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  Apocrypha 2nd MACCABEES in Afrikaan   Apocrypha 2nd MACCABEES in Greek ΑΠΌΚΡΥΦΑ   Apocrypha 2nd MACCABEES in Portuguese
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  Apocrypha 2nd MACCABEES in Danish APOKRYFE SKRIFTER   Apocrypha 2nd MACCABEES in Latvian   Apocrypha 2nd MACCABEES in Thai ????????
  Apocrypha 2nd MACCABEES in Dutch Netherlands APOCRIEFEN   Apocrypha 2nd MACCABEES in Lithuanian APOKRIFAS   Apocrypha 2nd MACCABEES in Turkish
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  Apocrypha 2nd MACCABEES in French France   Apocrypha 2nd MACCABEES in Persian   Apocrypha 2nd MACCABEES in Welsh
  Apocrypha 2nd MACCABEES in German APOKRYPHEN   Apocrypha 2nd MACCABEES in Polish I will contiue working on getting these languages better and more readable.
Published on Jan 1, 2014         2nd MACCABEES of the Apocrypha

      2 Maccabees is a deuterocanonical book which focuses on the Jews' revolt against Antiochus IV Epiphanes and concludes with the defeat of the Syrian general Nicanor in 161 BC by Judas Maccabeus, the hero of the work. Unlike 1 Maccabees, 2 Maccabees was written in Koine Greek, probably in Alexandria, Egypt, c 124 BC. It presents a revised version of the historical events recounted in the first seven chapters of 1 Maccabees, adding material from the Pharisaic tradition, including prayer for the dead and a resurrection on Judgment Day. Catholics and Orthodox consider the work to be canonical and part of the Bible. Protestants and Jews reject most of the doctrinal innovations present in the work. Some Protestants include 2 Maccabees as part of the Biblical Apocrypha, useful for reading in the church. Article VI of the Thirty-Nine Articles of the Church of England defines it as useful but not the basis of doctrine and not necessary for salvation
       Author... The author of 2 Maccabees is not identified, but he claims to be abridging a 5-volume work by Jason of Cyrene. This longer work is not preserved, and it is uncertain how much of the present text of 2 Maccabees is simply copied from that work. The author wrote in Greek, apparently, as there is no particular evidence of an earlier Hebrew version. A few sections of the book, such as the Preface, Epilogue, and some reflections on morality are generally assumed to come from the author, not from Jason. Jason's work was apparently written sometime around 100 BC and most likely ended with the defeat of Nicanor, as does the abridgement available to us. The beginning of the book includes two letters sent by Jews in Jerusalem to Jews of the Diaspora in Egypt concerning the feast day set up to celebrate the purification of the temple (see Hanukkah) and the feast to celebrate the defeat of Nicanor. If the author of the book inserted these letters, the book would have to have been written after 124 BC, the date of the second letter. Some commentators hold that these letters were a later addition, while others consider them the basis for the work. Catholic scholars tend toward a dating in the last years of the 2nd century BC, while the consensus among Jewish scholars place it in the second half of the 1st century BC.
       Contents... Unlike 1 Maccabees, 2 Maccabees does not attempt to provide a complete account of the events of the period, instead covering only the period from the high priest Onias III and King Seleucus IV (180 BC) to the defeat of Nicanor in 161. In general, the chronology of the book coheres with that of 1 Maccabees, and it has some historical value in supplementing 1 Maccabees, principally in providing a few apparently authentic historical documents. The author seems primarily interested in providing a theological interpretation of the events; in this book God's interventions direct the course of events, punishing the wicked and restoring the Temple to his people. It has been suggested that some events appear to be presented out of strict chronological order in order to make theological points, but there seems little reason to expect a sequential chronology anyway, and little evidence for demonstrating the point one way or the other. Some of the numbers cited for sizes of armies may also appear exaggerated, though not all of the manuscripts of this book agree. The Greek style of the writer is very educated, and he seems well-informed about Greek customs. The action follows a very simple plan: after the death of Antiochus IV Epiphanes, the Feast of the Dedication of the Temple is instituted. The newly dedicated Temple is threatened by Nicanor, and after his death, the festivities for the dedication are concluded. A special day is dedicated to commemorate the Jewish victory called "Adar" and each year it is celebrated two days before "Mordecai Day"..

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