represented the only legitimate way to construct the Temple and legislate its cult until the divinely created Sanctuary would appear. Even though the Sect withdrew from the Jerusalem Temple, they never ceased to regard the Temple Mount as the only legitimate site for the Temple. If the Dead Sea Sect intended to implement the plans of the the present Temple Scroll, problem that existed for them as the true Remnant of biblical Israel was to gain control of the Temple Mount. One this was accomplished and the site properly sanctified, they could begin to rebuild the Temple according to their restoration ideal of the pattern established at Sinai. Other scholars have argued that only one Temple could be in the context, since God says that He will dwell among Israel at this Sanctuary (cf. Ezek. 37:26-28). How could its forever temporary status "until the day of Creation be reconciled with this promise of permanency? …" The leading proponent of the one-Temple theory, Qumran scholar Ben Zion Wacholder, therefore translates the Hebrew adverb 'ad not as "until," but as "during," or "while," with the sense that God's glory would settle only on one Temple. However, if the text is read "until," it does not deny continuity between the two Temples with the Divine Presence. Just as the was "present" with the Tabernacle and at the Tent of Meeting, and then filled the First Shekinah Temple without a sense of discontinuity, so they could have argued that it would remain forever when their man-made Temple gave way to the divine creation. This man-made Temple is interpreted as a rebuilt Temple during the present age for several reasons. First, the does not discuss the End of Days/Age to Come. This can Temple Scroll be seen in the distinct terms its author uses here as opposed to the sect's eschatological writings. An example is the use here of the term ("the high priest") rather than hacohen hagadol cohen ("the chief priest") found in the eschatological literature. There is also no mention of "the harosh high priest" in Ezekiel's account of the eschatological Temple in chapters 40-48. Second, as
represented the only legitimate way to construct the Temple and legislate its cult until the divinely created Sanctuary would appear. Even though the Sect withdrew from the Jerusalem Temple, they never ceased to regard the Temple Mount as the only legitimate site for the Temple. If the Dead Sea Sect intended to implement the plans of the Temple Scroll, the present problem that existed for them as the true Remnant of biblical Israel was to gain control of the Temple Mount. One this was accomplished and the site properly sanctified, they could begin to rebuild the Temple according to their restoration ideal of the pattern established at Sinai. Other scholars have argued that only one Temple could be in the context, since God says that He will dwell among Israel at this Sanctuary forever (cf. Ezek. 37:26-28). How could its temporary status "until the day of Creation …" be reconciled with this promise of permanency? The leading proponent of the one-Temple theory, Qumran scholar Ben Zion Wacholder, therefore translates the Hebrew adverb 'ad not as "until," but as "during," or "while," with the sense that God's glory would settle only on one Temple. However, if the text is read "until," it does not deny continuity between the two Temples with the Divine Presence. Just as the Shekinah was "present" with the Tabernacle and at the Tent of Meeting, and then filled the First Temple without a sense of discontinuity, so they could have argued that it would remain forever when their man-made Temple gave way to the divine creation. This man-made Temple is interpreted as a rebuilt Temple during the present age for several reasons. First, the Temple Scroll does not discuss the End of Days/Age to Come. This can be seen in the distinct terms its author uses here as opposed to the sect's eschatological writings. An example is the use here of the term hacohen hagadol ("the high priest") rather than cohen harosh ("the chief priest") found in the eschatological literature. There is also no mention of "the high priest" in Ezekiel's account of the eschatological Temple in chapters 40-48. Second, as
Price%20-%20Eschatology%20of%20the%20Dead%20Sea%20Scrolls.docx