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The New Oxford Annotated Bible New Revised Standard Study Bible that provides essential scholarship and guidance for Bible readers.

Kinds of Literature in the Apocryphal/Deuterocanonical Books

The Apocryphal/Deuterocanonical books contain several different literary genres, including histories, historical fiction, wisdom, devotional writings, letters, and an apocalypse. Though several of the books combine more than one of these genres, most of the books can be classified as predominantly one type or another. Thus 1 Esdras, 1 Maccabees, and, in a certain sense, 2 Maccabees are histories. First Esdras summarizes 2 Chr 35.1–36.23 and reproduces all of Ezra and Neh 7.38–8.12. Only 1 Esd 3.1–5.6 is a significant addition. First Maccabees recounts the history of the Seleucid persecutions and the rebellion and rise of the Maccabees. Second Maccabees, with its bombastic rhetoric and abundant use of invectives against the Seleucid tyrants and Hellenizing Jews, is an example of a popular Hellenistic genre, the “pathetic history,” which uses highly charged language, exhortation, exaggeration, and other methods to stimulate the imaginations and emotions (“pathos”) of readers. Third Maccabees is misleadingly named: It actually has nothing to do with the Maccabean period or the Seleucid dynasty, but deals with a period a half‐century earlier and concerns the sufferings of the Jewish community in Egypt under the Ptolemaic rulers. It is a religious novel, written in Greek by an Alexandrian Jew sometime between 100 BCE and 70 CE. Using legendary elements, it tells three stories of conflict between Ptolemy IV (221–204) and the Jewish community in Egypt. The most dramatic section ( 5.1–6.21 ) describes Ptolemy's scheme to martyr the Jews: They were to be herded into an arena near Alexandria to be trampled under the feet of five hundred intoxicated elephants. The king's plan was finally foiled when angelic intervention terrorized those supervising the persecutions and also frightened the elephants into turning upon the Egyptian soldiers.

Fourth Maccabees is not a historical narrative but rather a Greek philosophical treatise addressed to Jews on the supremacy of reason over the passions of body and soul. In the form of a Stoic diatribe, or popular address, it uses narratives of exemplary behavior, and the conversations and arguments of characters in the narratives, to explore philosophical issues. The author begins with a theoretical exposition of his theme, which he then illustrates at length with examples of the martyrs drawn from 2 Maccabees, who preferred death to committing apostasy. The book was probably written by a Hellenistic Jew before 70 CE. In early Christianity the Maccabean martyrs were venerated as saints and eventually accorded a yearly festival in the ecclesiastical calendar (August 1).

Judith, Tobit, Susanna, and Bel and the Dragon are short historical fictions written to convey a moral point, as well as to entertain. Except for Judith, which is set in Judah, the rest are sometimes referred to as “Diaspora novels” since they are all set in the Jewish Diaspora of Mesopotamia. Yet they differ from one another in other respects. Like the canonical stories of Daniel 1–6, Bel and the Dragon are court tales, in which the hero's relationship with the king and other members of the court provides the conflict of the plot. The motif of the lion's den, which occurs in Daniel 6, also occurs in the story of the dragon. In contrast to the earlier Daniel tales, however, Bel and the Dragon is preoccupied with the theme of the exposure of idols as false gods and their priests as fraudulent (see also the Letter of Jeremiah). Bel and the Dragon and Susanna are sometimes referred to as ancient examples of the detective story. Whereas Daniel functioned as an interpreter of dreams and visions in Daniel 1–6, in these stories Daniel uses cleverness and logical deduction to disclose deception.

Although Tobit, like Daniel, is presented as a court official of a Mesopotamian king, the story is concerned with personal and family affairs, not a rivalry at court. Thematically, Tobit may be compared with the prose story of Job, since it concerns the suffering of the righteous (both Tobit and his daughter‐in‐law Sarah). The book of Tobit is distinguished by the use of various folktale motifs (e.g., the motifs of the grateful dead, the angel in disguise, the dangerous bride and the demon lover), and by its references to Ahikar, the hero of a non‐Jewish folktale from Mesopotamia.

Judith might seem to bear comparison with 1 and 2 Maccabees, since it concerns a threat to the people from a foreign army. But whereas 1 and 2 Maccabees are histories, the fictional nature of Judith is evident from the story's flagrant historical inaccuracies (describing Nebuchadnezzar as king of Assyria and the invasion as taking place after the people's return from exile!). A better comparison might be between Judith and Esther. Though set in Judah rather than the Diaspora, Judith, like Esther, tells how a courageous Jewish woman saves her people from enemies bent on destroying them.

Didactic literature is represented in the Apocrypha by the two treatises on wisdom: the Wisdom of Solomon, and the Wisdom of Jesus son of Sirach (also known as Ecclesiasticus). Sirach, which was originally composed in Hebrew ca. 180 BCE, shows particularly close connections with the style and content of the book of Proverbs in the Hebrew Bible, from which it is a natural development. The Wisdom of Solomon, by contrast, contains no proverbial material, such as characterizes the Hebrew wisdom tradition. It does, however, share with Proverbs and Sirach an interest in the figure of wisdom personified as a woman. What makes the Wisdom of Solomon distinctive is the strong influence of Greek literary styles and philosophical ideas. Thus, it comes from the Greek‐speaking Diaspora, most probably from Alexandria.

The Prayer of Manasseh is a hymnic lament of great feeling and literary skill. The Prayer of Azariah and the Song of the Three Jews are both modeled on psalms that are liturgical in form. In addition to the 150 psalms comprising the book of Psalms in the Hebrew Bible, during the Hellenistic and Roman periods such hymns were composed in Hebrew and in other languages; there are a number of such compositions in the Dead Sea Scrolls. Another, which celebrates the prowess of young David in slaying Goliath, is appended (as Ps 151) to the book of Psalms in Greek manuscripts.

The Hebrew Bible contains no books that are in the form of a letter, although letters or excerpts from letters occur at various places. There are decrees (Ezra 1.1–6 ), diplomatic correspondence (1 Kings 5.2–6 ), royal commands (2 Sam 11.14–15 ), even forgeries (1 Kings 21.8–10 ), but all are used to advance the narratives in which they occur, or explain incidents that follow, so it is unclear how representative they are. Twenty‐one of the twenty‐seven books of the New Testament are in the form of letters, though some (for instance, Hebrews) are more like sermons than letters. The Letter of Jeremiah, which dates from the Hellenistic period, may have provided later, Christian writers with an example of how this literary form could be used for religious purposes, combining theological content with a direct personal approach.

Finally, 2 Esdras, a book that purports to reveal the future, belongs to the genre of apocalypse, a word that literally means “an unveiling.” Like the last six chapters of Daniel in the Hebrew Bible and the book of Revelation in the New Testament, which also are apocalypses, 2 Esdras uses metaphoric language, symbolic numbers, and angelic messengers who reveal hidden information.

Despite this diversity of genres, most of which parallel or are developed from similar ones in the Hebrew Bible, there is no correlative to classical prophecy. Even within the prophetic books of the Hebrew Bible, apocalyptic elements had already begun to supplant strict prophecy (for instance, Isaiah chs24–27; Ezek chs 38–39; Joel ch 2; Zech chs 9–14 ). This absence perhaps supports the view that the late first‐century CE historian Josephus expressed (Ag. Ap. 1.8 ), that “the exact succession of the prophets” had been broken after the Persian period; a similar idea is found in later rabbinic literature. Sometimes there is a direct statement that “prophets ceased to appear” (1 Macc 9.27 ); at other times the writers express the hope that prophecy might one day return (1 Macc 4.46; 14.41 ). When a writer imitates prophetic style, as in the book of Baruch, he repeats with slight modifications the language of the older prophets. But the introductory phrase, “Thus says the LORD,” which occurs so frequently in the prophetic literature of the Hebrew Bible, is absent from the Apocryphal/Deuterocanonical Books.

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