Reading for Resonance Divine Presence and Biblical Hermeneutics in the Temple Scroll

This article offers a hermeneutic approach attentive to the tangled idiomatic and literary interconnections among biblical texts and other Second Temple literature. It focuses on the expressions of divine presence in the Temple Scroll and their prepositions; the divine presence is ‘upon’ the temple and ‘in the midst’ of the people. This prepositional rhetoric engages recurrences and interconnections within and beyond the Hebrew Bible. It thus evokes multiple interlocking resonances and offers a window onto concepts of temple presence across biblical texts and traditions.


Introduction
This article examines the expressions of divine presence in the Temple Scroll as a window onto hermeneutics. It builds upon scholarship's attention to the scroll's deep engagement with the biblical text.1 Firstly, the language of the scroll not only reflects 'biblical style,' but also resembles specific biblical passages.2 Secondly, the Temple Scroll interweaves different biblical traditions in its laws and architecture, and even in the precise wording of commands.3 Thirdly, the scroll engages biblical texts as part of and in dialogue with a larger corpus of Second Temple texts and traditions.4 Identification of sources, allusion, and rewriting is prevalent across these discussions of the Temple Scroll and of much Second Temple literature more broadly.5 These terms reflect a notion of engagement with "specific identifiable units of specific texts."6 Sometimes this is complicated by the suggestion that a source or base text is read in light of other texts, traditions, and ongoing discourses.7 But reference to a source or base text still retains the element of specificity. Scholars define such specificity by contrast with the recurrence ology or biblical models"; ibid., 452; similarly, Yadin, The Temple Scroll, 1:82. Identification of verbal correspondences between the Temple Scroll and specific biblical passages is a dominant feature of the work of Wise,A Critical Study,and Swanson,Temple Scroll and the Bible. 3 In his discussion of the scroll's compositional techniques, Yadin speaks of "merging commands on the same subject" and "unifying duplicate commands (harmonisation)"; The Temple Scroll, 1:73-74. Three of Kaufman's six compositional patterns identified in the Temple Scroll are "paraphrastic conflation," "fine conflation," and "gross conflation"; "Higher Criticism," 37-40. Brin described the scroll as a "mosaic" of "various texts, taken from the Bible and from other sources, and even included his own work"; "Uses of the Bible," 528. 4 For example, VanderKam compares the Temple Scroll and Jubilees and concludes that they reflect "the same exegetical, cultic tradition"; "The Temple Scroll and the Book of Jubilees," 231. I will consider further resonances between the Temple Scroll and Jubilees in my discussion below. Crawford provides a helpful summary of the resemblances between the Temple Scroll and Jubilees, 4QMMT, the Damascus Document, the New Jerusalem, and several other texts, concluding that they stem from a shared 'milieu'; Temple Scroll, 77-83, see also the literature cited there. Schiffman's collection of studies on the Temple Scroll, Courtyards of the House of the Lord, includes a section of six essays entitled "The Temple Scroll and Other Jewish Writings," which discusses many of these same texts as well as others. 5 Whilst the Temple Scroll was not included in Vermès's initial definition of Rewritten Bible due to its legal rather than narrative content, it has been considered a paradigmatic example of rewriting by many scholars since; see Vermès, Scripture and Tradition, 95 and Bernstein, "Rewritten Bible." The Temple Scroll receives in-depth discussion in two recent monographs on rewriting: Crawford,Rewriting Scripture,Genres of Rewriting, This phrasing is taken from Zahn's definition of rewriting; Genres of Rewriting,192. Concern for specificity is also made explicit in Hughes's criteria for identifying an allusion where she repeats the phrase "one identifiable scriptural passage" (or exceptionally "a group of passages" "viewed as an entity"); Hughes, Scriptural Allusions, 53. 7 Kugel in particular has drawn attention to "exegetical motifs," individual pieces of interpretation that circulated widely but were anchored to specific biblical verses; Traditions of the Bible, for a summary of the idea, see 24-29. More recently, Zahn has problematised viewing rewriting as an "uncomplicated, dyadic relationship." She draws attention to the multiple text forms of both biblical sources and their rewritings, suggesting that it is not a direct or one-step process. She also recognises the role of "an ongoing unwritten discourse" within the "environment of writing-supported orality"; Genres of Rewriting, 48-50, see also 29-34. The notion of ongoing discourses will be important in my interpretation of the Temple Scroll below.
of certain language and themes across biblical and Second Temple literature, often identified instead as idioms, motifs, or tropes.8 The case study in this article involves a simultaneous appreciation of the multiple and the specific. I suggest that the expressions of divine presence in the Temple Scroll reflect the scroll's participation in ongoing idiomatic and literary discourses that are partially represented in extant texts from both within and beyond the Hebrew Bible. The dynamic and vital nature of these discourses is displayed in the interaction between and transformation of idioms within the composition of the Temple Scroll itself.9 Yet when read in the context of the scroll, these expressions do evoke particular instantiations of such idioms. As the expressions of divine presence interact with other aspects of the law, architecture, language, and themes of the Temple Scroll, constellations of associations emerge that strongly resemble certain texts. In fact, and this is key, in light of the idioms' recurrence across biblical and Second Temple texts and their complex context within the scroll, they evoke multiple such instantiations simultaneously.
I have found it helpful to speak of this in terms of resonance. 10 To be 'resonant with' something is to echo or evoke it, but language of resonance has 8 For example, Hughes distinguishes allusion and idiom. She suggests that "multiple use of a phrase is more easily explained by use of an idiom"; Scriptural Allusions, 46. Similarly, Sommer differentiates citation and allusion from "common phrases or tropes"; A Prophet Reads Scripture, 8. The same ideas are reflected in Tooman's principle of "uniqueness" for identifying allusion. And the same tendencies, although qualified, are also present in his principle of "distinctiveness": "the locution, image or trope in question is associated with a particular antecedent text, though it may appear in other texts as well"; Gog of Magog, 27-28. This issue is often understood in terms of distinguishing intention from coincidence; see especially Sommer, A Prophet Reads Scripture, 32-35. Hughes, however, whilst employing the same distinction between specificity and recurrence, "bracket(s) the notion of intention and regard(s) as an allusion any reference which works as such for a reader"; Scriptural Allusions, 49. Hinds has identified similar distinctions within Classics, between allusion and "accidental confluence of language" on the one hand, and between allusion and topos on the other. My approach is inspired by Hinds's problematisation of these dichotomies in his attention to cultural "reverberations" and in his critique of the reification of topoi as inert collectivities; Allusion and Intertext, chapter 2, "Interpretability," 17-51. Hinds's critiques are animated by the insights of intertextual scholars, specifically Conte. I discuss my avoidance of the term 'intertextuality' in footnote 11 below. 9 My use of the adjective 'vital' reflects my indebtedness to Najman's concept of "The Vitality of Scripture." My thinking here is also in dialogue with the concept of "traditionary processes" as expressed in Najman and Tigchelaar, "Unity After Fragmentation," 497-98, and Najman, "Traditionary Processes and Textual Unity." 10 I am by no means the first to use the term 'resonance' in relation to biblical hermeneutics, but I give it distinctive emphasis. Brooke, for instance, speaks of "a field of language use resonant with traditions of numerous kinds" in a way that bears some resemblance to a particularly integrative orientation. Within physics, resonance describes the amplificative effect when the frequency of a stimulus is the same or nearly the same as the natural frequency of the system. This offers a productive metaphor, which I see as operating in two mutually reinforcing ways. First, an expression resonates with other expressions, details, and themes within its context in the scroll. One part of this is a sharing of associations with the same biblical and Second Temple texts and traditions. This points to the second mode of resonance, resonance with texts and traditions outside of the scroll itself, the embedding of the scroll within a wider temple discourse.11 Therefore, this article, as a case study of resonance with a focus on divine presence, offers not only an account of the richness of expression of divine presence within the Temple Scroll itself, but also a picture of broader reflection on divine presence in Second Temple Judaism.
Hinds's phrase "a rich freight of cultural resonance"; Brooke, "Controlling Intertexts," 86; Hinds, Intertext and Allusion, 32. By contrast, Hays speaks of resonance in terms of the 'implications' or 'overtones' of an allusion to or echo of a specific source; Echoes of Scripture,[21][22][23] My interest in recurrent idioms and ongoing discourses bears resemblance to some understandings of 'intertextuality.' In this article, however, I avoid the term for two primary reasons. First, intertextuality is employed and understood in a variety of ways in biblical scholarship. Some of these hew closely to traditional notions of allusion to and reuse of sources, as noted by Tooman,Gog of Magog,[11][12]and Brooke,"Controlling Intertexts," 85. By contrast, an alternative definition sees intertextuality as a synchronic approach which potentially emphasises multiple readerly receptions; Sommer, A Prophet Reads Scripture, 6-9; Hinds, Intertext and Allusion, 47-48. The term itself, therefore, does little to clarify the approach taken, and the relation posited between texts. Furthermore, neither of these 'strong' definitions matches my approach in this article. Second, intertextuality has an externalising and fragmenting orientation. It is the breaking down of a text into the other 'texts' from which it is made. I opt for the term resonance to express the integration and dynamic interaction of elements within the Temple Scroll itself, including the way that this relates to the scroll's integration within wider temple discourses. My perspective on intertextuality is inspired by Najman's critique; see "Textual Unities and Poetic Processes in Ancient Judaism," especially Part iii Hermeneutics and Intertextuality. For example, "My point is that intertextuality in biblical studies is obsessed with where the texts 'came from' instead of how the conversation across corpora interact in new song, new creation, in poetic expression," or, footnoted to this sentence, the observation of Glenn Most that "it tends to fragment a text into constitutive elements and distract attention from how these elements have been put together into a coherent whole."

Prepositional Distinctions in the Temple Scroll
This article will consider all the expressions of divine presence in the Temple Scroll, focusing in particular on their use of the prepositions ‫ע‬ ‫ל‬ "above" and ‫ב‬ ‫ת‬ ‫ו‬ ‫ך‬ "among." I will show that such prepositional orientation acts as a mode of idiomatic and literary inheritance across biblical and Second Temple texts and traditions. These texts and traditions are connected not simply by the idea of the sanctuary as a place where God dwells, but by the prepositional rhetoric of 'above' and 'among.'12 When speaking of the Temple Scroll, I refer specifically to 11Q19. The other witnesses are fragmentary and do not include the formulas of divine presence under investigation.13 I discuss 11Q19 in its extant form rather than in terms of possible source documents.14 The prepositional distinctions are consistent across the entirety of the scroll. They therefore play a role within 11Q19 as a compositional whole.
The Temple Scroll's prepositional distinctions are sharpest in its name formulas. The name formulas echo Deuteronomic idiom, which speaks of the place the Lord will choose . This is somewhat surprising insofar as column 47 distinguishes the cleanness of the temple city, in which the name dwells, from the cleanness of the other cities. Indeed, the next line describes how the temple city will be sanctified by making the divine name dwell within it. At the same time, by virtue of this, the divine name would also be in the midst of the cities as a collective, and so within the concentric structure of the scroll's prepositional rhetoric Qimron's reconstruction is not implausible. Yadin does not provide a full reconstruction but refers to 29:7-8 which uses ‫א‬ ‫ת‬ and 51:7-8 which uses ‫ב‬ ‫ת‬ ‫ו‬ ‫ך‬ . Both describe God dwelling with Israel, so presumably Yadin has God rather than the divine name in view here too; The Temple Scroll, 2:204. In this vein, Wise, Critical Study, 180 n. 2 proposes the addition of ‫א‬ ‫נ‬ ‫י‬ between the verb and preposition (cf. its use after ‫א‬ ‫ב‬ ‫ר‬ ‫א‬ in 29:9). On either reconstruction, this would be

Above the Temple
The name formulas of the Temple Scroll have a complex idiomatic and literary background. The Temple Scroll engages Deuteronomic idiom, but such idiom has a life beyond the pages of the biblical text. Deuteronomy itself participates in independent patterns of thought and language related to both naming and divine presence. At the same time, it sparks its own tradition of expression beginning with the Deuteronomistic History and continuing into the Hellenistic period. Whilst ‫ע‬ ‫ל‬ is never found within the formula of Deuteronomy or the monarchic history, it is part of naming idiom more broadly.23 'Name' language can refer to fame,24 or to possession.25 To place one's name, therefore, can be to establish reputation or hegemony.26 In this case, whether the name is put ‫ע‬ ‫ל‬ "upon," ‫ב‬ "within," or ‫ש‬ ‫ם‬ "there" makes little difference for the meaning of the metaphor.
Jubilees exemplifies the metaphorical use of in this way, around the time of the writing of the Temple Scroll.27 Naming language is applied to Abraham's household. His descendants are a vehicle for his reputation. Just before he dies, he tells Jacob: the only instance where the divine presence, God's name or God's-self, is said to be in the midst of the cities (plural). 23 Within the Hebrew Bible I have identified the following instances, some of which I will address in more depth below: This house I have built for myself to put my name on it upon the earth. It has been given to you and to your descendants forever. It will be called Abraham's house. It has been given to you and your descendants forever because you will build my house and will establish my name before God until eternity.28 Jub. 22:24 A much earlier attestation of such language is at the conclusion of the Priestly blessing in Num 6:23-27: So they shall put my name upon the Israelites, and I will bless them.
There is uncertainty over the precise significance in this verse of the placing of God's name upon Israel. It may be a further case of possession, the blessing constituting the people of Israel as God's people.29 But it also interacts with the repetition of the divine name in each line of the blessing itself.30 The words of the blessing, for example, 'the Lord make his face to shine upon you,' are metaphors for showing favour,31 but also imply and invoke divine presence.
Within Jubilees, this idiomatic use of ‫ע‬ ‫ל‬ also appears within the name formula applied, in Deuteronomic fashion, to the temple. … my temple which I sanctified for myself in the middle of the land so that I could set my name on it and that it could live (there). This prepositional rhetoric also occurs in Jub. 32:10 to describe the chosen place, as attested in the Ethiopic, although the Hebrew is not preserved.
For this reason it is ordained as a law on the heavenly tablets to tithe a second time, to eat it before the Lord-year by year-in the place which has been chosen (as the site) over33 which his name will reside.
The Ethiopic of Jub. 49:21, however, does not maintain prepositional consistency, instead referring to "the house in which his name has resided." This contrasts with the Latin which does reflect the rhetoric of presence 'above' that I am examining: … in conspectum tabernaculi domini et in conspectu domus ubi habitauit nomen eius super ipsam.34 … before the Lord's tabernacle or before the house over which his name has resided.
Jubilees thus attests to the wider idiomatic currency, beyond the Temple Scroll, of the preposition ‫ע‬ ‫ל‬ within name formulas applied to the temple. But such prepositional rhetoric cannot be understood in terms of this external context alone. It must also be considered in terms of its resonance within the Temple Scroll itself. The preposition ‫ע‬ ‫ל‬ sits alongside and in dialogue with the preposition ‫ב‬ ‫ת‬ ‫ו‬ ‫ך‬ , used in relation to the temple city. Moreover, both prepositions resonate with expressions referring to other modes of divine presence. In column 29, for instance, God not only places his name upon the temple, but also settles his glory upon it. ). At the same time, to identify this verse alone as 'the source' of the Temple Scroll's language in column 29 would be too hasty. The Priestly texts present the Sinai revelation as a partially repeatable experience. Just as the glory settles upon Sinai, the cloud settles upon the tabernacle.
For example, Num 9:18 (see also All the days the cloud settled over the tabernacle, they remained camped.
The combination of ‫ש‬ ‫כ‬ ‫ן‬ and ‫ע‬ ‫ל‬ is one of a series of linguistic recollections of the Sinai event in the accounts of the guiding function of the cloud.37 These evoke the glory's presence, even as it is not described.38 The language of 'settling upon' thus becomes idiomatic for divine presence within the Priestly corpus. Nor is this constellation of terms restricted to the Pentateuch. It will be shown below that various combinations of ‫ש‬ are found across Ezekiel, Isaiah, and the Dead Sea Scrolls.39 The Temple Scroll is engaging a recurrent phenomenon, which is more than any one of its instantiations.
I have shown, therefore, that the preposition ‫ע‬ ‫ל‬ sits naturally within both name and glory formulas. Within the context of the Temple Scroll the expressions and their prepositions garner additional resonances. As they are brought together in the scroll, they resonate with one another, particularly in their congruence in locating the divine presence 'upon' the temple.
Similar resonance may occur between two lines in 4QNon-Canonical Psalms A. This is an instance of parallelism. The shared preposition ‫ע‬ ‫ל‬ reinforces the coordination of the lines. It establishes resonance between an invocation and an appearance over Jerusalem, both expressed in the Niphal. . This occurs at the inauguration of the Solomonic temple. The previous two verses speak of the glory filling the temple, evoking the same occurrence at the inauguration of the tabernacle. The glory upon the temple therefore resonates with Priestly traditions of Sinai and tabernacle and forms part of the same ideas of repeatable experience that I have drawn attention to in relation to the tabernacle itself. The glory here is specifically said to be seen and I will consider the importance of visibility as a theme towards the end of this article. 40 Jer 7: 10, 11, 14, 30; 32:34; 34:15. It is also applied to the people (Jer 14:9) and to the prophet ( reflects a sense of resonance with Isa 60:2 where the glory appears over Zion.44 Below I discuss further possible instances in the Dead Sea Scrolls that describe manifestation of the divine glory, often including the preposition ‫ע‬ ‫ל‬ . I also consider their relationship with Priestly texts that speak of the glory appearing above the sanctuary.
Whether or not these particular reconstructions are accepted, it is clear that the preposition ‫ע‬ ‫ל‬ coordinates an auditory invocation in line 5 with a visible manifestation in line 6. It displays the poetic power of prepositional resonance. If the restorations in terms of divine presence are correct, this provides a particularly close analogy to the resonance of the preposition ‫ע‬ ‫ל‬ across the name and glory formulas of the Temple Scroll.
In column 29 of the Temple Scroll, in the name formula. Therefore, just as parallelistic word order coordinates expressions in 4Q380, so too the phraseology of the Temple Scroll adapts Priestly idiom to bring it closer together with its counterpart. Such language and expression is thus as much a product of forces and associations internal to the Temple Scroll as external ones. The preposition ‫ע‬ ‫ל‬ , as natural to both idioms, facilitates and reinforces this inner resonance.46 42 Yadin proposed the Jeremianic idiom as a point of comparison for 11Q19 52:16; The Temple Scroll, 2:235. 43 In Deut 12:5, which contains both ‫ל‬ ‫ש‬ ‫כ‬ ‫ן‬ and ‫ל‬ ‫ש‬ ‫ו‬ ‫ם‬ , the variation between the verbs is represented in the lxx by ἐπονομάσαι alongside the usual ἐπικληθῆναι. There may be influence from ἐπι in ἐπικαλέω on the choice of ἐπονομάζω rather than ὀνομάζω. But ἐπονομάζω is also common in Greek for giving a name or naming after. 44 Schuller , djd 11:80. 45 In the name formula of the biblical text, ‫ש‬ ‫כ‬ ‫ן‬ always occurs in the Piel. In the Temple Scroll, some instances are clearly Hiphil because they have a plene yod (45:12; 47:4; 53:9; 56:5). Other instances are ambiguous due to the unvocalised text (47:11; 60:13), or because the verb is partially restored (30:4; 47:3). 46 The Temple Scroll does not equate the name and glory. Instead, spatial resonance enables coordination without collapse. Each retains its distinct idiomatic nuances, such that the "and I will let you dwell (Piel) in this place." But the Temple Scroll lacks the specification of place, perhaps making this latter option less likely (though cf. Ps 37:27), and some scholars would seek to emend Jeremiah itself to Qal + preposition in line with Aquila and the Vulgate; see bhs; halot, s.v. ‫שׁ‬ ‫כ‬ ‫ן‬ . 48 While the name formula occurs in a variety of contexts across the scroll in relation to architectural construction, purity law, and sacrifice, the formula of God dwelling in Israel's midst is more restricted to concern for purity and holiness. But the highly fragmentary state of the earlier columns of the scroll means that it is difficult to make strong claims about its absence there. In column 52 and following, the preference for the name formula may reflect a distinctive characteristic of the Deuteronomic paraphrase. 49 ‫מ‬ ‫ח‬ ‫נ‬ ‫ה‬ is a noun whose singular with suffixes can have the form of the plural; gkc § 93ss. I will dwell in the midst of the people of Israel and I will be their God And they shall know that I am the Lord their God, who brought them out from the land of Egypt that I might dwell in their midst. The place of my throne and the place of the soles of my feet where I will dwell in the midst of the people of Israel forever … and I will dwell in their midst forever. ). As noted above, the name formula applied to the temple city similarly describes God settling his name in its midst (

‫ב‬ ‫ת‬ ‫ו‬ ‫כ‬ ‫ה‬
). The preposition ‫ב‬ ‫ת‬ ‫ו‬ ‫ך‬ , however, does not have idiomatic association with naming language. Its occurrence within the name formula of the Temple Scroll, therefore, gains resonance primarily from coordination with other expressions of divine presence in the scroll.
From the perspective of much scholarship on Deuteronomy, this combination of expressions would seem surprising. For such scholarship, name language expresses that God does not dwell in the midst of Israel; God is in heaven and only God's name is on earth.53 Shemesh attempts to reconcile these assumptions about Deuteronomic language with the Temple Scroll's usage in claiming that the Temple Scroll reflects what he sees as Deuteronomistic tendencies to abstraction: "the dissociation of the divine presence from any confined hallowed physical area: God resides in the midst of the community."54 For Shemesh, reference to God's name in relation to the temple and God's-self in relation to Israel indicates that God is present in Israel's midst, rather than and apart from being present in the sanctuary.55 I argue, however, that closer attention to the various formulas and their interaction with one another reveals that they localise God's presence over the temple, which is in the midst of the city and the people. The coordination of God's name and God's-self is especially clear in 11Q19  11 vacat And a man if he lies with his wife and has an ejaculation, for three days he shall not enter the whole city of 12 the temple in which I settle 53 These ideas go back as far as Stade (1888) The division is not as clear cut as Shemesh claims. The temple city participates in both formulas. my name. vacat No blind person 13 shall enter it all their days, and they shall not defile the city in whose midst I dwell 14 because I, the Lord, dwell in the midst of the Israelites for ever and always.
The settling of the name in the city in line 12 parallels the dwelling of God within the city in line 13. The name formula is not opposed to, but rather an expression of, God's presence within the temple city. The final causal ‫כ‬ ‫י‬ clause in line 14 implies that both statements are reflections of, or specifications of, the dwelling of God in the midst of Israel.
Similarly, the interaction between divine presence and sanctification across the Temple Scroll expresses the coordination of name, glory, and God's-self. Similarly, 29:8-9, quoted above, speaks of the temple as sanctified by God's glory. 47:3-4 suggests that the sanctity of the city and the temple are not independent of one another but intimately related. It incorporates the the name formula applied to the city (see also 47: [10][11]. This reflects the concentric structure established by the scroll's prepositional distinctions.57 The name is upon the temple, which is itself within ( ‫ב‬ ‫ת‬ ‫ו‬ ‫ך‬ ) the city, and so the name is said to be within ( ‫ב‬ ‫ת‬ ‫ו‬ ‫ך‬ ) the city. Similarly, the temple city is itself in the midst of the land as a whole, so God can be said to dwell in the midst of the Israelites.
The ‫ך‬ , resonate with idioms and formulas that recur across multiple texts both within and beyond the Hebrew Bible. I have interpreted these expressions not only in terms of their idiomatic background, but also in terms of their interaction with one another in the scroll itself. The prepositions coordinate God's-self, name, and glory, and this has an integrative force within the scroll.62 In the following sections, I will build upon 57 This prepositional concentricity accords well with Schiffman's suggestion that the Temple Scroll's plan "envisioned concentric spheres of holiness"; Courtyards, xxviii, see also chapter 17, "Sacred Space," 281-94; similarly, Maier,Temple Scroll,5. 58 Yadin, The Temple Scroll, 1:288-89; Milgrom, "The City of the Temple," 125-28. 59 Levine, "The Temple Scroll," 14-17; Schiffman,Courtyards,[53][54][55][56][57][58][59][60][61][62][63][64][65] A major argument for distinguishing the temple city from the temple is the statement in column 46 about a ‫ח‬ ‫י‬ ‫ל‬ separating the temple from the city. Schiffman, Courtyards, 57-59 is required not only to see ‫מ‬ ‫ק‬ ‫ד‬ ‫ש‬ as having a multivalent meaning, the temple-building in some places (e.g. 47) and the temenos (i.e. temple city) in others (e.g. 46), but he also reads this passage as about separating the temple city from "the city," in his view the residential city. This is rendered unlikely by the context where the group excluded from "the temple city" in column 45 is the same group for whom places are to be built outside "the city" in column 46. Levine's claim that the ‫מ‬ ‫ק‬ ‫ד‬ ‫ש‬ around which the ‫ח‬ ‫י‬ ‫ל‬ is built is the innertemple area is similarly problematic in requiring ‫מ‬ ‫ק‬ ‫ד‬ ‫ש‬ to have a different meaning from the previous part of the column (46:8); "The Temple Scroll," 16-17. 61 Milgrom, "City of the Temple," 127. 62 By 'integrative' I mean the coherence of different parts of the scroll itself. But one can also speak of the integration of wider traditions. I noted in the introduction that a feature of and nuance these observations. I will consider these formulas of divine presence within the wider context of the temple plan and laws of the Temple Scroll.

Wider Schemes of Resonance
From the beginnings of research on the Temple Scroll, its temple plan was understood to reflect traditions of a heavenly ‫ת‬ ‫ב‬ ‫נ‬ ‫י‬ ‫ת‬ "pattern."63 The Temple Scroll presents itself as divinely given, the words of God to Moses on Sinai.64 Within the biblical text, Moses, David, and Ezekiel are all given divine temple plans (Exod 25:9; 1Chr 28:19; Ezek 43:10-12). These same sanctuaries are evoked by the details of the Temple Scroll's temple plan.65 The idea of a heavenly or divine pattern therefore has resonance and an integrative force within the scroll.
The giving of these plans for sanctuaries is associated in the biblical text with God's promise to dwell in the midst of ( ‫ב‬ ‫ת‬ ‫ו‬ ‫ך‬ ) Israel. Exod 25:8 orders the making of the tabernacle "so that I may dwell in their midst" (   ‫ו‬  ‫ש‬  ‫כ‬  ‫נ‬  ‫ת‬  ‫י‬  ‫ב‬  ‫ת‬  ‫ו‬  ‫כ‬  ‫ם‬ ) and follows this with instructions for its construction. Partway through the account of the temple in Ezekiel 40-48, Ezekiel declares that God will dwell in the midst of ( ‫ב‬ ‫ת‬ ‫ו‬ ‫ך‬ ) the sons of Israel forever (43:7, 9), and this is followed in verses 10-12 by the command to Ezekiel to describe the temple plan to the house of Israel and write it down in their sight.
The ‫ב‬ ‫ת‬ ‫ו‬ ‫ך‬ formulas in the Temple Scroll, therefore, resonate with these verses not only at an idiomatic level, but also in terms of their respective literary contexts. Or to rephrase this inversely, the ‫ב‬ ‫ת‬ ‫ו‬ ‫ך‬ formulas, in their evocation scholarship on the Temple Scroll has been attention to the scroll's interweaving of traditions. Within this, scholars have particularly observed the scroll's bringing together of ideas and expressions associated with Priestly and Deuteronomic Pentateuchal texts. The expressions of divine presence which I am examining certainly form part of this wider tendency. But I avoid the term 'harmonisation' often used to describe this. It can be taken to imply a conflict between the traditions being 'harmonised,' and it is not clear to me that the writers or readers of the Temple Scroll would have perceived this to be the case with the formulas of God's name, glory, and self. They occur side by side in other Second Temple texts, including 4Q380 1 i 5-6 (as restored above), 2Chr 7:1, 16, 20, and possibly Jub. 1:10, 17. I also differentiate harmonisation and resonance from one another insofar as the former tends to express an exegetical intention, whereas the latter describes a connotative effect. 63 Yadin of Exod 25:8 and Ezek 43:7, 9, resonate with the wider context of the Temple Scroll as a divinely given plan. They also resonate with the architectural details of the scroll insofar as they resemble the tabernacle plan of Exodus and the temple vision of Ezekiel. Resonances with other texts and resonances within the Temple Scroll itself reinforce one another. Literary context is often used by scholars as a tool for choosing between possible sources of an expression. In this case, however, it highlights the Temple Scroll's engagement with an interconnection between two biblical texts. The ‫ב‬ ‫ת‬ ‫ו‬ ‫ך‬ formula in the scroll is framed by echoes of both Exodus and Ezekiel. In this way, recognition of the formulaic quality of the Temple Scroll's language is in dialogue with the identification of specific literary resonances.
In using language of resonance, I have avoided making a claim about intention. It is possible that the Temple Scroll is exploiting the point of connection between these sanctuaries in order to reinforce bringing them together in its temple plan. But it is equally possible that patterns of thought and language in the biblical text and amongst the Dead Sea Scrolls mean that such resonances unfold, even unconsciously, in an attempt to speak of temple presence and temple plans.
Alongside architecture, the laws of the Temple Scroll also resonate with its account of divine presence. In addition to its occurrence in the tabernacle plan of Exodus, God's dwelling in the midst of Israel is referred to in Numbers as justification for purity regulations.66 These further instances of the ‫ב‬ ‫ת‬ ‫ו‬ ‫ך‬ formula are also evoked by the Temple Scroll; for not only is the tabernacle plan echoed by the temple plan of the Temple Scroll, but also the restrictions of the tabernacle camp are applied to the temple city and the cities around it.67 Based on their exclusion from the camp in Num 5:2-3, those with leprosy, corpse impurity, and discharges are excluded from the temple city in 11Q19 45:15-18 and 46:16-18, and those with leprosy and discharges from other cities in 48:14-17.68 Moreover, the 66 Num 5:3; 35:34 (quoted above); cf. also Lev 15:31. 67 The gates and courts of the temple itself also recall the tabernacle camp, in terms of the four Levitical groups on each side of the tabernacle and the twelve tribes of Israel arranged around them in Numbers 2-3. Schiffman argues that the temple of the scroll represents the desert encampment with the tabernacle and divine presence at its centre; Schiffman,Courtyards,218, The complex application of these laws to both the temple city and other cities reflects the fact that the camp in the Hebrew Bible has a double function; it is both the area surrounding the tabernacle and the residence of the Israelites. For further discussion of these issues see Feder, "The Wilderness Camp Paradigm," with whom however I differ in that he understands these laws to reflect God's presence in all cities as somehow distinct from God's relationship with the sanctuary. laws about corpse impurity in the wilderness camp in Num 19:10-15 are applied to the Israelite cities in 11Q19 49:5-51:6.69 This echoing of the tabernacle in temple plan and law similarly resonates with the combination of ‫ש‬ ‫כ‬ ‫ן‬ and ‫ע‬ ‫ל‬ , the settling of the divine presence upon the temple. As I suggested above, this calls to mind the linguistic mechanism by which the cloud over the tabernacle evokes the glory on Sinai.
Sinai associations are also involved in the regulations set out in the scroll in a way that is distinct from the tabernacle. In 11Q19 45:7-12 (partially quoted above), the man who has a nocturnal emission may not enter the temple for three days, and the man who lies with his wife may not enter the city of the temple for three days. The 'three days' echoes Exod 19:15, "be ready for the third day; do not go near a woman"; by contrast, the laws in Lev 15:16-18 and Deut 23:11-12 only require a wait until evening.70 Just as at Sinai the people consecrate themselves because "on the third day the Lord will come down on Mount Sinai" (Exod 19:11), the settling of the glory upon the temple in the Temple Scroll is framed by the same response.
The expressions of divine presence in the Temple Scroll therefore resonate with its laws in their evocation of both Sinai and tabernacle camps. The recollection of Sinai and its three-day preparation is particularly interesting because it does not involve a physical sanctuary, and yet participates in the resonances of the scroll as a place of divine presence. This is facilitated by the recollection of Sinai already in P's tabernacle, which brings it into the discourse of temple presence.
Divine presence 'above' and 'among' in the Temple Scroll engages connections embedded within the Hebrew Bible. There is an interwovenness to biblical attestations of God's presence at various sacred places involving literary relationships as well as patterns of thought and language. The prepositions ‫ע‬ ‫ל‬ and ‫ב‬ ‫ת‬ ‫ו‬ ‫ך‬ play a central role within this and resonate with various sanctuaries evoked by the Temple Scroll's temple plan. This has an integrative force within the scroll.
Anonymity of location in the Temple Scroll contributes to this integration. It speaks of 'the place the Lord will choose.' This expression maintains anonymity within the context of Deuteronomy, but within the context of the Deuteronomistic History it refers to Jerusalem. Brooke uses this to argue that the Qumran corpus is "facing Jerusalem while only looking over the shoulder to Sinai."71 But we should take seriously the absence of a place name in the Temple   69 See especially Swanson,Temple Scroll and the Bible, Fraade, "Looking for Narrative Midrash," 58; Yadin, The Temple Scroll, 1:287-89. 71 Brooke, "Moving Mountains," 75.
Dead Sea Discoveries (2021)  I will make a covenant of peace with them; it shall be an everlasting covenant with them;74 and I will place them75 and multiply them, and I will set my sanctuary in their midst forever. My dwelling shall be over them; and I will be their God, and they shall be my people. At the same time, the Temple Scroll's relationship with these formulas in Ezekiel 37 is by no means one of direct imitation. In 11Q19 29 God promises that he will settle his glory upon his temple. The ‫כ‬ ‫ב‬ ‫ו‬ ‫ד‬ and its place above the temple rather than the people attests, as shown above, to engagement with broader Priestly idiom, beyond Ezek 37:27. Moreover, whilst ‫ב‬ ‫ת‬ ‫ו‬ ‫ך‬ appears in expressions of divine presence across the scroll,82 it is not found in column 29 specifically, which employs the preposition ‫א‬ ‫ת‬ . The scroll's engagement with Ezekiel 37 is thus always part of a broader set of resonances. In this way, the scroll attests as much to possible literary forces behind Ezekiel 37 itself as to any dependence of its own upon that text. It suggests a further interpretation of the latter's unusual combination of ‫מ‬ ‫ש‬ ‫כ‬ ‫ן‬ and ‫ע‬ ‫ל‬ in terms of Priestly tradition, the divine presence settling above the sanctuary, and so above the people.83 At the same time, the strong resonance between Ezekiel 37 and 11Q19 29, in terms of not only divine presence and prepositions, but also eternality and covenant, suggests that the associations of Ezekiel 37 with idealisation and divine promise also pertain to the Temple Scroll. This is the case whether they are products of a similar network of traditions or are reading each other directly.
One of the ways in which column 29 of the Temple Scroll differs from the phraseology of Ezekiel 37 and displays engagement with a wider tradition is the language of ‫כ‬ ‫ב‬ ‫ו‬ ‫ד‬ . I have considered this in terms of the Sinai pericope, as well as the more subtle evocation of the divine glory in the cloud settling upon the tabernacle. But the resonance of the combination of ‫כ‬ "and his glory will appear over you."84 Unlike Isaiah, the Temple Scroll never speaks of the glory as 'appearing.' Indeed, within the scroll as a whole, there is little that resonates with the book of Isaiah specifically.85 However reference to God's glory appearing 'above' exists beyond the text and context of Isaiah alone. Several Dead Sea Scrolls attest variations on this idea, often in an eschatological setting. I therefore suggest that the Temple Scroll resonates not with Isa 60:2 in particular, but rather with a set of expectations that, perhaps inspired by this text, involves the combination of ‫כ‬ It is hard to make firm comments about such a fragmentary text. It moves from a description of God battling alongside David in the past to a statement about the future in relation to God and his holy ones. The appearance of God's glory is probably looked forward to as an eschatological event. "Presumably upon the holy ones mentioned in line 5"; Chazon,djd 29:417. 87 Transcription from Chazon,djd 29:416. 88 This is column 3 in the reconstruction of the scroll by Qimron, The Dead Sea Scrolls, 2:289, but column 1 in Allegro,djd 5:53. 89 Carmignac takes it as Qal: "constamment Il regardera sur elle" as an idiom for protection; Les textes de Qumran, 2:281. But I find no evidence for this idiom in Hebrew.
Discerning what it is that will be seen is more difficult. The earlier part of the line is poorly preserved, leading scholars to propose different reconstructions. Much depends on whether the second letter is read as gimel90 or heh.91 The rightward slant of the line inclines me to see it as gimel. "the glory of the Lord will be revealed and all flesh will see it together."92 The Damascus Document also looks forward to the revelation of God's glory, although without specifying that such glory is ‫ע‬ ‫ל‬ "above" in any way.93 In CD 20:25-26 the judgement of the wicked and salvation of the righteous are expected to occur "when the glory of God shines forth to Israel." In the Temple Scroll, the temple over which the glory settles is not an eschatological temple, but the temple that God through Moses is commanding Israel to build in the present.94 This is set apart from the sanctuary that God will build on the day of creation/blessing (11Q19 29:9-10). But the idealisation of the temple in the Temple Scroll resonates with promised and prophesied, even eschatological, events. As demonstrated above, column 29 evokes the promises of Ezekiel 37. The reference to the divine glory embedded within this likewise resonates with the use of glory language in eschatological settings. Eschatology and idealisation are not unrelated; they are connected by ideas of perfection and completion.
The settling of the glory upon the temple carries associations of visibility. At Sinai, the appearance of the glory is like devouring fire "in the sight of the people of Israel" (Exod 24:17). The glory in Isaiah and 4Q457b is associated with the verb ‫ר‬ ‫א‬ ‫ה‬ . 4Q174 and 4Q380, even apart from the restoration of ‫כ‬ ‫ב‬ ‫ו‬ ‫ד‬ ‫ו‬ , attest to a visible manifestation over the sanctuary. In a Second Temple context, such visibility may have contemporary political and religious significance. There is no visible sign of God's presence over the current temple in Jerusalem. From the perspective of those texts with an eschatological focus, this could signify that the current Jerusalem temple is temporary. From the perspective of the

Conclusion
This article has explored the richness of the Temple Scroll in terms of the interlocking resonances of its expressions of divine presence, and in particular their use of prepositions. The preposition ‫ע‬ ‫ל‬ in the name formula of the scroll reflects a dynamic interaction between naming idiom and Deuteronomic language that has a history going back to Deuteronomy and is still operative in Jubilees. But it also forges internal resonances within the composition of the Temple Scroll itself. The coordination of ‫ע‬ ‫ל‬ and ‫ב‬ ‫ת‬ ‫ו‬ ‫ך‬ in the name formulas is resonant with their use in expressions referring to God's-self and glory, forming a concentric structure with divine presence at its centre. As this prepositional rhetoric interacts with other aspects of its complex context in the scroll, in terms of divine plan and law, it evokes at once several central moments within a history of temple presence: Sinai, tabernacle, and Ezekiel's temple vision. The details of a specific column, 11Q19 29:7-10, garner additional resonances in terms of divine promises and eschatological expectations that are alive in a Second Temple context, attested in Ezekiel and Isaiah as well as across the Dead Sea Scrolls. But these expectations cannot be separated from Sinaitic echoes or Priestly tabernacle traditions that themselves continued to grow and change, as attested by lxx Num 14:10. The multiple levels of resonance thus reinforce one another, acting as a mode of integration among the scroll's details and themes, while embedding it within a wider temple discourse. This account of resonance is not unique to the Temple Scroll or to ideas of divine presence. It is applicable to other Second Temple texts, including the composition of the Hebrew Bible itself. It is reflective of what it means to participate within a tradition that has a long and tangled history, but which is at once dynamic and alive.