See now Hindy Najman, Losing the Temple and Recovering the Future: An Analysis of 4 Ezra (Cambridge: Cambridge University Press, 2014), esp. 93-122, and earlier, “Toward a Study of the Uses of the Concept of Wilderness in Ancient Judaism,” dsd 13 (2006): 91-113, at 92, 103-5. See also Michael A. Knibb, “Exile in the Damascus Document,” jsot 25 (1983): 99-117, esp. 113. Wilderness is a central trope especially in the Dead Sea Scrolls, although Najman emphasizes it resonates in a far broader context of post-exilic Judaism, including Greek traditions, as well.

See now Hindy Najman, Losing the Temple and Recovering the Future: An Analysis of 4 Ezra (Cambridge: Cambridge University Press, 2014), esp. 93-122, and earlier, “Toward a Study of the Uses of the Concept of Wilderness in Ancient Judaism,” dsd 13 (2006): 91-113, at 92, 103-5. See also Michael A. Knibb, “Exile in the Damascus Document,” jsot 25 (1983): 99-117, esp. 113. Wilderness is a central trope especially in the Dead Sea Scrolls, although Najman emphasizes it resonates in a far broader context of post-exilic Judaism, including Greek traditions, as well.)| false
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See, e.g., Ernst A. Knauf, “Bethel: The Israelite Impact on Judean Language and Literature,” in Judah and the Judeans in the Persian Period (ed. O. Lipschitz and M. Oeming; Winona Lake: Eisenbrauns, 2006), 291-349; and Klaus Koenen, Bethel: Geschichte, Kult und Theologie (obo 192; Göttingen: Vandenhoeck & Ruprecht, 2003), esp. chs. 7 and 8.

See, e.g., Ernst A. Knauf, “Bethel: The Israelite Impact on Judean Language and Literature,” in Judah and the Judeans in the Persian Period (ed. O. Lipschitz and M. Oeming; Winona Lake: Eisenbrauns, 2006), 291-349; and Klaus Koenen, Bethel: Geschichte, Kult und Theologie (obo 192; Göttingen: Vandenhoeck & Ruprecht, 2003), esp. chs. 7 and 8.)| false
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Gary N. Knoppers, Jews and Samaritans: The Origins and History of Their Early Relations (Oxford: Oxford University Press, 2013), at 54 n. 18, writes that according to “the Deuteronomistic perspective, the northern iconography revises and perpetuates aspects of the golden calf cult established by Aaron at Sinai,” and observes earlier (53 n. 17) that “the polemic against Bethel is not confined to the Deuteronomistic History,” citing both Amos and Hosea to show that “the Bethel shrine was an avid concern for a succession of Jerusalem scribes.”

Gary N. Knoppers, Jews and Samaritans: The Origins and History of Their Early Relations (Oxford: Oxford University Press, 2013), at 54 n. 18, writes that according to “the Deuteronomistic perspective, the northern iconography revises and perpetuates aspects of the golden calf cult established by Aaron at Sinai,” and observes earlier (53 n. 17) that “the polemic against Bethel is not confined to the Deuteronomistic History,” citing both Amos and Hosea to show that “the Bethel shrine was an avid concern for a succession of Jerusalem scribes.”)| false
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James L. Kugel, A Walk through Jubilees: Studies in the Book of Jubilees and the World of Its Creation (JSJSup 156; Leiden: Brill, 2012), 139.

James L. Kugel, A Walk through Jubilees: Studies in the Book of Jubilees and the World of Its Creation (JSJSup 156; Leiden: Brill, 2012), 139.)| false
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C. T. R. Hayward, The Jewish Temple: A Non-Biblical Sourcebook (London: Routledge, 1996), 101.

C. T. R. Hayward, The Jewish Temple: A Non-Biblical Sourcebook (London: Routledge, 1996), 101.)| false
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William Schniedewind, Society and the Promise to David: The Reception History of 2 Samuel 7:1-17 (Oxford: Oxford University Press, 1999), 83-84, has argued that verse 13a, the promise that Solomon will build the temple, is a later Deuteronomistic insertion, added in order to inscribe the centrality of the Temple in Jerusalem into the Davidic promise.

William Schniedewind, Society and the Promise to David: The Reception History of 2 Samuel 7:1-17 (Oxford: Oxford University Press, 1999), 83-84, has argued that verse 13a, the promise that Solomon will build the temple, is a later Deuteronomistic insertion, added in order to inscribe the centrality of the Temple in Jerusalem into the Davidic promise.)| false
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1 Chr 12:19; 2 Chr 15:1; Schniedewind, Promise to David, 132.

1 Chr 12:19; 2 Chr 15:1; Schniedewind, Promise to David, 132.)| false
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Schniedewind, Promise to David, 132. See also, of course, the later development of the prophetic David in the Qumran Psalms Scroll, 11QPsalmsa col. 27, where he is an enlightened sage. Jassen, Mediating the Divine, 254, notes that “David is furnished with a spirit sent directly from God that carries with it discernment and enlightenment. The divine spirit is here conceptualized as the medium through which God reveals himself to David.”

Schniedewind, Promise to David, 132. See also, of course, the later development of the prophetic David in the Qumran Psalms Scroll, 11QPsalms^a col. 27, where he is an enlightened sage. Jassen, Mediating the Divine, 254, notes that “David is furnished with a spirit sent directly from God that carries with it discernment and enlightenment. The divine spirit is here conceptualized as the medium through which God reveals himself to David.”)| false
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Jassen, Mediating the Divine, 112. Jassen writes (n. 139) that “[s]cholars have observed that Chronicles seems to conceive of David as actively prophesying.’ ” He points also to 2 Chr 29:25, a reference to “the commandment of David and Gad the king’s seer and Nathan the prophet, for the commandment was by the Lord through his prophets,” where it seems that David is included in the list of prophets; see Sara Japhet, The Ideology of the Book of Chronicles and Its Place in Biblical Thought (Winona Lake: Eisenbrauns, 2009), 468, n. 62.

Jassen, Mediating the Divine, 112. Jassen writes (n. 139) that “[s]cholars have observed that Chronicles seems to conceive of David as actively prophesying.’ ” He points also to 2 Chr 29:25, a reference to “the commandment of David and Gad the king’s seer and Nathan the prophet, for the commandment was by the Lord through his prophets,” where it seems that David is included in the list of prophets; see Sara Japhet, The Ideology of the Book of Chronicles and Its Place in Biblical Thought (Winona Lake: Eisenbrauns, 2009), 468, n. 62.)| false
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Ibid., 57-58.

Ibid., 57.

Eshel, “Jubilees 32,” 32.

Eshel, “Jubilees 32,” 32.)| false
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Ibid., 265.

Tigchelaar, “Imaginal Context,” 270.

Tigchelaar, “Imaginal Context,” 270.)| false
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Brooke, Exegesis at Qumran, 178. See the discussion of the provisional nature of the temple-like community in Klawans, Purity, Sacrifice and the Temple, 162-68.

Brooke, Exegesis at Qumran, 178. See the discussion of the provisional nature of the temple-like community in Klawans, Purity, Sacrifice and the Temple, 162-68.)| false
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Schniedewind, Promise to David, 159.

Schniedewind, Promise to David, 159.)| false
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Yadin, Temple Scroll, 1:81-82, 182, 403. See also George J. Brooke, “The Temple Scroll and the New Testament,” in Temple Scroll Studies: Papers Presented at the International Symposium on the Temple Scroll, Manchester, December 1987 (ed. G. J. Brooke; JSPSup 7; Sheffield: Sheffield Academic, 1987), 181-99, at 185.

Yadin, Temple Scroll, 1:81-82, 182, 403. See also George J. Brooke, “The Temple Scroll and the New Testament,” in Temple Scroll Studies: Papers Presented at the International Symposium on the Temple Scroll, Manchester, December 1987 (ed. G. J. Brooke; JSPSup 7; Sheffield: Sheffield Academic, 1987), 181-99, at 185.)| false
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Schiffman, “The Temple Scroll and the Halakhic Pseudepigrapha of the Second Temple Period,” in Pseudepigraphic Perspectives: The Apocrypha and Pseudepigrapha in Light of the Dead Sea Scrolls: Proceedings of the International Symposium of the Orion Center for the Study of the Dead Sea Scrolls and Associated Literature, 12-14 January 1997 (ed. E. G. Chazon and M. Stone; stdj 31; Leiden: Brill, 1999), 121-31, at 131.

Schiffman, “The Temple Scroll and the Halakhic Pseudepigrapha of the Second Temple Period,” in Pseudepigraphic Perspectives: The Apocrypha and Pseudepigrapha in Light of the Dead Sea Scrolls: Proceedings of the International Symposium of the Orion Center for the Study of the Dead Sea Scrolls and Associated Literature, 12-14 January 1997 (ed. E. G. Chazon and M. Stone; stdj 31; Leiden: Brill, 1999), 121-31, at 131.)| false
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For this expression, see Schiffman, “Theology,” 114.

For this expression, see Schiffman, “Theology,” 114.)| false
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On this theme see George J. Brooke, “Miqdash Adam, Eden and the Qumran Community,” in Gemeinde ohne Tempel/Community without Temple: Zur Substituierung und Transformation des Jerusalemer Tempels und seines Kults im Alten Testament, antiken Judentum und frühen Christentum (ed. B. Ego, A. Lange, and P. Pilhofer; wunt 118; Tübingen: Mohr Siebeck, 1999), 285-301; Devorah Dimant, “4QFlorilegium and the Idea of the Community as Temple,” in Hellenica et Judaica, hommage à Valentin Nikiprowetzky(ed. A. Caquot, M. Hadas-Lebel, and J. Riaud; Leuven: Peeters, 1986), 165-89; Bertil Gärtner, The Temple and the Community in Qumran and the New Testament: A Comparative Study in the Temple Symbolism of the Qumran Texts and the New Testament (Cambridge: Cambridge University Press, 2005); Stephen Hultgren, From the Damascus Covenant to the Covenant of the Community: Literary, Historical, and Theological Studies in the Dead Sea Scrolls (stdj 66; Leiden: Brill, 2007), esp. 305-18; Lawrence H. Schiffman, “Community Without Temple: The Qumran Community’s Withdrawal from the Jerusalem Temple,” in Ego et al., Gemeinde ohne Tempel, 267-84.

On this theme see George J. Brooke, “Miqdash Adam, Eden and the Qumran Community,” in Gemeinde ohne Tempel/Community without Temple: Zur Substituierung und Transformation des Jerusalemer Tempels und seines Kults im Alten Testament, antiken Judentum und frühen Christentum (ed. B. Ego, A. Lange, and P. Pilhofer; wunt 118; Tübingen: Mohr Siebeck, 1999), 285-301; Devorah Dimant, “4QFlorilegium and the Idea of the Community as Temple,” in Hellenica et Judaica, hommage à Valentin Nikiprowetzky (ed. A. Caquot, M. Hadas-Lebel, and J. Riaud; Leuven: Peeters, 1986), 165-89; Bertil Gärtner, The Temple and the Community in Qumran and the New Testament: A Comparative Study in the Temple Symbolism of the Qumran Texts and the New Testament (Cambridge: Cambridge University Press, 2005); Stephen Hultgren, From the Damascus Covenant to the Covenant of the Community: Literary, Historical, and Theological Studies in the Dead Sea Scrolls (stdj 66; Leiden: Brill, 2007), esp. 305-18; Lawrence H. Schiffman, “Community Without Temple: The Qumran Community’s Withdrawal from the Jerusalem Temple,” in Ego et al., Gemeinde ohne Tempel, 267-84.)| false
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Olson, New Reading, 59. Tiller, Commentary, 45-51, argues that the ideal is a pre-temple reality, on the model the Israelite wilderness camp.

Olson, New Reading, 59. Tiller, Commentary, 45-51, argues that the ideal is a pre-temple reality, on the model the Israelite wilderness camp.)| false
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Nickelsburg, 1 Enoch 1, 404-5; see Loren T. Stuckenbruck, “ ‘Reading the Present’ in the Animal Apocalypse (1 Enoch 85-90),” in Reading the Present in the Qumran Library: The Perception of the Contemporary by Means of Scriptural Interpretations (ed. K. De Troyer and A. Lange; sblsymS 30; Atlanta: Society of Biblical Literature, 2005), 91-102, esp. 98; August Dillmann, Das Buch Henoch (Leipzig: F. C. W. Vogel, 1853), 284; Matthew Black, The Book of Enoch or I Enoch (svtp 7; Leiden: Brill, 1985), 278; Beate Ego, “Vergangenheit im Horizont eschatologischer Hoffnung: Die Tiervision (1 Hen 85-90) als Beispiel apokalyptischer Geschichtskonzeption,” in Die antike Historiographie und die Anfänge der christlichen Geschichtsschreibung (ed. E.-M. Becker; bznw 129; Berlin: de Gruyter, 2005), 171-95, esp. 174. Interestingly, the eschatological messianic figure in the allegory, represented as a white bull, has long been read as a Davidic messiah, or more recently a new Adam. But Olson argued in the first chapter of A New Reading of the Animal Apocalypse, that the figure is Jacob, in his idealized identity as Israel—the patriarch of a “true Israel,” a perfect people. To decide which figure is really behind the figure of the white bull is beyond the scope of this essay, and perhaps the white bull cannot be identified with any single figure.

Nickelsburg, 1 Enoch 1, 404-5; see Loren T. Stuckenbruck, “ ‘Reading the Present’ in the Animal Apocalypse (1 Enoch 85-90),” in Reading the Present in the Qumran Library: The Perception of the Contemporary by Means of Scriptural Interpretations (ed. K. De Troyer and A. Lange; sblsymS 30; Atlanta: Society of Biblical Literature, 2005), 91-102, esp. 98; August Dillmann, Das Buch Henoch (Leipzig: F. C. W. Vogel, 1853), 284; Matthew Black, The Book of Enoch or I Enoch (svtp 7; Leiden: Brill, 1985), 278; Beate Ego, “Vergangenheit im Horizont eschatologischer Hoffnung: Die Tiervision (1 Hen 85-90) als Beispiel apokalyptischer Geschichtskonzeption,” in Die antike Historiographie und die Anfänge der christlichen Geschichtsschreibung (ed. E.-M. Becker; bznw 129; Berlin: de Gruyter, 2005), 171-95, esp. 174. Interestingly, the eschatological messianic figure in the allegory, represented as a white bull, has long been read as a Davidic messiah, or more recently a new Adam. But Olson argued in the first chapter of A New Reading of the Animal Apocalypse, that the figure is Jacob, in his idealized identity as Israel—the patriarch of a “true Israel,” a perfect people. To decide which figure is really behind the figure of the white bull is beyond the scope of this essay, and perhaps the white bull cannot be identified with any single figure.)| false
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See Michael E. Stone, Fourth Ezra: A Commentary on the Book of Fourth Ezra (Hermeneia; Minneapolis: Fortress, 1990); Stone, “The City in 4 Ezra,” jbl 126 (2007): 402-7, on the heavenly city as a metaphor for experience of the divine; and the discussion of the revelation of the temple in the wilderness by Najman, Losing the Temple, 93-122.

See Michael E. Stone, Fourth Ezra: A Commentary on the Book of Fourth Ezra (Hermeneia; Minneapolis: Fortress, 1990); Stone, “The City in 4 Ezra,” jbl 126 (2007): 402-7, on the heavenly city as a metaphor for experience of the divine; and the discussion of the revelation of the temple in the wilderness by Najman, Losing the Temple, 93-122.)| false
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