This may reflect the disapproving attitude of influential Pharisees toward the worldliness so evident in the reign of the Hasmonean successors to the Maccabees. A theological treatise such as 2 Maccabees differed widely from the unadorned, factual approach found in 1 Maccabees. Who Are The Maccabees? 2 Maccabees. The Eastern Orthodox Canon was laid out in the Quinisext Council in Trullo (692 CE). The Book of Maccabees is a collection of four volumes that recount the history of the Maccabees, the leaders of the Jewish rebellion against the Syrian king, Antiochus Epiphanes, and the Seleucid dynasty. Their punishment was a loving discipline for Gods people (1:26; 6:12; 14:15) which would bring the ungodly among them to repentance. The cleansing of the Temple and the institution of the Feast of Dedication are related in 10:1-9. With the accession of this king, the book ends rather abruptly. [34], Erasmus published at Cologne in 1524 a very free Latin paraphrase of 4 Maccabees, possibly based on the Passio. Possibly only 2 Maccabees was intended, since the surname Maccabeus applies in its strictest sense only to Judas, who dominates all of 2 Maccabees, but shares the spotlight with his brothers in the longer history of 1 Maccabees. They have been edited and translated into English. This five-volume work has not survived, but many authorities outline the book on the basis of five divisions, which are each concluded with a summary statement (3:40; 7:42; 10:9; 13:26; 15:37). The attempt of Philopator to enter the Jerusalem Temple (3 Macc 1:9-2:24) closely resembles the thwarted efforts of Heliodorus (2 Macc 3:7). At the end of the book, Nicanors death is attributed to his threat against the Temple. If these many other signs were to be recorded, even the world itself could not contain the books that would be written (John 21:25). An important NT term, , G2211, occurs frequently in 2 Maccabees, mainly referring to the appearances of angels at strategic times (2:21; 3:24, 33; 12:22). In both works the attempt to wipe out the Jews back-fired, as the persecuted gained revenge against the Gentiles (Esther 9) or their apostate brethren (3 Macc 7:10-15). 7678. Yet, even the Hasidim are seen in a bad light for accepting Alcimus as chief priest in spite of Judass objections. Strict observance of the law was mandatory for the righteous man. The work consists of a prologue and two main sections. The book was composed in good idiomatic Gr., so there is no likelihood of a Sem. In a period when party divisions were not clearly defined in Judaism, it is difficult to label the author either a Pharisee or Sadducee. A brief peace evaporated as conflicts erupted at Joppa and other cities, and Lysias was again defeated in 163 b.c. The adjective "pious," however, is critically important: the author is altering the common topic ("reason can master the emotions") in order to suggest that it is the mind that has been trained in the piety and exercises in the practices of the Jewish Law that is equipped to exercise the mastery that Greek ethicists praise. [24][8], The writer believes in the immortality of the soul, but never mentions the resurrection of the dead. H. Teaching. The Jewish expectation of a Messianic age and a prophet who should come (1 Macc 4:46; 14:41) parallels the attitudes found in the NT. used, the emphasis upon Alexandrian Judaism, and the authors knowledge of Egyp. In the latter case, the two defeats of Lysias are merged into one badly confused account. VI. His purification of the sanctuary is the focal point of the book, but he also receives praise for his fervent prayers (8:1-5) and his concern for widows and orphans (8:28, 30). Antiochuss desecration of the Temple is viewed by the author as a heinous deed (5:11-6:9), while Judas gains heroic stature for purifying the sanctuary. Title. On the other hand, oral tradition could have been responsible for the circulation of much of this information. Intermittent fighting between the rival armies was climaxed by a final battle in which 35,000 Syrians were killed, including Nicanor. 2 Maccabees also highlights the significance of prayers for the dead and the belief in divine intervention . He is the God who sees all things (12:22) and has created heaven and earth out of things that did not exist (7:28 mg.). common in Alexandria during this period. based on the Gr. The Hasidim disapproved of Simons rule (10:18-22; 14:17-19), but the Pharisees doubtless shared this sentiment. XIII. According to it, devout practice of Judaism perfects the values held dear in Greek and Roman contexts, with the martyrs presented in terms reminiscent of Greek sages. diaspora are prefaced to the work (see II. An imprecatory prayer directed against Nicanor occurs in 7:37, 38, and eulogies of Judas and Simon are recorded in 3:3-9 and 14:4-15. Each punishment corresponded precisely to the crime (13:4-8; 15:32-35). By providing background stories of this kind, he also made available instructional and religious material for use in the special festivals of the Egyp. A.) Unity. Two letters (1:1-9; 1:10-2:18) from Jews in Pal. city. 1). With a word God can strike dead an invading army of any size (8:18; 15:22). Of particular importance are several letters, perhaps accessible to the author from the high priests archives in the Temple (cf. The importance of restoring true Temple worship is another similarity within the two works. vi. Since Johns accession is noted in 1 Maccabees, but little else, the author wishes to indicate an additional source for information regarding him. 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. C. 1). In contrast, the author of the Second Book of Maccabees presents a heavily dramatic and theologically dense account of a period of time which is shorter but overlapping (180-161 BC). Horrible pains plagued the tyrant, and his chariot somehow ran over him (9:5-8). They did not include the work as canonical nor deuterocanonical. [28] While it is difficult to know for sure, deSilva also hypothesizes that the kind of promotion of the value of the Jewish Law for shaping an ethical life might have been used by the Jewish Christians who sought to persuade Gentile Christians also to adopt a Jewish way of life. Since 3 Maccabees also deals with a foreign powers attempt to Hellenize the Jews, there is some merit to this suggestion. (Jos. van Henten 1997, pp. Historically, the Greek Orthodox Church and the Georgian Orthodox Church printed 4 Maccabees in their Bibles together with the rest of the Old Testament, but this did not entail that they officially considered 4 Maccabees "canonical." Scriptural terms and phrases are sprinkled throughout the text (3:45; 9:21, 22) and predicted events find some fulfillment. Regions outside Pal. According to the first book of Maccabees, one of the Hellenistic kings defiled the temple, forbade circumcision, and even set up altars to his gods. 7). As he carefully depicted the events surrounding the desecration and purification of the Temple, the epitomist sought to foster proper devotion to the Jerusalem sanctuary. The letters which introduce 2 Maccabees ostensibly were written from Pal. to His climactic glorious return (2 Thess 2:8; 1 Tim 6:14; Titus 2:13). There was a nephew of Judas Maccabeus named Jason (1 Macc 8:17) and another Jason served as an envoy to Rome, but neither of these men can be connected positively with Jason of Cyrene. 11). 3 Macc 6:6). [3], David A. deSilva considers the work's depiction of personal trust and faithfulness toward God as being in line with early Christian theology; notably, he argues that the Jewish Christian Epistle to the Hebrews has a similar viewpoint on the matter of the meaning of faith. If this were the actual situation behind the book, one would expect that these heathen practices would have been vigorously condemned and ascribed to Ptolemy. If you have a Roman Catholic or Greek Orthodox background you may also recognize the books 1 and 2 Maccabees as part of . This triumph was thereafter commemorated a day before the Feast of Purim. date is more probable, others argue that the composition took place in the Christian era. from Heb. The books of First and Second Maccabees contain similar accounts. I. C.) could have been at Jasons disposal, expanded at points by oral tradition about the Maccabean hero. Rather, it is another book about the Maccabean era. Bringing the highest level of technical expertise to bear on the canon, cognate literature, and the historical matrix of the Bible, JBL has stood at the center of communication among biblical scholars in North America for the past 125 years. There is little doubt that the smooth Gr. Origen called the book (Euseb. In 1:10 Antiochus Epiphanes becomes king in the 137th year of the Gr. It was not included in the Masoretic canon of Hebrew scriptures, the Tanakh, and thus was not considered canonical by later Jews. Yet, other passages, such as those describing the martyrdoms (6:18-7:42), contain abundant detail and may have been amplifications of Jasons narrative. Second, both 1 and 2 Maccabees highlight something that traditional Jewish retellings . Judas was a savior of Israel (9:21) like former judges and kings, and his death is lamented in terms used for Saul and Jonathan, How is the mighty fallen! (9:21; cf. Jews who may have been supporting the Jewish temple at Heliopolis. I could prove to you from many and various examples that reason is dominant over the emotions, but I can demonstrate it best from the noble bravery of those who died for the sake of virtue, Eleazar and the seven brothers and their mother. Finally, I will show how the account of the repossession and purification of the Jerusalem temple is essential in accomplishing one of the main goals of the history, namely, the explanation of the origin of Hanukkah, and is interconnected with the rest of the narrative with regard to its placement, language, style, and content. Start your free trial today. He obviously revered the law and the Temple and vigorously opposed paganism. [12][8] The author was probably not from Roman Judea, as the book includes a minor geographical mistake about the layout of Jerusalem, Judea was largely Aramaic-speaking in the era, and the tone of the work suggests the defense of a cultural minority in a Hellenistic environment. interior indicates two traditions. Two women were killed because they circumcised their children, and other Jews were burned to death while keeping the Sabbath (6:10, 11). The suffering and martyrdom of the Maccabees is seen by the author to be vicarious for the Jewish nation, and the author portrays martyrdom in general as bringing atonement for the past sins of the Jews. 1 and 9. The well-known martyr section (6:10-7:42) extols the dedicated faithfulness of the victims and makes their actions worthy of emulation. Note that van Henten supports a wider range than Dupont-Sommer and suggests the final decades of the 1st century are plausible as well. 14:23 and 16:23f.). [3][4] The martyred woman calmly debates her captors, explaining why her actions are rational given God's promise of rewards in the afterlife, akin to arguments favored by Stoic philosophy. Josephus felt free to modify and amplify his sources, so his switch back to a previous work does not prove that the chs. Josippon (a tr. Despite this partisan position, he remains a serious and objective historian, reports what he has seen, and utilizes the testimonies of contemporaries and official documents. From several standpoints it is clear that written sources were used by the author of 1 Maccabees. K. Relation to the NT. In the preface of the book, the author indicates that he has . consul Lucius to Ptolemy Euergetes (15:16ff.) In contrast to First Maccabees, the book of Second Maccabees is a summary of a history written originally in Greek for Diaspora Hellenistic Jews living in the Greek-speaking area in Egypt.The Jews to whom the book was addressed were both loyal to their nation and its new Hasmonean state and yet faithful subjects of the kingdoms of the Greek dynasty of Ptolemies in Egypt. Similarly, 8:30-33 relates battles with Timothy and Bacchides which interrupt the account of the victory over Nicanor (8:23-29, 34-36). The Book of Maccabees I is an apocryphal work recounting the victories of the Maccabees over the Syrian Greeks and the rededication of the Second Temple in Jerusalem in 164 BCE, the stories behind the holiday of Chanukah. To the author, Judas was a blameless man raised up by God at a crucial time. 1. The First Book of Maccabees was written in Hebrew by a Jew from Jerusalem, probably around the beginning of the first century before Christ. ; 14:10ff. When the high priest Simon prayed eloquently, God answered by paralyzing Ptolemy. A series of books relating events centering around Judas Maccabeus and other heroes in the Jewish struggle for religious and political freedom. J. This rather derogatory biography may have furnished the raw material for the embellishments of 3 Maccabees, and it is also known that Polybius lived in Megalopolis. Attempts at rearranging the book to eliminate errors break up whatever continuity remains, for most of the mistakes form an integral part of their present context. Perhaps the token summary of John Hyrcanuss reign indicates that the author disapproved of certain tendencies of the Hasmonean rulers.
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who wrote the book of maccabees
