Deuterocanonical books in the context of "Intertestamental period"

A pseudepigraph (also anglicized as "pseudepigraphon") is a falsely attributed work, a text whose claimed author is not the true author, or a work whose real author attributed it to a figure of the past. The name of the author to whom the work is falsely attributed is often prefixed with the particle "pseudo-", such as "pseudo-Aristotle" or "pseudo-Dionysius." These terms refer to the anonymous authors of works falsely attributed to Aristotle and Dionysius the Areopagite, respectively.

In biblical studies, the term pseudepigrapha can refer to an assorted collection of Jewish religious works thought to be written c. 300 BCE to 300 CE. They are distinguished by Protestants from the deuterocanonical books (Catholic and Orthodox) or Apocrypha (Protestant), the books that appear in extant copies of the Septuagint in the fourth century or later and the Vulgate, but not in the Hebrew Bible or in Protestant Bibles. In Catholic usage, the Old Testament books accepted by the Catholic Church are referred to as the deuterocanonical books, and Catholic writers commonly reserve the word apocrypha for spurious or noncanonical writings rather than for the deuterocanon. In addition, two books considered canonical in the Orthodox Tewahedo churches, the Book of Enoch and Book of Jubilees, are noncanonical in Catholic and Eastern Orthodox canons and are classified by most scholars among the Old Testament pseudepigrapha.

The Dead Sea Scrolls, in the narrow sense identical with the Qumran Caves Scrolls, are a set of ancient Jewish manuscripts from the Second Temple period. They were discovered over a period of ten years, between 1946 and 1956, at the Qumran Caves near Ein Feshkha in the West Bank, on the northern shore of the Dead Sea. Dating from the 3rd century BCE to the 1st century CE, the Dead Sea Scrolls include the oldest surviving manuscripts of entire books later included in the biblical canons, including deuterocanonical manuscripts from late Second Temple Judaism and extrabiblical books. At the same time, they cast new light on the emergence of Christianity and of Rabbinic Judaism. In the wider sense, the Dead Sea Scrolls also include similar findings from elsewhere in the Judaean Desert, of which some are from later centuries. Almost all of the 15,000 scrolls and scroll fragments are held in the Shrine of the Book at the Israel Museum located in Jerusalem.

The Israeli government's custody of the Dead Sea Scrolls is disputed by Jordan and the Palestinian Authority on territorial, legal, and humanitarian grounds—they were mostly discovered following the Jordanian annexation of the West Bank and were acquired by Israel after Jordan lost the 1967 Arab–Israeli War—whilst Israel's claims are primarily based on historical and religious grounds, given their significance in Jewish history and in the heritage of Judaism.

The Biblical apocrypha (from Ancient Greek ἀπόκρυφος (apókruphos) 'hidden') denotes the collection of ancient books, some of which are believed by some to be of doubtful origin, thought to have been written some time between 200 BC and 100 AD.

The Catholic, Eastern Orthodox and Oriental Orthodox churches include some or all of the same texts within the body of their version of the Old Testament, with Catholics terming them deuterocanonical books. Traditional 80-book Protestant Bibles include fourteen books in an intertestamental section between the Old Testament and New Testament called the Apocrypha, deeming these useful for instruction, but non-canonical. Reflecting this view, the lectionaries of the Lutheran Churches and Anglican Communion include readings from the Apocrypha.

The Codex Sinaiticus (/sɪˈnaɪtɪkəs/; Shelfmark: London, British Library, Add MS 43725), also called the Sinai Bible, is a fourth-century Christian manuscript of a Greek Bible, containing the majority of the Greek Old Testament, including the deuterocanonical books, and the Greek New Testament, with both the Epistle of Barnabas and the Shepherd of Hermas included. It is designated by the siglum א‎ [Aleph] or 01 in the Gregory-Aland numbering of New Testament manuscripts, and δ 2 in the von Soden numbering of New Testament manuscripts. It is written in uncial letters on parchment. It is one of the four great uncial codices (these being manuscripts which originally contained the whole of both the Old and New Testaments). Along with Codex Alexandrinus and Codex Vaticanus, it is one of the earliest and most complete manuscripts of the Bible, and contains the oldest complete copy of the New Testament. It is a historical treasure, and using the study of comparative writing styles (palaeography), it has been dated to the mid-fourth century.

Biblical scholarship considers Codex Sinaiticus to be one of the most important Greek texts of the New Testament, along with Codex Vaticanus. Until German Biblical scholar (and manuscript hunter) Constantin von Tischendorf's discovery of Codex Sinaiticus in 1844, the Greek text of Codex Vaticanus was unrivalled. Since its discovery, study of Codex Sinaiticus has proven to be useful to scholars for critical studies of the biblical text.

The cardinal virtues are four virtues of mind and character in classical philosophy. They are prudence, justice, fortitude, and temperance. They form a virtue theory of ethics. The term cardinal comes from the Latin cardo (hinge); these four virtues are called "cardinal" because all other virtues fall under them and hinge upon them.

These virtues derive initially from Plato in Republic Book IV, 426-435. Aristotle expounded them systematically in the Nicomachean Ethics. They were also recognized by the Stoics and Cicero expanded on them. In the Christian tradition, they are also listed in the Deuterocanonical books in Wisdom of Solomon 8:7 and 4 Maccabees 1:18–19, and the Doctors Ambrose, Augustine, and Aquinas expounded their supernatural counterparts, the three theological virtues of faith, hope, and charity.

1 Maccabees, also known as the First Book of Maccabees, First Maccabees, and abbreviated as 1 Macc., is a deuterocanonical book which details the history of the Maccabean Revolt against the Seleucid Empire as well as the founding and earliest history of the independent Hasmonean kingdom. It describes the promulgation of decrees forbidding traditional Jewish practices by King Antiochus IV Epiphanes and the formation of a rebellion against him by Mattathias of the Hasmonean family and his five sons. Mattathias's son Judas Maccabeus (Judah Maccabee) takes over the revolt and the rebels as a group are called the Maccabees; the book chronicles in detail the successes and setbacks of the rebellion. While Judas is eventually killed in battle, the Maccabees eventually achieve autonomy and then independence for Judea under the leadership of the Hasmonean family. Judas's brother Simon Thassi is declared High Priest by will of the Jewish people. The time period described is from around 170 BC to 134 BC.

The author is anonymous, but he probably wrote in the newly independent Hasmonean kingdom after the success of the Maccabean Revolt in the late 2nd century BC. 1 Maccabees was probably written in Hebrew originally. However, this original Hebrew has been lost, and the work only survives in translation in Koine Greek contained in the Septuagint, the Greek version of the Jewish scriptures. The Septuagint was preserved by early Christians as the basis for the Christian Old Testament. It became part of the deuterocanon in early Christianity. The book is held as canonical scripture today in the Catholic, Eastern Orthodox, and Oriental Orthodox churches (except for the Orthodox Tewahedo). The book is not part of the Hebrew Bible (Tanakh) and is not considered canonical by Protestant denominations nor in any of the major branches of Judaism. Some Protestants include the book as biblical apocrypha, material useful for background and edification but that is not canonical. Rabbinic Judaism generally disapproved of the rule of the Hasmonean dynasty, but the book is openly pro-Hasmonean, one of several factors for a lack of enthusiasm for the book within later Judaism.

2 Maccabees, also known as the Second Book of Maccabees, Second Maccabees, and abbreviated as 2 Macc., is a deuterocanonical book which recounts the persecution of Jews under King Antiochus IV Epiphanes and the Maccabean Revolt against him. It concludes with the defeat of the Seleucid Empire general Nicanor in 161 BC by Judas Maccabeus, the leader of the Maccabees.

2 Maccabees was originally written in Koine Greek by an unknown diaspora Jew living in Hellenistic Egypt. It was likely written some time between 150 and 100 BC. Together with the book 1 Maccabees, it is one of the most important sources on the Maccabean Revolt. The work is not a sequel to 1 Maccabees but rather its own independent rendition of the historical events of the Maccabean Revolt. It both starts and ends its history earlier than 1 Maccabees, beginning with an incident with the Seleucid official Heliodorus attempting to tax the Second Temple in 178 BC, and ending with the Battle of Adasa in 161 BC. Some scholars believe the book to be influenced by the Pharisaic tradition, with sections that include an endorsement of prayer for the dead and a resurrection of the dead.