62But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 63They chose to die rather than to be defiled by food or to profane the holy covenant; and they did die. 64Very great wrath came upon Israel.
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a Gk adds and he defeated
b 175 B.C.
c 169 B.C
d Gk it
e Gk lacks He added
f 167B.C.
1.1–9 A summary of events from 336 to 175 BCE sets the scene for Antiochus IV Epiphanes to appear in v. 10.
1.1 Alexander the Great succeeded his father, Philip II, on the latter’s assassination (336 BCE), set out from Macedonia (here called the land of Kittim, originally a name for Cyprus in Gen 10.4; 1 Chr 1.7), and defeated the armies of the Persian Darius III Codomannus between 334 and 331 BCE.
1.3 For the rise of Alexander, see Dan 2.33, 40; 7.23; 8.5–8, 21; 11.3. The characterizations of him (exalted…lifted up) prefigure the arrogance of Antiochus.
1.6 The configuration of Alexander’s empire was not really settled until 305 BCE. The idealized scene of his handing on power reflects the propaganda of the successors.
1.7 After ruling for more than twelve years (336–323 BCE), Alexander died in Babylon in June 323 at the age of thirty-two or thirty-three.
1.9 The Ptolemies (in Egypt) controlled Judea until 198 BCE, when the Seleucids (in Syria) under Antiochus III took over. The whole period is dismissed here as a time of many evils (cf. 2 Macc 3.23).
1.10–15 The accession of Antiochus IV leads some Jews to approach him with a proposal that would make them less distinctive and more integrated into his Seleucid Empire (see vv. 41–64). For a more detailed account, see 2 Macc 4.7–50.
1.10 The Seleucid king Antiochus Epiphanes (175–164 BCE), taken to Rome under the treaty of Apamea (188) as a penalty on his father, Antiochus III, replaced his brother Seleucus IV (187–175). The name Epiphanes (“illustrious, [god] manifest”) was parodied by some as Epimanes (“madman”). The kingdom of the Greeks is counted from the establishment of the Seleucid monarchy in Babylon (312/311 BCE).
1.11 According to 2 Macc 4.7–17 the leader of the Jewish renegades was Jason, brother of the high priest Onias III and later high priest from 175 to 172 BCE.
1.14 Gymnasium, an institution of Greek culture, a place not only for physical exercise but also for literary and philosophical education.
1.15 The surgical correction of the marks of circumcision (epispasm) may reflect the Greek practice of nudity in physical exercise and sports. Instead of the holy covenant (Torah) Jewish renegades sought a constitution and lifestyle appropriate to a Greek city-state.
1.16–19 Antiochus’s military action in Egypt in 169 BCE leads to his robbery of the Jerusalem temple. See 2 Macc 5.1–21.
1.16 In response to a Ptolemaic threat in 170 BCE Antiochus invaded Egypt and achieved military success (see Dan 11.25–27), though he failed to capture Alexandria.
1.18 Ptolemy VI Philometor, a nephew of Antiochus, remained ruler in Egypt from 180 to 145 BCE.
1.20–28 Like other ancient temples, the Jerusalem temple had sacred vessels and served as a bank (see 2 Macc 3.10–11). To pay his mercenaries and probably to exact what had been promised him by the high priest Menelaus (2 Macc 5.15), Antiochus follows the example of Antiochus III (who died robbing a temple) and Seleucus IV (2 Macc 3).
1.21 For the furnishings and sacred vessels of the sanctuary, see 1 Kings 6.23–36; Ex 39.32–40.11. Whereas 2 Macc 5.11–21 places the robbery after Antiochus’s second Egyptian campaign, 1 Maccabees agrees with Dan 11.28 in placing it after his first Egyptian campaign.
1.25–28 For other laments over Jerusalem, see 1.36–40; 2.7–13; 3.45.
1.29–40 A second Seleucid attack against Jerusalem (in 167 BCE) results in the establishment of a garrison (Akra) there. See 2 Macc 5.22–26.
1.29 Chief collector of tribute, Greek translation of the Hebrew sar hammissim, a misreading of sar hammusim (“chief of the Mysians”). In 2 Macc 5.24 he is named Apollonius, the “captain of the Mysians” (mercenaries from northwest Asia Minor).
1.33 The citadel served as a garrison for foreign troops and renegade Jews. Though its precise location is debated, it overlooked the temple area, probably to the northwest. It fell to Simon only in 141 BCE (13.49–50).
1.41–64 The religious and cultural program sponsored by Antiochus IV and his Jewish collaborators threatens to erase the distinctiveness of the Jewish people. See 2 Macc 6.1–11.
1.41 No non-Jewish evidence supports the claim that Antiochus IV imposed this policy on his whole kingdom; it seems rather to have been confined to Jerusalem and Judea (1.44).
1.43 His religion, the cult of Ba‘al Shamen (“Lord of the Heavens”). Antiochus probably understood it as equivalent to Jewish worship of the “Most High God,” but it was not viewed as such by everyone in Israel.
1.44 Customs strange to the land. Antiochus prohibited temple worship, celebration of sabbaths and holy days, circumcision, and Torah observance—those features that made Jews distinctive in the Hellenistic world. His program won some Jewish support (vv. 43, 52).
1.53 Only those who resisted deserve the name Israel according to the author of 1 Maccabees. For the fate of some Jews in hiding, see 2.29–38; 2 Macc 6.11.
1.54 The fifteenth day of Chislev, around the middle of December. The desolating sacrilege from Dan 11.31 (Hebrew shiqquts meshomem, lit. “abomination that makes desolate”) reflects a pun on the title “Lord of Heaven” (Ba‘al Shamen; see note on 1.43); see Mt 24.15; Mk 13.14.
1.56 The books of the law (Torah) were no longer to serve as Israel’s constitution (see v. 15).
1.59 The twenty-fifth day of the month (December 167 BCE) coincided with the monthly celebration of Antiochus IV’s birthday (see 2 Macc 6.7).
1.63 For those who chose to die, see 2.29–38; 2 Macc 6.18–7.42.
A Family Tree of Seleucid Rulers in the Maccabean Period
1 MACCABEES 2
Mattathias and His Sons
1In those days Mattathias son of John son of Simeon, a priest of the family of Joarib, moved from Jerusalem and settled in Modein. 2He had five sons, John surnamed Gaddi, 3Simon called Thassi, 4Judas called Maccabeus, 5Eleazar called Avaran, and Jonathan called Apphus. 6He saw the blasphemies being committed in Judah and Jerusalem, 7and said,
“Alas! Why was I born to see this,
the ruin of my people, the ruin of the holy city,
and to live there when it was given over to the enemy,
the sanctuary given over to aliens?
8Her temple has become like a person without honor;a
9her glorious vessels have been carried into exile.
Her infants have been killed in her streets,
her youths by the sword of the foe.
10What nation has not inherited her palacesb
and has not seized her spoils?
11All her adornment has been taken away;
no longer free, she has become a slave.
12And see, our holy place, our beauty,
and our glory have been laid waste;
the Gentiles have profaned them.
13Why should we live any longer?”
14Then Mattathias and his sons tore their clothes, put on sackcloth, and mourned greatly.
Pagan Worship Refused
15The king’s officers who were enforcing the apostasy came to the town of Modein to make them offer sacrifice. 16Many from Israel came to them; and Mattathias and his sons were assembled. 17Then the king’s officers spoke to Mattathias as follows: “You are a leader, honored and great in this town, and supported by sons and brothers. 18Now be the first to come and do what the king commands, as all the Gentiles and the people of Judah and those that are left in Jerusalem have done. Then you and your sons will be numbered among the Friends of the king, and you and your sons will be honored with silver and gold and many gifts.”
19But Mattathias answered and sa
id in a loud voice: “Even if all the nations that live under the rule of the king obey him, and have chosen to obey his commandments, every one of them abandoning the religion of their ancestors, 20I and my sons and my brothers will continue to live by the covenant of our ancestors. 21Far be it from us to desert the law and the ordinances. 22We will not obey the king’s words by turning aside from our religion to the right hand or to the left.”
23When he had finished speaking these words, a Jew came forward in the sight of all to offer sacrifice on the altar in Modein, according to the king’s command. 24When Mattathias saw it, he burned with zeal and his heart was stirred. He gave vent to righteous anger; he ran and killed him on the altar. 25At the same time he killed the king’s officer who was forcing them to sacrifice, and he tore down the altar. 26Thus he burned with zeal for the law, just as Phinehas did against Zimri son of Salu.
27Then Mattathias cried out in the town with a loud voice, saying: “Let every one who is zealous for the law and supports the covenant come out with me!” 28Then he and his sons fled to the hills and left all that they had in the town.
29At that time many who were seeking righteousness and justice went down to the wilderness to live there, 30they, their sons, their wives, and their livestock, because troubles pressed heavily upon them. 31And it was reported to the king’s officers, and to the troops in Jerusalem the city of David, that those who had rejected the king’s command had gone down to the hiding places in the wilderness. 32Many pursued them, and overtook them; they encamped opposite them and prepared for battle against them on the sabbath day. 33They said to them, “Enough of this! Come out and do what the king commands, and you will live.” 34But they said, “We will not come out, nor will we do what the king commands and so profane the sabbath day.” 35Then the enemyc quickly attacked them. 36But they did not answer them or hurl a stone at them or block up their hiding places, 37for they said, “Let us all die in our innocence; heaven and earth testify for us that you are killing us unjustly.” 38So they attacked them on the sabbath, and they died, with their wives and children and livestock, to the number of a thousand persons.
39When Mattathias and his friends learned of it, they mourned for them deeply. 40And all said to their neighbors: “If we all do as our kindred have done and refuse to fight with the Gentiles for our lives and for our ordinances, they will quickly destroy us from the earth.” 41So they made this decision that day: “Let us fight against anyone who comes to attack us on the sabbath day; let us not all die as our kindred died in their hiding places.”
Counter-Attack
42Then there united with them a company of Hasideans, mighty warriors of Israel, all who offered themselves willingly for the law. 43And all who became fugitives to escape their troubles joined them and reinforced them. 44They organized an army, and struck down sinners in their anger and renegades in their wrath; the survivors fled to the Gentiles for safety. 45And Mattathias and his friends went around and tore down the altars; 46they forcibly circumcised all the uncircumcised boys that they found within the borders of Israel. 47They hunted down the arrogant, and the work prospered in their hands. 48They rescued the law out of the hands of the Gentiles and kings, and they never let the sinner gain the upper hand.
The Last Words of Mattathias
49Now the days drew near for Mattathias to die, and he said to his sons: “Arrogance and scorn have now become strong; it is a time of ruin and furious anger. 50Now, my children, show zeal for the law, and give your lives for the covenant of our ancestors.
51“Remember the deeds of the ancestors, which they did in their generations; and you will receive great honor and an everlasting name. 52Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 53Joseph in the time of his distress kept the commandment, and became lord of Egypt. 54Phinehas our ancestor, because he was deeply zealous, received the covenant of everlasting priesthood. 55Joshua, because he fulfilled the command, became a judge in Israel. 56Caleb, because he testified in the assembly, received an inheritance in the land. 57David, because he was merciful, inherited the throne of the kingdom forever. 58Elijah, because of great zeal for the law, was taken up into heaven. 59Hananiah, Azariah, and Mishael believed and were saved from the flame. 60Daniel, because of his innocence, was delivered from the mouth of the lions.
61“And so observe, from generation to generation, that none of those who put their trust in him will lack strength. 62Do not fear the words of sinners, for their splendor will turn into dung and worms. 63Today they will be exalted, but tomorrow they will not be found, because they will have returned to the dust, and their plans will have perished. 64My children, be courageous and grow strong in the law, for by it you will gain honor.
65“Here is your brother Simeon who, I know, is wise in counsel; always listen to him; he shall be your father. 66Judas Maccabeus has been a mighty warrior from his youth; he shall command the army for you and fight the battle against the peoples.d 67You shall rally around you all who observe the law, and avenge the wrong done to your people. 68Pay back the Gentiles in full, and obey the commands of the law.”
69Then he blessed them, and was gathered to his ancestors. 70He died in the one hundred forty-sixth yeare and was buried in the tomb of his ancestors at Modein. And all Israel mourned for him with great lamentation.
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a Meaning of Gk uncertain
b Other ancient authorities read has not had a part in her kingdom
c Gk they
d Or of the people
e 166B.C.
2.1–14 The main characters in the book are introduced: Mattathias (ch. 2), Judas (chs. 3–8), Jonathan (chs. 9–12), and Simon (chs. 13–16).
2.1 Joarib. See 1 Chr 9.10; 24.7. Modein, seven miles east of Lydda, seventeen miles northwest of Jerusalem. Mattathias may have been there for a short time (because of recent events in Jerusalem) or a long time before 167 BCE (see v. 70; 9.19).
2.2–5 The surnames of the five sons are mysterious, though Maccabeus most likely means “Hammerer.”
2.7–13 The language echoes Lamentations and Pss 44; 74; 79.
2.14 For signs of mourning, see Gen 37.29, 34.
2.15–41 The revolt begins with Mattathias’s refusal to participate in what he perceived as pagan worship. His zealous and aggressive resistance contrasts with the fate of a group that refuses to fight back on the sabbath (see vv. 29–38).
2.18 The rank of Friends of the king carried the privileges of members of the Seleucid royal court (see 10.65; 11.27).
2.26 According to Num 25.6–15, Phinehas, grandson of Aaron, showed his zeal by killing an Israelite man and a Midianite woman involved in the cult of Baal Peor, thus stopping a plague. Celebrated for his zeal for God’s covenant and worship (Ps 106.28–31; Sir 45.23–24), Phinehas provides a model for Mattathias (v. 54).
2.28 Hills, most likely in the district of Gophna, northeast of Modein and bordering on Samaria. But 2 Macc 5.27 (which says nothing of the Modein incident) suggests the Judean desert.
2.29 The group is described in terms (seeking righteousness and justice) used also of the Qumran community. The Judean wilderness was a traditional place of refuge (see 1 Sam 23.14).
2.34 The group died because they refused to obey the king’s decree to profane the sabbath day. They refused to fight even defensive wars as part of their strict code of piety, thus inviting martyrdom. See 2 Macc 6.11.
2.41 The Maccabees’ decision to engage in defensive warfare on the sabbath was not necessarily a complete innovation in Israel; the problem surely had arisen previously.
2.42–48 The rebellion begun by Mattathias and his sons attracts Jewish support, especially from the Hasideans.
2.42 Unlike the group described in vv. 29–38, the Hasideans (Hebrew, “pious, loyal ones”) join the military action with the Maccabees. See 7.12–13, which suggests a scribal aspect to their movement and a rift with the Maccabees. In 2 Macc 14.6, however, Judas appears as the leade
r of the Hasideans.
2.48 Seeking to rescue the law, the Maccabean rebels attack not only Gentiles but also Jewish collaborators (sinners and renegades, v. 44). Their goal was to end the program described in 1.41–50 and to reestablish traditional Judaism.
2.49–70 As he faces death in 166 BCE (v. 70) Mattathias gives a farewell speech as did Jacob (Gen 49), Moses (Deut 33), and Samuel (1 Sam 12). He appeals to biblical figures who underwent testing and so were rewarded by God: Abraham (Gen 22), Joseph (Gen 39–45), Phinehas (Num 25), Joshua (Josh 1), Caleb (Num 13), David (2 Sam 7), Elijah (1 Kings 18; 2 Kings 2), and Daniel and his three companions (Dan 1–6). Their rewards—priesthood, rulership, deliverance from danger, land—foreshadow the gains to be made by Judas, Jonathan, and Simon.
2.62 For dung and worms as the sinner’s fate, see the description of Antiochus IV’s death in 2 Macc 9.5–10, 28.
2.65 Only here is Simon called Simeon. Though an older son (see v. 3), Simon will exercise leadership only after Judas and Jonathan die.
1 MACCABEES 3
The Early Victories of Judas
1Then his son Judas, who was called Maccabeus, took command in his place. 2All his brothers and all who had joined his father helped him; they gladly fought for Israel.
3He extended the glory of his people.
Like a giant he put on his breastplate;
he bound on his armor of war and waged battles,
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