2 Maccabees, Book

1 and 2 Maccabees have different understandings of why the Maccabean revolt succeeded. 1 Maccabees emphasizes the zealous killing of sinners as the element that wins God's favor, while 2 Maccabees emphasizes the tragic death of righteous Jewish martyrs as bringing about God's mercy and compassion.

Ancient tensions between Judaism and the Jewish state can be seen by comparing 1 Maccabees, a book that serves the interest of the Hasmonean dynasty, and 2 Maccabees, a work of the diaspora whose focus is on Judaism.

1 Maccabees recounts how Mattathias instigated a rebellion against the Greeks out of zealotry against Jewish idolatry. Later midrashim tell how Mattathias’ daughter Channah goaded her father and brothers into fighting the Greeks to protect her from being raped by the local governor.

2 Maccabees (ca. 1st cent. B.C.E) presents Judaism as the antithesis to Hellenism. A century or so later, however, 4 Maccabees uses Hellenistic ideas to encourage Jews to hold fast to their ancestral faith.

The story of the Maccabees is known as a battle between traditionalists and assimilationists, the latter supported by the Seleucid kings. But what do the books of 1 and 2 Maccabees, with their elaborate descriptions of alliances and power plays, really tell us about the revolt?

2 Maccabees tells the story of a mother whose seven sons are killed before her eyes because they refuse to violate Jewish mores. The mother recalls the woman of seven sons and her bereft counterpart found in Hannah’s prayer (1 Samuel 2), and perhaps also the mother in Jerusalem described in Jeremiah 15, but offers a new theological twist on Jewish suffering: the promise of resurrection.

Why did Judah Maccabee establish the holiday? What were the religious and political factors ​that inspired the Maccabees to promote it throughout Judea and the diaspora?

Biblical concepts about the Second Temple, its purification, and dedication strongly inform the development of Chanukah’s earliest customs and symbols.