By Benedikt Eckhardt
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Extra resources for Jewish Identity and Politics between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals
23 First, the addition “of his people” in v. 24 is of interest: “he (Phinehas) should be the chief of the sanctuary and of his people”. The Greek text is in line here with the description of the leadership of Simon, the Maccabean, as presented in the decree of 1 Maccabees 14. Both texts have in common a leadership of the priests (the temple) and of the the “people” as well. , “priests” and “Jews”; see above). Second, the Greek version has the clause “the heritage of the king is an individual only”, whereas the Hebrew text reads, “the heritage of fire before his glory”.
How would residents of the Land of Israel in the final three centuries of the Second Temple period have answered the question posed to Jonah, “Of what people are you”. I believe a lot would have depended on the language of the interlocutors. Certainly to foreigners speaking Greek or Aramaic, I believe the most common answer there is a lacuna after “according to the law of Moses” in the manuscript used by Simhah Assaf in his edition of this text. See S. Assaf, The Book of Shetaroth of R. Hai Gaon (in Hebrew; Supplement to Tarbiz 1/3; Jerusalem: Azriel, 1930), 13, line 6, and see the photograph of this page of the manuscript after p.
See also Gardner, “Jewish Leadership”, 334–37. 13 Compare Gardner, “Jewish Leadership”, 334. 14 Hence, the absence of a crown (diadem); cf. Gardner, “Jewish Leadership”, 336. 15 E. M. Smallwood, The Jews under Roman Rule from Pompey to Diocletian. A Study in Political Relations (Leiden: Brill, 1981), 4. Cf. J. 117. the claim of maccabean leadership 33 The Hebrew book of Ben Sira has two parts, A. the section of chs. 1–43 containing wisdom, and B. the chs. 44–50, called the “Praise of the Fathers” (laus patrum).