1 Maccabees
|
Part of a series
of articles on the
|
|---|
| Tanakh (Books common to all Christian and Judaic canons) |
| Genesis · Exodus · Leviticus · Numbers · Deuteronomy · Joshua · Judges · Ruth · 1–2 Samuel · 1–2 Kings · 1–2 Chronicles · Ezra (Esdras) · Nehemiah · Esther · Job · Psalms · Proverbs · Ecclesiastes · Song of Songs · Isaiah · Jeremiah · Lamentations · Ezekiel · Daniel · Minor prophets |
| Deuterocanon |
| Tobit · Judith · 1 Maccabees · 2 Maccabees · Wisdom (of Solomon) · Sirach · Baruch · Letter of Jeremiah · Additions to Daniel · Additions to Esther |
| Greek and Slavonic Orthodox canon |
| 1 Esdras · 3 Maccabees · Prayer of Manasseh · Psalm 151 |
| Georgian Orthodox canon |
| 4 Maccabees · 2 Esdras |
| Ethiopian Orthodox "narrow" canon |
| Apocalypse of Ezra · Jubilees · Enoch · 1–3 Meqabyan · 4 Baruch |
| Syriac Peshitta |
| Psalms 152–155 · 2 Baruch · Letter of Baruch |
 Bible Portal |
|
|
The first book of Maccabees is a book written in Hebrew by a Jewish author after the restoration of an independent Jewish kingdom, about the latter part of the second century B.C.E. The original Hebrew is lost and the most important surviving version is the Greek translation contained in the Septuagint. The book is held as canonical scripture by some Christian churches (including Catholic, Orthodox and Copt churches), but not by most Protestant groups. Such Protestant groups consider it to be an apocryphal book. In modern-day Judaism, the book is often of great historical interest, but has no official religious status.
Contents |
Contents
The setting of the book is about a century after the conquest of Judea by the Greeks under Alexander the Great, after Alexander's empire has been divided so that Judea was part of the Greek Seleucid Empire. It tells how the Greek ruler Antiochus IV Epiphanes attempted to suppress the practice of basic Jewish religious law, resulting in a Jewish revolt against Seleucid rule. The book covers the whole of the revolt, from 175 to 134 BC, highlighting how the salvation of the Jewish people in this crisis came from God through Mattathias' family, particularly his sons, Judas Maccabeus, Jonathan Maccabaeus, and Simon Maccabaeus, and Simon's son, John Hyrcanus. The doctrine expressed in the book reflects traditional Jewish teaching, without later doctrines found, for example, in 2 Maccabees.
In the first chapter, Alexander the Great conquers the territory of Judea, only to be eventually succeeded by the Seleucid Antiochus IV Epiphanes. After successfully invading the Ptolemaic kingdom of Egypt, Antiochus IV captures Jerusalem and removes the sacred objects from the Jerusalem temple, slaughtering many Jews. He then imposes a tax and establishes a fortress in Jerusalem.
Antiochus then tries to suppress public observance of Jewish laws, in an attempt to secure control over the Jews. He desecrates the Temple by setting up an "abomination of desolation" (an idol). Antiochus forbids both circumcision and possession of Jewish scriptures on pain of death. He forbids observance of the sabbath and the offering of sacrifices at the Temple. He also requires Jewish leaders to sacrifice to idols. While enforcement may be targeting only Jewish leaders, some Jews (and children) are killed as a warning to others. Antiochus introduces Hellenistic culture; this process of Hellenization included the construction of gymnasiums in Jerusalem. Among other effects, this discouraged the Jewish rite of circumcision even further, which had already been officially forbidden; a man's state could not be concealed in the gymnasium, where men trained and socialized in the nude. But 1 Maccabees also insists that there were many Jews who sought out or welcomed the introduction of Greek culture. According to the text, some Jewish men even engaged in foreskin restoration in order to pass as fully Greek.
Mattathias calls upon people loyal to the traditions of Israel to oppose the invaders and the Jewish Hellenizers, and his three sons begin a military campaign against them. There is one complete loss of a thousand Jews (men, women and children) to Antiochus when the Jewish defenders refuse to fight on the Sabbath. The other Jews then reason that, when attacked, they must fight even on the holy day. In 165 BC the Temple is freed and reconsecrated, so that ritual sacrifices may begin again. The festival of Hanukkah is instituted by Judas Maccabeus and his brothers to celebrate this event (1 Macc. iv. 59). Judas seeks an alliance with the Roman Republic to remove the Greeks. He is "succeeded" by his brother Jonathan, who becomes high priest and also seeks alliance with Rome and confirms alliance with Areus of Sparta (1 Macc. xii. 1-23). Simon follows them, receiving the double office of high priest and prince of Israel. (Simon and his successors form the Hasmonean dynasty, which is not always considered a valid kingship by the Jews, since they were not of the lineage of David.) Simon leads the people in peace and prosperity, until he is murdered by agents of Ptolemy, son of Abubus, who had been named governor of the region by the Macedonian Greeks. He is succeeded by his son, John Hyrcanus.
Name
The name Maccabee in Hebrew, means "hammer". This is properly applied to the first leader of the revolt, Judas, third son of Mattathias, whose attacks were "hammer-like". The name Maccabee also might have been derived from the battle cry of the revolt, Mi Kamocha B'elim, YHWH ("Who is like you among the heavenly powers, YHWH!" - Exodus ch. 15:11.) In Hebrew, the first letters of this four word slogan form the acronym MKBY (Mem, Kaf, Bet and Yod). This became synonymous with the revolt. The name came to be used for his brothers as well, which accounts for the title of the book. Scholars infer that in the original Hebrew, the term used for "abomination of desolation" would have sounded similar to "Lord of heaven", so that this term might refer to an image or altar of Zeus.
Form
The narrative is primarily prose text, but is interrupted by seven poetic sections, which imitate classical Hebrew poetry. These include four laments and three hymns of praise.
Transmission, language and author
The text comes to us in three codices of the Septuagint: the Codex Sinaiticus, Codex Alexandrinus and Codex Venetus, as well as some cursives.
Though the original book was written in Hebrew, as can be deduced by a number of Hebrew idioms in the text, the original has been lost and the version which comes down to us is the Septuagint. Some authors date the original Hebrew text even closer to the events covered, while a few suggest a later date. Because of the accuracy of the historical account, if the later date is taken, the author would have to have had access to first-hand reports of the events or other primary sources.
Origen of Alexandria[1] gives testimony to the existence of an original Hebrew text. Jerome likewise claims "the first book of Maccabees I have found to be Hebrew, the second is Greek, as can be proved from the very style" (per Prologus Galeatus). Many scholars suggest that they may have actually had access to a Biblical Aramaic paraphrase of the work—most Christian scholars of the time did not distinguish between Hebrew and Aramaic. In either case, only the Greek text has survived, and this only through its inclusion in the Christian canon. Origen claims that the title of the original was Sarbēth Sarbanael (variants include Σαρβηθ Σα[ρ]βαναι ελ "Sarbēth Sa[r]banai El" and Σαρβηθ Σα[ρ]βανέελ Sarbēth Sa[r]baneel), an enigmatic Greek transliteration from a Semitic original. Various reconstructions have been proposed:
- "Book of the Prince of the House of Israel" or "the Prince of the House of God (El)", from the Hebrew שַׂר בֵּית יִשְׂרָאֵל, Sar Beit-Yisra'el or בֵּית אֵל שַׂר, Sar Beit-El, respectively,
- "History of the House of the Warriors"[2],
- "Book of the House of the Princes of God"[3],
- "the Book of the Dynasty of God's resisters"[4], perhaps from סֵפֶר בֵּית סָרְבָנֵי אֵל, Sefer Beit Sarevanei El ("Book of the House who strive for God").
Gustaf Dalman, meanwhile, suggests that the title is a corruption of the Aramaic "The Book of the House of the Hasmoneans".[5]
The book's author is unknown, but is assumed to have been a devout Jew from the Holy Land who may have even taken part in the events described in the book. He shows intimate and detailed geographical knowledge of the Holy Land, but is inaccurate in his information about foreign countries. The author interprets the events not as a miraculous intervention by God, but rather God's using the instrument of the military genius of the Maccabees to achieve his ends. The words "God" and "Lord" never occur in the text, always being replaced by "Heaven" or "He".
Notes
- ↑ Cited by Eusebius, Church History vi. 25.
- ↑ Eusebius, Bishop of Caesarea: The Ecclesiastical History and The Martyrs of Palestine, translated by J. E. L. Oulton and H. J. Lawlor (London: SPCK, 1927–1928); II, 74f.
- ↑ The Interpreter's dictionary of the Bible, by William H. Brownlee (New York: Abingdon Press, 1962), III, 203.
- ↑ I Maccabees, by Jonathan A. Goldstein (AB 41, Garden City, New York: Doubleday & Company, 1976), 414-415.
- ↑ Gustaf Dalman, Grammatik des Jüdisch-Palästinischen Aramäisch, section 6
External links
- The Book of First Maccabees Full text
- Catholic Encyclopedia: 1 Maccabees
- Jewish Encyclopedia: Maccabees, Books of
- Encyclopedia Britannica: Books of the Maccabees
- 1 Maccabees, article in historical sourcebook by Mahlon H. Smith
- Audio recording of The First Book of Maccabees, from the Douay-Rheims Version
| Preceded by Esther |
Roman Catholic Old Testament | Followed by 2 Maccabees |
| Eastern Orthodox Old Testament | ||
| see Deuterocanon |
|
||||||||||||||||||||||||||||||||||||
Book:Bible