The centrality of the repatriation in Ezra–Nehemiah resulted in a rich reception history, as Judaism, Christianity, and Islam had to confront questions regarding religious identity within the orbit of social displacement.

This chapter argues that Paul’s gospel was based on the conviction that God’s promises through the prophets—specifically the promise of a renewed covenant with Israel—were being fulfilled through Jesus’ death, resurrection, and the gift of the spirit. Working primarily from 2 Corinthians 3 and the central chapters of Romans, this chapter puts Paul in conversation with Jubilees, a variety of texts from the Dead Sea Scrolls (1QS, CD, 1QPHa, etc.), Philo of Alexandria, and more. The chapter demonstrates that all of these texts bear witness to a view of Israel as having fallen under the Torah’s curses for covenantal disobedience and awaiting a restoration that includes an ethical transformation through divine intervention.

This chapter looks at a variety of early Jewish narrative texts, showing that "Israel" language is preferred in texts from the pre-exilic past or when explicitly referring to northern Israelites, while "Jew" (Ioudaios) language is avoided in these texts. The converse is true in texts set in the post-exilic past not explicitly dealing with northerners, where Ioudaios appears frequently and Israel language tends to be limited to prayer or cultic contexts. The chapter pays special attention to the book of Tobit, which tells the story of God's continued faithfulness in preserving the lineage of a faithful family from Naphtali, the first tribe to be taken into exile by Assyria. Tobit's concern for the continued existence of faithful Israelites to be included in the final restoration provides a critical witness for the continuation of pan-Israelite sentiments—and the continued distinction between Israel and Judah—well into the Second Temple period. Other books such as Judith, Jubilees, and the Letter of Aristeas further witness to the persistence of the distinction between Israel and Judah and pan-Israelite restoration eschatology.

Demonstrates that rewriting was not restricted to versions or interpretations of biblical books. First shows how Jubilees and the Temple Scroll, two texts known for their rewriting of biblical texts, themselves were revised and reused, then demonstrates how the major compositions of the sectarian community associated with the Qumran site were also subject to rewriting. Rewriting must thus be seen as a broader component of early Jewish textuality, not something narrowly associated with biblical books.

Provides an overview of the aims and scope of the project, introducing the ongoing transformation of scriptural texts as a key issue in our understanding of early Judaism. Introduces several key texts that have served as prototypes in the scholarly discussion of early Jewish rewriting.

Examines less prototypical/less commonly studied types of reuse, including limited reuse, historical résumé, and pastiche; also considers how other modes of relating to earlier tradition (e.g., use of known themes or characters) resemble and differ from reuse.

This chapter focuses on the Book of Jubilees, considering its representation of angels, demons, and the history of Jewish writing in relation to earlier Aramaic Jewish literature. It makes the case that Jubilees lays the groundwork for the broader diffusion of the angelology and demonology of Aramaic Jewish scribal pedagogy.