Relevant bibliographies by topics / Maccabees

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Maccabees'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Maccabees"

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Sørensen, Søren Lund. "5 Maccabees 13 and the Missing Ambassador." European Journal of Jewish Studies 9, no. 2 (October 7, 2015): 121–33. http://dx.doi.org/10.1163/1872471x-12341277.

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This article traces the impact of Eupolemos, the Jewish historian and ambassador, on Jewish tradition. Eupolemos plays an important role in 1 and 2 Maccabees as one of the ambassadors sent to Rome by Judas Maccabaeus. Josephus elaborates the role of Eupolemos and associates him closer to Judas Maccabaeus than was the case with the accounts found in the first two books of the Maccabees. A much-overlooked Jewish work extant in Arabic, 5 Maccabees, commemorates the pact made between the Romans and Judas Maccabaeus, but fails to mention the Jewish ambassador Eupolemos. 5 Maccabees, as well as Sefer Josippon, appears to exalt Judas Maccabaeus. The increased status of Judas is, however, to the detriment of Eupolemos, who is written out of Jewish tradition in the medieval period.
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Forness, Philip Michael. "The First Book of Maccabees in Syriac: Dating and Context." Aramaic Studies 18, no. 1 (May 8, 2020): 99–123. http://dx.doi.org/10.1163/17455227-bja10005.

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Abstract Syriac literature exhibits interest in narratives associated with the Maccabees by the fourth century. Seventh-century manuscripts preserve two different Syriac translations of 1 Maccabees. The translation of this book into Syriac is not part of the Peshitta Old Testament translated from the Hebrew Bible in the second century CE. Its dating and the possible context for its production have not yet been the topic of scholarly investigation. This article examines quotations of and allusions to 1 Maccabees in Aphrahat, Ephrem, and the Martyrdom of Simeon bar Ṣabbāʿē. The last of these texts, likely produced in the early fifth century, offers the earliest evidence for a Syriac translation of 1 Maccabees. The production of a Syriac translation of 1 Maccabees in the fourth or perhaps early fifth century reflects efforts of Christian communities around this time to appropriate the Maccabean narrative for their own interests.
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Lanzinger, Daniel. "Alcimus’ Last Command." Journal for the Study of Judaism 46, no. 1 (February 10, 2015): 86–102. http://dx.doi.org/10.1163/15700631-12340095.

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The note in 1 Maccabees 9:54 that the high priest Alcimus ordered the destruction of the wall of the inner temple court is taken by most scholars as a description of a historical event. This paper, however, suggests that the note should rather be read as part of a pro-Maccabean propaganda which serves to defame Alcimus. It is argued that, from a historical perspective, it was not Alcimus but Judas who was responsible for serious damage at the temple precinct as a result of his unsuccessful military operation against the Seleucid Acra (6:18-54). The author of 1 Maccabees tries to downplay this event and to villainise Alcimus by calling destruction what was actually restoration. The paper ends with a comparison to two other passages in 1 Maccabees (4:44-46 and 5:55-62) which shows that the suggested understanding of 9:54 fits well the strategies of legitimisation and delegitimisation that can be found throughout the book.
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Rooke, Deborah. "On the ‘Handel-ing’ of 1 Maccabees: Thomas Morell's use of biblical sources in the libretto of Judas Maccabaeus." Scottish Journal of Theology 57, no. 2 (May 2004): 125–38. http://dx.doi.org/10.1017/s0036930604000031.

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The Handelian oratorio Judas Maccabaeus was produced in 1746 as a compliment to the Duke of Cumberland for suppressing the Jacobite rebellion. The librettist, Thomas Morell, based his text largely on 1 Maccabees, but whereas he followed the biblical text relatively closely in Parts II and III of the libretto, he diverged from it significantly in Part I. The divergences correspond to ideas that Morell outlined in a sermon in 1739/40, which shows victory in war as inextricably linked with divine favour. Hence, Morell's version of 1 Maccabees portrays the Maccabaean campaign, and therefore the anti-Jacobite campaign which it represents, as having unequivocal divine favour.
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Salakpi, Alexander G. K. "A Life of Integrity: The Maccabean Story." Religions 14, no. 11 (November 16, 2023): 1428. http://dx.doi.org/10.3390/rel14111428.

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The experience of ontological and epistemological dominations made Africans lose their self-consciousness and become unfulfilled in life. Every human being has a life of integrity that must be lived. The Maccabees in the Bible were dominated by Antiochus IV, the King of Syria. He desecrated the Temple, changed their religion, politics, economy, and social life and above all made himself a god to be worshipped. He deprived the Jews of their identity and dominated them ontologically, but they had a life of integrity to live. Some of the Jews accepted the new way of life by Antiochus and helped to betray those few Jews who stood against this new system of Antiochus. Many of the pious Jews lost their lives, but with hope in Yahweh and persistent endurance they regained their identity and life of integrity. The plague of coloniality made Africans invariably lose their identity, and consequently their integrity as others determined their pace of life. The African story is like the Maccabean story; this article studies selected texts in Maccabees (1 Maccabees 2 and 3; 2 Maccabees 6 and 7) and suggests their regaining of identity and life of integrity to the African situation. The paper uses biblical exegesis and intercultural interpretations to unearth the buried African treasures for an integrity of life.
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Simkovich, Malka Zeiger. "Greek Influence on the Composition of 2 Maccabees." Journal for the Study of Judaism 42, no. 3 (2011): 293–310. http://dx.doi.org/10.1163/157006311x544391.

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AbstractThis paper is comprised of three parts. First, I compare festival motifs in 1 and 2 Maccabees to demonstrate that unlike 1 Maccabees, 2 Maccabees is holiday-centered and that it seems to equate holiday observance with religious piety. Because the abridger and audience of 2 Maccabees are familiar with the festival-centered Greek calendar, the observance of Jewish holidays is offered as an alternative to Hellenism. Second, I examine why prayer plays a more significant role in 2 Maccabees than 1 Maccabees. Although the prominence of prayer in 2 Maccabees might suggest a borrowing from biblical precedent, prayer passages in 2 Maccabees are more likely influenced by Greek drama and the genre of mimos. Finally, I attempt to demonstrate that, unlike 1 Maccabees, 2 Maccabees is temple-centered but not Judea-centered. This stems from the authors’ and audience’s unfamiliarity with the land of Israel but appreciation of temple-centralized worship. I conclude that 2 Maccabees is not necessarily intended as a refutation of the “Hasmonean propagandist’s” 1 Maccabees, but is a retelling of Hasmonean history which emphasizes religious themes familiar to a diasporan audience.
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Steyn, Gert J. "THE MACCABEAN LITERATURE AND HEBREWS: SOME INTERTEXTUAL OBSERVATIONS." Journal for Semitics 24, no. 1 (November 15, 2017): 271–91. http://dx.doi.org/10.25159/1013-8471/3448.

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Several common motifs and linguistic similarities between the books of the Maccabees and the book of Hebrews were noted in the past by scholars in random remarks and ad hoc statements. These relations and similarities deserve further investigation. It is therefore the intention of this paper to compare the Maccabean literature and Hebrews with each other in order to present a brief synopsis of a few selected motifs. Some prominent common motifs that will receive attention include the Abrahamic promise and the Aqedah, priests with royal functions, faith heroes and endurance, instruction of the Scriptures, and the Canticum Mosis. It is hoped that this comparison of common motifs will result in first a closer understanding of whether the unknown author of Hebrews was familiar with the books of the Maccabees, and secondly a better understanding of the provenance of Hebrews in particular
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Crotty, Robert. "The Role of Post Mortem Visions in the Jewish Intertestamental Period." Pacifica: Australasian Theological Studies 8, no. 1 (February 1995): 1–8. http://dx.doi.org/10.1177/1030570x9500800102.

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Maccabees recounts a vision in which Onias the Just commissions Judas Maccabeus as protector of Jerusalem and its Temple. This account belongs to a specific genre. Onias was a martyred zaddik or “righteous one” who, by means of the vision, nominated his successor. This genre is applied to the post-resurrection visions of Jesus to his disciples in an attempt to clarify their meaning. These stories can be understood as zaddik vision traditions which have been overlaid with apocalyptic imagery.
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Miller-Naudé, Cynthia L., and Jacobus A. Naudé. "THE METATEXTS OF 1 AND 2 MACCABEES." Journal for Semitics 24, no. 1 (November 15, 2017): 237–70. http://dx.doi.org/10.25159/1013-8471/3447.

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The physical placement of Maccabees within translations provides important evidence concerning the translators’ views of the book and its relation to other parts of the canon. Some of the translations include a preface which explicitly indicates the status of Maccabees with respect to the remainder of the canon of Scripture and its proper use both for public reading and ecclesiastical doctrine. In addition, some translations include introductions to Maccabees, which further discuss the status and role of Maccabees within the canon. Finally, the metatextual evidence of marginal notes will be used to indicate interpretive issues concerning the text of Maccabees.
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Parker, Victor. "On the Historical Value of 2 Maccabees." Klio 102, no. 1 (June 1, 2020): 44–70. http://dx.doi.org/10.1515/klio-2020-0004.

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Summary2 Maccabees provides solid historical information concerning the activities of Antiochus IV in Egypt and Palestine in the 160s B.C. This information both supplements and partially corrects the corresponding account in 1 Maccabees. Since the Jews in Palestine used the so-called Babylonian Seleucid Era (instead of the Macedonian Seleucid Era as Klaus Bringmann has argued), the presentation of events in 1 Maccabees becomes highly problematic at points, and it is once again 2 Maccabees which points the way toward a solution.
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Dissertations / Theses on the topic "Maccabees"

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Tucker, Samuel Benjamin. "The Judaeo-Stoicism of 4 Maccabees." Thesis, University of British Columbia, 2009. http://hdl.handle.net/2429/7287.

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Hellenistic philosophy in general, and Stoicism in particular, exerted a profound influence on the pseudepigraphal Jewish work 4 Maccabees. This thesis is devoted to a broad discussion of this influence, exploring the philosophical underpinnings of 4 Maccabees and its background in Jewish law and tradition. We conclude that Stoicism, though not the only element in the background of 4 Maccabees, was the dominant element, and that the work may therefore justifiably be called Judaeo-Stoic. Chapter 1 consists of an overview of the history of the Stoic school and its ethical system so as to provide a baseline against which to measure 4 Maccabees. Chapter 2 introduces 4 Maccabees, attempting to shed some light on questions such as the work’s authorship and audience. Ultimately, the work should be regarded as a "successful failure" in light of its internal success but its lack of any substantial influence on subsequent Jewish thought. Chapter 3 is devoted to a new translation of the first three chapters of 4 Maccabees and a detailed commentary on the same.
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Henten, Jan Willem van. "The Maccabean martyrs as saviours of the Jewish people : a study of 2 and 4 Maccabees /." Leiden ; New York ; Köln : Brill, 1997. http://catalogue.bnf.fr/ark:/12148/cb369929953.

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Texte remanié de: Diss.--Leiden, 1986. Titre de soutenance : De Joodse martelaren als grondleggers van een nieuwe orde : een studie uitgaande van 2 en 4 Makkabeeën.
Bibliogr. p. [305]-334 et notes bibliogr. Index.
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Taverner, Stephen Alexander. "Josephus and the Maccabean Revolt : the representation of the early Maccabees in the writings of Flavius Josephus." Thesis, University of Southampton, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.414655.

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Panagiotou, John George. "I Maccabees an exposition of chapters 1-3 /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Parks, Sara. "The role of women in 1 and 2 Maccabees /." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83197.

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This thesis is a thematic examination of two primary texts from the Second-Temple period of Judaism. 1st and 2nd Maccabees, two "histories" which cover the same political events from diverging perspectives, were examined exhaustively for their depiction of women. These depictions were catalogued and analysed, resulting in the creation of seven original categories which organized the results. The results were compared with contemporaneous depictions of women, and it was decided that the literary treatment of women was, in both works, in keeping with a patriarchal Greco-Roman Jewish status quo, with some noteworthy exceptions.
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Choi, Dongbin. "The use and function of Scripture in 1 Maccabees." Thesis, University of Nottingham, 2017. http://eprints.nottingham.ac.uk/47481/.

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The present study investigates the characteristics and function of Scripture in 1 Maccabees. It argues that the author of 1 Maccabees locates the history of the Hasmonean revolt within the continuing history of Israel in accordance with the Deuteronomic covenantal concept, portraying the Hasmoneans as salvific figures comparable to Jewish ancestral heroes in Scripture, thereby legitimising the pre-monarchical Hasmonean institution in the late period of the reign of John Hyrcanus I. After discussing scholarly literature on the use and function of Scripture in 1Maccabees in Chapter 1, Chapter 2 discusses various literary, political and cultural aspects: 1) I identify the iimplications of the loss of the original Hebrew text of 1 Maccabees, defining some limitations for morphological analysis; 2) I demonstrate that most books of the present canon of the Hebrew Bible can be identified as available sources to the author; 3) The date of the composition is identified as the later reign of John Hyrcanus I; 4) I further discuss the extent of Hellenistic influence in 1 Maccabees, concluding that 1 Maccabees demonstrates Jewish tradition to a large extent; 5) Finally, I discuss the Jewish perception of the past in antiquity, arguing that Jews had a special interest in preserving their ancestral past in comprehensive and unitary ways without easily manipulating it. Chapters 3 and 4 provide an analysis of philological and conceptual parallels between Scripture and 1 Maccabees, with the conclusion that the use of Scripture mainly functions to provide the intellectual tool for seeing the Hasmonean rule as a further re-enactment of the scriptural precedents of Israel’s restoration and triumph over their enemy and fulfilment of prophecies. Chapter 5 analyses use of Scripture in the eulogies of the Hasmoneans, reaching the same conclusion as the preceding two chapters. In contrast to the scholarly view that 1 Maccabees is Hasmonean propaganda with a politically intended manipulation of Jewish tradition, the present study suggests it as an attestation to traditional Jewish values without radical departure from them.
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Jencks, Alden. "Maccabees on the Baltic : the Biblical apologia of the Teutonic Order /." Thesis, Connect to this title online; UW restricted, 1989. http://hdl.handle.net/1773/10370.

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Lee, Stuart Dermot. "An edition of AElfric' homilies on Judith, Esther, and the Maccabees." Thesis, King's College London (University of London), 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.363038.

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Weiss, Emmanuel. "La relecture de 2 Maccabées par l'auteur de 4 Maccabées : les différentes dimensions d'une relation d'intertextualité au sein de la littérature deutérocanonique." Thesis, Strasbourg, 2019. https://publication-theses.unistra.fr/restreint/theses_doctorat/2019/WEISS_Emmanuel_2019_ED270.pdf.

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L’auteur de 4 Maccabées a combiné plusieurs sources, dont la principale est certainement 2 Maccabées. Il ne s’est pas contenté de reproduire le récit des martyres d’Éléazar et des sept frères, mais l’a réécrit en profondeur. Nous nous sommes efforcé de rendre compte de son travail rédactionnel en nous appuyant sur le modèle « des quatre registres (narratif, discursif, argumentatif, liturgique) » que nous avons élaboré à cette occasion. La théologie de 4 Maccabées se démarque de celle de 2 Maccabées : le lexique de la souveraineté y est transféré de Dieu à la Raison humaine qui, conformément aux représentations du stoïcisme tardif, est la partie supérieure de l’âme, qui a néanmoins besoin d’un guide, la Loi juive donnée par Dieu. Ce faisant, l’auteur de 4 Maccabées justifie paradoxalement une vision assez traditionnelle du Judaïsme en l’appuyant sur des conceptions empruntées à la culture dominante de langue grecque
The author of 4 Maccabees has combined several sources, the main of which is certainly 2 Maccabees. He did not just reproduce the story of the martyrs of Eleazar and the seven brothers, but rewrote it in depth. We have endeavored to give an account of his editorial work by relying on the model of the four registers (narrative, discursive, argumentative, liturgical) that we have elaborated on this occasion. The theology of 4 Maccabees differs from that of 2 Maccabees : the lexicon of sovereignty is transferred from God to human Reason which, according to representations of late stoicism, is the upper part of the soul, which nevertheless needs a guide, the Jewish Law given by God. In doing so, the author of 4 Maccabees paradoxically justifies a rather traditional view of Judaism by relying on conceptions borrowed from the Greek speaking dominant culture
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Tabb, Brian Jordan. "Suffering in ancient worldview : a comparative study of Acts, Fourth Maccabees, and Seneca." Thesis, Middlesex University, 2013. http://eprints.mdx.ac.uk/14409/.

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This thesis analyzes how suffering functions in the worldviews of the Roman Stoic Seneca, the Jewish author of 4 Maccabees, and the Christian historian Luke. Acts 17:17–18 invites such a comparison by presenting Paul’s Christian missionary activity in direct engagement with Hellenistic Judaism and popular Greco-Roman philosophy, including Stoicism. Chapters 1, 3, and 5 offer close readings of representative texts from Acts, 4 Maccabees, and Seneca’s essays and letters with a view to highlighting the authors’ treatments of suffering. Chapters 2, 4, and 6 utilize heuristic worldview questions to clarify and synthesize how each writer accounts for suffering, vis-à-vis their perspectives on God, humanity, the world’s problem and its solution, and the future. Chapter 7 presents an ancient conversation between these three authors modeled after Cicero’s De Natura Deorum. This thesis makes at least three significant contributions to scholarship. First, this is the only extended comparison of Seneca, Luke, and 4 Maccabees. The value and importance of studying early Christianity alongside Stoicism and Hellenistic Judaism is well known, but previous studies have focused on Paul, not Luke, who is typically compared with Josephus, not 4 Maccabees. Second, building on N. T. Wright’s work, this study demonstrates that worldview questions offer a fruitful method for comparing different authors and groups. This study does not attempt to prove literary or intellectual dependence but to compare these authors at the worldview level. Third, this thesis contributes to the important and often neglected theme of suffering in Luke-Acts, 4 Maccabees, and Seneca’s writings. This is the first systematic treatment of suffering in Seneca’s thought and in 4 Maccabees. This study builds on Cunningham’s and Mittelstadt’s recent monographs on suffering in Luke- Acts and advances the discussion by offering clear definitions of suffering and persecution, illustrated by first-century examples, and by an extended worldview comparison of Luke with other authors. In Luke-Acts, God is not “outside suffering” as Seneca argues but acts through the suffering of Jesus and his followers to set the world of sin and suffering right again, in fulfillment of his ancient promises.
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Books on the topic "Maccabees"

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Spilly, Alphonse P. First Maccabees, Second Maccabees. Collegeville, Minn: Liturgical Press, 1985.

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Croy, N. Clayton. 3 Maccabees. Leiden: Brill, 2003.

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DeSilva, David Arthur. 4 Maccabees. Sheffield, England: Sheffield Academic Press, 1998.

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DeSilva, David Arthur. 4 Maccabees. Sheffield, England: Sheffield Academic Press, 1998.

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Croy, N. Clayton. 3 Maccabees. Leiden, Netherlands: Brill, 2006.

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Scolnic, Benjamin Edidin. Alcimus, enemy of the Maccabees. Lanham, Md: University Press of America, 2005.

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Domazakis, Nikolaos. The neologisms in 2 Maccabees. Lund: Lund University, 2018.

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Adler, Menaḥem. Ḳunṭres Ḥashmonaʼi u-vanaṿ: Beʼurim be-sugyot u-midrashim be-ʻinyan bet Ḥashmonaʼi. Yerushalayim: M. Adler, 1994.

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Cohen, Shaye J. D. From the Maccabees to the Mishnah. Philadelphia: Westminster Press, 1987.

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Segev, Shay. Neʼemanut be-mivḥan. Tel Aviv: Geṿanim, 2018.

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Book chapters on the topic "Maccabees"

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Goff, Matthew. "Dying for Judaism Prompts God’s Mercy." In The Apocrypha: A Guide, 219–37. Oxford University PressNew York, NY, 2024. http://dx.doi.org/10.1093/9780190060770.003.0013.

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Abstract This chapter provides a concise overview of 2 Maccabees, which is in the Catholic Old Testament and the Protestant Apocrypha. The composition tells the history of the Maccabean revolt, covering much of the same material in 1 Maccabees 1–7, often in a completely different way. 2 Maccabees strives to show that the historical events it recounts illustrate that when the Jews are loyal to God, he will rescue them in a time of need, and if they are not, he will not intervene when disasters befall them. The work stresses that Jews’ willingness to endure torture and even die rather than abandon their traditions compels God to help Israel, to which 2 Maccabees attributes the military success of Judas Maccabee. Two letters are appended to the beginning of the work that stress that Jews in Egypt are to observe Hanukkah.
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Goff, Matthew. "It’s Hammer Time." In The Apocrypha: A Guide, 202–18. Oxford University PressNew York, NY, 2024. http://dx.doi.org/10.1093/9780190060770.003.0012.

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Abstract This chapter offers an overview of 1 Maccabees, which is in the Catholic Old Testament and the Protestant Apocrypha. The book is a detailed historiographic narrative about political and military affairs in Palestine mainly from 175 to 135 bce. It recounts the catastrophic policies of the Seleucid king Antiochus IV, whom the book presents as prohibiting Jewish traditions, which triggers the Maccabean revolt. 1 Maccabees presents the revolt as militarily successful and led by the Maccabees, especially Judas. This leads to the creation of the Hasmonean dynasty, an independent Jewish state led in turn by the Maccabean family. The book is a kind of Hasmonean propaganda. It attempts to legitimize the Hasmonean dynasty, which was unpopular when the text was composed in the early first century bce, by highlighting its origins in the Maccabean revolt.
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Schmitz, Barbara. "JUDAS MACCABEE IN 2 MACCABEES:." In Reading the Political in Jewish and Christian Texts, 61–82. Peeters Publishers, 2020. http://dx.doi.org/10.2307/j.ctv1q26xwj.9.

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"The Exemplary Self-Control and Piety of a Jewish/Judean Mother Forced to Watch the Martyrdom of Her Seven Sons." In Women’s Religions in the Greco-Roman World, edited by Ross Shepard Kraemer, 332–39. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195170658.003.0110.

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Abstract works: In the first half of the second century b.c.e., the Seleucid king Antiochus IV Epiphanes, desecrated the Jewish temple in Jerusalem, compelled some Judeans to perform acts they considered sacrilegious, and put to death some of those who resisted. Antiochus probably had the support of some Judeans, but a local uprising ultimately reclaimed the Temple and established a somewhat independent political state around 165 b.c.e. These events are chronicled in several ancient sources, including two works known as 1 and 2 Maccabees (Judah, known as the “Maccabee,” or “hammer,” was apparently a leader of some of the rebel forces) and Josephus’s Antiquities of the Jews (which draws on the Maccabean books). Taken over by Christians as part of the “Old Testament,” 1 and 2 Maccabees were part of ancient Jewish Scripture in Greek but were eventually excluded from the canon of the Hebrew Bible, although later rabbinic writers clearly seem to know some of the material in these works. The dates (and underlying sources) of both books are highly debated, but do not matter for the purposes of this entry.
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Honigman, Sylvie. "Diverging Memories, Not Resistance Literature." In Cultures of Resistance in the Hellenistic East, 125—C5.P36. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192863478.003.0006.

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Abstract Chapter 5 questions the definition of the historical apocalypses as resistance literature. It compares the passage 1 Enoch 90.6–19, referring to the Maccabean crisis in the Animal Apocalypse, with 1 and 2 Maccabees. In contrast to commentators who treat these texts as complementary, this work argues that the Animal Apocalypse and the Maccabean books offer two contrasting memories of the crisis. Two arguments are key to this reinterpretation. First, close reading shows that the ‘horned ram’ in 1 Enoch 90.9 cannot refer to Judas Maccabee. Second, the dating of the Qumran fragments of the text suggests that it was composed in the days of John Hyrcanus, whereas according to proponents of the resistance paradigm, the work was composed at the height of the crisis to comfort the victims of Antiochus IV’s alleged religious persecution. Consequently, this reading of 1 Enoch 90.6–19 concords with David Bryan’s reading of the Animal Apocalypse, whereby its underlying principle was the classification of animals as either clean or unclean according to the priestly laws of purity. Clean animals are used to allegorize the righteous, and unclean animals to allegorize the wicked. The dominant theme of the apocalypse is the historical alternance of order and chaos caused by Israel straying from YHWH’s path. Foreign oppression is the punishment, rather than the cause of suffering. Finally, this reinterpretation suggests that the Animal Apocalypse may have been a response to the pro-Hasmonean version promoted in 1 and 2 Maccabees.
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Moore, Michael S. "1 Maccabees." In The Apocrypha, 1055–64. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctt1b3t7c4.20.

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Moore, Michael S. "2 Maccabees." In The Apocrypha, 1065–72. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctt1b3t7c4.21.

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Thomas, Samuel I. "3 Maccabees." In The Apocrypha, 1091–98. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctt1b3t7c4.25.

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Thomas, Samuel I. "4 Maccabees." In The Apocrypha, 1107–18. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctt1b3t7c4.27.

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10

Powery, Emerson B. "4 MACCABEES." In The Africana Bible, 322–23. Fortress Press, 2009. http://dx.doi.org/10.2307/j.ctv19cwbj9.66.

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