Old Testament Overviews: The Deuterocanonical Books

I) Introduction

• Several ancient Jewish books are not considered "biblical" by Jews and most Protestants (so they are not included in the Hebrew Bible), but they are considered "biblical" by Roman Catholic and Eastern Orthodox Christians, since they are part of the Septuagint Bible, which forms the basis on the Christian Old Testament.
• These include the books of Tobit, Judith, 1 Maccabees, 2 Maccabees, Wisdom, Ecclesiasticus (Sirach), and Baruch (mnemonic T.J. McWeb), along with some "additions" to the books of Daniel and Esther.
• For definitions of all these terms, see my Biblical Glossary. For a comparison of the contents and arrangements of the Hebrew Bible and several versions of the Christian Old Testament, see my Hebrew-Christian Bibles webpage.
• For the use of these books in the Roman Catholic Lectionary for Mass, see the webpage Lectionary Readings from the Deuterocanonical Books.

II) Tobit

• This "biblical novella" intertwines the stories of two families, both of whom experience various problems. In response to their prayers, God sends the angel Raphael to help them and bring them together.
• The book's setting is in Assyria and Media in the late 8th and 7th centuries BCE; the Assyrian kings Shalmaneser, Sennacherib, and Esarhaddon are named in Tobit 1—2 (cf. also 2 Kings 19:37).
• However, it was most likely written in Israel much later, during the Hellenistic period (3rd or 2nd century BCE).
• It's main message is emphasized several times in the book: almsgiving saves one from death and leads to life (Tob 4:7-11, 16; 12:8-9; 14:2, 9-11).
• For an introduction and the full texts (in NAB translation), see the website of the USCCB: Tobit

Outline:

• 1:1—3:17 - The Distress of Tobit and Sarah
  • 1:1-33 - Introducing Tobit's Life
  • 2:1—3:6 - The affliction and prayer of Tobit
  • 3:7-15 - The affliction and prayer of Sarah
  • 3:16-17 - God hears and responds to their prayers
• 4:1—6:18 - The Journey
  • 4:1-21 - Preparing for the journey: Tobit's speech
  • 5:1—6:1 - Preparing for the journey: Finding a guide
  • 6:2-18 - The journey itself
• 7:1—11:18 - The Healing of Sarah and Tobith
  • 7:1—8:18 - The wedding
  • 8:19—10:7 - The delay
  • 10:7—11:18 - A vision
• 12:1—14:15 - Conclusion
  • 12:1-22 - Raphael reveals his identity as an angel
  • 13:1-18 - Praise and Thanksgiving
  • 14:1-15 - Farewell

Parallel Elements:

For Reflection and Discussion:

• What are the main messages of the Book of Tobit?  How are these important for us today?
• Which of the main characters in the Book of Tobit would you consider to be the best “role model” for faith in God?  Why?

III) Judith

• Although the story is set in the 6th century BCE, the Book of Judith was actually written during the Maccabean period (mid-2nd century BCE).
• The fictional character of this "biblical novella" is evident from the many historical errors found in this book (e.g. Nebuchadnezzar was king of Babylon, not Assyria!).
• Moreover, the exact location of the town Bethulia is unknown, and it may simply be a fictional name (Hb. betulah ="'virgin"). Neither Bethulia nor Holofernes are mentioned anywhere else in the Bible.
• The book emphasizes prayer and reliance on God in the battle against Israel's enemies; and yet Israel is actually saved by the carefully planned actions Judith, who is clearly the hero of the story!
• For an introduction and the full texts (in NAB translation), see the website of the USCCB: Judith

Outline:

• 1:1—3:10 - Assyrians wage war in the West
  • 1:1-16 - Nebuchadnezzar wages war against Arphaxad
  • 2:1-28 - Further war against peoples in the West
  • 3:1-10 - The surrender of most of the West
• 4:1—7:32 - Siege of Bethulia
  • 4:1-15 - The resistance of Israel
  • 5:1—6:21 - The response of Holofernes
  • 7:1-32 - The siege of Bethulia
• 8:1—10:10 - Judith is an instrument of God
  • 8:1-8 - Judith arises as God's representative
  • 8:9-36 - Judith speaks to the town's elders
  • 9:1-14 - Judith prepares for war by prayer
  • 10:1-10 - Judith prepares for war with beauty
• 10:11—13:20 - Judith goes to the camp of Holofernes
  • 10:11-19 - Judith enters the enemy camp
  • 10:20—11:23 - Judith meets Holofernes
  • 12:1-9 - Judith prays each morning
  • 13:1-10 - After a banquet, Judith kills Holofernes
  • 13:10-20 - Judith returns to Bethulia with the news
• 14:1—16:25 - Victory
  • 14:1—15:11 - Responses to the death of Holofernes
  • 15:12—16:10 - Judith's prayer of praise and thanksgiving
  • 16:25-25 - Conclusion

For Reflection and Discussion:

• Does the Book of Judith glorify lying and murder? Can Judith still be considered a “heroine” or a “role model” for Jewish and/or Christian believers today? Why or why not?

IV) 1 Maccabees and 2 Maccabees

• For the historical context, see my page on Biblical History: The Hellenistic Era
• For an introduction and the full texts (in NAB translation), see the website of the USCCB: 1 Maccabees and 2 Maccabees.
• Contrary to 1 & 2 Samuel, 1 & 2 Kings, and 1 & 2 Chronicles, 1 Maccabees and 2 Maccabees are not two parts of one chronologically-connected story. Rather, they are independent, partly overlapping narratives; they cover many of the same characters and events, but from significantly different perspectives.
  • 1 Maccabees focuses more on the military or political aspects of the story, with greater attention to the rulers.
  • 2 Maccabees focuses more on the religious dimensions, with greater attention to the temple of Jerusalem.

Outline of 1 Maccabees:

• 1:1–2:70 - The Crisis of Hellenization and the Response of Mattathias (ca. 167-166 BCE)
• 3:1–9:22 - The Leadership of Judas Maccabeus (ca.167-160 BCE)
• 9:23–12:53 - The Leadership of Jonathan (160-142 BCE)
• 13:1–16:24 - The Leadership of Simon (142-135 BCE)

Outline of 2 Maccabees:

• 1:1–2:32 - Introduction
  • 1:1-10a - First Letter (written 124 BCE)
  • 1:10b–2:18 - Copy of an Older Letter (written 164 BCE)
  • 2:19-32 - Main Author's Literary Method and Goals
• 3:1-40 - Heliodorus Threatens the Temple while Onias III is High Priest (196-175 BCE)
• 4:1–7:42 - Profanation of the Temple and Persecution of the Jews (175-160's BCE)
• 8:1–10:9 - Victories of Judas Maccabeus and Restoration of the Temple (ca. 167-164 BCE)
• 10:10–13:26 - Defending the Temple during the Rule of Antiochus V (164-161 BCE)
• 14:1–15:26 - Final Defeat of Nicanor (161 BCE)
• 15:37-39 - Epilogue

Literary and Theological Features:

• An interesting feature of 1 Maccabees is that it mentions many letters and proclamations written by various rulers, and often quotes the exact text of these documents (cf. 1 Mac 1:41-51; 5:10-15; 7:16-18; 9:60; 10:3-7, 17-20, 59; 11:22, 29-37, 57; 12:2-18, 19-23; 13:35-40; 14:20-23; 15:1-9, 15-21, 22-24; 16:19). In contrast, 2 Maccabees contains only a few such quoted letters (2 Mac 2:13; 8:8; 9:18-27; 11:16-34 - a series of four letters; and 14:27).
• A fascinating feature of 2 Maccabees is that angelic figures sometimes miraculously intervene to fight along with the human forces of the Maccabeans (2 Mac 3:25-26; 5:2-3; 10:29-30; 11:8), something that never occurs in 1 Maccabees.
• Theologically, 2 Maccabees is one of the first Jewish sources that attests to belief in the individual resurrection from the dead (see esp. the story of the martyrdom of a mother and her seven sons; 2 Mac 7:1-42). This belief is not found in 1 Maccabees.
• 2 Maccabees is notable for its main author discussing the process of writing, at the beginning of the main account (2:19-32):
  • "This is the story of Judas Maccabeus and his brothers, of the purification of the great temple, the dedication of the altar, 20 the campaigns against Antiochus Epiphanes and his son Eupator, 21 and of the heavenly manifestations accorded to the heroes who fought bravely for the Jewish people. Few as they were, they plundered the whole land, put to flight the barbarian hordes, 22 regained possession of the temple renowned throughout the world, and liberated the city. They re-established the laws that were in danger of being abolished, while the Lord favored them with every kindness. 23 All this, detailed by Jason of Cyrene in five volumes, we will try to condense into a single book.
    24 For in view of the flood of data, and the difficulties encountered, given such abundant material, by those who wish to plunge into accounts of the history, 25 we have aimed to please those who prefer simply to read, to make it easy for the studious who wish to commit things to memory, and to be helpful to all. 26 For us who have undertaken the labor of making this digest, the task, far from being easy, is one of sweat and of sleepless nights. 27 Just so, the preparation of a festive banquet is no light matter for one who seeks to give enjoyment to others. Similarly, to win the gratitude of many we will gladly endure this labor, 28 leaving the responsibility for exact details to the historian, and confining our efforts to presenting only a summary outline.
    29 As the architect of a new house must pay attention to the whole structure, while the one who undertakes the decoration and the frescoes has to be concerned only with what is needed for ornamentation, so I think it is with us. 30 To enter into questions and examine them from all sides and to be busy about details is the task of the historian; 31 but one who is making an adaptation should be allowed to aim at brevity of expression and to forgo complete treatment of the matter.
    32 Here, then, let us begin our account without adding to what has already been said; it would be silly to lengthen the preface to the history and then cut short the history itself."
• The same author also gives a self-reflective conclusion to his book (15:37-39):
  • "Since Nicanor's doings ended in this way, with the city remaining in the possession of the Hebrews from that time on, I will bring my story to an end here too. 38 If it is well written and to the point, that is what I wanted; if it is poorly done and mediocre, that is the best I could do. 39 Just as it is unpleasant to drink wine by itself or just water, whereas wine mixed with water makes a delightful and pleasing drink, so a skillfully composed story delights the ears of those who read the work. Let this, then, be the end."
     

For Reflection and Discussion:

• What are we to make of all the violence in the Books of Maccabees?  If these texts are considered “biblical” (inspired by God!), why is there so much violence in them?  In what ways can they still be “God’s word,” speaking to us today?

V) Wisdom and Ecclesiasticus (Sirach)

• [Coming soon]

VI) Baruch

• The historical character Baruch was an associate of the prophet Jeremiah and sometimes functioned as his secretary (see Jer 36:4-32; cf. 32:13-16; 43:1-6; 45:1-5).
• The Book of Baruch claims to have been written in the 6th century BCE by this Baruch (see Bar 1:1-3), but many scholars consider it pseudepigraphic, most of it actually written in the 2nd or 1st centuries BCE.
• The so-called "Letter of Jeremiah" (Baruch 6) seems to have been slightly older (written in the 3rd century BCE?), and only later appended to this book; it is included as a separate "book" in some ancient and modern Bibles.
• The various sections of Baruch contain different literary genres, but all somehow deal with various situations encountered by Jews during or after the Babylonian Exile, especially the warnings against idolatry.
• For an introduction and the full texts (in NAB translation), see the website of the USCCB: Baruch

Outline:

• 1:1-14 - Introduction
  • 1-4 - Baruch reads his scroll before the king in exile
  • 5-9 - Concern for temple worship
  • 10-14 - Message to the High Priest
• 1:15—3:8 - A Penitential Prayer
  • 1:15-22 - Intro: "Justice is with the Lord, our God"
  • 2:1-10 - Just retribution
  • 2:11-15 - Appeal for mercy
  • 2:16-18 - The nether world
  • 2:19 - 35 - God's unfailing mercy
  • 3:1-8 - Concluding plea for mercy
• 3:9—4:4 - A Poem Praising Wisdom
  • 3:9 - Intro: "Hear, O Israel, the commandments of life"
  • 3:10-14 - Consequences of not hearing
  • 3:15-23 - Wisdom is not among the Gentiles
  • 3:24-36 - Wisdom is only found with God
  • 3:37—4:4 - Wisdom is the law
• 4:5—5:9 - A Poem Calling for Return from Exile
  • 4:5-9 - Intro: Jerusalem, personified as a mother, speaks to her exiled children
  • 4:9-20 - Her explanation to the nations
  • 4:21-29 - She encourages her exiled children
  • 4:30—5:9 - The poet addresses Jerusalem
• 6:1-72 - The Letter of Jeremiah
  • This text is included as a separate book in some ancient and modern Bibles.
  • It is not really a "Letter," and is not actually by the biblical prophet Jeremiah.
  • Rather, it is an extended sermon attacking idol worship.

For Reflection and Discussion:

• Which of the various sections of the Book of Baruch inspires you the most?  Why?

VII) Additions to Esther and Daniel

• [Coming soon]

VIII) Bibliography: Recommended Readings

• [Coming soon]