Dorival, Gilles (2007). "Has the Category of "Deuterocanonical Books" a Jewish Origin?". In Xeravits, Géza; Zsengellér, József (eds.). The Books of the Maccabees: History, Theology, Ideology. Brill. pp. 1–10. doi:10.1163/9789047418931_002. ISBN978-90-47-41893-1.
Johnson 2004, pp. 129–141 Johnson, Sara Raup (2004). Historical Fictions and Hellenistic Jewish Identity: Third Maccabees in Its Cultural Context. University of California Press. ISBN9780520233072. JSTOR10.1525/j.ctt1ppghn.
Johnson 2004, pp. 146–148, 169. Albeit with the disclaimer that the courtly language and address are accurate to the late Ptolemaic period, closer to when the author wrote, rather than the style of the 3rd century BC when the story takes place. Johnson, Sara Raup (2004). Historical Fictions and Hellenistic Jewish Identity: Third Maccabees in Its Cultural Context. University of California Press. ISBN9780520233072. JSTOR10.1525/j.ctt1ppghn.
Johnson 2004, pp. 182–190 Johnson, Sara Raup (2004). Historical Fictions and Hellenistic Jewish Identity: Third Maccabees in Its Cultural Context. University of California Press. ISBN9780520233072. JSTOR10.1525/j.ctt1ppghn.
Bounded by 100 BC due to a reference to the Greek additions to Daniel, specifically the Prayer of Azariah, which did not exist until around 100 BC (3 Maccabees 6:6 and Daniel 3:49–50); bounded by 70 AD because the writer clearly assumes the Temple is still protected by God, and the Temple was destroyed in 70 AD.[7]
Bounded by 100 BC due to a reference to the Greek additions to Daniel, specifically the Prayer of Azariah, which did not exist until around 100 BC (3 Maccabees 6:6 and Daniel 3:49–50); bounded by 70 AD because the writer clearly assumes the Temple is still protected by God, and the Temple was destroyed in 70 AD.[7]