By Jonathan A. Goldstein
II Maccabees maintains the chronicle of the "Time of the worries" (167-64 B.C.E.), began in I Maccabees. It recounts the tales of clash among militant Jews, led by means of Judas Maccabaeus, and their Hellenistic oppressors. other than the tale of the fight to regulate the temple and the holy urban of Jerusalem, although, II Maccabees stocks little in universal with I Maccabees. the second one quantity of reflections of Jewry within the new release following the Maccabaean rebellion offers and evaluates the event from its personal specified perspective.
How those occasions got here to be written, who instructed the tales, and what purposes stimulated such divergent but parallel interpretations are the questions Jonathan A. Goldstein, translator and commentator on either Maccabaean histories, addresses right here. Goldstein makes use of the total array of scholarly instruments to check the severe matters raised via II Maccabees. through interpreting its language and elegance, its Hellenic but Jewish style, its comparability and dating to I Maccabees, its use of sacred writings (Torah and Prophets), its old context, and the function of the incredible, Goldstein completely elucidates this strong account of a pivotal interval in Jewish history.
As the observation makes transparent, II Maccabees specializes in yes issues: miracles as God's instruments for shaping background; the holiness of the Jerusalem temple; the dynamic courting among the Hasmonaean rulers and their pious rivals; compliment of martyrdom; the doctrine of resurrection. An abridgment of Jason of Cyrene's paintings, II Maccabees advances its personal theological standpoint to its Greek-speaking viewers, refuting the Hasmonaean partisan's view that pervades I Maccabees.
Jonathan A. Goldstein, writer of I Maccabees, is Professor of heritage and Classics on the collage of Iowa. He earned bachelor's and master's levels at Harvard, and a doctorate at Columbia collage.
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Extra info for II Maccabees (The Anchor Bible, Vol. 41A)
Nevertheless, the Torah commands Jews to attack idolatry in the Promised Land (Exod 23:23-24, 31-33, 34:12-16; Deut 12:2-3) and permits them to wage aggressive warfare (Deut 20). The later Hasmonaeans (John Hyrcanus I, Judas Aristobulus, and Alexander Jannaeus) aggressively wiped out idol atry in the Holy Land and made wide conquests, which included the cities of Scythopolis and Azotus. One is thus not surprised to find the Has monaean propagandist recording how Judas and Jonathan attacked Azotus and destroyed the works of idolatry there (I 5:68, 10:83-85, 11:4) though he does not report that Azotus ever attacked the Jews.
In Part III we shall find that Jason believed in the revelations in Dan 7-12, whereas the Hasmonaean propagandist exposed their falsity. Jason seems also to op pose the aggressive policies of the later Hasmonaeans. Indeed, those policies may be among the sins against which he felt he had to warn the Jews. In Part IV we shall argue that Jason wrote in the time of the later Hasmonaeans. Surely, then, one purpose of Jason was to refute Has monaean propaganda. From the day that his father, Mattathias, rose in zeal to resist the perse cution (I 2:15-26), Judas and his family were controversial.
LXVIII; Berkeley and Los Angeles: University of California Press, 1961), 38-51; and especially Doran, Tem ple Propaganda, pp. 84-97. Women: Africa, Phylarchus, pp. 43-47. , pp. 51-56. The Suda reports that Phylarchus wrote a work On the Manifest Intervention of Zeus. N o fragments survive. It was not part of his historical narratives, and it may even have refuted another's assertion that such an intervention had taken place. 2; Plutarch Themistocles 15, Lucullus 10, Aratus 32; cf. 6~7). Sec Doran, Temple Propaganda, pp.