Clan-names in Ezra-Nehemiah

May as well get back into Ezra and its sort-of Greek transmission, Esdras. Qumran hits up chapters 4-6 in its former, Ezra form; also the Temple Scroll relies on Nehemiah 10, with Ben Sira noting Nehemiah the man. Charlotte Hempel raises to attention that these are the parts of the Ezra / Esdras / Nehemiah tradition as ... don't mention Ezra himself. He'll show up in Ezra 7.

Mentioning the Temple is the "Enochian" literature, priestly as it is. Even the Second Temple: I find building all which was fallen down of that house in the Animal Apocalypse 1 Enoch 88; which still belongs in Dugin's ambit. Abraham's vision in Jubilees 23 might neglect this; but in 4Q390, which uses Jubilees, G-d Himself finally boasts of how He allowed the Second Temple. Haggadically mayhap, none of these credit His agents who did the rebuilding. Meanwhile(?) the Zadokite "Damascus Document" so-called is more Jubilaic in skipping over the Second Temple, preferring the late Teacher Of Righteousness (perhaps deeming this new Temple too fake and gayGreek).

Once Hempel gets to Ben Sira and 2 Maccabees, we read of Nehemiah - and of Zerubbabel, a figure of some later Prophets. Still no Ezra.

And a prayer exists in Nehemiah which seems written before the Samaritan / Judaean split. So maybe in these one/two/three books we're looking at composites of basal material.

Anyway with hattips galore (and a decade-off URL): now, Mitka Golub. She's looking at the Ezra 2 / Nehemiah 7 synopsis which, again, is nowhere in Qumran. Golub finds that they aren't very theophoric. By contrast, Judah's onomasticon was full of -yahw names, and so was "Elephantine" Yeb's under Darius.

Golub concludes that the names in Ezra 2 reflect later fashion. They'd be a clot of Hebrew- (or Canaani-)speaking people coming into Judaea from, Golub guesses, "the late Persian period" even Hellenistic, so: 4th century BC.