Moreover, as Henze notes, in this respect 2 Baruch “resembles a number of other texts from the Second Temple period that assume an ongoing state of ‘exile.’ ”7 The fundamental conception is that Israel’s exile, at least theologically speaking, will not come to an end until the eschaton, when God intervenes in this world and establishes his rule. N. T. Wright does not cite Henze’s book on 2 Baruch for his thesis of an ongoing exile, but he well could have. For it is precisely within this sort of first-century