Manual [UNREADABLE] Narrative in the Hebrew Bible

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Lecture 6. Biblical Narrative: The Stories of the Patriarchs (Genesis 12-36)

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Unreadable Narrative In The Hebrew Bible

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These early Hasmonean traditions are found only in the Greek Jewish Scriptures of the Graeco-Roman Period; they are not preserved as such, in their historical context, by later Rabbinic circles. Yet there is evidence in both Josephus and in the writings of fourth century church fathers that the Jews of Modin and Antioch revered the Maccabean martyrs at their tombs. Presumably the attraction of Jews and Christians to the Maccabean shrine had gone unnoticed up until the fourth century. Prior to this cataclysmic century, such sites were revered by Jews and Christians alike.

The Maccabean martyrs were clearly not on their side, despite the power manifest by their miracles. That's why it is not unsuitable, not in the least improper, but on the contrary absolutely right for their day and their solemnity to be celebrated especially by Christians. What do the Jews know about such a celebration? Word is going round that there is a basilica of the Holy Maccabees in Antioch; in the very city, that is to say, which is called by the name of that persecuting king.

They endured the persecution of the wicked King Antiochus, and the memory of their martyrdom is celebrated in Antioch, so that both the name of the one who persecuted and the memory of the one who crowned them are heard together. This basilica is owned Christians, was built by Christians. It is we who keep teneo , we who celebrate their memory; it is among us that thousands of holy martyrs throughout the world have imitated their sufferings. This evidence supports at least part of the recent thesis of Daniel Boyarin, that martyrologies were vehicles through which Jews and Christians competed for adherents and negotiated their conflicting claims to ultimate truth.

Roughly contemporary with this shrine is the only piece of epigraphic evidence I could find for Jewish martyrdom during this period. The thought is intriguing, but ultimately impossible to determine. As martyrs took a more prominent role in the beliefs and practices of Christians, and Christians gained Imperial power, Rabbinic leaders ceded claims to the Maccabean martyrs and were forced to relinquish control of the Maccabean shrine in Antioch.

The scarce occurrence of these second century BCE heroes in Rabbinic literature is often cast by scholars as solely motivated by political and theological concerns: the Rabbis did not approve of the Maccabees on two counts.

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First, because they believed in military opposition, a stance which had produced the devastating result of curtailing Judean sovereignty; and second, because the Maccabees-qua-Hasmoneans eventually capitulated to the very Hellenism they set out to oppose. Yet a third reason may account for both the scant Rabbinic evidence and for the exclusion of the books of the Maccabees from the Hebrew Bible.

As Christians laid increasing claim to martyrs, martyrdom, and martyrologies, not to mention the frequency with which early Christian exegetes portrayed the Maccabean martyrs in particular as Jewish prefigurations of Jesus, Jews were less motivated to preserve these accounts as their own. When Christians were writing, Exhortations to Martyrdom Origen, e. Sheviith 4. The discussion considers the violation of even minor halakhic infractions, which some opinions consider in force only when such violation is demanded publicly. One account even has two disciples trading in their fringed garments for Roman togas in order to avoid persecution Gen.