Introduction

Jews began writing history at a relatively early date. One of the most impressive historical narratives from the ancient world is the ‘‘Succession Narrative’’ or ‘‘Court History of David’’ that relates Solomon’s selection as David’s successor (2 Samuel 9-20; 1 Kings 1-2). The account was probably written by a member of the royal court in the tenth century bce shortly after Solomon ascended the throne. While it offers an explanation for and defense of what was undoubtedly perceived by many to be an illegitimate succession, it did so with a sobriety unusual in the ancient world. Later Jewish historians created two long narratives based on this and a good number of other sources: the Deuteronomistic history (Deuteronomy, Joshua, Judges, 1 & 2 Samuel, and 1 & 2 Kings), written first in the late seventh century and updated in the sixth century, and the Chronicler’s history, written during the Persian period (1 & 2 Chronicles, and, more controversially, Ezra, and Nehemiah). Jews thus had a long tradition of historical writing before they had sustained encounters with Greeks.

When the encounter with Greeks came, it had a significant impact on Jewish historiography. While some Jewish historians deliberately followed the Jewish biblical precedents (e. g., 1 Maccabees, 1 Esdras, Pseudo-Philo), others embraced Greek historiography (e. g., 2 Maccabees, Josephus). The former wrote in a Semitic language (either Hebrew or Aramaic), the latter in Greek, though it would be naive to draw a line between the two strictly on linguistic grounds. Hellenism had an impact on virtually all of these authors and their histories; conversely, the biblical tradition exerted an enormous influence on the majority of Jewish historians, no matter what language they used.