptic Prophet of the New Millennium (New York: Oxford University Press, 1999), p. 21; also see pp. 177, 180.

 Bart D. Ehrman, Jesus, Apocalyptic Prophet of the New Millennium (New York: Oxford University Press, 1999), p. 21; also see pp. 177, 180.)| false
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 Ehrman, Apocalyptic Prophet, pp. 165–67.

 Ehrman, Apocalyptic Prophet, pp. 165–67.)| false
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 Mark and Q; see Ehrman, Apocalyptic Prophet, 197–99; Morton Smith, Jesus the Magician (San Francisco: Harper & Row, 1978), pp. 10–12; Thomas Kazan, Jesus and Purity Halakhah, Was Jesus Indifferent to Purity? (Stockholm: Almqvist and Wiksell International, 2002), p. 332.

 Mark and Q; see Ehrman, Apocalyptic Prophet, 197–99; Morton Smith, Jesus the Magician (San Francisco: Harper & Row, 1978), pp. 10–12; Thomas Kazan, Jesus and Purity Halakhah, Was Jesus Indifferent to Purity? (Stockholm: Almqvist and Wiksell International, 2002), p. 332.)| false
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 See Ehrman, Apocalyptic Prophet, pp. 198–99; Émile Puech, ‘Messianism, Resurrection, and Eschatology’, in E. Ulrich and J. VanderKam (eds.), The Community of the Renewed Covenant, The Notre Dame Symposium on the Dead Sea Scrolls (Notre Dame, in: Notre Dame University Press, 1993), pp. 235–56 (244). Kazen, Jesus and Purity, pp. 324–25, says, ‘While it is possible to look at magic and miracles outside an eschatological context, this is not likely in the case of Jesus. This applies especially to his exorcisms. The overall context for Jesus’ activities, according to the Synoptic gospel traditions, is the kingdom of God.’

 See Ehrman, Apocalyptic Prophet, pp. 198–99; Émile Puech, ‘Messianism, Resurrection, and Eschatology’, in E. Ulrich and J. VanderKam (eds.), The Community of the Renewed Covenant, The Notre Dame Symposium on the Dead Sea Scrolls (Notre Dame, in: Notre Dame University Press, 1993), pp. 235–56 (244). Kazen, Jesus and Purity, pp. 324–25, says, ‘While it is possible to look at magic and miracles outside an eschatological context, this is not likely in the case of Jesus. This applies especially to his exorcisms. The overall context for Jesus’ activities, according to the Synoptic gospel traditions, is the kingdom of God.’)| false
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 Smith, Jesus the Magician, p. 144. For Jesus’ miraculous healings, see Kazen, Jesus and Purity, pp. 91–198.

 Smith, Jesus the Magician, p. 144. For Jesus’ miraculous healings, see Kazen, Jesus and Purity, pp. 91–198.)| false
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 See Saul M. Olyan, Rites and Rank, Hierarchy of Biblical Representations in Cult (Princeton: Princeton University Press, 2000), pp. 17–18.

 See Saul M. Olyan, Rites and Rank, Hierarchy of Biblical Representations in Cult (Princeton: Princeton University Press, 2000), pp. 17–18.)| false
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 See Olyan, Rites and Rank, pp. 104, 108; Jonathan Klawans, Purity, Sacrifice, and the Temple. Symbolism and Supersessionism in the Study of Ancient Judaism (New York: Oxford ­University Press, 2006), pp. 58, 63, 112. For the extension of this requirement within the sacred area of the temple to all Israelites and not only priests, see Aharon Shemesh, ‘”The Holy Angels Are in Their Council”: The Exclusion of Deformed Persons from Holy Places in Qumranic and Rabbinic Literature’, dsd 4.2 (1997), pp. 179–206 (185–86).

 See Olyan, Rites and Rank, pp. 104, 108; Jonathan Klawans, Purity, Sacrifice, and the Temple. Symbolism and Supersessionism in the Study of Ancient Judaism (New York: Oxford ­University Press, 2006), pp. 58, 63, 112. For the extension of this requirement within the sacred area of the temple to all Israelites and not only priests, see Aharon Shemesh, ‘”The Holy Angels Are in Their Council”: The Exclusion of Deformed Persons from Holy Places in Qumranic and Rabbinic Literature’, dsd 4.2 (1997), pp. 179–206 (185–86).)| false
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 Smith, Jesus the Magician, p. 132, acknowledges that the expectation of a coming kingdom of God is peculiarly Jewish.

 Smith, Jesus the Magician, p. 132, acknowledges that the expectation of a coming kingdom of God is peculiarly Jewish.)| false
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 See Olyan, Rites and Rank, pp. 16–17. For Jesus’ attitude to ritual purity laws, see Kazen, Jesus and Purity. I agree with Cecilia Wassen, ‘The Jewishness of Jesus and Ritual Purity’, that ‘There is no evidence that Jesus transgressed, challenged, or disregarded purity laws,’ and that most Jews were not generally concerned with avoiding impurity (I am grateful to Wassen for sharing with me her unpublished paper). For the importance of purity – both ritual and moral - in God’s presence and kingdom, see Bruce Chilton, Pure Kingdom, Jesus’ Vision of God (Grand Rapids, mi: Eerdmans, 1996), pp. 38–40. However, Chilton frames Jesus’ purity concerns with regard to the kingdom of God mainly in relation to table fellowship; see pp. 80, 90, 98. For a critique of Chilton’s position see Kazen, Jesus and Purity, pp. 24–25.

 See Olyan, Rites and Rank, pp. 16–17. For Jesus’ attitude to ritual purity laws, see Kazen, Jesus and Purity. I agree with Cecilia Wassen, ‘The Jewishness of Jesus and Ritual Purity’, that ‘There is no evidence that Jesus transgressed, challenged, or disregarded purity laws,’ and that most Jews were not generally concerned with avoiding impurity (I am grateful to Wassen for sharing with me her unpublished paper). For the importance of purity – both ritual and moral - in God’s presence and kingdom, see Bruce Chilton, Pure Kingdom, Jesus’ Vision of God (Grand Rapids, mi: Eerdmans, 1996), pp. 38–40. However, Chilton frames Jesus’ purity concerns with regard to the kingdom of God mainly in relation to table fellowship; see pp. 80, 90, 98. For a critique of Chilton’s position see Kazen, Jesus and Purity, pp. 24–25.)| false
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 See Olyan, Rites and Rank, pp. 17, 49, 172 n. 36; Wright, ‘Holiness’, pp. 245–46; Wright, ‘Unclean and Clean’, p. 736. David P. Wright, The Disposal of Impurity (Atlanta: Scholars Press, 1987), p. 163 (and ff.), argues that ‘only communicable impurities, those which can pollute the profane sphere, are excluded from or restricted in this sphere, while noncommunicable impurities, those which cannot affect other nonholy persons and objects, are not excluded from or restricted in this sphere. These lesser impurities, like all impurities, are only restricted from the holy sphere.’

 See Olyan, Rites and Rank, pp. 17, 49, 172 n. 36; Wright, ‘Holiness’, pp. 245–46; Wright, ‘Unclean and Clean’, p. 736. David P. Wright, The Disposal of Impurity (Atlanta: Scholars Press, 1987), p. 163 (and ff.), argues that ‘only communicable impurities, those which can pollute the profane sphere, are excluded from or restricted in this sphere, while noncommunicable impurities, those which cannot affect other nonholy persons and objects, are not excluded from or restricted in this sphere. These lesser impurities, like all impurities, are only restricted from the holy sphere.’)| false
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 Wassen, ‘What Do Angels Have’, p. 129.

 Wassen, ‘What Do Angels Have’, p. 129.)| false
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 Wassen, ‘What Do Angels Have’, p. 125. Also see Kazen, Jesus and Purity, pp. 300–13; Chilton, Pure Kingdom, p. 70.

 Wassen, ‘What Do Angels Have’, p. 125. Also see Kazen, Jesus and Purity, pp. 300–13; Chilton, Pure Kingdom, p. 70.)| false
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 Whereas Kazen, Jesus and Purity, p. 338, concludes that, ‘In view of God’s coming reign, and the powers of authority associated with it, Jesus did not regard impurity in the form of contact-contagion as menacing enough to give it much attention.’

 Whereas Kazen, Jesus and Purity, p. 338, concludes that, ‘In view of God’s coming reign, and the powers of authority associated with it, Jesus did not regard impurity in the form of contact-contagion as menacing enough to give it much attention.’)| false
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 Klawans, Purity, Sacrifice, and the Temple, pp. 54–55, 70–71, 93. Also see Olyan, Rites and Rank, p. 144 n. 16, who describes these as ‘behavioral offenses,’ while Wright, ‘Unclean and Clean’, 733, categorizes them as ‘prohibited impurities’ (in contrast to unavoidable impurities). Feder distinguishes between ‘cultic’ and ‘non-cultic’ instead of ‘ritual’ and ‘moral’ purity and impurity; see Yitzhak Feder, ‘The Wilderness Camp Paradigm in the Holiness Source and the Temple Scroll: From Purity Laws to Cult Politics’, jaj 5.3 (2014), pp. 290–310 (305–6 including n. 69). Kazen, Jesus and Purity, pp. 204–35, 261, criticizes Klawans’ equation of literal with ritual purity and metaphorical with moral impurity.

 Klawans, Purity, Sacrifice, and the Temple, pp. 54–55, 70–71, 93. Also see Olyan, Rites and Rank, p. 144 n. 16, who describes these as ‘behavioral offenses,’ while Wright, ‘Unclean and Clean’, 733, categorizes them as ‘prohibited impurities’ (in contrast to unavoidable impurities). Feder distinguishes between ‘cultic’ and ‘non-cultic’ instead of ‘ritual’ and ‘moral’ purity and impurity; see Yitzhak Feder, ‘The Wilderness Camp Paradigm in the Holiness Source and the Temple Scroll: From Purity Laws to Cult Politics’, jaj 5.3 (2014), pp. 290–310 (305–6 including n. 69). Kazen, Jesus and Purity, pp. 204–35, 261, criticizes Klawans’ equation of literal with ritual purity and metaphorical with moral impurity.)| false
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 Klawans, Purity, Sacrifice, and the Temple, p. 93.

 Klawans, Purity, Sacrifice, and the Temple, p. 93.)| false
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 Klawans, Purity, Sacrifice, and the Temple, p. 55. Also see Olyan, Rites and Rank, p. 144 n. 16.

 Klawans, Purity, Sacrifice, and the Temple, p. 55. Also see Olyan, Rites and Rank, p. 144 n. 16.)| false
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 Olyan, Rites and Rank, p. 59, notes that moral or behavioral violations cause long-term pollution.

 Olyan, Rites and Rank, p. 59, notes that moral or behavioral violations cause long-term pollution.)| false
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 Olyan, Rites and Rank, p. 113.

 Olyan, Rites and Rank, p. 113.)| false
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 See Klawans, Purity, Sacrifice, and the Temple, p. 154; Saul M. Olyan, ‘The Exegetical Dimensions of Restrictions on the Blind and the Lame in Texts from Qumran’, dsd 8.1 (2001), pp. 38–50 (40 n. 6; 43 n. 18).

 See Klawans, Purity, Sacrifice, and the Temple, p. 154; Saul M. Olyan, ‘The Exegetical Dimensions of Restrictions on the Blind and the Lame in Texts from Qumran’, dsd 8.1 (2001), pp. 38–50 (40 n. 6; 43 n. 18).)| false
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 Olyan, Rites and Rank, pp. 113–14 (quote is from p. 114). Also see Shemesh, ‘The Holy Angels’, p. 184, who discusses the exclusion of the uncircumcised and unclean from Jerusalem in Isa 52:1.

 Olyan, Rites and Rank, pp. 113–14 (quote is from p. 114). Also see Shemesh, ‘The Holy Angels’, p. 184, who discusses the exclusion of the uncircumcised and unclean from Jerusalem in Isa 52:1.)| false
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 Shemesh, ‘The Holy Angels’, p. 189; also see p. 188: ‘Scripture characterizes the performance of sacred duties by priests with deformities as profanation of the Temple… This profanation evidently arises from the polarity between holiness, perceived as perfection, and deformity, its opposite.’

 Shemesh, ‘The Holy Angels’, p. 189; also see p. 188: ‘Scripture characterizes the performance of sacred duties by priests with deformities as profanation of the Temple… This profanation evidently arises from the polarity between holiness, perceived as perfection, and deformity, its opposite.’)| false
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 Lawrence H. Schiffman, The Eschatological Community of the Dead Sea Scrolls (Atlanta: Scholars Press, 1989), pp. 37, 51; Heinz-Wolfgang Kuhn, ‘Jesus’, in L. H. Schiffman and J. C. VanderKam (eds.), Encyclopedia of the Dead Sea Scrolls, 1 (New York: Oxford University Press, 2000), pp. 404–8 (405).

 Lawrence H. Schiffman, The Eschatological Community of the Dead Sea Scrolls (Atlanta: Scholars Press, 1989), pp. 37, 51; Heinz-Wolfgang Kuhn, ‘Jesus’, in L. H. Schiffman and J. C. VanderKam (eds.), Encyclopedia of the Dead Sea Scrolls, 1 (New York: Oxford University Press, 2000), pp. 404–8 (405).)| false
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 John J. Collins, The Scepter and the Star, The Messiahs of the Dead Sea Scrolls and Other Ancient Literature (New York: Doubleday, 1996), pp. 59, 76, 109; John J. Collins, ‘Eschatology’, in Encyclopedia of the Dead Sea Scrolls, 1, pp. 256–61; John J. Collins, ‘Teacher and Messiah? The One Who Will Teach Righteousness at the End of Days’, in The Community of the Renewed Covenant, pp. 193–210 (195–96, 199); Collins, Apocalyptic Imagination, p. 157; Schiffman, Eschatological Community, pp. 6–7. For an overview, see Michael A. Knibb, ‘Eschatology and Messianism in the Dead Sea Scrolls’, in P. W. Flint and J. C. VanderKam (eds.), The Dead Sea Scrolls After Fifty Years, 2 (Leiden: Brill, 1999), pp. 379–402. For the term ‘end of days,’ see Collins, The Scepter and the Star, pp. 104–9; John J. Collins, Apocalypticism in the Dead Sea Scrolls (New York: Routledge, 1997), p. 151.

 John J. Collins, The Scepter and the Star, The Messiahs of the Dead Sea Scrolls and Other Ancient Literature (New York: Doubleday, 1996), pp. 59, 76, 109; John J. Collins, ‘Eschatology’, in Encyclopedia of the Dead Sea Scrolls, 1, pp. 256–61; John J. Collins, ‘Teacher and Messiah? The One Who Will Teach Righteousness at the End of Days’, in The Community of the Renewed Covenant, pp. 193–210 (195–96, 199); Collins, Apocalyptic Imagination, p. 157; Schiffman, Eschatological Community, pp. 6–7. For an overview, see Michael A. Knibb, ‘Eschatology and Messianism in the Dead Sea Scrolls’, in P. W. Flint and J. C. VanderKam (eds.), The Dead Sea Scrolls After Fifty Years, 2 (Leiden: Brill, 1999), pp. 379–402. For the term ‘end of days,’ see Collins, The Scepter and the Star, pp. 104–9; John J. Collins, Apocalypticism in the Dead Sea Scrolls (New York: Routledge, 1997), p. 151.)| false
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 See Collins, Apocalyptic Imagination, p. 147; Devorah Dimant, ‘Apocalyptic Texts at Qumran’, in The Community of the Renewed Covenant, pp. 175–91 (179–80, 188–89); Hogeterp, Expectations of the End, pp. 336–39.

 See Collins, Apocalyptic Imagination, p. 147; Devorah Dimant, ‘Apocalyptic Texts at Qumran’, in The Community of the Renewed Covenant, pp. 175–91 (179–80, 188–89); Hogeterp, Expectations of the End, pp. 336–39.)| false
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 Schiffman, Eschatological Community, p. 8.

 Schiffman, Eschatological Community, p. 8.)| false
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 Schiffman, Eschatological Community, p. 7. Collins, ‘Teacher and Messiah?’, 196, argues (pace George Brooke) that the sect did not believe the end of days was underway. According to Puech, ‘Messianism, Resurrection, and Eschatology’, p. 253, ‘the Essenes did not adopt a purely realized eschatology.’ For a critique of Puech’s view, see Knibb, ‘Eschatology’, p. 384; also see John J. Collins, ‘Apocalypticism and Literary Genre in the Dead Sea Scrolls’, in The Dead Sea Scrolls After Fifty Years, 2, pp. 403–30 (426–27).

 Schiffman, Eschatological Community, p. 7. Collins, ‘Teacher and Messiah?’, 196, argues (pace George Brooke) that the sect did not believe the end of days was underway. According to Puech, ‘Messianism, Resurrection, and Eschatology’, p. 253, ‘the Essenes did not adopt a purely realized eschatology.’ For a critique of Puech’s view, see Knibb, ‘Eschatology’, p. 384; also see John J. Collins, ‘Apocalypticism and Literary Genre in the Dead Sea Scrolls’, in The Dead Sea Scrolls After Fifty Years, 2, pp. 403–30 (426–27).)| false
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 Kuhn, ‘Jesus’, 407; also see Heinz.-Wolfgang Kuhn, ‘Qumran Texts and the Historical Jesus: Parallels in Contrast’, in L. H. Schiffman, E. Tov, and J. C. VanderKam (eds.), The Dead Sea Scrolls Fifty Years After their Discovery, Proceedings of the Jerusalem Congress, July 20–25, 1997 (Jerusalem: Israel Exploration Society, 2000), pp. 573–580 (579); Ehrman, Apocalyptic Prophet, 177, 180.

 Kuhn, ‘Jesus’, 407; also see Heinz.-Wolfgang Kuhn, ‘Qumran Texts and the Historical Jesus: Parallels in Contrast’, in L. H. Schiffman, E. Tov, and J. C. VanderKam (eds.), The Dead Sea Scrolls Fifty Years After their Discovery, Proceedings of the Jerusalem Congress, July 20–25, 1997 (Jerusalem: Israel Exploration Society, 2000), pp. 573–580 (579); Ehrman, Apocalyptic Prophet, 177, 180.)| false
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 Collins, Apocalypticism in the Dead Sea Scrolls, 152–53.

 Collins, Apocalypticism in the Dead Sea Scrolls, 152–53.)| false
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 Schiffman, Eschatological Community, p. 9.

 Schiffman, Eschatological Community, p. 9.)| false
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 Schiffman, Eschatological Community, pp. 7, 9.

 Schiffman, Eschatological Community, pp. 7, 9.)| false
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 Schiffman, Eschatological Community, p. 12.

 Schiffman, Eschatological Community, p. 12.)| false
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 Schiffman, Eschatological Community, p. 13.

 Schiffman, Eschatological Community, p. 13.)| false
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 Schiffman, Eschatological Community, p. 13.

 Schiffman, Eschatological Community, p. 13.)| false
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 Schiffman, Eschatological Community, p. 25.

 Schiffman, Eschatological Community, p. 25.)| false
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 Schiffman, Eschatological Community, pp. 32–33.

 Schiffman, Eschatological Community, pp. 32–33.)| false
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 Schiffman, Eschatological Community, pp. 33–35, who notes the parallels to Exodus and Deuteronomy.

 Schiffman, Eschatological Community, pp. 33–35, who notes the parallels to Exodus and Deuteronomy.)| false
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 Schiffman, Eschatological Community, p. 31.

 Schiffman, Eschatological Community, p. 31.)| false
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 Schiffman, Eschatological Community, p. 32, noting parallels to Exod 19:10–15.

 Schiffman, Eschatological Community, p. 32, noting parallels to Exod 19:10–15.)| false
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 Schiffman, Eschatological Community, p. 36.

 Schiffman, Eschatological Community, p. 36.)| false
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 Schiffman, Eschatological Community, pp. 38–39. For imitatio Dei and imitatio angeli, see Klawans, Purity, Sacrifice, and the Temple, pp. 58, 62–63, 112–13.

 Schiffman, Eschatological Community, pp. 38–39. For imitatio Dei and imitatio angeli, see Klawans, Purity, Sacrifice, and the Temple, pp. 58, 62–63, 112–13.)| false
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 Schiffman, Eschatological Community, pp. 39, 42.

 Schiffman, Eschatological Community, pp. 39, 42.)| false
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 Schiffman, Eschatological Community, pp. 43–46.

 Schiffman, Eschatological Community, pp. 43–46.)| false
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 Schiffman, Eschatological Community, p. 49.

 Schiffman, Eschatological Community, p. 49.)| false
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 Shemesh, ‘The Holy Angels’, pp. 192, 196. He notes (pp. 196–97) that the list in 1QSa is limited to physical deformities and does not include mental disabilities.

 Shemesh, ‘The Holy Angels’, pp. 192, 196. He notes (pp. 196–97) that the list in 1QSa is limited to physical deformities and does not include mental disabilities.)| false
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 See Olyan, ‘Exegetical Dimensions’, p. 48, who attributes the exclusion of the blind and the lame in 1QSa and 1QM to profanation rather than pollution, but notes that these ­categories are based on biblical legislation concerning pollution. Also see Olyan, Rites and Rank, p. 111.

 See Olyan, ‘Exegetical Dimensions’, p. 48, who attributes the exclusion of the blind and the lame in 1QSa and 1QM to profanation rather than pollution, but notes that these ­categories are based on biblical legislation concerning pollution. Also see Olyan, Rites and Rank, p. 111.)| false
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 See Schiffman, Eschatological Community, pp. 40–49.

 See Schiffman, Eschatological Community, pp. 40–49.)| false
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 Collins, Apocalyptic Imagination, p. 176; also see Wassen, ‘What Do Angels Have’, p. 128.

 Collins, Apocalyptic Imagination, p. 176; also see Wassen, ‘What Do Angels Have’, p. 128.)| false
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 Klawans, Purity, Sacrifice, and the Temple, p. 166.

 Klawans, Purity, Sacrifice, and the Temple, p. 166.)| false
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 See Schiffman, Eschatological Community, pp. 40–41, 47–49; Wassen, ‘What Do Angels Have’, p. 121.

 See Schiffman, Eschatological Community, pp. 40–41, 47–49; Wassen, ‘What Do Angels Have’, p. 121.)| false
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 See Schiffman, Eschatological Community, pp. 39, 46–47, 51.

 See Schiffman, Eschatological Community, pp. 39, 46–47, 51.)| false
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 See Wassen, ‘What Do Angels Have’, p. 127, who attributes the exclusion of boys from the war camp in M to age requirements; Collins, The Scepter and the Star, p. 97; Schiffman, Eschatological Community, p. 51.

 See Wassen, ‘What Do Angels Have’, p. 127, who attributes the exclusion of boys from the war camp in M to age requirements; Collins, The Scepter and the Star, p. 97; Schiffman, Eschatological Community, p. 51.)| false
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 Klawans, Purity, Sacrifice, and the Temple, p. 58. Also see Wright, ‘Unclean and Clean’, p. 739: ‘…impurity is human centered. It arises mainly out of persons’ bodily conditions and sins…’

 Klawans, Purity, Sacrifice, and the Temple, p. 58. Also see Wright, ‘Unclean and Clean’, p. 739: ‘…impurity is human centered. It arises mainly out of persons’ bodily conditions and sins…’)| false
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 Collins, ‘Eschatology’, 258; also Collins, ‘Teacher and Messiah?’, p. 199.

 Collins, ‘Eschatology’, 258; also Collins, ‘Teacher and Messiah?’, p. 199.)| false
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 Collins, The Scepter and the Star, p. 59; Collins, Apocalyptic Imagination, p. 167; Martin G. Abegg, ‘Messianic Hope and 4Q285: A Reassessment’, jbl 113.1 (1994), pp. 81–91 (86); also see 11Q14; 1QM 5:1; cd 7:20–21.

 Collins, The Scepter and the Star, p. 59; Collins, Apocalyptic Imagination, p. 167; Martin G. Abegg, ‘Messianic Hope and 4Q285: A Reassessment’, jbl 113.1 (1994), pp. 81–91 (86); also see 11Q14; 1QM 5:1; cd 7:20–21.)| false
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 See Puech, ‘Messianism, Resurrection, and Eschatology’, p. 255; Ehrman, Apocalyptic Prophet, p. 142.

 See Puech, ‘Messianism, Resurrection, and Eschatology’, p. 255; Ehrman, Apocalyptic Prophet, p. 142.)| false
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 Ehrman, Apocalyptic Prophet, pp. 141–42.

 Ehrman, Apocalyptic Prophet, pp. 141–42.)| false
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 See Kuhn, ‘Jesus’, p. 407; Puech, ‘Messianism, Resurrection, and Eschatology’, p. 244; Smith, Jesus the Magician, p. 11.

 See Kuhn, ‘Jesus’, p. 407; Puech, ‘Messianism, Resurrection, and Eschatology’, p. 244; Smith, Jesus the Magician, p. 11.)| false
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 See Ehrman, Apocalyptic Prophet, p. 137; Smith, Jesus the Magician, p. 106. For a summary of Jesus’ exorcisms and healings see Ehrman, Apocalyptic Prophet, pp. 197–200.

 See Ehrman, Apocalyptic Prophet, p. 137; Smith, Jesus the Magician, p. 106. For a summary of Jesus’ exorcisms and healings see Ehrman, Apocalyptic Prophet, pp. 197–200.)| false
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 Also see Kazen, Jesus and Purity, p. 108; Y. Feder, ‘Contagion and Cognition’, p. 163.

 Also see Kazen, Jesus and Purity, p. 108; Y. Feder, ‘Contagion and Cognition’, p. 163.)| false
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 Kazen, Jesus and Purity, pp. 197–98, 249–50.

 Kazen, Jesus and Purity, pp. 197–98, 249–50.)| false
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 For a discussion see Kazen, Jesus and Purity, pp. 91–198.

 For a discussion see Kazen, Jesus and Purity, pp. 91–198.)| false
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 See Smith, Jesus the Magician, p. 113.

 See Smith, Jesus the Magician, p. 113.)| false
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 Wassen, ‘What Do Angels Have’, p. 116; for the Qumran sect’s strategies to combat demons, see pp. 116–20.

 Wassen, ‘What Do Angels Have’, p. 116; for the Qumran sect’s strategies to combat demons, see pp. 116–20.)| false
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 See Kazan, Jesus and Purity, p. 331, on Jesus’ ability to bind Satan.

 See Kazan, Jesus and Purity, p. 331, on Jesus’ ability to bind Satan.)| false
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 See Chilton, Pure Kingdom, p. 67; Kazan, Jesus and Purity, pp. 330–32.

 See Chilton, Pure Kingdom, p. 67; Kazan, Jesus and Purity, pp. 330–32.)| false
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 Collins, The Scepter and the Star, p. 204, argues, ‘The messianic identity of Jesus must be grounded in some way before his crucifixion.’

 Collins, The Scepter and the Star, p. 204, argues, ‘The messianic identity of Jesus must be grounded in some way before his crucifixion.’)| false
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 See Kuhn, ‘Qumran Texts and the Historical Jesus’, pp. 574–75.

 See Kuhn, ‘Qumran Texts and the Historical Jesus’, pp. 574–75.)| false
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 See Hogeterp, Expectations of the End, pp. 277–81, 446–48; Kuhn, ‘Jesus’, p. 407; Puech, ‘Messianism, Resurrection, and Eschatology’, p. 245; Collins, The Scepter and the Star, pp. 117–23. Kazen, Jesus and Purity, pp. 168–69, 247, 327, suggests that the messiah in this work might heal, though the reference seems to be to God.

 See Hogeterp, Expectations of the End, pp. 277–81, 446–48; Kuhn, ‘Jesus’, p. 407; Puech, ‘Messianism, Resurrection, and Eschatology’, p. 245; Collins, The Scepter and the Star, pp. 117–23. Kazen, Jesus and Purity, pp. 168–69, 247, 327, suggests that the messiah in this work might heal, though the reference seems to be to God.)| false
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 Kuhn, ‘Qumran Texts and the Historical Jesus’, p. 575; Puech, ‘Messianism, Resurrection, and Eschatology’, pp. 244–45; Collins, The Scepter and the Star, p. 117.

 Kuhn, ‘Qumran Texts and the Historical Jesus’, p. 575; Puech, ‘Messianism, Resurrection, and Eschatology’, pp. 244–45; Collins, The Scepter and the Star, p. 117.)| false
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 Kuhn, ‘Jesus’, 407; also see Collins, The Scepter and the Star, p. 122.

 Kuhn, ‘Jesus’, 407; also see Collins, The Scepter and the Star, p. 122.)| false
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 See Puech, ‘Messianism, Resurrection, and Eschatology’, p. 245; Collins, The Scepter and the Star, pp. 118, 120, 205, suggests, ‘it is likely that God acts through the agency of a prophetic messiah’ (p. 120), either Elijah or a prophet like Elijah.

 See Puech, ‘Messianism, Resurrection, and Eschatology’, p. 245; Collins, The Scepter and the Star, pp. 118, 120, 205, suggests, ‘it is likely that God acts through the agency of a prophetic messiah’ (p. 120), either Elijah or a prophet like Elijah.)| false
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 Smith, Jesus the Magician, p. 135.

 Smith, Jesus the Magician, p. 135.)| false
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 Also see Smith, Jesus the Magician, p. 144, where he says that Jesus claimed to be a supernatural being on whom the Law was not binding. However, Ehrman, Apocalyptic Prophet, 164–65, shows that the Gospel accounts indicate the Torah’s centrality to Jesus’ life; also see p. 172.

 Also see Smith, Jesus the Magician, p. 144, where he says that Jesus claimed to be a supernatural being on whom the Law was not binding. However, Ehrman, Apocalyptic Prophet, 164–65, shows that the Gospel accounts indicate the Torah’s centrality to Jesus’ life; also see p. 172.)| false
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 Collins, Apocalypticism in the Dead Sea Scrolls, 154.

 Collins, Apocalypticism in the Dead Sea Scrolls, 154.)| false
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 See Ehrman, Apocalyptic Prophet, pp. 162–63, who notes that Jesus’ ethical views were not intended to create a just society but were necessary to prepare for the kingdom of God.

 See Ehrman, Apocalyptic Prophet, pp. 162–63, who notes that Jesus’ ethical views were not intended to create a just society but were necessary to prepare for the kingdom of God.)| false
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