Zvi Ben-Dor Benite, The Ten Lost Tribes: A World History (Oxford: Oxford University Press, 2009), 3, 19-20, notes that the tribes are lost both to and from the world in three converging ways: they are lost from all of humanity, from the physical world, and from the “world as temporality (as in ‘end of the world’).” This temporality fuses together with a spatial understanding through the location of the Euphrates in an apocalyptic framework.

Zvi Ben-Dor Benite, The Ten Lost Tribes: A World History (Oxford: Oxford University Press, 2009), 3, 19-20, notes that the tribes are lost both to and from the world in three converging ways: they are lost from all of humanity, from the physical world, and from the “world as temporality (as in ‘end of the world’).” This temporality fuses together with a spatial understanding through the location of the Euphrates in an apocalyptic framework.)| false
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Ibid., 652.

E.g., Matt 24:30 and Mark 13:26; Stone, Fourth Ezra, 382.

E.g., Matt 24:30 and Mark 13:26; Stone, Fourth Ezra, 382.)| false
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Stone, Fourth Ezra, 404. Josephus also speaks briefly about the great multitude of the ten tribes that are “beyond the Euphrates,” when discussing Ezra and his favor with the king of the Persians: “And when these Jews had understood what piety the king had towards God, and what kindness he had for Ezra, they were all greatly pleased; further, many of them took their effects with them, and came to Babylon, as very desirous of going down to Jerusalem; but then the entire body of the people of Israel remained in that country; so there are but two tribes in Asia and Europe subject to the Romans, while the ten tribes are beyond the Euphrates until now, and are an immense multitude, and not to be estimated by numbers” (Ant. 11.132-133 [trans. William Whiston; Grand Rapids: Kregel, 1999]). Josephus’s mention, however, does not favor an eschatological interpretation, nor does it discuss their return, although Ben-Dor Benite Ten Lost Tribes, 77 argues that the phrase “beyond the Euphrates” in Josephus does suggest not so much a geographical location as a “larger and ontologically deeper place than the actual terrain on the river’s far banks.” See also Knibb’s comments in R. J. Coggins and M. A. Knibb, The First and Second Books of Esdras (Commentary on 1 Esdras by Coggins; Commentary on 2 Esdras by Knibb; Cambridge: Cambridge University Press, 1979), at 267-68.

Stone, Fourth Ezra, 404. Josephus also speaks briefly about the great multitude of the ten tribes that are “beyond the Euphrates,” when discussing Ezra and his favor with the king of the Persians: “And when these Jews had understood what piety the king had towards God, and what kindness he had for Ezra, they were all greatly pleased; further, many of them took their effects with them, and came to Babylon, as very desirous of going down to Jerusalem; but then the entire body of the people of Israel remained in that country; so there are but two tribes in Asia and Europe subject to the Romans, while the ten tribes are beyond the Euphrates until now, and are an immense multitude, and not to be estimated by numbers” (Ant. 11.132-133 [trans. William Whiston; Grand Rapids: Kregel, 1999]). Josephus’s mention, however, does not favor an eschatological interpretation, nor does it discuss their return, although Ben-Dor Benite Ten Lost Tribes, 77 argues that the phrase “beyond the Euphrates” in Josephus does suggest not so much a geographical location as a “larger and ontologically deeper place than the actual terrain on the river’s far banks.” See also Knibb’s comments in R. J. Coggins and M. A. Knibb, The First and Second Books of Esdras (Commentary on 1 Esdras by Coggins; Commentary on 2 Esdras by Knibb; Cambridge: Cambridge University Press, 1979), at 267-68.)| false
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Mark F. Whitters, The Epistle of Second Baruch: A Study in Form and Message (New York: Sheffield Academic, 2003), 12.

Mark F. Whitters, The Epistle of Second Baruch: A Study in Form and Message (New York: Sheffield Academic, 2003), 12.)| false
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Matthias Henze, “Torah and Eschatology in the Syriac Apocalypse of Baruch,” in The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (ed. G. J. Brooke, H. Najman, and L. T. Stuckenbruck; Leiden: Brill, 2008), 201–15, esp. 202–3.

Matthias Henze, “Torah and Eschatology in the Syriac Apocalypse of Baruch,” in The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (ed. G. J. Brooke, H. Najman, and L. T. Stuckenbruck; Leiden: Brill, 2008), 201–15, esp. 202–3.)| false
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Whitters, Epistle, 50.

Whitters, Epistle, 50.)| false
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