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Intertestamental Period

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Intertestamental Period NEW TESTAMENT BACKGROUND Intertestamental/Deuterocanonical Period Intertestamental/ Deuterocanonical period The intertestamental period is the Protestant term and deuterocanonical period is the Catholic and Orthodox Christian term for the gap of time between the period covered by the Hebrew Bible and the period covered by the Christian New Testament. Traditionally, it is considered to cover roughly four hundred years, spanning the ministry of Malachi (c. 420 BC) to the appearance of John the Baptist in the early 1st century AD, almost the same period as the Second Temple period (530 BC to 70 AD). The end of the Old Testament The Old Testament period, depending on who you listen to, either ended with Malachi (around 445 BC), or Daniel (some scholars put Daniel in the second century BC). The end of the Old Testament In any case, the canonical account of the end of the Old Testament wraps up after the construction of Jerusalem’s “second temple” – hence the name “second temple Judaism” is applied to the religious practices that developed in this period. Israel exists under the reign of the Persians at the close of the Old Testament, and by the time of the New Testament find themselves under Roman rule. The end of the Old Testament A lot of political water has gone under Jerusalem’s bridge in this time… We have a fair bit of literature from second temple Judaism covering this period – important bits for reference sake include: Deuterocanonical/the Apocrypha and Pseudepigrapha Literature; The Dead Sea Scrolls; Jewish Historical Literature; The Persian Period; Hellenistic Period; Hasmonean (Maccabean) Period; the Roman Period; Hellenistic Judaism; Jewish Theology; Diversified Groups (The Pharisees, The Sadducees; the Essenes; the Zealots) Deuterocanonical, the Apocrypha and Pseudepigrapha Literature These books are non-canonical histories of the Jewish people that were widely circulated amongst second temple Judaism, and included in the Septuagint (also known as the LXX) a Greek translation of the Hebrew Old Testament from around the third century BC. The writings included in the Septuagint. Some of these books are considered inspired scripture by the Catholic and Orthodox Churches and are referred to as Deuterocanonical (second Canon) Books. Deuterocanonical, the Apocrypha and Pseudepigrapha Literature TheDeuterocanonical Books include: Tobit, Judith, Wisdom of Solomon, Wisdom of Jesus Sirach/Ecclesiasticus, Baruch, Epistle of Jeremy (in the Vulgate this is chapter 6 of Baruch), additions to Daniel (The Prayer of Azarias, Sosanna and Bel and the Dragon), 1 Maccabees, 2 Maccabees. The Apocrypha and Pseudepigrapha Literature 3 Maccabees, 1 Esdras, additions to Esther, and Psalm 151. The Dead Sea Scrolls The Dead Sea Scrolls (also Qumran Caves Scrolls) are ancient Jewish religious manuscripts found in the Qumran Caves in the Judaean Desert near the Dead Sea. These Dead Sea Scrolls include copies of scrolls from the Hebrew bible, copies of these apocryphal documents, and a bunch of secular writings from the period describing life in Second Temple Judaism. Scholarly consensus dates these scrolls from the last three centuries BCE and the first century CE.The Jewish Historical Literature by Titus Flavius Josephus Josephus wrote significant (though pretty biased) accounds of Jewish history covering the intertestamental period and different events in the first century AD. Josephus initially fought against the Romans during the First Jewish–Roman War as head of Jewish forces in Galilee, until surrendering in 67 CE to Roman forces led by Vespasian after the six-week siege of Jotapata. Jewish Historical Literature by Philo of Alexandria Philo of Alexandria (c. 20 BCE – c. 50 CE), also called Philo Judaeus, was a Hellenistic Jewish philosopher who lived in Alexandria, in the Roman province of Egypt Philo of Alexandria gives a unique insight into the Hellenization of Judaism. He was a Jew, living in a Greek city in Egypt, he was well connected, and wealthy. And he fused Greek philosophy with the teachings of Judaism. Philo was a Jewish envoy to the crazy Roman emperor Gaius Caligula when trouble kicked off between the Jews and residents of Alexandria over the Jew’s refusal to worship the emperor as part of the Imperial Cult. Jewish Historical Literature by Philo of Alexandria Philo’s fusion of Greek and Jewish theology led some 19th century critical scholars to dub him the father of Christianity – because they believed the beliefs of Christianity to have evolved from this fusing. But it was more an apologetic exercise where he sought to promote Judaism as the best philosophy on offer. Jewish Historical Literature by Philo of Alexandria Philo used philosophical allegory to harmonize Jewish scripture, mainly the Torah, with Greek philosophy. His method followed the practices of both Jewish exegesis and Stoic philosophy. His allegorical exegesis was important for some Christian Church Fathers, but he had very little reception history within the Rabbinic Judaism.[1] He adopted allegorical instead of literal interpretations of the Hebrew Bible. The Persian Period (539-332 B.C.) The Persian Period (539-332 BC)The Persian period placed Israel in a geographically precarious position between waring nations. Israel was the frontier for conflict between Egypt and Persia. Some suggest Nehemiah’s quest to rebuild Jerusalem’s walls should be understood in this light. Aramaic became the Jewish Linga Franca in this period. The Hellenistic (GREEK) Period (332-143 BC) Alexander the Great smashed Syria up bad and belted any Persian political pretenders into submission. Persia’s territories fell under Hellenistic rule. Then Alexander died and all his potential heirs started clamouring for power. Judea became a pawn in a two hundred year wrestling match between two dynasties – the Ptolemaic rulers from Egypt, and the Seleucid rulers from Syria. Alexander (331 – 323 B.C.) Ptolemies in Egypt (323 – 198 B.C.) Seleucids in Syria (198 – 142 B.C.) Under The Hasmonean (Maccabean) Period (143-63 BC) • The Seleucid dynasty took control of the near east in about 202BC, and initially provided Israel with religious freedom. This symbiotic relationship lasted until 169 BC when Antiochus IV decided to loot the temple. • There was a mini-rebellion after this, and Antiochus eventually issued an edict banning any expressions of Judaism and installed a statue of Zeus in the Temple in Jerusalem. This was like flame to a fuse, sparking a Jewish military rebellion. The Hasmonean (Maccabean) Period (143-63 BC) • The Hasmoneans, a family linked to the priesthood – and particularly the Maccabean clan – aligned themselves with the Roman Empire and eventually claimed the high priesthood (Antiochus’ successor repealed his edict), and finally independence. The family eventually claimed royal honors and began expanding Jewish boundaries, in a quasi- messianic campaign. • During this period of self-government a number of Jewish religious groups emerged – the Pharisees, the Sadducees, the Essenes and the Zealots. The Roman Period (63 BC to New Testament times) The Hasmoneans rebuffed Greek rule for a significant amount of time, and during this period a power vacuum emerged in the near east – and there was nothing the Roman Empire liked more than a power vacuum in neighbouring territories. So Rome invaded. Pompey, a Roman General, arrived in Judea and found a house divided, two Hasmonean upstarts were fighting for supremacy. Both turned to Pompey for support, he picked a side (Hyrcanus), the other guy didn’t like it. And Pompey invaded. The Roman Period (63 BC to New Testament times) The Hasmoneans rebuffed Greek rule for a significant amount of time, and during this period a power vacuum emerged in the near east – and there was nothing the Roman Empire liked more than a power vacuum in neighbouring territories. So Rome invaded. Pompey, a Roman General, arrived in Judea and found a house divided, two Hasmonean upstarts were fighting for supremacy. Both turned to Pompey for support, he picked a side (Hyrcanus), the other guy didn’t like it. And Pompey invaded. The Roman Period (63 BC to New Testament times) Hyrancus was installed as high priest and “ethnarch” (but not king), and Rome redistributedthe territories the Maccabees has claimed. A guy named Antipater, and his son Herod the Great, took power from the Hasmoneans. Herod was a Roman puppet. He ruled for 26 years and conducted a huge infrastructure program (largely to honour Roman rule and cement his power). He also wiped out the last of the Hasmoneans (including his wife, and his two sons by her). The Roman Period (63 BC to New Testament times) • Herod died in 4 BC, leaving dueling heirs, and a dynasty vastly unpopular with the power brokers of Jewish society. Augustus wasn’t happy with either heir and placed Judea under provincial rule, through Roman officials reporting to the governor of Syria. • In 66AD the Jews rebelled against Rome and Jerusalem, and the temple, were eventually destroyed. Hellenistic Judaism Hellenism was a cultural phenomenon. As the cultured Greeks conquered the primitive barbarian like nations around them they brought their culture with them. Cultural appropriations included religion, language, social structures, government, art, philosophy, and an aesthetic approach to just about everything… As this influence crept in, or possibly burst in, to the Jewish scene, the citizens of Judea were forced to reassess the core and non-core elements of their religious practice. Hellenistic Judaism This Hellenisation caused significant tension within the Jewish population – but it’s fair to say that it wasn’t all encompassing. Jews maintained their religious identities and kept ceremonial and cultic distinctions from the rest of the Greek empire. In many ways Philo was the model Hellenised Jew . Hellenisation was essential for social mobility. Any political wannabees had to sell out their Judaism for progress. Jewish Theology The Qumran documents, and other apocryphal writings, show that there was significant theological diversity operating in the Second Temple period.
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