Daniel Kills the Dragon
23Now in that placec there was a great dragon, which the Babylonians revered. 24The king said to Daniel, “You cannot deny that this is a living god; so worship him.” 25Daniel said, “I worship the Lord my God, for he is the living God. 26But give me permission, O king, and I will kill the dragon without sword or club.” The king said, “I give you permission.”
27Then Daniel took pitch, fat, and hair, and boiled them together and made cakes, which he fed to the dragon. The dragon ate them, and burst open. Then Daniel said, “See what you have been worshiping!”
28When the Babylonians heard about it, they were very indignant and conspired against the king, saying, “The king has become a Jew; he has destroyed Bel, and killed the dragon, and slaughtered the priests.” 29Going to the king, they said, “Hand Daniel over to us, or else we will kill you and your household.” 30The king saw that they were pressing him hard, and under compulsion he handed Daniel over to them.
Daniel in the Lions’ Den
31They threw Daniel into the lions’ den, and he was there for six days. 32There were seven lions in the den, and every day they had been given two human bodies and two sheep; but now they were given nothing, so that they would devour Daniel.
33Now the prophet Habakkuk was in Judea; he had made a stew and had broken bread into a bowl, and was going into the field to take it to the reapers. 34But the angel of the Lord said to Habakkuk, “Take the food that you have to Babylon, to Daniel, in the lions’ den.” 35Habakkuk said, “Sir, I have never seen Babylon, and I know nothing about the den.” 36Then the angel of the Lord took him by the crown of his head and carried him by his hair; with the speed of the windd he set him down in Babylon, right over the den.
37Then Habakkuk shouted, “Daniel, Daniel! Take the food that God has sent you.” 38Daniel said, “You have remembered me, O God, and have not forsaken those who love you.” 39So Daniel got up and ate. And the angel of God immediately returned Habakkuk to his own place.
40On the seventh day the king came to mourn for Daniel. When he came to the den he looked in, and there sat Daniel! 41The king shouted with a loud voice, “You are great, O Lord, the God of Daniel, and there is no other besides you!” 42Then he pulled Daniele out, and threw into the den those who had attempted his destruction, and they were instantly eaten before his eyes.
* * *
a A little more than fifty gallons
b Gk his priests
c Other ancient authorities lack in that place
d Or by the power of his spirit
e Gk him
1–22 Daniel uncovers the deceit of the priests of Bel.
1 King Astyages ruled the Medes from 585 to 550 BCE.; according to Herodotus (History 1.130), Cyrus the Persian took the kingdom of Astyages by force. In Dan 5.31; 6.28 Cyrus succeeds the unknown “Darius the Mede.”
2 Friends, here a designation for those who held favored positions in the court; cf. Gen 26.26; 1 Kings 4.5; Jn 19.12.
3 When Cyrus captured Babylon in 539 BCE, the Babylonians, like the Jews, became a subject people whose interests—and deities—would be seen by Jews as competing with theirs. Bel, or Baal, was identified with the main Babylonian deity Marduk (Merodach); cf. Isa 46.1; Jer 50.2. Herodotus (History 1.183) provides a secondhand description of the idol of Bel in Babylon, a “figure of a man” 18 feet tall made of solid gold (cf. v. 7). According to inscriptions, Nebuchadnezzar supplied large quantities of food and drink to the god.
4 Cyrus claimed in an inscription to have been ordained by Bel to rule over Babylon.
5 Idols made with hands, a negative phrase that came into use in the postexilic period; cf. Jdt 8.18; Mk 14.58; Acts 7.48; Heb 9.11. The living God, who truly exists apart from all representations; cf. Deut 5.26; Jer 10.10; Acts 14.15; 1 Thess 1.9.
6 Cyrus ironically applies the lofty idea of a living god to a god who gorges on vast quantities of food and wine like a living being. Irony of various kinds can be found in the Bible (cf. Judg 5.28–30; Tob 5.3–21; Jdt 11.5–6), but what is ironic here (as in v. 24) is that lofty theological ideas are misconstrued as referring to the mundane level (cf. Jn 3.3–4; 4.10–15).
7 Clay inside and bronze outside. Cf. Isa 40.18–19.
18 The king ironically utters the cry in you there is no deceit just after readers are fully informed of the deceit involved (vv. 13, 15).
19 Daniel’s boldness with Cyrus (cf. v. 14) is paralleled by the king’s surprising sympathy for Daniel (vv. 30, 40).
22 A morally balanced punishment for the villains typical of folk narrative: the priests are put…to death (with their families) in accord with their previous agreement (vv. 8–9) and by the same means of execution they had intended for Daniel.
23–30 Daniel cleverly kills the dragon.
23 Great dragon. In early OT passages a serpent is sometimes associated with Mosaic practice, but it was later excluded in Israel (Num 21.6–9; 2 Kings 18.4). A mythological serpent or chaos monster was said by the Babylonians to be destroyed by Bel/Marduk, and serpents appear elsewhere in ancient Near Eastern mythology (cf. Job 7.12; Ps 74.13–14; Isa 27.1). It is not clear whether the worship of a living snake is being parodied here or the mythological battle of Bel and the chaos monster is reduced to a humorous scale.
24 Once again Cyrus looks for evidence of a living god on a mundane level (cf. v. 6).
27 Pitch, fat, and hair are not magical ingredients, but everyday substances. The absurdity of the story should not detract from its enjoyment; with suspension of disbelief, readers can accept that this clever concoction will swell up in the dragon’s stomach and burst it open. The idol parody theme in postexilic literature looked to a naturalistic exposé of idolatry (see Introduction).
28 The king has become a Jew. Cf. Dan 2.47, 3.28–29, 4.37, 6.26–27; 2 Macc 9.17; Acts 26.29.
30 Cyrus is portrayed very favorably; it is the Babylonians who force the king’s hand, so that he acts only under compulsion. Cyrus’s actual authority over the Babylonians would have been absolute.
31–42 Daniel is thrown into the lions’ den and survives unharmed.
33 The prophet Habakkuk is abruptly introduced to heighten the miraculous; vv. 33–39 may be an interpolation.
40 Daniel is in the lions’den for seven days, a holy number in Judaism.
41 Cf. Dan 3.28; 4.3, 34–35, 37; 6.26–27.
1 MACCABEES
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 |
Historical Setting
ALEXANDER THE GREAT’S CONQUEST of the Persian Empire brought a change of political masters to Judea and the whole land of Israel. With Alexander’s death in 323 BCE there was great confusion and struggle among his generals, friends, and heirs, but by about 300 the political situation of the Near East had become clearer. Judea found itself between two powerful Hellenistic dynasties—the Seleucids in the north (Syria) and the Ptolemies in the south (Egypt). From 300 to 200 BCE Judea was under the Ptolemies. After defeating the Ptolemies in 198, Antiochus III brought the Jews of Palestine into the Seleucid Empire. His successor, Seleucus IV (187–175), was in turn replaced by Antiochus IV Epiphanes (175–164), who intervened more aggressively in Jewish affairs.
Content
THE FIRST BOOK OF MACCABEES tells the story of the revolt initiated by the Jewish priest Mattathias and carried on by his five sons and grandson. The family is known both as the Maccabees (from the nickname given to Judas, 2.4) and as the Hasmoneans (perhaps from Mattathias’s grandfather Simeon, 2.1).
Covering the period from the reign of Antiochus IV to 134 BCE, 1 Maccabees describes how the God of Israel used this family to remove foreign political and cultural oppression and how the Jewish high priesthood came to reside in this family. After sketching the crisis caused by Antiochus IV and his Jewish supporters (ch. 1) and the resistance begun by Mattathias (ch. 2), it narrates in turn the exploits of Judas Maccabeus (3.1–9.22), his brothers Jonathan (9.23–12.53) and Simon (13.1–15.41), and S
imon’s son John (16.1–24). The book portrays the Maccabees as God’s instruments for bringing about Jewish independence: “the family of those men through whom deliverance was given to Israel” (5.62).
Relation to Other Works
THE TEXT OF 1 MACCABEES exists in Greek and is part of the Septuagint. It is generally assumed that the work was composed in Hebrew (now lost) and translated into a “biblical” or “Semitic” Greek, similar to the Greek versions of the early historical books (1–2 Samuel, 1–2 Kings) in language and style.
The book ends with the accession of Simon’s son John Hyrcanus to the high priesthood in 134 BCE. The Hebrew original was probably composed during the reign of John Hyrcanus (134–104) or in the early first century BCE. The author, who is unknown, was surely a supporter of the Maccabean dynasty. The book undoubtedly served as “propaganda” for the Maccabean dynasty (whose legitimacy was suspect in some Jewish circles on political and religious grounds).
First Maccabees incorporates some “official” documents (8.23–32; 10.18–20; 10.25–45; 11.30–37; 11.57; 12.5–23; 13.36–40). The authenticity of these documents has long been debated, though current scholarship supports them at least in their basic content. Some of the battle reports (3.27–4.24; 6.18–63; 9.1–22) may depend on the eyewitness accounts of participants, though in many passages the numbers are inflated. A common source may underlie the material about Judas in 1 Macc 1–7 and 2 Macc 3–15. The poems, speeches, and prayers throughout the book are best interpreted as free compositions by the author (in accordance with the practices of ancient historians).
The three generations of the Maccabee family constitute the focus of 1 Maccabees. The book of Daniel, written shortly before the death of Antiochus IV Epiphanes, looked for imminent divine intervention to defeat Israel’s enemies and to establish God’s kingdom. 2 Maccabees stresses God’s role as the defender of the Jerusalem temple. 1 Maccabees, however, presents the Maccabean family as bringing about Israel’s “salvation” and emphasizes their military and political exploits as well as their religious observance. Those in the community responsible for the Qumran scrolls may have been early supporters of the Maccabean movement who fell away when the Maccabees took control of the high priesthood and the temple worship.
In literary style and evocations of biblical precedents, 1 Maccabees shows how the words and deeds of the Maccabean dynasty stood in line with those of earlier biblical heroes. It presents the Maccabees as exemplars of worldly activism and champions of Jewish religious freedom and national independence. It allows readers to follow the course of a Jewish revolutionary movement over the period of more than thirty years. It is considered canonical by Catholics and Orthodox, apocryphal/deuterocanonical by Protestants, and noncanonical by Jews (though Jews trace the origin of Hanukkah to the events described in 4.36–59). [DANIEL J. HARRINGTON]
The contest between the two kingdoms that divided Alexander the Great’s legacy dominated Syro-Palestine in the third and early second centuries BCE. Ascendancy of the Seleucids set the stage for the struggle recounted in 1 and 2 Maccabees.
The Maccabees: A Family Tree
Leaders’/Rulers’ names are in capital letters.
1 MACCABEES 1
Alexander the Great
1After Alexander son of Philip, the Macedonian, who came from the land of Kittim, had defeateda King Darius of the Persians and the Medes, he succeeded him as king. (He had previously become king of Greece.) 2He fought many battles, conquered strongholds, and put to death the kings of the earth. 3He advanced to the ends of the earth, and plundered many nations. When the earth became quiet before him, he was exalted, and his heart was lifted up. 4He gathered a very strong army and ruled over countries, nations, and princes, and they became tributary to him.
5After this he fell sick and perceived that he was dying. 6So he summoned his most honored officers, who had been brought up with him from youth, and divided his kingdom among them while he was still alive. 7And after Alexander had reigned twelve years, he died.
8Then his officers began to rule, each in his own place. 9They all put on crowns after his death, and so did their descendants after them for many years; and they caused many evils on the earth.
Antiochus Epiphanes and Renegade Jews
10From them came forth a sinful root, Antiochus Epiphanes, son of King Antiochus; he had been a hostage in Rome. He began to reign in the one hundred thirty-seventh year of the kingdom of the Greeks.b
11In those days certain renegades came out from Israel and misled many, saying, “Let us go and make a covenant with the Gentiles around us, for since we separated from them many disasters have come upon us.” 12This proposal pleased them, 13and some of the people eagerly went to the king, who authorized them to observe the ordinances of the Gentiles. 14So they built a gymnasium in Jerusalem, according to Gentile custom, 15and removed the marks of circumcision, and abandoned the holy covenant. They joined with the Gentiles and sold themselves to do evil.
Antiochus in Egypt
16When Antiochus saw that his kingdom was established, he determined to become king of the land of Egypt, in order that he might reign over both kingdoms. 17So he invaded Egypt with a strong force, with chariots and elephants and cavalry and with a large fleet. 18He engaged King Ptolemy of Egypt in battle, and Ptolemy turned and fled before him, and many were wounded and fell. 19They captured the fortified cities in the land of Egypt, and he plundered the land of Egypt.
Persecution of the Jews
20After subduing Egypt, Antiochus returned in the one hundred forty-third year.c He went up against Israel and came to Jerusalem with a strong force. 21He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. 22He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. 23He took the silver and the gold, and the costly vessels; he took also the hidden treasures that he found. 24Taking them all, he went into his own land.
He shed much blood,
and spoke with great arrogance.
25Israel mourned deeply in every community,
26rulers and elders groaned,
young women and young men became faint,
the beauty of the women faded.
27Every bridegroom took up the lament;
she who sat in the bridal chamber was mourning.
28Even the land trembled for its inhabitants,
and all the house of Jacob was clothed with shame.
The Occupation of Jerusalem
29Two years later the king sent to the cities of Judah a chief collector of tribute, and he came to Jerusalem with a large force. 30Deceitfully he spoke peaceable words to them, and they believed him; but he suddenly fell upon the city, dealt it a severe blow, and destroyed many people of Israel. 31He plundered the city, burned it with fire, and tore down its houses and its surrounding walls. 32They took captive the women and children, and seized the livestock. 33Then they fortified the city of David with a great strong wall and strong towers, and it became their citadel. 34They stationed there a sinful people, men who were renegades. These strengthened their position; 35they stored up arms and food, and collecting the spoils of Jerusalem they stored them there, and became a great menace,
36for the citadeld became an ambush against the sanctuary,
an evil adversary of Israel at all times.
37On every side of the sanctuary they shed innocent blood;
they even defiled the sanctuary.
38Because of them the residents of Jerusalem fled;
she became a dwelling of strangers;
she became strange to her offspring,
and her children forsook her.
39Her sanctuary became desolate like a desert;
her feasts were turned into mourning,
her sabbaths into a reproach,
her honor into contempt.
40Her
dishonor now grew as great as her glory;
her exaltation was turned into mourning.
Installation of Gentile Cults
41Then the king wrote to his whole kingdom that all should be one people, 42and that all should give up their particular customs. 43All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath. 44And the king sent letters by messengers to Jerusalem and the towns of Judah; he directed them to follow customs strange to the land, 45to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and festivals, 46to defile the sanctuary and the priests, 47to build altars and sacred precincts and shrines for idols, to sacrifice swine and other unclean animals, 48and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane, 49so that they would forget the law and change all the ordinances. 50He added,e “And whoever does not obey the command of the king shall die.”
51In such words he wrote to his whole kingdom. He appointed inspectors over all the people and commanded the towns of Judah to offer sacrifice, town by town. 52Many of the people, everyone who forsook the law, joined them, and they did evil in the land; 53they drove Israel into hiding in every place of refuge they had.
54Now on the fifteenth day of Chislev, in the one hundred forty-fifth year,f they erected a desolating sacrilege on the altar of burnt offering. They also built altars in the surrounding towns of Judah, 55and offered incense at the doors of the houses and in the streets. 56The books of the law that they found they tore to pieces and burned with fire. 57Anyone found possessing the book of the covenant, or anyone who adhered to the law, was condemned to death by decree of the king. 58They kept using violence against Israel, against those who were found month after month in the towns. 59On the twenty-fifth day of the month they offered sacrifice on the altar that was on top of the altar of burnt offering. 60According to the decree, they put to death the women who had their children circumcised, 61and their families and those who circumcised them; and they hung the infants from their mothers’ necks.
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