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The '''First Book of Maccabees''' is found in the books of the [[Septuagint]], the Old Testament accepted as inspired and canonical by the [[Orthodox Church]] in the ''Greek Orthodox Bible'', and found in the books of the Old Testament of the ''[[Vulgate]]'' and included in the canon of inspired scripture by the [[Third Council of Carthage (397)]]. It is included in the canon of the [[Ethiopian Orthodox Tewahedo Church|Ethiopian Orthodox Bible]]. Since the [[Council of Trent]] it is [[Dogma|dogmatically]] accepted as inspired and canonical by the [[Catholic Church]] in the ''Catholic Bible''—books of the Bible accepted as divinely inspired by the majority of Christian believers in the United States and throughout the world.<ref>The '''Catholic Church''' is the world's largest [[Christianity|Christian]] body comprised of several distinct [https://www.ewtn.com/expert/answers/catholic_rites_and_churches.htm "Rites"]. The [[Catholic Church|Catholic Church (Latin Rite)]] is the largest religious body in the United States, with over 60 million adherents (4 times as large as the second largest church, the Orthodox).<br/>[http://www.pewforum.org/2013/02/13/the-global-catholic-population/ “The Global Catholic Population,” © 2011, Pew Research Center.]<br/>[http://www.adherents.com/largecom/com_romcath.html The Largest Catholic Communities]<br/>

The '''First Book of Maccabees''' is found in the books of the [[Septuagint]], the Old Testament accepted as inspired and canonical by the [[Orthodox Church]] in the ''Greek Orthodox Bible'', and found in the books of the Old Testament of the ''[[Vulgate]]'' and included in the canon of inspired scripture by the [[Third Council of Carthage (397)]]. It is included in the canon of the [[Ethiopian Orthodox Tewahedo Church|Ethiopian Orthodox Bible]]. Since the [[Council of Trent]] it is [[Dogma|dogmatically]] accepted as inspired and canonical by the [[Catholic Church]] in the ''Catholic Bible''—books of the Bible accepted as divinely inspired by the majority of Christian believers in the United States and throughout the world.<ref>The '''Catholic Church''' is the world's largest [[Christianity|Christian]] body comprised of several distinct [https://www.ewtn.com/expert/answers/catholic_rites_and_churches.htm "Rites"]. The [[Catholic Church|Catholic Church (Latin Rite)]] is the largest religious body in the United States, with over 60 million adherents (4 times as large as the second largest church, the Orthodox).<br/>[http://www.pewforum.org/2013/02/13/the-global-catholic-population/ “The Global Catholic Population,” © 2011, Pew Research Center.]<br/>[http://www.adherents.com/largecom/com_romcath.html The Largest Catholic Communities]<br/>

The '''Eastern Orthodox Church''', officially called the '''Orthodox Catholic Church''', and also referred to as the '''[[Orthodox Church]]''' and '''Orthodoxy''', is the second largest [[Christianity|Christian church]] in the world, with an estimated 225–300 million adherents, most of whom live in [[Eastern Europe]], the [[Middle East]], and [[Russia]].<br/>{{cite web |last1=Calivas |first1=Rev. Alciviadis C. |title=The Greek (Eastern) Orthodox Church |publisher=Greek Orthodox Archdiocese Of America |year=1983 |url=http://www.goarch.org/ourfaith/ourfaith7061 |accessdate=7 May 2014 |ref=none }}<br/>{{cite web |last1=Fairchild |first1=Mary |title=Christianity:Basics:Eastern Orthodox Church Denomination |publisher=about.com |url=http://christianity.about.com/od/easternorthodoxy/p/orthodoxprofile.htm |accessdate=22 May 2014 |ref=none }}<br/>{{cite web |title=Christianity |work=Major Branches of Religions Ranked by Number of Adherents |publisher=adherents.com |url=http://www.adherents.com/adh_branches.html#Christianity |accessdate=22 May 2014 |ref=none }}</ref><ref name=Prot>See [http://www.888c.com/worldChristianDenominations.htm Percentage of Christians in Protestant Denominations (29.5%)].</ref>

The '''Eastern Orthodox Church''', officially called the '''Orthodox Catholic Church''', and also referred to as the '''[[Orthodox Church]]''' and '''Orthodoxy''', is the second largest [[Christianity|Christian church]] in the world, with an estimated 225–300 million adherents, most of whom live in [[Eastern Europe]], the [[Middle East]], and [[Russia]].<br/>{{cite web |last1=Calivas |first1=Rev. Alciviadis C. |title=The Greek (Eastern) Orthodox Church |publisher=Greek Orthodox Archdiocese Of America |year=1983 |url=http://www.goarch.org/ourfaith/ourfaith7061 |accessdate=7 May 2014 |ref=none }}<br/>{{cite web |last1=Fairchild |first1=Mary |title=Christianity:Basics:Eastern Orthodox Church Denomination |publisher=about.com |url=http://christianity.about.com/od/easternorthodoxy/p/orthodoxprofile.htm |accessdate=22 May 2014 |ref=none }}<br/>{{cite web |title=Christianity |work=Major Branches of Religions Ranked by Number of Adherents |publisher=adherents.com |url=http://www.adherents.com/adh_branches.html#Christianity |accessdate=22 May 2014 |ref=none }}</ref><ref name=Prot>See [http://www.888c.com/worldChristianDenominations.htm Percentage of Christians in Protestant Denominations (29.5%)].</ref>

Although there are no surviving Hebrew manuscripts of the book, scholars universally agree that it was originally written in Hebrew and subsequently translated into Greek. From the Semitic idioms which occur throughout the work it is clearly evident that 1 Maccabees was composed in a Semitic language (see, for example, 2:40; 4:2), and with great clearness certain passages indicate that the original language was Hebrew (see 2:39, 3:19). Origen and Jerome also bear testimony to this evident fact, though it is possible that the version or paraphrase known to them was Aramaic.

Although there are no surviving Hebrew manuscripts of the book, scholars universally agree that it was originally written in Hebrew and subsequently translated into Greek. From the Semitic idioms which occur throughout the work it is clearly evident that 1 Maccabees was composed in a Semitic language (see, for example, 2:40; 4:2), and with great clearness certain passages indicate that the original language was Hebrew (see 2:39, 3:19). Origen and Jerome also bear testimony to this evident fact, though it is possible that the version or paraphrase known to them was Aramaic.

According to Dr. David A. deSilva (''Introducing the Apocrypha'', page 247), "Translating the book back into Hebrew offers relatively few challenges and has been used to clear up difficulties in the Greek text, a fact that weighs heavily in favor of a Hebrew original standing behind the Septuagint tradition." As shown above, the Hebrew original does not seem not to have borne the name "Maccabees," and what its real designation was is not known. Eusebius ("Hist. Eccl." vi. 25) quotes Origen as authority for the name '''Σαρβηθ Σαβαναι''' ''Sarbeth Sabanai'', a name which has been explained in many different ways. For some of these see Grimm ("''Das Erste Buch der Makkabäer''," page xvii.<ref>See [http://www.uibk.ac.at/theol/leseraum/bibel/1makk2.html Grimm, ''Das Erste Buch der Makkabäer'', Universität Innsbruck. Die Bibel in der Einheitsübersetzung]</ref>). Torrey (Cheyne and Black, "Encyc. Bibl." <ref>''Encyclopaedia Biblica: A Critical Dictionary of the Literary, Political and Religion History, the Archeology, Geography and Natural History of the Bible'' (1899), edited by Thomas Kelly Cheyne and J. Sutherland Black. This work is a critical encyclopedia of the Bible.</ref>) follow Dalman ("''Grammar''," p. 6 <ref>Dalman's Aramaic Grammar and Reader: ''Grammatik des Jüdisch-Palästinischen Aramäisch'', by Gustaf Dalman; see also ''Aramäische Dialektproben'', by Gustaf Dalman</ref>), who takes the name as a corruption of "Book of the Hasmoneans". If this is the correct interpretation, an Aramaic translation of the book must have been made at an early time, and this, then, was the translation known to Origen and Jerome—a view which does not seem improbable. In any case, the Hebrew text was certainly translated very early into Greek, and the Greek only has survived. It seems to be a literal one, often preserving the Semitic, and sometimes even the Hebrew, idiom; but it is clear, on the whole, that the Greek form of the text is most probably a satisfactory translation. It is transmitted to us in three uncial manuscripts of the Septuagint—the Codex Sinaiticus, the Codex Alexandrinus, and the Codex Venetus—as well as in several cursives.

According to Dr. David A. deSilva (''Introducing the Apocrypha'', page 247), "Translating the book back into Hebrew offers relatively few challenges and has been used to clear up difficulties in the Greek text, a fact that weighs heavily in favor of a Hebrew original standing behind the Septuagint tradition." As shown above, the Hebrew original does not seem not to have borne the name "Maccabees," and what its real designation was is not known. Eusebius ("Hist. Eccl." vi. 25) quotes Origen as authority for the name '''Σαρβηθ Σαβαναι''' ''Sarbeth Sabanai'', a name which has been explained in many different ways. For some of these see Grimm ("''Das Erste Buch der Makkabäer''," page xvii.<ref>See [http://www.uibk.ac.at/theol/leseraum/bibel/1makk2.html Grimm, ''Das Erste Buch der Makkabäer'', Universität Innsbruck. Die Bibel in der Einheitsübersetzung]</ref>). [[Reuben Archer Torrey|Torrey]] (Cheyne and Black, "Encyc. Bibl." <ref name=EnBibl>''Encyclopædia Biblica: A Critical Dictionary of the Literary, Political, and Religious History, the Archæology, Geography, and Natural History of the Bible.'' Edited by T.K. Cheyne and J. Sutherland Black. In 4 volumes. (New York: Macmillan; London: Adam and Charles Black, 1899-1907) This work is a critical encyclopedia of the Bible.</ref>) follow Dalman ("''Grammar''," p. 6 <ref>Dalman's Aramaic Grammar and Reader: ''Grammatik des Jüdisch-Palästinischen Aramäisch'', by Gustaf Dalman; see also ''Aramäische Dialektproben'', by Gustaf Dalman</ref>), who takes the name as a corruption of "Book of the Hasmoneans". If this is the correct interpretation, an Aramaic translation of the book must have been made at an early time, and this, then, was the translation known to Origen and Jerome—a view which does not seem improbable. In any case, the Hebrew text was certainly translated very early into Greek, and the Greek only has survived. It seems to be a literal one, often preserving the Semitic, and sometimes even the Hebrew, idiom; but it is clear, on the whole, that the Greek form of the text is most probably a satisfactory translation. It is transmitted to us in three uncial manuscripts of the Septuagint—the Codex Sinaiticus, the Codex Alexandrinus, and the Codex Venetus—as well as in several cursives.

===Author===

===Author===

No information about the author himself is obtainable beyond that which may be inferred from the book itself. The author of First Maccabees probably lived in the Holy Land, since he was very familiar with the geography of the region (some disagree) and had access to official documents that would have been archived in Jerusalem. That he was a devout and patriotic Jew who lived and wrote in Palestine is seen as proved by his intimate and exact geographical knowledge of the Holy Land (compare 3:24; 7:19; 9:2-4, 33, 34, 43; 12:36-40; 13:22, 23; 16:5, 6)—an opinion which does not accord with the opinion of Neil J. McEleney (above)—and proved also by the author's lack of accurate knowledge of any of the foreign countries which he mentions—which does accord with McEleney. As always, in Higher Critical studies, what one scholar holds to be very probable another considers to be very unlikely, even when considering the same data and the same texts.

No information about the author himself is obtainable beyond that which may be inferred from the book itself. The author of First Maccabees probably lived in the Holy Land, since he was very familiar with the geography of the region (some disagree) and had access to official documents that would have been archived in Jerusalem. That he was a devout and patriotic Jew who lived and wrote in Palestine is seen as proved by his intimate and exact geographical knowledge of the Holy Land (compare 3:24; 7:19; 9:2-4, 33, 34, 43; 12:36-40; 13:22, 23; 16:5, 6)—an opinion which does not accord with the opinion of Neil J. McEleney (above)—and proved also by the author's lack of accurate knowledge of any of the foreign countries which he mentions—which does accord with McEleney. As always, in Higher Critical studies, what one scholar holds to be very probable another considers to be very unlikely, even when considering the same data and the same texts.

First Maccabees was certainly written by a supporter of the Hasmoneans. The author shows himself a loyal admirer of the Hasmonean family. He believed that to this chosen family Israel owed her deliverance and existence. He admired not only the military deeds of Judas (compare 5:63), but also those of Jonathan (compare 10:15-21) and Simon (compare 14:4-15).

First Maccabees was certainly written by a supporter of the Hasmoneans. The author shows himself a loyal admirer of the Hasmonean family. He believed that to this chosen family Israel owed her deliverance and existence (5:62). He admired not only the military deeds of Judas (compare 5:63), but also those of Jonathan (compare 10:15-21) and Simon (compare 14:4-15).

===Date===

===Date===

The author's datings of all events are according to the terms of the Seleucid era which have a known correspondence to the current [[Gregorian calendar]]. The ''terminus a quo'' (earliest possible date) of the work is found in the fact that John Hyrcanus I, who began to reign in 135 B.C., is mentioned at the close of the book (16:21-24). As the Romans are presented throughout in terms of respect and friendliness, it is clear that the ''terminus ad quem'' (latest possible date) must be found at some time before the conquest of Jerusalem by Pompey in 63 B.C.. Scholars are not agreed on whether the date can be more nearly determined, and the determining fact is held by most to be the statement in 16:23, 24, that "''the rest of the acts of John...are written in the chronicles of his high-priesthood.''" Many think that this implies that John had died and that a sufficient time had elapsed since his death to permit the circulation of the chronicles. Bissell (Lange's "''Commentary''," page 479 <ref>Edwin Cone Bissell, "The Apocrypha of the Old Testament," in John Peter Lange, ed., ''A Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical'' (New York, NY: Charles Scribner’s Sons, 1880)<br/>Edwin Cone Bissell, in ''Lange's Commentary on the Holy Scriptures'' 12 Double Volumes, by John Peter Lange. Zondervan (1960) ASIN: B00133NOEM.</ref>) thinks that no more than a score or two of years had passed, while Schürer ("''Hist. of the Jewish People,''" div. ii., vol. iii., p. 8 <ref>Emil Schürer. ''A History of the Jewish People in the Time of Jesus Christ'', by Emil Schürer, D.D., M.A., Professor of Theology at the University of Göttingen, Being a Second and Revised Edition of a "Manual of the History of New Testament Times", Second Division, The Internal Conditions of Palestine and of the Jewish People, in the Time of Jesus Christ, Translated by Sophia Taylor and Rev Peter Christie. Edinburgh: T. & T. Clark, 38 George Street (1886)</ref>) and Fairweather (in "''Cambridge Bible''" <ref>W. Fairweather. ''The Cambridge Bible for Schools and Colleges: 1 Maccabees'', by Fairweather, William, Black, J. Sutherland • Cambridge University Press. 1897</ref> and Hastings, "''Dict. Bible''") think that not more than a decade or two had elapsed, and they date the work in the first or second decade of the first century B.C. Torrey, on the other hand, concludes ("''Encyc. Bibl.''") that this reference to the chronicle of the priesthood is an imitation of well-known passages in the Books of Kings, that it was intended solely as a compliment to John, and that the work instead was composed early in his reign (that is, soon after 135 B.C.) by one who had been an interested observer of the whole Maccabean movement. The vivid character of the narrative, and the fact that it closes so abruptly after the death of Simon, make this a very plausible view.

The author's datings of all events are according to the terms of the Seleucid era which have a known correspondence to the current [[Gregorian calendar]]. The ''terminus a quo'' (earliest possible date) of the work is found in the fact that John Hyrcanus I, who began to reign in 135 B.C., is mentioned at the close of the book (16:21-24). As the Romans are presented throughout in terms of respect and friendliness, it is clear that the ''terminus ad quem'' (latest possible date) must be found at some time before the conquest of Jerusalem by Pompey in 63 B.C.. Scholars are not agreed on whether the date can be more nearly determined, and the determining fact is held by most to be the statement in 16:23, 24, that "''the rest of the acts of John...are written in the chronicles of his high-priesthood.''" Many think that this implies that John had died and that a sufficient time had elapsed since his death to permit the circulation of the chronicles. Bissell (Lange's "''Commentary''," page 479 <ref>Edwin Cone Bissell, "The Apocrypha of the Old Testament," in John Peter Lange, ed., ''A Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical'' (New York, NY: Charles Scribner’s Sons, 1880)<br/>Edwin Cone Bissell, in ''Lange's Commentary on the Holy Scriptures'' 12 Double Volumes, by John Peter Lange. Zondervan (1960) ASIN: B00133NOEM.</ref>) thinks that no more than a score or two of years had passed, while Schürer ("''Hist. of the Jewish People,''" div. ii., vol. iii., p. 8 <ref>Emil Schürer. ''A History of the Jewish People in the Time of Jesus Christ'', by Emil Schürer, D.D., M.A., Professor of Theology at the University of Göttingen, Being a Second and Revised Edition of a "Manual of the History of New Testament Times", Second Division, The Internal Conditions of Palestine and of the Jewish People, in the Time of Jesus Christ, Translated by Sophia Taylor and Rev Peter Christie. Edinburgh: T. & T. Clark, 38 George Street (1886)</ref>) and Fairweather (in "''Cambridge Bible''" <ref>W. Fairweather. ''The Cambridge Bible for Schools and Colleges: 1 Maccabees'', by Fairweather, William, Black, J. Sutherland • Cambridge University Press. 1897<br/>J J. Stewart 1823-1904 Perowne (Author), ''The Cambridge Bible for schools and colleges Paperback'', Nabu Press (August 10, 2011) 84 pages. ISBN-10: 1174833807 ISBN-13: 978-1174833809</ref> and Hastings, "''Dict. Bible''" <ref>Hastings' Dictionary of the Bible. Author: Hastings, James, 1852-1922; Selbie, John A. (John Alexander), 1856-1931; Lambert, John Chisholm, 1857-1917; Mathews, Shailer, 1863-1941. ''Dictionary of the Bible'', edited by James Hastings, D.D., with the cooperation of John A. Selbie, D.D., and with the assistance of John C. Lambert, D.D., and of Shailer Matthews, D.D., Professor of Theology and Dean of the University School of the University of Chicago. New York, Charlse Scribner's Sons, 1909.</ref>) think that not more than a decade or two had elapsed, and they date the work in the first or second decade of the first century B.C. Torrey, on the other hand, concludes ("''Encyc. Bibl.''" <ref name=EnBibl/>) that this reference to the chronicle of the priesthood is an imitation of well-known passages in the Books of Kings, that it was intended solely as a compliment to John [Hyrcanus], and that the work instead was composed early in his reign (that is, soon after 135 B.C.) by one who had been an interested observer of the whole Maccabean movement. The vivid character of the narrative, and the fact that it closes so abruptly after the death of Simon, make this a very plausible view.

===Sources and Integrity===

===Sources and Integrity===

A proposal for a later date of the work must account for the vivid details it contains by supposing that the writer employed older sources, such as letters and memoranda. In Torrey's view such sources are not necessary, as the author could have supplied his lack of personal knowledge, by inteviewing aging participants or eye-witnesses of the events. In either case the First Book of the Maccabees is one of the best sources known for information on this period in the history of the Jews.

A proposal for a later date of the work must account for the vivid details it contains by supposing that the writer employed older sources, such as letters and memoranda. In Torrey's view such sources are not necessary, as the author could have supplied his lack of personal knowledge, by interviewing aging participants or eye-witnesses of the events. In either case the First Book of the Maccabees is one of the best sources known for information on this period in the history of the Jews.

J. D. Michaelis insists that Josephus used the Hebrew original of the book, which differed in some important particulars from the present Greek text. Destinon ("Die Quellen des Josephus," 1882) revived this theory and endeavored to prove (pages 80 and following) that chapters 14-16 were not contained in the edition used by Josephus. Destinon bases his argument on the fact that Josephus treats these chapters very sparsely in comparison with his treatment of the other material of the same book, although these chapters contain just as much material and just as interesting. Wellhausen ("I. J. G." pages 222 and following) follows him. But Torrey (in "Encyc. Bibl."), utilizing the investigations of Mommsen, demonstrates that Josephus actually knew some of this material and introduced it at a later point in his work ("Ant." xiv. 8, § 5), in describing the history of Hyrcanus II. From all of this, it seems highly probable that the First Book of the Maccabees has retained its original form.

J. D. Michaelis insists that Josephus used the Hebrew original of the book, which differed in some important particulars from the present Greek text. Destinon ("''Die Quellen des Josephus''," 1882 <ref>J. von Destinon, ''Die Quellen des Flavius Josephus. I Die Quellen der Archäologie Buch XII-XVII  = Jüd. Krieg Buch I'', Kiel: Lipsius & Tischer 1882)</ref>) revived this theory and endeavored to prove (pages 80 and following) that chapters 14-16 were not contained in the edition used by Josephus. Destinon bases his argument on the fact that Josephus treats these chapters very sparsely in comparison with his treatment of the other material of the same book, although these chapters contain just as much material and just as interesting. Wellhausen ("I. J. G." pages 222 and following <ref>Julius Wellhausen, "''Israelitische und Jüdische Geschichte''" (4th ed., 1901) German. Severus Verlag (26. September 2013) 404 pages. ISBN-10: 3863476395 ISBN-13: 978-3863476397.</ref>) follows him. But Torrey (in "''Encyc. Bibl.''"), utilizing the investigations of [[Mommsen]],<ref>Christian Matthias Theodor Mommsen (30 November 1817 – 1 November 1903)</ref> demonstrates that Josephus actually knew some of this material and introduced it at a later point in his work ("''Ant''." xiv. 8, § 5), in describing the history of Hyrcanus II. From all of this, it seems highly probable that the First Book of the Maccabees has retained its original form.

===Literary elements===

===Literary elements===

The enthusiasm of the writer at times rises to a high pitch and breaks out into poetry of a genuine Semitic character (compare 3:3-9). Seven poetic sections in the book imitate the style of classical Hebrew poetry: four laments (1:25–28, 36–40; 2:7–13; 3:45), and three hymns of praise of the "fathers" (2:51–64), of Judas (3:3–9), and of Simon (14:4–15). Throughout the work the style of the narrative is modeled on that of the historical books of the Old Testament simple, terse, restrained, and objective. The fact that due weight is given and proper proportions are observed in treating the different parts of the narrative proves the author to have been a writer of considerable skill.

The enthusiasm of the writer at times rises to a high pitch and breaks out into poetry of a genuine Semitic character (compare 3:3-9). Seven poetic sections in the book imitate the style of classical Hebrew poetry: four laments (1:25–28, 36–40; 2:7–13; 3:45), and three hymns of praise of the "fathers" (2:51–64), of Judas (3:3–9), and of Simon (14:4–15). Throughout the work the style of the narrative is modeled on that of the historical books of the Old Testament: simple, terse, restrained, and objective. The fact that due weight is given and proper proportions are observed in treating the different parts of the narrative proves the author to have been a writer of considerable skill.

 

 

The narrative is told as though the victory over pagan suppression was due to the military genius of these men, exercised under the favoring guidance of God (1:64, 3:8), and not solely a divine deliverance of the people and the nation by the direct intervention of God. Curiously enough the word "God" does not appear in the work, nor does the word "Lord." However, the idea itself, as in the Book of Esther, is not lacking but is represented by "Heaven," or by the pronoun "He." In spite of this mannerism, the author was a deeply religious man, very zealous for the Law and for his peoples' national religious institutions (see 1:11, 15, 43; 2:20-22; 3:21), for the Scriptures (1:56, 3:48), and for the Temple (1:21, 39; 3:43). Devout Jews today, in particular the [[Judaism|Hassidic Jews]], in their writing and speech, use similar ''[http://www.merriam-webster.com/dictionary/circumlocution circumlocutions]'', using the written form G-d, for example, instead of God, and in the synagogue readings, where the printed edition of the books indicate the Name with the mark ''' ' ' ''', they speak the word "''[[Adonai]]''" in place of the [[Tetragrammaton|Tetragrammaton <big><big>יהוה</big></big> YHVH LORD]].

The narrative is told as though the victory over pagan suppression was due to the military genius of these men, exercised under the favoring guidance of God (1:64, 3:8), and not solely a divine deliverance of the people and the nation by the direct intervention of God. Curiously enough the word "God" does not appear in the work, nor does the word "Lord." However, the idea itself, as in the Book of Esther, is not lacking but is represented by "Heaven," or by the pronoun "He." In spite of this mannerism, the author was a deeply religious man, very zealous for the Law and for his peoples' national religious institutions (see 1:11, 15, 43; 2:20-22; 3:21), for the Scriptures (1:56, 3:48), and for the Temple (1:21, 39; 3:43).

The cultural religious teaching expressed in the book is the traditional belief of Israel, without the newer developments found in 2 Maccabees and Daniel. There is no doctrine of individual immortality as found in the Second Book of Maccabees, except for the survival of one’s name and fame, and the book does not express any messianic expectation, although messianic images are applied historically to "the days of Simon" (1 Maccabees 14:4–17). The author insists, in accordance with true Deuteronomic tradition, on fidelity to the law as the expression of Israel’s love for God. The struggle he describes is a contest, not only between Jew and Gentile, but between those who would uphold the law and those, Jews or Gentiles, who would destroy it. While he rightly condemns the Seleucid politicians for their policy of intolerant ethnic extermination of true religion, his severest condemnation goes to the lawless [[Apostasy|apostates]] among the people of Israel, who have been uniquely chosen by the one true God as a covenant-people, for they alone have been privileged to know and worship God, their eternal benefactor and unfailing source of help, who had warned them in the law what would happen to the community of the people if they ever turned aside from him and broke the covenant-bond he had established between him and them. The people for their part must worship the Lord alone and observe exactly the precepts of the holy law He has given to them.

The doctrine expressed is the traditional belief of Israel, without the newer developments which appear in 2 Maccabees and Daniel. Unlike the Second Book of Maccabees, there is no doctrine of individual immortality except in the survival of one’s name and fame, nor does the book express any messianic expectation, though messianic images are applied historically to "the days of Simon" (1 Mc 14:4–17). In true Deuteronomic tradition, the author insists on fidelity to the law as the expression of Israel’s love for God. The contest which he describes is a struggle, not simply between Jew and Gentile, but between those who would uphold the law and those, Jews or Gentiles, who would destroy it. His severest condemnation goes, not to the Seleucid politicians, but to the lawless apostates among the people of Israel, who have been uniquely chosen by the one true God as a covenant-people, and they alone have been privileged to know and worship God, their eternal benefactor and unfailing source of help. The people for their part must worship the Lord alone and observe exactly the precepts of the holy law He has given to them. There is some slight evidence of an awareness of the [[Oral Torah]] in the book (1 Maccabees

There is some slight evidence in the book of an awareness of a tradition of interpreting the Written Torah according to the [[Tradition|Oral Torah]] (1 Maccabees 2:40-41, 49-68; 3:20-21, 48; 4:42-47, 60; 7:12-18; 15:41-43) which centuries later was given a more developed written expression first in the ''Mishnah'' and then the [[Talmud]]. Christianity continued this tradition of interpretation of the scriptures according to the oral tradition of the ancient Christian church. See [http://www.biblegateway.com/passage/?search=deuteronomy%2018:15-22&version=KJV Deuteronomy 18:15-22], [http://www.biblegateway.com/passage/?search=jeremiah%2031:31-34&version=KJV Jeremiah 31:31-34], [http://biblehub.com/multi/luke/10-16.htm Luke 10:16], [http://biblehub.com/multi/2_thessalonians/2-15.htm 2 Thessalonians 2:15], [http://www.biblegateway.com/passage/?search=2corinthians%203:13-16&version=NABRE 2 Corinthians 3:13-16], [http://biblehub.com/multi/hebrews/13-17.htm Hebrews 13:17] and [http://www.biblegateway.com/passage/?search=2peter%203:14-18&version=RSVCE 2 Peter 3:14-18].

==References==

==References==