Maccabean Sentence Examples

The Maccabean dynasty had now reached the zenith of its prosperity, and in its reigning representative, who alone in the history of Judaism possessed the triple offices of prophet, priest and king, the Pharisaic party had come to recognize the actual Messiah.

This second writer singles out three of the Maccabean priest kings for attack, the first of whom he charges with every abomination; the people itself, he declares, is apostate, and chastisement will follow speedily - the temple will be laid waste, the nation carried afresh into captivity, whence, on their repentance, God will restore them again to their own land, where they shall enjoy the blessedness of God's presence and be ruled by a Messiah sprung from Judah.

That the Maccabean high-priests are here designed cannot be reasonably doubted.

Now the Maccabean high-priests were the first to assume the title ` priests of the Most High God ' - the title anciently borne by Melchizedek.

But the praises accorded in this book could not apply to all the Maccabean priest-kings of the nation.

This period was about 70-40 B.C., and the object of the additions was the overthrow of the Maccabean high-priesthood, which in the 1st century B.C. had become guilty of every lewdness.

Writing in the palmiest days of the Maccabean dominion, he looked for the immediate advent of the Messianic kingdom.

This kingdom was to be ruled over by a Messiah sprung not from Judah but from Levi, that is, from the reigning Maccabean family.

Of the remaining passages and books Daniel belongs unquestionably to the Maccabean period, and the rest possibly to the same period.

Throughout the history of the Maccabean wars Gezer or Gazara plays the part of an important frontier post.

On the other hand, Marti assigns the whole to 160 B.C. (Maccabean period; a little later than Wellhausen) and sees a number of references to historical personages of that age.

There is no doubt but that in the Maccabean times and onward 218 was the shekel; but the use of the word darkemon by Ezra and Nehemiah, and the probabilities of their case, point to the daragmaneh, 1/60 maneh or shekel of Assyria; and the mention of 1/3 shekel by Nehemiah as poll tax nearly proves that the 129 and not 218 grains is intended, as 218 is not divisible by 3.

From the Phoenician coinage it was adopted for the Maccabean.

In a word, the Jewish doctrine of the Messiah marks the fusion of Pharisaism with the national religious feeling of the Maccabean revival.

Arguments for a preMaccabean date may be derived (a) from the fact that the book contains apparently no reference to the Maccabean struggles, (b) from the eulogy of the priestly house of Zadok which fell into disrepute during these wars for independence.

Its origin is to be sought in the first place in the prophecy of Daniel, written at the beginning of the Maccabean period.

The most striking feature in this work is the writer's scathing condemnation of the priesthood before, during, and after the Maccabean period, and an unsparing depreciation of the Temple services.

He was clearly a Pharisaic Quietist, a Pharisee of a fast disappearing type, recalling in all respects the Chasid of the early Maccabean times, and upholding the old traditions of quietude and resignation.

Now the only high priests who bore this title were the Maccabean, who appear to have assumed it as reviving the order of Melchizedek when they displaced the Zadokite order of Aaron.

We may, however, observe that our book points to the period already past - of stress and persecution that preceded the recovery of national independence under the Maccabees, and presupposes as its historical background the most flourishing period of the Maccabean hegemony.

In the next place he was an upholder of the Maccabean pontificate.

He glorifies Levi's successors as high-priests and civil rulers, and applies to them the title assumed by the Maccabean princes, though he does not, like the author of the Testaments of the Twelve Patriarchs, expect the Messiah to come forth from among them.

Such a reference coming from a Maccabean author can only allude to the deposition by Antiochus IV.

They were written before 64 B.C., for Rome was not yet known to the writer, and after 95 B.C., for the slaying of the righteous, of which the writer complains, was not perpetrated by the Maccabean princes before that date.

As regards the date, Fritzsche, Ball and Ryssel agree in assigning this psalm to the Maccabean period.

The most probable of the above dates appears to be that maintained by Fritzsche, that is, if we understand by the Maccabean times the early decades of the 2nd cent.

B.C. For during the palmy days of the Maccabean dynasty the Twelve tribes were supposed to be in Palestine.

With the downfall of; the Maccabean dynasty, however, the older idea revived in the 1st cent.

It is not the inspired Word of God, but is a quite accurate account of the Maccabean revolt.