MARTIN GOODMAN ASSOCIATE EDITORS: JEREMY COHEN & DAVID SORKIN The rae aT oe JEWISH STUDIES cs| ry 1, National Jewish Book Awards, 2002-2003JEWS IN THE SECOND TEMPLE peato TTI TREOND TEMPLE PERIOD _ “Testament: One proposal for this period as ‘Middle ut the practicehe advocates CHAPTER 3 jEWS AND JUDAISM IN THE SECOND TEMPLE PERIOD MARTIN GOODMAN cids gained co as 2 ). The demise of both kingdoms began from the ary years of the ‘The prime cause was increasing interference by Rome, an ve state, which had conquered the western Mediterranean jon in the third century nce and from 200 nce turned to Greece and second century 8 immediate cause was traumatic. The Jews of 167 nce after an attack on the Temple cult by thus IV Epiphanes. The priestly lead ‘Arrex the First Temple was destroyed by the Babylonians in 587 nce and te inhabitants of Jerusalem carried off ‘was many years before a ney building was erected on the sacred incarnation the new bully finally deposed by Rome and in retrospect its demise marked a watershed Direct Roman interference in Judaean politics began in 63 sce, ostensibly in and Judaism, 4 support of one Hasmonean ruler against In 37 nce Roman troops deposed mn to give the name of the Second Temple to the whole peel) the Hasmoneans altogether, installing Herod the Great, an Idamaean, asa cit stood. i kking in their place. Herod ruled with ruthless magnificence, but his sons had lest succes. In 6 ce judaea was taken under direct Roman rule. Thistoo proved flue, for in 66 ce Jerusalem revolted. After four years of independence, the rebel state wa ‘rushed and the Temple burned tothe ground. ad ‘Thus for some of this period Jews enjoyed pola independence 85 homeland, At the same time the Jewish diaspora increas ns iin heed Judentum, by Te descendants of the Jo who ad ben cil of into Bos SE) cre region tobe found inthe Hebrew BAHIG) Sith century nce retained a dine Jide ong ween the Old and New Testaments). Neither of t#) Temple period, although little is known. Corks in Egypt, Syria, Asia Minor, a ms makes much sense for Jews, for whom ‘late’ Judaismis‘e#4) CE Jews also began to be found in large num ut somewhat demeaning to the Jews, the eraby reference to the superpowers under whose r thus designated as the Persias8 MARTIN GOODMAN a —_—_ > ?/7 JEWS INTHE SECOND TEMPLE PERIOD 9 PEWS INTHE SECOND TEMPLE PERIOD 39 ‘many other countries bordering the eastern Mediterranean. The p ] ‘most ofthese commu can be known about ical ie century 9 seem to have ignored the signifi and other offerings p Jerusalem. q The second pillar of common Judaism was the Torah by Menahem yrominent among them the Dea. itmay have been a force for ‘The evidence on whic rminares of the jure up out of igious narrative which would ry and literary culture similar |For some more recent Jewish Sh identity ina non-fevish aramount inthe! ings of Viktor Teherikover (Tcherikove in a pluralistic society more important it Cohen 1999). For many historians the origins during Jewish acceptance of converts to Judaism and even # served quit separate bodies of material. The rabbi ‘Aramaic, preserved the biblical text from the from, and only scant information about, information about this period in the schem tothe present tobe found in Mishnah Abon shnah Abot chapter lite to say about the politics ofthis ltl tosy abou the pois ofthis period beyond gen ‘The Christan traitor Gee, Chistian tradition preserved far more but no documents ‘The absenceal ish history from eae Frerease thei number (se eldman1993am ate shai the debated issue Of jon (see eg, Schifima Grek culture Judaism of at ase F the mest fin re they may not show ‘one Jew dec ti listorians, and diz committed to Zior demons what Judaism _ and diaspora Jews Pele under He What was posible Josephus pn Mas Beneal ‘Psaspect ofthe period has generally een the model of ewshsel-runder Morical works provi Mstoneans and Herodians and the leaders of the rebelion aginst Rom4) MARTIN GOODMAN JEWS IN THE SECOND TEMPLE PERIOD 3 ‘new era in the study of ate Second Temple ). Further important documents have been Desert and Jericho (see Cotton 1958), v the first cataract on the Nile, lumin- garrison there in the fifth century ez (Portes sk papyri by or about Jews has enabled much to le period is not straightforward. inary debated is period before 70 of the ater srnagogues excavated at ird-century building at Dura-Europes found inthe fourth-century synagogue discovered in the géos ‘unresolved within the burgeoning discipline ‘or the cultce of ancient Eaenpe ld ext be seen at marginal, in muck tt (SR wear as contemporary Jeon were being marginalized in twentieth was eased by the ealier infiltration of 8 c¥e of very late traditions has been discernible in ree Schifer 998), On the level of religious ideas, particularly in biblical + much scholarship has demonstrated that some notions which n only very late are likely to have much eat origins because araleled i i sphen,Philove ane they. snk leledin the writings of Josephus, Philo, or the De™4Eis YY yews IN TH ECOND TEMPLE PERIOD 46 MARTIN GOODMAN and but ature to understand use rabbi even more rampant in the use by ran texts found among the Dead Sea srol accident identified with almost every Je from the medieval manuscripts preserved by maverick suggestions arguments have been Pt designating the sect as Phases, Zealots 1 summaries of views in Schiffman and Vanderkam logical interests pointed to Tewish Chris sectarans of some halachic views ident sbbnis tents encouraged the view ‘man 1990). The most common hypo Josepbus himself, whose hi A, whose histories followed Graeco-Roman models and whos apologetic work stressed not made no claim to provide a ‘Variety but unity in Judaism (Ag. Apion 2- ash iste Goods soon nS thMORPhy ofthe Jewish aigious partes! Onsite religous history, ana oad aan ton ats of the administration ffi society inthe Ito those which conflate the evidence and those wh*EERIE Ee JEWS IN THE SECOND TEMPLE pERiop eA MantiN GOODMAN 8 od with an analysis many oft half ofthe Second Temple pod seh, (Oldox New isthe study of the theology of te ‘ot Wisdom of Solomon, oF (even) the roceureis hard to avid whet ‘ ing faets of Second Temple Ju Cambie. evidence Baowaaetes, A. [ 1997: mp the plentiful evidence for the eg. Hopkins 1999). More in ancient society which would remain hiddes ‘only at what ance ‘create an impre knowledge of their norms «easier to find a proper context fr the theological writings w. As more documents emerge from the tes, Uncertainties, Berkeley, Los he Star: The Messiah ofthe Dead Sea Scrolls and Other the other minutiae of ‘ously possible. The Jews of the late Second Temple the land of Israck. Notre Dame Ind: | M. 1998. “The Rabbis and the Documents’ In Jews in a Graeco-Romar World. ssasactors ina; 19-9. M.D, ‘Sreat drama of portentoussignifican® ——p, . Goodman ed. Oxford. ind more as a small people with an i we WS ER. 1998, Sribes a 7 — Leal ead mag sal People with an interesting and vii and ges Set and School: The Canonization ofthe Hebrew Scrip 1981. Temple Propaganda: The Purpose and Character of Maccabees, Washingto™, Dux % Exton, €: 8:192, Jews and Christians The arting ofthe Ways THbinge leiden,” 198: Maccabees, Zadokites, Christians and Qumran: A New Hypetio its dangers but 0 an undeniat ft ONAL 1984, Josephus and Modern Scholarship, 1937-1980. Belin.runway LHe few and Gentle inthe Ancient Worlds Atul andy “rom Aland tina Pringeton. Fee en Lig The Phares. The Sociological Backround of het en Philadelphia ey aapaixses,P. 1999. Jesus of Nazareth, King ofthe Jews: A Jewish Life andthe Emer, Christianity. London. = GGavonanrn bgt. The Place of Phares in First Century lds: The See Debate’ 5201 12-5. & CGoonenovet ER. iys. By Ligh, Light! The Mystic Gospel of Haven. CGaoonins, M.D.1987. The Rung Clas of Judea: he ovginso th Fevish War Again "AD ey. Cambridge. on ‘Mision ant Conversion: Posing inthe Ra iste Judaion, ious History of the Rang 200. Judaic Religion Yorn Second Temple Period: Belief and Practice from the Ets London and New York. Haeatanas, G. M.A. 1983 Sardis from Prehistoric ro Roman times, Cambridge, Mas. Heo, M 3. Die Zeloten: Untersuchungen 2ur Jdischen Freiheitsbewegung in der Za The Zealots. (Engl. edn. of Hengel 196, with new 1999, A World Full of Gods: Pagans, Jews and Christians sm and the Cult of Christ. London. of Graeco-Roman Egypt. Cambridge. ‘Prophets and Messiahs: Popular Mover Pa, Report, vol. & pet T™ Synagogue. New Haven, Levine, LI. 2000. The Ancient Synagogue: The First Thousand Years. New Have® al London, oes Maccosy, H. 1989. Judaism in the First Century, London, 98 Turbulent Times fsephus and Schlarship om Judaea in the Fst C7 -ManrEt, H. 1961, Studies inthe History of the Sanhedrin, Cambridge, Mass Mason, S.e4. 1998. Understanding Josephus Seven Perspectives Shefeld. ‘Matta, F.1978. “The Background to the Maceabean Revolution’ JJS29: ‘Neuswen, 1970. Developmen ofa Legend: Studies onthe Traditions mona 57 ofa Legend: Studies onthe Traditions Concer ohana JEWS IN THE SECOND TEMP: LE PERIOD. * i of Cross-Cultural Collapse of the Jewish tate 66-70 CE. Leiden, ian and his Society. London. round ofthe Dead Sea Scrolls. Oxford. 198, Pharisees, Scribes and Sadducesin Palestinian Society: A Soil ington, Del. and Edinburgh. Practice and Belief 63 BCE-6CE. London and Philadelphia From Jerusalem the Great to Alexandria the Small! In Schafer e. The Talmud -4o. Tubingen. i. From Text to Tradition: A History of Second Temple and Rabbinic Juin obaken, NL and Vanoenk Scnonee, Eagor-t. Geschichte des Jadischen Vole i lei 1573-87. The Jewish People in the Age of Jesus Christ. Re. and ed G. Vermes ea iinburgh. Scuwanrz, D.R. 990. Agrippa I: The Last King of dace, Tings. Sunt A Epp Paul the Convert The Apostle and Apso Sal he Phare. New Haven and London, Swavr,¥.997. Athens in Jerusalem: Cla ‘eds. 2000. Encyclopedia ofthe Dead Sea Scroll, New York. taler su Christ elated. iguity and Hellenism in he Maing of the + Alexander, 323-30 BC, London and New Ytk , Their Origins and Relations? HTR 6419 can, 98 The Library of Quran the Eee ua, ne eM 328 of the Land ofthe Bible inthe Persian Period 53-5 Excavations in the Holy Land dais. 0 ers Jews, Phishof the Gospels. “The Complete Dead Sea Scrolls in English. Harmondsworth. . 1995. ‘Non-Hellenised Jews in the CHAPTER 4 Islam. 2 vols. Cambridge, Mass. THE LITERATURE OF THE SECOND TEMPLE PERIOD JOHN J. COLLINS Sricrux speaking, the Second Temple yends from the construction of54 JOHN J. COLLINS and that the canon has in some cass creat rary genres ofthe Second Temple period. 1 concerns us here may be divided in literary gene, the Apocrypha and Pseudepigrapha; ed arti ‘on provenance more than oF characteristics. These a scrolls; and (3) the s Ses uansited yzabbinic Judaism, The ist and third categories were peer “Chanians the second was only recently recovered from the caves by the E Consequently, the significance of this literature for Jewish studies has = fines been controversial, The shifting status of the mat ging nomenclature used to designa ud early twentieth centuries connotations. Inthe middle pat ofthe cen, ‘was common, an indi nineteenth a ion introduced by Ezra’ (Schiirer 1973-87: the Pseudepigrapha provided an ited the kind of Judaism from which Christ on the Dead Sea scrolls also found strong lines of conti with Christianity. In cont at the end of the century focust! Judaism (Schiffman). One decades of the twentieth century have 7 sows ies between Second Temple and rabbinic J Jeu fny thatthe diferenes remain substantial, The Judaism (oF Judi cusner would have it; see Neusner in Avery-Peck, Neusner, and Chi ature portrays is often quite different ging implications for understanding the LITERATURE OF THE SECOND TEMPLE PERIOD 55 ooEOa—EA—TEre tun APOCRYPHA AND PSEUDEPIGRAPHA ‘the Apocrypha a’ (hidden books) is the name given by Protestant Christians to those ‘apocty? were transmitted with the Greek and Latin bibles but were not found in se books are accepted at canonical scripture by Roman ), Wisdom of Solomon, Baruch Judith, and addtional passages in the cluding the (orf Esher and Daniel (including the stories of Susanna and Bel and the Dagan) A few others ae included in the scriptures ofthe Eastern Orthodox hares (3 and 4 Maccabees, Psalm 151. Some are not regarded as canonical by Spychurch (-2 Esdras, Prayer of Manassch). Two other books the Odesand Psalms Solomon, which are normally assigned to the Pseudepigrapha rather than the led in manuscripts of the Greek Bible. With the excep- lomon and of parts of 2 Esdras, all these books ae clearly few (Wisdom of Solomon, 2 Maccabees, 3 and 4 Macca- he cases of Ben Sira, Tobit, and Psalm 1s1, however, have parts of thought at one time that Alexandrian Jewry had a larger canon of their brethren in the land of Israel. The idea of an Alexandrian canon, however, was decisively refuted by Sundberg (1964). Itis now clear that there wasn sich canonin the sens of fined list of Books. Throughout the ater Second Temple ptid, the ‘Torah and the Prophets were the common scriptures of all Jews, but there was also ‘an undefined category of writings, which varied from one group to another, as can beseen from the Dead Sea scrolls (see Barton 1986; Collins 972: 3 hhas been Stuggested that the smaller canon of Hebrew scriptures adopted by the rabbis ‘“ottesponded to that of the Pharisees before 70 CE (Cross 1998: 219-29). = ‘The group of writings that became the Apocrypha did not by any means contin allthe writings that enjoyed popularity in the Second Temple period. ApocalyEe itite are conspicuous by their absence, as they aso are in rabbinic Ja there anything here of a halachic nature. Wisdom texts are well ep#=- a ate historical books (Maccabees), pious tales nd prayers. Thee Gs Chegrtt® books that won the approval of church authorities and gaye no eT istians. Even the militant nationalism of 1 Maccabees could be end Stans 35 part of thei own heritage. Iti striking that eof we ofl ound at Qumran. Thisis not surprising in the case of books that were56 sown 1, COLLINS cabees and Judith is noteworth Greek, but the absence of such books a5 1 Ma . shad a qual The Drwbinda bu neea ‘were not preserved by rabbinic I “The books of the Apocrypha a the form of eulogy of bib of biblical history downto the Exod part of the curriculum of wisdom teachers in the Hell its growing stature as a normative book. The main ection ‘ssdom, and an affimation of Jewish particule ‘was an affirmation that all wisdom was one, anf so that genuine wisdom from any source could be correlated wi agg7b: 54-6). The later interpretation support in the scattered allusions to Greek literature and philosophy in Ben Sints ularstic equation of Wisdom and Law in the Bookef Jewish writers such as Philo take the identification ints universalistic sens, The Pseudepigrapha ‘The selectivity of the traditional Apocrypha becomes clea in much larger cor attributed to non-biblical figures, such as Phocylides or the $i ch asthe Psalms of Solomon and the Sibylline Oracks ly throughout western history. Many of them were P®* ns in Ethiopic, Syriac, or Old Church Slavonic. Som in Greek of Latin were long forgotten, and oo! the nineteenth century. The modern study of this Enoch by Richard Laurence in 1821, and thi vse sf a lubilees, 2 ar 3 Baruch, 2 Enoct Abram) arte bepena of the collected Pseudepig Seen 99, The me century there were landmark German (Kautzsch 1900) and English (Cha elapsed until the discovery of the Dead ¥ LITERATURE OF THE SECOND TEMPLE penton na and only ‘This debate hasbeen hristian references. In the tended to postulate source the Pseudepigrapha as inter- This tendency went hand in then in vogue in biblical studies, which ind consistency on the ancient texts. In the pendulum swung irc and el and regal the Ci for numerous ex fam. "Thecase for Christian authorship of pscudepigrapha that areatributed to figures dawn from the Hebrew Bible differs from case to case In 1 Enoch there are no Enoch 37-7). In the only se from the prominence ofa figure rived from the‘onelikea son of man? carly Christinsand ex angeles Enoch hay are the Snot Mast as : The meaning of this verse has been disputed at length (see Collins ‘ste 287-91). Nowhere else the figure whom Enoch sees in his is none other than himself, and the preceding {tts (7:1) seems to make a clear distinction between Enoch and theSon Mat, {maybe thatthe passage intended to affirm the similarity of Enoch and theSon af pane than ‘Nonetheless, the eet tsla ld have allowed any ambi : ides, like the rest of 1 Enoch, are Jewish, even they reflect is more simi cts to carly Ch not haat moresimiarin someress hartojh iy58 1oHN J. COLLINS fc yt ements eT iia es preted by he Tent th Te ved in Greek and in Armenian. The Testamer we Pat, vOneot td ‘A much more di the Testament refers to himas'the lamb of God! ‘of Judah, The heavens will be opened for him and no sin ‘scholars have argued that each of these references can ‘of alternatively that they are Christian insertions ina text 1g: 291). The cumulative evidence, ho ‘umption of Christian authorship (de Jonge rere are good reasons to think that the Testaments dra cleat why a Chi isbasica far more ea W heayeg —_— of isues aris Tent concerns the place of tin juais. Only one fll edged epoca 1 the Book af composite book, containing60 oH J. COLLINS the difficulty of dat ‘but remains obscure, in large pat because oft ‘wisdom that they impart is something over and above the rev ‘and was allegedly derived by Enoch from the tablets of heaven revelation at Sinai (Nickesburg 2001; Bedenbender 2000). (One strand of scholarship on Judaism has held that the covensatd theology ofthe rabbis was normative throughout the later Second ‘Temple period sand was presupposed in the apocalyptic literature. George description of normative Judaism, (Moore 127, repr. 1571). More recently, E. P. Sanders has argued literature such as 1 Enoch fits the pattern of ‘covenantal nomis ature asa the Italian scholar Paolo Sacchi and his ‘students distinguish Enoch Juda (Sacchi 9575 Angels in 1 Enoch 6-, Enochic Jud: sect, but it effected a rapprochement Dead Sea scrolls. Other scholars are ut that it reflects 2 Kind categories, of covenant and the law of Moses were not ce What is true ofthe Eno Peudeigaphacorsee a isnot necesaily true of ie related to the Enoch lit ire. The book of Jubilees is 1° i ‘rest in the myth of the fa ed at which i also found in the Astronomical Boo sabe viewed as an example ofthe gus" Paraphrase, and is gold-mine for the study Enoch (3 Enoch 72-9 “rewritten bible; o LITERATURE OF THE sre _ eens D TEMPLE pens covenant. Noni angel draws on heaver tothe day when heav weated century ch after dictation ass for forty days. In all ninety-four books ae writen. Of these twenty- four are made public so that the worthy and unworthy may read them. But the seventy others are kept secret, in order that they may be given tothe wise among the ‘over and above what was jose the ler content jon is one of the essential characteristics ie prio, howe ee riod vas KON lobe widomndo wes ateed sips i Pominenee ofthe apocalyptic literature. W! Fen the Apocrypha, the dominant genres te! — influence of the Torah. This picture Y ofthe Pseudepigrapha.62 JOHN J. COLLINS e LITERATURE OF THE SECOND TEMPLE pexiop eeerrrrr—sSOSC—ietrt—‘“‘COrs—C‘(éir cerned with introductory questions such asthe identification. THEea Obs cGnOLns onan history Aceummig apace in be found in Cross 1995. inty years after the discovery in 1947 study of the scrolls was oe Mochnew ight has been shed on the itrature of Second Temple lads yg, the settlement. It is commonly assumed th sectarian community that lived at Qumran, most proba Essene sect. There are some vociferous dissenters from Jerusalem and had no connection w the siteof Qumran, however € corpus of scrolls. First, it includes a range of literature, which was not all composed in a single sectarian commu: literature includes the biblical tents, which were obviously not sectaria books such as Enoch and Jubilees that evidently enjoyed wider circ ‘corpus includes fragments of some 00 texts and more tha ext, which developed in Babylon, Egypt, and Palestine respe itions, not including the biblical books.) If this was a sectarian swe The controversy regarding the canon centered on the Psalms Scroll from ‘writings that had originated outside the sect. Second, the scrolls cannot betakenasa___Caven, which contains psalms in an order different from the trediti random sampling of Second Temple literature. On the one hand, they includes a includes additional psalms. The e isproportionately lrge number of explicitly sectarian books, including rule-books shows that the canton was for Cross f psalms were arranged umber had not yet been jon in the scrolls that a book lees, for example. The Torah, t Qumran, but beyond these and non-canonical writing. sectarian literature, but it is nonetheless 1967-Oneof idechonical resume. Anew phas ‘be be-products of the war was the appro ‘eis, and its subsequent publication (Yadin 1977, 198) biblical laws, and its interest is primarily in halachic issu ‘The Study of the Scrolls einer reviusly unknow? Judaism, suchas the early research> rest serch of we bene and the pesher, oF commentary, Muchth the Pharisaic halacha found later in the it was in agreement with th the carly 19908. As ed ted by VanderKam (2000). Here we ‘comment only ‘on few ofthe more controversial issues, ‘The Torah and the Prophets ‘The Dead Sea scroll testify massively t the pervasive authority and influence of the Nosic Thin he Helenistic and xy Roman pel a a ee ueione opin fms ofthe tata te reseed, Recon stothip is ave er the n be adequately explained by Cross's theory of Many ofthe paraphrase analogo'* phases, In other cases, howeveh it bing ls began when the texts were made ATURE OF THE SECOND TEMPLE peRiop ion of allegorical the same time.) They are including the Ps ‘amen the en anattempr to rec ‘cholrship has tended 120). More recent im rather as exegetical documents, and to rooke 1994). These approaches, the texts were evidently interpreted in ligh of the history of the 'n addition to the 28 it combines a paraphrase of the Flood story lcci of th ten igificance of the scroll for the tory of bibl Say Ami soy which resembles that of ‘2M court. It has scarcely anything else in common “ vane in. This text is neither an6 soHN 1. COLLINS segericns, roast be orsidered hazards, Apocrypha and Pseudepigrapha at Qumran These frogger A purser Daniel, the tale from the Persian court, and 4QprXib rsbh that may have existed about the Jewish oF Christin origin of the Testaments. ; 0A the frm oh a Testament, and the current consensus is they regreash a urstce f the Greek Testaments, The origin of the latter remains ® Avalrgtic ineratare Spaced prominently in the corpus of Pscudepigr2P™ that was kserwn before the discerery of the Dead Sea scrolls. The discon (of the Aramaic Ezoxh fragments gave an important impetus to the recent 6Y" LITERATURE OF THE SECOND Tea rolls, however, have not enlarged our corpus of Jewish mr patt the problem here lis in the fragmentary nature cas ee re we omponed a8 apocalyPses corpus All ae Very ‘ould represent a significant enlargement of however, and so their significance remains the corpus of Aramaic iteratare found at contains any clear reference to community Despite the prominence, even dominance, of the to our knowledge of ese eats ON sruction is found in 4QMysteries esis att lopment of Hebrew wisdom afer BOY Tse ion ofthe, range of traditions on which the Se entury these Fe only been published in the last year of the tw “alin its infancy6 JH J. COLLINS a pup Se ‘The Distinctively Sectarian Literature iterature in the Dead, The most distin abo a more extensive literature that was ap TeQumn stlement babe bbe n posal cil jusicaton (Cross 195 Collis 997). The sectarian scrolls share he eee ie ‘pectic mol-view: They attribute great inuence on hums Sees demon pits andthe expect bot aia judgement ry ad Punishment of individuals after death. Yet the SE Ti ot appear whee wed he teary gene apocalypse. ns Caan ay els the wat authority atrbuted tothe Torah of Moss # aren may ao tele the stats ofthe Teacher of Righcousnes = He oe iar oie daa = ‘commu co eae oe tions in the name of Enoch of Daniel srthng was revealed othe by their own Teach : in the Damascus Document, which had bee the nineteenth century and which ‘ow clear that halachic inter Judaism found no tension betwee” imed to enjoy a special reve” Of the Torah, and. was not * 1 TERATURE OF THE SECOND Tew Lu SECOND TEMPLE PERIOD 69 . DIASPORA JUDAISM origin ofthe material at ofthe romance of Joseph and Aseneth inoubt. The (Kramer 1998). This txt fend and some scholars have suspected tha references to the bread of life and the cup ofimmor renter with a man from heaven, who gives her to eat froma honeycomb, ahr the food of angels and gives immortality. Al of this brings to mind the Yet the basic problem around which the story revolves is the problem of intermarriage between a Jew and an idolatrous ished by Christians in the course of iginated inthe Jewish diaspora. diaspora was the hasanenco tansmission, there can be The irstand most foun ‘tandaton ofthe Bible into Greek. The Torah had been translated sethd century sce. The Prophets and Writings followed grad eas that hist sce. The claim of the Letter of A ‘beet the needs of Jewish commu debate to whether Aion ofthe biblical vio then, provided the great common ground tht ‘compatriots in Judea. One ofthe aT ult: ofthe primary emphases of recent scholarship on Secon te he appre ole of biblical interpretation <8 term of fa ot). We have noted bow =n tes he to al, in stn teat in some way by the bil "ing pe ssPOr. Many ofthe works ex ptee ee attempt to resolve problems in the biblical text (Demetrius), to fan (Artpanus, who credited Moses with founding the Egyptian animal tively Greek forms, such as epic pot tragedy (Ezekiel, on the Exodus). All of = biblical interpretation, but there are also other influences at work. In view, He was evidently aware of the main line what form he was a¢ quaint has Eupolemus, who probably os correlate the early bibl fragment attributed to Eupolemus which may have been composed ‘Alexandrian Judaism also developed a tradition of formal biblical In the second century ace Aristobulus wrote a work which he dedicated to Ptolemy, seeking crude or unsophi nds or feet of God, must be interpreted legorical interpretation had been de but he preserves The degree raditions from the land of Israel remains an ‘not been fully explored. ‘The greatest figure in cluded several works that mad LITERATURE OF THE SECOND TEMPLE pea a Judaism with denunciations of other peoples, isto Poeudo-Phocyides represent an pec era jgraphy, as they contain no expl reference to th because of c espondences with bib Jha and Pseudepigrapha, the Greek literature of the jewish scholars already in the nineteenth century. in the teentieth century fh scholars also contributed some fundamental dy ofthe fragmentary bi works preserved study of the apo Philo commanded ni 1947). The analogy between ancient an a larship, as Erich Gruen cheerfully admit tended primarily for afamousartclein ld be viewed as the ‘Yet the frequency rows that theautho can be jam, by showin f sts focused om ' i on “and Helleniftic surea youn J- COLLINS : LITERATURE OF TIE SECOND TEMPLE PERIOD y aman 1px Barclay 1996; Gruen 1998 Col 3 auth Josephus is our main source for thehistoryof the Hellenistic world, inthe sense qh larship has mined him repeatedly andere key comfortable with Greek forms ofexprert ? ly for the war against Ror ically) asa also for religious move- ure, however Chie of these was theoatt OHS, such asthe Pharisees Studies ofhiswringsasiteratue he been present worship of pagan ssi “The Jews also objected consist f two ki erp ‘exposure of infants, and homosext miggsaand wand Tosephus lays the blame on the rebels and exculpateshis Roman patrons. ese orcial meas sevhas been shown to have modelled his works on those of Greek include sharp polemics against the religious practices of the Gi and Dionysius of Halicarnassus in the Antiquities Roman as wellas the reviled Egyptians (see eg. the Sibylline Oracles, idge 1976). He also reflects the common thetorcal tendency of Solomon, Joseph and Aseneth, but also P the reader’s emotions, He stands in a Hellen- reflect antagonism towards Hellenistic cul istoriography, which he adapts for defence and thse tents ze written in Grek and a le. Josephus also composed an explcil apologetic work, hich i ouF major source forthe polemics between Greeks and Jews ¢ pagan worl, Thy round the turn ofthe ea Helens cate ext tov that ged ly ‘were offensive on ethical grounds. 7 - " ary forms, rhetoric, and philosophy, meaning. Ges ee CoN ‘ypically focus on the sabbath, abstinenc ‘The story of scholarship on Second Temple Judaism in modem times isa story of "reval. None of this literature was preserved by rabbinic Judaism, except for sattered verses of Ben Sira, ra may not have les had in common. Ars uggested that Zeus and the God of Israel were on ‘i particular sought to make common cause wih often critical of polytheistic mythology and «* [evs on some occasions. We should not ass ices were not of conee on the literal observance o olarship has tended to emphasize the distinc The pri ition worthy of respect : si y (These ‘ ofthe distinctive in Egypt. Much of the apocalyptic literature, and of th was rejected for ideological reasons. The rejection The apoloeticcharat inevidencein the writings ee lei it "EOFlosephs, nati ature ofthe diaspora is Yeas, how able a ‘offerusalem who wrotein Rome Lowever, there has been a considers oi ™ OF biblical texts, while there has been eryco are. There have, of course, been excep wn Lawrence Wills’s study of th discuss the Philo as na ‘Qumran texts (Newsom 1990). Feminist criticism 38 been sag rate than terry, but again there are notable exceptions se, for exampl, Iterary study of files by Halpera-Amaru (Halpern-Amaru 1999) or the ey 6 lanations for this situation might be proposed, although none 1 work on the Dead Sea scrolls has been preoccupied: ogical considerations. Inthe case of leserves more extensive analysis than it has hi fy appeal of this ms importance forthe history of religion, whether has been overshadowed by is ly few scholars have the literature between the bibles! mary focus, ay the achievements of Second Temple scholarship hitherto a ysl The pinay chit hs nad ey {xPlanaion ofthe texts. If scholars ofthe next generation want! "lore new methodologies, they have now a solid textual bis ea ahich todo is SuGGEsTED Reaping LITERATURE OF THE SECOND TEMPLE PERIOD 75 th Commentary on Post-Biblial Jewish Literature! In The mn and J. Muddiman eds, Oxford, im of Biblical History inthe AntiguttesJudicaeof Judaism in Late Antiquity. Pant ie Reading ofthe Dead Sea Scrolls Leiden. Edinburgh. : CEO is of At op r eE uf den Sinai, Etstehung, Entwicklung und ik Berlin, is: The Parting ofthe Ways between Qumran ran Sit. 39-53. M.O. Wise etal lem: Jewish Identity in the Hellenistic Diaspora 208 dn Grand Rapi Coss, BM, 1984 oll from Qumran and the Greco-Roman Tactical Testi he Ancient World Princeton. the Bible Berkeley. Josephus’ Rewritten Bible. Leiden. ead Sea Psalms Serolls and the Book of Psalms Leiden 898 Si FB WagonFur Wand VanoenKam, Ce. 1998-9. The Deal Sea Scrolls After Fy Leiden. Frevpent Years ay 84s. Alexander Polistor und die von hm erhalten Rese ja ritanischer Geschichtswerke, Hi ische Studien 1-2. Breslau, icherang Faurotinen, M. 903. Gechchte der jdischen Apolgett. Zurich, Nis, Who Wt he Dead en Sls The Search fr th Sere f Qu, Goonsouo R95. By Ligh Lig The Me Ge of Heise ain Haven, * Goons MD.g94 Mision ad Conersion Prosyicing in the Religious Hig ‘oman Empire Oxo Goovne yy Hertage and Hel HaretwAnant, Big, The taten Mast; DC. 1996. The Grek Apes of Bruch (Baru) in Hele Tay Cision Len sn Invitation tthe Appa, Grand Rapids, Mich, tn Do 5 peri Tubingen Hots, M9s, Tso Hal An pcp orm nei ond Chitin Lien tap 2 Ae 1 Hoven nevi and Christen Apc. New York Hours C.R 9-98 pens fm Hele ena thors 4 val Al Horst EW. van ek 90 spon th ewish Word of Bary Cn ong Joe Mo. The mons he Parc A a ef To mn ofthe Tel Patras and lated Quran Fragen The Transformation of Tation in lsac, Early Judatan and Eat 9 A. Argall, B. A. Bow, and R. A, Werline eds. Harrisburg, Pa. Kare be. i Append elegans Aen Tames TS KMAE08 RS.1998 Whe Asn mt pl New Yo Klcit IL pt dito hie Canes Ng v1nts Af. 991 “Women lke This! New Perspectives on Jewish Won 01 of te Berkeley the Book of jubie sm: The Reinvention of Je spowerment of Women ‘nthe Firs Centuries ofthe Christian Era, 2 vols. New YO™ e-Writng the Bible. New York, i! and Lewts,G.S, eds. 199. The Jewish Roots of Christos Teacher of Righteousness: Ristori! In Of Scribes and Scrolls 23 Lanham hea LITERATURE OF THE SECOND TEatPLe peaio, 10D 7 oh, Jesh Literature Beton the Bible andthe Misia i ‘wisdom: Analternative to the Mosse Torah In Heed ve ene Su iss ade Fevchs. J. Magness and. Gitin eds, Brown udsc Seen var of East i sata, 42. A eck» ianePol sc gucwett J. 985. ‘An Unpublished Halskic Leer from Qumran In =\ anaeoagy Today Proceedings ofthe International Congres on Bil Aria. Tem, April 1984. 400-7. J. Amitai ed. Jerusalem, simran Cave 4, Vi Miggat Maas Ha-Torah, Discoveries in the Judaean ‘AGommentary on the Book oft Enoch chapters 1-35; 81-108, Hermeni, rheologie des Alton Testaments, 4th edn. Munich, Fao pC. ht The Oper Heaven A Study of Apocalyptic udaom and Early Chris [New York. : joy, HHL. i944 The Relevance of Apocalyptic. London, ents, D.T-1986. Philo of Alexa the Timacus of Plata, Leiden. roxy Jewish Apocalyptic anu its History. Sheffield, so LH. ge Redan he Dsl So So Pia and ese. —and VanverKam, J.C. ed. 2000. The Encylopedia of the Dead Sea Srl 2 vols ‘Ovid and New Yor 3-87. The History ofthe Jewish People in the Age of fesus Chris. Rev andl. and M, Goodman. 3 vol. Edinburgh Shs, ¥ 997. Athens in Jerusalem: Classical Antiquity and Hellenism i over Secular Jew. London Ste¥s, M.1974-84. Greek and Latin Authors on Jews and Judaism. 3 vol. Jerse Stost M. E. ed. 984, Jewish Writings of the Second Temple Period. Compendia Reve Leni ‘2 Philadelphia Spt Srvcveus J, Haneincton, Da and Exevin, T1999. Qumran Gave 4 XX SSP ican Dee Cage Clacton (Misr Ftv Qu. Discovers in te nen DS Making ofthe Stxouen a aie ce 1964. The Old Testament ofthe Early Church. Cambridge, Mass 85.1989. The Town ed SURHOVE 956, ture Reconsidered Eos 48: 169-$ from 953) Tom Heli uh Jews, Peabody, Mas. (EP wei De #1983. The Creation of Man Philo and the History of ner