First & Second Maccabees (Deuterocanonical Books Of The Holy Bible)
Published at : August 01, 2022
These books are so called, because they contain the history of the people of God under the command of Judas Machabeus and his brethren: and he, as some will have it, was surnamed Machabeus, from carrying in his ensigns, or standards, those words of Exodus 15.11, Who is like to thee among the strong, O Lord: in which the initial letters, in the Hebrew, are M. C. B. E. I. It is not known who is the author of these books. But as to their authority, though they are not received by the Jews, saith St. Augustine, (lib. 18, De Civ. Dei, c. 36,) they are received by the church: who, in settling her canon of the scriptures, chose rather to be directed by the tradition she had received from the apostles of Christ, than by that of the scribes and Pharisees. And as the church has declared these two Books canonical, even in two general councils, viz., Florence and Trent, there can be no doubt of their authenticity. (Summary and annotations by Bishop Richard Challoner A.D. 1749-1752).
Genre(s): Bibles-Language: English.
Bible (DRV) Apocrypha/Deuterocanon: 1 & 2 Maccabees-Douay-Rheims Version (DRV).
The First Book of Maccabees, also known as First Maccabees (written in shorthand as 1 Maccabees or 1 Macc.), is a book written in Hebrew by an anonymous[1] Jewish author after the restoration of an independent Jewish kingdom by the Hasmonean dynasty, around the late 2nd century BCE. The original Hebrew is lost and the most important surviving version is the Greek translation contained in the Septuagint. The book is held as canonical scripture by the Catholic, Orthodox, and Oriental Orthodox churches (except for the Orthodox Tewahedo), but not by Protestant denominations nor any major branches of Judaism; it is not part of the Hebrew Bible. Some Protestants consider it to be an apocryphal book (see also Deuterocanonical books).
1 Maccabees is best known for its account of an early victory in the Maccabean Revolt against the Seleucid Empire: the recapture of Jerusalem in the year 164 BCE and rededication of the Second Temple – the narrative behind the Jewish holiday of Hanukkah.[2]
2 Maccabees,[note 1] 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 120 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, starting 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.
The book, like the other Books of the Maccabees, was included in the Septuagint, a prominent Greek collection of Jewish scripture. It was not promptly translated to Hebrew nor included in the Masoretic Hebrew canon, the Tanakh. While possibly read by Greek-speaking Jews in the two centuries after its creation, later Jews did not consider the work canonical nor important. Early Christians did honor the work, and it was included as a deuterocanonical work of the Old Testament. Catholic, Eastern Orthodox, and Oriental Orthodox Christians still consider the work deuterocanonical; Protestant Christians do not regard 2 Maccabees as canonical, although many include 2 Maccabees as part of the biblical apocrypha, noncanonical books useful for the purpose of edification.
The deuterocanonical books (from the Greek meaning "belonging to the second canon") are books and passages considered by the Catholic Church, the Eastern Orthodox Church, the Oriental Orthodox Churches, and the Assyrian Church of the East to be canonical books of the Old Testament, but which Protestant denominations regard as apocrypha. They date from 300 BC to 100 AD, mostly from 200 BC to 70 AD, before the definite separation of the Christian church from Judaism.[1][2][3] While the New Testament never directly quotes from or names these books, the apostles most frequently used and quoted the Septuagint, which includes them. Some say there is a correspondence of thought,[4][5] and others see texts from these books being paraphrased, referred, or alluded to many times in the New Testament, particularly in the Pauline epistles, depending in large measure on what is counted as a reference.
Genre(s): Bibles-Language: English.
Bible (DRV) Apocrypha/Deuterocanon: 1 & 2 Maccabees-Douay-Rheims Version (DRV).
The First Book of Maccabees, also known as First Maccabees (written in shorthand as 1 Maccabees or 1 Macc.), is a book written in Hebrew by an anonymous[1] Jewish author after the restoration of an independent Jewish kingdom by the Hasmonean dynasty, around the late 2nd century BCE. The original Hebrew is lost and the most important surviving version is the Greek translation contained in the Septuagint. The book is held as canonical scripture by the Catholic, Orthodox, and Oriental Orthodox churches (except for the Orthodox Tewahedo), but not by Protestant denominations nor any major branches of Judaism; it is not part of the Hebrew Bible. Some Protestants consider it to be an apocryphal book (see also Deuterocanonical books).
1 Maccabees is best known for its account of an early victory in the Maccabean Revolt against the Seleucid Empire: the recapture of Jerusalem in the year 164 BCE and rededication of the Second Temple – the narrative behind the Jewish holiday of Hanukkah.[2]
2 Maccabees,[note 1] 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 120 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, starting 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.
The book, like the other Books of the Maccabees, was included in the Septuagint, a prominent Greek collection of Jewish scripture. It was not promptly translated to Hebrew nor included in the Masoretic Hebrew canon, the Tanakh. While possibly read by Greek-speaking Jews in the two centuries after its creation, later Jews did not consider the work canonical nor important. Early Christians did honor the work, and it was included as a deuterocanonical work of the Old Testament. Catholic, Eastern Orthodox, and Oriental Orthodox Christians still consider the work deuterocanonical; Protestant Christians do not regard 2 Maccabees as canonical, although many include 2 Maccabees as part of the biblical apocrypha, noncanonical books useful for the purpose of edification.
The deuterocanonical books (from the Greek meaning "belonging to the second canon") are books and passages considered by the Catholic Church, the Eastern Orthodox Church, the Oriental Orthodox Churches, and the Assyrian Church of the East to be canonical books of the Old Testament, but which Protestant denominations regard as apocrypha. They date from 300 BC to 100 AD, mostly from 200 BC to 70 AD, before the definite separation of the Christian church from Judaism.[1][2][3] While the New Testament never directly quotes from or names these books, the apostles most frequently used and quoted the Septuagint, which includes them. Some say there is a correspondence of thought,[4][5] and others see texts from these books being paraphrased, referred, or alluded to many times in the New Testament, particularly in the Pauline epistles, depending in large measure on what is counted as a reference.
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