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Big_Dummy
Guest
what dates were the books in the Apocrypha written?
- Status
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patrick457
Guest
The very first question I need to ask is: which Apocrypha? The OT books, or works such as the Book of Enoch or the Gospel of Thomas?
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Erich
Guest
The Old Testament Deuterocanonical books, as Catholics name them, or Apocryphal books, as Protestants typically name them, are 1 and 2 Maccabees, Tobit, Judith, Wisdom, Sirach, and Baruch. These books were written 2-3 centuries before the time of Christ.
There are also apocryphal books that never made it into the New Testament (e.g. Gospel of Thomas, etc.) These were written in the second century A.D. and later.
There are also apocryphal books that never made it into the New Testament (e.g. Gospel of Thomas, etc.) These were written in the second century A.D. and later.
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patrick457
Guest
Well, if we’re talking about the Deuterocanonicals, I’ll try to have a bit of a go as well.
1.) 1 Maccabees
It is believed that the author was a Jew resident in Palestine, judging by the fact that while the author shows intimate and detailed geographical knowledge of the Holy Land, he is rather inaccurate in his information about foreign countries, and also due to the accounts reading like an eyewitness version of events.
Judging from the allusion (1 Maccabees 16:23-24) to a chronicle dating from the time of John Hyrcanus (reigned 134-104 BC), it was probably written sometime after John’s death in 104 BC - that is, if it was not added by a later editor; on the other hand, its picture of the Romans as friends and allies (1 Maccabees 8) would require a date before 63 BC, when Pompey took Jerusalem and made Judaea a protectorate of Rome under the supervision of the governor of Syria, arousing among the Jews an explosion of hatred towards the Romans. It makes sense that the author, speaking of the family tomb erected by Simon at Modein, erected ca. 143 BC, can say that “it remains to this day” (13:30). It is therefore possible to place this work somewhere around 100 BC.
2.) 2 Maccabees
The work claims to be the abridgment of a now-lost five-volume work penned by an otherwise-unknown ‘Jason of Cyrene’. A few sections of the book, such as the Preface (2:19-32), Epilogue (15:38-39), and perhaps some reflections on morality (4:17; 5:17-20; 6:12-17) are generally assumed to come from the abridger or the ‘Epitomist’, not from Jason. Some even claim that certain parts which give emphasis to the growing belief in a resurrection of the dead (7:1-42; 12:43-45; 14:37-46) were also woven into the main work by the Epitomist.
Cyrene was a cultural and intellectual center which included the poet Callimachus and the geographer Eratosthenes among its more famous citizens, but Jason, presumably a Hellenistic Jew, is more likely to have written his work in Alexandria (as the two pre-fixed letters sugest) than in Cyrene. As the five volumes have not survived, it is impossible to know the full extent of his work (an epitome, of which 2 Maccabees is one, was customarily from a third to a fifth of the original), or how the Epitomist abbreviated Jason, or how far the Epitomist has preserved Jason’s viewpoint or overlaid it with his own. The Epitomist was happy to leave the specific factual details to the original author, preferring brevity for exhaustive treatment (2:31). He clearly has his own axe to grind; how far he was grinding Jason’s axe is less clear. One suggestion has it that Jason deliberately wrote the work as a reply to/refutation of 1 Maccabees, contradicting the first work’s pro-Hasmonean stance, which would require a date post-1 Maccabees (whose date is itself uncertain).
The abridgment which we have now is prefaced by some letters, clearly not by Jason nor the Epitomist, which bear dates. The latest date given is 124 BC, and if these letters were bound up with our 2 Maccabees from a very early stage, we would have some indication of the period in which it was written. If Jason’s work ended during the reign of Antiochus V Eupator in 161 BC (2:20-21), as indeed 2 Maccabees does, then we know the earliest possible date for Jason’s books. But the earliest possible date is not necessarily the right one. It could be that Jason may have written his monumental work not too long after Judas Maccabeus’ own death in 160 BC.
As the Epitomist implies in 4:11 and 15:37 that in his time Jerusalem was not subject to any external power, it suggests a date before Pompey’s sack of Jerusalem in 63 BC. The Pharisaic ideas prominent in the abridged book (say, the aforementioned belief in a bodily resurrection), meanwhile, suggests to some scholars a date somewhere during the 1st century BC, as it was the time period when these ideas had started to flourish amongst Jewry. In any case, the Epitomist probably wrote, probably in Jerusalem but possibly in Alexandria, between the publication of Jason’s work (whether mid- or late-2nd century BC) and 63 BC.
1.) 1 Maccabees
It is believed that the author was a Jew resident in Palestine, judging by the fact that while the author shows intimate and detailed geographical knowledge of the Holy Land, he is rather inaccurate in his information about foreign countries, and also due to the accounts reading like an eyewitness version of events.
Judging from the allusion (1 Maccabees 16:23-24) to a chronicle dating from the time of John Hyrcanus (reigned 134-104 BC), it was probably written sometime after John’s death in 104 BC - that is, if it was not added by a later editor; on the other hand, its picture of the Romans as friends and allies (1 Maccabees 8) would require a date before 63 BC, when Pompey took Jerusalem and made Judaea a protectorate of Rome under the supervision of the governor of Syria, arousing among the Jews an explosion of hatred towards the Romans. It makes sense that the author, speaking of the family tomb erected by Simon at Modein, erected ca. 143 BC, can say that “it remains to this day” (13:30). It is therefore possible to place this work somewhere around 100 BC.
2.) 2 Maccabees
The work claims to be the abridgment of a now-lost five-volume work penned by an otherwise-unknown ‘Jason of Cyrene’. A few sections of the book, such as the Preface (2:19-32), Epilogue (15:38-39), and perhaps some reflections on morality (4:17; 5:17-20; 6:12-17) are generally assumed to come from the abridger or the ‘Epitomist’, not from Jason. Some even claim that certain parts which give emphasis to the growing belief in a resurrection of the dead (7:1-42; 12:43-45; 14:37-46) were also woven into the main work by the Epitomist.
Cyrene was a cultural and intellectual center which included the poet Callimachus and the geographer Eratosthenes among its more famous citizens, but Jason, presumably a Hellenistic Jew, is more likely to have written his work in Alexandria (as the two pre-fixed letters sugest) than in Cyrene. As the five volumes have not survived, it is impossible to know the full extent of his work (an epitome, of which 2 Maccabees is one, was customarily from a third to a fifth of the original), or how the Epitomist abbreviated Jason, or how far the Epitomist has preserved Jason’s viewpoint or overlaid it with his own. The Epitomist was happy to leave the specific factual details to the original author, preferring brevity for exhaustive treatment (2:31). He clearly has his own axe to grind; how far he was grinding Jason’s axe is less clear. One suggestion has it that Jason deliberately wrote the work as a reply to/refutation of 1 Maccabees, contradicting the first work’s pro-Hasmonean stance, which would require a date post-1 Maccabees (whose date is itself uncertain).
The abridgment which we have now is prefaced by some letters, clearly not by Jason nor the Epitomist, which bear dates. The latest date given is 124 BC, and if these letters were bound up with our 2 Maccabees from a very early stage, we would have some indication of the period in which it was written. If Jason’s work ended during the reign of Antiochus V Eupator in 161 BC (2:20-21), as indeed 2 Maccabees does, then we know the earliest possible date for Jason’s books. But the earliest possible date is not necessarily the right one. It could be that Jason may have written his monumental work not too long after Judas Maccabeus’ own death in 160 BC.
As the Epitomist implies in 4:11 and 15:37 that in his time Jerusalem was not subject to any external power, it suggests a date before Pompey’s sack of Jerusalem in 63 BC. The Pharisaic ideas prominent in the abridged book (say, the aforementioned belief in a bodily resurrection), meanwhile, suggests to some scholars a date somewhere during the 1st century BC, as it was the time period when these ideas had started to flourish amongst Jewry. In any case, the Epitomist probably wrote, probably in Jerusalem but possibly in Alexandria, between the publication of Jason’s work (whether mid- or late-2nd century BC) and 63 BC.
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patrick457
Guest
3.) Sirach
Sirach is a bit more easy to figure out, as there are clues within the text itself. The high priest Simon, son of Onias II, died somewhere during the 200s to 190s BC; the author, in his praise of Simon (50:1-21), which most scholars agree seems to have formed the original ending of the text, implies that he had personally experienced Simon’s priesthood. The tone of 50:1 seems to imply meanwhile that Simon was already dead when Ben-Sira wrote.
The Greek translator then states in his preface that he was the grandson of the original author, and that he came to Egypt in the thirty-eighth year “when Euergetes was king” (Sirach 1:1), an epithet borne by only two of the Ptolemies. Of these, Ptolemy III Euergetes reigned only twenty-five years (247-222 BC) and thus Ptolemy VIII Euergetes must be intended; he ascended the throne in the year 170 BC, together with his brother Philometor, but he soon became sole ruler of Cyrene, and from 146 BC to 117 BC held sway over all Egypt. He dated his reign from the year in which he received the crown (i.e., from 170 BC). The translator must therefore have gone to Egypt in 132 BC. Finally, struggles between Simon’s successors occupied the years 175-172 BC, yet are not alluded to in the book, nor is the persecution of the Jews by Antiochus IV Epiphanes (who reigned from 175 BC) and the subsequent Maccabean revolt in 168-167 BC.
All these clues, as well as working backwards from grandson to son to father, would bring us somewhere between the 190s to 175 BC for the original Hebrew work.
Sirach is a bit more easy to figure out, as there are clues within the text itself. The high priest Simon, son of Onias II, died somewhere during the 200s to 190s BC; the author, in his praise of Simon (50:1-21), which most scholars agree seems to have formed the original ending of the text, implies that he had personally experienced Simon’s priesthood. The tone of 50:1 seems to imply meanwhile that Simon was already dead when Ben-Sira wrote.
The Greek translator then states in his preface that he was the grandson of the original author, and that he came to Egypt in the thirty-eighth year “when Euergetes was king” (Sirach 1:1), an epithet borne by only two of the Ptolemies. Of these, Ptolemy III Euergetes reigned only twenty-five years (247-222 BC) and thus Ptolemy VIII Euergetes must be intended; he ascended the throne in the year 170 BC, together with his brother Philometor, but he soon became sole ruler of Cyrene, and from 146 BC to 117 BC held sway over all Egypt. He dated his reign from the year in which he received the crown (i.e., from 170 BC). The translator must therefore have gone to Egypt in 132 BC. Finally, struggles between Simon’s successors occupied the years 175-172 BC, yet are not alluded to in the book, nor is the persecution of the Jews by Antiochus IV Epiphanes (who reigned from 175 BC) and the subsequent Maccabean revolt in 168-167 BC.
All these clues, as well as working backwards from grandson to son to father, would bring us somewhere between the 190s to 175 BC for the original Hebrew work.
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Big_Dummy
Guest
Yes, 1 and 2 Maccabees, Tobit, Judith, Wisdom, Sirach, and Baruch are what I have in mind. Is there a summary list along with links to longer discussions of the dates of each?
thanks
bd
thanks
bd
1
1ke
Guest
These are **not **Apocrypha. They are Scripture.
Here is an article on *Apocryphal *writings:
newadvent.org/cathen/01601a.htm
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Big_Dummy
Guest
wordnetweb.princeton.edu/perl/webwn?s=apocrypha
wordiq.com/apocrypha
So, what are the dates each book was written?
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Ignatius
Guest
The Catholic Church has 7 :blush:deuterocanonical books, they are from about 200 BC to 350 BC.
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Ignatius
Guest
There are 7 deuterocanonical books.
Book of Baruch
Baruch ((Hebrew: בָּרוּךְ, Modern Barukh Tiberian Bārûḵ ; “Blessed”) is a book of the Old Testament in the Septuagint or **LXX **version which was begun between B.C. 356-323 . Note that of the Deuterocanon was included in the King James 1611 and subsequent editions until about 1825.
Baruch was the secretary of the prophet Jeremiah (32:12; 36:4). He was of the tribe of Judah (51:59). To him Jeremiah dictated his prophecies regarding the invasion of the Babylonians and the Captivity. These he read to the people from a window in the temple in the fourth year of the reign of Jehoiakim, king of Judah (Jer.36). Hebrew scholars have estimated that this would put it between between B.C. 581 and B.C. 592. (ref: jewishencyclopedia.com/view.jsp?artid=331&letter=B)
Book of Sirach
The Greek translator states in his preface that he was the grandson of the author, and that he came to Egypt in the thirty-eighth year of the reign of Euergetes, an epithet borne by only two of the Lagi, Ptolemy III. (247-222 B.C.)Read more: jewishencyclopedia.com/view.jsp?artid=836&letter=S&search=Sirach#ixzz1Agad7fl0
Book of Wisdom
I seems reasonably certain that the book of Wisdom is later than the year 400 B.C.
Read more: [PROVERBS, BOOK OF - JewishEncyclopedia.com Book of Wisdom#ixzz1AgbrhucY](http://www.jewishencyclopedia.com/view.jsp?artid=565&letter=P&search=Deuterocanon Book of Wisdom/lixzz1AgbrhucY)
Book of Judith
The author of Judith beyond question lived and wrote in Palestine. He was a Jew, not a Samaritan, and probably dwelt near Shechem.
Read more: jewishencyclopedia.com/view.jsp?artid=711&letter=J&search=Judith#ixzz1AgcdOY4C
Book of Tobit
The picture of religious life given in Tobit indicates a post-Ezran date for the book. The special significance attached to almsgiving is identical with the idea in Ecclus. (Sirach iii. 30 also Prov. x. 2 The prediction in xiv. 5 implies a period after the building of the Second Temple. The more probable view is that it was composed no earlier than 200.
Read more: [jewishencyclopedia.com/view.jsp?artid=241&letter=T&search=Deuterocanonical book of Tobit#890#ixzz1Agdk6dJ2](http://www.jewishencyclopedia.com/view.jsp?artid=241&letter=T&search=Deuterocanonical book of Tobit/l890)
Books 1 and 2 Maccabees
I Maccabees:
The First Book of the Maccabees covers the period of forty years from the accession of Antiochus (175 B.C.) to the death of Simon the Maccabee (135 B.C.).
The originator of the Maccabean rebellion. His genealogy is given as follows in the First Book of Maccabees, the most authentic source: “Mattathias, the son of John, the son of Simeon, a priest of the sons of Joiarib, from Jerusalem; and he dwelt at Modin” (I Macc. ii. 1). It is clear from the Semitic idioms which occur throughout the work that it was composed in a Semitic language (see, for example, ii. 40, iv. 2), and certain passages indicate with great clearness that the original language was Hebrew
Read more: [jewishencyclopedia.com/view.jsp?artid=263&letter=M&search=Deuterocanonical book of Maccabees#ixzz1AgeZOpez](http://www.jewishencyclopedia.com/view.jsp?artid=263&letter=M&search=Deuterocanonical book of Maccabees/lixzz1AgeZOpez)
II Maccabees:
The book is usually held to belong to the latter part of the first century B.C.; Jason (of whose work it purports to be an epitome) wrote at least a century earlier. Niese places II Maccabees at the date 125-124 B.C.
Read more: [jewishencyclopedia.com/view.jsp?artid=263&letter=M&search=Deuterocanonical book of Maccabees#ixzz1AgeZOpez](http://www.jewishencyclopedia.com/view.jsp?artid=263&letter=M&search=Deuterocanonical book of Maccabees#ixzz1AgeZOpez)
I hope this helps answer your questions about the Catholic Deuterocanon.
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Ignatius
Guest
Big Dummy, please let us know if this answers your questions. BTW, What triggered you to ask this? I’m curious because it is widely know that the Deuterocanonical books are from the Septuagent Old Testament version which was begun between B.C. 356-323 and that of the Deuterocanon was included in the King James 1611 and not removed until much later.
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patrick457
Guest
You do have to remember though that the ‘Septuagint’ was not translated as a set. Scholars believe that the translation was completed in stages: the Torah was translated first somewhere during the 3rd century BC, then further works were translated over the next two centuries. It is not altogether clear which was translated when, or where; some may even have been translated twice, into different versions, and then revised. It was only later when these various translations of individual books (or sets of books) were collated into one volume, which we now call the Septuagint. Of course, this happened at a time when the concept of a fixed Biblical canon did not yet exist in Judaism. Scholars have also noted the quality and style also varies considerably from book to book, from the literal to paraphrasing to interpretative.
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Ignatius
Guest
Right you are. That is why I gave the original dates of the dindividual Deuteros, per the OP.Ignatius:
Baruch ((Hebrew: בָּרוּךְ, Modern Barukh Tiberian Bārûḵ ; “Blessed”) is a book of the Old Testament in the Septuagint or **LXX **version which was begun between B.C. 356-323 . Note that of the Deuterocanon was included in the King James 1611 and subsequent editions until about 1825.
Baruch was the secretary of the prophet Jeremiah (32:12; 36:4). He was of the tribe of Judah (51:59). To him Jeremiah dictated his prophecies regarding the invasion of the Babylonians and the Captivity. Hebrew scholars have estimated that this would put it between between B.C. 581 and B.C. 592. (ref: jewishencyclopedia.com/vi…d=331&letter=B)
Book of Sirach
The Greek translator states in his preface that he was the grandson of the author, and that he came to Egypt in the thirty-eighth year of the reign of EuergetesRead more: jewishencyclopedia.com/view.jsp?artid=836&letter=S&search=Sirac h#ixzz1Agad7fl0
Book of Wisdom
I seems reasonably certain that the book of Wisdom is later than the year 400 B.C.
Read more: [jewishencyclopedia.com/view.jsp?artid=565&letter=P&search=Deute rocanon Book of Wisdom#ixzz1AgbrhucY](http://www.jewishencyclopedia.com/view.jsp?artid=565&letter=P&search=Deuterocanon Book of Wisdom/lixzz1AgbrhucY)
Book of Judith
The author of Judith beyond question lived and wrote in Palestine. He was a Jew, not a Samaritan, and probably dwelt near Shechem.
Read more: jewishencyclopedia.com/view.jsp?artid=711&letter=J&search=Judit h#ixzz1AgcdOY4C
Book of Tobit
The picture of religious life given in Tobit indicates a post-Ezran date for the book. The special significance attached to almsgiving is identical with the idea in Ecclus. (Sirach iii. 30 also Prov. x. 2 The prediction in xiv. 5 implies a period after the building of the Second Temple. The more probable view is that it was composed no earlier than 200.
Read more: [jewishencyclopedia.com/view.jsp?artid=241&letter=T&search=Deute rocanonical book of Tobit#890#ixzz1Agdk6dJ2](http://www.jewishencyclopedia.com/view.jsp?artid=241&letter=T&search=Deuterocanonical book of Tobit/l890)
Books 1 and 2 Maccabees
I Maccabees:
The First Book of the Maccabees covers the period of forty years from the accession of Antiochus (175 B.C.) to the death of Simon the Maccabee (135 B.C.).
The originator of the Maccabean rebellion. His genealogy is given as follows in the First Book of Maccabees, the most authentic source: “Mattathias, the son of John, the son of Simeon, a priest of the sons of Joiarib, from Jerusalem; and he dwelt at Modin” (I Macc. ii. 1). It is clear from the Semitic idioms which occur throughout the work that it was composed in a Semitic language (see, for example, ii. 40, iv. 2), and certain passages indicate with great clearness that the original language was Hebrew
Read more: [jewishencyclopedia.com/view.jsp?artid=263&letter=M&search=Deute rocanonical book of Maccabees#ixzz1AgeZOpez](http://www.jewishencyclopedia.com/view.jsp?artid=263&letter=M&search=Deuterocanonical book of Maccabees/lixzz1AgeZOpez)
II Maccabees:
The book is usually held to belong to the latter part of the first century B.C.; Jason (of whose work it purports to be an epitome) wrote at least a century earlier. Niese places II Maccabees at the date 125-124 B.C.
Read more: [jewishencyclopedia.com/view.jsp?artid=263&letter=M&search=Deute rocanonical book of Maccabees#ixzz1AgeZOpez](http://www.jewishencyclopedia.com/view.jsp?artid=263&letter=M&search=Deuterocanonical book of Maccabees#ixzz1AgeZOpez)
I hope this helps answer your questions about the Catholic Deuterocanon.
You do have to remember though that the ‘Septuagint’ was not translated as a set.
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Big_Dummy
Guest
I am basically looking for the most uptodate scholarship, research on those books. Each year I usually choose a topic area to do indepth study for the year. This year I am thinking of examining those books that you all call deuterocanonical.
Being from a Jewish background I am seeing that I read those books differently then you all do. For example, all I see in 2 Maccabees 12:39-45 as setting up a kaddish prayer.
Bascially, this prayer is said often to the creadit of the dead person for the purpose of increasing their positive influnce on earth. After one dies their life on earth has a lasting influnce on others.
Interpretations of the meaning of this prayer varies among Rabbis. The most basic interpretation which I hold to — its purpose is simply to increase a dead persons positive influnce on others.
Kaddish Prayer
ou.org/news/article/kaddish#Meaning
jewfaq.org/death.htm
jewishmag.com/12mag/kadish/kadish.htm
myjewishlearning.com/life/Life_Events/Death_and_Mourning/Burial_and_Mourning/Kaddish.shtml
google.com/#hl=en&pwst=1&rlz=1R2ADBF_en&&sa=X&ei=4BIvTdawBIH_8AbNusygAQ&ved=0CBgQvwUoAQ&q=kaddish+prayer&spell=1&fp=e8de98ca5b405b41
Personally at this point I do doubt the geninueness of 2 Maccabees 12:39-45 text because of how it contradicts Joshua 7 – Achan’s Sin.
"But the Israelites were unfaithful in regard to the devoted things; Achan son of Karmi, the son of Zimri, the son of Zerah, of the tribe of Judah, took some of them. So the LORD’s anger burned against Israel."
A promise of redemption in Maccabees is contray to God’s anger.
Isaiah 66:24 (New International Version, ©2010)
“And they will go out and look on the dead bodies of those who rebelled against me; the worms that eat them will not die, the fire that burns them will not be quenched, and they will be loathsome to all mankind.”
B
Big_Dummy
Guest
And, you know this how? what sources?You do have to remember though that the ‘Septuagint’ was not translated as a set. Scholars believe that the translation was completed in stages: the Torah was translated first somewhere during the 3rd century BC, then further works were translated over the next two centuries. It is not altogether clear which was translated when, or where; some may even have been translated twice, into different versions, and then revised. It was only later when these various translations of individual books (or sets of books) were collated into one volume, which we now call the Septuagint. Of course, this happened at a time when the concept of a fixed Biblical canon did not yet exist in Judaism. Scholars have also noted the quality and style also varies considerably from book to book, from the literal to paraphrasing to interpretative.
B
Big_Dummy
Guest
Recent, more uptodate Scholarship places the date of the book of Wisdom being written after the time of Jesus’ death & resurrection in 37 to 41 AD.
The Dictionary of the Old Testament: wisdom, poetry & writings By Tremper Longman, Peter Enns (page 885-886) **places its date durling the reign of Gaius Caligula (AD 37-41) ** – See also The Exodus Story in the Wisdom of Solomon: a study in biblical interpretation By Samuel Cheon which is recorded in The interpretation of Exodus: studies in honour of Cornelis Houtman By C. Houtman, Riemer Roukema, Klaas Spronk page 151 see also on page 93 note 48. Allusion and meaning in John 6 By Susan Hylen for a few other scholars, sources.
jstor.org/pss/1455054
The Dictionary of the Old Testament: wisdom, poetry & writings By Tremper Longman, Peter Enns (page 885-886) **places its date durling the reign of Gaius Caligula (AD 37-41) ** – See also The Exodus Story in the Wisdom of Solomon: a study in biblical interpretation By Samuel Cheon which is recorded in The interpretation of Exodus: studies in honour of Cornelis Houtman By C. Houtman, Riemer Roukema, Klaas Spronk page 151 see also on page 93 note 48. Allusion and meaning in John 6 By Susan Hylen for a few other scholars, sources.
jstor.org/pss/1455054
I
Ignatius
Guest
There may indeed be redactions as late as the early 1st century, but
it seems reasonably certain that the earliest parts of book are as early as the year 400 B.C.
P
patrick457
Guest
Well actually, there is no concensus among scholars as to when Wisdom of Solomon was written; it is tentatively dated to be from around 220 BC up to AD 50 (the date you give is just one theory). Another theory has it that Wisdom was actually penned during the time of Augustus Caesar (27 BC-AD 14), based on what some believe were allusions within the text to the period of the emperor.
P
patrick457
Guest
Based on The Septuagint by Jennifer Dines and Michael Knibb (2004):
Most scholars opt for a date of early- to mid-3rd century BC (ca. 280-250 BC) for the Torah. The following are the main arguments, with the problems they entail:
- *] The Letter of Aristeas (which promulgated the well-known legend of the seventy-two translators) has at least some historical plausibility, albeit not without difficulties arising from the work’s literary genre and the author’s agenda.
*] “Biblical quotations or allusions supposing knowledge of the Septuagint occur in Hellenistic Jewish writers from the end of the third century BCE onwards. If the attributions are reliable, and if the allusions are really based on the LXX, then this evidence, though meagre, is precious. But certainty is difficult to establish.”
*] Based on internal evidence, the other books of the Septuagint utilize the vocabulary of the Greek Torah, which “is important for relative dating but does not in itself clinch a date for the original translation.”
*] The Greek reflects an identifiable stage in the development of Koine consonant with the early 3rd century BC. This is probably the strongest argument, but it is doubtful how precise, as yet, the results can be.
As for the other books, there are no stories about the translations of these books to help or hinder understanding, so scholars have to make do with dating them using internal evidence. The book gives the following dates, but one must keep in mind that “[n]early all the attempts at dating” these other books “are very tentative and there is seldom a concensus.”
- *]Most of the historical books from Joshua to 1-2 Paraleipomenōn (Chronicles) tend to be placed in the 2nd century BC, somewhat earlier than 2 Esdras and Deuterocanon. Ruth, meanwhile, is usually dated to the 1st century AD. The colophon to Greek Esther yields a date before which the translation must have been made, as it claims to have been brought to Egypt in “the fourth year of Ptolemy and Cleopatra” (11:1). Depending on which Ptolemy and Cleopatra is meant, it could be either 114, or 78-77, or 48 BC. That being said, there are also doubts among some as to the authenticity of the colophon.
]As for the wisdom books, Psalms tend to be dated somewhere in the 2nd century, though some have opted for a late-3rd century BC date, and others to the 1st. Proverbs and Job are usually placed in the latter half of the 2nd century BC. Sirach can be dated fairly precisely from the translator’s prologue to between 132 and 116; scholars are divided between an earlier and a later dating. Wisdom and the Psalms of Solomon are usually assigned to the late-1st century BC, and so, for different reasons, is the Song of Songs. Ecclesiastes may be even later.
]The prophetic books are "[f]or the moment…mostly assigned to the mid-second century BCE and later, largely from their supposed reflection of, and in some cases, allusions to, contemporary events (Maccabean, Hasmonean, Roman, etc.). Relative connections are tentatively established by these references, where they are secure, and by attempts to establish dependence of one book on another. Daniel must be later than its Semitic source, so dates from the mid-second century BCE at the earliest."
- *]Most of the historical books from Joshua to 1-2 Paraleipomenōn (Chronicles) tend to be placed in the 2nd century BC, somewhat earlier than 2 Esdras and Deuterocanon. Ruth, meanwhile, is usually dated to the 1st century AD. The colophon to Greek Esther yields a date before which the translation must have been made, as it claims to have been brought to Egypt in “the fourth year of Ptolemy and Cleopatra” (11:1). Depending on which Ptolemy and Cleopatra is meant, it could be either 114, or 78-77, or 48 BC. That being said, there are also doubts among some as to the authenticity of the colophon.
B
Big_Dummy
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NO, that is begging the question at this point, read the scholarship I referenced.
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