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1
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 grecqueThe 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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Greenlees-Zollschan, Linda, and mikewood@deakin edu au. "A study in Roman-Maccabaean relations." Deakin University, 1995. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20060712.140501.
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Robins, Madison. "'And I will surely hide my face:' Pseudo-writing in LXX Esther and Second Maccabees." Thesis, McGill University, 2010. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=95040.
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The Septuagint, a collection of Greek-Jewish literature initially composed of faithful translations of the Hebrew Pentateuch and later expanded to include Greek translations of the entire biblical corpus, plus apocrypha,' contains two books whose derivative character is explicitly acknowledged: LXX Esther (F:11) and Second Maccabees (2:19-32). In this thesis, I will be applying methodologies borrowed from Descriptive Translation Studies (DTS) to these texts with the assumption that they represent pseudo-translations,' compositions which claim to be direct translations from a source text, but which incorporate original material under disguise. By describing the product, exploring the process, and situating the position of these texts within their target-culture, that of Greek-speaking Egyptian Jews, the models which influenced their composition and the success of their repertoire in shaping Hellenistic Jewish cultural experience and production can be assessed. I argue that LXX Esther and Second Maccabees demonstrate a historical understanding of violence and persecution where God's wrath against his people is turned to mercy by proper behaviour, devout prayer, and willingness to die on the part of exemplary Jewish heroes and heroines. This narrative structure, imposed upon existing treatments of the historical events in question by the adaptors of LXX Esther and Second Maccabees, influenced the understanding and recording of violent experiences by Jews in the Graeco-Roman period.La Septante, un canon de la littérature greco-juive d'abord composé des traductions fidèles du Pentateuque hébreu, et plus tard élargi pour inclure la traduction grecque de l'ensemble du 'corpus' biblique, plus 'apocryphe,' contient deux livres dont le caractère notoire dérivé est explicit: LXX Esther ( F:11) et le deuxième livre des Machabées (2:19-32). Dans cette thèse, et pour ces textes, je me servirai de méthodologie empruntée des Études Descriptives de la Traduction (EDT) avec l'hypothèse que ces textes représentent des 'pseudo-traductions' (des compositions qui prétendent être des traductions directes à partir d'un 'texte source'), mais qui incorporent des documents originaux en vertu de 'déguisements.' En décrivant le produit, en explorant le processus, et en situant la position de ces textes au sein de leur culture-cible, c'est a dire celle des Juifs égyptiens qui parlent le Grecque, les modèles qui ont influencé leurs compositions et le succès de leurs répertoires dans l'élaboration de l'expérience et la production culturelle juive hellénistique peut être évaluée. Je soutiens que LXX Esther et le deuxième livre des Machabées demontrent une compréhension historique de la violence et de la persécution, où la colère de Dieu contre son peuple est transformé en miséricorde par un comportement approprié, la prière dévote, et la volonté de mourir a l'exemplarité des héros et héroïnes juifs. Cette structure narrative, imposée aux traitements existants des événements historiques en question par les adaptateurs de LXX Esther et le deuxième livre des Machabées, a influencé la compréhension et l'enregistrement des expériences de violences qu'ont subit les Juifs dans la période gréco-romaine.
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Hefer, Barend Joachim. "Between honor and shame :|bmartyrdom in 2 Maccabees 6-7 within the socio-cultural arena." Thesis, North-West University, 2012. http://hdl.handle.net/10394/9058.
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The study, “Between honor and shame: Martyrdom in 2 Maccabees 6-7 within the socio-cultural arena”, presents a look at how the community viewed martyrdom in 2 Maccabees 6:18-7:42 from the perspective of honor and shame. The chief objective is to determine whether or not the community supported or challenged the notion of the martyrs’ death being either honorable or shameful. In order to reach a satisfactory conclusion to this objective, this study set as goals the identification of key themes which shed light upon the views of the community in regard to the martyrs, as well as the investigation of the community’s understanding of honor and shame found in 2 Maccabees 6:18-7:42.
This study incorporates a contextual analytical method comprising of an analysis of sociocultural vocabulary, an analysis of the socio-cultural vocabulary within the Greek text of 2 Maccabees 6:18-7:42 and a synthesis of the analysis of both the socio-cultural and the Greek context.
As criteria for the study of the socio-cultural context the aspects of sacred-profane, pure-impure, the patron-client relationship and the relationship between individual and group(s) are implemented.
Core-findings of this study may be divided into two main categories: evidence in defence of an honorable conduct during death, and evidence in defence of the dishonorable manner of death.
Evidence in defence of honorable conduct during death, are:
• The martyrs remain completely loyal and devoted to God (their Chief-Patron), His laws and
• the customs of the forefathers.
• They are portrayed as being bodily whole.
• They safeguard their set-apartness.
• They remain pure – especially in the ritualistic sense.
• As individuals belonging to the collected identity of various groups, the martyrs prove themselves loyal and honorable.
Evidence in defence for the dishonorable manner in which the martyrs die, are:
• Torture was deemed disgraceful by the community and would therefore degrade honor.
• Mutilation went into the very fabric of the wholeness of the body by destroying the bodily unity, thereby disqualifying a person to come into the realm of the sacred.
• Certain members of the community would regard the martyrs’ rejection of the lesser patrons’ favor as disrespectful and therefore as dishonorable conduct.
Despite this evidence, it is still found that the community could remain undecided on how to judge the martyrs and martyrdom. Therefore, it is proposed, and successfully implemented, that an emotional argument might be the key to tipping the scale toward viewing the martyrs and martyrdom as honorable.
It must therefore be concluded that the community would have indeed challenged the notion of martyrdom being honorable, for torture and mutilations in themselves, were regarded as being disgraceful. Yet the community would have been persuaded to accept the honor of the martyrs because of their honorable conduct and the emotional appeal made by the author of Maccabees.Thesis (MA (Greek))--North-West University, Potchefstroom Campus, 2013.
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Hine, Gary. "Revisiting the historiography of Luke: 2 Maccabees, Luke and the Jewish-Hellenistic historical fiction monograph." Thesis, Hine, Gary (2015) Revisiting the historiography of Luke: 2 Maccabees, Luke and the Jewish-Hellenistic historical fiction monograph. PhD thesis, Murdoch University, 2015. https://researchrepository.murdoch.edu.au/id/eprint/31349/.
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The present dissertation contends that the Gospel of Luke and 2 Maccabees stand at the junction of Biblical historical narratives and Greco-Roman historiography. A literary product of this generic intersection was the emergence of the Jewish-Hellenistic historical fiction monograph which may be defined as:
A short historiographic narrative that exists in a separate volume, covers a limited chronological period and restricted geographical area, and has a consistent focus on one theme and person. It professes to be historiography and is often received as such. It centers on real historical subjects and endeavours to recount the reality of the past even if this includes historical errors, chronological manipulations, and supernatural causality.
It proposes that Luke qualifies as an ancient historiographic narrative and exhibits generic aspects and methodologies characteristic of the Jewish-Hellenistic historical fiction monograph, particularly as might also be observed in 2 Maccabees. The thesis does not seek to argue that Luke depends on Second Maccabees, nor that it derives its generic structure and historiographical nature from the Maccabean narrative. What it suggests is that when viewed from the perspective that literary genres are fluid rather than fixed and often proceed from a prototype towards similar although divergent types, together with the recognition that ancient historiography was in practice flexible with regards to historic veracity, both Luke and Second Maccabees share generic and historiographic similarities and may be treated as historiography.
The authors of Luke and 2 Maccabees imagined they were writing history. This is evident through their prologues and in their use of ancient historiographic methodology. Both authors sought to position their narratives in a recent historic context with a focus on a specific individual. However, in the shaping of their narratives to conform to a particular ideology they made errors in historic details, manipulated earlier sources, and relied on supernatural causality to explain events. This shaping blurred the boundaries between ‘fact’ and ‘fiction’. It is proposed that such historiographic methodology and shaping conforms to the characteristics of the Jewish-Hellenistic historical fiction monograph and that Luke and 2 Maccabees stand side-by-side in this tradition.
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Morrison, Gary. "Second Maccabees and Jewish society: Representations of Jewishness, Hellenism and the interaction between the Greeks and the Jews." Thesis, University of Canterbury. Classics, 2005. http://hdl.handle.net/10092/4492.
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In the Second Century B.C.E. the Jews rebelled against their Seleucid overlords achieving, for a while at least, some sort of limited independence. The events that occurred are, in the main, recorded by two works: First and Second Maccabees. The latter of these is a much neglected text. It is maligned as tragic or pathetic history and generally only used by scholars on an ad hoc basis to support particular arguments. Second Maccabees is, however, still a product of a particular time and place, and therefore can give insights into the society from which it evolved.
This thesis makes use of this premise to analyse Second Maccabees. Our intention is to uncover some of the author's perceptions and beliefs in order to explain aspects of Jewishness and Jewish society. To do this we approach the text in a fresh way, paying close attention to repeated uses of particular words and any patterns in context that can be associated with these words - this includes associations that are made to particular events or groups. Repeated patterns, it is suggested, provide both an insight into aspects of the author's society and a context within which to interpret the text.
As part of this process we also discuss: First, the concept of identity - Jew, Judaean and the role of the 'other'. Second, the place of the Hellene and Hellenic culture in Jewish society (Jewishness), with particular attention given to the age old dichotomy of Jew versus Greek, Hellenism versus Judaism. The result suggests that the increasing tendency to minimise any Jewish-Hellenic conflict should be reassessed. This does not mean that Jews did not adopt aspects of Hellenic culture, but rather that the reality is far more complex. Societies operate and evolve on many, often (seemingly) contradictory levels, the self adoption of foreign (Hellenic) ideas does not mean that Hellenism cannot symbolise a threat.
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Coetzer, Eugene. "Doctrine or Judaism? : the texts of 2 Maccabees 7 and Acts 7 as vehicles for ideology / E. Coetzer." Thesis, North-West University, 2011. http://hdl.handle.net/10394/5560.
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Griggs, Lowell Robert. "God the life-giver : 4 Maccabees, 4 Ezra, and Paul's Letter to the Galatians in conversation on the gift of life." Thesis, Durham University, 2017. http://etheses.dur.ac.uk/12074/.
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This thesis reads 4 Maccabees and 4 Ezra in dialogue with Galatians on the topic of God as life-giver and life as divine gift. Scholars have occasionally noted parallels between the vocabulary and themes of these texts—especially, Gal 3 – 4 and 4 Ezra 3 – 10 and Gal 5 – 6 and 4 Macc—but their conceptions of divine life-giving benefaction have not been analysed. This thesis aims to fill this scholarly lacuna and, by placing these texts in conversation, to expose and compare the theological logics of Galatians, 4 Maccabees, and 4 Ezra. Part one provides separate readings of 4 Maccabees and 4 Ezra 3 – 10 on divine life-giving benefaction. Chapter one argues that 4 Maccabees’ apologetic blending of Hellenistic virtue ethics with Jewish theology depends on a conception of God’s gift of the Torah to order the mind at creation as inviolable, while God’s life-giving and death-dealing activity in history and at the eschaton grounds and vindicates this order. Chapter two argues that, because 4 Ezra considers irrevocable the divine donation of life as Torah-ordered freedom at creation, its apocalyptic, two-ages theodicy explains the fall of Zion and occlusion of historical justice as a function of the epistemological (not moral) estrangement of the inhabitants of the fallen, ‘dying’ cosmos. Part two reads Galatians from the perspective of the concerns of 4 Maccabees and 4 Ezra. Chapter three considers how the presentations of Eleazar and Ezra as exemplary recipients of Torah-ordered created life raise questions about Paul’s understanding of the divine donation of creation and the Torah, given his presentation of himself as an unworthy recipient of life in the Christ-gift (Gal 1 – 2). Chapter four hosts a debate with 4 Ezra over Paul’s reading of scripture and salvation-history (Gal 3 – 4), arguing that Paul considers the law to be fitted to humanity’s ‘dead’ estate in view of the eschatological life created and ordered in the Christ-gift by the Spirit. Chapter five argues, through debate with 4 Maccabees, that Paul’s conception of the gift of ‘life’ to the unworthy ‘dead’ reaches its climax in an inchoate theory of moral agency and account of moral order (Gal 5 – 6). In this way, this study unites streams of scholarship on grace and ‘life’ texts both to further understanding of the theological relation between Paul and his Jewish contemporaries and to propose a new account of the theological logic of Galatians.
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Vargas, Miguel M. "Causes of the Jewish Diaspora Revolt in Alexandria: Regional Uprisings from the Margins of Greco-Roman Society." Thesis, University of North Texas, 2005. https://digital.library.unt.edu/ark:/67531/metadc849731/.
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This thesis examines the progression from relatively peaceful relations between Alexandrians and Jews under the Ptolemies to the Diaspora Revolt under the Romans. A close analysis of the literature evidences that the transition from Ptolemaic to Roman Alexandria had critical effects on Jewish status in the Diaspora. One of the most far reaching consequences of the shift from the Ptolemies to Romans was forcing the Alexandrians to participate in the struggle for imperial patronage. Alexandrian involvement introduced a new element to the ongoing conflict among Egypt’s Jews and native Egyptians. The Alexandrian citizens consciously cut back privileges the Jews previously enjoyed under the Ptolemies and sought to block the Jews from advancing within the Roman system. Soon the Jews were confronted with rhetoric slandering their civility and culture. Faced with a choice, many Jews forsook Judaism and their traditions for more upwardly mobile life. After the outbreak of the First Jewish War Jewish life took a turn for the worse. Many Jews found themselves in a system that classified them according to their heritage and ancestry, limiting advancement even for apostates. With the resulting Jewish tax (fiscus Judaicus) Jews were becoming more economically and socially marginalized.
The Alexandrian Jews were a literate society in their own right, and sought to reverse their diminishing prestige with a rhetoric of their own. This thesis analyzes Jewish writings and pagan writings about the Jews, which evidences their changing socio-political position in Greco-Roman society. Increasingly the Jews wrote with an urgent rhetoric in attempts to persuade their fellow Jews to remain loyal to Judaism and to seek their rights within the construct of the Roman system. Meanwhile, tensions between their community and the Alexandrian community grew. In less than 100 years, from 30 CE to 117 CE, the Alexandrians attacked the Jewish community on at least three occasions. Despite the advice of the most Hellenized elites, the Jews did not sit idly by, but instead sought to disrupt Alexandrian meetings, anti-Jewish theater productions, and appealed to Rome. In the year 115 CE, tensions reached a high. Facing three years of violent attacks against their community, Alexandrian Jews responded to Jewish uprisings in Cyrene and Egypt with an uprising of their own. Really a series of revolts, historians have termed these events simply “the Diaspora Revolt.”
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Chang, Dongshin. "Phinehas, the Sons of Zadok, and Melchizedek : an analysis of some understandings of priestly covenant in the late Second Temple period." Thesis, University of Manchester, 2014. https://www.research.manchester.ac.uk/portal/en/theses/phinehas-the-sons-of-zadok-and-melchizedek-an-analysis-of-some-understandings-of-priestly-covenant-in-the-late-second-temple-period(c2f33e8b-4d3d-4374-a792-099304322ef2).html.
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This thesis is an analysis of the use of combined concepts of covenant and priesthood in some late Second Temple period Jewish and Jewish-Christian texts. In this thesis I investigate 1 and 2 Maccabees, Dead Sea Scrolls, and Hebrews, to see the various ways in which these Second Temple compositions have articulated the combined concepts of covenant and priesthood on the basis of their treatment of various biblical and extra-biblical traditions. The elaborate articulations of the combined concepts of covenant and priesthood in these texts partly reflect the concern of the Second Temple Jewish authors: how significant the priestly institutions and priesthood were, not only in terms of cultic matters, but also in terms of political and identity concerns. By means of this study, I hope to demonstrate that the combined concept of covenant and priesthood is necessary for a better understanding of some Second Temple texts.
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Vargas, Miguel M. "Causes of the Jewish Diaspora Revolt in Alexandria: Regional Uprisings from the Margins of Greco-Roman Society, 115-117 CE." Thesis, University of North Texas, 2016. https://digital.library.unt.edu/ark:/67531/metadc849731/.
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This thesis examines the progression from relatively peaceful relations between Alexandrians and Jews under the Ptolemies to the Diaspora Revolt under the Romans. A close analysis of the literature evidences that the transition from Ptolemaic to Roman Alexandria had critical effects on Jewish status in the Diaspora. One of the most far reaching consequences of the shift from the Ptolemies to Romans was forcing the Alexandrians to participate in the struggle for imperial patronage. Alexandrian involvement introduced a new element to the ongoing conflict among Egypt’s Jews and native Egyptians. The Alexandrian citizens consciously cut back privileges the Jews previously enjoyed under the Ptolemies and sought to block the Jews from advancing within the Roman system. Soon the Jews were confronted with rhetoric slandering their civility and culture. Faced with a choice, many Jews forsook Judaism and their traditions for more upwardly mobile life. After the outbreak of the First Jewish War Jewish life took a turn for the worse. Many Jews found themselves in a system that classified them according to their heritage and ancestry, limiting advancement even for apostates. With the resulting Jewish tax (fiscus Judaicus) Jews were becoming more economically and socially marginalized.
The Alexandrian Jews were a literate society in their own right, and sought to reverse their diminishing prestige with a rhetoric of their own. This thesis analyzes Jewish writings and pagan writings about the Jews, which evidences their changing socio-political position in Greco-Roman society. Increasingly the Jews wrote with an urgent rhetoric in attempts to persuade their fellow Jews to remain loyal to Judaism and to seek their rights within the construct of the Roman system. Meanwhile, tensions between their community and the Alexandrian community grew. In less than 100 years, from 30 CE to 117 CE, the Alexandrians attacked the Jewish community on at least three occasions. Despite the advice of the most Hellenized elites, the Jews did not sit idly by, but instead sought to disrupt Alexandrian meetings, anti-Jewish theater productions, and appealed to Rome. In the year 115 CE, tensions reached a high. Facing three years of violent attacks against their community, Alexandrian Jews responded to Jewish uprisings in Cyrene and Egypt with an uprising of their own. Really a series of revolts, historians have termed these events simply “the Diaspora Revolt.”
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Cummins, Stephen Anthony. "Paul and the crucified Christ in Antioch : Maccabean martyrdom and Galatians 1 and 2 /." Cambridge : Cambridge university press, 2001. http://catalogue.bnf.fr/ark:/12148/cb400130639.
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Lizorkin, Ilya. "Aspects of the Sabbath in the late Second Temple period /." Thesis, Link to the online version, 2006. http://hdl.handle.net/10019.1/2975.
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Ziadé, Raphaëlle. "Les martyrs Maccabées et leur panégyrie dans l'Orient chrétien du IVè siècle." Paris 4, 2002. http://www.theses.fr/2001PA040182.
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Les martyrs Maccabées, héros juifs de la persécution d'Antiochus IV Epiphane, furent intégrés dans le martyrologe chrétien au IVè siècle. Deux Pères de l'Eglise, Grégoire de Nazianze et Jean Chrysostome, ont laissé des discours panégyriques en leur honneur. Depuis l'origine, l'Eglise citait comme exemples bibliques ces martyrs connus par un livre canonique intégré à la Septante, le Deuxième livre des Maccabées, et par un apocryphe du judai͏̈sme hellénistique, le Quatrième livre des Maccabées. Dans les éloges qu'ils leur consacrent à leur tour, Grégoire et Jean apparaissent tributaires de la technique épidictique de la Seconde sophistique, mais également du modèle rhétorique fourni par le Quatrième livre des Maccabées. L'enseignement dispensé par ce livre, tant au point de vue des comportements moraux issus de la philosophie grecque que des valeurs religieuses du judai͏̈sme, se voit également repris dans leur prédication. Les Maccabées sont toutefois assimilés aux martyrs chrétiens par le biais d'une exégèse christologique de leur martyre. Leur culte put alors être officialisé par une panégyrie revêtue de tous les attributs d'une fête chrétienne de martyrs. Ces martyrs furent tout particulièrement populaires à Antioche où s'élevait leur tombeau. En démontrant leur légitimité, les Pères s'attachèrent à les promouvoir comme des exemples de vertu et d'ascèse offerts à l'imitation des fidèlesThe maccabean martyrs, Jewish heroes from the epoch of the persecution of Antiochus IV Epiphanes, became integrated into the IV century Christian martyrology. Two Church Fathers, Gregory Nazianzen and John Chrysostom have written panegyrics in their honour. The Maccabean martyrs were known to the Christians through the 2 Book of Maccabees which forms part of the Septuagint canon, and through the apocryphal 4 Book of Maccabees. The eulogies dedicated to the Maccabean martyrs of John and Gregory are dependent on the epideictic tradition of the Second Sophistic. However they also follow the rhetoric model suggested by the 4 Maccabees. The teachings of this book have as well influenced the Church Fathers' preaching by suggesting a combination of the moral behaviour inspired by Greek philosophy and of the values of Judaism. The Maccabees were assimilated to the Christian Martyrs due to the christological bias in the exegesis of their martyrdom account. Their cult could thus be sanctified by a panegyric with all the attributes of a discourse appropriate on a Christian Martyrs' Feast. The Maccabean martyrs were particularly popular in Antioch where their tomb was located. Proving the legitimacy of these martyrs allowed the Church Fathers to establish them as examples of virtue and asceticism for the edification of all Christians
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Molyneaux, M. E. "The impact of a change in political constitution on early Palestinian Judaism during the period 175-161 B.C.E." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53121.
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Thesis (MA)--Stellenbosch University, 2002.ENGLISH ABSTRACT: This study looks at a watershed period in the history of Judaism. In 175 B.C.E. a group of Jews sought to break Judaea out of the isolation in which it had stood since the Persian period. They wished to develop closer ties with their neighbours in Coele-Syria and Phoenicia and the Greek world in general. Since the Persian period the people of Judaea had been governed by high priests according to the 'ancestral laws' i.e. the Torah and its interpretation by Ezra. This 'ancestral law' had been confirmed as binding on all Jews by Antiochus III in his decree of 198 B.C.E. In order to move beyond the restrictions placed on contact between Jews and other peoples, it would be necessary to have the political status of Judaea changed. A change of political status could only be brought about by the king or one of his successors. In 175 B.C.E. a group of Jews requested Antiochus IV to permit them to transform Judaea from an ethnos into a polis. He agreed and the transformation was begun. It is these events of 175 B.C.E. that form the base of this study. The writer uses the model of Cultural Anthropology to form a framework in which these and subsequent events can be analysed. In this way we can get a better understanding of how events progressed. How a political reform ended in a religious suppression and persecution and finally a successful revolt against the Seleucid kingdom. The Torah and its interpretation stood at the center of Jewish life. Each group interpreted the law in their own way and understood events in relation to this interpretation. Therefore no analysis of this period can be undertaken without taking the law and its various interpretations into account. The law is the thread that holds all facets of this work together.
AFRIKAANSE OPSOMMING: Hierdie studie handeloor 'n tydperk van waterskeiding in die geskiedenis van die Judaïsme. In 175 ve. wou 'n groep Jode in Palestina wegbreek uit die isolasie waarin hulle hulleself bevind het sedert die oorname deur die Persiese ryk. Hulle wou graag nouer bande met hulle buurstate en die Griekse wêreld aanknoop. Sedert die Persiese tydperk is die mense van Juda deur hëepriesters regeer, volgens die 'voorvaderlike wette', dws die Torah en sy vertolking volgens Esra. Alle Jode was gebind deur hierdie 'voorvaderlike wette' deur Antiogus III se dekreet van 198 ve. Indien die mense die beperkings teen kontak met ander volke sou wou ophef, sou dit nodig wees om die politieke status van Juda te verander. Net die koning of een van sy opvolgers kon die politieke status van Juda verander. In 175 ve. word Antiogus IV deur 'n groep Jode gevra om verlof om Jerusalem in 'n Griekse polis te omskep. Hy het ingestem en die omskepping het begin. Hierdie gebeurtenisse van 175 ve. vorm die basis van hierdie studie. Die skrywer gebruik die kutuur-antropologiese teoretiese model as raamwerk vir die ontleding van hierdie en opvolgende gebeurtenisse. Hierdie model stelons in staat om die ontwikkelinge in Juda beter te verstaan en meer spesifiek 'n antwoord op die volgende vraag te kry: "Hoekom het politieke hervorming tot godsdienstige verdrukking en vervolging aanleiding gegee en in die finale instansie tot 'n suksesvolle opstand teen die Seleukied koninkryk gelei?" Die Torah en sy vertolking het die sentrum van die Joodse lewe gevorm. Elke groep in Juda het die 'wet' op sy eie manier vertolk en ontwikkelinge in verband daarmee probeer verstaan. Daarom is dit nie moontlik om hierdie tydperk te bestudeer sonder 'n erkenning van die waarde van die 'wet' en sy verskillende vertolkings nie. Die 'wet' is die goue draad wat hierdie studie byeen hou.
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Cummins, Stephen Anthony. "Paul and the crucified Christ in Antioch : Maccabean martyrdom and Galatians 1 and 2." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.296115.
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Channon, Merlin George Charles. "Judas Maccabaeus, Handel's victory oratorio of 1747, and its development in London performances until 1744." Thesis, Open University, 1994. http://oro.open.ac.uk/57433/.
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By the time of Handel's death in 1759, Judas Maccabaeus had become the composer's second most popular oratorio: it received thirty-three London performances during the composer's lifetime, and continued to receive regular performances in London from 1760 until 1774. This thesis begins with a review of the historical and social, events which led to the composition of Judas Maccabaeus in 1746. Then the evolution of the libretto and music up to the first performance on 1 April 1747 is traced. The form of Handel's first performing version is reconstructed, involving the interpretation of early sources and the correction of errors found in available published editions of the work. Chapters 4-6 trace the subsequent versions of the work, as presented by Handel and his immediate successors in London. Evidence from the conducting score used by Handel and J.C. Smith the younger, and from early manuscript copies of the score and contemporary word-books, is linked with information about successive casts of solo singers. Newlyfound material has enabled a revision to be made of previous assumptions concerning Handel's performing versions during 1747-1750. The content of Judas Maccabaeus from 1751 until the composer's death in 1759 is charted season by season, and the continued development of Judas Maccabaeus from 1760 until. 1774, previously ignored by commentators, is dealt with comprehensively. Finally the critical reception of the oratorio between 1747 and 1774 is reviewed. This study clarifies many details relevant for future performances and new editions of Judas Maccabaeus, and presents a history of the work's development in performance, comparable to the published studies of Messiah.
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Heard, Warren Joel. "Maccabean martyr theology : its genesis, antecedents and significance for the earliest soteriological interpretation of the death of Jesus." Thesis, University of Aberdeen, 1987. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=189416.
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Seven beliefs comprise Maccabean martyr theology. First, though it could not explain suffering in toto, the retributive explanation was a theological foundation stone: Israel's sin resulted in God's judgement. Second, to avoid theodicean problems, this doctrine was galvanized to cosmic dualism; thus, the Antiochan persecution was interpreted as a manifestation of a heavenly war. Third, these persecutions were a sign that the divinely predetermined Endzeit was nigh and the eschatological kingdom imminent. Fourth, the suffering of the righteous was believed to precipitate divine eschatological vengeance. Fifth, the expression of this vengeance results in the exaltation of the righteous and humiliation of the wicked. Sixth, the righteous believed they could defeat evil with the highly effective weapons of obedience, suffering and witness. Finally, the sacrifice of the martyrs expiates the wrath of God. The antecedents of Maccabean martyr theology include: the Old Testament cultus, the death of Old Testament individuals, the prophet-martyr, the righteous sufferer, the Aqedah, the Suffering Servant, Hellenistic religion and prophetic eschatology. The Old Testament background alone was insufficient to explain martyr theology, but the breakdown in the Jewish Weltanschauung allowed the borrowing of sacrificial and eschatological concepts from non-Jewish religions. Hellenistic notions of vicarious sacrifice, the positive value of suffering and the apotheosis of the dying hero were motifs the soteriology of Maccabean martry theology borrowed. The earliest soteriological interpretation of the death of Jesus, viz. Mark 10:45, Jesus' eucharistic words and Romans 3:24-26, has been influenced by martyr theology. Romans 3:24-26 probably displays the greatest influence; no closer parallel than Eleazar's martyrdom can be adduced from the extant literature. Mark 10:35-45 also betrays a marked influence-especially in the cup and baptism metaphors and the ransom logion. Jesus' eucharistic words have a multifarious background, martyr theology being one. In sum, Maccabean martyr theology is a decisive background for the earliest soteriological interpretation of the death of Jesus.
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Crabbe, Kylie. "Luke/Acts and the end of history." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:39126f79-9260-4e58-81ad-292d559e000e.
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This thesis investigates how understandings of history in diverse texts of the Graeco-Roman period illuminate Lukan eschatology. Two strands of Lukan scholarship have contributed to an enduring tendency to underestimate the centrality of eschatology to Luke/Acts. Hans Conzelmann's thesis, that Luke focused on history rather than eschatology as a response to the parousia's delay, has dominated Lukan scholarship since the mid-twentieth century, with concomitant assumptions about Luke's politics and understanding of suffering. Recent Lukan scholarship has centred instead on genre and rhetoric, examining Luke/Acts predominantly in relation to ancient texts deemed the same genre while overlooking themes (including those of an eschatological character) that these texts do not share. This thesis offers a fresh approach. It illuminates the inherent connections between Luke's understanding of history and its end, and demonstrates significant ways in which Luke's eschatological consciousness shapes key themes of his account. By extending comparisons to a wider range of texts, this study overcomes two clear methodological shortfalls in current research: limiting comparisons of key themes to texts of similar genre, and separating non-Jewish from Jewish texts. Having established the need for a new examination of Luke's eschatology in Chapter 1, in Chapter 2 I set out the study's method of comparing diverse texts on themes that cut across genres. Chapters 3 to 6 then consider each key text and Luke/Acts in relation to a different aspect of their writers' conceptions of history: the direction and shape of history; determinism and divine guidance; human culpability and freedom; and the present and the end of history. The analysis shows that in every aspect of history examined, Luke/Acts shares significant features of the texts with which, because they do not share its genre, it is not normally compared. Setting Luke/Acts in conversation with a broader range of texts highlights Luke's periodised, teleological view of history and provides a nuanced picture of Luke's understanding of divine and human agency, all of which is affected in fundamental ways by his portrayal of the present time already within the final period of history. As a result, this study not only clarifies Lukan eschatology, but reaffirms the importance of eschatology for Lukan politics and theodicy.
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Schmidt, Friedbert. ""Conqu'ring hero's choicest treasure" - Georg Friedrich Händels Oratorium Judas Maccabaeus und seine agitatorische Funktion für das hierarchische England des 18. Jahrhunderts." Berlin dissertation.de, 2007. http://d-nb.info/99936152X/04.
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MENDON?A, Daniel Mendes. "A primavera judaica: revolta e apocalipsismo na Jud?ia no s?culo II a.C." Universidade Federal Rural do Rio de Janeiro, 2017. https://tede.ufrrj.br/jspui/handle/jspui/2370.
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The present dissertation proposes to present a study of the processes that occurred in Judea in the second century BC in the light of a comprehensive analysis, seeking to relate them to the beginning of the Roman eastward expansion and the consequent retraction of the Hellenistic kingdoms in the region of the Eastern Mediterranean. It will be establish a relation between events characteristic of Jewish history with events considered external to Jewish history, but that were determinant for the development of the first. Specifically, we sought to understand the evolution of a worldview present in various literary works in the period in Judea (commonly called apocalypsism) and an armed revolt that was equally active in the area during the century in flames (the Maccabean revolt) as a form of opposition and superation of various Hellenistic postulates built during the time when the Near East was overwhelmed by Greco-Macedonian rulers. To do so, we draw on the reflections of the Italian philosopher Antonio Gramsci, mainly from his concepts of Historical Block and Hegemony.
A presente disserta??o se prop?e a apresentar um estudo dos processos que ocorreram na Judeia no s?culo II a.C. ? luz de uma an?lise abrangente, buscando os relacionar, deste modo, ao in?cio da expans?o romana para oriente e a consequente retra??o dos reinos helen?sticos na regi?o do Mediterr?neo Oriental. Ser? estabelecida uma rela??o entre eventos caracter?sticos da hist?ria judaica com eventos considerados externos ? hist?ria judaica, mas que foram determinantes para o desenvolvimento da primeira. De forma espec?fica, buscamos compreender a evolu??o de uma vis?o de mundo presentes em v?rias obras liter?rias no per?odo na Judeia (corriqueiramente chamada de apocalipsismo) e de uma revolta armada igualmente atuante na regi?o durante o s?culo em lume (a revolta dos Macabeus) como uma forma de oposi??o e de supera??o de v?rios postulados helen?sticos constru?dos durante o tempo em que o Oriente Pr?ximo se viu subjugados por dominadores greco-maced?nios. Para tanto, lan?amos m?o das reflex?es do fil?sofo italiano Antonio Gramsci, principalmente de seus conceitos de Bloco Hist?rico e Hegemonia.
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Renaud, Alain. "L'impérialisme romain en Judée : de la paix d'Apamée à la conquête de Jérusalem par Pompée." Master's thesis, Université Laval, 1992. http://hdl.handle.net/20.500.11794/28732.
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Coetzer, Eugene. "A rhetorical analysis of 2 Maccabees / Eugene Coetzer." Thesis, 2015. http://hdl.handle.net/10394/14229.
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The study, “A Rhetorical Analysis of 2 Maccabees”, presents an investigation into the various strategies applied in 2 Maccabees in order to move the reader to adopt certain ideas. The chief objective is to provide a layout of the communicative strategies applied throughout the text. In order to reach a satisfactory conclusion to this objective, this study set as goals a structural and pragmatic analysis. The structural analysis consists of the delimitation of the various pericopes in 2 Maccabees, a syntactical and semantic analysis, and a formulation of the proposition and argumentation of the author in each pericope. The pragmatic analysis consists of an explication of the communicative strategy, real- and alternative text-world, and trans-universal relations.
The core findings of the study may be divided into four categories:
- the main ideas communicated
- the strategies applied in order to encourage the reader to adopt these ideas
- the elements which make up these strategies
- the possible impact of each of these elements on the reader
Interestingly, the author utilised a technique of creating a contract of trust between the reader and a specific group within the text. This is an exciting new development in such a study as the usual parties would be the reader and the author. In this case, the author employs a group of characters as spokespersons for certain ideas and concepts.
The main ideas of the text may be combined and formulated into one main theme: An alliance with the God of the Jews is stronger than an alliance with any other force. This theme overarches various elements within the text such as reward and punishment, wrath and mercy, reconciliation with God, success in battle, and the state of the Temple. Lastly, the study has yielded useful results in terms of the function of the status of the Temple. The importance of a purified Temple takes a central position in the text of 2 Maccabees. This may imply that the state of the Temple may have an effect on the success or failure of the Jews. The study has, however, established that the text demonstrates a different relationship between the state of the Temple and the success of the Jews. The state of the Temple is merely a symptom of the Jews’ relationship with God: If they are disobedient, God’s mercy turns to wrath and the Temple is desecrated as a sign of this damaged relationship; if they are obedient, God’s wrath turns to mercy and the Temple is purified as a sign of the mended relationship.PhD (Greek), North-West University, Potchefstroom Campus, 2015
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Henriques, James Connell. "The identity of the Hasideans of 1 and 2 Maccabees a re-examination of the topic with a focus on the history of scholarship /." 2009. http://purl.galileo.usg.edu/uga%5Fetd/henriques%5Fjames%5Fc%5F200912%5Fma.
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Joslyn-Siemiatkoski, Daniel E. "The Maccabean martyrs in medieval Christianity and Judaism : a dissertation /." 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3176665.
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Chang, Yuan-Yuan, and 張袁瑗. "The Jewish Conception of the Kingdom of God in the Later Intertestamental Period, with Special Regard to the Maccabean Revolt." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/4545q5.
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碩士基督教台灣浸會神學院
基督教神學研究所
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Theological concepts and historical events influence each other. Related discussions focus on God's interactions with humanity, and on the historical circumstances in which believers form their convictions. Because of their convenantal relationship with God, the Israeli people hopes for the coming of the Kingdom of God. This issue, in the later Intertestamental Period, became a unique theological topic, and the Maccabean revolution deeply affected this development. In this period, the Jewish conception of the Kingdom of God came to be understood in terms of several elements, which include the Messianic King, the age to come, and a spiritual paradise.
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Lawman, Mourna Esaie De-S. Ia. "Reading the book of Daniel in an African context: the issue of leadership." Diss., 2013. http://hdl.handle.net/10500/13856.
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This thesis concerns the issues of leadership in the African context, but it derives its emphasis from the stories in Daniel 1–6 in the Old Testament, in order to comment on leadership styles, competencies, skills and the state of leadership in Africa. It is a reading from a specific context, that of someone living in present times in the Republic of Chad. The research focused mainly on the following issues: What can we learn from the stories concerning leadership in Daniel 1–6? Who are the leaders in these chapters? What is the quality of their leadership? In trying to answer these questions, the researcher had to consider the following: How was the book read and interpreted in the past? How is it currently interpreted? Looking at past research, the focus fell on: (1) the pre-critical period, (2) the historical-critical period, and (3) the period in which modern literary studies abound. Following the research history a personal reading and interpretation of the stories in Daniel 1–6 are presented. A narrative analysis is carried out and the plots of the different stories are analysed according to the quinary scheme (the initial situation, the complication, transforming action, the denouement and the final situation). The focus falls on the narrator’s presentation of the main characters and what readers can learn from these stories about leadership. Although there is attention to how scholars in the past and present have interpreted the Book of Daniel, the researcher tries to present a new interpretation by carrying out a contextual reading focusing on leadership. This aspect did not receive much attention in previous research. What is gained by this reading is then applied to the situation in the modern Republic of Chad. First, there is a detailed study of current writing by scholars as well as what they are saying about leadership. Following this, the African and Chadian contexts are considered. The final chapter synthesises all the issues that have been discussed.Old Testament & Ancient Near Eastern Studies
D.Th. (Old Testament)