Second Temple Period Texts (516 BC - 70 AD)
The Second Temple Period produced the most diverse body of Jewish literature in antiquity, fundamentally shaping both rabbinic Judaism and early Christianity. Following the return from Babylonian exile and the rebuilding of the Jerusalem Temple in 516 BC, Jewish communities across the Mediterranean and Near East generated apocalyptic visions, rewritten scripture, wisdom collections, historical narratives, and liturgical texts that expanded far beyond the eventual biblical canon. This era witnessed the composition of 1 Enoch's cosmic journeys, Jubilees' retelling of Genesis and Exodus with a solar calendar, the practical wisdom of Ben Sira (Sirach), and the historical accounts in 1-2 Maccabees celebrating Hasmonean resistance. The discovery of the Dead Sea Scrolls at Qumran in 1947 revolutionized our understanding of this period, revealing community rules, biblical commentaries, and previously unknown psalms and apocalypses. These texts reflect intense theological creativity during centuries of Persian, Greek, and Roman domination, addressing questions of theodicy, messianic expectation, calendar disputes, and proper interpretation of Torah. Scholars including George Nickelsburg, James VanderKam, and John Collins have demonstrated how these writings illuminate the diverse movements within Judaism that gave rise to Pharisees, Sadducees, Essenes, and the Jesus movement.
Library of Alexandria publishes the full modern text: The Complete Ethiopian Bible Library.
Key texts
- 1 EnochA composite apocalypse (3rd century BC - 1st century AD) containing the Book of Watchers, astronomical treatises, parables of the Son of Man, and visions of cosmic judgment; canonical in the Ethiopian Orthodox Church and extensively cited by scholars including R.H. Charles and George Nickelsburg.
- Book of JubileesA retelling of Genesis 1 through Exodus 12 (2nd century BC) that advocates a 364-day solar calendar and expanded legal traditions; preserved completely in Ethiopic and attested in multiple Qumran manuscripts, analyzed definitively by James VanderKam.
- Wisdom of Sirach (Ben Sira)A comprehensive wisdom collection (c. 180 BC) by Yeshua ben Eleazar ben Sira, blending traditional proverbs with praise of Torah and Israelite heroes; accepted in Catholic and Orthodox canons but excluded from the Jewish Tanakh and Protestant Old Testament.
- 1-2 MaccabeesHistorical narratives of the Maccabean Revolt (167-160 BC) against Seleucid oppression and the rededication of the Temple; 1 Maccabees offers sober history while 2 Maccabees emphasizes martyrdom theology, both preserved in the Septuagint.
- Dead Sea ScrollsA library of approximately 900 manuscripts discovered at Qumran (1947-1956), including the Community Rule, War Scroll, Thanksgiving Hymns, biblical commentaries (pesharim), and previously unknown psalms and apocalypses; published in full by a team led by John Strugnell and Emanuel Tov.
Timeline
- 516 BCSecond Temple completed in Jerusalem after the Babylonian exile, inaugurating a period of renewed literary activity and diverse interpretations of Torah.
- c. 200-160 BCComposition of earliest Enochic traditions, Jubilees, and Ben Sira's wisdom collection during the transition from Ptolemaic to Seleucid rule over Judea.
- 167-160 BCMaccabean Revolt against Antiochus IV Epiphanes' persecution; victory leads to Temple rededication and Hasmonean dynasty, inspiring historical and apocalyptic literature.
- c. 150 BC - 68 ADQumran community produces and preserves the Dead Sea Scrolls, including sectarian rules, biblical commentaries, and liturgical texts, until destruction by Roman forces.
All five volumes — Enoch, the Dead Sea Scrolls, Nag Hammadi and more — in one modern set.
Read the complete text →Frequently asked questions
Why were these texts excluded from the Jewish and Protestant biblical canons?
Different communities applied different canonization criteria during the late 1st century AD and afterward. The rabbinic council at Yavneh (c. 90 AD) appears to have favored Hebrew texts composed before Persian period limits, excluding works like Sirach despite its popularity. Protestant Reformers followed Jerome's distinction between Hebrew Bible texts and the Greek Septuagint additions, relegating books like 1-2 Maccabees and Wisdom to the Apocrypha. The sectarian nature of some Dead Sea Scrolls and the theological controversies surrounding Enochic traditions also contributed to their exclusion, though the Ethiopian Orthodox Church preserved 1 Enoch as canonical. James Charlesworth and Michael Knibb have shown that canon formation was gradual, contested, and varied significantly across Jewish and Christian communities.
What do Second Temple texts reveal about the origins of Christianity?
These texts illuminate the diverse Jewish matrix from which Christianity emerged. The Son of Man imagery in 1 Enoch's Parables parallels Gospel christology; Jubilees' angelology and rewritten scripture techniques appear in early Christian writings; Qumran's messianic expectations, dualistic theology, and communal meals provide context for understanding Jesus movements. George Nickelsburg and James VanderKam have demonstrated that concepts once considered uniquely Christian—bodily resurrection, cosmic dualism, apocalyptic timetables, and conflicting calendar systems—pervaded Second Temple Judaism. The Dead Sea Scrolls particularly show that sectarian communities with strict purity rules, shared property, and authoritative teacher figures existed before and contemporaneous with early Christianity, suggesting Jesus groups represented one stream within a broader phenomenon of Jewish renewal movements.