By Daniel R. Schwartz
2 Maccabees is a Jewish paintings composed in the course of the 2d century BCE and preserved by way of the Church. Written in Hellenistic Greek and advised from a Jewish-Hellenistic standpoint, 2 Maccabees narrates and translates the ups and downs of occasions that came about in Jerusalem sooner than and through the Maccabean insurrection: institutionalized Hellenization and the root of Jerusalem as a polis; the persecution of Jews by way of Antiochus Epiphanes, followed by means of well-known martyrdoms; and the uprising opposed to Seleucid rule by way of Judas Maccabaeus. 2 Maccabees is a crucial resource either for the occasions it describes and for the values and pursuits of the Judaism of the Hellenistic diaspora that it displays - that are usually really assorted from these represented via its competitor, 1 Maccabees.
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Extra info for 2 Maccabees (Commentaries on Early Jewish Literature)
Sources and Development 29 Chapter 12: Those agreements are followed by local campaigns that include the capture of Timothy and his release in return for hostages (vv. 24–25). Chapter 9: Death of Antiochus Epiphanes and Philip’s return to Egypt, via Syria. It was his arrival in Syria, which was taken to mean a rebellion against Lysias and Eupator, that caused them to break off the Judaean campaign of Chapter 13. Thus, according to this reconstruction, Chapter 13 will have reported the clash between Lysias and Euptator on the one hand and Judas on the other during Antiochus IV’s lifetime, continuing the story until Philip’s return to Syria.
V. 14 and then from v. 19 until the end of the chapter. The style is extremely staccato and asyndetic – nouns and verbs are piled up without benefit of conjunctions, subordination, or participles (on the latter characteristic of our book’s style, see below, p. 73). Although the book was formed, to a large degree, by epitomizing a longer account, it was done with an eye to making the book more readable; these verses in Chapter 13 serve anything but that purpose, and hence require an explanation.
Compare the notion that if 1 Maccabees is Sadducean, 2 Maccabees must be Pharisaic; see our NOTE on 12:43, resurrection. III. Historical Worth and Leading Ideas 39 above, pp. 11–15. And the third is the notion that since, as opposed to the sober and down-to-earth narrative of 1 Maccabees, our book reports many supernatural and miraculous events, the author must not have been very beholden to historical truth. However, if we avoid the psychological fallacy, revise the chronology, and bear in mind that even a religious author may tell the historical truth, even if he or she packages it in religious interpretation and decorates it with religious motifs, there is room to reopen the discussion of our book’s historical worth.
2 Maccabees (Commentaries on Early Jewish Literature) by Daniel R. Schwartz