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_The Peshitta Holy Bible_ translated by David Bauscher
Do you think 2 Maccabees 12:38-46 belongs in the Bible? It's in the LXX and the Peshitta Tanakh.

2 Maccabees 12:38-46 (NABRE)
38 Judas rallied his army and went to the city of Adullam. As the seventh day was approaching, they purified themselves according to custom and kept the sabbath there. 39 On the following day, since the task had now become urgent, Judas and his companions went to gather up the bodies of the fallen and bury them with their kindred in their ancestral tombs. 40 But under the tunic of each of the dead they found amulets sacred to the idols of Jamnia, which the law forbids the Jews to wear. So it was clear to all that this was why these men had fallen. 41 They all therefore praised the ways of the Lord, the just judge who brings to light the things that are hidden. 42 [a]Turning to supplication, they prayed that the sinful deed might be fully blotted out. The noble Judas exhorted the people to keep themselves free from sin, for they had seen with their own eyes what had happened because of the sin of those who had fallen. 43 He then took up a collection among all his soldiers, amounting to two thousand silver drachmas, which he sent to Jerusalem to provide for an expiatory sacrifice. In doing this he acted in a very excellent and noble way, inasmuch as he had the resurrection in mind; 44 for if he were not expecting the fallen to rise again, it would have been superfluous and foolish to pray for the dead. 45 But if he did this with a view to the splendid reward that awaits those who had gone to rest in godliness, it was a holy and pious thought. 46 Thus he made atonement for the dead that they might be absolved from their sin.

a: 12:42-45 This is the earliest statement of the doctrine that prayers (v. 42) and sacrifices (v. 43) for the dead are efficacious. Judas probably intended his purification offering to ward off punishment from the living. The author, however, uses the story to demonstrate belief in the resurrection of the just (7:9, 14, 23, 36), and in the possibility of expiation for the sins of otherwise good people who have died. ....

Maccabees in the New Testament
My last article presented several of Jesus' teachings from the Wisdom of Sirach and noted the fact that Matthew's gospel paid particular attention to those teachings. While Wisdom of Sirach had only a limited impact on the New Testament, the history of the Maccabees affected first century Judaism so strongly that our Protestant avoidance of 1st and 2nd Maccabees has enabled serious errors in some of our most central doctrines. Like Sirach, 1st and 2nd Maccabees have been mislabeled as "apocrypha," a title originally reserved for heretical Gnostic writings;1 but no apocryphal teachings arise in 1st or 2nd Maccabees. Even if one does not accept these books as Scripture, Martin Luther called them "profitable and good to read."2 My hope is that this article will encourage many Christians to read these chronicles of resistance and victory, which strongly shaped Jewish culture at the time of our Lord's incarnation and the Writings which followed from His apostles.
The “glory” which Mattathias promised his sons was God's “salvation” from their enemies, which is the primary theme of salvation in the New Testament, not salvation from hell or from God’s wrath, as is commonly thought in Protestantism. Jesus spoke about hell (directly or indirectly) in just 60 verses, 3% of our red-letter verses. Yet in the four Gospels alone, demons (including Satan) are specifically mentioned or quoted as speaking in 120 verses. This number does not include indirect references nor vague titles like “the enemy” or even the “evil one,” as in the Sower parables. On page after page, Jesus directly battles unclean spirits. When He frees people from demons, He speaks of Satan’s kingdom and proclaims His own kingdom of heaven or “kingdom of God.” He refers to Satan’s kingdom as “this world” and “the world,” setting Himself in opposition to it. Throughout the Gospels we hear of the battle between Light and darkness, as though the Maccabean battles had raged on without an end.
We may recognize the implications of wrath and hell in the Great Commission or in Paul’s commission, but the explicit and predominant theme throughout the New Testament is that of a war between two kingdoms and the escape of prisoners who “turn from darkness to light and from the power of Satan to God.” We do not read 1st and 2nd Maccabees, therefore we overlook that theme and then offer the subtexts (wrath and hell) as the New Testament’s primary theme. The Maccabees fought flesh and blood; our King and His apostles fought equally real enemies for the salvation of prisoners: “He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love.” (Col 1:13 NKJV)
“Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we do not wrestle with flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places.” (Eph 6:11-12 NKJV)
Maccabean salvation from enemies happened by God’s grace through faith after works of the law by circumcised, zealous, Separatists. The Maccabean history markedly colors the New Testament, and our Protestant theology suffers from its omission from our reading. Without reading the Maccabean history, we misunderstand the faith of the Pharisees, the contextual meaning of "salvation" in the New Testament, faith basis of "zeal for the law" and of "works," and the role of Hellenization within New Testament events. Overlooking 1st and 2nd Maccabees cause gross misinterpretations of Jesus and His apostles.

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RE: _The Peshitta Holy Bible_ translated by David Bauscher - by DavidFord - 03-24-2020, 01:51 AM

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