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Citation for The Historical Background to the Apocryphal/Deuterocanonical Books

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"The Historical Background to the Apocryphal/Deuterocanonical Books." In The New Oxford Annotated Bible. Oxford Biblical Studies Online. Oct 26, 2020. <http://www.oxfordbiblicalcstudies.com/article/book/obso-9780195288803/obso-9780195288803-div1-953>.


"The Historical Background to the Apocryphal/Deuterocanonical Books." In The New Oxford Annotated Bible. Oxford Biblical Studies Online, http://www.oxfordbiblicalcstudies.com/article/book/obso-9780195288803/obso-9780195288803-div1-953 (accessed Oct 26, 2020).

The Historical Background to the Apocryphal/Deuterocanonical Books

With the destruction of Jerusalem and the Temple by the Babylonians under Nebuchadnezzar in 586 BCE, and the subsequent exile of many Judeans to Babylon, the history of Israel underwent a decisive break. Henceforth there would always be Jewish communities outside the land of Israel, and even after the Persian king Cyrus allowed the exiles to return in 538 BCE, large communities flourished in Babylon and elsewhere.

For two centuries the Persians controlled the Near East, but little is known about Jewish history during this time. The Persian period came to an end when Alexander the Great completed a series of conquests that put him in control of the former Persian empire, including Egypt. When Alexander died in 323, his empire was divided among his warring generals, and two of them—Seleucus, king of Syria, and Ptolemy, king of Egypt—and their successors fought over the territory of Judah, which fell first under Ptolemaic and then Seleucid dynastic control. Despite the political changes, however, the overall cultural influence remained: This was the era of the triumph of Hellenistic culture, including the use of the Greek language as the standard for the whole empire.

There had already been, in the Hebrew Bible, contention about such issues as intermarriage (Ezra 9.1–10.44; Neh 13.23–31 ). Now, with large numbers of Jews living outside the land as minorities within much larger and more dominant cultures, this issue and those of other religious observances came to be much more important. Stories of faithfully observant Jews among non‐Jewish populations (Tobit, 3 Maccabees) were joined by expanded versions of books that strengthened this point (Greek Esther, the Prayer of Azariah and Song of the Three Jews in ch 3 of Daniel).

During the Hellenistic period some Jews, even among the priestly families, were inclined to adopt Greek cultural practices. This tendency came to a head under Antiochus IV Epiphanes (175–164). He installed Hellenizing high priests (Jason and Menelaus), against whom observant Jews rebelled. In response, Antiochus invaded Jerusalem in 169; in 167 he effectively outlawed the Jewish religion, making the teaching of the Torah a crime and establishing pagan worship in the Temple. This final provocation led to the ultimately successful Jewish revolt under the Hasmonean family, led by Mattathias and his five sons, one of whom, Judas, was known as Maccabeus, “the hammer.” The revolt and the subsequent establishment of a Jewish government (which took more than twenty years to accomplish) are therefore referred to as Maccabean. This rule lasted for eighty years, until (because of constant power struggles among the various factions of Jews) the Romans were able to intervene and take direct control of the territory in 63 BCE.

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