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The four Books of the Stiffs , written biblical, bring back the history of Judaea to the hellenistic time. These books were probably written by several authors. The first probably was it by a Jewish author around 100 before the Christian era, after the restoration of the Royaume of independent Juda. The Macchabées owe their name with Juda Macchabée whose brother Simon Macchabée founded the dynasty hasmonéenne which reigned then on the Judaea.

The first two books tell the revolt of the Stiffs. The original texts of these the first two books, which most probably were written in Hebrew being given the forms idiomatic present in the text, were lost.

The four books of the Stiffs included in the Seventy are considered in a different way by the various religious traditions:

none of the four books belongs to the Hebraic gun ;
the Catholicisme included the two first in its gun, among the deuterocanonic Livres;
the orthodoxe ones retained the four books among the deuterocanonic Livres;
the Protestantisme excluded the four books from the Stiffs of their gun and qualifies them, with other writings of the same time, books intertestamentaires.

The Jews and the Protestants, if they do not include these books in their gun, generally regard these works as reliable historical sources. The Jewish holiday of Hanoucca commemorates the revolt of the Stiffs.

Presentation by Andre Chouraqui

The first book makes the account of events which fill approximately period a forty years, since the advent of Antiochus IV Épiphane (175) until the death of Shim `one (134). It describes before all the combat carried out for the release of Israel, then under the domination of kings Séleucides of Syria. The admiration of the author for Rome (CH. 8) is included/understood only before the conquest carried out by Pompée into 63 before the Christian era. It is thought that the work had to be made up about year 100 and translated shortly after.

Rather than a chronicle, the second book is a liturgical opuscule intended for the synagogs of the diaspora, just like the roller of Esther. It extends lengthily on accounts from martyrdom: that of Èl `azar (6,18-31), that of the seven brothers and their mother (CH. 7), the suicide on religious grounds of Razis (14,37-46). One finds there also the elements of a systematic theology: God is creator (7,23); he does not need anything (14,35); he is transcendent (hypsistos), Seigneur of the spirits (3,24). The messengers or angels are present, but the Messianic hope is evoked only in 1,27-29. One of the major topics is that of the resurrection of died and the prayers to be made for them (12,44-45). The importance of the Temple is stressed (3,12), according to the eminence of the people elected in the center of which the Eternal lives.

See too

External bonds

Translation of Chouraqui
TOB Stiffs 1
TOB Stiffs 2

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