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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). [http://www.pewforum.org/2013/02/13/the-global-catholic-population/ “The Global Catholic Population,” © 2011, Pew Research Center.] [http://www.adherents.com/largecom/com_romcath.html The Largest Catholic Communities]

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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]]tically 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). [http://www.pewforum.org/2013/02/13/the-global-catholic-population/ “The Global Catholic Population,” © 2011, Pew Research Center.] [http://www.adherents.com/largecom/com_romcath.html The Largest Catholic Communities]

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]]. {{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 }} {{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 }} {{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>

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===Divisions of the book===

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First Maccabees can be divided as follows:

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====The importance of the Greek polis====

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Although Alexander's rule was shortlived (twelve years, according to I Macc. 1:7), the policies that he set in motion had a profound effect on the world for centuries to come. A pupil of Aristotle and lover of Greek ways, Alexander hoped to use Greek language, learning, and culture to unite the empire. To this end, he founded Greek cities (''poleis'') throughout his territories. Dr. Oskar Skarsaune (''In the Shadow of the Temple'', page 31 <ref name=OSk>Oskar Skarsaune, ''In the Shadow of the Temple: Jewish Influences on Early Christianity'', InterVarsity Press, Downers Grove, Illinois, March 2002. 455 pages. ISBN~~-10:~~ 0-8308-2670-X ISBN~~-13:~~ 978-0-8308-2670-4.</ref>) gives the following description of a typical polis:

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Although Alexander's rule was shortlived (twelve years, according to I Macc. 1:7), the policies that he set in motion had a profound effect on the world for centuries to come. A pupil of Aristotle and lover of Greek ways, Alexander hoped to use Greek language, learning, and culture to unite the empire. To this end, he founded Greek cities (''poleis'') throughout his territories. Dr. Oskar Skarsaune (''In the Shadow of the Temple'', page 31 <ref name=OSk>Oskar Skarsaune, ''In the Shadow of the Temple: Jewish Influences on Early Christianity'', InterVarsity Press, Downers Grove, Illinois, March 2002. 455 pages. ISBN 0-8308-2670-X ISBN 978-0-8308-2670-4.</ref>) gives the following description of a typical polis:

<blockquote>"A polis contained some obligatory institutions: a public town center and marketplace (the square agora); a hall for the city council (the bouleuterion); baths; temples to the Greek (later Roman) gods; a theater; a gymnasium (a combined higher school and sports training ground); preferably a library and a sports stadium; and if a big city, also a hippodrome."

By means of the poleis, Greek culture was introduced to surrounding areas and mingled with the native cultures of those regions, creating a cultural synthesis called Hellenism. Correspondingly, the spread of Greek language and customs was known as "Hellenization" (see 2 Macc. 4:13).</blockquote>

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====Hellenization====

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In their interactions with Greek culture, the various native cultures did not enjoy a "level playing field." Although the Greeks had some admiration for the more ancient cultures of their empire (''In the Shadow of the Temple'', pages ~~29-30~~ <ref name=OSk/>), they were still the ones in charge. Skarsaune comments,<blockquote> "Greek culture was the culture of the conquerors, the rulers, the armies and the new business elite. Greek was the language of government and administration, business and commerce. And Greek literature was taken as the supreme model for all kinds of literary production. In other words, Greek culture was the culture of the new era, and anyone who would belong to the new elite had to adopt it" (''In the Shadow of the Temple'', p. 28 <ref name=OSk/>).</blockquote>

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In their interactions with Greek culture, the various native cultures did not enjoy a "level playing field." Although the Greeks had some admiration for the more ancient cultures of their empire (''In the Shadow of the Temple'', pages 29–30 <ref name=OSk/>), they were still the ones in charge. Skarsaune comments,<blockquote> "Greek culture was the culture of the conquerors, the rulers, the armies and the new business elite. Greek was the language of government and administration, business and commerce. And Greek literature was taken as the supreme model for all kinds of literary production. In other words, Greek culture was the culture of the new era, and anyone who would belong to the new elite had to adopt it" (''In the Shadow of the Temple'', p. 28 <ref name=OSk/>).</blockquote>

Thus the dominant Greek culture created great pressure to Hellenize through its attractions. A number of ancient cultures essentially disappeared from history as a result, swallowed up by Hellenism.

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Hellenism offered both opportunities and temptations for the Jews. Ultimately, Jewish thought was greatly enriched by certain Greek concepts. A prime example is the Greek idea that "the hidden law governing the entire universe is divine reason, ''[[logos]]'', and the moral task of humanity is to live a life of conformity to this divine reason, which is the law of ethics as well as the law of nature" (''In the Shadow of the Temple'', p. 35 <ref name=OSk/>). Beginning with the author of [[Book of Sirach|Sirach]] in the early second century B.C. (c. 150), Jewish thinkers identified the underlying universal law as God's Torah (see especially Sirach 24). Thus, a Hellenistic concept, ''logos'', led to the exaltation of the God of Israel and the promotion of his inspired word, finding its purest expression in the words of the beginning of the Gospel of John:

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Hellenism offered both opportunities and temptations for the Jews. Ultimately, Jewish thought was greatly enriched by certain Greek concepts. A prime example is the Greek idea that "the hidden law governing the entire universe is divine reason, ''[[logos]]'', and the moral task of humanity is to live a life of conformity to this divine reason, which is the law of ethics as well as the law of nature" (''In the Shadow of the Temple'', p. 35 <ref name=OSk/>). Beginning with the author of [[Book of Sirach|Sirach]] in the early second century B.C. (c. 150), Jewish thinkers identified the underlying universal law as God's Torah (see especially Sirach 24). Thus, a Hellenistic concept, ''logos'', led to the exaltation of the God of Israel and the promotion of his inspired word, finding its purest expression in the words of the beginning of the Gospel of John:

<blockquote>"In the Beginning was the Word and the Word was with God and the Word was God" [http://biblehub.com/multi/john/1-1.htm John 1:1].</blockquote>

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J. Alberto Soggin (''Introduction to the Old Testament'', page 466 <ref>J. Alberto Soggin, ''Introduction to the Old Testament''. Westminster John Knox Press, Jan 1, 1989. 644 pages. ISBN 9780664221560.</ref>) wrote that the author of 1 Maccabees is never mentioned, and whoever he was, he must have composed his text in the last years of John Hyrcanus I, certainly before Pompey's occupation of Jerusalem, sometime at the end of the second to the beginning of the first century B.C.. Soggin says he was apparently a Palestinian Jew who knew Hebrew and Aramaic well; it is unknown whether he knew Greek. The book shows him to be an ardent patriot, identifying religion with nation. He notes that the last chapters of the Hebrew-Aramaic version of the [[Protocanonicals|protocanonical]] book of Daniel are modest compared to the outstanding celebration of the action of the Maccabees. Soggin observes that the author seems to have had no close contact with the sect of the Pharisees, since he never speaks of resurrection or of the messianic hope, and speculates that he wanted to write a kind of unofficial history of his time glorifying the Maccabees. Yet he does not conceal some of Simon's misdeeds, the founder of the Hasmonean dynasty: only 14.4-48 and 15:15-24 give him unqualified praise. Soggin sees the author admiring those who have made a substantial contribution towards liberating his country from Syrian oppression, but also as trying to show that they were subordinate to an historically obscure institution he mentions on a number of occasions, which he calls 'the Great Synagogue' (3.44; 14:26-28): in the last analysis it is this which decides national policy and confirms Simon in his position.

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David A. deSilva (''Introducing the Apocrypha'', p. 248) <ref>David A. deSilva (Author), James Charlesworth (Foreword), Introducing the Apocrypha: Message, Context, and Significance. Baker Academic, November 1, 2004. ISBN~~-10:~~ 0801031036 ISBN~~-13:~~ 978-0801031038</ref> says that the book must have been written some time after the accession of John Hyrcanus in 134 B.C., since this is the last event related in the narrative. The author admires the Romans, and emphasizes the Jews' friendly relations with Rome and Rome's faithfulness as allies, which fact makes necessary a date of composition prior to 63 B.C. (he cites Oesterley 1913: 60; Goldstein 1976: 63; Fischer 1992: 441; Bartlett 1998: 34). He sees the narrated encomium of the achievements and character of the Romans earlier in 8:1-16 as contrasting sharply with later Jewish reflection on Roman conquest and rule as arrogance, insolence, and an affront against God. DeSilva points out that Pompey's entry into the holy places in 63 B.C. would have marred the author's unqualified appreciation of the Romans (he cites the comparable response of ''Psalms of Solomon'' 2; 8; 17 to that event). He observes that the conclusion to the whole work (16:23-24), while it does not necessitate a date of composition after the death of John Hyrcanus, is certainly more naturally taken that way, given that the author intentionally draws on parallels in the books of Samuel and Kings (citing Oesterley 1913: 60; Pfeiffer 1949: 301; Goldstein 1976: 63; Bartlett 1998: 33). DeSilva suggests therefore that it seems preferable to consider 1 Maccabees as having originated sometime after John Hyrcanus's death in 104 B.C. and before Roman intervention in the dispute between Hyrcanus II and Aristobulus II in 63 B.C.

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David A. deSilva (''Introducing the Apocrypha'', p. 248) <ref>David A. deSilva (Author), James Charlesworth (Foreword), Introducing the Apocrypha: Message, Context, and Significance. Baker Academic, November 1, 2004. ISBN 0801031036 ISBN 978-0801031038</ref> says that the book must have been written some time after the accession of John Hyrcanus in 134 B.C., since this is the last event related in the narrative. The author admires the Romans, and emphasizes the Jews' friendly relations with Rome and Rome's faithfulness as allies, which fact makes necessary a date of composition prior to 63 B.C. (he cites Oesterley 1913: 60; Goldstein 1976: 63; Fischer 1992: 441; Bartlett 1998: 34). He sees the narrated encomium of the achievements and character of the Romans earlier in 8:1-16 as contrasting sharply with later Jewish reflection on Roman conquest and rule as arrogance, insolence, and an affront against God. DeSilva points out that Pompey's entry into the holy places in 63 B.C. would have marred the author's unqualified appreciation of the Romans (he cites the comparable response of ''Psalms of Solomon'' 2; 8; 17 to that event). He observes that the conclusion to the whole work (16:23-24), while it does not necessitate a date of composition after the death of John Hyrcanus, is certainly more naturally taken that way, given that the author intentionally draws on parallels in the books of Samuel and Kings (citing Oesterley 1913: 60; Pfeiffer 1949: 301; Goldstein 1976: 63; Bartlett 1998: 33). DeSilva suggests therefore that it seems preferable to consider 1 Maccabees as having originated sometime after John Hyrcanus's death in 104 B.C. and before Roman intervention in the dispute between Hyrcanus II and Aristobulus II in 63 B.C.

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Lawrence H. Schiffman (''Harper's Bible Commentary'', p. 875 <ref>Lawrence H. Schiffman, "Commentaries on 1 Maccabees and 2 Maccabees", in ''Harper’s Bible Commentary'', ed. J. L. Mays, San Francisco: Harper and Row, 1988. 1344 pages. ISBN~~-10:~~ 0060655410 ISBN~~-13:~~ 978-0060655419.</ref>) tells readers that biblical critics generally agree that the First Book of Maccabees was originally written in Hebrew, even though no manuscripts or fragments still exist in Hebrew. He says that the Greek text of 1 Maccabees has the unmistakable style of a rather literal translation from the Hebrew, and the church father Origen (A.D. third century) claimed the Hebrew title of 1 Maccabees was ''Sarbethsabaniel''. This puzzling title, difficult to interpret, may be a slightly corrupted rendering of Hebrew ''sar bet 'el'' ("Prince of the House of God") or of ''sfar bet sabanai 'el'' ("Book of the House of the Resisters of God"). Schiffman says most Greek manuscripts of 1 and 2 Maccabees are designated ''Makkabaion A'' and ''Makkabaion B'', and by A.D. the second century the designation for both 1 and 2 Maccabees was ''To Makkabaika'' ("The things Maccabean" or "Maccabean Histories"). Clement of Alexandria, the early church father (A.D. second century), termed 1 Maccabees ''to Biblion ton Makkabaikon'' ("The Book of Things Maccabean") and 2 Maccabees ''he ton Makkabaikon epitome'' ("The Epitome of Things Maccabean"). Although "Maccabee" ("hammer") was originally the nickname of Judah the hero, Schiffman says the generally used title "Maccabean Histories" led to the habit of referring to all of the heroes of the book as the "Maccabees".

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Lawrence H. Schiffman (''Harper's Bible Commentary'', p. 875 <ref>Lawrence H. Schiffman, "Commentaries on 1 Maccabees and 2 Maccabees", in ''Harper’s Bible Commentary'', ed. J. L. Mays, San Francisco: Harper and Row, 1988. 1344 pages. ISBN 0060655410 ISBN 978-0060655419.</ref>) tells readers that biblical critics generally agree that the First Book of Maccabees was originally written in Hebrew, even though no manuscripts or fragments still exist in Hebrew. He says that the Greek text of 1 Maccabees has the unmistakable style of a rather literal translation from the Hebrew, and the church father Origen (A.D. third century) claimed the Hebrew title of 1 Maccabees was ''Sarbethsabaniel''. This puzzling title, difficult to interpret, may be a slightly corrupted rendering of Hebrew ''sar bet 'el'' ("Prince of the House of God") or of ''sfar bet sabanai 'el'' ("Book of the House of the Resisters of God"). Schiffman says most Greek manuscripts of 1 and 2 Maccabees are designated ''Makkabaion A'' and ''Makkabaion B'', and by A.D. the second century the designation for both 1 and 2 Maccabees was ''To Makkabaika'' ("The things Maccabean" or "Maccabean Histories"). Clement of Alexandria, the early church father (A.D. second century), termed 1 Maccabees ''to Biblion ton Makkabaikon'' ("The Book of Things Maccabean") and 2 Maccabees ''he ton Makkabaikon epitome'' ("The Epitome of Things Maccabean"). Although "Maccabee" ("hammer") was originally the nickname of Judah the hero, Schiffman says the generally used title "Maccabean Histories" led to the habit of referring to all of the heroes of the book as the "Maccabees".

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Neil J. McEleney (''The Jerome Biblical Commentary'', vol. 1, p. 463 <ref>Neil J. McEleney, "1-2 Maccabees" /''The New Jerome Biblical Commentary'' / ed. Brown, Raymond E. 1928-1998, Fitzmyer, Joseph A., Murphy, Roland E. 1917-2002. Englewood Cliffs, N.J. : Prentice-Hall, 1990. ISBN 10: 0136149340 ISBN 13: 9780136149347</ref>) writes that among the several complaints lodged against the historical reliability of 1 Maccabees, both the author's nationalism, and the exaggerated importance he gives Judean events (1:41-43; 3:27-31; 6:5-13) are said in general to make his objectivity suspect: he is anti-Seleucid (1:9-10), and he is apparently ignorant of the actual history, geography, and political organization of foreign peoples. McEleney says the author's Jewish nationalism leads him to inflate the numbers of the enemy in a way that makes the divine intervention on behalf of the Hasmoneans more striking, and says he has wrongly placed the death of Antiochus IV after the dedication of the Temple. He asserts that these historical shortcomings and others are thought to disqualify this author as an accurate reporter of the period. Nevertheless, McEleney says that he cannot be dismissed so easily. Given the context of his culture and the canons of histriography standard for the time, he is a trustworthy witness of men and events. His carefully expressed details in matters of topography (7:19; 9:2, 4, 33) and Jewish chronology (1:54; 4:52; etc.) illustrate a genuine concern to report matters accurately within the limits of his capabilities and aims. His placing of Antiochus' death is wrong, but his description of it corresponds to the independent secular witness of the historian Polybius of Megalopolis (''Histories'' 31.9). Therefore, as Dancy notes,<ref>Dancy, J. C., ''A Commentary on I Maccabees''. Oxford: B. Blackwell, 1954. OCLC Number: 459042841.</ref> despite his limitations, 1 Maccabee's author has "such large stretches of honest and sober narrative that 1 Mc deserves to be regarded as equal if not superior in historical worth, not only to any book of the Old Testament but also to most surviving Hellenistic history"

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Neil J. McEleney (''The Jerome Biblical Commentary'', vol. 1, p. 463 <ref>Neil J. McEleney, "1-2 Maccabees" /''The New Jerome Biblical Commentary'' / ed. Brown, Raymond E. 1928-1998, Fitzmyer, Joseph A., Murphy, Roland E. 1917-2002. Englewood Cliffs, N.J. : Prentice-Hall, 1990. ISBN 10: 0136149340 ISBN 13: 9780136149347</ref>) writes that among the several complaints lodged against the historical reliability of 1 Maccabees, both the author's nationalism, and the exaggerated importance he gives Judean events (1:41-43; 3:27-31; 6:5-13) are said in general to make his objectivity suspect: he is anti-Seleucid (1:9-10), and he is apparently ignorant of the actual history, geography, and political organization of foreign peoples. McEleney says the author's Jewish nationalism leads him to inflate the numbers of the enemy in a way that makes the divine intervention on behalf of the Hasmoneans more striking, and says he has wrongly placed the death of Antiochus IV after the dedication of the Temple. He asserts that these historical shortcomings and others are thought to disqualify this author as an accurate reporter of the period. Nevertheless, McEleney says that he cannot be dismissed so easily. Given the context of his culture and the canons of histriography standard for the time, he is a trustworthy witness of men and events. His carefully expressed details in matters of topography (7:19; 9:2, 4, 33) and Jewish chronology (1:54; 4:52; etc.) illustrate a genuine concern to report matters accurately within the limits of his capabilities and aims. His placing of Antiochus' death is wrong, but his description of it corresponds to the independent secular witness of the historian Polybius of Megalopolis (''Histories'' 31.9). Therefore, as Dancy notes,<ref>Dancy, J. C., ''A Commentary on I Maccabees''. Oxford: B. Blackwell, 1954. OCLC Number: 459042841.</ref> despite his limitations, 1 Maccabee's author has "such large stretches of honest and sober narrative that 1 Mc deserves to be regarded as equal if not superior in historical worth, not only to any book of the Old Testament but also to most surviving Hellenistic history"

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Daniel J. Harrington (''Invitation to the Apocrypha'', p. 135 <ref>S.J. Daniel J. Harrington, ''Invitation to the Apocrypha''. Wm. B. Eerdmans Publishing Company; First Edition edition, September 1, 1999. 230 pages. ISBN~~-10:~~ 0802846335 ISBN~~-13:~~ 978-0802846334.</ref>) says there has been a puzzling ambivalence about 1 and 2 Maccabees in the Jewish tradition, since Hanukkah, which celebrates the cleansing and rededication of the Jerusalem temple in 164 B.C. under Judas, is part of the traditional Jewish calendar of festivals. Although it is a minor holiday (except in countries where its proximity to Christmas has made it very significant), the 'biblical basis' for it lies in books not regarded by Jews as canonical. Harrington pointedly states that the absence 1 Maccabees from the canon of Hebrew Scriptures is somewhat puzzling, since according to all the textual evidence it is likely that was originally composed in Hebrew. These puzzlements have led some scholars to suspect that there was a Jewish reaction at some point in the first century against the Maccabees and what they stood for, and a deliberate attempt to push them out of the sacred tradition of Judaism. Harrington speculates that perhaps 'messianic' claims were being made about Judas Maccabeus, or about some other figure who traced his ancestry back to the Maccabean movement. In light of failed uprising against the Romans by Jews claiming to follow the example of Judas and his brothers, the custodians of the Jewish tradition perhaps found the Maccabees too controversial and dangerous. Harrington says the relatively recent revival of interest in the Maccabees as men of action and noble warriors within the modern state of Israel suggests that these suspicions have some basis in fact.

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Daniel J. Harrington (''Invitation to the Apocrypha'', p. 135 <ref>S.J. Daniel J. Harrington, ''Invitation to the Apocrypha''. Wm. B. Eerdmans Publishing Company; First Edition edition, September 1, 1999. 230 pages. ISBN 0802846335 ISBN 978-0802846334.</ref>) says there has been a puzzling ambivalence about 1 and 2 Maccabees in the Jewish tradition, since Hanukkah, which celebrates the cleansing and rededication of the Jerusalem temple in 164 B.C. under Judas, is part of the traditional Jewish calendar of festivals. Although it is a minor holiday (except in countries where its proximity to Christmas has made it very significant), the 'biblical basis' for it lies in books not regarded by Jews as canonical. Harrington pointedly states that the absence 1 Maccabees from the canon of Hebrew Scriptures is somewhat puzzling, since according to all the textual evidence it is likely that was originally composed in Hebrew. These puzzlements have led some scholars to suspect that there was a Jewish reaction at some point in the first century against the Maccabees and what they stood for, and a deliberate attempt to push them out of the sacred tradition of Judaism. Harrington speculates that perhaps 'messianic' claims were being made about Judas Maccabeus, or about some other figure who traced his ancestry back to the Maccabean movement. In light of failed uprising against the Romans by Jews claiming to follow the example of Judas and his brothers, the custodians of the Jewish tradition perhaps found the Maccabees too controversial and dangerous. Harrington says the relatively recent revival of interest in the Maccabees as men of action and noble warriors within the modern state of Israel suggests that these suspicions have some basis in fact.

Of the four books which pass under this name—I, II, III, and IV Maccabees—historical critics have judged, on the basis of their assessment of the available historical evidence, that the First Book of Maccabees is the only one of the four which can be regarded as a reliable historical source.

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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.

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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.

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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===

Line 139: Line 139:

===Date===

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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) 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 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.

+

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) 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 J J. Stewart 1823-1904 Perowne (Author), ''The Cambridge Bible for schools and colleges Paperback'', Nabu Press (August 10, 2011) 84 pages. ISBN 1174833807 ISBN 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===

Line 145: Line 145:

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 <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.

+

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 3863476395 ISBN 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===

Line 166: Line 166:

==External links==

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[http://www.wmcarey.edu/browning/Classes/HOB/BibleD-OTText.pdf The Old Testament Text. (wmcarey.edu/browning/Classes)]

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* [http://www.wmcarey.edu/browning/Classes/HOB/BibleD-OTText.pdf The Old Testament Text. (wmcarey.edu/browning/Classes)]

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* [http://www.earlyjewishwritings.com/1maccabees.html Early Jewish writings: 1 Maccabees] (earlyjewishwritings.com)

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[http://www.earlyjewishwritings.com/1maccabees.html Early Jewish writings: 1 Maccabees] (earlyjewishwritings.com)

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* [http://www.jewishencyclopedia.com/articles/10237-maccabees-books-of Jewish Encyclopedia: Maccabees, books of]

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* [http://www.usccb.org/bible/1maccabees/0 The First Book of Maccabees: Introduction] (usccb.org)

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[http://www.jewishencyclopedia.com/articles/10237-maccabees-books-of Jewish Encyclopedia: Maccabees, books of]

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* [http://www.godward.org/archives/special%20articles/first_book_of_maccabees.htm THE FIRST BOOK OF MACCABEES The Story Behind Hanukkah, by Doug Ward] (godward.org)

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* [http://www.scripturecatholic.com/septuagint.html Septuagint Quotes in the New Testament]

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[http://www.usccb.org/bible/1maccabees/0 The First Book of Maccabees: Introduction] (usccb.org)

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* [http://matt1618.freeyellow.com/cloud.html Refuting an Attack on the Deuterocanonicals. A Response to 11 ‘reasons’ that the Deuterocanonicals Should be Thrown Out of the Bible, By Matt1618. Introduction] (matt1618.freeyellow.com)

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* [http://www.bible.ca/catholic-apocrypha.htm Roman Catholic and Orthodox Faith Examined, and The Apocrypha: "Reasons why the Apocrypha does NOT belong in the Bible!"] (bible.ca)

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[http://www.godward.org/archives/special%20articles/first_book_of_maccabees.htm THE FIRST BOOK OF MACCABEES The Story Behind Hanukkah, by Doug Ward] (godward.org)

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* [http://carm.org/why-apocrypha-not-in-bible CARM Christian Apologetics & Research Ministry: Reasons why the Apocrypha does not belong in the Bible, by Ryan Turner] (carm.org)

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* [http://matt1618.freeyellow.com/chapter2.html Reasoning From the Scriptures with Ron Rhodes Critique of Chapter 2, Does the Apocrypha Belong in the Bible?, by Matt1618]

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[http://www.scripturecatholic.com/septuagint.html Septuagint Quotes in the New Testament]

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* [http://www.ellopos.net/elpenor/greek-texts/septuagint/default.asp Greek and English Septuagint] [http://vulgate.org/ Latin and English Vulgate] [http://www.kingjamesbibleonline.org/Apocrypha-Books/ Kings James Apocrypha Online]

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[http://matt1618.freeyellow.com/cloud.html Refuting an Attack on the Deuterocanonicals. A Response to 11 ‘reasons’ that the Deuterocanonicals Should be Thrown Out of the Bible, By Matt1618. Introduction] (matt1618.freeyellow.com)

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[http://www.bible.ca/catholic-apocrypha.htm Roman Catholic and Orthodox Faith Examined, and The Apocrypha: "Reasons why the Apocrypha does NOT belong in the Bible!"] (bible.ca)

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[http://carm.org/why-apocrypha-not-in-bible CARM Christian Apologetics & Research Ministry: Reasons why the Apocrypha does not belong in the Bible, by Ryan Turner] (carm.org)

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[http://matt1618.freeyellow.com/chapter2.html Reasoning From the Scriptures with Ron Rhodes Critique of Chapter 2, Does the Apocrypha Belong in the Bible?, by Matt1618]

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[http://www.ellopos.net/elpenor/greek-texts/septuagint/default.asp Greek and English Septuagint] [http://vulgate.org/ Latin and English Vulgate] [http://www.kingjamesbibleonline.org/Apocrypha-Books/ Kings James Apocrypha Online]

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[[~~category~~:Bible]] [[~~category~~:~~apocrypha~~]]

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[[Category:Bible]] [[Category:Apocrypha]]

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