Xliv., with its description of the sufferings of the righteous for God's sake, would be perfectly appropriate in the mouth of one of the " godly " (Hasidim) about 167 B.C. Ps.
On the other hand, the first collection of " Davidic " psalms taken as a whole would be perfectly appropriate in the worship of a Judaean community of Hasidim in the Maccabaean period.
8, but also from the fact that there must have been some rallying points for the religion of the Hasidim: besides that supplied by occasional visits or pilgrimages to Jerusalem.
In thus assigning the first collection of psalms to some Judaean community of Hasidim in the earlier Maccabaean period we need not conclude that all the psalms contained in this collection were first composed at this time.
And of this last passage it may be said that all the translatable portions of it can be naturally explained, if it refers to the time when the resistance of the Hasidim, whom the Sadducees had despised and shunned, had won freedom for Israel as a whole, and at no other known period; the fragment, Ps.
This called forth the organized opposition of the Hasidim (_ " the pious "), who constituted themselves champions of the Law.
Many, including the Hasidim, thereupon flocked to his standard, and set themselves to revive Jewish rites and to uproot Paganism from the land.
The Hasidim indeed were satisfied, and declined to fight longer, but the Maccabees determined not to desist until their nation was politically as well as religiously free.
ASSIDEANS (the Anglicized form, derived through the Greek, of the Hebrew Hasidim, " the pious"), the name of a party or sect which stood out against the Hellenization of the Jews in the 2nd century B.C. After the massacre of those who fled from the forces of Antiochus Epiphanes and would not resist on the sabbath, Mattathias (or Judas) decided to set aside the law and was joined by a company of Assideans, brave men of Israel every one, who offered themselves willingly for the law (1 Macc. ii.