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2 Thessalonians: c. 51 CE or post-70 CE. If this is a genuine Pauline epistle it follows closely on 1 Thessalonians. But some of the language and theology point to a much later date, from an unknown author using Paul's name. [91] 𝔓 92 (300 CE) 1 Timothy, 2 Timothy, Epistle to Titus: c. 100 CE. The two Timothy epistles and Titus reflect a ...
The Roman Catholic Lectionary makes use of texts from 1 Maccabees 1 to 6, along with texts from 2 Maccabees 6 and 7, in the weekday readings for the 33rd week in Ordinary Time, in year 1 of the two-year cycle of readings, always in November, and as one of the options available for readings for the dedication of an altar and as one of the ...
1 Maccabees; 2 Maccabees (Included in this list are those books of the Clementine Vulgate that were not in Luther's canon). These are the books most frequently referred to by the casual appellation "the Apocrypha". These same books are also listed in Article VI of the Thirty-Nine Articles of the Church of England. [42]
[citation needed] Walther Zimmerli's two-volume commentary appeared in German in 1969 and in English in 1979 and 1983, and traces the process by which Ezekiel's oracles were delivered orally and transformed into a written text by the prophet and his followers through a process of ongoing re-writing and re-interpretation. He isolates the oracles ...
[74] 2 Maccabees is found in the 5th century Codex Alexandrinus which includes all of 1, 2, 3, and 4 Maccabees, as well as the 8th century Codex Venetus. 2 Maccabees is missing from the Codex Vaticanus (which lacks any of the books of Maccabees) and the Codex Sinaiticus (which includes 1 and 4 Maccabees, but neither 2 nor 3 Maccabees). [75]
[75] 2 Maccabees also represents an attempt to take the cause of the Maccabees outside Judea, as it encourages Egyptian Jews and other diaspora Jews to celebrate the cleansing of the temple (Hanukkah) and revere Judas Maccabeus. [75] [69] In general, 2 Maccabees portrays the prospects of peace and cooperation more positively than 1 Maccabees ...
The "abomination that desolates" in verse 27b (cf. 1 Maccabees 1:54) is usually seen as a reference to either the pagan sacrifices that replaced the twice-daily Jewish offering, (cf. Daniel 11:31; 12:11; 2 Maccabees 6:5), [85] [86] or the pagan altar on which such offerings were made.
The Talmud, (which means study and learning), is a summary of ancient oral law and commentary on it. [228] It is the primary source of Jewish Law. [ 229 ] Adin Steinsaltz writes that "if the Bible is the cornerstone of Judaism, then the Talmud is the central pillar". [ 230 ]